THE CANADIAN JEWISH NEWS October 2, 2014
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Yom Kippur | Leviticus 16:1 - 16:34
Yacov Fruchter explains why the Shema prayer is special on Yom Kippur
Rabbi Shalom Spira says that we should pray to God, not to angels
Rachael Turkienicz reveals why we wear white on Yom Kippur
Yacov Fruchter
Rabbi Shalom Spira
Rachael Turkienicz
A
“A
I
ll Jews know the words of the Shema – “Listen
Israel, the Lord is our God, the Lord is One.”
When proclaimed by Moses, this was a statement
of belief and a commitment to ethical monotheism,
from which all Jewish theology stems. As the Children
of Israel prepared for a new life in a new land, they
had to promise their leader that their commitment to
God would be eternal.
Following the first line of the Shema, we recite
softly, “Baruch Shem, blessed be the name of God’s
glorious kingdom.” On Yom Kippur, however, we
recite Baruch Shem in a loud voice. Why?
Rabbi Norman Lamm explains that the words
Baruch Shem are not in the original Shema, but
rather in an aggadic text. In this rabbinic narrative,
Jacob is on his deathbed surrounded by his 12 sons,
and he is not dying peacefully. He tells his sons he is
tormented because his father, Isaac, and grandfather,
Abraham, each had one son who followed his ways
and another who rebelled against God. Jacob, who
was rewarded with the name Israel, is concerned that
some among the “children of Israel” will not continue
his way of life. In response, they recite in unison the
words of the Shema. Listen Israel (our father), the
Lord is OUR God. They are promising their father
and each other that they will keep their commitment
to HaShem. Jacob responds by reciting out loud the
words Baruch Shem, “thank God!”
During the year, the Shema of Moshe dominates
and does not require the emotional response, Baruch
Shem.
On Yom Kippur, however, we gather with our
children, parents and extended families, each with
our own challenges and regrets, and we sing out
together the words of the Shema, our commitment
to the future of the Jewish People and our promise to
each other. We then emotionally blurt out in unison
the words Baruch Shem, “thank God!”
May we all be blessed with unity and the sweetest of
years. n
Yacov Fruchter is spiritual leader
of Toronto’s Annex Shul.
nd all humans shall not be in the Tent of
Assembly” (Leviticus 16:17). The Jerusalem
Talmud (Yoma 1:5, 5:2) derives from the seemingly
redundant word “all” that even angels (whose visages
are human-like) may not be present in the Temple
when the High Priest enters the Inner Sanctum.
Rabbi Zalman Sorotzkin (Oznayim LaTorah)
expresses incredulity that a mitzvah should be
addressed toward angels. After all, “the Torah was not
given to ministering angels” (Gemara, Brachot 25b –
see also Shabbat 88b-89a).
Rabbi Sorotzkin answers that Leviticus 16:17 is
actually addressed to the High Priest, who – like
every person – is constantly surrounded by two
angels, as per the Gemara in Ta‘anit 11a. Just as
Brachot 60b requires a Jew to verbally dismiss his
angelic entourage before frequenting the washroom,
so too does Leviticus 16:17 require the High Priest
to verbally jettison his celestial sidekicks before
entering (by contradistinction) the Holy of Holies.
Oznayim LaTorah suggests that the philosophical
rationale behind this commandment is that Shabbat
119b establishes that one of the two angels is a
prosecutor, and it’s forbidden to admit a prosecutor
into the Holy of Holies, as per Rosh Hashanah 26a.
Rabbi Chaim Volozhiner (Ma’aseh Rav, She’iltot 128)
reports that the Vilna Gaon refused to say Barchuni
Le-Shalom on Friday nights or Machnisei Rachamim
during Slichot, because a Jew may not pray to angels.
(Presumably, the refusal is based on Rambam’s fifth
principle of faith. See Teshuvot Chatam Sofer, Orach
Chaim 166, where Rabbi Moshe Sofer evades the
conundrum by lagging behind the congregation
in the speed of reciting Slichot.) However, with the
above analysis of Rabbi Sorotzkin, we can explain
that we only pray to the Holy One, blessed Be He. No
prayers are ever directed at angels. Rather, we will
occasionally (when so directed by the Torah, by the
sages or by custom) bark orders at angels. n
Rabbi Spira is a research assistant
at the McGill AIDS Centre in Montreal.
t is a Jewish tradition to wear white on Yom Kippur
to appear like angels. In fact, our relationship
with angels is very complicated. According to
the sages, angels are our older sibling species.
We have a rivalry with them for God’s attention,
typical of siblings. Because they are older, they
have an element of guardianship over us, but they
sometimes complain, as would any older sibling
with their tag-along younger brother or sister. But
on Yom Kippur, we imitate them because they have
much to teach us.
There are rabbinic debates about the nature of
angels, their categories and purposes. The most
fascinating among these debates centre on the
internal make-up of some angels. Many of them
have conflicting essences within their core. Some
consist of “fire” and “ice” at the same time. The first
challenge of the angel is to reconcile the internal
struggle this will produce. Both the “fire” and the
“ice” must exist, so they must find a way to balance
them or the angel ceases to be. The sages state that
some angels can have five conflicting elements to
reconcile before they can begin any Divine mission.
Once the angel has balanced and made peace
internally, their next task is to balance between
themselves and within the heavens. This is the
learning curve of the angel, the cycle of maturity.
As their younger siblings, we are in awe of
them and try to be like them. Leading up to Rosh
Hashanah, we engage in self-reflection and honest
internal assessments. Leading up to Yom Kippur, we
seek peace with our families, friends and colleagues.
We dress in white on Yom Kippur to subtly say to
God, our Parent, that if they can do it, we can do it –
all we need is time. n
Rachael Turkienicz is executive director
of Rachael’s Centre in Toronto.