[Par-reg] For Yom Kippur -shiur

Tue Sep 18 22:36:02 EDT 2007

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     THE TANACH STUDY CENTER [http://www.tanach.org]

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem Leibtag

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        YOM KIPPUR - The Biblical Meaning of Kippurim

     Is the 'Day of ATONEMENT' a precise translation for YOM

KIPPUR?  In English, the word 'atonement' implies amends for a

certain wrongdoing. In this sense, the 'Day of Atonement'

implies expiation for transgressions that may have been

committed over the course of the previous year. However, in

Chumash we find numerous instances in which the word

"kippurim" is used in a very different context.

     In the following shiur, we examine the Torah's use of the

word "kapara" in various contexts, in order to arrive at a

deeper understanding of its meaning in relation to Yom Kippur.

THE SHORESH K.P.R.  ---  A PROTECTIVE COATING!

     We begin our shiur by examining the Torah's very first

use of the shoresh k.p.r. [chaf peyh reish] - as found in

Parshat Noach:

  "And God said to Noach: Make an ARK out of gopher wood... -

  V'CHAFARTA alav - and you shall COAT IT from within in and

  from without with - KOFER - pitch (a PROTECTIVE COATING)."

  (see Breishit 6:14)

     To protect ark from the mighty waters of the flood, Noach

is commanded to coat the gopher wood with a protective

covering. To describe this 'coating procedure', the Torah uses

the verb "v'chafarta" and the noun "kofer" !  Note how both

words stem from the same "shoresh" [root] of "k.p.r.".

  Hence, the very first usage of "k.p.r." already indicates

that this shoresh relates to some sort of a 'protective

covering'.

* A PROTECTION GIFT

     Later on in Sefer Breishit (in Parshat Va'yishlach), when

Yaakov Avinu sends a gift to appease his brother Esav, the

Torah uses this same shoresh ["k.p.r."] to describe yet

another form of protection.  Review Breishit 32:20-21, noting

how Yaakov explains the reason for sending this gift:

  "Maybe, - A'CHA'PRA pa'nav - I can APPEASE him - with this

  gift that I am sending..." (Br. 32:21)

     In this narrative, Yaakov is not asking Esav for

forgiveness; rather he hopes that this gift will deter Esav

from attacking him. One could suggest that this gift is

intended to PROTECT Yaakov from Esav's anger.

* A COVERING OF THE GROUND

     In Sefer Shmot, the Torah employs the shoresh "k.p.r." to

describe the manner in which the 'manna' covered the ground:

  "And behold it was on the face of the wilderness thin and

  flaky - k'KFOR - like 'frost' on the land."  (Shmot 16:14)

  Even though the precise Biblical meaning of "kfor" is not

quite clear, it undoubtedly relates to some type of covering,

such as the frost which covers the ground.  [See also Tehilim

147:16 - "kfor k'efer y'fazer" (from daily davening).]

* PROTECTION MONEY

     In Parshat Mishpatim (see Shmot 21:30), the word "kofer"

is used to describe a payment which can be made in lieu of

punishment. This payment can be understood as PROTECTION from

the actual punishment that is due.

  Similarly, in Bamidbar 35:31 we find the prohibition of

accepting "kofer nefesh" - payment in lieu of capital

punishment.  In essence, this 'ransom money' [if accepted]

would have served as 'protection' from the death penalty.

SHORESH K.P.R. AND THE MISHKAN

     Later on in Sefer Shmot (in Parshiot Trumah/Tzaveh), in

relation to the vessels of the Mishkan and its dedication

ceremony; we find several additional words that stem from this

same shoresh - "k.p.r." .

  We begin our study with the word "kaporet", for this vessel

is not only located in the "kodesh kedoshim" [holy of holies],

but it also later becomes the focal point of the Yom Kippur

"avoda" ritual. [See Vayikra 16:13-16!]

* THE KA'PORET

     Recall that the "aron" (the holy ark) was an open, gold-

plated wooden box that contained the LUCHOT (see Shmot 25:10-

11 & 25:21). To cover this "aron" [and as we will suggest - to

'protect' it], Moshe is commanded to make a KAPORET (see 25:17-

22).  But this KAPORET (again note shoresh k.p.r.) was not

merely a lid - rather it was an elaborate golden cover with

two "keruvim" [cherubs] standing upon it.

  If the purpose of this "kaporet" was simply to cover the

"aron" - then it should have been called a "michseh" - as the

Torah uses that word to describe the cover of Noah's ark in

Breishit 8:13 and the cover for the Mishkan in Shmot 26:14.

The very fact that the Torah refers to this cover as a KAPORET

(shoresh k.p.r.) already suggests that there may be something

'protective' about it.

  However, the placement specifically of "keruvim" on the

kaporet - provides us with an excellent proof as to the

'protective' nature of this covering.  To understand why,

recall that first (and only other) time that we find "keruvim"

in Chumash was in regard to the "keruvim" whose purpose was to

PROTECT the path to Gan Eden (see Breishit 3:24).   Just as

those "keruvim" protect the path to the "etz ha'chayim", the

"keruvim" on the kaporet serve to protect the "luchot".

  [See Mishlei 3:18! Recall as well our shiur on Parshat

  Nitzavim where we used this parallel to explain how the

  Mishkan, and possibly the entire land of Israel become a

  'Gan Eden' type environment, where God's Presence becomes

  more intense.]

  Hence we conclude that its very name - the "kaporet" -

relates to the fact that it serves as a protective cover for

the "aron"!

   [Note also that the PA'ROCHET (a related shoresh p.r.k) -

  the curtain which protects the "kodesh ha'kadoshim"- is also

  embroidered with "kruvim" (see Shmot 26:31).  Symbolically,

  the also stand guard, protecting the "kodesh kedoshim".]

KIPPURIM & THE SEVEN DAY MILUIM CEREMONY

     The first use of the actual word "kippurim" itself is

found in the commandment to perform a seven day dedication

ceremony for the Mishkan (better known as the MILUIM).

  On each of those seven days, God instructs Moshe to offer a

special korban "chatat", whose blood was sprinkled on the

"mizbeyach" (see Shmot 29:1,12) - yet the purpose for this

offering remains unclear.  Note however, the concluding verses

of that commandment, paying attention to how the Torah

summarizes this daily offering, while referring to this entire

procedure as "kippurim" :

  "And each day [of the MILUIM] you shall bring a PAR CHATAT

  for the KIPPURIM... (Shmot 29:36)

     In that same description, we find that the "kohanim" also

required KAPARA during this seven day ceremony - for the Torah

uses the word "kapara" to describe the process of sprinkling

the blood of the "ayil" offering on their earlobes, thumbs,

and toes (see Shmot 29:1,19-21).  Note how the Torah refers to

this procedure is referred to as KAPARA:

  "This [meat of the korban] shall be eaten only by [the

  kohanim] - asher KUPAR bahen - who had KAPARA from them

  [from the blood of this animal]... " (see Shmot 29:33)

    [See also parallel account in Vayikra 8:1-36, noting

  8:34]

     Thus we find that the primary purpose of the seven day

MILUIM ceremony was to perform KAPARA on the MIZBAYACH and on

the KOHANIM.

     But what was the purpose of this "kapara"? Was it

necessary for the atonement of any specific sin?

     Some commentators suggest that the kohanim require

"kapara" as atonement for "chet ha'egel" (the sin of the

Golden Calf/ see Rashi 29:1).  However, that interpretation

would force us to accept the opinion that the commandment to

build the Mishkan (in Teruma/Tezave) was given after the

events of "chet ha'egel" (and hence not in chronological

order).  Yet that very topic is a major controversy among

commentators.

  Furthermore, even if we do accept that opinion, surely the

"mizbeyach" did nothing wrong. Why then would it require a

KIPPURIM procedure?

     Based on our understanding of the shoresh k.p.r. above,

one could suggest an alternate reason for this "kapara"

procedure - possibly, both the "mizbeyach" and the kohanim

require some sort of special 'protection'!

     But what would they need protection from?

PROTECTION FROM THE SHCHINA

     Recall from our shiurim on Sefer Shmot that the primary

purpose of the Mishkan was to create a site where the SHCHINA

[God's Divine Presence] could dwell:

  "And they shall make for Me a sanctuary - v'SHACHANTI

  b'tocham"- that I may dwell among them." (Shmot 25:8)

               [See also Shmot 29:45-46]

     Furthermore, the MISHKAN was supposed to create an

environment similar to MA'AMAD HAR SINAI (see Ramban on Shmot

25:2) - and hence perpetuate that event.

  However, as was the case at Har Sinai, the presence of the

SHCHINA carried its consequences.  As we saw in our study of

the 'Ten Commandments' - the very presence of God's SHCHINA

creates an environment where we find immediate and severe

punishment for any transgression.

  [For example, on the very next day, Nadav and Avihu made one

  small mistake and they received immediate punishment! See

  also earlier shiur in regard to the 13 midot ha'rachamim.]

  One could suggest that it is specifically because the

Mishkan will be the site of God's SHCHINA, both the "kohanim"

and the "mizbayach" will require PROTECTION - and hence

"kapara!   The "kohanim" - for they will need to officiate in

the Mishkan; and the "mizbayach" - for it is designated to

become the site where God's "korbanot" will be consumed (see

Vayikra 9:24).

     Thus, this entire KIPPURIM ceremony could be understood

as symbolic, for it reflects the nature of the Divine

encounter which takes place in the Mishkan. Performing this

procedure teaches Bnei Yisrael that encountering the SHCHINA

requires not only preparation and readiness, but also

protection from its consequences.

     To support this interpretation, lets examine yet another

vessel in the Mishkan that requires yearly "kapara" - the

"mizbach ha'ketoret"!

THE MIZBACH KETORET

     The word KIPPURIM is mentioned once again at the end of

Parshat Tzaveh, when the MIZBACH KETORET [the incense alter]

is first introduced (see Shmot 30:1-10). Here, to our

surprise, we find the first reference in Chumash to the day of

YOM KIPPUR itself!:

  "v'CHI'PER Aharon al kar'no'tav  - Aharon must KAPARA

  [sprinkle blood] on its corners ONCE A YEAR from the blood

  of the CHATAT HA'KIPURIM. Once a year y'CHA'PER a'lav - he

  must do KAPARA on it..."  (Shmot 30:10)

     Even though the Torah (here) only tells us that this

special procedure must be performed once a year, later on, in

Parshat Acharei Mot (see Vayikra 16:1-34) we find the complete

details of this CHATAT HA'KIPPURIM, including the precise date

when this procedure must be performed - i.e. the tenth day of

the SEVENTH month.  [See also Bamidbar 29:11.]

     In our study of Parshiot Trumah/Tzaveh, we noted two

aspects are unique to this MIZBACH KETORET:

  1) It is the only vessel which requires this special CHATAT

  KIPPURIM.

    [Note: In Acharei Mot we see that also the PAROCHET and

    KAPORET need to be sprinkled with the blood of the CHATAT

    HA'KIPPURIM, however it is not mentioned in Sefer Shmot.]

  2) It is LEFT OUT of the primary presentation of the Mishkan

  and its vessels.

    [Scan Shmot chapters 25->29/ note that 25:8 and 29:44

    form 'bookends' which include almost all the vessels of

    the Mishkan, except for the mizbach ktoret which is left

    out until the very end (30:1-10/ note that this ends the

    "dibur" which began in 25:1). See previous shiur on

    Parshat Tzaveh.]

     Once again, the meaning of the shoresh k.p.r. as

protection can help us understand why. The ANAN KTORET (cloud

of smoke created when burning the ktoret) in the Ohel Moed

acts as a BUFFER between the SHCHINA in the Kodesh Kdoshim and

the MIZBAYACH in the AZARA (courtyard), thus protecting Bnei

Yisrael. [Note parallel to the ANAN on Har Sinai. Note

"vayered Hashem b'ANAN..." (see Shmot 34:5)]

     Because the MIZBACH KETORET protects Bnei Yisrael each

day when the ktoret is offered, it requires a yearly CHATAT

HA'KIPPURIM!

YOM HA'SHMINI - THE 8th Day DEDICATION CEREMONY

     An additional link between Yom Kippur and our

interpretation of "kapara" can be found by examining the

korbanot of the YOM HA'SHMINI ceremony (the eighth day/ read

Vayikra 9:1-24), the first day in which the MISHKAN began to

function.

     Once again, special korbanot are offered for the purpose

of "kapara". From the psukim describing these korbanot, one

could suggest that this KAPARA is necessary to protect Bnei

Yisrael from the SHCHINA which is to appear on this day:

  "This is the procedure which you must do, and God's glory

  (KVOD HASHEM) will appear unto you... Go near the mizbayach

  and offer you chatat and olah - v'CHA'PER - on your behalf

  and on the behalf of the people..."( 9:6-7)

     It should come as no surprise that the korbanot offered

at that inauguration ceremony are almost identical to the

korbanot offered yearly on YOM KIPPUR. In each ceremony, there

is a special chatat & olah offered both by AHARON and by the

PEOPLE. The following table summarizes this parallel between

Vayikra 9:1-3 and 16:1-5:

         YOM HA'SHMINI        YOM KIPPUR      NOTE

          ============        ==========      ====          

AHARON

  Chatat       Egel*          Par   [An EGEL is a baby PAR]

  Olah         Ayil           Ayil

AM YISRAEL

  Chatat       Seir           Seir

  Olah    Egel + Keves        Ayil   [A Keves is baby Ayil]

     In each case Aharon offers a PAR CHATAT and AYIL OLAH (an

EGEL is simply a baby PAR/ this change most probably relates

to chet ha'egel). Likewise, Am Yisrael offers a SEIR CHATAT

and AYIL OLAH (a keves is a baby ayil). Despite these minor

differences, they are basically the same type of korban.

     [See article by Rav Yoel Bin Nun in Megadim Vol. #8]

YOM KIPPUR - A YEARLY "YOM HA'SHMINI"

     The above parallel indicates that Yom Kippur can be

considered as a 'yearly repetition of the korbanot of the

Mishkan's inauguration ceremony on YOM HA'SHMINI.

     This parallel underscores the very nature of YOM KIPPUR.

It suggests that the primary purpose of the "avodat Kohen

Gadol" is to PREPARE the Mikdash for the FORTHCOMING year,

just as the korbanot of YOM HA'SHMINI prepared the Mishkan for

its original use.

  Likewise, the "kapara" can be understood in a similar

fashion. Once a year, it is necessary to perform a procedure

that will PROTECT Am Yisrael from the consequences of HITGALUT

SHCHINA. This KAPARA process, which enables Bnei Yisrael's

encounter with the SHCHINA in the MISHKAN, must be 'renewed'

once a year.

     In fact, Parshat Acharei Mot may allude to this very

concept in the pasuk which completes the commandment to

sprinkle the blood on the KAPORET:

  "v'CHI'PER - And he [the kohen] shall do KAPARA [sprinkling

  the blood] on the KODESH, from the uncleanliness of Bnei

  Yisrael... and thus he must do to the Ohel Moed - ha'SHOCHEN

  iy'tam - He who dwells among them, EVEN WHILE THEY ARE

  'TAMEY' [spiritually unclean]..." (Vayikra 16:16)

     EVEN THOUGH Am Yisrael may become TAMEY (due to their

sins), the SHCHINAH can remain in their midst!  However, Bnei

Yisrael still require KAPARA - to PROTECT them from the

SHCHINA and its consequences.

  [Note: See Vayikra 18:24-27 in regard to the relationship

  between TUMAH & sin.]

ATONEMENT or PROTECTION

     In Sefer Shmot we find an additional use of the shoresh

k.p.r. when Moshe ascends Har Sinai to ask God to forgive Bnei

Yisrael for their sin at chet ha'egel:

  "And Moshe told the people, you have committed a terrible

  sin, and now I will go up to God, possibly - A'CHAPRA [I can

  achieve KAPARA] - for your sins." (Shmot 32:30)

     When reading this pasuk, we usually understand A'CHAPRA

as asking for forgiveness. However, one could understand that

Moshe is asking God to PROTECT Bnei Yisrael from the

punishment which they deserve. Undoubtedly, this protection

from punishment leads to ultimate forgiveness. This explains

why later in Chumash, the word "chapara" may actually imply

forgiveness.

     The classic example is found in Parshat Vayikra in

relation to the korban CHATAT & ASHAM (4:1-5:26). Note that

each type of korban concludes with the phrase:

     "v'CHI'PER alav ha'Kohen, v'NIS'LACH lo..."

          (see Vayikra 4:20,26,31,35; 5:10,13,18,26)

     Based on our understanding of k.p.r. one could suggest

that the sprinkling of the blood (the technical "kapara") by

the kohen PROTECTS the owner of the korban from his due

punishment for his transgression (the conceptual "kapara").

Then - v'NISLACH lo - God forgives him for that sin. Thus, the

KAPARA 'process' enables the SLICHA 'effect'.

WHY ON THE 10th of TISHREI

     Although we have explained the necessity of offering a

yearly CHATAT KIPPURIM in the Mishkan, we have not explained

why it must be performed on the tenth of Tishrei. In fact,

based on the parallel to YOM HA'SHMINI, the first of Nisan

would seem to be a more logical date!

     Most probably this date was chosen for a historical

reason. On the tenth of Tishrei, Bnei Yisrael received the

SECOND LUCHOT and were thus forgiven for chet ha'egel. Due to

God's attributes of Mercy - the 13 MIDOT HA'RACHAMIM, God

agreed to allow His SHCHINA to remain with Am Yisrael, EVEN

THOUGH they may not be worthy. [See Shmot 34:9, and shiur on

the 13 MIDOT.]

     On the anniversary of this event, the day on which Bnei

Yisrael received the Torah at the level which they can

maintain, we re-enact Ma'amad Har Sinai for it is a day of

HITGALUT SHCHINA. Just like Moshe Rabeinu, we can neither eat

nor drink (Dvarim 9:9), nor wear shoes (see Shmot 3:5).  In

this manner, we also prepare ourselves for this awesome day

(See Yoma 2a).

     However, specifically BECAUSE this is a day of HITGALUT,

Bnei Yisrael require PROTECTION from the SHCHINA. Therefore,

the CHATAT HA'KIPPURIM must be offered, for we are privy to a

relationship which we may not deserve. It is this HITGALUT

which enables the forgiveness of our sins on this day, just as

it enabled the forgiveness of chet ha'egel several thousand

year ago.

YOM KIPPUR

     True atonement is accomplished only by teshuva. However,

YOM KIPPUR allows for the special relationship between God and

Am Yisrael to continue. By understanding the protective nature

of the AVODAT YOM KIPPUR by the Kohen Gadol, we can better

appreciate God's CHESED (kindness) in allowing us this special

relationship, even though we may not deserve it. That

understanding should encourage us not only to take advantage

of the opportunity for atonement on this special day, but also

to grasp any opportunity for spiritual growth during the

course of the year to come.

     "Yhi ratzon" that God should enact His MIDOT HA'RACHAMIM

on this Yom Kippur, and enable us to meet the many challenges

that face our Nation this coming year.

                    gemar chatima tova,

                    menachem

FOR FURTHER IYUN

=================

A. Note that the parsha describing YOM KIPPUR in Chumash is

presented in relation to the death of Nadav an Avihu which

took place during that inauguration ceremony on YOM HA'SHMINI/

See 10:1-4, and relate to 16:1.

1. Based on the above shiur, why do you think Nadav and Avihu

thought it necessary to offer specifically ktoret, and

specifically when they saw HITGALUT?

2. Were they wrong? If not, why were they punished?

3. Is there any other case in Chumash where ktoret is offered

to protect Bnei Yisrael from punishment?

B. Note that on Yom HaShmini, also a Korban Shlamim was

offered (see Vayikra 9:3-4)

1. Why is this korban not offered on Yom Kippur?

2. Can you relate this question to why the tzibur brings a

korban shlamim davka, and only, on Shavuot (see shtei

ha'lechem in Parshat Emor /see also previous shiur on

Shavuot!)

C.   Based on our shiur on Rosh Hashana, one could suggest an

additional reason why this procedure in necessary in the

SEVENTH month. After we request that God show His Providence

over us on Rosh Hashana. If we ask for His special HASHGACHA

on the land and the rainfall, we must be ready for its

consequences.

1. Relate this to last week's shiur on Rosh Hashana and the

nature of all CHAGEI TISHREI.

D. Sefer Shmot never states the specific day in which the

SECOND LUCHOT were given. Read Devarim 9:8-10:11 to understand

how Chazal reach the conclusion that it took place on 10

Tishrei.

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