The Torah refers to the festival of Yom Kippur in the plural form, as "Yom Ha'kippurim" – literally, "Day of Atonements." The implication of this term is that on this day we earn different kinds of atonements for our sins. To what categories of atonement does the term "Yom Ha'kippurim" refer?
The Darchei Moshe (commentary to the Tur by Rabbi Moshe Isserles, Poland, 1525-1572), in Siman 621, explains that the plural term "Kippurim" alludes to the function served by this holiday to atone for both the living and the dead. Not only are the living judged on Yom Kippur, but the deceased are judged, as well. The judgment determining their legacy in the world – the impact of their offspring and the people and institutions they helped and supported – is renewed each and every year. The Torah therefore describes Yom Kippur as "Day of Atonements," referring to the atonements earned by both the living and the dead.
We might also suggest that the plural form "Kippurim" alludes to the two categories of "Ben Adam La'Makom" – sins committed solely against God – and "Ben Adam La'havero" – sins committed against one's fellow man. On Yom Kippur one must "settle his accounts," so-to-speak with both the Almighty and his fellow men, and work on these two areas of religious life – his obligations to God, and his obligations towards other people.
In one of the confessions we recite as part of the "Viduy" service on Yom Kippur, we ask God to forgive us for "sins that we have committed before You with the evil inclination" ("Al Het She'hatanu Lefanecha Be'yeser Ha'ra"). The obvious question arises, are not all sins the product of the Yeser Ha'ra (evil inclination)? To what particular sin or type of sin do we refer when we confess sins committed "with the evil inclination"?
The Lev Simha (work by one of the Rebbes of the famous Ger Hassidic dynasty) offers an explanation based upon the verse recited in Shema, "You shall love Hashem your God with all your heart." The Sages interpret the word "Levavecha" ("your heart") as a reference to a person's two "hearts": his Yeser Ha'tov – good inclination – and his Yeser Ha'ra – evil inclination. We are bidden to express our love and devotion to God even with our evil inclination, by channeling our otherwise negative tendencies towards the service of Hashem. For example, a person with an instinctive drive towards envy should direct his jealous tendencies towards the realm of Torah and Misvot, and feel jealous of those who have achieved greater knowledge and higher levels of piety. If a person has a competitive nature, he should channel this instinct towards areas such as charity. Thus, when we confess for the sins that we have committed "with the evil inclination," we speak of our failure to redeem our evil inclinations by utilizing them for positive and meaningful goals. Rather than channeling our instinctive tendencies towards Torah and Misvot, we have, unfortunately, allowed them to bring us to improper behavior and to sin against the Almighty.
