And it offers us not just one, but three opportunities for a fresh start each year during the High Holy Days season.
But how does it all work? Vayikra Rabbah, a Midrash on the book of Leviticus, offers a fascinating analogy to explain this process of divine forgiveness. The text focuses on the seemingly odd phrase "on the first day" in relation to Sukkot, which falls on the fifteenth of Tishrei – so, why "the first day?"
Rabbi Mana of She’av and Rabbi Yehoshua of Sikhnin, citing Rabbi Levi, tell a story of a king visiting a province that owes him taxes. As the king approaches, different groups of people come out to greet him, each receiving a different level of forgiveness for their debts. Think of it like a royal tax relief program based on effort!
First, when the king is ten mil (approximately 9 miles) away, the province's elite come out to sing his praises. As a reward for their initiative, the king forgives them one-third of their tax debt. Not bad. Then, at five mil, the middle class emerges to greet him. Their efforts earn them another third of their debt being wiped clean. The story is building, the forgiveness is flowing.
Finally, as the king enters the province, everyone – men, women, and children – come out to celebrate his arrival. Overwhelmed by their collective display of respect, the king forgives them everything. And then he says something truly remarkable: "What has passed has passed; from here we will begin a new account."
This, Vayikra Rabbah suggests, is a parable for our relationship with the Holy One, blessed be He. The High Holy Day season is structured to offer incremental opportunities for repentance and forgiveness.
The story continues, drawing a direct parallel to the Jewish calendar. In the days leading up to Rosh Hashanah, the Jewish New Year, the prominent leaders of the community often fast. This act of collective repentance leads to God forgiving one-third of the people's iniquities, mirroring the king's initial act of clemency.
Between Rosh Hashanah and Yom Kippur, the Day of Atonement, many individuals take it upon themselves to fast and pray. This personal effort results in another third of the collective sins being forgiven.
And finally, on Yom Kippur itself, when the entire community – men, women, and children – fasts and prays together, the Holy One, blessed be He, declares, "What has passed has passed; from here we will begin a new account," just like the king in the parable. A complete reset.
But the story doesn't end there! From Yom Kippur until the festival of Sukkot, everyone is busy with mitzvot (good deeds, commandments). Some are building their sukkahs (temporary dwellings), others are preparing their lulavim (palm branches) and etrogim (citrons). Then, on the first day of Sukkot, everyone stands before God, waving their lulavim and etrogim in joyful celebration. God, seeing their dedication and joy, says once again, "What has passed has passed; from here we will begin a new account."
So, what's the point of all this? Why these repeated opportunities for forgiveness?
Rav Aḥa, quoting Psalm 130:4, offers a powerful explanation: "For forgiveness is with You… so You will be feared." According to Rav Aha, as it says in Psalms, forgiveness isn't just a gift; it's a tool to inspire yirat Hashem – awe and reverence for God. The repeated acts of repentance and forgiveness throughout the High Holy Days season aren’t just about wiping the slate clean; they're about deepening our relationship with the Divine and inspiring us to live better, more meaningful lives. The fear of God, in this context, isn't about terror, but about recognizing the weight of our actions and striving to live up to our potential. The High Holy Days aren't just about asking for forgiveness. They're about recognizing the power of a fresh start, and the responsibility that comes with it. They’re about inspiring us to live lives worthy of that divine gift. A clean slate isn't just an end; it's a beginning.