(א) כָּל אֶחָד וְאֶחָד מִבְּנֵי הָאָדָם יֵשׁ לוֹ זְכֻיּוֹת וַעֲוֹנוֹת. מִי שֶׁזְּכֻיּוֹתָיו יְתֵרוֹת עַל עֲוֹנוֹתָיו צַדִּיק. וּמִי שֶׁעֲוֹנוֹתָיו יְתֵרוֹת עַל זְכֻיּוֹתָיו רָשָׁע. מֶחֱצָה לְמֶחֱצָה בֵּינוֹנִי. וְכֵן הַמְּדִינָה אִם הָיוּ זְכֻיּוֹת כָּל יוֹשְׁבֶיהָ מְרֻבּוֹת עַל עֲוֹנוֹתֵיהֶן הֲרֵי זוֹ צַדֶּקֶת. וְאִם הָיוּ עֲוֹנוֹתֵיהֶם מְרֻבִּין הֲרֵי זוֹ רְשָׁעָה. וְכֵן כָּל הָעוֹלָם כֻּלּוֹ:
(ב) אָדָם שֶׁעֲוֹנוֹתָיו מְרֻבִּין עַל זְכֻיּוֹתָיו מִיָּד הוּא מֵת בְּרִשְׁעוֹ שֶׁנֶּאֱמַר עַל רֹב עֲוֹנֵךְ. וְכֵן מְדִינָה שֶׁעֲוֹנוֹתֶיהָ מְרֻבִּין מִיָּד הִיא אוֹבֶדֶת שֶׁנֶּאֱמַר (בראשית יח כ) "זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה" וְגוֹ'. וְכֵן כָּל הָעוֹלָם כֻּלּוֹ אִם הָיוּ עֲוֹנוֹתֵיהֶם מְרֻבִּין מִזְּכֻיּוֹתֵיהֶן מִיָּד הֵן נִשְׁחָתִין שֶׁנֶּאֱמַר (בראשית ו ה) "וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם". וְשִׁקּוּל זֶה אֵינוֹ לְפִי מִנְיַן הַזְּכֻיּוֹת וְהָעֲוֹנוֹת אֶלָּא לְפִי גָּדְלָם. יֵשׁ זְכוּת שֶׁהִיא כְּנֶגֶד כַּמָּה עֲוֹנוֹת שֶׁנֶּאֱמַר (מלכים א יד יג) "יַעַן נִמְצָא בוֹ דָּבָר טוֹב". וְיֵשׁ עָוֹן שֶׁהוּא כְּנֶגֶד כַּמָּה זְכֻיּוֹת שֶׁנֶּאֱמַר (קהלת ט יח) "וְחוֹטֶא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה". וְאֵין שׁוֹקְלִין אֶלָּא בְּדַעְתּוֹ שֶׁל אֵל דֵּעוֹת וְהוּא הַיּוֹדֵעַ הֵיאַךְ עוֹרְכִין הַזְּכֻיּוֹת כְּנֶגֶד הָעֲוֹנוֹת:
(ג) כָּל מִי שֶׁנִּחַם עַל הַמִּצְוֹת שֶׁעָשָׂה וְתָהָה עַל הַזְּכֻיּוֹת וְאָמַר בְּלִבּוֹ וּמַה הוֹעַלְתִּי בַּעֲשִׂיָּתָן הַלְוַאי לֹא עָשִׂיתִי אוֹתָן הֲרֵי זֶה אִבֵּד אֶת כֻּלָּן וְאֵין מַזְכִּירִים לוֹ שׁוּם זְכוּת בָּעוֹלָם שֶׁנֶּאֱמַר (יחזקאל לג יב) "וְצִדְקַת הַצַּדִּיק לֹא תַצִּילֶנּוּ בְּיוֹם רִשְׁעוֹ", אֵין זֶה אֶלָּא בְּתוֹהֶה עַל הָרִאשׁוֹנוֹת. וּכְשֵׁם שֶׁשּׁוֹקְלִין זְכֻיּוֹת אָדָם וַעֲוֹנוֹתָיו בִּשְׁעַת מִיתָתוֹ כָּךְ בְּכָל שָׁנָה וְשָׁנָה שׁוֹקְלִין עֲוֹנוֹת כָּל אֶחָד וְאֶחָד מִבָּאֵי הָעוֹלָם עִם זְכֻיּוֹתָיו, בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה. מִי שֶׁנִּמְצָא צַדִּיק נֶחְתָּם לְחַיִּים. וּמִי שֶׁנִּמְצָא רָשָׁע נֶחְתָּם לְמִיתָה. וְהַבֵּינוֹנִי תּוֹלִין אוֹתוֹ עַד יוֹם הַכִּפּוּרִים אִם עָשָׂה תְּשׁוּבָה נֶחְתָּם לְחַיִּים וְאִם לָאו נֶחְתָּם לְמִיתָה:
(ד) אַף עַל פִּי שֶׁתְּקִיעַת שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה גְּזֵרַת הַכָּתוּב רֶמֶז יֵשׁ בּוֹ כְּלוֹמַר עוּרוּ יְשֵׁנִים מִשְּׁנַתְכֶם וְנִרְדָּמִים הָקִיצוּ מִתַּרְדֵּמַתְכֶם וְחַפְּשׂוּ בְּמַעֲשֵׂיכֶם וְחִזְרוּ בִּתְשׁוּבָה וְזִכְרוּ בּוֹרַאֲכֶם...
(1) Each and every person has merits and sins. A person whose merits exceed his sins is [termed] righteous. A person whose sins exceed his merits is [termed] wicked. If [his sins and merits] are equal, he is termed a Beinoni.
The same applies to an entire country. If the merits of all its inhabitants exceed their sins, it is [termed] righteous. If their sins are greater, it is [termed] wicked. The same applies to the entire world.
(2) If a person's sins exceed his merits, he will immediately die because of his wickedness as [Jeremiah 30:14] states: "[I have smitten you...] for the multitude of your transgressions."
Similarly, a country whose sins are great will immediately be obliterated as implied by [Genesis 18:20]: "The outcry of Sodom and Amorah is great....
In regard to the entire world as well, were its [inhabitants'] sins to be greater than their merits, they would immediately be destroyed as [Genesis 6:5] relates: "God saw the evil of man was great... [and God said: `I will destroy man....']"
This reckoning is not calculated [only] on the basis of the number of merits and sins, but also [takes into account] their magnitude. There are some merits which outweigh many sins as implied by [I Kings 14:13]: "Because in him, there was found a good quality." In contrast, a sin may outweigh many merits as [Ecclesiastes 9:18] states: "One sin may obscure much good."
The weighing [of sins and merits] is carried out according to the wisdom of the Knowing God. He knows how to measure merits against sins.
(3) Anyone who changes his mind about the mitzvot he has performed and regrets the merits [he has earned], saying in his heart: "What value was there in doing them? I wish I hadn't performed them" - loses them all and no merit is preserved for him at all as [Ezekiel 33:12] states "The righteousness of the upright will not save him on the day of his transgression." This only applies to one who regrets his previous [deeds].
Just as a person's merits and sins are weighed at the time of his death, so, too, the sins of every inhabitant of the world together with his merits are weighed on the festival of Rosh HaShanah. If one is found righteous, his [verdict] is sealed for life. If one is found wicked, his [verdict] is sealed for death. A Beinoni's verdict remains tentative until Yom Kippur. If he repents, his [verdict] is sealed for life. If not, his [verdict] is sealed for death.
(4) Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the shofar's call] is saying:
Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator...
1. **Din Gives Definition to Who We Are**
The first principle is that *din*—judgment—defines who we are. It is through the process of judgment that our true selves are revealed. This definition is not simply based on our actions but on the totality of who we are as individuals. Judgment provides clarity, cutting through all the noise to define the essence of a person.
2. **Definition Occurs Through Judgment**
This definition of self only occurs when we are judged—whether through significant moments like death, Rosh Hashana, or times of danger. It is in these moments of judgment that we are fully sized up, and our true nature is revealed. On Rosh Hashana, we face such a judgment, and it defines us for the coming year.
3. **The Definition You Receive on Rosh Hashana is Permanent**
The third principle is that the definition we receive on Rosh Hashana is set in stone—it cannot be changed. Once we are judged, the verdict holds, and it defines us for the entire year. This is why the judgment of Rosh Hashana is so significant. It shapes our path moving forward.
4. **Your Attitude Matters More Than Your Past Actions**
This principle introduces the idea that *teshuva*—repentance—is not about what you did in the past, but about your current attitude towards your actions. When God judges us, He is not solely looking at the totality of our deeds, but rather at how we view those deeds now. Do we regret them? Are we striving to change? Our attitude toward ourselves and our actions can outweigh the negative actions we’ve committed.
5. **We Have the Advantage of Changing On Rosh Hashana**
Knowing that we are being judged on Rosh Hashana gives us a significant advantage. We have the opportunity, in advance, to shift our attitudes and reshape how we are sized up. By altering how we see ourselves and the direction of our lives, we can transform what might have been a negative judgment into a positive one. This is the essence of the advice from Rav Yaakov Weinberg—change your perspective before the judgment occurs, and it will impact how you are defined.
6. **Yom Kippur is About Love**
The final principle is that Yom Kippur is rooted in love. The person we chose to become on Rosh Hashana reflects our desire to enter into a relationship with God. Yom Kippur is our opportunity to say, "We love You, God, and that’s why we’re sorry for what we’ve done." It's not just about regret—it's about repairing and restoring our relationship with God. We express love through teshuva, showing that despite our past mistakes, we choose to love God and want to deepen our bond with Him. This is why Yom Kippur is not just about asking for forgiveness, but about affirming our commitment to this divine relationship.
1. **What makes the Ten Days of Teshuva so special, and why not do teshuva throughout the year?**
The Ten Days of Teshuva are unique because they are a time for a different kind of teshuva than the rest of the year. Rosh Hashana marks the anniversary of the world’s creation, and just as Adam’s choice defined humanity, we too are given the gift to redefine ourselves during this period. It’s not just about repenting for specific actions, but about defining who we want to be. The rest of the year is more about actions and the details of those actions. But during these ten days, God is *b’himatzo*—He is especially accessible, descending to us. This is a rare opportunity to focus on who we are rather than just what we’ve done.
2. **How can we do teshuva for sins we aren’t aware of?**
Teshuva isn’t only about repenting for specific actions—it’s also about gaining awareness and exercising free will to change ourselves. Sometimes we’re oblivious to how our behavior affects others, but that’s part of the teshuva process. It’s not just about fixing the past, but about transforming ourselves for the future. We can make an effort to be more aware, to become better at noticing how we affect those around us, and to work on being more sensitive and considerate.
3. **Is God punishing us like a "bully in the sky"?**
The *Unetaneh Tokef* prayer can sometimes be misunderstood. It’s not about literal death sentences or sealing fates in a simplistic way. The idea isn’t that God is looking to punish or hurt us, but rather that this is a moment filled with potential for our future. The Torah isn’t a simple formula where sin equals punishment. Stories like Adam and the Golden Calf show that failure is part of the human experience and that God’s goal isn’t to punish but to be in relationship with us. Yom Kippur is about affirming that relationship, choosing to love God despite the din (judgment) we don’t always understand, and God loving us despite our own failures.
4. **Is the current situation in Israel part of God's plan, and what does He want from us?**
When we see the enemies surrounding Israel or the rising hatred against our people, it’s natural to ask if this is part of God’s plan. But the message here is to take things step by step. Like walking along a path where we know the general direction but not every detail, we need patience. God wants us to turn to Him and trust in His plan, but we can’t rush to understand every part of it. We know that God has an unbreakable covenant with us, and though we may face impossible situations, He wants us to rely on Him as our forefather Avraham did.
5. **Should we forgive Jews who criticize Israel and support its enemies?**
This is a difficult question, but I believe that when it comes to Israel, there are certain non-negotiable boundaries due to the covenant God made with Avraham. Those who put Jewish lives at risk—whether through active harm or by supporting Israel’s enemies—fall into a category we should be cautious about, as reflected in our prayer *Velamalshinim* in the Amidah.
6. **How should we handle Jews who push their political views on us?**
It’s always best to forgive where we can. Holding onto grudges doesn’t help us spiritually, and forgiving others encourages God to treat us with kindness in return. Even when people frustrate us with political conversations or opinions, letting go of resentment is the healthier path, especially during the High Holy Days.
7. **Is it better to pray at your own pace or follow the congregation?**
It’s important to find a balance. Praying at your own pace can help you connect more deeply to the words and their meaning. However, for key parts of the service—like the Amidah, the shofar blasts, and the recitation of *Hashem, Hashem*—it’s best to stay in sync with the congregation. Outside of those moments, feel free to reflect on the texts that speak to your heart.