Drasha Nuggets for Yom Kippur 5772

Noah Cheses Key Sources: Leo Strauss Progress or Return? The Contemporary Crisis in Western Civilization Modern Judaism volume 1 pg 17-45; psalms 27:4; Lamentations 5:21. Description: In simple terms, Teshuva is returning from the wrong way to the right one. This implies, of course, that we were once on the right way before we turned to the wrong way. Deviation, sin, and imperfection are not original. We are by default close to G-d but make ourselves strangers and Teshuva is about a home coming of sorts. Indeed we say in Ldavid Mizmor 27:4 that deep down, all we really want is to go back and dwell in Hashems home again. So it appears that the direction of this time of yearRosh Hashana and Yom Kippurare restorative in nature. We are trying to get back to something that we lost. The past is pristine and superior to the present. We are moving backwards, not forwards. Nevertheless, as we re-imagine ourselves on Yom Kippur, we are looking towards the future, hoping and praying for a better tomorrow. We often look at the past as lacking and sinful, with the aim of ushering in a better and higher self for the upcoming year. This is a motion of progress, of moving forward from the past and toward an improved future. This is also the energy behind many of the Yom Kippur prayers that beseech Hashem to cement us into the book of life. Our minds and hearts are filled with ambition to progress in our spiritual, familial and communal commitments. So we find ourselves caught between two opposite forcesbetween return and progress. How do we navigate this confusion? What should our mindset be? How do we understand what we are doing when engaged in full-fledged Teshuva?

I believe that it is proper to embrace the tension between new and old as we remake ourselves on Yom Kippur. As we try to bridge to the gap between our real selves and our ideal selves, the Teshuva process pulls us back to our simpler, more pristine selves and also compels us forward to remake ourselves. We are both peeling away layers and remodeling the core as we make our way through the atonement process of Yom Kippur. Practical Application: It is customary during the Neila service to accept upon ourselves new commitments for the upcoming year. This is done in hope of finding merit in Hashem's judgment of us. In thinking about which new activities or character traits that we want to improve it might be helpful to consider both returning to things have worked for us in the past and moving on to experiment with new commitments. Key Terms: Returning back, progressing forward, tension Additional Sources: One mantra which can hold this tension ridden task of Teshuva emanates from a verse that we sing every time we return the Torah to the ark (Eicha 5:21) Chadesh Yamenu KKedem. The plain reading of this verse is a call to return to times of old, when things were seemingly better and simpler. Indeed the the word Kedem does not just refer to the past but also points to the pristine state of existence in Gan Eden where there was moral clarity and direct communion between man and Hashem. The word chadesh, however, really means to renew our days, to build towards a better end, and to improve upon the past. With this verse in mind, may we upgrade our Teshuva experience, and long for a return to our pure beginnings while marching ahead with belief in the idea of genuine human progress.

Rafi Eis Key Sources: Vayikra 16, , Gemara Taanit 30b, Tosafot Baba Kama 82a, Ramban Shemot 25:2, Gemara Rosh Hashana 17b, Gemara Berachot 7a. Description: The Avodat Yom HaKippurim is difficult to understand. The sacrificial procedure is foreign to our reality. What is behind the rituals performed by the Kohen Gadol that achieves atonement for all? The gemara in Taanit explains the celebratory nature of Yom Kippur as the day where we achieved atonement for the sin of the Gold Calf and the day that we received the second luchot. We should look at this statement as the description of one event. The Gemara describes the atonement on the first Yom Kippur in different terms than other atonements. By regular atonement the sin is removed, on Yom Kippur our relationship with HaShem gets a fresh start. This is highlighted by, Tosafot Baba Kama 82a , which explains the original Yom Kippur atonement process in two steps of forty days. Receiving the second luchot represented a renewed Brit with HaShem. The actions of the Kohen Gadol in the Avodat Yom HaKippurim are meant to replicate Moshes actions in the first Yom Kippur. For example1. Ramban Shemot 25:2- Mikdash is a continuation of Har Sinai 2. Shemot 34:3 and Vayikra 16:17

3. Shemot 34:5 and Vayikra 16:2 (with Rashbam) 4. Rosh HaShana 17b describes Moshe as the representative of Am Yisrael renewing the covenant. This is similar to Berachot 7a, where HaShem as the Kohen Gadol about the terms of their relationship. Practical Application: Yom Kippur is our opportunity for a fresh start. We can be unburdened by our past mistakes and make the choices that raise our sense of noble purpose. We can choose differently than we chose yesterday. Just like our relationship gets a fresh start we should consider this model in our relationships with others. Key Words: removing the burden of guilt, building our relationship with HaShem and others

Elly Krimsky Key Sources: Chidushei HaRIM on Yom Kippur (Siach Sarfei Kodesh II) Description: We ask the question why do we say slach lanu on Motzei Yom Kippur? halachist answer: lo pelug idealist: prayer is in plural; there are still Jews who may not have succeeded in teshuvah over Yom Kippur. cynics: we probably didn't daven very well, due to the hunger. ba'alei musar: we still have growth in yiddishkeit, even after yom kippur. Chidushei HaRIM says we say slach lanu because we may not have believed in the absolute and comprehensive power of teshuva. Support can be brought from an Agnon story.

Ended with a powerful story from the Klausenberger Rebbe. Practical Application: I used this on Kol Nidrei as marshaling the troops to take advantage of the next 25 hours - to believe in the efficacy of teshuva. Key Words: Teshuvah; Yom Kippur; Slach Lanu. Additional Sources: Click here to see full drasha

Michael Merrill Key Source: "A Father's Love",http://www.youtube.com/watch?v=EDgVske63cY&feature=email Description of Key Source: Inspirational video about an athlete that get injured in the middle of the olympics. Highlights the idea of not giving up and battling to the finish line. Ties in well

with the idea of Neila. We are at the end of a long day, and it encourages us to reach down and muster up the strength for this last Tefillah. Highlights that Hashem loves us and is there to assist us. Application: What kind of year has it been? Does it feel as though every year is the same and we cant change? Why would Hashem want to listen to us? Idea is that Hashem always is waiting for us as long as we make the effort. The time of the Yamim Noraim is a time when Hashem makes Himself more accessible. It is incumbent upon us all to take advantage of this opportunity. Key Words: Neila, Never give up Comments: Can connect with the story of Yonah and Hashem's willingness to reach out to the people of Ninveh.

Etan Schnall Key Source: Siddur Olas Raayah of Rav Kook (Yom Kippur, pg. 656); See Lev Banim (Rav Yaakov Heber) pg. 37 [FOOTNOTE 66!]; See also Yemei Zikaron (Rav Soloveitchik) pg. 11; Nefesh HaRav (Rav Schachter) pg. 66

Description of Key Source: The passage that follows Vidui on Yom Kippur begins , Before I was created, I was not worthy; Now that I was created, it is as if I never was created It seems strange to say that one is unworthy before they were born. He never had a chance to prove himself, nor to fail in the face of challenge. Only after he has lived, does it make sense to judge him. Rav Kook explains: one is placed on this world in a very specific place at a very specific time. Had he been born even a moment earlier, his presence would not serve its purpose, for Hashem has positioned him to fulfill a unique mission and play a particular role in His master plan for the progression of history. Indeed, his existence would not be warranted at any other point before that at which he was born. [Rav Soloveitchik developed this idea in other contexts; eg. appreciating ones individual skills and talents and developing them; determining how he can use his gifts to fulfill his mission in this world is included in the Mitzvah of VHalachta BDrachav.] Application: The Vidui and Cheshbon HaNefesh of Yom Kippur is not merely a checklist of what we did or didnt do, even if we regret our mistakes. We must analyze our deeds and strive to improve by seeing these triumphs and errors in a larger, more significant context. Yom Kippur is a time to reflect on what our mission in this world is, and whether we are trying our best to achieve it. This begins by analyzing our strengths what we do best can indicate where Hashem intends for us to focus our efforts.

Keywords: Yom Kippur, Rav Kook, Mission, Vidui, introspection, forgiveness, Rav Soloveitchik Additional Sources: There is an additional message: we often view every Yom Kippur to Yom Kippur as individual units with a blank slate separating them. However, Rav Kooks explanation helps us recognize that each year is integrated into the next; puzzle pieces fusing together to depict a lifelong portrait of the extent to which we accomplish our mission. Each year must build on the next. It doesnt mean that if we had a difficult year we cannot catch-up in the future. But it does mean that we are supposed to be traveling down a specific path and must maintain that course throughout our lives. Click here to see the actual pages of some of the key sources