08 Oct YOM KIPPUR: THE RIPPLE EFFECT

The day which we
normally refer to as
“Yom Kippur” is actually
called in the Torah by
a slightly different name
– “Yom Kippurim.” The name “Yom Kippur
means “Day of Atonement,” whereas “Yom
Kippurim” is a plural term, which literally
means, “Day of Atonements.” The Torah’s use
of the name “Yom Kippurim” thus gives rise
to the question of which “atonements” are
referred to. Which different types of atonement
are indicated by this name?
One possibility is that the name “Yom
Kippurim” refers to the two basic categories
of sins – violations “Ben Adam La’Makom”
(between man and G-d), and “Ben Adam
La’habero” (between a person and his
fellow man). On Yom Kippur, we must seek
forgiveness for both kinds of infractions –
the wrongs we have committed against the
Almighty, and the wrongs we have committed
against other people.
But there may also be an additional explanation.
The Talmud teaches that on Rosh Hashanah
and Yom Kippur, G-d opens the “Sifreh Haim”
and “Sifreh Metim.” These are commonly
translated as “the book of life” and “the book of
death.” Meaning, G-d inscribes in one book the
names of those given another year of life, and
He inscribes in the second book those who are

given the opposite judgment, Heaven forbid.
However, one of the great Sephardic scholars,
the Pahad Yishak, explains differently. He
writes that on the Days of Awe, G-d judges both
the “Haim” – the living – and the “Metim” –
the dead. Even those who have already passed
on, and are no longer with us in this world, are
judged on Rosh Hashanah and Yom Kippur.
If so, then we can understand the meaning
of the term “Yom Kippurim” – “Day of
Atonements.” Atonement is granted not only to
us, to those who are fortunate enough to still
be alive, but even to the deceased. For them,
too, Yom Kippur is a time of forgiveness and
atonement.
This, of course, begs the question, why do the
deceased require atonement? For what are they
judged now for which they had not already
been judged? They were judged once they
departed this world, and, quite obviously, they
could no longer perform Misvot or commit sins
since then. Why, then, are they judged again
each year?
The answer is that the “ripple effect” of our
actions continues well after we leave this
world. The consequences of our behavior, both
positive and negative, continue indefinitely.
A devoted teacher educates hundred or
thousands of students over the course of his
career, inspiring them to follow the Torah,

and equipping them to lead a Torah life. Each
year, the Misvot performed by these students,
by their children, and by everyone whom their
students and children influenced, are credited
to this educator, even many years after his
passing.And thus every year, he is judged anew,
receiving countless new merits because of the
Misvot that were performed as a consequence
of his hard work and devotion.
The same is true of each and every one of
us. Every Misva we perform, every kind
word we say, every good decision we make,
has a ripple effect. It impacts upon the people
around us, and they then influence others as a
result. We are credited with, and rewarded for,
not only the Misvot we perform, but also their
long-term positive effects, for all eternity.
However, the opposite is also true.
One of the kings of Yehuda was the wicked king
Menashe, who did not just worship idols – but
worshipped every pagan deity that existed in
his time. However, toward the end of his life, he
regretted his idolatry, and repented. Curiously,
his eventual Teshuba is not mentioned in the
Book of Melachim, where we find the primary
account of his rule. It is mentioned only in the
Book of Dibreh Hayamim, which was written
much later. During his lifetime, although
Menashe repented, the effects of his sinfulness
were still widespread and tangible throughout
the kingdom. He himself regretted his idolatry,

but all the people whom he had influenced to
worship idols continued doing so. It was only
much later that the impact of his sins began
to wane, and thus it was only then that his
repentance was worth mentioning.
Each day of our lives, and even every moment,
we are planting seeds which will yield plants
that will continue reproducing for generations
to come. And it is up to us to determine what
kind of “plants” will be produced as a result of
our actions.
Every piece of Torah we learn, every small
Misva we perform, every bit of inspiration
we experience, has a long-term impact. I still
tell my family words of Torah and pieces of
wisdom which I heard from my teachers as a
youngster. We need to take advantage of every
opportunity we have to learn, to grow, and to
perform Misvot, because their value is infinite,
lasting for generations.
Let us be mindful of the ripple effect of our
Misvot, and make the commitment to pursue
every Misva opportunity that we can, and avoid
all wrongdoing, so that the seeds we plant will
yield beautiful vegetation for the future.