Our Gemara on amud aleph references the bowls in the Temple which are used to collect the sacrificial blood, as kafurei zahav, golden bowls, based on the verse in Ezra (1:10). In a play on words they also derive that the lip of the bowls can be used to wipe the sacrificial knife clean, as the root of the Hebrew word kafurei (K-F-R) implies to clean.
The word Hebrew word “kapper” has some interesting etymological roots and is most often associated with forgiveness, as in Yom Kippur. The root K-F-R has a number of related meanings and connotations:
The Machberes of Menachem ben Saruk (one of Rashi’s frequently used grammatical guides) lists ten uses of this root:
- Kaper or kofer connotes a redemption or substitute, such as a payment or replacement object to atone for, or suffer a deserved fate instead of the person. (Vayikra 17:11 and Devarim 32:43)
- Forgiveness or atonement (Vayikra 16:33 and Tehillim 78:38)
- An annulment or disavowal (Yeshaiyahu 28:18 and Bereishis 32:21)
- A coating that covers a boat (Bereishis 6:14). A light dusting or covering (such as frost, which we find in Tehilim 147:16 and we say in Pesukei Dezimra, as well the Manna which was described as “frosting” Shemos 16:14
- Henna blooms (Shir Hashirim 1:14. I do not know how or if this word usage is related to the others.)
- A cover, such as the cover of the Ark (Shemos 25:18 and Vayikra 16:14). Perhaps the English word “cover” is related.
- Lion (Tehillim 104:21. I also am not sure how or if this word usage is related to the others.)
- A village “kfar” (Divrei Hayamim I:27:25 and Shir Hashirim 7:12. This may come from the idea that it is walled in, ensconced or protected in some manner, related to covering. Or since it is a small village, it is considered a protective space relative to an encampment.)
- The use in our Gemara, bowls in the Temple. This might be related to the word cover, forgiveness or clean, because of the function of atoning via sacrifices, and we can see how all are related.)
In L’shon Kodesh, we have synonyms for forgiveness or atonement, and most famously in the Yom Kippur liturgy, we state: “S’lach lanu, m’chal lanu, kapper lanu.” Sefer Hacarmel (K-F-R), which is a dictionary made from an anthology of the linguistic distinctions developed by the Malbim’s commentary, explains the connotations of these three words, Selicha, Mechila and Kappara: Kappara is as we discussed, a substitute, a wiping away (but perhaps not without residue), restitution payment, cover or some adjustment of the original punishment. S’lach is a forgiveness that comes without relationship to any payment, cover or redemption; it is more like an amnesty or free pass. In regard to M’chal, the Carmel does not discuss its relation to forgiveness explicitly, but notes that it is a constructed dug-out area in the earth to hide things (see Malbim Yeshaiyahu 2:19.) Perhaps, this then has a connotation of stowing away or stashing the sin.
Therefore, depending on the sin, our merits and our mood, we ask God to allow us to make restitution via payments or corrective actions, or perhaps for the sacrifice to suffer our deserved fate in place of us. Other times, we may not have enough merit, so we ask, at least hide the sin and put it away, m’chal lanu. If we are bold and also realize we have nothing to stand on, we might even as that God just grant us a clean slate and a free pass. S’lach lanu, M’chal lanu, Kapper lanu.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com