Yom ha'Kippurim 5775: What is Kaparah?
Introduction
Every year - usually around Rosh ha'Shanah and Yom ha'Kippurim - I find myself bothered by the question: "What is kaparah?" According to the Radak, the word "kaparah" in this context refers to the removal of sin (see the Sefer ha'Shorashim, כ.פ.ר.). But what, exactly, does this mean? Does it refer to some mystical notion of "erasing our sins" from Hashem's "record"? Does kaparah pertain to the state of our souls in Olam ha'Ba? Is kaparah a type of hashgachah that somehow aids us in Olam ha'Zeh? We have an obligation and responsibility to engage in certain actions which are said to effectuate kaparah, and yet, we often speak of kaparah as though it must be "granted" to us - as though our role in obtaining kaparah is passive. How does that work? And what is the relationship between kaparah and teshuvah? If a person does complete teshuvah, why does he still require kaparah? What more is there left for him to do?
Needless to say, this is a massive topic, and it would be unrealistic to expect any theory to answer all questions and to remove all doubts. That being said, our objective in this post will be to propose one theory of kaparah based on several sources in the Ralbag and the Rambam. If this theory makes sense here then perhaps we will be able to apply it to other instances of the term kaparah throughout the Torah system.
Our journey begins with the first instance of the term kaparah in Sefer Vayikra, which occurs within the first several pesukim:
He called to Moshe, and Hashem spoke to him from the Tent of Meeting, saying: Speak to the Children of Israel and say to them: When a man among you brings a sacrifice to Hashem: from animals - from the cattle or from the flock shall you bring your sacrifice. If one's offering is a burnt-sacrifice from the cattle, he shall sacrifice an unblemished male; he shall bring it to the entrance of the Tent of Meeting, voluntarily, before Hashem. He shall lean his hands upon the head of the burnt-sacrifice; and he shall attain favor through it, to provide kaparah (atonement) for him. He shall slaughter the bull before Hashem; the sons of Aharon, the Kohanim, shall bring the blood and throw the blood on the Altar, all around - which is at the entrance of the Tent of Meeting (Vayikra 1:1-5).
The pesukim imply that the act of semichah is a component of the kaparah that is attained through the korban. This implication is confirmed by Torah she'baal Peh. The Rambam writes in Hilchos Maaseh ha'Korbanos 3:12 (based on a Gemara in Yoma 5a):
We slaughter the animal in the same location as the semichah, and the shechitah (slaughtering) takes place immediately after the semichah. If one did semichah in another location or delayed [between the semichah and the shechitah], his shechitah is still valid. Semichah is an incremental aspect of the mitzvah. Therefore, if one did not do semichah, his korban still effectuates kaparah, and does not jeopardize his fulfillment of the mitzvah. Nevertheless, it is considered as if his korban did not effectuate kaparah.
This is a strange halacha. Apparently, if a person does not do semichah, his korban still fulfills the halachic requirements of kaparah - and yet, his kaparah is considered to be lacking in another sense (see Ritva on Yoma 5a). In what sense is it considered as if he did not achieve kaparah? And why not? What makes semichah such an integral part of the kaparah process?
The Ralbag answers this question. In doing so, he provides a fundamental insight into the purpose of korbanos and lays the groundwork for a theory of kaparah. In his commentary on the parashah the Ralbag writes:
"He shall lean his hands upon the head of the burnt-sacrifice" (1:4) Since this semichah is a sort of kaparah-device in the same manner as the burnt-sacrifice itself provides kaparah, the sinner therefore confesses his avonos (iniquities) at the time of semichah. We learn this from what was said in Parshas Acharei Mos: “Aharon shall lean his two hands upon the head of the living he-goat and confess upon it all the avonos of the Children of Israel, [and all their rebellious sins among all their sins, and place them upon the head of the he-goat, and send it with a designated man to the desert]” (Vayikra 16:21). The semichah was for this very reason: to demonstrate [that it is] as if he removed those avonos from himself and transferred them to the head of that animal, in order to reassure him in his heart that his avonos have already been removed. This provides a tremendous benefit, for if a person does not think that his sins are removed when he does teshuvah to Hashem (exalted is He), then a person who committed terrible sins will think that he is utterly doomed, and he will continue to sin even more, for he thinks that there is no benefit in doing teshuvah to Hashem, since he is already doomed by his sins [in his own mind]. This is the general benefit in all of the korbanos which are brought for sins; they will not bring kaparah without teshuvah.
Ralbag elaborates on this in the toeles section of his commentary:
[This parashah] guides men towards perfection by teaching that when they sin, they should return in teshuvah to Hashem (exalted is He) and He will provide kaparah of their avonos for them. The reason for this is that “there is no righteous person on earth who does only good and does not sin” (Koheles 7:20). If those who committed certain sins believed that their avon would be a permanent stain before Hashem (exalted is He), they would continue to sin, since they would believe that they are already doomed on account of their sin, and they would miss out on the benefits of guarding against sinning in the future. If, however, they know that by doing teshuvah from their evil path and returning to the paths of Hashem (exalted is He) that He will remove their avonos for them, then they will be careful not to sin in the future, and they will do teshuvah to Hashem so that He will have mercy on them and provide kaparah for their sin. Hashem wanted teshuvah to be accompanied by the bringing of a korban in order to reassure the sinner that his sin has already received kaparah. The reason for this is that to the masses it is inconceivable that a man can be wicked and subsequently be cleansed of his wickedness through doing teshuvah in his heart, without any action whatsoever. It is for this reason that Hashem (exalted is He) commanded us to do these korbanos in the revered sanctuary, which houses His shechinah, through the kohen who is set aside for avodas Hashem – in order to complete the kaparah for the sinner along with teshuvah. For this reason there is a mitzvah [for the sinner] to lean with his two hands on the head of his korban and to confess all of his iniquities upon it, in order that his heart may be reassured that it is as if those sins have been removed from him and placed onto the head of that animal. By doing the korbanos in this manner in the order specified in the Torah, man is guided along the path of perfection to avodas Hashem and is distanced from following his yetzer ha’ra (bad inclination).
Ralbag's explanation can be summarized as follows. Kaparah cannot occur without teshuvah. However, even teshuvah is insufficient, for the sinner will still feel that his avon is "a permanent stain before God," and that he is forever tainted by his avonos. This line of thinking is dangerous, for unless a person believes that teshuvah can completely eradicate his avonos, he is prone to give up on teshuvah altogether and to persist in, or increase, his avonos.
To overcome this psychological roadblock, Hashem commands the sinner to complete his teshuvah process by engaging in symbolic actions - actions which appeal to the imagination and speak to the psyche in its own terms - in order to "reassure his heart" that his avonos have been completely removed, and that no trace of them remains. These symbolic actions include the bringing of a korban in the Beis ha'Mikdash, performing semichah on that korban, and verbalizing a vidui (confession) on that korban - as if one is transferring one's avonos to the head of the animal - whereupon the animal will immediately undergo shechitah (slaughtering) and hakravah (being offered) on the mizbach kaparah (altar of atonement).
This is the manner in which teshuvah, combined with the bringing of a korban - complete with semichah, vidui, and shechitah - effectuates full kaparah (i.e. complete removal of the avon). Full kaparah cannot occur until one has completely abandoned the avon, not only in one's actions, but even from one's psyche. This psychological dimension of the kaparah is difficult to achieve through teshuvah alone. Man requires an symbolic action to impress upon his psyche that his slate is clean and his sin has been erased.
I believe that this is meaning of the halacha that if one fails to do semichah, his korban still effectuates halachic kaparah, but "it is considered as if his korban did not effectuate kaparah." In other words, the korban itself received the requisite "processing" in Mikdash to satisfy the requirements for kaparah, but the gavra - the individual who sinned - will not receive full kaparah since his psyche did not undergo the catharsis which the semichah was designed to facilitate.
Rambam's Explanation
The Rambam seems to agree with this idea as well. In the taamei ha'mitzvos section of the Moreh ha'Nevuchim, the Rambam divides all 613 mitzvos into fourteen categories and attempts to identify the reasons and/or benefits for each and every mitzvah. The first category is that of yesodei ha'Torah: mitzvos which are designed to teach and strengthen our conviction in the foundational principles of Torah. The Rambam (3:36) concludes his exposition on this category by discussing the mitzvah of teshuvah:
It is obvious that teshuvah is likewise included in this category; that is to say, it is one of the doctrines which are indispensable in maintaining the existence of Torah adherents, for it is impossible for any man not to err and sin – either because he mistakenly adopts a wrongful doctrine or character trait, or else he is overcome by desire or anger – and if man were convinced that he could never make his crooked ways straight, he would forever continue in his errors, and maybe even increase his disobedience if he believed there was no alternative. But with the belief in teshuvah, he will come back to the good and will return to an even more perfected state – even more perfected than he was before he sinned. For this reason, [the Torah commands us] in many actions which strengthen our belief in this very beneficial principle [of teshuvah]: for example, the confessions, and the korbanos for sins committed unknowingly – and in some cases even for sins committed intentionally – and the fasts. The general principle behind teshuvah from any sin is the complete removal of sin, and this is the purpose of this doctrine.
The Rambam is clearly talking about the same phenomenon as the Ralbag, namely, the sinner's feeling that he is "doomed by his sins." Like the Ralbag, the Rambam maintains that the institutions of vidui and the korbanos are designed to strengthen one's conviction in the efficacy of teshuvah. Moreover, the Rambam implies that the sinner is prone to fall into this type of despair both before and after he engages in teshuvah. We see this from the fact that taaniyos (fast days) and chatzotzros (the sounding of the trumpets, which accompany every taanis) are designed to stimulate and initiate teshuvah whereas vidui and korban occur at the very end of the teshuvah process - and yet, the Rambam states that the purpose of all of these mitzvos is "to strengthen our belief" in the efficacy of teshuvah.
Does the Rambam agree with the Ralbag's idea that the Torah commands us in symbolic actions which are designed to speak to the psyche in its own language? It seems so. In his explanation of the reasons behind the korbanos, the Rambam (3:46) writes:
But the intent behind the burning of these chataos (sin-offerings) is that the memory of the sin [for which the offering is brought] has already been erased and no longer exists, just as the body that is being burnt no longer exists, and no trace will be left of that [sinful] action, just as no trace is left of this chatas, which is utterly destroyed by fire ... And since the seir ha’mishtaleach (the goat that is "cast off" of the Azazel cliff on Yom ha’Kippurim) served as the ultimate kaparah for all major transgressions, more than any other communal-chatas, therefore we do not slaughter it or burn it or bringing it to the altar at all; rather, we remove it as far as possible and cast it off to a desolate, uninhabited land. There is no man who will doubt the fact that sins are not actually an entity that can be transferred from the back of one being onto another. Rather, these are all symbolic actions which impart an impression to the soul in order to arouse it to teshuvah – as if to say, “We have cleansed ourselves from all of our previous deeds, and we have cast them behind our backs and rejected them with the utmost degree of rejection.”
Here the Rambam explicitly acknowledges the symbolic character of these korbanos which are intended to produce a psychological affect (התפעלות - in both the Qafih and Ibn Tibbon translations) on the sinner to spur him to do teshuvah and to strengthen his belief in its efficacy. Although the Rambam does not discuss the specific reason for semichah on korbanos, it is reasonable to interpret it in the same vein as the other aspects of the korban-chatas which he spelled out in the excerpts cited here.
As we stated at the outset, there still remain numerous questions that have yet to be answered. For instance, the Rambam devotes the bulk of Hilchos Teshuvah, Perek 1 to explaining how and when kaparah is attained for various types of transgressions. This hierarchy begs for an explanation. Likewise, our tefilos are filled with requests for Hashem to grant us kaparah. What do all of these requests mean? And what does it mean to ask Hashem for kaparah anyway?
With Hashem's help, we will take up these questions in the future. In the meantime, I hope this explanation provides a true and beneficial insight into the phenomenon of kaparah.
