The Ten Days of Repentance: Special Prayers, Laws, and the Call to Return to Hashem

The Shulchan Aruch states: “Even someone who is not careful throughout the year to avoid bread baked by a non-Jewish baker should be careful during the Ten Days of Repentance” (Orach Chaim 603:1).

This refers to circumstances common in earlier times, when there were situations in which Jewish law permitted bread baked commercially by a non-Jew. Nevertheless, during the Ten Days of Repentance, a person is encouraged to adopt the stricter practice.

This teaches us that even when there is a legitimate halachic basis for leniency, these special days call for greater care and spiritual refinement.

At first glance, this may appear inconsistent. Is it not hypocritical to follow a lenient opinion throughout the year and suddenly become stricter during these ten days?

As these are days of judgment, a person seeks to show the Heavenly Judge that he is willing to go beyond the minimum requirement. Even in areas where leniency is permitted, he chooses to be more careful and to beautify his observance. Through this added effort, he seeks to find favor in the eyes of the Judge.

“The King of Judgment”

Because these are days of judgment, this theme is emphasized in the Shemoneh Esrei. Instead of concluding the blessing with the words, “the King Who loves righteousness and justice,” we say, “the King of judgment.”

The two phrases have different meanings. “The King Who loves righteousness and justice” emphasizes that Hashem desires human beings to establish righteousness and justice in the world. “The King of judgment,” however, emphasizes that Hashem Himself is the King Who judges the world.

If someone mistakenly recited the usual wording, “the King Who loves righteousness and justice,” and remembered immediately, he should correct himself at once.

Special Additions to the Amidah

During the Ten Days of Repentance, we also add the following passages to the Shemoneh Esrei:

“Remember us for life.”

“Who is like You, merciful Father?”

“Write all the children of Your covenant for a good life.”

“In the Book of Life, blessing, and peace.”

If someone forgot one of these additions and remembered before saying the words “Blessed are You, Hashem” at the conclusion of that blessing, he should go back and recite it. Once he has already said “Blessed are You, Hashem,” however, he does not return.

Mussar: Remembering What We Already Have

When was the last time you stopped to think about the fact that you own a washing machine? Most likely, it was when the machine stopped working. When was the last time you paid attention to your stomach? Probably when it began to hurt.

Sadly, the same pattern can sometimes appear in marriage. A husband may take his wife’s presence for granted and suddenly become fully aware of her only when conflict arises.

This is a painful truth about human nature: we often fail to appreciate what we have until it is missing or no longer functioning properly.

The same can happen in our relationship with Hashem. When life flows smoothly and everything seems more or less in order, it is easy to forget Him. We imagine that the world simply operates according to natural laws and that everything will continue as usual.

When do people suddenly remember that there is a Creator? When trouble begins.

This is why, during the Ten Days of Repentance, we recite Psalm 130 each morning: “From the depths I have called You, Hashem.”

We are telling Hashem that when we find ourselves in the depths, we feel how desperately we need Him, and we call out to Him. The greater wisdom, however, is to recognize Him before reaching those depths.

A Story from Shaare Zedek Hospital

Rabbi Dr. Moshe Wallach, founder of Jerusalem’s religious Shaare Zedek Hospital, related that he would often give a Book of Psalms to women who arrived to give birth. He encouraged them to pray while waiting for labor to progress and before entering the delivery room.

One day, a secular woman from a kibbutz arrived. When Rabbi Dr. Wallach offered her a Book of Psalms, she declined.

“No, thank you,” she said. “I do not believe in a higher power. Nature exists, and with nature’s help I will give birth.”

Rabbi Dr. Wallach was surprised by a response he was not accustomed to hearing, but he remained silent.

Several hours later, as her pain intensified, she began crying out for the doctor. Eventually, in the midst of her distress, she shouted, “Oh, God!”

The message of the story is clear. A person should not wait until pain and crisis force him to call out to Hashem. True wisdom is to return to our Father in Heaven beforehand, willingly and joyfully, while life is still calm. May we succeed in doing so.