"REPENTANCE"-"PRAYER"-"CHARITY"
YOM KIPPUR has been on the Jewish calender for 3313 years, starting with 10 Tishrei 2449 (1312 BCE), when Moses descended from Mt. Sinai bearing the second set of the Tablets of Law and bringing word of G-d's forgiveness of the Golden Calf incident. Ever since, G-d's mercy and forgiveness has been an integral part of this day. Sensitivity to this theme of Yom Kippur yields an unshakeable feeling of confidence in G-d's mercy, providing an upbeat counterpoint to the seriousness of the day. The Talmud declares that the inherent holiness of Yom Kippur in itself effects atonement, but in order to benefit from this, a certain level of participation on our part is required. The three principle modes for our efforts are: teshuvah, tefillah and tzedakah, which will be explained below.
TESHUVAH ("repentance")
The basic meaning of the term teshuvah is to return to G-d with all of one's heart and soul, and to serve Him and keep all His commandments. Yet teshuvah can take place on varying levels, from actual remorse for severe transgressions to subtle self-refinement that leads to lofty spiritual growth.
"Lower teshuvah" is a return to one's true essence, which for a Jew means living in accordance with G-d's will as revealed in the Torah. Fulfillment of the mitzvah of repentance requires simply the confessing of one's transgressions, accompanied by a sincere resolve never to repeat them. This cleansing experience is exhilarating for some, alienating or depressing for others; but, in any case, this is not what Yom Kippur is supposed to be all about. Therefore, it should be initiated well in advance (ideally in Elul, the month preceding Rosh Hashanah) and completed before Yom Kippur.
"Higher teshuvah" goes much further. It requires a primary identification with one's soul rather than one's body and moving (returning!) towards increasing closeness with G-d. Needless to say, no time is more suitable for this than the holiest of holy days, Yom Kippur.
TEFILLAH ("prayer")
Oral confession, in the form of the Al Cheit prayer, is both the initial stage of teshuvah and the focal point of the Yom Kippur prayer services. It is recited at ten different times during the course of the holiday. One reason is that as Yom Kippur progresses and we become more refined and wish to be closer to G-d, we are better able to perceive our flaws and more sincerely seek to improve the relationship.
The five levels of the soul - nefesh, ruach, neshamah, chayah, and yechidah - correspond to the five prayer services prescribed for the day: Ma'ariv, Shacharit, Musaf, Minchah, and Ne'ilah. They also relate to the five forms of abstinences obligatory on Yom Kippur. These physical restrictions enable innate spiritual powers to gain expression.
Yechidah, the fifth and and most exalted level of the soul, constitutes the essential bond between the soul and G-d, transcending all limitations and boundaries. On Yom Kippur, the innate level of yechidah is accessible to every Jew; through concentrated effort in the prayers, and in the purification of thought, speech, and deed, a person may reach this highest of levels.
***Affected by the earnest supplications of the Bal Shem Tov during Ne'ilah, all the congregants redoubled the intensity of their prayers. Their hearts were shaken and they too wept as they prayed.
This scene was being watched by an illiterate shepherd boy. Sensing the seriousness of the situation, he too was moved to give vent to his feelings. Not knowing how to join in the prayers, he burst forth at the top of his voice with the sound from the farmyard he liked best: "Cock-a-doodle-doo! G-d, have mercy on us!"
A few moments later, the Baal Shem Tov's face lit up. He led the congregation to the close of the prayers of with joyous melody and visible elation.
After, he told his chassidim that a terrible decree had hung over various Jewish communities and over himself as well. Suddenly, a resounding cry reverberated through the heavens: "Cock-a-doodle-doo! G-d, have mercy on us!"
This pure and sincere prayer pleased the Heavenly Courts: the accusing angels were silenced and the dire threat was averted. (condensed from A Treasury of Chassidic Tales)
TZEDAKAH ("charity")
Since money may not be handled on Yom Kippur, tzedakah is given liberally on the days before and especially on the day preceding Yom Kippur. The merit of charity is a shield against evil decrees. It is said that the jingling of the coins of charity given on the day preceding Yom Kippur creates such a great clamor in Heaven that all of the forces of impurity together cannot stand in their way.
A person gives charity with money earned through the investment of all his strength and energy in the execution of his work or occupation (and even a person who does not need to work could have used the money he donated to purchase necessities for himself). So by giving charity, one is truly presenting an offering of his actual life-force to G-d.
Your sin redeem with charity" [Daniel 4:24]. Even if this might amount to a considerable sum, realize that it is no less necessary than medicine or other vital needs; healing the soul of the blemish caused by committing a sin is no less important than healing the body, for which money is no object. Hence, one should be unstintingly generous with charity. [Igeres Hateshuvah, Ch. 3; Igeres Hakodesh]
"REPENTANCE, PRAYER and CHARITY
avert the severity of the decree."
(Chazzan's repetition of the Yom Kippur Musaf Amidah)
