Repentance on a National Level

by Elizabeth (Israel)

The ten days between the beginning of the Jewish year (Rosh haShana) and Yom Kippur (Day of Atonement), are called “the ten days of repentance” (עשרת ימי תשובה). The Talmud says that on Rosh haShana, the Day of Judgment, three books of judgment are opened by God. The first one in for the righteous, and they are immediately inscribed in the book of life. The second is that of the wicked, and God determines that they are to be sealed in the book of death. The fate of the third group, those who are in between righteousness and wickedness, is determined only on Yom Kippur, the day the “verdict” is given.^[1]

The Jewish religious Law (Halacha) states that during those ten days every Jew must examine his actions, correct his ways, repent for his sins and genuinely ask for forgiveness from the Lord.^[2] However, God doesn’t atone for sins committed against fellow men. For those, every person needs to ask forgiveness from the person he has wronged, and he will be atoned only once he’s forgiven.^[3] During those ten days, it is believed that God is closer to His people, and supplications for forgiveness are accepted more easily, on a personal and on a national level.^[4] Maimonides, one of the greatest Jewish scholars wrote: “Day of Atonement – it is the time for repentance, for the individual and for the masses, and it is the end of forgiveness and respite for Israel”.^[5] Reading this, it is clear to me that Yom Kippur is intended for examinations and repentance over wrongdoings on the national level as well.

It is interesting to see how even non-religious Jews fast on Yom Kippur and make sure to ask for forgiveness from one another in the days preceding the holy day. Based on this, it appears to me that many people take the time to examine their personal actions and repent for their sins. However, this sense of contrition doesn’t translate to the national level. While looking into our souls we can acknowledge the wrong that we have done, on the national “mainstream” level, we remain in our eyes (almost) always right, and the others are deemed to be in the wrong.

I’ve tried to think why the feeling of guilt and regret very rarely appears on the national level. I think there are several reasons for it. One significant reason is that acknowledgment of a “sin” on a national level is much more public. I heard many times how Israelis acknowledge among themselves that “we’re far from perfect”, but then they are quick to add “but they are much worse”, and hence there’s no need to ask for forgiveness from those who commit sins graver than our own. But the main reason I found for why nations don’t ask for forgiveness is that when you hurt someone on a personal level, it is harder to justify it than when it’s done to some stranger by soldiers or bureaucrats who are financed with your tax money. When you aren’t fully familiar with the circumstances of the wrong committed in your name, it is a natural reaction to stick with your side and blame the others.

In my country, I think that providing reliable first hand accounts of what is happening in the name of our security in the Palestinian territories, or what bureaucrats are doing to migrant workers and refugees to “protect” our markets, and so on, will help in making each one of us feel guilty. Since this feeling can prompt change on a personal level, it is conceivable that a widely-held feeling of guilt will result in demand for change on the national level. Hopefully, just as people take the time to scrutinize their own actions, more people will take the time to examine the morality of the actions their government takes in their name.

All links are in Hebrew except for the Biblical ones
[1] Talmud Bavli, Masechet Rosh haShana 27:2. Based on Psalms 69:28.
[2] Kitzur Shulchan Aruch, Siman 130, Seif 1.
[3] Mishna, Masechet Yoma 8:7, based on Leviticus 16:30.
[4] Maimonides, Mishne Torah, Hilchot Tshuva 2:6 based on Isaiah 55:6 and Deuteronomy 4:7.
[5] Maimonides, Mishne Torah, Hilchot Tshuva 2:7.