This Yom Kippur class was presented on Tuesday, 6 Tishrei, 5784, October 8, 2024, at Bais Medrash Ohr Chaim in Monsey, NY.

Some of Judaism’s greatest heroes and holiest persons are surprisingly unsung and largely unknown. And some of Judaism’s most courageous moral and personal accomplishments are not performed in public fanfare, but rather in the intimate space of one’s life. I want to introduce you today to two of those heroes: Palti ben Layish, Palti the son of Layish,a biblical figure who lived in the times of King David, and Michal, the daughter of King Saul.

There is a beautiful verse we sing each Friday night in eishes chayil from the book of Mishlei, Proverbs. Sheker ha'chein v'hevel ha'yofee, ishah yir'as Hashem hee tis'hallal. “Charm is false and beauty is vain; a woman who fears G-d, Hashem, she should be praised.” The Talmud tells us: “’Charm is false’ refers to Joseph and his withstanding the seduction of Potiphar's wife; ‘beauty is vain’ refers to Boaz and his not having relations with Ruth; ‘a woman who fears G-d, she should be praised’ refers to Palti ben Layish.”

The composition of the Torah portion Acharei in the book of Leviticus is one of the most paradoxical and puzzling in the entire Chumash—a blend of splendid holiness with grotesque profanity. The portion (Parshas Acharei, Leviticus chapters 16-18) is basically divided into two sections. The first half of the portion deals with the holiest and most spiritual day in the Jewish calendar, Yom Kippur, and its magical ingredient for renewal. It discusses that rare moment, occurring once a year, when the holiest man of Israel, the High Priest, would enter the holiest space on earth, the chamber in the Temple known as the "Holy of Holies" where he would perform special services. This day was designated to bring atonement, cleansing and healing to the Jewish people and to the entire world.

 Yet, soon after this, the Torah moves on to caution us against vulgar expressions of intimacy. "Do not follow the ways of Egypt where you once lived, nor of Canaan, where I will be bringing you," states the Torah. It then proceeds to enumerate a long list of intimate activities from which a human being should abstain, including intimate relations with one's father or mother, siblings, uncles and aunts, very close relatives, other married women, etc.

Finally, the Torah concludes, "Do not perform any sexual act with an animal… A woman shall likewise not give herself to an animal and allow it to mate with her. This is an utterly detestable perversion.' Do not let yourself be defiled by any of these acts…You shall not cause the land to vomit you out when you defile it, as it vomited out the nation that was there before you."

How does one understand the juxtaposition between these two extremes -- Yom Kippur and immoral relations? And how do we understand the law that on Yom Kippur afternoon we read in the Torah about these immoral relations?

Why does Jewish law dictate that the High Priest go home at the end of Yom Kippur? Where else would he go? And what is the meaning of the High Priest sprinkling blood “one above and seven below,” each time counting “one, one and one, one and two…”

Why did the High Priest sprinkle the blood eight times in the holy of holies, and each time say, “one and one,” “one and two,” etc.?

The class takes us on a journey into one of the most meaningful lessons in the Jewish approach to morality. You may be flying high in heaven; your heart may be melting away in celestial ecstasy; your soul may be ablaze with a sacred fire and your heart may be swelling with inspiration. Yet you must remember that in one day from now or in one month from now as circumstances alter, you may find yourself in the muck. At this critical moment of an inner spiritual explosion, you must stock up the resolve and commitment to retain your integrity during your lowest moments that may come ahead.

How do I hold on to my truest core self even when my coping mechanisms and triggers come out to hijack me?