[Avodah] Some Additional Observations re: Atonement Erev Yom Kippur, Appeasing the Victim

[Meir Rabi]

I have re-posted the previous submission with two additional notes. I append
these notes both independently at the start of this message and again within
the complete message


1)    In the ShaAr HaTziyun 2 he suggests that mollifying may not be a duty
that is at all bound by time, do it whenever it suits you is almost what the
ChCh seems to be saying.


2)    The source for the MB is noted as the Mateh Afrayim, but the MAfrayim
does not mention this Passuk. The ChAdam mentions it but explains it to mean
that on Rosh HaShana we do not stand beore HKBH but His Beis Din. It is on
YK that we stand before HKBH "Lifney HaShem" and that's why we must mollify
before YK. This is also strange since we are judged on RH so why is the duty
to mollify not before RH? That is apparently the Q bothering the ChAdam but
what is his answer?


Shulchan Oruch Siman 606 discusses the need to mollify those we have hurt.

Although the Siman is titled, "The Duty of Appeasing One's Friend Before Yom
Kippur" the Mechaber does not actually mention the timing. He simply
describes that YK alone will not remedy inter-personal sins until the victim
is mollified; and elaborates on how to go about achieving that.

The Mishneh Berurah however explains that there is an obligation related to
this day that compels us before YK to gain atonement. And this obligation is
quite independent of the personal duty to seek forgiveness by mollifying the
victim. He explains that although there is a duty and obligation all year to
appease, that may somehow get delayed because one has no time. 

I wonder if someone may be able to offer some explanation of what this
means. Which Mitzvos are we obliged to perform but can legitimately delay
because we do not have sufficient time?

In the ShaAr HaTziyun 2 he suggests that mollifying may not be a duty that
is at all bound by time, do it whenever it suits you is almost what the ChCh
seems to be saying.

The MB continues: this day preceding YK brings a NEW obligation to mollify
the victim. This obligation emerges from the Passuk, Ki BaYom HaZeh YeChaper
... This Passuk is not just describing HKBH's kindness in forgiving us but
is obligating us to ensure that on YK we are cleansed and forgiven.

Does anyone know anymore about this obligation?

The source for the MB is noted as the Mateh Afrayim, but the MAfrayim does
not mention this Passuk. The ChAdam mentions it but explains it to mean that
on Rosh HaShana we do not stand beore HKBH but His Beis Din. It is on YK
that we stand before HKBH "Lifney HaShem" and that's why we must mollify
before YK. This is also strange since we are judged on RH so why is the duty
to mollify not before RH? That is apparently the Q bothering the ChAdam but
what is his answer?

I believe the Kaf HaChaim quoting the Tur and the Levush has a different
opinion. The obligation stems from the communal obligation to be clean from
all sin. If any one individual is not repented then the entire community is
vulnerable to the accusations of SamoEl and we may all be denied
forgiveness. It is the community need that compels the individual to mollify
his victim. It would appear to be a very serious example of Arvus - communal
responsibility.

We might observe from this the power of just one individual over the
community and the responsibility that the entire community bears for just
one individual who is too stubborn or arrogant or too weak, to mollify his
victim.

Perhaps the MB intends to refer to the reason suggested in the Tur, that the
Passuk Ki BaYom is directed to the community who have this obligation.