Hashem—in His infinite kindness—has given us a gift in the Aseres Yemei Teshuva. How so? Not everyone, unfortunately, merited to receive a judgment on Rosh Hashanah. Some people have their spiritual report card pushed off. The Talmud Yerushalmi explains that the beinonim—the average people, are judged during these 10 days of bein keseh l’asor. If the average person successfully repents—then they are inscribed with the tzaddikim in the book of life. Indeed, even the reshaim—although they are written down negatively—are not sealed until Yom Kippur and that fate can be changed. The gift is that everyone receives a second chance.
The phrase, “bein keseh l’asor” is used to refer to the days between Rosh Hashanah, when the moon is covered, to the 10th of the month—Yom Kippur. These 10 days give all people the opportunity to make amends and correct their sins. Hashem comes closer to us and makes it easier to make those changes. The Talmud (Yevamos) understands the verse, “Dirshu Hashem behimatzo—seek Hashem where He may be found,” (Yeshayahu 55:6) as referring to the 10 days of repentance.
We find that these 10 days have significance in other places too. Chazal also tells us that Hashem did not immediately punish Nahval—the first husband of Avigayil—for the sins he committed against Dovid HaMelech, and for his tremendous inhospitality. Nahval deserved immediate punishment for this mistreatment. But Hashem did not inflict it then. Rather, Hashem gave Nahval the opportunity to do teshuva during the Aseres Yemei Teshuva. We see here the enormous power that these 10 days possess.
In fact, the midrash called “Yalkut Shimoni” tells us that the Anshei Knesses HaGedolah incorporated the 10 verses of malchios, zichronos and shofros in the Musaf of Rosh Hashanah to correspond to the 10 days of teshuva—this is how important these days are.
The Shla explains that each day of the Aseres Yemei Teshuva is progressively more and more urgent. Action should be taken in both areas of mitzvos bein adam laMakom and bein adam lechavero and all three tools should be utilized, teshuva, tzedaka and tefillah.
There are seven days that are in between the two days of Rosh Hashanah and the one day of Yom Kippur. The Seforim HaKedoshim explain that during each of these seven days—Sunday through Shabbos—it is possible to do teshuva for every Sunday that we sinned throughout the year, on that corresponding day of the seven days. So on Tuesday of the Aseres Yemei Teshuva, we can atone for every Tuesday in that year.
Our Role
The nation of Israel was given a special role in Hashem’s master plan for the world. Up until now, we have only partially fulfilled this plan—of being a nation of priests, bringing knowledge of Hashem to the world. Indeed, the davening on Rosh Hashanah emphasized the hope and dream when all the nations would form one agudah (union) to do His will. The Torah commands us to make sure that we do not forget this special role, and even provides us with special mitzvos to make sure that our role not be lost. The mishna in tractate Avodah Zara tells us that the rabbis forbade a number of items that were made or owned by the surrounding gentiles. Their concern was of the possibility of intermarriage, and of losing the special destiny that God has planned for us. One of the items mentioned in the mishna is bread produced by gentiles.
Only Pas Yisroel
During the Aseres Yemei Teshuva, it is our custom not to eat what is called, “Pas Palter—baker’s bread.” This refers to bread or flour items that were baked under non-Jewish ownership. Regular Kosher bread, cakes, pretzels, cookies and ice cream sandwiches are not to be eaten during this time. It may only be eaten if the words, “Pas Yisroel” appear on the supervision.
There are a few reasons for this stringency. One reason, according to the Tur, is that during these days we try to fulfill all our mitzvos—both Torah and rabbinic mitzvos—in the most pure and ideal manner possible. How is Pas Yisroel more ideal? In the past, the sages forbade us from eating all bread and mezonos items that were baked by non-Jews. However, this prohibition was partially repealed by the rabbis because the majority of our people were unable to adhere to this stricter ruling. However, during the Aseres Yemei Teshuva (and according to the Mishna Berura on Shabbos too), we avoid eating Pas Palter.
Another reason for this stringency—according to the Levush—is to serve as a reminder of how unique these days are. A third reason, according to the Chayei Adam, is that we are asking Hashem not to be strict according to the law—just as we are doing something extra that is not strictly required of us, we ask Hashem not to be strict with us.
Tefillos and Additions
We must take enormous care to make sure that we add the appropriate additions to the tefillah during the Aseres Yemei Teshuva. One such addition is the fact that in Shemoneh Esrei, we say “oseh hashalom bimromav”—instead of “oseh shalom bimromav.” The Arizal explains that “hashalom” in gematria is equivalent to the name of the angel in charge of inscribing “Safriel.”
During the Aseres Yemei Teshuva, we also try to be stringent regarding other mitzvos too, not just Pas Yisroel. Some people try to purchase their lulavim and esrogim during this time in order to get more mitzvos. The seforim say that if someone is not careful to eat glatt kosher all year round but just regular kosher, he or she should keep glatt kosher. For this reason, it would also be appropriate to be stringent in cholov Yisroel during this time—if it is possible. It is not worthwhile, however, to cause a machlokes over a chumra.
The author can be reached at [email protected]
