Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins)
One must uphold the commandment to be fruitful and multiply (P'RU U'R'VU), with regard to Torah study as well, so that the mind does not become sterile and barren.
- Rabbi Shabtai of Roshkov 

Even in sin there are sparks of light, which repentance can cause to shoot forth.
- Baal Shem Tov 

Instead of adding severity to the law, it would be better to add the fear of G-d to its performance.
- Rabbi Shabtai of Roshkov

Rite and Reason by Shmuel Pinchas Gelbard
Some people are accustomed to eat KREPLACH filled with meat on Erev Yom Kippur, Hoshana Rabba, and Purim. 

REASON On these three days, we eat more than usual, as on Yom Tov. Work, however, is permitted on those days. Therefore, the day is regarded as a partial or concealed Yom Tov. The Torah states (D'varim 16:14), You shall rejoice on your festivals - V'Samachta B'Chagecha. Our Sages define this rejoicing as eating meat. The meat in these cases is covered by dough, symbolizing the "concealed" nature of these days. 

It is customary to recite Kol Nidrei before sunset (Rama). 

REASON This is because we do not annul vows on Shabbat or Yom Tov (Magen Avraham).

For some it is customary on Erev Yom Kippur to light a candle in the house or in shul for each member of the family (Rama).

REASON On YK, Moshe Rabeinu descended from Har Sinai with the Torah which is compared to a lamp (Magen Avraham).

REASON The Aggada states that whoever lights a lamp in shul reinforces his mazal. Support of this idea is cited from the father of Shaul who kindled lights in shul, and his son later became king (Orchos Chayim). 

REASON It is (was) necessary to be able to read the not-so-familiar words of prayer throughout the night and day which are generally not known by heart. 

REASON On Motza'ei YK we are required to recite havdala over a fire that burned continuously throughout Yom Kippur (a flame that rested). The 24-hr. candle is acceptable for this purpose and can be used when reciting havdala. (Many light the havdala candle from the existing flame.) 

REASON The Midrash says, "I have told you: Take for yourselves pure olive oil. I do not need your light, it is a symbol that you aske Me to protect your souls which are compared to lamps. 

FYI
Wearing white garments (including the Kittel): [1] On Yom Kippur, Israel is compared to angels... [2] Reminder of shrouds, mortality. This humbles us. [3] A white garment symbolizes atonement, as in Yeshayahu 1:18, Even if your sins are as red as scarlet, I shall make them white as snow. [4] Kohen Gadol wears white garments into K"K. 

FYI
Why is there a difference between the Havdala candle of Shabbat and that of Yom Kippur? Motza'ei Shabbat is the "anniversary" of the gift of fire to Adam and Chava on the first Motza"Sh of B'reishit. We therefore purposely produce the fire (by striking a match) rather than using an existing flame. Motza'ei YK gets a candle for a different reason: to show that fire was forbidden the whole day and now it is permitted again. For this we specifically use a flame that was there, but untouched, the whole Yom Kippur, for contrast. 

From the Desk of the Director
This Shabbat, Shabbat Shuva, is a time to recall Chazal’s observation that one of the most profound aspects of Teshuva is that it has the potential to reach the highest of all realms - the heavenly Throne of Glory. Teshuva, however, takes on several forms. Consequently, we need the Aseret Yemei Teshuva to allow for a step by step process until the pinnacle of atonement is reached on Yom Kippur. 

In his inimitable way the Sefat Emet describes the domains of Teshuva in terms of the relationship between the spiritual and the material. We must atone for the lack of soul in our actions. We must make amends for the lack of spirit in our speech and for the paucity of spiritual intent in our thinking. Shabbat Shuva especially serves the teshuva of the neshama, since on Shabbat we do not pray for our material needs. And even more so does this apply on Yom Kippur, the Shabbat of all Shabbatot. 

The Talmud first describes teshuva miyir’a (fear of punishment) which potentially transforms known misdeeds to the status of “accidental” errors, and then teshuva me’ahava (the search for emotional dependence on Hashem) by which the very essence of the teshuva process could turn our misdeeds into a source of merit! Yet, notes the Sefat Emet, these kinds of teshuva are not fail-safe.

The highest level of teshuva is teshuvat emet, the truthful recognition of the nature of sin, namely, that one has transgressed the will of Hashem. It reflects the attribute of Ya’akov Avinu – “Tittein Emet leYa’akov.” And, following Ya’akov, it is the ultimate virtue to which we all aspire as we yearn to “return in peace to my Father’s house.” 

Sincerely yours, Menachem Persoff, Director, Israel Center

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