Yom Kippur is called Shabbat Shabbaton. When we look carefully at Shabbat and Yom Kippur independently, we begin to realize that Yom Kippur is called Shabbat Shabbaton because it takes the themes of Shabbat to a whole new level.
On Shabbat we are imbued with a neshama yeteira, an additional soul. On Yom Kippur this idea is taken to the next level: we act completely in consonance with the soul. We shun material comfort and distractions and focus on spiritual pursuits that help to strengthen our relationship to G-d. Shabbat is “Me’ein Olam Habah” in that our physical activities are directed towards a spiritual goal. Yom Kippur is 25 hours of actual Olam Habah (World to Come), as is evident from the fact that we recite the verse “Baruch Shem Kevod malchuto” aloud just like the angels in heaven.
Shabbat commemorates the creation of the world. Observing Shabbat serves as testimony to the fact that G-d created the world and rested on the seventh day. As Shabbat Shabbaton, Yom Kippur commemorates something even more fundamental. You may ask what can possibly be more fundamental than the 6 days of creation. The answer is found in Pirkei Avot, where we learn that Teshuva as a concept was created before the world. This makes sense as the ability to rectify (and even elevate) our mistakes runs contrary to all of the natural laws of cause and effect. For Teshuva to exist in the world, it must’ve pre-dated creation. Our observance of Yom Kippur commemorates the creation of Teshuva and testifies to G-d’s desire to grant atonement to those who approach him in sincere repentance.
On Shabbat we welcome G-d into our homes. We clean the house and set the table in Shabbat’s honor. On an ordinary Shabbat we would sing Shalom Aleichem, welcoming Hashem’s angels into our homes. On Yom Kippur, this relationship is intensified- as Hashem invites us to join Him. As the verse says,
“Before G-d you shall be purified.” It is up to us to become purified. What is unalterable is the fact that on Yom Kippur we stand before G-d as invited guests into a realm where spirituality is the focus.
Shabbat is a day that we can only fully appreciate with preparation. As the Talmud states (Avoda Zara 3a): “Those who prepare on Friday, will have what to eat on Shabbat.”
Yom Kippur takes preparation to a whole new level. Yom Kippur is the culmination of a process of introspection that was supposed to begin 40 days ago, on Rosh Chodesh Elul. In the Beit Hamikdash, the Kohen Gadol who has a key role to play on Yom Kippur would begin preparing a week in advance. On Yom Kippur itself, each ensuing part of the day, every subsequent tefilah, prepares us for an upcoming moment that should be even more meaningful. Already in the first Selicha we will recite Yom Kippur night, we make mention of Neilah. The hope is that every word of tefilah will enhance the subsequent one, culminating in a Neilah that will be optimally meaningful.
The Midrash (Yalkut Shimoni) in Parshat Yitro explains that Shabbat serves as the anchor to the weekdays before and after it. On Shabbat we reflect on the previous week’s accomplishments. This is an aspect of Zachor, remembering the past week. Additionally on Shabbat we resolve to do better in the upcoming week. This is an aspect of Shamor, watching and correcting ourselves for the future.
As Shabbat Shabbaton, Yom Kippur also serves as an anchor. It is not an anchor for two weeks, but rather it is our anchor for both the previous and upcoming years. We reflect on the past year 5784 and recognize those areas in which we might have come up short. We also resolve to take the concrete steps necessary for improvement in this new year of 5785.
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