The Power and Limitations of Yom Kippur by Rabbi Ari Kahn

if you look in parot you have again minding its own business in the middle of aayra very much of a yikra theme and that is it deals with aod it deals with the service it deals with the torat kohanim it deals with the mishkan or the mikdash and all all of that I would say should be somewhat understandable especially in context and what's absolutely remarkable is that we have the ability of somehow lifting it out of its context and then creating something which is sustainable by itself and and effective and efficient by itself because we we could have asked ourselves a completely different question and that is how is it possible to have yum Kipper or Yim without a bet mikdash without a Mishka which means the whole service over here you just have to read from the beginning the whole service over here is about aod is about something which is done in the mishkan or mikash so just like all the other corbane and just like all the other things that were done in the Mishka when you don't have it so that also falls into disuse which means the very idea that we're able to somehow achieve atonement outside of having a bet mikdash is something which is really interesting and on top of all that we can make the question even a bit stronger if you actually to uh to read the whole thing and what it describes and what it's about I'm going to say again in context the Y yaker is very much about fixing the mishkan it's about fixing the mishkan from mistakes that were done in the mishkan it's only as almost as a side comment that we find that not only can we fix the mishkan we can also somehow fix ourselves along the way which means in a certain sense God gave us a God gave us a tool and all year round we're able to use this place which is holy but what happens when you misuse something which is holy so now we need to make amends for misusing something which is holy the reality is that's an incredible metaphor because there's something else which were given which is holy and that's a Nish and we Mi and we misuse that during the year so therefore there becomes this wonderful parallel just like we can fix the mishkan from the impurity that was done within we SU how can also fix ourselves from the impurity that was done within and everything I've said to this point is is really based onot and based on reading what it says but nonetheless the question remains but how does this work or how can we imagine that this works somehow without having a a Cohen G anymore somehow without having the aod so I know that some of you if you're clever could respond to me well you know just like every week every Shabbat every hug we we read the Corban musaf reading learning saying praying the words somehow are efficient as if we actually did it and yes there is an expression like that in the gamarra and even after having said that I'm still going to ask my question but how could yum Kipper which is so mikdash Centric how is that possible that it can exist on itself and I want to come down and really today only talk about one verse and that's verse Source number one by and this comes toward the end not the very end but towards the end of the description of the abod and it's a very simple verse until you start reading and thinking about it and I want to stop already what is the word v is it telling you about a date on this particular date something magical will happen or it is the power or the Charisma of the day that will do it is this telling you something about the day or about the calendar keep is it that on this day you will somehow achieve atonement and it could be any day or is it somehow through through this day those of you who don't know there is an opinion which is expressed in the garudi he says that you don't need anything else it's just the the power of yum Kipper brings about the the Forgiveness again he's really going on these first couple words and it makes and by the way he says doesn't make difference you did chuva you didn't do chuva doesn't make a difference of anything else Yumer brings about atonement which is really remarkable there's uh one of the commentaries on the page it's not toot it's toim on that page asks a very simple question he goes if that's the case then why was the BET MD destroyed and it's worthwhile to look there the various responses that he has the simple answer I could say is okay that's why I took all the way to the summer to get a whole bunch right till Tish to get a whole bunch of sins that weren't atoned for yet but there's also it could be that there's different levels of atonement and as as I said there is what to speak about but that's not what concerns me I want to read through the whole verse now and and first I'm going to read it the way that we normally read it and then we'll comment on that because on this day you're going to be right you're going to be atoned you're going to be purified and and right there it's really interesting because those are two different terminologies kapara atonement is something which is more judicial tahara is something which is more quote unquote spiritual but it really again if I were to divide the mishna into six different books one comes from the laws of tahar and one would come more from and that would be more interesting are we talking about again where does kapara come from from it should be it should be and that's that's what it should be that's the way I'll say it again that we normally read it on this day receive atonement be purified from all of your sins in front of God you'll be purified so I'm going to ask a couple of annoying questions now per in and we'll read it on so now I want to give you two different ways of possible ways of reading this second half of the verse is it maybe even three ways we'll see [Music] so I don't know how clear my three different ways of reading it was but I I will try to describe the again the problem and hopefully a solution does it say that on this day you're going to be atoned and purified from all of your sins in frying of God you'll be purified so essentially then if I took it look at the two different halves of the verse the first verse the first half already made the statement on this day you're going to be atoned and be purified from all of your sins in front of God you'll be purified which then you'll just have to kind of ask yourself why did I need the second part if I had the first part and you can respond is that it's hasem is what's necessary and I can then go on that point for a while and say that simp self-improvement is not chuva but by the way I'll also want to be honest about something else I think you'd be a little bit hard pressed to find any discussion of chuva over here talks about kapara talks about atonement talks about tahara talks about purity where exactly is the chuva so let's leave let's leave that for uh a moment I mean there's a reason the rambam very closely aligns chuva with Vio Vio is an expression of sins which were done and therefore that is the act of chuva but I just got way ahead of myself but let me now describe the problem that we have because I don't think I've been clear enough yet does it say in fact that on this day you'll be atoned and purified from all of your sins in front of God you'll be purified or did it say from all of your sins in front of God you'll be purified excellent which way does the TR read but there's another stop meaning taru stands by itself it's not with Lan but but exactly the problem now because the Trump is it does not tell us exactly what to do and I've completely ignored the word mikole also hasem T was that a little bit better with the with the Trum but I'm saying but that's but that now is the problem the the the problem is did it say from all your sins in front of God or from all your sins in front of God you'll be purified and what does it mean from all your sins let me just start with that for a second because I don't know how much I'm going to get into that what if a person only ask God to forgive them of one thing I've done a lot of things which are bad but listen I I I don't no most of them I'm okay with I'm okay with not I'm okay with not e koser I'm okay with with t mishak with not I'm okay not not not not not not but I feel a little bad about now you can pick some random thing I ate some GHA I don't know I said not Kosher that bothers you that bothers you why does it bother you because you once heard a lecture or you heard a lecture recently that the T of sh deliberately ate g g there's no Han so it was a sin for the sake of doing a sin and the guy said listen I'm a sinner but I'm a sin when I when I enjoy it I I I I want forgiveness from get I never would have eaten gasha if I knew students of ites fee I have no ideology to my sin so my question is will yum Kipper work will God say oh yeah sure let me just put that on the list you're good to go or or or is there some kind of a of a problem over here by the way I'll tell you I'll tell you the truth I've been waiting for someone to ask me to give a talk on on you know s m Chua which I want I wanted to call I already had a title I don't know what I would say and it would be something like I did the Hokey Pokey but I turned myself around right that would be the so that that would be the title for what it's a really good title right okay you good should we use that I know that's what I'm saying we have to use it some way but we'll see anyway let let's get back because it's arum Kipper now we have to be more serious we we have to uh that's what it's all about no I turn myself around that's thing okay you'll never think of the Hokey pokei again the same right now realize that it's really all about Chua it's all about Chua excuse me yeah so what does the in front of God actually mean over here no but not all chuva a person can look themselves in the mirror and say I am totally embarrassed that I did this this and this I'm never going to do it again is that chuva which means if I Take God out of it instead of looking in front of the mirror if I say in front of God God I can't believe I did this please forgive me that's very different from uh meaning I I can have Rehabilitation without it being hasem but it's not chuva chuva needs to be in of and by the way that's really important about this verem but I again I'm suggesting maybe I read that wrong maybe it maybe what it really says and we'll see in a second we'll see the Miss in a second maybe what it really says is that from all my sins hasem what's the point the point is that we wonderfully have all kinds of opportunities for different types of sins which means we have sins that we have which are on a front to God but we also have sins which are a front to one another so when you do sins which are in a front to one another did yipper dider work for that and the first reason why it shouldn't work for that is BEC and I'm sorry for saying this and I hope I'm not over stating this is that even though God runs the world and God is in charge of the world God is not the Bab it when it comes for sins where I affront someone else which means I can very well do something wrong to you and say listen I'm really sorry it's what I did to her that's wonderful and you say listen no problem like didn't bother me at all it's okay you're forgiven and you're standing there saying what do you mean you forgive him he's not he's not the bhabat he has nothing to do with this so if that's the case how can I stand in front of God y k and say listen I'm sorry for all these things that I did right have to go through the list get to the one where where I front somebody else so how can God possibly say oh no that's fine but God's not the balab for that as I said I'm sorry for putting it that way but let's read the mishna now in Source number two when it comes to sins which are on a front between man and God yum Kipper achieves atonement but when you sin between a person and another person and by the way that should have been enough I should have stopped right there and I should have brought the verse right there and said why and just read it like that but the mishna actually adds something else in which is really optimistic and it says until you appease your friend which means the door is not shut and just like I can fix things between myself and God I can also fix things between myself and other people but I will note that the word or the word is a really interesting word because that's a word which more often than not is BET mikdash oriented right or not right right you know what's the word El what keep going okay you're going to have to say it more times you didn't say enough times the the word Rito is used at the end of the S when we say n May is Beed it's in the sayem may God accept our right so REO is an interesting word to use here so therefore we understand exactly how he read the verse he read the verse that this day atones and it purifies again doors open there is a way to fix nonetheless which there's something else we need to keep in mind and that is every time we do an affront against another human being it's also an affront against God and here's going to be another problem which we're not going to be able to resolve I'll just tell you it's a problem and that is is Rika making his own separate teaching is he responding to loara is is this independent dependent agrees or disagrees and you can find somebody who says every one of the possibilities that I just now said with r salivate you can actually find I he very happy somebody just put up online a talk that he gave and he said oh every year I talk about this and every year I say something else before I saw that I was going to say every I see he keeps saying different things he keeps reading it in every single possible way so not only can you find different opinions that say one of those things you can find it in the Corpus of of every one of those possible readings praised is Israel in front of who are they purified and by the way Pur Purity purified that goes to the end of the verse so I could say it's somehow connected and who is the one who purifies you that's because as it says and I threw water upon you and you became purified now there's only one problem right here f f first of what is he describing this idea of of sprinkling upon somebody is really has nothing to do with sin it has to do with with to with tat mate where somebody is impure based upon death so by the way that would be really interesting is that God is saying is that sin is analogous to death and I will sprinkle life upon you and bring you back to life I'm just saying is like you skip a couple of steps so that's really interesting because again it's borrowing from a metaphor again it's extending the metaphor of Tara here and saying okay what is a terrible type of Tuma tum much mate the but the problem is is where the verse comes from and that I put as a footnote for you in Source number one it it is in where is describing theem sorry for saying this the which exists when Jews are in and God says I'm going to force you if you're not familiar it's not for you it's because of the which exists because you're in Exile and God says I am going to make a which again is desecrated with you being in Exile it's very similar to what we find in what is that in Bish right not Bish in the I'm going to bring you back and I'm going to purify you from this terrible situation and T of that you have upon you I'm going to bring you back to life so this is really interesting because once you look it up in context you realize rak's verse again very clever if he is respond to naria what he used over here was a verse which is eschatological in terms of the sense of the end of days and there and there's going to be a gathering of Israel and there's going to be a rebuilding of the BET mikdash and there's going to be Purity which God will throw upon all of us but again this is not the verse over here in context inel is not a Yumer verse it is something which is much bigger than that and it's interesting that that that's what re Rea shows over here let's go back to the mishna he quotes that verse and he also it says now mikah over here if you looked upy most likely the word mikah here does not mean mikah most likely it's more like sorry the hope of Israel is probably the right translation over here so therefore Rea is really being interesting by using these two verses bringing them both within the realm of tahar which by the way admittedly is much more within the realm of what the verse it actually said and I'm going to leave it for the moment of agreed or disagreed the other thing is that there is a difference between when God sprinkles upon you the water and you become purified versus when you go into Mikvah what's the downside of the MK so therefore if you have a the mkah doesn't work so therefore what happens when you say to God listen I'm all the sins I did are fine just to get an us I want you to forgive me for that does that work as a Mikvah does mikah we say can't be told the sherid but what if the sherid is in both of your hands and in your pockets and in your clothing that you're walking as you're going to the Mikvah did the Mikvah really work on that partial uh on that partial level and by the way the one who will go into this probably more than anyone else is is rabenu Yona who does believe there's a special Mitzvah oner to do chuva but not just to do chuva there's a special Mitzvah to achieve tahar which means without any you want to emerge keep you want to emerge into the day and then the day by the way just think a second he says the day can work if you didn't didn't do chuva imagine how well the day works when you do chuva imagine how how well it works when there is no Mak so I'm I'm just stating over here raenu Yona is almost like the completely the other side of this so we have narya we have Rika we have our RSE we're not sure exactly what to DOA bazaria has left us with this problem now that yum does not work for interpersonal things in Source number three the rambam toward the beginning of tells us which itself is great because I started with my question of how could it be that Yumer is going to work when you no longer have a bet mdash you no longer have the right but we still have they wrote it works for everything it works for all sins even somebody who was an unrepentant sinner until the very end it will work and the the power of Y brings about atonement to those who return now that word le shim of course makes this all the more interesting and keep that in mind one thing that you say is that the ram doesn't pasan like R yehud but rather it works and what how does he know this he brought the first part of our verse and what's that which by the way sounds very much as if he's saying it is the it's the power of this day it's the Charisma of the spiritual Charisma of yum Kipper which brings about forgiveness but you have to be on board you have to sign on to it you have to I I'll even go one step further you need to believe in it and I'm going to get way ahead of myself right now and tell you something which I'm going to try to prove it's my sense is what's going on over here and what I'm saying is true the only question is if I'm overstating it okay if I'm overstating it so then that's a problem but meaning again I want to I have to say it finally there's a correlation at least the question is how strong I'll explain is Yum Kipper itself a form of a corbon is it somehow a corbon that works even though you no longer have a m and you no longer have a bet mikash and you no longer have any of the other things does the day of Yer work but by added one word in as a carbon look at s for it's the ROM in h and let's admit something you know there are these various Rams same ROM that we hear all the time and then the ones that we've never seen we've never heard unless you some for some reason w't looking there so do you see now why I said what I said it's because he lined them all up together if you want to go backwards it is it's the and the and yum none of these work so just the way that he put Yumer together with the other offerings makes it sound as if it's that none of these things work unless you believe in it that's great that means that what is part of the secret of yipper you need to believe in it and just in case you're saying to me wow that's really interesting you know I've never saw this before just told that for a second sorry and so on then you have to do chuva again because if you didn't believe at the time it didn't actually work there's also if you look at what I have as footnote number two there's an interesting R in that also speaks about believing in it and how and how it works in terms the belief heart of it um Source number five is the where it says so it's actually that line of the r actually made it into and that's what's interesting where where even if it is a bit of an obscure rambam one would like to believe that people learn a little bit and would have come across this okay so till now if we'll if we'll describe our issue or problem we're talking about yum Kipper we're talking about the power of yum Kipper part of the power of yum Kipper is believ in yum Kipper but part of the P part of the power of yum Kipper is is that it seems to be exclusively between man and God and that's LF and therefore there's yum Kipper which forgives and there's God That Forgives there's God That Forgives on yum Kipper but we're still left out of one thing and that is the other person and I'll say it again even more so now using the term so you get to this point ofu is again interesting because it's almost as if you have to bring the corbon to your friend as it were as it were but God is saying no I'm not the balab over here now the same issue more or less and I stress the more or less is raised in Source number six this is Mission bakama this has nothing to do with yum Kipper this is nikin know before when I started to talk about which part this should be in I hesitated a second I was I was thinking about bringing nikin at that point but we'll bring in nikin now what is nikin nikin is Damages right all kinds of Damages we we learned it's interesting because it's probably the least learned section of maybe Ezra I don't know which is less Ezra butb is arguably the one which is used most every single day you go to supermarket you pick something up you put it down at which point you you make the Kenyon you call the cab you don't get in the cab you do which means issues issues ofish could be taking place multiple times every single day without people giving it any thought whatsoever what are really our rights or what are really our obligations along the way but one of the things is what if I damage somebody else so it says over here Mish even if you paid someone back a person now what is the word person's not forgiven forgiveness person's not forgiven so it says that when you do some kind of damage you not only have to return fix what you've done you also need you need forgiveness and it brings a really interesting verse the verse is absolutely frightening but the first thing before I read the verse I want to note is that there was a shift in language in the Mish in y what did it say over here it says so why not just use the same language by the way there's lots of MOT that are written multiple times where the same terminology is used in both places but this may not be the same terminology because it may not be the same idea now the verse is what's absolutely frightening and it's even more frightening this year than any other time the verse has to do with AI and what did aiik do he kidnapped Sarah and he kidnapped Sarah and then he wanted to sexually abuse her right and God protected her Ali God should protect all of the women in who are held captive right now such an interesting verse to bring that you need to you need to well you need to ask for forgiveness but it's using a sin and the see the problem is the second is the continue over over here it says vome how far did it want me to go does this really expect in every single time that people make up that okay I'm going to apologize but I'm going to apologize until that person's going to pray for me that that is needs to be quite an apology right that's not a very simple apology nonetheless the rambam now I'm just I'm doing it's very formalistic what I'm doing over here I'm reading the mishna gar and then I'm just going to go into the rambam straight on that the rambam here in Source a is the laws of right where someone to damages Aton which is an interesting word you did damage to your friend even though you paid him back financially the various things you need to pay and you brought all of the most wonderful offerings you can see the exact reference in S three what that means you brought the choicest animals which is really interesting because what did the Rah just now do he slid over from nikin to the laws to kadim and he says you could bring all the carbon in the world they're not going to help they will not bring about atonement and will not bring about forgiveness of his sin until you ask the person and they forgive you now let's look what the ram did and let's look what he didn't do what did he do he very clearly and cleverly delineated that this is interpersonal and this is not between man and God and God is not involved in this again as it were and you can do all again you can donate the biggest shs you can give the most amount of takaka you can bring all the Carbono in the world that does not fix what you did until you go back to the person and ask the person for forgiveness and the person forgive you so the raham is clearly taking this into the laws of nikin kazik and not the laws of kadim and therefore Kim is again as I said it was just clever how he did that but it was also very strong how he did that what else did the rambam do and this is what he didn't do and what he didn't didn't do is always harder than what he did do what he didn't do is he didn't quote the PK about aido and AI he left the PK out so so again that's the rah's prerogative he can quote as much of a gamar or mishna that he wants to but nonetheless it's interesting that he let it that he let it go in Source number two nine and this is H Chua this is working off ofar in the mission in y that we saw right you something but when it comes to sins between a person and another person right very similar if you heard him there's no forgiveness forever who and there the rambam again I'm saying the the it's really clear what the rambam is doing here he's working off of the and over there it was in he was working off of Baba and sorry babama and as I said it's interesting but it's consistent Al again same word there needs to be you have to keep asking forgiveness can skip a little bit right you have to keep asking a second time if you ask him a first time a second time a third time doesn't forgive you by the way that's really interesting why should that be I asked a person one time two times three times and the guy doesn't want to forgive now he's The Sinner why is he the sinner he's the victim he's the but still but still what H there's a dynamic over here which still nonetheless needs to be understood the rambam continues and he says in you're not allowed to be cruel you need to be easy to forgive what a difficult is do you realize what he wrote as soon as somebody asks of you you need to clear your heart push reset on your heart and say okay now I I do want to explain this as well but uh this is not this is not easy you can't be cruel completely you need to be able to don't bear Grudge don't take revenge and this is the ways of Jews this is how we this is who we are again the ra do you realize how great this all is it's it is the context and it's the framing and it's and it's making these statements this is who we are this is how we behave and he's saying you imagine how great motivation this is because you're feeling this and then you have to say to yourself hold it if I'm really still feeling anger I'm not acting Jewish right now I have to act in a Jewish way in s in footnote number four you'll see the Rama has a similar thing when it talks to giving then he call [Music] and anybody who's cruel and does not want to help others be suspicious about their lineage so I'm saying the ramom is is really powerful when he's saying this guys I I do believe that psychologically the rambam is actually making a great statement and helping us to work on our selves I will note I hope not then they didn't ask for forgiveness then they didn't ask um one more then it says then you go to the grave and you say again expressing that every sin is both interpersonal and is also an a front against God the ROM already in the first law of Chu in the very beginning Source 10 you know you aside from asking forgiveness from another person you also then have to do Tru in terms of God and saying I'm sorry for what I've done I'll never do it again which means sinning against another person is more complex it is both an affront to our fellow person and you need to fix that before you can turn to God and say I'm never going to do this again yeah they don't do that who doesn't do that people that's why we teach don't say I'm sry for stealing from you on Monday October they say if there's anything I've done to you over the past year please forgive me which is a nice way of not admitting to all the terrible right if we have a chance not today I'm happy to give a sh about this the famous case that everyone talks about is the argument between the andant there's a lot to talk about that essentially and I'm going to run out of time today but I'll I'll just say what it is essentially what happened is the wrote the and he went to and he asked for and he says I'll read it if I agree I'll write a HK I'll be I'll beim so then afterwards he gives it back the book and he said I agreed with everything except for one so I can't give as so he says why you write Hask saying I agree with everything except for one Hal he goes Nobody reads the Hask and then they argued a bit about the AL the was what if I told lashar about you but you don't know it never affected you so do I have the right to come over to you and embarrass you by telling you what I said about you in order for me to get my atonement so theim said yes and the launcher said no which is the starting point of exactly what you just now brought up okay so let's continue in Source number 11 it says the some this is De out the r de out how we our attitudes and our Behavior if you hurt another if somebody hurts you now this is laws of victimhood someone hurts you don't be quiet commotion he hated him and didn't say a word about it but rather he let it he let it Fester within his heart rather there's a there's a commandment to inform the person why did you do this to me and why did you treat me in such a way if the person then asks forgiveness you should forgive and you should not be cruel we're back to that cruelness sh and here the Raam quotes the verse with Abraham and ab prayed prayed for AI now this is fascinating because it's not as I would have thought when I read the mission at least going to the r it's not that I need to ask to the point that the person's going to pray but rather I need to forgive to the to the point that I'm able to pray for someone else meaning it's a in not an in asking for m so say that's really interesting how the raham divided this he did not put this in on how the person seeking forgiveness needs to behave he put this in the laws of Hil deod how the person if you're a victim say you've hurt me and if the person says I'm sorry then be completely completely be willing to forget now this concept that we need to be willing to forget in s number 12 which we're not going to read there's a bunch of people in the gamorra and by the way sometimes with good and sometimes with bad results mainly amaram over here who went out of their way to try to create forgiveness and they were victimized see you have Zera who would walk in front of the the guy who heard him in front of the house on a of Y Kipper so the guy would see him and then say oh you know if I did anything bad to you can I it doesn't exactly say it like that but but he's putting him he's he's putting himself in a situation that will make it easier for the person to ask for forgiveness there was another case told over here about R there was a butcher that uh had done something bad to Rav and RAV went over to him on yum Kipper and as he's on the on the way over one of the other Mar says where you going ER yum Kipper where you going he goes I'm going to that butcher so he says Rob's on his way to kill somebody and Rob's trying to make up and then he gets to the Butcher and The Butcher says what are you doing here get lost I'm never asking for forgiveness and then as he you know Cuts or chops or whatever it is I think it was a bone that goes jumping out and goes in the neck of the guy and kills the the butcher so he's right but but both the these stories were here because there were people who going out of their way who were victimized to try to create forgiveness which is much closer to where this ra and it wouldn't surprise me if that was one of the things in the back of the ROM's mind when he's talking about how the former victim should be full-hearted in their forgiveness and that you do see in the story on the other hand in Source 13 The Rush actually passons like these stories another story about that he went someone else at heard him and he went 13 years in a row in every y Kipper to try to make up with him and another case over here ra with his butcher with the tabak also it only it doesn't tell us how that worked out but is nonetheless we learned to do we need to be together as it says in so we'll leave the per for a moment in the it tells you that's the source that made its way into the sh that everybody should go try to because the rush said it his son the tour put it in the tour and then the the took it from the tour and then from the rush again with sources over here from the gumar and that's what we need to do in Source 15 which we're not going to read the whole thing it's the perar which talks about how we need to behave in Yumi and one of the thing is that we need to be like Angels it's probably it's one of the sources cited why we wear white or why one would wear a Kittle or but people right is that we should be like right and one of the thing says and it says I'm like six lines down they live in unity one of the ways that we win onpp is this idea that we are unified and if that's not enough motivation in s 16 and 17 the 16 the says somebody who's forgiving then God acts in the same way now that itself is important Rashi explains it the person's not so careful about the person who would hurt them and rather is easy going with this if you don't treat someone else with then God will not treat you with me that already becomes theologically much more sign ific the big problem with this whole topic is what you haven't guessed yet I think unless you've guessed it I don't know how you still sitting quietly but the big problem with all of this is Source 18 Source 18 is the Riff but not that riff it's another riff this is a riff who wrote the commentary on the anakov his name is Rabbi yeshayahu Pinto there's today a rabbi yes Pinto who descendant of this fellow he's from 1565 sorry from 1648 to 1565 so you real I this is quite a long time ago and he here raises the following it's worth reading this entire thing and I gave you a lot of it but let's start where it's bold and it says if you didn't catch everything which was said here this went back to one of the problems I raised from the very beginning and how you read that verse right when it says in the mishna that y he read that whole phrase as one phrase that Yer does not work if there are sins between man and their fellow man and you will not be forgiven of sins between you and God if you have not fixed things out between you and another person you have rendered yum Kipper completely ineffective it does not work which means you have to again the Mikvah right you have to be able to jump in and you have to have no whatsoever and what he's saying is so much further than we imagined by the way in various places where salc wrote about this in one place he writes there were those who say this one place he says there Bal who say this another place he says this another place he says it from larya another place he says it from raka because it's a Mikvah so therefore like he liked this idea but in different places he used it in different ways but what the Riff writes over here is absolutely frightening because what he's saying is that if you can't make up with your with your friend then essentially God is saying so uh let let me know when you guys work things out yeah your enemy also until you work until you work things out I I was using I was using the language of the mishna okay until you work the until you work things out God is saying listen if the guy's not if the guy's not asking you for forgiveness and the guy's saying I did it and I'll do it again if you give me an opportunity so that that's not what's going on over here even though there we saw that there is nonetheless an ethic of trying to work things out and trying to make am Amel whole Jews yes Jews yes we do that some people do that every night some people do that when the the laaka before yum Kipper and a very good thing uh very good thing to do and as I said the rift that I gave you over here it's worthwhile looking at it's worthwhile considering I am not reading the the whole thing there are those who most certainly argue with this in uh in Source number 20 for example ysph Angel he he does not like this at all he writes Von CL it makes no sense to me whatsoever that you can say this the bir yosf and the pros in 21 and 22 they both quote you you'll like this Jerry and Michael they you you you you can send this to whoever you want to send this afterwards they quote the maharash gourmasian I thought you'd like that they can explain afterwards if they want they quote they quote this maharash gesim who says that that the most you can claim is that every time you sin to another person is also on a front against God they're saying it's not that God won't accept any of youro but you can't get forgiven for that sin until you until you have forgiveness which means it's true that if you sin it's you can't get forgiveness but we're not talking on a global level he said we're talking on a far more uh limited limited level where did who are you are youo I think slow oh oh the rift we're back to the rift he thought that's what it says in the mishna he thought that's what the Mish says one second I agree with you it's troubling yes and I'm going to say it again that if you start looking you'll find a whole bunch of people who have said it over the years and uh it's the only thing which is a shock is that you probably never heard it before because people don't want to say it I'm saying that's the only surprising thing because if you start looking you'll find so many people who have considered that idea by the way sometimes considered and rejected sometimes considered and accepted but it really is a frightening cont you could save you could save a lot of time on young Kipper you don't got to go to SCH okay I'm GNA finish up I'm G to finish up and I'm going to say again a couple of things about this in uh source 24 we have the hutner and in Source number 26 we have Sal they say almost the exact same thing although they say it each one with their own language but they really saying the same thing I'm going to start with the he says that when I hurt someone else one of the things that you've accomplished again I hurt you so when I hurt you one of the things I've accomplished at that moment is and I think this is part of that was bothering a lot of you along the way if I hurt you I do something bad you I didn't ask for forgiveness you at this moment don't have to have forgiveness towards me you at this moment don't have to have this unlimited why because I did bad things somebody who does bad things you don't have to go and and and by the way there's lots and lots of technical halic issues involved in this but someone who is a creep gets treated like a creep I'm I'm just going to leave it as simple as that the way that of hutner frames this is that there's a Mitzvah when the person did something bad to you he has caused you to have a right to be angry at that person and therefore he no longer is the beneficiary of being loved but he says he actually did two things and that's part of what needs to be fixed what are the two things one is that that person does not have to love you and two you don't have to be loved and it's it's it's both and he said that and this is going to be like one of the takeaways that we need from this because it's really sharp as our footner always was he says that there's a Mitzvah to love other Jews but there's also a Mitzvah to be beloved that other Jews can love you and he said therefore that's part of what's going on and by the way that's in ter generally in terms of sin generally in terms of sin you need to fix it that a person's able that you're able to become a regular part of society again and deserving of after it's not just that the other guy has an obligation to love you you have an obligation to be somebody that the other guy can love and don't just throw it on the other person say don't be a creep like like that's it's it's not so complicated but as I said it's really short but when it comes to yam Kipper again there was a different terminology by yam Kipper when it comes to yam Kipper it's not just that you need to be a person of good standing yum Kipper is something else and and I'm going to use a different explanation right now between man and God we say Hashem Hashem I don't know how many times we say this in the whole holiday season but what does the gamar say about Hashem Hashem Hashem before the sin and hasem after the sin is the same thing part of Tru is that you want to get back to the point that you were before the sin so therefore when it comes to bakama when it comes toaz when it comes to nikin there I need to take away the and be a regular part of society again when it comes to Yum Kipper then the level is much higher then it comes to a point of REO which means the reason we there's a different language between the two is because there's a different objective when it comes again to bakama when it comes to nikin I want to fix things so that you know it's not so bad because of the crime that was committed but when it comes to Yum Kipper I want to make all of you amuso together and and now I want to say it a little bit sharper yum Kipper is a if I'm going to that's why I said I don't know if I went too far before but yum Kipper is a corbon seor it's a COR it's a corbon but if it is a corbon it's a corbon seabo and now it goes back to the point if I refuse to forgive somebody else it means on a certain level I don't believe in forgiveness and it goes back to what we saw before if I don't believe in forgiveness foress that becomes a much stronger argument for that point of the rib if I don't believe in forgiveness so therefore I'm not part of the Forgiveness I'm not part of the Forgiveness then that Corban may not affect me on the other hand if I do all that I can to show and really live in a sense that I believe in the I believe in the Corban I believe in forgiveness so then this then the forgiveness is going to affect me as well and I think this also explains the person who one time two times and three times ask for forgiveness ask for forgiveness because they believe in forgiveness and the other person doesn't want to forgive he's the one who's taken himself outside of the realm of forgiveness but he's outside of the realm of forgiveness even though he's the victim but still you have to believe in forgiveness if you don't believe in forgiveness then there's a problem person came one time two times three time again was sincere going back to your point was sincere and they said what they did and so on so at some point a person needs to forgive but I'm saying but it's not just like we saw in the Rashi that God's going to treat us as we treat others and that's true we're going to push away theid we're going to make theid to be the the major focus of the day but I'm saying it's much stronger than that if I go back now and imagine imagine this as this seber issue again if if you want to look in source 26 if you look in where salivic in the first second third 1 two 3 the fourth paragraph he did not go as far as I just now went but but he did say that the the atonement Kipper has to do with theor it has to do with the group and therefore you need to be a part of the group a person doesn't believe in it that's what we kept saying you don't believe in it then it doesn't work if you if you want to see R hutner using almost the exact same language then you'll have to go searching you have to go searching for it in this long in in this long citation but uh again he says the exact same thing that the Forgiveness of yum Kipper is the Forgiveness of its seor so I I just want to go back and think about everything that we saw today when it comes to interperson person Al issues we have a PK and the PK isn't simple to read I mean the the verse was that's the day the quality of the day the Charisma of the day it's going to bring about atonement now you realize when I read it three different ways in the beginning it's because it's not so simple when I asked the question at the very beginning how would we remove this from the rules of Carbono from safe what was my conclusion we don't remove it from sa ofik it's still a law of aik that exists that is able to somehow again it shouldn't be surprising it's a law of forgiveness and and atonement and kapara and compassion and God Is So compassionate that allows it to work where it transcends time and space and Jews could be any place and yum Kipper still works that that is compassion but why should it be surprising that a law of compassion Works in a compassionate way but what happens when we're not compassionate when we don't behave in a compassionate way so at least on a micro level like we saw it's hard to get forgiven from God because God's not the balabit you didn't work anything out God is saying don't come to me for atonement you work things out first and then come to me for atonement we saw people who went much further and said no if you don't work at atonement among yourselves don't come to me at all you Kipper is not going to work go at work at all is that an overstatement I hope so I hope so but nonetheless it's something which I I I think is Food For Thought which means should we forgive others because we want to be forgiving people because we want to create forgiveness in the world we want God to forgive us as well all of those are good things do we want a forgiveness because I'm needs to be United because this is what Jews are this is who we are yes this is who we are that verse with a it's again it's the it is the most amazing thing and to talk about it in today in today's world as I said I don't even know what to do with it but that's again different situation you'd have to have a very sincere person coming and asking for very sincere forgiveness which again very hard to imagine such things but nonetheless it's interesting the ram left that out of the laws of HOV he left that out of nikin and he put into the laws of deot really as a commentary on what kind of people we are and not as a commentary of how we need to fix things but what we did see is that the that the nature of fixing things is different between the laws of nikin which are all year long and there we want to remove anger that's the point we want to remove anger and make healthier relationships that Society can continue but in yum Kipper we want to go a lot further on yum Kipper we want to go a lot further we want to parallel among ourselves what takes place in heaven hasem was full of Rah before the sin Hashem is full of Rah after the sin when somebody asks for forgiveness we want to be the same way we want to be able to treat other people the same way before they hurt us and after we've forgiven them and that's not a very simple thing but I'm going to say it again we expect God to do this for us but we're not willing to do it for someone else and that's why again I try to frame this as a coron do you believe in y do you believe in atonement do you believe that these things work if you do then absolutely they work but Absolut they work behave that way as well if you don't believe it then it may not work at all and said that's where the Riff took this was that a bit far yes it was a bit far but it does nonetheless give us an ability to understand all of this a little bit better May everybody have may God forgive all of our sins may God take all of our sins and turn them into to Z and may God give us a much much better year than we had last year