Normal 0 false false false MicrosoftInternetExplorer4



st1\:*{behavior:url(#ieooui) }



/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-parent:"";
mso-padding-alt:0pt 5.4pt 0pt 5.4pt;
mso-para-margin:0pt;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:10.0pt;
font-family:"Times New Roman";
mso-ansi-language:#0400;
mso-fareast-language:#0400;
mso-bidi-language:#0400;}

As Yom Kippur is beginning we recite Kol Nidrei and then we say the brocha of shehecheyanu. In between these two parts of davening we recite two p'sukim.

It shall be forgiven to all the congregation of the children of Israel, etc. (Bamidbar 15,26). Please forgive the sin of this nation according to the greatness of Your loving kindness (Bamidbar 14, 19-20).

Why are these p'sukim said here at this moment, at this point of the davening in between Kol Nidrei and shehecheyanu?

The Rav zt”l developed two approaches to this question[i]. In an earlier d'var Torah we pointed out that Kol Nidrei refers more broadly to all of our sins and that we should be thinking about regret for all of our avieros. Therefore, based on that, one p'shat the Rav gave was that these two p'sukim are, in a sense, the conclusion, the addendum to Kol Nidrei. Right after we complete Kol Nidrei, we declare- Hashem, forgive us for all of our aveiros! We are expressing the idea that that is what Kol Nidrei is all about. It is about asking Hashem for forgiveness for all of our aveiros.  This is one beautiful p'shat of the Rav. These two p'sukim are an addendum to Kol Nidrei and they really shed light on the deeper meaning and significance of Kol Nidrei.

The Rav also presents a second p'shat. These two p'sukim are acting as an introduction to the brocha of shehecheyanu. The brocha of shehecheyanu is an expression of the simcha of yom tov. Normally we say shehechayanu together with kiddush because kiddush is the halachic beginning of the meal. And, as we are about to eat meat and drink wine which is the beginning of the fulfillment of simcha of yom tov we say shehecheyanu on the wine, together with the kiddush. On Yom Kippur, of course, there is no kiddush. However, there certainly is simcha. What is the simcha of Yom Kippur? The Rav explained here and in other places, the simcha of Yom Kippur is the experience and feeling of being lifnei Hashem, feeling that closeness to Hashem. When a Jew does teshuva on Yom Kippur, he is removing barriers between him and Hashem, and this closeness leads to simcha. The Rav explained that that might be why we say these p'sukim before shehecheyanu. These p'sukim talk about Hashem forgiving Am Yisroel on an individual and communal level. That is the simcha of Yom Kippur and that is a natural introduction to the brocha of shehecheyanu. I am about to express this special simcha of Yom Kippur, and I introduce that expression by declaring what that special simcha is all about. It is about the selicha that we receive from Hashem.

The Mishna writes at the end of Masheches Ta'anis that Yom Kippur is one of the happiest days of the year. Why? One reason the Gemara gives is that Yom Kippur is a day of selicha u'mechila. Exactly. When a Jew receives forgiveness for his aveiros he is more b'simcha. As the Rav explained, he is closer to Hashem now and that is the ultimate simcha. Therefore, before we recite the brocha of shehecheyanu we introduce it and declare the primary reason for the simcha on Yom Kippur.

All of us should be zoche to achieve both messages of these p'sukim. We should have full charata for our avieros and do teshuva, as Kol Nidrei represents. And, we should achieve closeness to Hashem through that teshuva and achieve the simcha of Yom Kippur in that way as well.

[i] 'Rabbi Soloveitchik on the Days of Awe' pages 116-119.