A Day of Repentance
A few minutes before reciting Yom Kippur Katan, I tried to
illustrate the tremendous importance of this tefilloh
to a close friend, with the following story. A talmid
chochom once told the Steipler that his brothers had
passed away at the age of sixty. He was approaching that age
and was concerned that perhaps there was some type of
Heavenly decree on his family.
The Steipler told him that he should be scrupulous to recite
Yom Kippur Katan every month, for this tefilloh has
the power to annul such decrees. For some time he followed
his advice and made sure to say Yom Kippur Katan every
month.
One night as he was eating supper, his wife reminded him to
say Ya'aleh VeYovo in bentching. Taken aback he
responded that he did not realize that it was Rosh Chodesh
today. That very month he passed away (Cited in Peninei
Kehillos Yaakov p.39).
After listening carefully to my words, my friend replied
"Sometimes stories like that are difficult to accept. However
this one I believe one hundred percent, because his son is
sitting behind you."
The dual nature of Rosh Chodesh is brought out by the
tefillas Musaf. It is a time for teshuvoh, as
we say in it, "You gave Rosh Chodesh as a time for
atonement." However it is also a Yom Tov, as we say, "and
[when the Beis Hamikdash is rebuilt] we shall all
rejoice in the Temple service." Repentance is generally
characterized by supplications and fasting, while Yom Tov is
marked with Hallel and good food. How do these go
together in Rosh Chodesh?
Perhaps in response to this duality, our Sages instituted Yom
Kippur Katan prior to Rosh Chodesh. The name of this
tefilloh originates with the great kabbalist HaRav
Moshe Cordovero. He called it Yom Kippur Katan, for it serves
in place of the korbon se'ir of Rosh Chodesh which
made atonement for the transgressions of the previous month
(Mishna Berurah 417,3). It is generally said the day
before Rosh Chodesh, unless Rosh Chodesh comes out on Shabbos
or Sunday in which case it is pushed forward to Thursday
(ibid. 550,11). In this way one can enter Rosh Chodesh
in the midst of teshuva and tefilloh, and start
off the new month on the right foot. Yom Kippur Katan is not
said before Tishrei, Cheshvan, Iyar and Teves.
A Day of Fasting
In addition to the special selichos and viduy
after tefillas minchah, some have the custom to fast
on the day that Yom Kippur Katan is recited. If one intends
to fast on that day he must accept the fast upon himself
during minchah the day before. The first time he does
so he should stipulate that this is not with the intent to
fast every month (Mishna Berurah 417,3).
Fasting erev Rosh Chodesh creates a conflict between
the repentant and festive natures of the day, for the end of
the fast enters into the beginning of the chag. To
resolve this, one should make sure to break the fast promptly
at tzeis hakochovim (Response Rama MiPano 79
cited by Mishna Berurah ibid.). According to
Kabbalistic opinions, the kedushah of Rosh Chodesh
starts at the time of the molad, usually prior to Rosh
Chodesh itself (Arizal as cited in Kaf HaChaim 417).
Therefore, some have the minhag to break the fast then
(Rama MiPano 79 cited by Mogen Avrohom 417;
Oruch HaShulchan 417,11).
The Sefer Chassidim writes that it is healthy to fast once a
month, and the best time to do this is erev Rosh Chodesh
(Sefer Chassidim 97). However one should only view
this as a "fringe benefit" and fast with the intention of
teshuvoh. Even if one does not fast, it is
praiseworthy to make a spiritual accounting of the previous
month, and to settle any "outstanding debts" (Mishna
Berurah ibid.).
The Real Enemy
An extremely enigmatic phrase appears in the middle of the
Rosh Chodesh Musaf, "[Rosh Chodesh serves as] salvation from
the hand of the enemy." Who is this "adversary" that the
tefilloh makes mention of? The Shulchan Oruch explains
that this refers to the yetzer hora who is the number
one enemy of the Jewish people (Beis Yosef 423 in the
name of the Orchos Chaim).
In retaliation to the yetzer hora, some have the
custom to appoint a talmid chochom to say divrei
kevushim (literally words of conquering) before reciting
Yom Kippur Katan (Mogen Avrohom 579,6). These consist
of words of reproof to subdue the evil inclination. The
Mishnah suggests that one say: "My brothers, it is not
sackcloth or fasting that cause salvation rather repentance
and good deeds . . . " (Ta'anis 15a). However the
wording can be updated and embellished according to the
nature of the speaker and the needs of each generation
(Shulchan Oruch 576,2).
In Our Father's Merit
After the selichos of Yom Kippur Katan, the
shaliach tzibbur recites a number of Aramaic phrases,
all beseeching Hashem to save us in the merit of our
forefathers. Each of these lines is followed by the
congregation's response: Bedil Vay'avor (in the merit
of "Vay'avor" i.e. reciting the Thirteen Attributes of
Hashem).
Why the sudden shift from Hebrew to Aramaic? Although our
ancestors were spiritual giants, nonetheless we are afraid
that the prosecuting angels could point out some minute
transgressions, affecting their merit. In order to counteract
this, this part of the tefilloh is said in Aramaic,
the only language that the mal'ochim do not understand
(Rav Yaakov Emden in Siddur Beis Yaakov).
Precision In Prayer
The Yom Kippur Katan tefilloh concludes with a lengthy
viduy composed by Rav Nissim Gaon. The absolute
purity and righteousness of the author clearly expresses
itself through the lofty content of this prayer. So much so
that one can only feel somewhat inadequate in repeating the
claim of Rav Nissim that he utters the words with "complete
humility, a broken heart, a downtrodden spirit, fear,
trepidation and awe" -- to mention a few of the expressions
that he employs. Even great rabbonim like HaRav Shlomo Zalman
Auerbach zt"l felt hesitant to recite these exalted
words. Rav Auerbach therefore recommended that one should
preface the viduy with the following phrase, "Rav
Nissim Gaon was accustomed to say . . . " (Halichos Shlomo
15,1). In doing so one credits these thoughts to their
originator, and does not assert that he has such piety.
Some might view Rav Shlomo Zalman's ruling as an excessive
concern for detail, for perhaps in other matters we are not
so punctilious. Yet when it comes to our prayers, such an
attitude is indeed warranted. Since G-d is absolute Truth,
all our prayers to Him must be absolutely true, containing
not even the minutest element of falsehood (Rashi Yuma
69b).
King Dovid said, "Those who speak falsehood should not appear
in front of My eyes." (Tehillim 101:7). Because of the
importance of absolute truth in prayers, we must be
especially careful to ensure that all of the content of our
prayers is one hundred percent accurate, especially during
Yom Kippur Katan, a time of repentance.
The Power of Return
A woman once wrote to HaRav Moshe Feinstein, admitting that
although she had committed a severe transgression, she had
reached a level of regret in which she could truly say that
Hashem could testify upon it. How should she proceed in her
repentance?
After praising her highly, Rav Moshe suggested that she
should recite the entire book of Tehillim every month,
and that erev Rosh Chodesh she should say the viduy of
Yom Kippur Katan. He added that if she were doing so at home,
she should omit the fourth paragraph. In that paragraph we
confess the transgressions of the entire community, and such
a statement can only be made in the presence of a minyan
(Responsa Igros Moshe, Orach Chaim 4,117).
Angel-Like
One of the most moving moments of Yom Kippur occurs during
Krias Shema, when we recite the words boruch Sheim
Kevod malchuso Le'Olom Vo'ed out loud. This tefilloh
is usually recited quietly for, unlike the rest of the
Shema, it is not a Torah verse. Since on Yom Kippur we
are similar to angels, and they recite these words out loud,
we follow their example. Do we achieve this level on Yom
Kippur Katan? How can we say these words loudly?
In order to resolve this issue, another question must be
answered. There are many phrases that we say in the course of
tefilloh that are not Torah verses. Why must we
generally say boruch Sheim quietly?
Some poskim suggest that since these words constitute
a separation between the first and ensuing lines of Shema,
we say them quietly in order to minimize the
interruption. According to this understanding, on Yom Kippur
Katan, when we say these words independently of the rest of
Shema, it is permitted to say them loudly (Tzlach
Pesochim 56b). In doing so we hope this will remind us of
Yom Kippur and prepare our hearts to return to Hashem.
The Light of the Moon
Kabbalistic writings mention another reason for Yom Kippur
Katan. The Divine Presence is compared to the moon. Just as
the moon is constantly waxing and waning, so too Hashem's
Glory seems tarnished through His hiddenness (Yesod
VeShoresh HoAvodah 9,1). Rosh Chodesh is a rectification
for this, for at the start of the month the moon begins its
ascent to its fullness. The korbonos and avodoh
of the day also serve to amend this deficiency (Mishna
Berurah 417,3).
The moon is stmbolic of the Jewish People. During the course
of our history we are constantly in a process of waxing and
waning, always with our hearts directed towards the final
redemption. May it be Hashem's will that in the merit of Yom
Kippur Katan, He should bring to fulfillment the verse that
we recite at the end of Kiddush Levonoh (Yeshayoh
30,26), "May the light of the moon return to shine with
the same intensity as the light of the sun and the light of
the seven days of Creation" Omen.
