Megillah 7

The Gemara states that Rabbah and Rabbi Zeira partook of a Purim meal together, and when Rabbah became intoxicated, he arose and slaughtered Rabbi Zeira. The following day Rabbah prayed and Rabbi Zeira was restored to life. The following year Rabbah invited Rabbi Zeira to partake again in the Purim meal, and Rabbi Zeira declined, stating that a miracle does not happen often. This episode has mystified many Torah scholars, as it is difficult to understand how one could reach the point of intoxication where he would actually kill his colleague. Furthermore, it is inconceivable that after having slaughtered his friend, Rabbah would dare invite him again to share a Purim meal together.

Perhaps we can answer these questions based on the words of the Arizal who said that Yom Kippur is Yom Kippurim, i.e.. Yom Kippur is merely a semblance of Purim. It is well-known that the Vilna Gaon explained this cryptic statement to mean that whereas the avodah on Yom Kippur is to fast, the challenge of Purim is to eat, drink and to be merry. Based on the words of the Arizal we we can suggest the following explanation of this episode. On Yom Kippur one is supposed to kill himself, i.e. abstain from eating and drinking and ascend to the heavens, akin to the ministering angels. On Purim, however, one is required to eat and drink and be emery, and in a sense, to partake of all the physical pleasures that this world has to offer. Yet, the goal of Purim is to reach a level of עד דלא ידע, where one does not know the difference between this world and the next world. Thus, Rabbah slaughtered Rabbi Zeira, i.e. he brought Rabbi Zeira to a level of repentance where he ascended upon high and was akin to the ministering angels. The next day Rabbah brought Rabbi Zeira back to life. Why did Rabbah wait until the next day?

There is an opinion in halacha that one should fast two days of Yom Kippur, due to the doubt referred to as sfeika deyoma, an uncertainty of which day is Yom Kippur. Rabbah assumed that Rabbi Zeira would maintain the level of Yom Kippur, until he was informed from on high that this was not so, so the next day, because Rabbi Zeira was in danger of maintaining such an exalted level, Rabbah brought Rabbi Zeira back to life. The following year, when Rabbah invited Rabbi Zeira to partake again in the Purim meal, Rabbi Zeira responded that a miracle does not happen often. Perhaps Rabbi Zeira was intimating that although the previous year he had experienced the Yom Kippur aspect of the day, he now wanted to experience the aspect of Purim, alive and down to earth.

Rosh HaShanah 26

The Gemara states that although one blows the Shofar outside the confines of the Holy of Holies, since its function is to remind HaShem of the merits of the Jewish People, the Shofar is deemed to be blown inside. For for this reason we apply the rule that the prosecutor cannot become a defense person, and one does not blow on Rosh HaShanah with the horn of a cow, as a cow is akin to a calf, which is a reminder of the Jewish People’s sin with the Golden Calf.

It is noteworthy that the Gemara states that the Shofar’s function on Rosh HaShanah grants it a status of being “on the inside.” Indeed, we learned previously (16b) that the Shofar confuses the Satan, whose job is to prosecute against the Jewish People. Thus, already on Rosh HaShanah, when we are blowing the Shofar “on the outside,” we are akin to the Kohen Gadol on Yom Kippur who performed the essential service of the day “on the inside” and the Kohen Gadol’s service silenced the Satan, prosecutor of the Jewish People.

Rosh HaShanah 9

The Gemara states that one who eats on the ninth of Tishrei, i.e. Erev Yom Kippur, is deemed to have fasted on the ninth and the tenth of Tishrei. What is the rationale for this? If HaShem wanted us to fast two days, would He have not instructed us to do so? Furthermore, the Poskim write that one should not fast two consecutive days, despite the fact that there is a doubt as to which day Yom Kippur is, because it could endanger one’s life. What, then, does the Gemara wish to teach us with this statement?

Rashi writes that the eating on the ninth day of Tishrei is actually an act of affliction. Perhaps the explanation of this is is that prior to Yom Kippur we are not yet certain that we will be vindicated in judgment. One who is preparing for a life or (Heaven forbid) death sentence surely is not in the mood of eating drinking and acting in a joyous manner. The Torah therefore tells us that one should eat and drink on the ninth of Tishrei, and although such indulging would normally be considered inappropriate, HaShem views our eating and drinking prior to Yom Kippur in the same light as our fasting on Yom Kippur.

Beitzah 32

The Barasia states that Rabbi Meir posits that an earthenware utensil becomes susceptible to tumah contamination when its process of being hollowed out has been completed. We can suggest that the expression “from when its process has been completed” alludes to a form of man’s existence in this world. In the Rosh HaShanah and Yom Kippur prayers we refer to man as a broken shard.

Man is formed from the ground, and in order to be rendered complete and pure, one must have a broken heart. One who feels like he has completed his mission in life, i.e. an arrogant person, is susceptible to tumah contamination, i.e. he will be caught in the grip of the Evil Inclination. HaShem should allow us to be contrite and humble and merit leading a life of purity.

Beitzah 19

The Gemara cites the opinion of Rabbi Elazar the son of Rabbi Shimon who maintains that the reason the Torah mentions the festival of Sukkos is because Sukkos causes the prohibition of baal teacheir to be violated. Thus, if one pledged to bring an offering on the day prior to Sukkos, he will have violated the prohibition of baal teacheir if Sukkos passes and he has not brought the offering that he pledged to bring. One must wonder why Rabbi Elazar the son of Rabbi Shimon maintains that one violates the prohibition of baal teacheir even in the course of one festival. Perhaps the idea is that the Medrash states that subsequent to Rosh HaShanah and Yom Kippur, one is engaged in the performance of numerous mitzvos, and he does not even have time to sin. Thus, if one has the time to contemplate making a pledge that will require even more of him, the Torah mandates that he fulfill his pledge immediately, so that he will demonstrate that his pledge is truly sincere and not just a “New Year’s resolution.”

Sukkah 29

The Mishnah states that a dry lulav is invalid, and the Gemara explains that the reason why it is invalid is because the Torah requires that the four species be hadar, beautiful, and a dry lulav is not beautiful. The Yerushalmi states that the reason why a dry lulav is invalid is because it is said (Tehillim 115:17) the dead cannot praise HaShem. What is the connection between the four species and praising HaShem? It is said (Ibid 96:12-13) the field and everything in it will exult; then all the trees of the forest will sing with joy. Before HaShem, for He will have arrived, He will have arrived to judge the earth. The Medrash states that these verses allude to the idea that after the judgment of Rosh HaShanah and Yom Kippur, one takes the trees of the forest, i.e. the lulav. It is said that the trees of the forest will sing with joy, and this alludes to the idea that the lulav is used to praise HaShem. Additionally, Rabbeinu Bachye (Vayikra 23:40) writes that the four species are fresh and alive, and the Torah and its recipients are alive, and we take the four species that have life and we praise HaShem, Who is referred to as the Living G-d.

Sukkah 12

The Gemara quotes a verse that states, ‘go out to the mountain and bring olive leaves, leaves of the oil tree, myrtle leaves, palm leaves and leaves of the braided tree, to make Sukkahs, as it is written in the Torah.’ It is noteworthy that the items mentioned in this verse allude to Torah, to those who study Torah and to the righteous. The mountain is an allusion to the righteous, as the Patriarchs are always likened to the mountains. Oil is a reference to wisdom, as the Gemara states that one who seeks wisdom should head south, as the Menorah was placed in the southern section of the Bais HaMikdash. Myrtle leaves alludes to the righteous as it is said, ‘and he was standing among the myrtles,’ and the Gemara in Sanhedrin interprets this to be referring to the righteous. Palm leaves also allude to the righteous, as it is said in Tehillim, ‘a righteous man will flourish like a date palm.’ The purpose of gathering all these items was to make a Sukkah and this is appropriate because after being judged favorably on Rosh Hashanah and gaining atonement on Yom Kippur, the Jewish People enter the festival of Sukkos as a completely righteous nation.

Yoma 6

The Gemara states that although we sequester the Kohen Gadol from possible tumah of his house, we do not sequester him from possible tumah of a corpse, because corpse tumah is permitted regarding the community. This means that the Yom Kippur service is a communal service and thus the Kohen Gadol can perform the service without concerning himself regarding corpse tumah.

This statement of the Gemara reflects the idea that on Yom Kippur we are focused on earning communal atonement and not merely forgiveness for the sins of the individual. The Kohen Gadol was our representative on the holiest day of the year in the holiest place in the world, the Kodesh Kodashim. When one sins, he causes a decline in the entire community, and conversely, when one studies Torah or performs any other mitzvah, he is contributing to the spiritual ascent of the community.

Yoma 2

The Mishnah states that Rabbi Yehudah maintains that they would prepare another wife for the Kohen Gadol before Yom Kippur, lest his present wife die, and it is said regarding the Kohen Gadol on Yom Kippur and he shall make atonement for himself and for his household. The words his household refers to his wife. This is truly an amazing concept. The Kohen Gadol was not with his wife on Yom Kippur, and because of the possibility that his present wife may die and the verse will not be fulfilled, another woman was designated to be his wife. Yet, can one imagine the honor that this woman had by being designated as a potential wife of the Kohen Gadol?  She had some affinity with the holiest man of the nation on the holiest day of the year. This is truly remarkable, and this is a lesson in how we can strive for more sanctity in our everyday life.