Kaparah Part 1 — DEFINITIONS — SELICHA — MECHILA — KAPARAH

 

While kaparah is a concept we are all familiar with, how much do we really understand it? What does it mean? How does it work? How effective can it be? And what role does it play within the much larger topic of yissurim — difficulties and challenges in life?

 

Rashi (Bereshit 32:21) says:

It appears in my eyes that whenever the word kaparah is used with transgressions… it is always a term of kinuach (wiping away) and ha’avarah (removing).

 

Rashi (Devarim 32:43) additionally explains that [kaparah] is a term of ritzuy (reconciliation) and piyus (conciliation, appeasement, rapprochement).

 

The Malbym (Vayikra 5) writes:

Kaparah refers to the kofer (ransom or fine) and the mechir (price) which is taken for the chet (transgression), or the nikayon and kinuach (cleansing and wiping away). This is connected with the kofer [payment] which is given [for some transgressions], or the korban (offering).

 

Rav Hirsch (Commentary on Tefillah – Prayer) adds:

Selichah is a personal forgiveness — that the aveirah (transgression) should not permanently damage the relationship between the transgressor and the one he transgressed against.

Mechilah is forgiveness for the issue — relinquishing the appropriate penalty for the transgressor. We cannot anticipate either of them unless we first do teshuva following our rectification of the damage, as much as possible, and we accept to be faithful with our obligations for the future. Therefore, our request for selichah [in our daily prayers] is only after our request for Hashem to help us to do teshuva.

 

The Aruch HaShulchan (607:6) defines three types of transgressions — chet, avon, and pesha:

A chet is more lenient than an avon, since a chet is done b’shogeig (with negligence), while an avon is done meizid (willfully). And an avon is more lenient than a pesha, since a pesha is a rebellion [against Hashem]. But kaparah is greater than all of them… [Kaparah] is a kinuach v’hadachah (wiping away and cleansing)… Therefore, the day [of repair and rectification] is called Yom Kippur.

 

The Siddur Shomeyah Tefillah adds that both selichah and mechilah are expressions of forgiveness, but Ibn Ezra proves that the forgiveness of selicha is only partial. After the aveirah of the meraglim (spies), Hakadosh Baruch Hu said to Moshe Rabbeinu (Bamidbar 14:20) “Salachti kidvarecha — I have forgiven, as you said.” However, Hashem still punished the Jews for this chet, declaring “they will not see the land.” (Bamidbar 14:23) Thus, selicha must be [only] a mitigation of punishment, not a complete forgiveness. And, in fact, being prevented from entering eretz Yisrael was a lesser punishment than the one Hashem had originally intended. “Machal,” on the other hand, is explained in many statements of Chazal (our Sages of blessed memory) as complete and immediate forgiveness, following from the meaning of its root “macheh — wipe out.”

When requesting forgiveness from Hashem we first ask for selichah, a temporary reprieve. Then we ask for the greater form of forgiveness, mechilah, which is complete and immediate. In the continuation of the berachah (blessing), though, we invert the order. There we recount the praises of Hashem, rather than make requests. Accordingly, we mention the greater praise, Hashem granting mechilah, before the lesser one of His granting selichah. (Bi’ur Shemot Hanirdafim )

 

The sefer Sh’mah Tefilasi asks why we only ask for selicha and mechila in our daily tefillah (prayer), and not also kaparah. The answer he quotes from his Rebbe is that there is no complete kaparah except on Yom Kippur, or with a korban.

 

Rav Shimshon Pinkus (Sichot Rav Shimshon Pinkus – B’inyan Chilukei Kaparah ) addresses this as well —

There are three [different] concepts — slichah, mechilah, and kaparah. Selicha seems to be that one is not demanding the payment of a debt, but the debt is still fully existent and not forgiven. In other words, selichah means that [the transgressor] will not suffer any negative consequences, but the debt exists, and will eventually need to be eliminated.

The concept of mechilah, however, is that the debt itself is forgiven, but there is still no kaparah. For example, one damages another and is, therefore, obligated to pay [for the damage]. If the damaged person merely gives him selicha, it means that he won’t demand the repayment, although the debt will still exist. But if the person also gives him mechilah, then there is no longer any debt. But at the same time, there is no shalom (peace) between them, since the damage is still existent and has not been rectified at all. Kaparah, however, is a language of wiping away [i.e., in terms of the damage, not only the payment for that damage], as the commentaries explain in Zevachim 25a, and it repairs the actual damage.

From this we can differentiate the different stages of kaparah. Teshuva accomplishes that Hashem gives us [selichah and] mechilah, but not more. There is no aspect of kaparah with this at all. And, similarly, in our tefillah (prayers) every day, we don’t ask for kaparah at all, but rather “slach lanu, machal lanu,” since the tefillah and teshuva can [only] bring us to selichah and mechilah. But for kaparah we need something to facilitate it, like a korban (offering in the Temple), lashes, yissurim, or Yom Kippur, which do have the ability to give kaparah.

 

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

Yom Kippur has a double function. The first is kaparah — acquittal from chet — “For the quality of this very day shall acquit you of chet” (Vayikra 16:30). This was expressed in the prayer recited by the Kohen Gadol in the Beit HaMikdash — “Please grant acquittal (a kaparah) for aveirot.”

The second aspect of Yom Kippur is tahahrah — purification. As it is written — “For the essence of this very day shall acquit you of chet, to cleanse you…” This, too, was brought out in the Yom Kippur Temple service. The High Priest pronounced to the assembled people — “Before G-d, you should be cleansed.”

Chet and its negative consequences are born together. No chet goes without its retribution, whether it be meted out by a terrestrial or a celestial court. The belief in positive and negative consequences is fundamental to Jewish belief.

Kaparah means forgiveness or withdrawal of claim. This is a legal concept, borrowed from the laws of property. Just as one may release his fellow man of a debt owed to him, so may G-d absolve one of a penalty to which he is liable due to chet. Kaparah removes the need for the penalty… All this concerns the liability incurred by the transgressor. The moment acquittal (kaparah) is granted and penalty wiped from the books, man’s liability is terminated.

However, chet also has a polluting quality. The Jewish view recognizes a state of tumat hachet (spiritual impurity of the transgression). The entire Tanach abounds in references to this idea of self-pollution, contamination, rolling about in the mire of chet. This impurity makes its mark on the personality of the transgressor… Chet, as it were, removes the divine halo from man’s head, impairing his spiritual integrity.

As a result of chet, man is not the same person he was before. [As an example,] every man is presumed acceptable as a credible witness. Natural truthfulness is, to my way of thinking, an integral part of man’s character. The moment a person transgresses he lessens his own worth, brings himself down and becomes spiritually defective, thus foregoing his former status. Chet deprives man of his natural privileges and unique human attributes. He is subjected to a complete transformation as his original personality departs, and another one replaces it. This is not a form of punishment, or a fine, and is not imposed in a spirit of anger, wrath or vindictiveness. It is a “metaphysical” corruption of the human personality, of the divine image of man.

Indeed, true teshuvah not only achieves kaparah (acquittal and erasure of penalty), it should also bring about taharah (purification) from tum’ah (spiritual pollution), liberating man from his hard-hearted ignorance and insensitivity. Such teshuvah restores man’s spiritual viability and rehabilitates him to his original state.

And sometimes it [even] makes man rise to heights he never dreamed he could reach.

 

Rav Soloveitchik concludes —

We make two requests in the prayers of Yom Kippur — “Pardon us our aveirot on this Day of Kaparah,” and also — “Erase and pass out of your sight our aveirot and iniquities.” The first of these requests corresponds to the teshuva of acquittal (kaparah), and the other to the teshuva of purification.

 

Rav Chaim Eisen (A teacher in Jerusalem), makes a fascinating observation about kaparah —

The first four places we find the root “kapar” (chaf–pey–reish) in the Torah seem to have nothing at all to do with the conventional understanding of kaparah as it relates to aveirot:

“Make an ark of gofer wood; you should make rooms in the ark, and pitch (kofer) it from within and on the outside with pitch (kofer).” (Bereshit 6:14)

“He (Yaakov) said — I will cover up [Aisav’s] wrath (achaprah panav) with the gift.” (Bereshit 32:21) Ibn Ezra explains this as achaseh v’astir — I will cover and hide.

The Radak says similarly — “achaprah panav” — asir ka’aso (removal of the cover) since the term kapara refers to removing.

“And when the layer of dew had gone up, behold, upon the surface of the desert, a thin flaky substance, thin like the frost (kak’for), was on the ground.” (Shemot 16:14)

“And you should make a covering (kapores) of pure gold.” (Shemot 25:17)

Ibn Ezra explains kaparah in this verse as — like a type of a cover… This is similar to l’chapeir alav — as a cover for the chet.

 

The Malbym (Vayikra 5 ) writes —

Some say the concept of kaparah is related to neki’ut (cleanliness) and kisuy (covering), like kaporet which is a covering, since it covers the chet from being seen, even though it is not completely removed.

 

Rav Soloveitchik (On Repentance – Pinchas H. Peli – Acquittal and Purification) says similarly —

[Kaparah] sets up a barrier through which the negative consequences may not pass. By means of teshuvah and kaparah (acquittal), man puts a protective covering between himself and the penalty for his chet.

 

Rav Shimshon Rafael Hirsch also speaks about the pitch that Hashem told Noach to use to cover the ark, which the verse calls “kofer.” He writes (Bereshit 6:14) —

The basic meaning of the root kafar is a protecting or restricting covering. Protective, so that nothing from outside affects it, as here [with the ark], and so also (Shemot 25:17) kapores (the cover of the aron); restrictive, that what is covered is kept in and does not affect what is outside…

In reference to chet, it occurs with both meanings — to protect the person, the nation, and the Sanctuary, from the effects of aveirot committed, and also to keep back, to prevent the chet from having its effects.

When a later verse (Vayikra 4:26) says — “The Kohen should be m’chapeir for him for his chet, and he should be forgiven,” the literal meaning is that — “The Kohen should cover over his chet for him, and it will then be forgiven to him”…

Based on the kaparah which the priest accomplishes through the blood being placed on the corners of the altar, his future is not endangered by his past…and an unhindered progress in life is granted to him.

 

Rav Hirsch (Vayikra 23:27) explains —

Kaparah protects the transgressor from the consequences of the chet, stemming the consequences which otherwise would ensue from the aveirah on the internal and external well-being of the transgressor. It is a… fate we so deservedly should get, if not for G-d’s miraculous kindness granting kapara to our past. Without kapara, which we only have due to G-d’s kindness, we would not even be able to exist…

Kapara, that highest act of kindness of the miraculous almighty power of G-d, is the undoing of what was done, the removal of the natural course of cause and effect. It completely undoes all the pernicious mental and physical effects of a negative past on the future life of the transgressor.

 

Rav Hirsch continues (Vayikra 16:6) —

The essential meaning of kapara, as has already been explained (Bereshit 6:14), is a “covering over” a “burying” of the past. It is the highest act of the absolute, free willed almighty power of G-d. He alone can do away with the natural law of cause and effect, which after all, He Himself has instituted. The consequences of the errors and aveirot of the past will have no disturbing effect on the internal and external life of the future. Even after a morally bad past, the blossoming out of a pure and happy future is still possible.

 

Rav Eisen points out, based on the Medrash, that teshuva was one of the things which were created before the world. This tells us that it would be impossible for the world to exist without teshuva.

The Nevi’im speak extensively about the importance and imperative of teshuva. (Yechezkel 18/33, Yeshaya 1/44/55, Yirmiyahu 3/33, Hoshea end, Tehilim 51) If, however, teshuva is so important, then what is the significance of kaparah and korbanot?

An aspect of kaparah is to cover up the aveirot. This helps teshuva to be most effective. When the teshuva is weak, the kaparah can cover up the aveirot so the person can move forward with his life, until he is able to do a better teshuva. And when the teshuva is already strong, the kaparah is able to combine with the teshuva to both remove every last trace of the chet, and to additionally help the person to be even greater than they were beforehand.

 

In a similar vein, the Maharal (Gur Aryeh: Shemot 30:15) points out that kaparah is able to protect us from danger:

The machatzit hashekel (half-shekel) is given as a teruma (donation) to Hashem to be a kaparah for our souls. Rashi says — This will prevent a plague from occurring, had the census been done by counting. And the R’eim wrote — “This was not a kaparah for their aveirot like all the other kaparot in the Torah [but rather a protection].” (Note #131 in the commentary of Rav Hartman to the Maharal)

And similarly, the verse (Shemot 32:30) tells us — “Moshe said to the nation [after the golden calf] — you transgressed a terrible transgression, now I will go up to Hashem; perhaps I will be able to accomplish a kaparah for your transgression.” Rashi explains Moshe’s words — I shall place a kofer, a cleansing and a cover against your aveirah to separate between you and the aveirah.

 

One last understanding of kaparah is that it is related to the concept of pidyon (redemption) which is what the term kofer nafsho (ransom or fine for the soul) means.

The Ramban (Bereshit 32:21) writes —

Kaparah is from the language of kofer nafsho, which is a pidyon (redemption).

 

The Ibn Ezra adds (Shemot 25:17) —

My understanding is that the term l’chapeir alav is from the root of kofer. And this is explicit — “a person should give a kofer nafsho,” and it is written there — “l’chapeir for their souls.”

 

The Malbym (Vayikra 5 ) also states this —

The concept of kaparah is related to kofer (ransom or fine) and pidyon (redemption).

 

And finally, Rav Soloveitchik (On Repentance – Pinchas H. Peli – Acquittal and Purification) explains —

According to Rashi, the words kaparah (acquittal) and “kofer” (indemnity payment) are derived from the same Hebrew root (“kuf pey reish”) and have a common significance… an indemnity must be offered and paid in order to withdraw the liability claim. That indemnity payment is made through teshuvah itself. Kaparah (acquittal) is the result of the payment of this “ransom” which releases and redeems man from negative consequences.

 

 

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

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