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34 | Harav Eliezer Krohn Harav Yechezkel Khayyat | 35

pronouncement is not ours to make. Once Hashem has given us such a gift as Harav Ye che z k e l K h a y y a t
teshuva, which would otherwise be a practical impossibility, it is not for us to Chacham, Sephardic Congregation of Passaic Clifton
despair of realizing his command and distance ourselves from the gift of its
possibility.
The Gemara tells us (Nedarim 39b) that teshuva is one of seven things created Mizmor Le’sodah
before the world itself was. Were it not so, explains the Ran, the world
wouldn›t be able to exist, for in a world of bare judgment, without teshuva, who hroughout the months of לולא and ירשת, there are many changes to הליפת,
could survive Hashem›s wrath? Elsewhere (Menachos 29b), the Gemara relates from תוחילס to וניבא ונכלמ, to ללה and תופקה. One seemingly minor change
that Hashem created the world with the letter heh, the letter that represents T is cited by the מר”א in (תוכלה תוכרב וא”ח נ”א:ט). The מר”א says that on the
teshuva. Indeed, if not for Hashem’s help, we wouldn›t even be able to do teshuva morning before םוי רופכ we omit רומזמ הדותל in יקוספ הרמזד. Understanding the
(Kiddushin 30b). A gift so great and so helpful we could never rightly consider rationale and debate behind this custom can give us much insight into the
as too far off. This striking truth helps us now address the first question above: place of this רומזמ.
The verses characterize teshuva through such grand contrasts because teshuva as This custom is based on the association of הדותל רומזמ with the הדותsacrifice.
a possibility is so very out of the ordinary, so very a-typical, so beyond nature. The הדות ןברק was accompanied by 40 loaves of bread and הצמ, and all of these
It is indeed very far from us, yet practically, thanks to Hashem’s gift to us at plus its meat had to be eaten by midnight that night. Since no one would be
creation itself, teshuva remains always right in front of us, in our mouth and in able to eat after sunset of רופכ םוי, bringing a הדות ןברק on רופכ םוי ברע would
our heart to perform.
likely lead to some of it being burned unnecessarily. To avoid this, it wasn’t
And -- believe it or not -- it is easy! Hashem takes something naturally very brought on רופכ םוי ברע . The custom is therefore to omit this רומזמ, which can
difficult for us and makes it attainable. Those who appreciate baseball will be understood as a verbal replacement of the ןברק, based on the principle of
readily notice that the home-run hitters usually lead the league in strikeouts )ג:ד”י עשוה( וניתפש םירפ המלשנו – and we will replace the bulls [of sacrifices] with our lips
because they swing for the fences all the time and, more often than not, will [verbal recitation]. In the same vein, the א”מר says that it is omitted onחספ ברע
swing and miss. Yet sometimes it›s better just to try to get on base, to play and חספ דעומה לוח. Since some of the loaves were ץמח , it couldn’t be brought
small ball. Teshuva is the same way; it might be more useful in the long run to on חספ. In addition, since ץמח can be eaten only on the morning ofחספ ברע
take small kabbalos upon ourselves, growing bit by bit, taking baby steps. Yes, , it wasn’t brought then, to avoid unnecessarily burning the likely uneaten
it›s more exciting to hit grand slams, but going for such excitement might leftovers.
compromise our consistency and cost us long-lasting growth. In a similar way, The רוט (וא”ח פר”א) says that the custom in זנכשא is to omit this רומזמ on תבש.
to a certain degree teshuva is indeed easy. Hashem makes it possible for us, Since the הדות is a voluntary offering, it may not be brought on תבש, and
through consistent attention to attainable progress, to achieve, long term, therefore its רומזמ is omitted. The רוט, however, states וניא םעט לש רקיע – it is
extraordinary growth.
not a valid reason. The תיב ףסוי explains that the רוט disagrees with the premise
May Hashem help us all obtain great heights in teshuva and avodas Hashem, and that the רומזמ is a verbal replacement for the הדות ןברק , and therefore it may be
be zokhe to a Kesiva v›Chasima Tova. said even when the הדות isn’t brought.
The practice of םידרפס follows the position of the רוט and ףסוי תיב , uncoupling this
רומזמ from the הדות ןברק, leading to a number of practical halachic differences.
The )א”נ:א”נ( םייחה ףכ records that the custom of םידרפס follow the custom of

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Agudah Achasgudah Achas Agudah Achas