“How does one confess? He says, “I beseech you Hashem. I have erred. I have willfully acted wrongly.
I have acted rebelliously before you.
I have (specify wrongdoing). I
have regret. I am embarrassed with my actions.
I will never return to this behavior.” (Maimonides, Mishne Torah, Laws of Repentance
1:1)
This formulation of the confession is based
upon a discussion found in Tractate Yoma.
The majority of Sages suggest the formulation adopted by
Maimonides. In this version, first
errors or unintentional sins are confessed.
Then reference is made to intentional wrong doing. Last acts of rebellion are included. The reasoning underlying this order is that
a person should first seek forgiveness for lesser sins and then the more
serious wrong doings.
However, the Talmud explains that Rav Meir
suggests an alternative form for the confession. He suggests that first the confession should mention the willful
sins. This is followed by mentioning
acts of rebellion. The confession ends
with reference to unintentional errors.
Rav Meir derives his order from the prayers
of Moshe. In seeking forgiveness for
Bnai Yisrael, Moshe describes the Almighty’s attributes of mercy and
kindness. He declared that because of
these attributes Hashem forgives willful sins, acts of rebellion and
unintentional errors. Rav Meir adopted
this order for his formulation of the confession.
This observation helps explain the dispute
between the Sages and Rav Meir. The
Sages order the sins referred to in the confession from the lest serious to the
most severe. This order is dictated by a clear logic. The confession is a request for forgiveness. It is appropriate to
begin with the lesser offenses.
Rav Meir maintains that the confession includes
an additional element. It makes
reference to the attribute of the Almighty responsible for forgiveness.
Therefore the confession alludes to the prayer of Moshe in which the Divine
attributes are described. Rav Meir
maintains that as we ask for forgiveness, we must acknowledge the benevolence
of the Almighty implicit in this forbearance.
Although the opinion of the Sages is
accepted, the issue raised by Rav Meir finds expression is halacha. The confession contained in the liturgy is
often accompanied by a recitation of the Divine attributes of the
Almighty. This is accord with Rav
Meir’s opinion that confession is associated with recognition of Hashem’s
kindness. Although this recognition is
not incorporated into the confession itself, it is associated to the confession
though the liturgy.
“Among the ways of
repentance is for the repentant individual to constantly bemoan his sin before
Hashem with crying and supplications.
And he should give charity according to his ability. And he should distance himself, to an
extreme, from the area concerning which he sinned. And he should change his
name. In this he states, “I am someone
else and not that person who performed those actions.” (Maimonides, Mishne
Torah, Laws of Repentance 2:4)
Maimonides describes, in this halacha, some
of the behaviors which accompany repentance.
He includes the establishment of a new identity. The sinner sees him / herself as a different
person from the individual who committed the wrongdoing.
A person’s behavior is strongly affected by
self image. Once we establish a
behavior or attitude it is difficult to imagine ourselves without this
element. This psychological barrier
must be overcome if the process of Teshuva is to be successful. The person must become accustomed to a
different self-image.
The Talmud discusses the life of Elisha ben
Avuyah. This great scholar was the
teacher of Rav Meir. In his studies,
Elisha ben Avuyah delved into the most difficult areas of the Torah. He eventually discovered truths for which he
was not prepared. He could not accept
these concepts and rejected the Torah.
Elisha ben Avuyah went so far, in rejecting his former life, that he
changed his name. Interestingly, he
chose the name Acher. Literally
translated, this name means “other”.
Through adopting this name, he explained that he intended to indicate
that he was no longer Elisha ben Avuyah.
He was a different person with new attitudes.
The Talmud comments that the Almighty
declared that although all humanity has the opportunity to repent, Acher is an
exception. He cannot repent his sins.
Rav Yosef Dov Soloveitchik ZTL explained that it is not the intention of the Talmud to indicate the Almighty will not accept Acher’s repentance. Instead, the message of the Talmud is that Acher simply cannot repent. He does not have the ability.
Based on the teaching of Maimonides, this
message can be easily understood.
Elisha ben Avuyah established a new identity of Acher. Acher was an individual who lived a life antithetical
to the Torah. As long as Elisha ben
Avuyah viewed himself as Acher it would be impossible for him to repent. His self-image would prevent him from
establishing a Torah outlook and life.
Only once he removed this identity could he hope to repent.
“It
is customary to arise in the early morning to recite prayers of supplication
from the beginning of the month of Elul until Yom HaKippurim.” (Shulcah Aruch, Orech Chayim 581:1)
It is customary to recite Selichot – prayers
of supplication – prior to Rosh HaShanna.
Generally, these prayers are recited in the morning. According to Rav Yosef Karo this service is
initiated on the first day of Elul.
This is the custom generally accepted by Sefardic communities. Rav Moshe Isserles comments that the
Ashkenazic custom is to begin reciting the Selichot from the Motzai Shabbat
prior to Rosh HaShanna.[1]
The source for these two customs is discussed
by Rabbaynu Nissim. He explains that
the custom of Barcelona was to begin Selichot on the twenty-fifth day of Elul.[2] The Gaon of Vilna explained that this is the
source of the Ashkenazic custom.[3]
In order to appreciate the Gaon’s conclusion,
we need to better understand the practice of the Barcelona community. Rabbaynu Nissim explains the basis of this
custom. This custom reflects the
opinion that the sixth day of creation corresponds with Rosh HaShanna. The Almighty chose this day for Rosh
HaShanna because it is associated with forgiveness. On this day Adam and Chava, representing humanity, committed the
first sin. They disobeyed Hashem. They ate the fruit that the Creator had
forbidden. The Almighty forgave this
iniquity. On Rosh HaShanna we beseech Hashem
for forgiveness. It is appropriate to
appeal to the Almighty on the anniversary of the date that forgiveness was
introduced into the universe. If Rosh
HaShanna corresponds with the sixth day of creation, what calendar date
corresponds with the first day of creation?
This date is the twenty-fifth of Elul (Elul having twenty-nine days).[4]
We can now understand the Gaon’s
comments. The Ashkenazic custom
embodies the same message as the custom of Barcelona. The recitation of Selichot begins on the Motzai Shabbat before
Rosh HaShanna. This corresponds with
the initiation of creation on the first day of the week.
Rabbaynu Nissim explains the custom in Gerona
was to begin the recitation of Selichot on the first day of Elul. This date was also chosen because of its
association with forgiveness. After the
sin of the egel ha’zahav – the Golden Calf – Moshe ascended Har Sinai. He sought forgiveness for Bnai Yisrael. Moshe ascended the mountain of the first day
of Elul. He secured the Almighty’s
forgiveness forty days latter. This day
– the tenth of Tishrai – became Yom Kippur.
These two customs reflect two different aspects
of Divine forgiveness. The forgiveness
of received by Adam and Chava was not a result of repentance or prayer. In fact, both Adam and Chava minimized their
role in committing the sin. Why were
they forgiven? The Almighty created
humanity and bestowed within us the unique ability to choose between good and
evil. Every human enters life as an
imperfect and instinctual creature. It
is our responsibility to improve ourselves through the wise exercise of our
freewill. It is inevitable that we will
sin as we proceed along this path.
Hashem forgives us for these failings just as He pardoned Adam and
Chava. In short, the very design of
creation allows for an imperfect individual and implies the Almighty’s
forbearance and forgiveness.
The forgiveness at Sinai was achieved through
supplication and prayer. Moshe ascended
the mountain and beseeched the Almighty to forgive His people. As Moshe elevated Himself and rose to a
higher spiritual level, he drew closer to Hashem. Through this process his prayers were accepted and Bnai Yisrael
was forgiven.
Each custom reflects one of these aspects of
forgiveness. The Ashkenazic custom
reminds us of the forgiveness received by Adam and Chava. It recalls the forgiveness inherent in the
design of creation. The Sefardic custom
reminds us of the forgiveness achieved at Sinai. It recalls the forgiveness we can secure through personal
spiritual effort and prayer.
“There are those who are
accustomed to eat a sweet apple with honey.
And they say, “It should be granted to us a sweet year”. (Shulcah Aruch, Orech Chayim 583:1)
The Shulchan Aruch lists many foods eaten at
the Rosh HaShanna meal. Each food
alludes to a specific blessing. The
eating is accompanied with a short prayer requesting from Hashem the blessing
associated with the food. The eating of
the apple is mentioned by Rav Moshe Isserles.
In different communities customs vary as to which foods are consumed. However, the apple seems to have been widely
incorporated into the Rosh HaShanna meal.
It is somewhat difficult to understand this
custom. The Torah vigorously rejects
all forms of superstition. It is very
surprising that halacha should encourage a practice which seems to be based
upon omen.
However, if carefully considered we can
appreciate the meaning of this custom.
It is not in any way an expression of superstition of primitive
beliefs. For most of us the Rosh
HaShanna experience is strongest while we are in the synagogue. There we pray for the fulfillment of our
wishes in the coming year. We are
actually aware of the process of heavenly judgment. Once we leave the synagogue we begin to become distracted. The Yom Tov meal, the opportunity to spend
time with family and friends begin to compete for our attention. As the day passes we may forget the
significance of the occasion.
Our Sages had a deep understanding of human
behavior. They recognized this tendency
towards distraction. Yet, the Rosh
HaShanna experience should not be limited to the time spent in synagogue. The atmosphere of judgment should extend
throughout the day. In order to
accomplish this end the Sages encouraged the custom of eating special foods
during the Yom Tov meal. Through this process
an element of prayer is incorporated into the experience. Rather than the meal becoming a distraction,
it reinforces the special atmosphere of the occasion.
[1] Rav Moshe Isserles, Comments on Shulchan Aruch, Orech Chayim 581:1.
[2] Rabbaynu Nissim, Notes to Commentary of Rabbaynu Yitzchak Alfasi, Mesechet Rosh HaShanna 3a.
[3] Rabbaynu Eliyahu of Vilna, Biur HaGra, Shulchan Aruch, Orech Chayim 581, note 8.
[4] Rabbaynu Nissim, Notes to Commentary of Rabbaynu Yitzchak Alfasi, Mesechet Rosh HaShanna 3a.