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In honor of our mother Mrs. Diana Weiner, with all our love and gratitude and with best wishes for a shana tov u-metuka!
Steven Weiner & Lisa Wise


This Package contains:

1. A Heavenly Voice on Yom Kippur, by Harav Yehuda Amital zt”l

2. The First Yom Kippur, by Rav Yaakov Medan

3. Higher Repentance and Lower Repentance, by Rav Nechemia Raanan


For more Yom Kippur articles, see our website:

Gemar chatima tova.



A Heavenly Voice on Yom Kippur

Harav Yehuda Amital zt”l

Translated by Kaeren Fish


It is a positive commandment from the Torah that a person rouse his spirit to repent on Yom Kippur, as it says, “that you may be purified from all your sins before the Lord” (Lev. 16:30). Accordingly, Scripture commanded us that we should purify ourselves before God with our repentance and He will atone for us on this day to purify us. (Rabbenu Yona, Shaarei Teshuva, ch. I I)

The mitzva of repentance on Yom Kippur is a special one, different from the mitzva of repentance during the year. Repentance of Yom Kippur leads not only to uplift and drawing close to God, but also a change in priorities. We reconsider what is really important in our lives.

The general mitzva of repentance is “that the sinner turns from his sin before God and confesses” (heading of Rambam’s Laws of Repentance). The repentance of Yom Kippur includes another dimension: purification. The usual process of repentance is a gradual one, accomplished a little bit at a time, while the repentance of Yom Kippur is like a person immersing himself in a mikve and emerging purified, all at once. The Midrash (Genesis Rabba 75:1) compares this to a chicken shaking off dust, in an instant leaving all its filth behind. That is the repentance of Yom Kippur, a repentance of purification.

Click here to continue reading “A Heavenly Voice on Yom Kippur, by Harav Yehuda Amital zt"l.



The First Yom Kippur

By Harav Yaakov Medan

Translated by Kaeren Fish


Descent from the mountain

According to the tradition of Chazal, as cited in Rashi’s commentary (Shemot 24:12), the Revelation at Sinai took place on the 6th of Sivan and on the next day, the 7th, Moshe ascended the mountain to receive the Tablets of the Covenant. Forty days later, the 17th of Tammuz, Moshe descended and upon seeing the golden calf that Bnei Yisrael had made in his absence, he broke the Tablets (Rashi, Shemot 32:1).

“And it came to pass the next day” (Shemot 32:30) – on the 18th of Tammuz – Moshe approached God once again, to pray and to beg for Divine mercy. This time he did not head for the top of Mount Sinai, but rather pitched his tent at a distance from the camp:

“And Moshe took his tent and pitched it outside the camp, far away from the camp, and he called it the Tent of Meeting. And it came to pass that everyone who sought the Lord went out to the Tent of Meeting, which was outside the camp… And the Lord spoke to Moshe face to face, as a man speaks to his friend. And he turned back to the camp…” (Shemot 33:7-11)

Click here to continue reading “The First Yom Kippur, by Harav Yaakov Medan.



Higher Repentance and Lower Repentance

By Rav Nechemia Raanan

Translated by David Strauss


Bina (Understanding) and Malkhut (Kingdom)

            The Zohar (Ra'aya Mehemna III, 122b) distinguishes between two types of repentance: "teshuva ila'a” – the higher level of repentance, and "teshuva tata'a – lower-level repentance. Each type of repentance is connected to a different Sefira of the ten Sefirot: The higher level of repentance is connected to the secondSefira – the Sefira of Bina (understanding), whereas the lower level of repentance is connected to the tenth and final Sefira – the Sefira of Malkhut (kingdom).

            Rabbi Shneur Zalman of Liadi – the first rebbe of Chabad – explains the difference between these two types of repentance at length in the Tanya (Iggeret Ha-teshuva, chapters 7-9):

The true and direct path to lower-level repentance… involves two general elements:

The first is to awaken supreme compassion from the Source of mercy for one's spirit and Divine soul,which has fallen from a lofty height, the Infinite Source of Life, into a deep pit, namely, the chambers of defilement and sitra achra

The second element is to crush and subdue the kelipa and sitra achra, whose essence is simply grossness and arrogance… Crushing and subduing it to dust is its death and nullification. [Evil is crushed] through a broken and contrite heart, a sense of personal unworthiness, repugnance, and so forth…

Click here to continue reading “Higher Repentance and Lower Repentance, by Rav Nechemia Raanan.