Kaparah depends on the Essence of Yisrael

 

An essential element in understanding kaparah is the recognition of the lofty and pure essence within every member of Yisrael. As the Maharal (Drushat Shabbat HaGadol – 607) explains —

A person has a soul from the upper realm, and is, therefore, inherently close to Hashem.

 

The Maharal (Gur Aryeh: Vayikra 1:2) discusses the classical source for this concept —

The verse (Vayikra 1:2) tells us that the korban olah, which is necessary for a kaparah “must be offered with the will of the person before Hashem (yakriv oso lirtzono lifnei Hashem).” Rashi explains that “yakriv oso — it must be offered” teaches [a remarkable point] — “kofin oso — we can [actually] force the person” to bring the korban. How will this korban then be “yakriv oso lirtzono — offered with the will of the person”? Rashi answers — “Kofin oto ad sh’yomar — ‘rotzeh ani‘ — We force him until he says — ‘I want’.”

 

The Maharal quotes the Rambam to explain why this isn’t simply coercion —

We only say that someone was forced when he was compelled and pressured to do something which the Torah did not obligate him to do… But someone whose yetzer hara (evil inclination) pressed him to nullify a mitzvah or to violate a prohibition, and he was beaten until he did what he was supposed to do, or until he distanced himself from what was forbidden to do, this is not being forced. Rather, he was the one who had been forcing himself [until then] with his negative thoughts.

Therefore, a man who doesn’t want to give a divorce, but he does want to be a part of Yisrael, and he wants to do all of the mitzvot, and to distance from the prohibitions, it is merely his yetzer which had grabbed him. Once he has been beaten, and his yetzer has been weakened until he says — “rotzeh ani — I want,” he will then be considered to have done the divorce as an expression of his own will.” (Hilchos Gerushin 2:20)

 

In a similar vein, the Gemara (Sotah 3a) tells us —

No person does a chet unless a ruach shtus (spirit of nonsense) entered into him.”

 

The Maharal (Chidushei Agadot (note #238)) explains this —

A person clings to Hashem, and therefore, it would be impossible for him to transgress, unless a ruach shtus (spirit of nonsense) had entered into him. This shtus is what separated him from Hashem, since the clinging to Hashem was through the seichel (intelligence).

 

Rav Soloveitchik (On Repentance – Pinchas H. Peli – Acquittal and Purification) points out —

The Hebrew verb, “chatati,” does not [actually] mean — “I have transgressed.” It means — “I stumbled, I missed my goal; chet has failed me; chet has brought me to despair and led me astray.”

 

Rav Dessler (Michtav M’Eliyahu 2:96-101 – Yom HaKippurim) elaborates on this —

The heart of every transgressor contains the spark of the recognition of truth which was never nullified. It was simply pushed away, and the light of Hashem was darkened through the power of the tumah (impurity)… With this deep and mysterious concept, we are fortunate to have the insights of the Maharal who explains many aspects of this in his drusha for Shabbat Shuva:

Since Yisrael has a nefesh adam (human soul), …an aveirah… is not in terms of the essence of the nefesh…which is holy and pure…but only due to the influence of the Satan… The Torah, therefore, says to place the aveirot of Yisrael on the second goat and to send that goat to the desert… Since the aveirot are external…it is possible to also send them [away] from him. (Daled)

The b’nei Yaakov (Jewish people) have a nefesh shleimah (complete soul)… where chet can easily be removed. Yom Kippur, therefore, removes aveirot. (Vav)

“Rebbe Akiva said (End of Mishnayot Yuma) — Yisrael is fortunate, before whom are you purified… Your Father in Heaven.” In other words, Yisrael is purified on Yom Kippur because of the connection Yisrael has to Hashem…

Since chet is not relevant to Hashem, chet is also removed from whatever is connected to Him…

“Just as a mikvah purifies the impure, G-d also purifies Yisrael”…

And just like chet is not relevant to a mikvah, and when one is connected to it completely, with no chatzitzah (obstacle), one is removed from chet, similarly Hashem purifies Yisrael… They are connected to Him, with no chatzitzah; Yisrael is, therefore, pure through Hashem Himself. (Zion)

 

Rav Dessler continues —

We have already explained many times that every member of Yisrael has an inner essence which is clinging to Hashem. And our Sages have said that Yisrael never worshiped avodah zara (idolatry) with their inner will, but rather only to permit illicit relations… And for this reason, [even] when a Jew does a mitzvah lo lishmah (not for its own sake), he is still called fully righteous… Within the heart of every Jew there is a quality of lishmah (complete dedication) which the performance of the mitzvah is connected to… And this is the promise and commitment [which Hashem makes to Yisrael] in the verse — “lo m’astim v’lo ga’altim l’olam — I will never despise them nor exile them to obliterate them” since this inner sanctity within Yisrael can never end. And this is also the meaning of “Kol Yisrael yeish lahem cheilik l’Olam Haba — All of Yisrael have a portion towards the World to Come.”

Since this concept doesn’t depend on the merit or actions of any specific individual, it encompasses and connects all of the souls of Yisrael together. On the day of Yom Kippur, the elevated light of this concept is revealed within the souls of Yisrael… This means that every single individual, even before he does teshuva, is connected to the essence of Yisrael, which is a pure reality, unencumbered by any negative forces. As a result of their connection to this holy essence, they are connected to Hashem with nothing blocking them. And this produces a light of righteousness and purity, as the Sages say — “Just as a mikvah purifies the impure, so G-d purifies Israel.”

This explains how the essence of Yom Kippur can be m’chapeir. It shows and concretizes that the aveirot themselves cannot cling to Yisrael, whose essence remains pure. If so, where do their aveirot come from? It is exclusively external factors which cause them — the influence of the world around them, and the difficulties of the exile. Yisrael are, therefore, removed from the aveirah and merit to be saved from their negative consequences due to the rachamim elyonah (elevated mercy).

 

Chet is Extraneous and a Deviation

 

Chet is understood as an extraneous deviation within the context of the lofty and pure essence inside every member of Yisrael. This explains the logic of kaparah.

 

The Maharal (Gur Aryeh: Bamidbar 21:30, note #146 in Rav Hartman translation) writes (Drusha of Shabbat Shuva) —

Without a doubt, aveirot are extraneous to a person. They are a deviation within the person, since the person is going away from what is fitting for him to do.

And (Netzach Yisrael, chapter 40) —

Since everything extraneous is viewed as mikrah (occasional), it is ready to be removed, just like aveirot of Yisrael are ready to be removed.

 

Chet is a lack, while Teshuva and Korban is a Return to Hashem

 

Based on “Ish b’cheto yumat — A man dies with his chet” (Devarim 24:16), the Maharal (Gur Aryeh: Shemot 20:23, note #245) explains —

The term chet refers to a lack and absence, since the chet causes a separation from Hashem. It, therefore, limits his life.

The mizbeiyach (altar), on the other hand, lengthens one’s life by removing aveirot, which shorten a person’s days, and through bringing a person closer to Hashem. (Gur Aryeh: Vayikra 1:2, note #264)

 

Rabeinu Yona writes (Sha’arei Teshuva 1:15) about the critical importance of a person’s relationship with Hashem —

A ba’al teshuva needs to daven that Hashem should cover up his aveirot, that Hashem should desire him, that he should be pleasing to Hashem, and that Hashem should answer his requests as if he had never transgressed… It is possible to have selichah for an aveirah, to have been redeemed through yissurim, and from every decree, but Hashem could still not desire him, and not want to receive an offering from him. The greatest aspiration which the tzadikim desire is to gain G-d’s favor and to be desired by Him… As our great Sages have said (Medrash Tehilim 80) — We have nothing but the radiance of Your face — i.e., being pleasing to Hashem… We also see this in the prayer of Dovid HaMelech at the time of his teshuva. After his request — “Cleanse me thoroughly and purify me from my aveirot,” he continues and asks to be just as pleasing to Hashem as he was before he had transgressed.

 

The Maharal (Gur Aryeh: Shemot 29:1) asks —

Why did we need two different kaparot to be m’chapeir for the golden calf [first from Moshe outside the Beit Hamikdash and then from Aharon inside]? As an analogy, imagine that someone transgressed against a human king. Initially, he sends an agent to speak to the king about his chet. Although his agent may appease the king for him, there will still be no complete kaparah as long as he has not met the king face to face. Only once he himself has come to the king, admitted his aveirah, and the king has forgiven him, then his kaparah will be complete.

 

Removal vs. Appeasement Gift

 

The Maharal (Gur Aryeh: Bamidbar 28:15) writes that “kaparah” is a term of removing and wiping away [in terms of Hashem], while it is an appeasement [in terms of people], as it says (Bereshit 32:21) — “achaprah panav — I will appease him.”

 

Rashi explains the verse “achaprah panav — I will appease him,” where Yaakov sent gifts to Aisav, as “avateil rogzo — I will nullify his anger.”

 

And the Radak explains (In Sefer Shoreshim) that the root of kaparah [with Hashem] is a term of removing. (Note #81 in the notes from Rav Hartman on the Maharal)

 

The Maharal continues —

It appears to me that whenever the term “kaparah” is found with aveirot, or with panim (face or anger), they are always terms of kinuach (wiping off) and ha’avarah (removing). There are many examples, like — He wants to wipe his hands (Gitten 56 ). And in the language of Tanach (Ezra 1:10) — the sanctified basins in the Beit HaMikdash are called — “k’forei zahav — the golden vessels,” since the Kohen would wipe his hands on them at the rim of the basin.

There is no doubt with this explanation, since [kaparah] is not merely used for forgiveness of an aveirah, where one transgressed against Hashem. Rather this term [of kaparah] is a general one, for all kinuach (wiping away) and siluk (removal), as well as appeasement [specifically with people].

In addition, the term chatat is not primarily referring to one who transgressed against Hashem and violated His words. The term chet rather refers to chisaron (something lacking), as Yaakov says to Lavan (Bereshit 31:39) — “I took the loss (achatena); you required it from me, whether it was stolen by day or night.”

Rashi explains the term “chet” — “yachati — as missing [the target]” (Shofetim 20:16), and — “I and my son Shlomo shall be lacking (chatayim).” (Melachim Aleph 1:21)

Targum Onkelos also translates “achatena” as that which was missing or lacking.

Therefore, when the verse speaks about bringing a korban chatas, the meaning is that this korban should be brought to rectify the loss from the aveirah which was done… The korban will remove this lack, like with all chatas offerings. They are called a chatas because they remove and are m’chapeir for the lack…

We need to know that when a person brings a chatas, it is not like a person who transgressed to a physical king and then brings a gift to [merely try to] appease him. A chatas is called a korban (from the root of karov — close), since the person distanced himself from Hashem with his chet, and the korban brings him close to Hashem. It is [specifically through] the closeness to Hashem which comes from the korban, that the korban removes his aveirah. This is because one clinging to Hashem has no possibility to transgress. And as the verse says — “Their aveirot were what separated between them and G-d, and turned their faces away from listening.” (Yeshaya 59:2, and note #97 in the notes from Rav Hartman on the Maharal)

 

The Ramban (Bereshit 32:21) says similarly —

“Achaprah panav” — He appeased [Aisav] with a gift to nullify his anger. And similarly, “v’chupar bris’chem” — “your covenant should be annulled” (Yeshaya 28:18), and “lo suchli kaparah” — “you will not be able to eliminate it” (Yeshaya 47:11). It appears to me that whenever kaparah is used in terms of different aveirot and with anger, they are all terms of kinuach and ha’avarah — wiping away and elimination… Also, the language of the verse (Ezra 1:10) — “kipurei zahav — bowls of gold,” since they would wipe their hands on the rim of the vessels…

 

The Likutei Ameirim (#14) discusses the important implication of this understanding of kaparah —

The concept of Yom Kippur is that there is a kaparah on this day, meaning a kinuach (wiping away), as Rashi explains, and to purify you from all filth. Aveirot of Yisrael are not an inherent flaw, but only like a stain which fell on a garment… The essential soul of Yisrael is like a myrtle branch with a nice scent… One simply needs to wipe it off and it will then remain clean.

 

Rav Hirsch (Vayikra 23:27) points out a related idea in terms of Yom Kippur —

Jewish thought is very far from that heathenish point of view, which sees an appeasement of a wrathful G-d by the physical mortification of transgressors, in the innuy nefesh (affliction of the soul) of Yom Kippur. It is accordingly not correct to view Yom Kippur as a day of appeasement towards an angry G-d. Kapara is, rather, always directed to the [rectification of the] transgressor and the transgression.

 

Rav Dessler (Michtav M’Eliyahu 1:266) mentions a different implication —

I heard in the name of Rav Blazer that a person is able to know if he merited to selicha and mechila on Yom Kippur or, G-d forbid, that he did not merit. Chazal (Yuma 39a) tell us — “Aveirah m’tam’temet libo shel adam — A transgression defiles the heart of a person.” Therefore, if the aveirah is removed, the spiritual defilement from the aveirah is also necessarily removed. Accordingly, if a person sees that his heart is pure, with no corruption, that shows he has achieved mechilah for his aveirot. But if, G-d forbid, the situation with his heart is like beforehand, remaining in his spiritual impurity, it is clear that he has not achieved mechilah for his aveirot.

 

The Sefas Emmes (Devrarm – Shofetim – #117), based on his Rebbe, writes similarly that a sign one has received mechilah is that he is no longer afraid about aveirot he had previously done, but rather his heart has full trust in Hashem. This is because he drew close to Hashem once the chet was removed. [But the Sefas Emmes asks —] it would seem to be a positive quality to be afraid from the aveirah! He answers that one who has a proper fear would actually be unable to imagine doing the aveirah at all, even though he had previously violated it… This inability to even conceive of doing the aveirah is teshuva shleimah (complete teshuva), since he has now become a completely different person.

 

In summary, kaparah has one meaning when it is applied to our relationship with Hashem, and a very different one when it is used in terms of our relationship with people.

When it comes to our relationship with Hashem, there is no concept of appeasing or trying to buy Him off. Rather, we need to do something to directly rectify the aveirah we have done. This will then necessarily fix our relationship with Hashem.

With our relationship towards people, however, we may sometimes be able to give them a type of “appeasement.” And even if this does not address the wrongdoing itself, the person may still be willing to reconcile with us.

 

The Purpose of Difficulties is Teshuva and Kaparah

 

The Derech Hashem (2:3:5) discusses the purpose of onshim (not punishments, but negative consequences) for our aveirot —

They were only created to exist in the absence of teshuva. What Hashem truly desires is man not transgress in the first place, and if he does transgress, that he should do teshuva. If one does not do teshuva, however, he can still be purified through these onshim, and thus not be completely destroyed.

Yissurim, therefore, come to a person to motivate him to do teshuva. If that doesn’t work, then he must also undergo further yissurim to cleanse him of his aveirot.

 

The Maharal (Gur Aryeh: Shemot 25:2, note #32) says similarly —

Kaparah is exclusively a bitul onesh (nullification of the penalty), as Rashi (Bereshit 32:21) says — “Kaparah nullifies G-d’s anger… All kaparah with aveirot… are a wiping away and a passing over.”

Furthermore, he says (Netzach Yisrael – chap. 14) —

The onshim of the Torah are exclusively for the purpose of kaparah. This is in contrast to the reshayim among the nations who are simply given what they deserve… [The point is that] the yissurim which come upon Yisrael are coming for their benefit.

 

Chet is a Lack, New and Complete is a Kaparah

 

Rashi (Based on the Aggadot Medrash Sefer Shmuel) writes that Hashem is mocheil the aveirot of three people —

One who converts,

One who ascends to a position of greatness, and

A man who marries a woman.

 

The Maharal (Gur Aryeh: Bereshit 36:3) explains this —

The reason for all of these is briah chadasha (they became a new entity). They are no longer their initial existence, and, therefore, Hashem gives them mechilah… since they became more shaleim (complete or whole).

Furthermore (Chidushei Aggadot – Yevamot 1:139a) we see that —

All aveirot are terms for chisaron (lacking)… When a man marries a woman, who completes him, his aveirot become constrained, since they are removed from him… Aveirot are not so strongly attached to a person. One who is lacking is attached to aveirot, which are also lacking. But once a person has become complete, he leaves this lack, and the aveirah is removed… We should not object to this [by asking] that every man who is married should have no aveirot! That is not true. It is only when he marries a woman that his aveirot are removed, since he leaves the aveirot through this completion. (Note #31 in Rav Hartman’s commentary on the Maharal)

 

Less Physical Leads to Kaparah

 

Maharal (Gur Aryeh: Bamidbar 20:1) discusses the connection between physicality and chet —

An aveirah is removed when the element which caused the aveirah is eliminated, [namely] the physical body which was prone to transgress.

This idea that an aveirah emanates from the physical body of a person is a fundamental which is spread all throughout the writings of the Maharal. As he says (Pirke Avot 4:11 – pg. 182 (in Rav Hartman’s commentary on the Maharal)) —

The cause of chet is the physical. If he wouldn’t have physicality, man would be like an Angel, and he wouldn’t have any aveirot at all.” (Note #6 in Rav Hartman’s commentary on the Maharal)

Based on this, it makes sense that (Netiv HaYissurim, chapter one) —

The yissurim shel ahavah (afflictions of love) remove and cleanse the soul which is clinging to the body… These yisssurim, which minimize the body, create a kaparah… And with this, one goes out to freedom, since one goes out of the limitation of chet. (Note #9 in Rav Hartman’s commentary on the Maharal)

This is even true with the Beit HaMikdash (Temple in Jerusalem) (Maharal – Gur Aryeh: Devarim 3:25) — It was separate in its sanctity from its physical location in the world, until it was holy of holies. And this is what was taught (Yuma 39b) — “Why was the Beit HaMikdash called “Levanon”? Since it cleansed (malbin) the aveirot of Yisrael… [In other words,] since this place was separated in sanctity from the place of the earth, which is extremely physical, therefore the Beit HaMikdash cleansed (malbin) the aveirot of Yisrael, which people transgressed by following after their physical desires.

 

He elaborates on this in his Drushat Shabbat Shuva (Pey Aleph): —

On Yom Kippur, Hashem commanded for us to minimize the body and to afflict the soul with five afflictions. The soul will then no longer be fully settled with the body, but rather separate and independent, removed from the physical, like an Angel… The five afflictions correspond to the five different aspects of the soul, to minimize and remove its physicality… until it is sanctified completely from the body. Everything about Yom Kippur is to minimize and remove the body.” (Note #17 in Rav Hartman’s commentary on the Maharal)

 

And, similarly (Maharal – Pesicha to Yom Kippur) —

Among the secrets of the fast of Yom Kippur is the minimizing of the physical body. Because of this, there is kaparah and selicha which is separate from the aveirah. All minimizing is included within kaparah for a person, since even the korban which is m’chapeir involves a minimizing of money. (Nesivot Olam – Netiv HaAnavah – Beit)

 

A Tzadik can be a Kaparah for his Generation

 

The Derech Hashem (2:3:8) teaches —

All people were originally bound to each other, as our Sages teach — “Kol Yisrael areivim zeh l’zeh — All of Yisrael are responsible for each other.”

As a result of this principle, yissurim and pain may be imposed on a tzadik as a kaparah for his entire generation. This tzadik must then accept these yissurim with love for the benefit of his generation, just as he accepts the yissurim imposed upon him for his own sake. In doing so, he benefits his generation by providing a kaparah for it, and at the same time is elevated himself to a very great degree. A tzadik, such as this, will be made into one of the leaders in the Community of the World to Come.

All this involves a tzadik who is stricken because his generation is about to be destroyed, and would be if not for his yissurim. Through this kaparah for them with his yissurim, this tzadik saves them in this world and greatly benefits them in the World to Come.

Within this same category, however, there are yissurim that come to a tzadik who is even greater and more highly perfected. These yissurim come to bring about the chain of events leading to mankind’s ultimate perfection.

G-d arranged matters so that select perfect individuals could rectify things for others… The attribute of Justice, therefore, relates to them rather than to the rest of the world.

Individuals such as these, however, are themselves perfect, and are therefore only worthy of good. The only reason they have these difficulties is because of others, and the attribute of Justice must therefore be as satisfied with a small amount of yissurim on their part as with a large amount on the part of those who actually transgressed.

Beyond that, the merit and power of these tzadikim is also increased because of such yissurim, and this gives them even greater ability to rectify the damage of others. They can, therefore, not only rectify their own generation, but can also correct all of the spiritual damage done from the beginning, from the time of the very first transgressors.

It is obvious that individuals such as these will ultimately be the foremost leaders in the Perfected Community, and the ones who are the very closest to G-d.

 

Rashi (Bamidbar 20:1) writes that the verses describing Miriam’s death are adjacent to the section describing the parah adumah (red heifer) to teach that just like korbanot (offerings) are m’chapeir, the death of the tzadikim are also m’chpeir.

 

The Maharal (Gur Aryeh – Bamidbar 20:1) explains —

The death of the tzadikim is fitting to be a kaparah. The removal of an aveirah requires that the entity which initially caused the aveirah be removed, [namely] the physical body which was prone to transgress. This then eliminates the aveirah…

Therefore, all death is m’chapeir for a person, since it removes the body which was prone to transgress. The death of a tzadik is also a kaparah for the entire world.

Since the tzadik is fundamental to reality, the removal of his body is considered to be a removal for the entire world. And because of this removal, chet is diminished. The death of Miriam was, therefore, juxtaposed to the para adumah, since it is really the same point…

Just like the parah adumah became its simple foundation, the ashes, [and is m’chapeir], also the tzadik became its simple foundation, the soul, [and is m’chapeir]. It returned to being spiritual, as it was initially, a pure soul. This removes chet…since chet is related to the physical…

Similarly, the death of tzadikim is placed next to the service of Yom Kippur… Just like Yom Kippur is m’chapeir, the death of tzadikim is also m’chapeir. It is all the same concept. Yom Kippur also involves a removal of physical matters, since eating, drinking, and physical pleasures are forbidden; these are the five afflictions. Because of this, it is fitting that there should be a kaparah in a place of physical limitation, since physicality is the main place of chet, as we explained.

 

Rav Dessler (Michtav M’Eliyahu 3:247 – Tzadikim nitpasim b’avon hador) discussed this in his hesped (eulogy) for the Chazon Ish —

Tzadikim nitpasim b’avon hador — the righteous are taken for the chet of the generation” (Shabbat 33b). If the generation transgresses, why would the tzadik be penalized for their sake?

A person creates a barrier between himself and his Creator with his bad actions, and this blocks the illumination of G-d’s kindness from him. The onesh (negative consequences) comes to arouse him, to teach him, and to purify him from his aveirot. The goal of all onshim from Shamayim (Heaven) are to rectify this deviation, as the verse says — “Just like a parent chastises his child, G-d your L-rd chastises you.” However, sometimes a good parent or teacher will appear angry for the sake of the child and student to help them. This is the meaning of the verses — “Hashem was furious,” “Hashem is jealous and vengeful.” When the generation has descended to such a lowly state that they no longer understand the onshim are coming to wake them up from their slumber, and to recognize and straighten out their evil ways, one of the final possibilities to teach this lesson is to take a tzadik from the world. This is to arouse the generation and push them to do teshuva.

We must not minimize the seriousness of these matters. The removal of a tzadik needs to shake us to our core, and to change our entire path in life. This is not some special elevation, but an absolute obligation for us. If we don’t use his passing away to become more elevated and inspired, who knows if, G-d forbid, this won’t cause [more] trouble…

 

Rav Dessler continues, quoting the Medrash (Eichah Rabba 1:39) —

“Losing tzadikim is more difficult than the Churban Beit HaMikdash.” It was our aveirot and actions which caused the tzadik to be taken. If so, we will certainly be held liable for this. Shouldn’t we be afraid to be considered as if we had, G-d forbid, caused the tzadik to die?

“Tzadik nitpas b’avon hador — the righteous  taken for the transgression of the generation” — so they should do teshuva and have a kaparah for their aveirot. In terms of himself, he could have lived longer. Hashem shortened the days of his service, which were entirely filled with spirituality, for the sake of the Jewish nation. In other words, he was a vehicle for the others…

If, however, G-d forbid, this removal of the tzadik doesn’t arouse us to a complete teshuva and internal change, and our great korban was then wasted…we will then, G-d forbid, be held accountable on the removal itself of the tzadik for no purpose.

 

Facilitators for Kaparah

 

Chazal (Aspaklaria – Kaparah) list numerous ways to achieve kaparah:

1 Divrei Torah — Chazal compare the words of Torah to a mikvah. Just as a mikvah is designed to purify one who is defiled, so too, the words of Torah have the capacity to cleanse even the greatest transgressor. Hashem Himself has gone so far as to declare — “It would be preferable that the Jewish people abandon Me but engage in Torah study; for certainly the light of Torah would then return them to Me.”

2 Murder or Execution by evil government authorities gives even a very wicked person a kaparah for all of his aveirot, and even without teshuva and viduy, because of the anguish and terror of such a death. Therefore, even an apostate who meets such a death should be treated like the righteous. (Sifri – Ha’azinu 333, Rav Aryeh Kaplan – Handbook of Jewish Thought – Vol. 2 – Atonement – 17:27)

3 Dwelling in eretz Yisrael is m’chapeir. (Sifri – Ha’azinu 333, Medrash Socher Tov – Mishlei 17)

4 Yissurim are m’chapeir. (Kal v’chomer from shein v’regel, freeing an eved (Brachot 5ab))

5 Mizbeiyach (altar) was m’chapeir when the Beit HaMikdash was existant, and now the Shulchan (table) of a person is m’chapeir. (Brachot 55a, Chagiga 27a)

6 Kohanim eating the meat of the offerings brought as a kaparah gave their owners a kaparah, but not before that. (Pesachim 59b, Yevamot 40a)

7 Ketores is m’chaper for lashon hara — this private avodah is m’chapeir for a private action. (Yuma 44a )

8 Death of Tzadikim is m’chapeir. (Moed Katan 28a, Medrash Raba – Vayikra 20:7)

9 Machazit hashekel was collected specifically as a kaparah for Yisrael. Our way to accomplish this is tzedaka. (Medrash Tanchuma – Ki Tissa 1, Baba Metziah 9a)

10 Galut (exile) is m’chapeir for everything. (Sanhedrin 37b, Medrash HaGadol – Bamidbar 35:28, Makkot 11b )

11 Death of the Kohen Gadol is m’chapeir. (Makkot 11b)

12 Bigdei Kehuna (clothing of the Kohanim), written next to korbanot in the Torah, are m’chapeir.

Rav Hirsch gives many insights into this in his commentary on the Torah. (Zevachim 88b, Medrash Raba – Vayikra 10:6)                                                       

Ketones (quilted undercoat) are m’chapeir for spilling blood and kilayim in garments.

Mich’n’sayim (pants) are m’chapeir for illicit relations.

Mitznefes (a type of turban) is m’chapeir for arrogance.

Avneit (a sash) is m’chapeir for hirhurei leiv (hidden thoughts) and burglars.

Choshen (the breastplate) is m’chapeir for perversions of judgments.

Ephod (a type of apron or vest) is m’chapeir for idolatry.

Me’il (a robe) is m’chapeir for lashon hara and negligent homicide.

Tzitz (forehead plate) is m’chapeir for chutzpah (brazenness).

13 Wife gives a kaparah (Medrash Raba – Kohelet 9:7),

14 Answering Kaddish with excitement and kavanah. (Medrash Socher Tov – Mishlei 10)

15 Keeping Shabbos with great care. (Medrash Socher Tov – Mishlei 10)

16 Jubilantly praising G-d for his miracles and Tefillah. (Medrash Tanchuma – Valishlach 9)

17 Gemilut chasadim (Giving kindness) is m’chapeir, like the Beit HaMikdash. (Yalkut Shimoni – Hoshea 6:522)

18 Changing one’s station in life gives one a fresh start, and G-d then forgives all of his aveirot. Examples: Ordained or Appointed for leadership, Chatan and Kallah (bride and groom).

19 Korbanot, Goat sent away on Yom Kippur, Penalties from Beit Din, but only with teshuva. (Zohar – Pinchas 524, Medrash HaGadol – Vayikra 4:27)

21 Blood — There is no kaparah with the offerings without blood. (Sifra – Vayikra 4)

 

Blocks to Kaparah

 

Rav Aryeh Kaplan explains –

The first three times a person does an aveirah, his teshuva is readily accepted… However, after doing it more than three times, he is considered a habitual transgressor. This greatly reinforces the spiritual damage of the aveirah, and makes both teshuva and kaparah more difficult.

When a person transgresses against G-d, G-d alone can forgive him. But when one also transgresses against a person, then he must make the necessary restitution, and gain forgiveness from the one he has wronged. Neither teshuva, nor Yom Kippur, nor death itself, can wipe out an aveirah until forgiveness has been earnestly sought from the one against whom it was committed.

When one is asked to forgive, a person should not be stubborn and refuse. We are taught that one who readily forgives will himself be forgiven, and have his prayers answered… It is an act of piety and a true Jewish trait, to forgive immediately, even before being asked. For this reason, it is customary to forgive any hurt or insult before going to sleep each night.

One may refuse to forgive, however, if it is for the other’s own good; for example, to cause him to do a better teshuva, and never repeat the aveirah. Similarly, one may refuse to forgive if he fears that he will incur a personal loss by doing so. Even in these cases, however, one should [try to] forgive in his heart.

Even though one should always seek forgiveness as soon as possible, it is especially important to do so before Yom Kippur. We will thus begin the holy day cleansed of all chet, in a spirit of peace and reconciliation.

If one cannot find the person that he wronged, he should still do teshuva before G-d with all his might. In cases like these, G-d will help him to achieve kaparah for those aveirot which cannot otherwise be rectified.  (Handbook of Jewish Thought – Vol. 2 Atonement, Chap. 17: 28, 36, 52, 53, 60, 61))

 

Kaparah for G-d with the Moon

 

The Maharal (Gur Aryeh: Bamidbar 28:15) addresses a very puzzling Medrash —

Many are astounded when they see the words of the Sages (Chulin 60b) —

“Hashem says — Bring a kaparah for Me because I minimized the moon.” We cannot, G-d forbid, say that Hashem needs a kaparah for His actions, that He did what He should not have done, or that He regrets this… Since Hashem is One, and there is nothing besides Him, these words are not possible…

I will respond to these people with the limitations of their minds, and without going to the depth of the words of the Sages…

When it says — “This goat should be a kaparah for Me,” it means that this goat should remove and wipe away the complaints which were made by the moon. It uses the term chatas because the complaints are a lack, and it is inappropriate for there to be any complaints here…

G-d forbid, that we should imagine there was anything wrong in G-d’s actions when He made the moon smaller. It was actually impossible for it to be any other way, since, as the moon said — “Two kings cannot rule with the same crown”… Ultimately, no creation can have any complaints against Hashem, since they were all created from G-d’s chessed…

But even so, Hashem removed the complaints with this goat, according to the words of the moon, since it complained about losing and being diminished…

I have explained the truth of this to you. But don’t imagine that this was the complete explanation of the Medrash. To explain the entirety of the diminishing of the moon and the removal of its complaints to you, would be impossible without the depth of wondrous wisdom, and this is not its place. It was, however, fitting to address the complaints of those who are bothered by this with the understanding above… Hashem should enlighten our eyes with the light of His Torah.

 

 

This should be l’zechut ul’iluy nishmat Ruchama Rivka, a”h, bat Asher Zevulun 

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