יום כיפור
Dedicate a Shiur in Yom Kippur
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15 shiurim for Yom Kippur
Why does Rosh Hashanah precede Yom Kippur when teshuvah follows judgment? The shiur develops the principle that Rosh Hashanah is not a tally of past deeds but a chance to forge a new identity through malchus. On Yom Kippur, we ask Hashem to wipe away the damage done by the person we no longer are.
Why is confession (vidui) the central prayer of the High Holy Days? The shiur develops a fundamental insight that vidui actually means "thank you" - gratitude for receiving mitzvos that are entirely for our benefit. This transforms teshuvah from self-flagellation into recognition that God has no agenda except our good.
What does it mean that we "make" Hashem king on Rosh Hashanah if He is already sovereign? The shiur develops a radical reading: hamlachah is an invitation with conditions—we crown Him only with the understanding that He commits to providing a path to kaparah through Yom Kippur. The sa'ir hamishtalei'ach becomes the clearest expression of this covenant, binding the King to work toward our survival in din.
Why is Rosh Hashanah both a day of terror and joy? The shiur reveals that divine judgment itself is the ultimate chesed because God could treat us as property but chooses to relate as King to subjects. This grants us dignity and the right to earn our existence rather than merely receive it as divine welfare.
Why do we approach Rosh Hashanah with dread instead of joy? The shiur reframes Rosh Hashanah through a fundamental yesod: God could treat us as His property, subject to unilateral judgment, but instead chooses to be our King, granting us rights — to a fair trial, to teshuva, and to earn our existence. The shofar is the coronation ceremony that establishes this King-subject relationship.
Why does individual teshuva during Aseres Yemei Teshuva work immediately without requiring a complete heart, unlike communal teshuva year-round? The Rambam's distinctions reveal that these ten days activate our internal relationship with Hashem rather than the external Creator-creation dynamic. During this period, Hashem sees Himself in us like a parent sees themselves in their child, making teshuva a recognition of essence rather than a formal request.
Why did other nations reject the Torah while Jews accepted it with 'Na'aseh V'Nishma'? The shiur develops a fundamental distinction between partnership relationships (based on mutual agreement) versus 'basher' relationships (recognizing destined oneness). This lens explains why Yom Kippur's forgiveness flows from God's essential unity with us, not from perfect repentance.
Why does Kol Nidrei nullify vows at the start of Yom Kippur, just before we make new commitments to God? The shiur distinguishes between resolutions based on promises and true commitment based on recognizing absolute truth. When we understand what is genuinely right rather than forcing ourselves through willpower, we act naturally without internal struggle.
How can we honestly commit on Yom Kippur to never sin again when experience shows this is unrealistic? The shiur resolves this through a Rambam analysis distinguishing two types of teshuvah: separating past identity from present (teshuvah gemurah) versus seeking atonement (kapara). We commit that past sins will no longer motivate us - not that we'll never sin from any cause.
How can Rosh Hashanah be both fearsome and joyful? The shiur develops a chiddush distinguishing between "earning" and "justifying" our existence - we cannot earn life, but we can justify God's gift by fulfilling His purpose in creating us. This justification (mishpat) brings the measured joy appropriate to Rosh Hashanah.
Why does Hashem withhold rain as punishment? The shiur develops two foundations for teshuvah during drought: first, recognizing that the problem is our fault (not nature's or others'), which itself is a monumental achievement requiring us to overcome denial. Second, making commitments we actually intend to keep—rain returns not when we've perfected ourselves but when we commit to change, and only a ba'al emunah's word has value.
Why does the Torah blame national tragedies on unhappiness rather than major sins? The shiur reveals that people unconsciously avoid happiness to escape feeling indebted to God and others. Once we acknowledge blessings, we become obligated to reciprocate, so we psychologically diminish the good in our lives to maintain independence and avoid obligation.
How can we authentically promise on Yom Kippur never to sin again without being delusional? The Rambam's definition of a baal teshuvah reveals that true repentance isn't about controlling future temptations, but about severing the psychological connection between past sins and present decisions. We're not promising never to sin again, but ensuring that if we do sin, it won't be because we sinned before.
Why are prayers during Aseres Yemei Teshuvah immediately accepted for individuals, while communal prayers require complete sincerity year-round? The Rambam's distinctions reveal two modes of connecting to Hashem: external relationship versus internal 'or pnimi.' During these ten days, we can access our Divine spark directly, but only through cultivating hakaras hatov that recognizes existence beyond ourselves.
Why is taking God's name in vain considered so severe that it's placed third in the Ten Commandments? The shiur develops the idea that speech is humanity's unique divine gift - the expression of our nishmat chayim. When making oaths, we elevate ourselves to express our eternal essence, so false or unnecessary oaths waste this sacred capacity for soul-expression.
