סְלַח לָֽנוּ אָבִֽינוּ כִּי חָטָֽאנוּ מְחַל לָֽנוּ מַלְכֵּֽנוּ כִּי פָשָֽׁעְנוּ כִּי מוֹחֵל וְסוֹלֵֽחַ אָֽתָּה: בָּרוּךְ אַתָּה יהוה חַנּוּן הַמַּרְבֶּה לִסְלֽוֹחַ:
Pardon us, our Father, for we have sinned, forgive us, our King, for we have transgressed; for You forgive and pardon. Blessed are You, Adonoy, Gracious One, Who pardons abundantly.
After repentance, comes forgiveness. As we discussed last week, the bracha of repentance is a request for HaShem's closeness; for HaShem's desire for our repentance. We are seeking something to fill our spiritual emptiness; our estrangement from holiness.
This bracha seeks something else. Sin not only distances us from HaShem, but it subjects us to punishment. HaShem is a just god ...
(כה) חָלִ֨לָה לְּךָ֜ מֵעֲשֹׂ֣ת ׀ כַּדָּבָ֣ר הַזֶּ֗ה לְהָמִ֤ית צַדִּיק֙ עִם־רָשָׁ֔ע וְהָיָ֥ה כַצַּדִּ֖יק כָּרָשָׁ֑ע חָלִ֣לָה לָּ֔ךְ הֲשֹׁפֵט֙ כׇּל־הָאָ֔רֶץ לֹ֥א יַעֲשֶׂ֖ה מִשְׁפָּֽט׃
(25) Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty, so that innocent and guilty fare alike. Far be it from You! Shall not the Judge of all the earth deal justly?”
HaShem metes out punishment to those who deserve it. (Note the context of the pasuk above.) So, we ask HaShem for forgiveness to save us from punishment. Note, we ask for closenesss before we ask to be spared punishment.
From the Al Chayt on Yom Kippur....
ועל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ:
And for all of these, God of pardon, pardon us, forgive us, grant us atonement.
We are used to saying מְחַל ,סְלַח, and כַּפֶּר as a unit. Our bracha leaves out atonement. Let's try to understand why.
Selicha
Forgiveness. When one forgives, he no longer holds a grudge. Forgiveness is needed when someone is personally injured. You step on my foot, you apologize, I forgive you. If you step on my foot, no one else can forgive you for doing that.
Elie Wiesel was often asked whether he forgave the perpetrators of the Shoah.
"We aren’t here to forgive. We are, in the Jewish faith, on the eve of Yom Kippur, which is the holiest day of the year, and we plead with God for forgiveness, and God forgives, I hope. But one thing He does not forgive: the evil I have done to other fellow human beings. Only they can forgive. If I do something bad to you, I cannot ask God to forgive me. You must forgive me."
At the 1993 Dinner of the American and International Societies for Yad Vashem dinner, Wiesel honed in on the organization’s raison d’etre: “Memory. Forgiveness. Anger! I am for forgiveness but…will never forgive the enemies who killed our people. Only the dead can forgive. The danger is when we hate ourselves. The truth will not make us popular, but it must be told…. we are forcing the world to remember.”
So, is HaShem affronted by our sins? We do not believe that our actions have no impact on HaShem - note the double negative. So, indeed, we believe that our actions do impact HaShem. But, HaShem is not emotionally invested as we are. HaShem is like a king who is affronted when his subjects do not follow his commands. It is not an ego issue - the affront is objective, not subjective. Sin is an act of rebellion against Malkhut HaShem (see last week).
Aside from the objective sin, there is a personal sense too. Think about a judge in a court of law - the judge must be disinterested, must not have a personal stake in the case. It is the exact opposite with HaShem, as judge.
(ב) שִׁמְע֤וּ הָרִים֙ אֶת־רִ֣יב יהוה וְהָאֵתָנִ֖ים מ֣וֹסְדֵי אָ֑רֶץ כִּ֣י רִ֤יב לַֽיהוה עִם־עַמּ֔וֹ וְעִם־יִשְׂרָאֵ֖ל יִתְוַכָּֽח׃
(2) Hear, you mountains, GOD’s case— You firm foundations of the earth! For GOD has a case against this covenanted people— A suit against Israel.
So, we need HaShem's forgiveness.
Mechila
Pardon. Different than forgiveness. Mechila is drawn from the civil context; from monetary laws. If I owe you money, you can waive repayment. You can "forgive" the debt - that is mechila. Think remission.
There is no need for "wrongdoing" for mechila. The loan could be legitimate. I might buy something and agree to pay later. (Debt can also come in the form of damages for a tort or breach of contract.)
In the context, mechila refers to the punishment. This is based on the idea that punishment is inherent in sin, and a direct result of it. Just as buying something creates an obligation to pay for it (or borrowing money creates an obligation to repay the loan), so too does sin create the punishment. It is only just for the punishment to be meted out (we don't like it when people "get away with it").
Forgiveness addresses the affront to HaShem; pardon addresses the need for justice. HaShem is like the creditor; we ask for pardon for the repayment for our sin.
Kappara
Atonement. Fundamentally different than the first 2 terms. First, note that humans can forgive and pardon; but mankind cannot atone/grant atonement.
The objective of atonement man and the sin itself (not HaShem's distance/affront and not our need for pardon). Things that are defiled by sin, require atonement. Even us.
(ל) כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י יהוה תִּטְהָֽרוּ׃
(30) For on this day atonement shall be made for you to purify you of all your sins; you shall be pure before יהוה.
And, see Yoma 85b
דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: ״מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יהוה תִּטְהָרוּ״. עֲבֵירוֹת שֶׁבֵּין אָדָם לַמָּקוֹם — יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵירוֹת שֶׁבֵּין אָדָם לַחֲבֵירוֹ — אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר עַד שֶׁיְּרַצֶּה אֶת חֲבֵירוֹ. אָמַר רַבִּי עֲקִיבָא: אַשְׁרֵיכֶם יִשְׂרָאֵל! לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, מִי מְטַהֵר אֶתְכֶם? אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר: ״וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם״, וְאוֹמֵר: ״מִקְוֵה יִשְׂרָאֵל (ה׳)״, מָה מִקְוֶה מְטַהֵר אֶת הַטְּמֵאִים — אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל.
Similarly, Rabbi Elazar ben Azarya taught that point from the verse: “From all your sins you shall be cleansed before the Lord” (Leviticus 16:30). For transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. In conclusion, Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you? It is your Father in Heaven, as it is stated: “And I will sprinkle purifying water upon you, and you shall be purified” (Ezekiel 36:25). And it says: “The ritual bath of Israel is God” (Jeremiah 17:13). Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.
The aspect of our sin that requires atonement is the internal defilement of our soul, the corruption of the image of HaShem. For that, we need atonement. So, why don’t we ask for it here? Because, by asking for atonement we are essentially asking for redemption, and that is the subject of next week’s bracha! (Stay tuned for next week.)
2. For what do we ask for forgiveness? כִּי חָטָֽאנוּ and כִּי פָשָֽׁעְנוּ
We seek forgiveness “for”/”because” we have sinned and pardon “for”/”because” we have transgressed.
This is fundamentally different than כִּי מוֹחֵל וְסוֹלֵֽחַ אָֽתָּה - for you are a Pardoner and Forgiver. The word “ki” explains why HaShem can forgive/pardon. We are explaining why we are in need of forgiveness/pardon; but we are NOT giving the reason why HaShem should forgive/pardon. “Ki” is the reason for our request, but the reason for the response.
But, in a sense, that is the reason why HaShem should forgive/pardon.
(ו) וַיִּקָּבְצ֣וּ הַ֠מִּצְפָּ֠תָה וַיִּֽשְׁאֲבוּ־מַ֜יִם וַֽיִּשְׁפְּכ֣וּ ׀ לִפְנֵ֣י יהוה וַיָּצ֙וּמוּ֙ בַּיּ֣וֹם הַה֔וּא וַיֹּ֣אמְרוּ שָׁ֔ם חָטָ֖אנוּ לַֽיהוה וַיִּשְׁפֹּ֧ט שְׁמוּאֵ֛ל אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בַּמִּצְפָּֽה׃
(6) They assembled at Mizpah, and they drew water and poured it out before the LORD; they fasted that day, and there they confessed that they had sinned against the LORD. And Samuel acted as chieftain of the Israelites at Mizpah.
(לה) וַתֹּֽאמְרִי֙ כִּ֣י נִקֵּ֔יתִי אַ֛ךְ שָׁ֥ב אַפּ֖וֹ מִמֶּ֑נִּי הִנְנִי֙ נִשְׁפָּ֣ט אוֹתָ֔ךְ עַל־אׇמְרֵ֖ךְ לֹ֥א חָטָֽאתִי׃
(35) You say, “I have been acquitted; Surely, God’s anger has turned away from me.” Lo, I will bring you to judgment For saying, “I have not sinned.”
הלכה: כָּתוּב וַיִקָּֽבְצ֣וּ הַ֠מִּצְפָּתָה וַיִּֽשְֽׁאֲבוּ־מַ֜יִם וַיִּשְׁפְּכ֣וּ ׀ לִפְנֵ֣י יְי. וְכִי מַיִם שָֽׁפְכוּ. אֶלָּא מָלַמֵּד שֶׁשָֽׁפְכוּ אֶת לִבָּם כַּמַּיִם. (וַיֹּ֣אמְרוּ שָׁ֔ם) [וַיֹּאמֶר שְׁמוּאֵל] חָטָא֭נוּ לַֽיהוה אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. לָבַשׁ שְׁמוּאֵל חַלּוּקָּן שֶׁלְכָּל־יִשְׂרָאֵל. אָמַר לְפָנָיו. רִבּוֹן הָעוֹלָמִים. כְּלוּם אַתְּ דָּן אֶת הָאָדָם אֶלָּא עַל שֶׁהוּא אוֹמֵר לְפָנֶיךָ. לֹא חָטָאתִי. הִנְנִי֙ נִשְׁפָּ֣ט אוֹתָ֔ךְ עַל־אוֹמְרֵךְ לֹ֥א חָטָֽאתִי׃ וָאֵילּוּ אוֹמְרִין לְפָנֶיךָ חָטָא֭נוּ.
HALAKHAH: It is written: They assembled at Miṣpah, drew water, and poured it out before the Eternal. Did they pour out water? But it teaches that they poured out their heart like water. (They said there)[Samuel said] we sinned before the Eternal. Rebbi Samuel bar Rav Isaac said, Samuel wore the robe of all of Israel. He said before Him: Master of the worlds, do You not judge a person only if he says before You, “I did not sin”? I shall sit in judgment over you because you said, I did not sin. But those said before You “we sinned”.
The fundamental concept is that we must be able to admit that we have sinned prior to seeking forgiveness/pardon.
From our Yom Kippur Machzor, before we can confess/say the Viduy:
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ תָּבֹא לְפָנֶֽיךָ תְּפִלָּתֵֽנוּ, וְאַל תִּתְעַלַּם מִתְּחִנָּתֵֽנוּ שֶׁאֵין אֲנַֽחְנוּ עַזֵּי פָנִים וּקְשֵׁי עֹֽרֶף לוֹמַר לְפָנֶֽיךָ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ צַדִּיקִים אֲנַֽחְנוּ וְלֹא חָטָֽאנוּ אֲבָל אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ חָטָֽאנוּ:
Our God and God of our fathers, let our prayer come before you and do not ignore our supplication. For we are not so brazen-faced and stiff-necked to say to you, Adonoy, our God, and God of our fathers, “We are righteous and have not sinned.” But, indeed, we and our fathers have sinned.
We see this in action:
(כא) וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֮ אֲשֵׁמִ֣ים ׀ אֲנַ֘חְנוּ֮ עַל־אָחִ֒ינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת׃
(21) They said to one another, “Alas, we are being punished on account of our brother, because we looked on at his anguish, yet paid no heed as he pleaded with us. That is why this distress has come upon us.”
Before Yoseph could forgive his brothers, they had to be able to articulate that they were guilty. If we stand before HaShem and are haughty, if we don’t believe we are sinful, then we cannot be forgiven/pardoned. So, our request is essentially, forgive us for we … admit that we … have sinned.
3. Who Greatly Forgives הַמַּרְבֶּה לִסְלֽוֹחַ
The chatima of the bracha is: בָּרוּךְ אַתָּה יהוה חַנּוּן הַמַּרְבֶּה לִסְלֽוֹחַ - Blessed are you … the gracious One who greatly forgives.
Why not simply who forgives? Why greatly?
(ז) יַעֲזֹ֤ב רָשָׁע֙ דַּרְכּ֔וֹ וְאִ֥ישׁ אָ֖וֶן מַחְשְׁבֹתָ֑יו וְיָשֹׁ֤ב אֶל־יהוה וִֽירַחֲמֵ֔הוּ וְאֶל־אֱלֹהֵ֖ינוּ כִּֽי־יַרְבֶּ֥ה לִסְלֽוֹחַ׃
(7) Let the wicked give up their ways, The sinful, their plans; Let each one turn back to GOD So as to be pardoned; To our God, Who freely forgives.
The implication is that because HaShem will greatly forgive the sinner, the sinner should repent. As if simple forgiveness would not be enough.
Some might say that “greatly” refers to the number of sins. So, don’t think that you have sinned so much that you will not be forgiven. Even if someone repeats the same sin! Each act of forgiveness is complete, just like the first time.
(יט) סְלַֽח־נָ֗א לַעֲוֺ֛ן הָעָ֥ם הַזֶּ֖ה כְּגֹ֣דֶל חַסְדֶּ֑ךָ וְכַאֲשֶׁ֤ר נָשָׂ֙אתָה֙ לָעָ֣ם הַזֶּ֔ה מִמִּצְרַ֖יִם וְעַד־הֵֽנָּה׃ (כ) וַיֹּ֣אמֶר יהוה סָלַ֖חְתִּי כִּדְבָרֶֽךָ׃
(19) Pardon, I pray, the iniquity of this people according to Your great kindness, as You have forgiven this people ever since Egypt.” (20) And יהוה said, “I pardon, as you have asked.
Indeed, HaShem’s capacity to forgive is infinite; because its source is infinite.Our needs for money, healing, ingathering of the exiles, rebuilding Yerushalaim, etc. do have limits - everything in the physical world is limited (even though HaShem’s ability to provide those for us are unlimited). With forgiveness, our need is limitless!
Because of free will, man is capable of unlimited good. But, the corollary is that man is capable of endless sin as well.