The verse[34] "Seek G-d when He is readily to be found; call on Him when He is near," is interpreted by the Sages[35] to refer to the "ten days between Rosh HaShanah and Yom Kippur," commonly known as Aseres Yemei Teshuvah, the Ten Days of Repentance.

In point of fact, there are actually only seven days between Rosh HaShanah and Yom Kippur. Since our Sages, of blessed memory, nevertheless refer to these days as the "ten days between Rosh HaShanah and Yom Kippur," we thus understand that the Aseres Yemei Teshuvah are divided into two distinct categories:

The first is that these ten days form one continuous aspect and entity of "Ten Days of Repentance," wherein both Rosh HaShanah and Yom Kippur are considered as "days of repentance," similar to the other seven days.

Alternately, the days of Rosh HaShanah and Yom Kippur are considered distinct from the other seven days - the days that are "between Rosh HaShanah and Yom Kippur." These three days - the two days of Rosh HaShanah and the day of Yom Kippur - have their own unique commandments and their own unique manner in which they are celebrated.

Rosh HaShanah is celebrated as the head of the entire year and has its special mitzvah of shofar,[36] and Yom Kippur is the "singular day of the year,"[37] with its special commandments of repentance and fasting.[38]

More specifically, in view of the differences between Rosh HaShanah and Yom Kippur themselves, these ten days are divided into three categories:

In a general sense Rosh HaShanah and Yom Kippur are one and the same aspect and one continuum,[39] as Yom Kippur marks the conclusion and culmination of Rosh HaShanah.[40] This is reflected in the text of the U'Nesaneh Tokef prayer, "[One's judgment] is written on Rosh HaShanah and signed on Yom Kippur." In fact, these days are so interconnected that Yom Kippur is sometimes also referred to as Rosh HaShanah.[41]

More specifically, however, Rosh HaShanah and Yom Kippur are understandably two distinct entities - Rosh HaShanah and Yom Kippur both have their own unique commandments and laws that markedly set apart these days from one another.

Why do we simultaneously view these very same days in such distinct and separate manners?

The pivotal aspect and central point of all the ten days of Aseres Yemei Teshuvah is, of course, the aspect of teshuvah, or repentance. During these days, teshuvah is easier to achieve and is more effective. This is because - as indicated in the verse - during these days G-d "is readily to be found" and is "near."

The true essence of teshuvah[42] involves a Jew's total return to G-d and the fulfillment of His will, renewing his essential bond with Him. This finds expression in transforming one's life, so that the individual's daily conduct will be entirely in consonance with G-d's Will. In the ability to achieve this, all Jews, from the loftiest to the most simple, are entirely equal.

This degree of teshuvah is easiest to accomplish and best accomplished during the Aseres Yemei Teshuvah, for then a Jew crowns G-d as his king, accepting upon himself G-d's Divine dominion, making himself subservient to His will.

In addition to the above similarity between all the days of Aseres Yemei Teshuvah (including Rosh HaShanah and Yom Kippur), there is also a particular distinction to the days of Rosh HaShanah and Yom Kippur that separates them from the other seven days:

Although all ten days are dedicated to accepting upon oneself G-d's dominion, nevertheless, the effects of Rosh HaShanah and Yom Kippur upon the Jew are much stronger than the other seven days, which (except for Shabbos Teshuvah) are ordinary weekdays.

So, too, with regard to the difference between the days of Rosh HaShanah and Yom Kippur themselves, in the case where Yom Kippur is also called "Rosh HaShanah":

The most obvious difference between Rosh HaShanah and Yom Kippur is that on Rosh HaShanah we are obligated to celebrate the day with festive holiday meals: "eat choice meats and drink sweet drinks."[43] On Yom Kippur, however, we are far removed from physicality -wherein we are similar to angels: dressing in white, fasting and denying ourselves other physical pleasures and delights.

In other words, Rosh HaShanah is the head of the year with regard to a Jew's physical life - the main judgment on Rosh HaShanah pertains to physical matters[44] - while Yom Kippur is the "Rosh HaShanah" of a Jew's spiritual life.[45]

This is why Rosh HaShanah and Yom Kippur are different with regard to their general degree of service within the Aseres Yemei Teshuvah: Rosh HaShanah is predominantly the time of repentance and the acceptance of G-d's Divine yoke and dominion with regard to physical matters. Yom Kippur relates primarily to the aspect of repentance and the acceptance of G-d's Divine yoke and dominion with regard to matters of the spirit.

Based on Sefer HaSichos 5748, Vol. I, pp. 1-6.

   

Notes:

34. (Back to text) Yeshayahu 55:6.

35. (Back to text) Rosh HaShanah 18b.

36. (Back to text) Ibid. 27a.

37. (Back to text) End of Tetzaveh; Vayikra 16:30.

38. (Back to text) See Rambam, Hilchos Teshuvah 2:7.

39. (Back to text) See Zohar III, 100b.

40. (Back to text) See Hemshech 5666, p. 546.

41. (Back to text) In Yechezkel 40:1.

42. (Back to text) See Derech Chayim, Shaar HaTefillah, ch. 84; Kuntres HoAvodah, ch. 5; the maamar entitled Kinyan HaChayim 5688, ch. 13, et al.

43. (Back to text) Nechemiah 8:10.

44. (Back to text) Haga'os Maimonis, Hilchos Teshuvah 3:1, quoting the Ramban.

45. (Back to text) See Likkutei Torah, Rosh HaShanah, p. 58a, 64a.