English translation — יום הכיפורים

1.

One has already many times spoken¹

about the language of Chazal²

"Ten days that are between Rosh Hashanah and Yom Kippur" — that in this language there are seemingly two opposites: "that are between³

<span> Rosh Hashanah and Yom Kippur" indicates</span>⁴

<span><span> that Rosh Hashanah and Yom Kippur do not enter into the days</span></span>⁵

<span><span><span><span><span><span><span><span>; from this however that the Gemara says "Ten days that are between etc." it is proven,</span></span></span></span></span></span></span></span>

that also Rosh Hashanah and Yom Kippur enter into the count of the ten days,

because between Rosh Hashanah and Yom Kippur there are only seven days.

<span><span><span><span>And it can be explained the explanation in this,</span></span></span></span>

that in Rosh Hashanah and Yom Kippur there are two matters:

a)

Their main essence

(which is not the matter of teshuvah)

: The main matter of Rosh Hashanah is — "Make Me king over you",

acceptance of His kingship, blessed be He, "And with what? With the shofar"⁶

; and the main matter of Yom Kippur is — "The essence⁷

of the day

of atonement atones"⁸

(an atonement from the side of the essence of the day,

which is

(still)

higher than the atonement that is through teshuvah⁹

— and from this they are higher than the "days between Rosh Hashanah and Yom Kippur"

(whose matter is teshuvah)

b)

Afterwards, there is also in them the aspect of teshuvah — because of which they too are included in the

(Ten)

Days of Repentance.

that the teshuvah of Rosh Hashanah and Yom Kippur is a different,

a higher level of teshuvah,

which is not connected

(so much)

with the movement of bitterness,

but rather it is

(primarily)

a teshuvah out of joy¹⁰.

Not only Rosh Hashanah,

when one may not say vidduyim etc.¹¹,

but even on Yom Kippur

(when there is an obligation to confess¹²)

— rules the Alter Rebbe¹³

: "One who wears sackcloth out of repentance must remove it on Yom Kippur because it is a festival and one must honor it with clean clothing."

D.

E.

So the repentance of

Yom Kippur must not be in contradiction to the festival thereof,

and therefore one may not wear a "sackcloth out of repentance"¹⁴].

B.

With this one will understand what is stated in the Siddur HaAriZal&lt;sup&gt;15&lt;/sup&gt;

about the

(Ten)

Days of Repentance,

and his language: "One who repents completely and fasts during the seven days of repentance, all his sins are forgiven him..

The first day of the seven days of repentance on the first day of the week, all his sins that he sinned on the first day of the week are atoned for him,

and likewise on the second day etc."

D.

E.

So each of the seven days of the week between Rosh Hashanah and Yom Kippur is corresponding to its respective day of the days of the week of the entire year.

From this it is understood,

that the seven days are divided

(even from Rosh Hashanah and Yom Kippur)

regarding the matter of repentance,

until,

that specifically about them one says that they include within themselves

(regarding the matter of repentance)

all the days of the year.

And seemingly: Where does one find that one should distribute "the seven days of repentance"¹⁶

(from the Ten Days of Repentance)?

And based on the above one can say,

that the source for this is from the language of Chazal itself — "the ten days that are between Rosh Hashanah and Yom Kippur",

that the

(seven)

days "that are between Rosh Hashanah and Yom Kippur" are distinguished from Rosh Hashanah and Yom Kippur by that they are designated

(only)

for the matter of repentance; but not so Rosh Hashanah and Yom Kippur,

that

(a)

repentance is not their main subject,

(b)

also the repentance that is in them is a different manner of repentance,

as above.

3.

One must, however, understand:

The Rambam rules in the Laws of Repentance¹⁷

: Although repentance and crying out are always good,

during the ten days between Rosh Hashanah and Yom Kippur it is especially good, etc.

(And in the law that follows, the Rambam continues:)

Yom Kippur is a time of repentance for all, etc., and it is the end of forgiveness, etc., therefore all are obligated to repent and confess on Yom Kippur.

From the continuation of Lashon HaRambam it is proven,

that the obligation of teshuvah on Yom HaKippurim is even more than in the previous nine days — how does this accord with what was explained above,

that the concept of teshuvah is more emphasized in the seven days regarding

(Rosh Hashanah and)

Yom Kippur?

Prima facie one could say,

that that which there is an obligation of teshuvah on Yom HaKippurim is not because Yom HaKippurim in itself is designated for teshuvah,

Only this is

(merely)

a result of the essential matter

(the aforementioned)

of Yom Kippur — "the essence of Yom Kippur atones"¹⁸

: since the Rambam rules that "the essence of Yom Kippur atones for those who repent

(specifically)

therefore an obligation of repentance is placed upon each individual,

so that there can be the "essence of Yom Kippur atones",

the repentance removes a preventing factor²⁰.

But it is a great difficulty to explain thus in the Rambam,

because from the plain sense of the continuation of the Rambam's language — "Yom Kippur is a time of repentance for all etc. and it is a season of forgiveness etc. therefore all are obligated to repent and confess on Yom Kippur" — it implies,

that the obligation of repentance on Yom Kippur is

(not a result of another thing,

from that which "the essence of Yom Kippur atones" — but rather)

because of that*²⁰

which

"Yom HaKippurim is a time of teshuvah"²¹

; on Yom HaKippurim there is an obligation of teshuvah as a "time of teshuvah"²²

(not only as a day of atonement).

(in his Shaarei Teshuvah)²³,

that "it is a positive commandment from the Torah to awaken a person his spirit to return in teshuvah on Yom HaKippurim, as it is said²⁴

from all your sins before Hashem you shall be purified"].

One must say,

that although Yom Kippur is indeed special

(also)

for the matter of repentance,

nevertheless there is an essential difference between the special repentance in the

(Ten)

Days of Repentance between Rosh Hashanah and Yom Kippur and — the repentance of Yom Kippur.

The special obligation on Yom Kippur "to repent and confess" is not connected with the special quality

in the repentance of the Ten Days

(which is "most beautiful and accepted immediately")

— and as it is also emphasized in the division of the laws in the Rambam: the obligation of repentance on Yom Kippur he states

(not in the same law where he speaks about the quality of the Ten Days,

but)

in a separate law —

and therefore,

when one speaks about the ten days between Rosh Hashanah and Yom Kippur as the Ten Days of Repentance,

it is on the contrary: one distinguishes the 7 days between Rosh Hashanah and Yom Kippur

(because of the fact that they are designated for the matter of repentance,

as above),

because the obligation of repentance on Yom Kippur is a matter in itself.

In a different style: That which the Ten Days of Repentance are divided as days of repentance,

is because of that which then the Most High is "when He is found..

when He is near",

which causes that the repentance should be "most beautiful"

(as below section 4),

and regarding Rosh Hashanah and Yom Kippur the "nearness" to the Most High is expressed in a higher matter than repentance

(on Rosh Hashanah "proclaim Me as your king",

and on Yom Kippur - "the essence of the day atones")

: afterwards comes a special matter on Yom Kippur - an obligation to do repentance

(as simple).

D.

It will be understandable according to the explanation in the language of the Rambam above "Yom Hakippurim is a time of repentance for all etc." - which at first glance is perplexing:

The Rambam first said there in the halacha preceding this that "although repentance and crying out are always beneficial, during the Ten Days etc. it is especially beneficial etc."

and how he explains that this is

(even)

individually,

from which one understands that all these Ten Days are "time of repentance",

and called "Ten Days of Repentance"²⁵

— is as he says immediately afterwards that

(only)

"Yom HaKippurim is a time of repentance"

(from which it follows that the Ten Days are not "time of repentance")?

And it can be said the explanation in this:

In general, repentance is a positive commandment that is not time-bound.

As soon as one commits a sin, there falls upon the sinner an obligation to do repentance

(as the Rambam writes in the "heading" of the Laws of Repentance: A positive commandment ..

that the sinner return from his sin²⁶)

; the obligation to do repentance for a sin is not connected to a specific time — it is in every time if one has committed a sin.

And that which is said regarding the Ten Days between Rosh Hashanah and Yom Kippur that they are divided in the matter of teshuvah — the meaning of this is not that in the Ten Days the essential obligation of teshuvah comes about

Rather, the teshuvah in these days is

(as the precise language of the Rambam)

"most beautiful and is accepted immediately": because in the Ten Days there is a state of "when He is found..

when He is near"

one of the results of this is,

that through this

comes about a benefit

regarding the matter of teshuvah,

that "it is most beautiful and is accepted immediately".

that with the language "most beautiful" the Rambam

(also)

(also)

hints,

that the repentance of the Ten Days of Repentance is with more taste and joy.

And this the Rambam says "Although repentance ..

is always beautiful" — the whole year the service of repentance can be with joy²⁹,

because although repentance is connected with the arousal of regret etc. out of bitterness,

one must however at the time of action be in joy from this that the soul "returns to her father's house as in her youth"³⁰,

<span>But in the Ten Days repentance is "most beautiful".</span>

Because since the Almighty is "when He is found ..

so the joy from this that one becomes closer to the Almighty — is with greater strength and greater vigor].

The essence of Yom Kippur is, however,

that — "Yom Kippur is a time of repentance ..

therefore one is obligated ..

to repent and confess on Yom Kippur": the time of Yom Kippur obligates repentance.

It is not

(merely)

the explanation,

that the time of Yom Kippur makes repentance easier,

higher etc. — rather the time creates an obligation of repentance.

(specifically)

with that it is from the Ten Days when the Most High is "found by Him ..

when He is near",

being near".

And on the contrary: the "found by Him ..

being near" on Yom Kippur expresses itself in a higher matter than repentance — that which "the essence of Yom Kippur atones"

(as above section 1)].

5.

According to this, one can also explain the definition of the obligation "to do teshuvah..

on Yom Kippur" — for at first glance it is not clear:

From a dilemma: if one committed a sin,

one is obligated in teshuvah at whatever time it may be

(it is not dependent on the obligation of Yom Kippur)

; and if one has no sins — then altogether it is not applicable any

(obligation)

of teshuvah

(from the aspect of Yom Kippur)?

There are Acharonim who learn that the difference is: the obligation of teshuvah in general has no fixed time,

and therefore,

as long as a person lives and can do teshuvah,

he has not yet nullified the positive commandment of teshuvah

(and only when he dies without teshuvah is there then nullification of a positive commandment³¹

; but not so on Yom Kippur, there is a positive commandment to do teshuvah until this [time],

and if one does not do teshuvah on Yom Kippur he has nullified³²

the positive commandment³³.

But from the wording of the Rambam "Yom HaKippurim is a time of teshuvah for all, for an individual and for the public, etc. Therefore all are obligated to do teshuvah etc. on Yom Kippur" — which emphasis the Rambam says specifically regarding the obligation of teshuvah of Yom Kippur — it implies,

that there comes an addition in the essence of the obligation of teshuvah,

it is a different obligation than the obligation of teshuvah during all the days of the year,

therefore "Yom HaKippurim is a time of teshuvah for all..

all are obligated to do teshuvah".

6.

And it can be said the explanation in this:

During all the days of the year the state of the person

(who had sinned)

— the reason which creates the obligation of repentance upon the person.

Consequently it is not applicable to say that "all are obligated to repent" — it depends whether the person is in a state that requires repentance or not.

But not so on Yom Kippur, the time is the cause for the obligation of repentance,

and consequently it pertains to everyone — it is "a time of repentance for all, for the individual and for the public ..

all are obligated to repent"; in this obligation due to the time there is no limitation and it applies to "all".

— There is no question: after all, how is it possible to obligate "all" in repentance — repentance

(in its simple sense)

is only relevant if one has a sin!

He explains with the Rambam immediately in the halacha after this³⁴

: "Transgressions that one confessed on this Yom Kippur, he returns and confesses them on another Yom Kippur, even though he stands in his repentance, as it is said³⁵

For my transgressions I

know and my sin is before me always".

And since "there is no³⁶

righteous man on earth who does good and does not sin",

so there is always a place for repentance for every one,

because "and my sin

(even though it has already been atoned)

is before me always"

(just as "he returns and confesses them")³⁷.

The difference in this is only: when the cause of the obligation to do teshuvah is the state

(sin)

of the person — then if the person has

(not sinned,

or)

already done teshuvah on the sin

(he has abandoned the sin,

that this "only" is "the commandment of teshuvah from the Torah"³⁸)

there is not

upon him any obligation again to become aroused in teshuvah on this sin

(even though "and my sin is before me always")

On Yom Kippur, however,

since the time obligates repentance,

and it imposes an obligation on “everyone to do repentance” — if there was in his life a matter on which repentance is possible³⁹

one is obligated in it,

because “and my sin is before me always”,

and consequently this applies to everyone — “they are obligated to do repentance”,

as above.

6.

And it is sweetened according to what is explained in Tanya⁴⁰

regarding the matter “and my sin is before me always”,

or even though “he has already done proper repentance”,

when a Jew is elevated to a higher level in the service of G‑d,

there is demanded from him a “higher repentance”.

And so in our matter: from the aspect of the greatness of the day of Yom Kippur,

every Jew is elevated etc.,

even the matters for which one has already previously done repentance, a "proper repentance",

one must on Yom Kippur have a higher repentance.

In a slightly different style: from the aspect of the elevation of a Jew on Yom Kippur,

repentance is required for matters that before Yom Kippur

(when he was on a lower level in the service of G-d)

were not

(relative to that level)

considered as sins⁴¹.

It is known⁴²

the explanation of that which we say the blessing "Selach Lanu" in the prayer⁴³

of the Eighteen Benedictions..

and not before the prayer".

8.

The explanation of the inner meaning of the matters in that specifically Yom Kippur is "and from repentance":

Repentance is higher than the category of time,

thought of repentance in a single moment*43

—becomes a complete righteous person44

(Therefore repentance in a single moment fills all the defects of a long period of time).

The power in repentance comes from that repentance is connected with the Holy One, blessed be He, Himself

(as our Sages, of blessed memory, said45

that specifically the Holy One, blessed be He, said "let him repent and it will be atoned for him").

And likewise in this man, the awakening of repentance is connected with the essence

of his soul, which is always whole⁴⁶,

and therefore from there the blemish in the illumination and expansion of the soul is filled].

Added on Yom Kippur: the above is drawn down in revelation from the essence in time - "time of repentance".

Yom Kippur causes that Jews are

(like angels

higher than the world.

And this comes around in the time of Yom Kippur,

which is called in the Torah

"held in the year",

which:

(a)

the explanation of "one" is "singular",

as it is in Tosafot

(b)

"day

one" is

(in time itself)

a time that indicates above limitation and division.

as explained in Torah Or

the reason why Shavuot is one day,

because Shavuot is "the time of receiving the Torah ...

which is the aspect of singular that is above division",

Itself — the essential time of Yom Kippur is a "vessel" for the matter of teshuvah

(which is above time⁵¹)

— "Yom Kippur is a time of teshuvah".

(From sichos of Shabbos Parshas Haazinu; 6 Tishrei 5727)