Today’s daf TB Megillah 31 teaches us that the Torah readings and the haftorah readings must be thematically related to the holiday that is being celebrated. For example, on Yom Kippur we read from parashat Akhrei Mot (Numbers 16:1-32) because it outlines the Yom Kippur service in the Tabernacle and then later observed in the Jerusalem Temple as we studied in massekhet Yoma.
“The baraita continues: On Yom Kippur they read the portion of
“After the death” (Leviticus 16), and they read as the haftara
the portion of “For thus says the High and Lofty One” (Isaiah
57:14–58:14), which deals with fasting and repentance. And during the
afternoon service they read from the portion detailing forbidden
sexual relations (Leviticus 18). And they read as the haftara
the book of Jonah, which mentions the repentance of the people of
Nineveh.” (Sefaria.org translation)
If you’re
wondering why read the portion dealing with forbidden sexual relations on Yom
Kippur afternoon, you are not alone. Rashi ד"ה קוֹרִין בָּעֲרָיוֹת explains the connection thusly. The whole
purpose of Yom Kippur is to do teshuvah,
repentance. Those who have sinned should separate themselves from their sins. We
read the portion of forbidden sexual relations because sins of a sexual nature
are common because the soul of the human desires these relationships and his
evil inclination (what I call the uncontrolled ego) is strong. (My nonliteral
translation) Tosefot ד"ה בַמִּנְחָה קוֹרִין בָּעֲרָיוֹת
has a
different reason why this portion is read on the afternoon of Yom Kippur. Women
beautify themselves to honor the holiday. Consequently, the men need to be
reminded not to stumble and sin because of them. (Why Yom Kippur is singled
out, I have no idea. Women as well as men adorn themselves in honor of every
holiday including Shabbat. The danger of sinning would be a weekly opportunity.)
Perhaps that’s why they give a second reason. The Midrash understands this
reading as a metaphor that explains why we read the portion of forbidden sexual
relationships on Yom Kippur. It’s for Israel sake that this portion is read. Just
as we are forbidden to “uncover the nakedness” of all those forbidden relations,
similarly God won’t uncover our sins as He judges us. The Gal Na’ul (ר' יוסף מעססינג-I could not find any biographical
information about him-gg) explains that we read this portion to remind God of
our merits. Transgressing these sexual prohibitions is inconceivable.
Consequently, God will recognize our righteousness as He judges us on Yom
Kippur.
“Having mentioned the haftara read on Yom Kippur, the
Gemara cites that which Rabbi Yoḥanan said: Wherever you find a
reference in the Bible to the might of the Holy One, Blessed be He, you
also find a reference to His humility adjacent to it. Evidence of
this fact is written in the Torah, repeated in the Prophets, and stated a
third time in the Writings.
“It is written in the Torah: “For the Lord your God is the
God of gods and the Lord of lords” (Deuteronomy 10:17), and
it is written immediately afterward: “He executes the judgment of the
fatherless and widow” (Deuteronomy 10:18), displaying his humility in
caring for even the weakest parts of society. It is repeated in the
Prophets: “For thus says the High and Lofty One that inhabits eternity,
Whose name is sacred” (Isaiah 57:15), and it is written immediately afterward:
“In the high and holy place I dwell with him that is of a contrite and
humble spirit, to revive the spirit of the humble, and to revive the heart
of the contrite ones” (Isaiah 57:15). It is stated a third time in the Writings,
as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord”
(Psalms 68:5), and it is written immediately afterward: “A father of
the fatherless, and a judge of widows” (Psalms 68:6).” (Sefaria.org
translation)
During the High Holy Days
we meditate upon how we should best live our lives so that we merit to be
inscribed in the Book of Life. The Midrash is teaching us that we have no
better role model than God himself. If God is all mighty, but is concerned by
showing care for the weakest parts of society as an expression of his humility,
how much more so should we human beings, no matter high a station we have
reached, show care for the poor and defenseless. The haftorah for Yom Kippur morning says it the best.
“For on your fast day you
seek business and oppress your labourers. You fast for strife and contention;
to smite with a fist of wickedness; you do not fast this day to make your
voices heard on high. Can this then be the fast that I have chosen—a day when man
afflicts his soul, to bow down his head like a reed, to sit in sackcloth and
ashes? Is this what you call a fast, an acceptable day to Adonoy? Behold, this
is the fast that I have chosen—loosening the bonds of wickedness, undoing the
straps of the yoke, sending the oppressed free and breaking every yoke (of
tyranny). Break your bread with the hungry, and bring the impoverished into
your home; clothe the naked when you see them and do not hide from your own
flesh (relatives). Then will your light break forth like the dawn, and your
healing shall come quickly; your righteousness will go before you and the Glory
of Adonoy will gather you up” (Isaiah 58:3-8) (Sefaria.org translation)
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