Rabbi's Sermons

Shalom,

In Jewish tradition, the solemn day of Yom Kippur occasions a sermon by the rabbi, who elucidates the principles of “Kapara - atonement”, the sanctity of fasting, and the unique opportunity this day affords to pause daily activities and transcend the material realm for spiritual reflection. It is a time to open our hearts in sincere and earnest prayer, fostering an intimate dialogue with the Creator and, most profoundly, with our own conscience. Rabbis often draw upon the sacrificial rites described in Leviticus or the Book of Jonah, that we will read tomorrow during the afternoon service, to illuminate these themes. Yet, profound insights may also emerge from a single verse. Tonight I will focus on a verse from the Haftarah in the Book of Isaiah Ch.57, recited during the morning service of Yom Kippur: “¹⁹ Peace, peace to the far and to the near, says the Lord, and I will heal them”. This verse, which in Hebrew says: “Shalom, shalom larachok velakarov”, inspired a significant Talmudic debate in Berachot 34b between Rabbi Abahu and his teacher, Rabbi Yochanan. Rabbi Abahu, a third-century scholar of the Land of Israel, declared: “In the place where Ba’alei Teshuvah—those who repent—stand, the perfectly righteous cannot stand”. Interpreting Isaiah’s “far and near” beyond physical proximity, Rabbi Abahu explains an ethical framework, situating these terms within a spiritual dimension. He asserted that the “far” represents the repentant, those previously distant from divine commandments, who are greeted first with peace. The “near” refers to those steadfastly observant, proximate to the Mitzvot and divine will. This interpretation, elevates the repentant above the consistently righteous.

Rabbi Yochanan, conversely, offered an opposing view, suggesting that Isaiah’s focus is sin itself. For him, the “far” denotes the tzaddik, unblemished and distant from transgression, while the “near” signifies one entangled in sin yet seeking repentance. Thus, God extends peace first to the righteous and then to the penitent. The Talmud’s extended discourse reflects the depth of this debate, with later sages, including Maimonides in his Mishneh Torah, endorsing Rabbi Abahu’s view: “The repentant surpass the wholly righteous, for they have overcome their inclinations through struggle”. Isaiah’s words affirm the divine gift of free will, enabling humanity to choose between good and evil. They implore divine forgiveness for human frailties, which, by divine design, are part of our nature. Were forgiveness withheld, humanity might resemble other creatures, acting instinctively without moral discernment. This teaching resonates deeply with Yom Kippur’s essence, a day when all—whether steeped in virtue or seeking redemption—acknowledge their imperfections. Maimonides suggests that those abundant in Mitzvot, are likened to “seeds in a pomegranate”, and may not require the seal of Yom Kippur, for their righteousness is evident. Yet, it is the repentant, those who have strayed and returned, who most earnestly seek a Chatimah Tovah — a seal of divine favor. The sages of Yavneh, led by Rabbi Yochanan ben Zakkai, who preserved Judaism after the Second Temple’s destruction, rejected a mechanistic tally of Mitzvot to measure righteousness. They taught, with a lot of wisdom: “Whether one fulfills many commandments or few, all is worthy, provided the heart is directed toward God”. Central to this is “Kavana – intentionality”, the sincere, conscious commitment to fulfill commandments and avoid transgressions, not mechanically but with emotional and intellectual conviction. Repentance demands honest self-reflection, acknowledgment of wrongs against others and oneself, sincere apologies, and a resolute commitment to avoid repeating errors—not merely because they violate Torah or Shulchan Aruch, but because such restraint aligns with our higher human nature. On this sacred Yom Kipur - Day of Atonement, let us offer a prayer for a life free from transgression, choosing righteousness consciously at moments of moral challenge. May we beseech the Creator, sovereign over good and evil, light and darkness, to inscribe us in the Book of Life for a year of health, peace, and abundant blessings. Peace to those near, gathered in this sanctuary, and to those far, joined through digital means from across the globe, united in this moment of holiness.

May we all be sealed for a year of vitality, reconciliation, and spiritual renewal.

May you be inscribed and sealed for a good and blessed year.

Gmar Chatima Tova! Tzom Kal!

Rabbi David Laor