The Four Categories of Kaparah

 

The Gemara (Yuma 86a) tells us that there are four different categories of kaparah:

 

Avar al asei v’shav (One who violated a positive mitzvah and returned), eino zaz misham ad sh’mochlin lo (doesn’t move from there until he has been forgiven)…

 

Avar al lo ta’aseh v’asah teshuva (One who violated a prohibition and did teshuva), teshuva toleh v’Yom HaKippurim m’chapeir (teshuva suspends [the judgment] and Yom Kippur does the kaparah)…

 

Avar al Krisus u’Misus Beis Din v’asah teshuva (If one violated what is obligated to be cut off or killed and did teshuva),teshuva v’Yom HaKippurim tolin v’yissurinm’markim (teshuva and Yom Kippur suspend [the judgment] and yissurim purges)…

 

Aval mi sh’yeish Chilul Hashem b’yado — ein lo koach b’teshuva litlos, v’lo b’Yom Kippurim l’chapeir, v’lo b’yissurin l’mareik, ella kulan (teshuva, Yom HaKippurim, v’yissurim) tolin, umisah m’mareket — But one who has Chilul Hashem in his hand, there is no ability for teshuva to suspend, and not for Yom Kippur to be m’chapeir, and not for yissurim to purge, but rather all of them (teshuva, Yom Kippur, and yissurim) suspend [the judgment], and death purges.

 

Mitzvot Asei (Violations of Positive Mitzvot)

 

Rav Chaim Vital (Sha’arei Kedusha) explains the significance of a mitzvat asei —

Just like a person has 248 physical limbs, similarly the soul has 248 spiritual limbs, meaning 248 aspects of spirituality. The task of a person is to build these 248 spiritual limbs through fulfilling the 248 mitzvot asei with their physical limbs. The fulfillment of every specific mitzvat asei opens up that particular spiritual limb to be able to accept that mitzvah. One is thus able to build each section of his spiritual structure.

 

Based on this, the Sifsei Chaim (Arba’ah Chilukei Kaparah) writes —

Nullifying a mitzvat asei, G-d forbid, deprives this spiritual limb, and causes the transgressor to be spirituality deficient, like one with a disability. In the words of the Mesilat Yesharim (First chapter) — “True shleimut (wholeness and completion) is only through clinging to Hashem… This means striving to connect with Hashem through the actions which bring about this result, which are the mitzvot.”

In this world, we cannot discern these serious deficiencies. People who appear to be healthy and complete are destined to be revealed to everyone in the world of truth like amputees, G-d forbid. How great will be the pain and difficulty for a person to be seen as an amputee?

In addition to this, teshuva needs to rectify the denigration of the command of Hashem. The violation of a mitzvat asei doesn’t only involve the [passive] transgression of “shev v’al ta’aseh — sitting and not doing,” but also “kum v’asei — [actively] getting up and doing” the denigration of Hashem, and the rebellion against Him.

 

The Maharal (Gur Aryeh: Devarim 5:12, note #13 – Netiv HaTeshuva – chapter 3) explains —

The concept of teshuva is a return to Hashem. When one has violated a mitzvat asei, which means he has not acquired the mitzvah he should have acquired… teshuva is m’chapeir for this, and he immediately gets mechilah… Violating a mitzvat asei is simply sitting idle from the mitzvah and not bringing oneself close to Hashem. Teshuva is, therefore, m’chapeir, since it is returning to Hashem.

 

Rav Shimshon Pinkus (Sichot Rav Shimshon Pinkus – B’inyan Chilukei Kaparah) writes —

We understand that for mitzvot asei (positive mitzvot) there is definitely kaparah with teshuva alone.

 

Why would violations of mitzvot lo ta’asei (prohibitions) require Yom Kippur while violations of mitzvot asei don’t require Yom Kippur? While a mitzvat asei is what one is obligated to do for his Creator, the nullification of a mitzvat asei doesn’t actually cause damage or destruction… This is because the entire cheftsa (reality) of the aveirah is simply the debt which he is obligated to make up for his Creator. Once he nullifies this debt [with the teshuva], he has necessarily nullified the aveirah. Therefore, the mechilah itself is m’chapeir, since the matter has been completely eliminated…

 

Teshuva is specifically required, however, to get the kaparah, even for a mitzvat asei. The reason is that the violation of a mitzvat asei was caused by a lacking of yirat Shamayim (fear of Heaven) in one’s soul. Rabeinu Yona writes similarly (In the third section of Sha’arei Teshuva) about the severity of a mitzvat asei — one who doesn’t fulfill it is lacking yirat Shamayim, and is called evil, just like one who violated prohibitions. If one does teshuva, it makes sense that one could then achieve kaparah, and no trace would be left of the aveirah at all. The teshuva will have repaired the lack of yirat Shamayim in his soul which caused him to be called evil, and the debt of the mitzvat asei will have been addressed by the mechilah. Furthermore, the damage and destruction with prohibitions, which also require kaparah, is not relevant with a mitzvat asei. The teshuva [alone] is, therefore, able to achieve a complete kaparah.

 

If, however, one does not do teshuva, but merely acquires mechilah through tefillah, or a mitzvah with the spiritual ability to be mocheil for aveirot; while there will be mechilah, the damage in the soul caused by the violation of the mitzvah which was done, will remain in existence. Since the transgressor did not do teshuva, and is still a rasha (evil person), this damage [in his soul] means that he will still lack kaparah. Therefore, none of the things which facilitate mechilah with aveirot are mentioned among the four categories of kaparah. They do accomplish mechilah, but not kaparah. Only teshuva can achieve kaparah for the violation of a mitzvat asei.

 

Mitzvat Lo Ta’aseh (Violations of Prohibitions)

 

The Sifsei Chaim then addresses the case of one who violated a mitzvat lo ta’aseh —

Teshuva on prohibitions shield one from yissurim, but Yom Kippur is necessary for one to get a kaparah. The word kippur is a term of cleansing and purification.

 

He quotes the Maharal who explains why kaparah for the violation of a prohibition requires both teshuva and Yom Kippur —

One who did the act of an aveirah distanced himself from his previous level. He diminished himself and made himself spiritually impure through the aveirah, as opposed to when he had merely violated a mitzvat asei… The teshuva alone, which is simply a return to Hashem, is not able to be m’chapeir for this deficiency which was created in his soul… The teshuva is, therefore, suspended and Yom Kippur will be [required] for a kaparah.”

 

The Sifsei Chaim clarifies —

How is the sanctity of Yom Kippur able to be m’chapeir and remove this spiritual impurity [of violating a prohibition]? The proper understanding of this is found in the Mishnah (End of Masechet Yuma (8:9))— “Amar Rebbe Akiva — Ashreichem Yisrael, lifnei mi atem m’taharin, umi m’taheir eschem? Avichem sh’b’Shamayim — Rebbe Akiva said — Yisrael is fortunate, before Whom are you purified, and Who purifies you? Your Father in Heaven… v’Omer — Mikveh Yisrael Hashem, Mah mikveh m’taheir et hat’mei’im, af HaKadosh Boruch Hu m’taheir et Yisrael — And he said — G-d is the mikvah of Israel — Just as a mikvah purifies the impure, even G-d purifies Israel.”

The essence of Yom Kippur is m’chapeir, just like the purification of a mikvah.

Rebbe Akiva emphasizes — “Before Whom are you purified, and Who purifies you?”

Our obligation is to make every effort through the fulfillment of all the essentials of the teshuva… But how will this purification actually happen? “Avichem sh’b’Shamayim — Our Father in Heaven” — the closeness to Hashem itself is the purification.

The greatness of Yom Kippur is clear to us — the essence of the day is m’chapeir. It has a special ability beyond any other day of the year.

But, the Ohr Yisrael (#7) explains, all of this depends on the degree to which we do the proper preparation to rectify our ways… In fact, even a small amount of preparation is very beneficial, with nothing in the physical realm to compare to it… In addition, a commitment on Yom Kippur itself, even a small one, will yield a kaparah, much more so than that same commitment any other day of the year.

 

The Sifsei Chaim concludes —

There are two sides with Yom Kippur — first the special mechilah from Hashem… and secondly, the mitzvah from our side to return in teshuva…

This gift is so great that Rebbe says the essence of the day itself is m’chapeir, even if one did not do teshuva. And even though the Chachamim don’t agree with this, they agree that the essence of the day is m’chapeir, just as long as one does do teshuva. Their intention is that the person must work and prepare himself well for Yom Kippur, in order to be able to receive the intrinsic power of this day. With us as well, this is our entire task — to prepare ourselves well to be able to merit the kaparah of the essence of the day.

 

The Maharal explains —

Since Hashem has no relationship with chet, chet is also removed from whatever clings to Him. Through clinging to the source of purity, the chet is nullified completely. As a result of the innui nefesh (affliction of the soul) and removal of physicality from Yisrael on Yom Kippur, Yisrael will then cling to Hashem, and this is what will remove the chet from Yisrael.

This is similar to how a korban is able to be m’chapeir for the violation of a prohibition — Drawing closer to Hashem through bringing an offering is the opposite of the violation of the prohibition which had caused the person to be distanced from Hashem. There is no requirement, however, to require a korban for kaparah with the nullification of a mitzvat asei. This nullification was not an act of distancing, to then necessitate a korban to bring one close. It was simply an absence of closeness. (Gur Aryeh: Vayikra 1:2, note #264)

 

Rav Shimshon Pinkus (Sichot Rav Shimshon Pinkus – B’inyan Chilukei Kaparah) writes —

Besides the debt one owes for violating a prohibition, there is also the destruction from the cheftsa (reality) of the aveirah, and the tumah (spiritual impurity) which clings to the soul of the transgressor. Teshuva is, therefore, only able to begin the process [of the kaparah]. While teshuva has the ability to attain a complete mechilah, it is not able to actually repair anything, and, therefore, the damage will still exist. Only Yom Kippur accomplishes kaparah, meaning to wipe away every last trace of the aveirah, and purify the person from the destruction which the aveirah caused.

 

When it comes to mechila, however, it appears that teshuva is not the only way to obtain it. Hashem can give mechila for the debt from an aveirah for many reasons. One example would be if one davened for selichah and mechilah. Hashem could then give selichah and mechilah even without teshuva. Another example is that a chatan (man who just got married) has mechilah for his aveirot without teshuva. And, similarly, none of the things listed in the Rabbinical writings as being spiritual facilitators for mechilah speak about teshuva.

 

While a chatan can have mechilah for every one of his aveirot, this will give him no kaparah at all. Mechilah can be a gift, even without teshuva, but until he does do teshuva, he will still be called a rasha. It is very appropriate that the concept of a chatan getting mechilah for his aveirot is learned from Eisav HaRasha (the evil Eisav), who also married an evil woman. Eisav was not transformed into a tzadik through the mechilah for his aveirot. He remained just as evil as before, since he never did teshuva and, therefore, attained no kaparah. He merely gained a mechilah through being a chatan. Yom Kippur, however, isn’t about mechilah, but rather kaparah, and to wipe away the aveirah. Therefore, if one doesn’t do teshuva, and the aveirah remains fully existent, one will be unable to have kaparah for it.

 

 

Rav Aryeh Kaplan (Handbook of Jewish Thought – Vol. 2 Atonement (17:2,3,9)  concludes —

As soon as a person does teshuva in his heart, he is immediately considered a tzadik… All he needs to do is completely abandon his aveirah. Similarly, teshuva alone helps to protect a person from judgment, both in this world and the next.

 

Until one’s averah is completely m’chapeir, however, it leaves a stain on his soul preventing the complete acceptance of his good deeds, just as dirt on a cloth prevents it from accepting dye. The damage done to his soul must be repaired by kaparah, just as a broken vessel needs to be repaired. Furthermore, kaparah may be necessary in order that the aveirah not constantly reinforce itself until teshuva becomes almost impossible.

 

Yom Kippur is a day when the power of evil is diminished, and G-d’s light shines into every soul. Therefore, since the violation of prohibitions blackens the soul, the power of holiness on Yom Kippur is required to cleanse it and restore it to its pristine purity.

 

Krisus u’Misus Beis Din

 

If one violated either krisus or misus Beis Din (a transgression whose penalty is to be cut off, or killed by the Jewish court), teshuva and Yom Kippur suspend [the judgment] and yissurim purges.

 

Rabeinu Yona, in Sha’arei Teshuva (Sha’ar Revi’i – Chilukei HaKaparah (4:1)) discusses why serious aveirot like krisus u’misus Beis Din require not only teshuva and Yom Kippur, but also yissurim, for a kaparah —

Just like it sometimes occurs with illnesses of the body that the sickness is alleviated and most of the affliction is taken care of, but the body is still not rid of it unless one drinks bitter liquids, and additionally that one endures the difficulty of abstaining from all of the foods that one desires, similarly a soul may be sick from many aveirot. And although most of the sickness may be healed, and many of the negative consequences have been removed by the teshuva… the soul has still not been cleansed from the illness, and the chet has not been resolved, until the transgressor has been afflicted with yissurim.

 

The Sifsei Chaim (Arba’ah Chilukei Kaparah) quotes the Maharal (Netiv HaTeshuva) who writes —

This [need for yissurim] is because the transgressor is not really fit to be alive, since he cut himself off from the source of life. The concept of koreis (being cut off) is its simple meaning — he is cut off and detached.

 

The Nefesh HaChaim (1:18, also quoted by the Sifsei Chaim) adds —

The concept of koreis is that the soul has been separated and cut off from its root. The cord which is tied and attached to Hashem has been detached… Chazal also say — there is no cutting off other than the severing of life… It is then submerged within the depths of the spiritual impurity and klipot (external forces or shells), G-d should protect us.”

The Sifsei Chaim continues —

A limb in the body of a person which is cut off, G-d forbid, is due to a cessation of either nutrition or oxygen to that limb, or some damage occurring to the brain which causes it to become detached. Since it has become detached from the source of its existence, it needs to be severed. Similarly, the soul of a person; if it has become detached from the source of its existence, its spiritual existence has been severed. It then attaches to spiritual impurity and gets the judgment of koreis.

 

The Maharal explains —

When yisssurim come upon the transgressor, this diminishes his physical life, since his life will not be as it should be. Life is meant to be healthy and complete… and one whose yissurim rule over him, has no real life. Therefore, the yissurim give him a kaparah.

 

The Sifsei Chaim then concludes —

Even though his life has not been diminished completely, which would be death, a portion of his soul has been nullified, and he has partially died…

Why would he have a kaparah through the yissurim? This is midah k’neged midah (measure for measure). One who does an aveirah detaches himself from the source of life. The rectification is for a portion of his life to be detached through the yissurim. Furthermore, when he contemplates the yissurim, and understands the midah k’neged midah that his soul has been severed from the spiritual life, and he returns in teshuva from love, he will then merit to a new connection to the source of life.

 

Rav Shimshon Pinkus (Sichot Rav Shimshon Pinkus – B’inyan Chilukei Kaparah ) also discusses this —

Besides the destruction of the aveira itself, the soul [also] died from the damage. While Yom Kippur has the ability to be m’chapeir for the aveirot, it can’t bring souls back to life. Therefore, even after kaparah, the impact of the aveirah remains with the damage of the soul towards death… This will require yissurim to purge the illness of the soul and to heal it.

 

Rav Aryeh Kaplan (Handbook of Jewish Thought – Vol. 2 Atonement – 17:15-17,22) writes —

Aveirot punishable by kareit and more severe penalties cause one’s soul to be cut off from its spiritual source. This kind of damage cannot be repaired without loosening the grasp of the material on the soul through the weakening of the physical by yissurim. Yissurim thereby frees the soul from its material bonds, and allows it to become rejoined to its spiritual source.

 

Yissurim only serves to be m’chapeir for chet when one does teshuva and accepts it as such. Furthermore, if one does teshuva, it helps to decrease the amount of yissurim required for kaparah.

 

There are four aveirot, however, which can only be m’chapeir through yissurim, no matter how completely one does teshuva. All of these are derived from verses. They are, swearing falsely, bearing false witness, bloodshed, and adultery.

 

As essential as yissurim are for a kaparah with krisus and misus Beis Din, Rabeinu Yona (Sha’arei Teshuva, end of 4:2, 4:11) points out that there are still ways to protect oneself from yissurim —

Tzedaka rescues one from death, as the verse (Mishle 10:2) says — “utzedaka tatzil mimaves — and tzedaka saves one from death.”

 

Similarly, one should be involved in the mitzvah of gemilut chassadim (giving kindness) to help others… visiting the sick, burying the dead, consoling the mourners, and bringing joy to the chatan and kallah (bride and groom), since these are all aspects of kindness.

And the mitzvah of learning Torah for the sake of Heaven is equal to all of them…

There are two understandings of why learning Torah protects one from yissurim.

First is that Chazal tell us — “Talmud Torah k’neged kulam — Learning Torah is equal to everything.”

Second is that the exertion in Torah, the toiling in it, and the depriving of one’s eyes from sleep, can be considered to be in place of the yissurim.

 

Chilul Hashem

 

Rabeinu Yona (Sha’arei Teshuva – Sha’ar Revi’i – Chilukei HaKaparah, beginning of 4:4) writes about the severity of chilul Hashem —

It is a chet which the soul cannot be cleansed or purified from, or made acceptable, until death separates it from the body which had transgressed. This is like a sickness which the body can never recover from.

 

The Maharal (Gur Aryeh: Dev. 5:12 – note #13 – Netiv HaTeshuva – chap. 3) elaborates on this point —

When the transgression involves chilul Hashem, we don’t say the person has merely distanced himself from Hashem, where he is no longer worthy of life. One who transgresses with chilul Hashem no longer deserves to be a part of existence. He transgressed with the Name of G-d which rules over the reality; and according to the greatness of His Name, that is the degree to which His reality is known in the world. Therefore, it is not fitting for this transgressor that his existence should be found in the world.

 

The Sifsei Chaim (Arba’ah Chilukei Kaparah ) explains —

Yissurim is not m’chapeir for the aveirah of chilul Hashem, since the essence of the creation has been damaged.

 

The Sifsei Chaim continues, based on Rav Dessler (Michtav M’Eliyahu 2:85, based on Rashi (Yuma 86a)) —

“Only the destruction of the rasha will remove the chilul Hashem. As long as even the memory of the chet and the chilul Hashem, remain in the world, the desecration itself is still existent… Only afterwards [i.e., after the teshuva, Yom Kippur, yissurim, and death] will Hashem finish the rectification completely, and the returner will be able to cling to Hashem once again.”

 

The Sifsei Chaim clarifies —

While the transgressor may certainly do teshuva, there will still be remnants of the chilul Hashem as long as he remains alive. Whenever people see him, they will be reminded of his chilul Hashem. Therefore, as long as the one who desecrated exists, the desecration will still exist. And chilul Hashem is so severe that even a distant cause of a cause of the chilul Hashem is also called a chilul Hashem…

 

The Sifsei Chaim quotes the Sha’arei Teshuva (4:5, 1:47, 4:16):

Although there is no remedy for this illness (of chilul Hashem) like with other aveirot, there can still be a cure if Hashem helps the person to sanctify His Torah in front of people, and to make the strength of G-d, and the honor of the glory of His Kingship known to people. His aveirah will then be removed through the greatness of his proper actions which were the opposite of the foolish actions he transgressed in.

When one exerts himself to uphold the truth and to support it, is inspired by its words, causes its light to shine before the eyes of His people, strengthens the hands of the men of truth and elevates them, lowers the groups of liars until they reach the dust, these are the ways of kiddush Hashem. He brings glory and splendor to His word and His service in the world, and strength and beauty to His Holy Torah. Therefore, in the abundance of his actions to sanctify His Name, and to awaken, help, and support the truth, he will be given selichah for the transgression of the desecration, through the teshuva which has placed the truth opposite the abomination of the desecration, and the quality of teshuva against the quality of his destruction. This is the explanation of the verse (Mishle 16:6 ) — “Chet is m’chapeir through kindness and truth.

One may also find kaparah through constant involvement and exertion in Torah… since the Torah is a cure for every serious affliction. The verse (Mishle 15:4) , therefore, says — “Healing is found in the tongue of the tree of life.

 

The Sifsei Chaim adds —

The Torah gives life… For a person who has removed himself from life, the solution is to return and accept the channel of life. Through clinging to Torah, he will merit to life. Torah is also the general cure which encompasses the entire person.

 

Rav Aryeh Kaplan (Handbook of Jewish Thought – Vol. 2 Atonement (17:23-26)) clarifies —

Some aveirot are not m’chapeir except by death, as G-d told His prophet, “Surely they will not be forgiven for this chet until they die” (Yeshaya 22:14). This category includes anything that maligns our religion, thereby diminishing G-d’s glory and desecrating His Name.

Since all things were created for G-d’s glory, and one must be ready to give his life for this, one who desecrates G-d’s name is not even worthy of existence, much less so, of G-d’s mercy. Therefore, the spiritual damage done by this chet cannot be repaired as long as one has any relationship with the material world, and there can be no kaparah except with death.

However, like all other aveirot, even the desecration of G-d’s name can be m’chapeir by doing the exact opposite of the chet. Therefore, if a person sanctifies G-d’s name, bringing many people to serve Him, this chet can be m’chapeir even during one’s lifetime. Similarly, devoting oneself to the study of the Torah, which strengthens G-dliness in the world generally, can bring kaparah even for the chet of desecrating G-d’s name.

If one does teshuva and says viduy, death is m’chapeir for all his aveirot. Therefore, even a very wicked person who did teshuva before death is absolved from all yissurim beyond death, and is treated like the righteous with regard to mourning and burial. If he does not do teshuva, however, his aveirot are not m’chapeir. Regarding this, it is written, “Their aveirot shall remain [engraved] on their bones” (Ezekiel 32:27).

 

Rav Shimshon Pinkus (Sichot Rav Shimshon Pinkus – B’inyan Chilukei Kaparah) writes —

In terms of chilul Hashem — mechilah can be attained through teshuva, kaparah on the impact of the aveirah through Yom Kippur, and even the damage in the heart can be healed through the yissurim. However, the chalal (the empty space), so to speak, in k’vod Shamayim (the honor of Heaven) still remains in the world. Therefore, one cannot yet attain kaparah and nikayon (a cleansing) on the aveirah itself. It is only through death that this chalal can be made whole and rectified.

How does death help with this? Rabeinu Yona writes that kiddush Hashem helps to be m’chapeir for chilul Hashem. The logic seems to be that the severity of chilul Hashem is in the chalal which has been made within the k’vod Shamayim (the honor of Heaven). This is what is possible to make whole and rectify through kiddush Hashem. If so, then there is no kiddush Hashem like death… At the time when Hashem makes a judgment, that is a sanctification. Therefore, death makes whole, rectifies, and fixes the chilul Hashem.

Look at the nature of the world. Even those who are not Torah observant, when they are found bereaved, Hashem should protect us, they [often] cover their heads, say kaddish, and follow the guidelines of the halacha. This is because death is such a profound and awesome kiddush Hashem. The nature is that when death is standing in front of us, everyone is nullified to G-d. Therefore, death is m’chapeir on chilul Hashem, since it itself is what inherently leads to kiddush Hashem.

According to this, we can explain that what Rebbe Yishmael calls the four categories of kaparah are actually three — teshuva along with each of the other three. In other words, there are really only three elements which have the ability to be m’chapeir — Yom Kippur, yissurim, and death. But teshuva has no ability to be m’cha

peir and wipe away any transgression. It is only with mitzvot asei, since there is mechila, that [teshuva] is m’chapeir, and nothing more is necessary. Therefore, there are four categories of kaparah, but only three which have the ability to be m’chapeir.

 

Rav Aryeh Kaplan (Handbook of Jewish Thought – Vol. 2 Atonement (17:1)) concludes —

When a person does teshuva out of love of G-d, all of his aveirot are counted as virtues, no further kaparah is required. However, if he only does teshuva out of fear of G-d, his aveirot will be counted as negligent transgressions, and will still require some further kaparah.

 

 

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

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