From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
Reprinted from the Parshas 5762/2001 edition of L’Chaim Adapted from Likutei Sichot of the Lubavitcher Rebbe, Volume 29.
There is a difference of opinion in the Talmud as to how atonement is achieved on Yom Kippur. Most Sages maintain that Yom Kippur atones for a person's sins only if he does teshuva (repents). Rabbi Yehuda Hanasi, however, contends that repentance is unnecessary, and that the holiness of the day itself effects atonement.
The issue is not whether the sanctity of Yom Kippur atones for sins or not; about that, all are in agreement. According to both opinions, a person who does not repent cannot attain the same level of atonement as one who does. The controversy is only over how the atonement of Yom Kippur is affected.
According to Rabbi Yehuda Hanasi, the G-dly revelation of the "essence of the day" automatically atones for transgressions. The other Sages maintain that in order to reach the higher level of atonement of the "essence of the day," a person must first do teshuva. Having already repented, he can then attain the loftier level that only Yom Kippur can bring about.
Atonement means that a person's misdeeds have been forgiven and he will not be punished. However, the true meaning of atonement is that the person's soul has been purified. When a person sins, his soul becomes defiled. Atonement removes all traces of the sin's impression. When a Jew does teshuva, even his deliberate misdeeds are considered as merits.
A Jew's attachment to G-d exists on many levels. The first level is achieved through mitzvot. When a Jew accepts the yoke of heaven, he forges a connection with G-d.
Then there is the deeper level of connection that expresses itself in repentance. If a Jew transgresses G-d's command, it weakens his relationship with G-d. This disturbs him greatly and prompts him to repent.
The impetus for teshuva emanates from this deep-seated level of attachment. By doing teshuva, all taint of sin is removed, and the bond with G-d is strengthened. Yet even this level is limited in the absolute sense.
The loftiest level is that of the intrinsic connection between the soul and G-d's essence. Completely above all limitations, it transcends even the expression of repentance. A bond of this nature cannot be created through man's actions, nor can it be improved upon. It exists, purely and simply, solely by virtue of the Jewish soul, a "veritable part of G-d above."
Because it is so essential, this highest degree of connection with G-d cannot be weakened by anything, not even by sin. It is untouched by a Jew's repentance or lack thereof. Thus, as regards the supreme level of our relationship with G-d, the "essence of the day" of Yom Kippur achieves atonement.
The lower levels of our connection with G-d require that we actually repent, removing all hindrances to our relationship. But on the highest level that is completely untouched by sin, the atonement of Yom Kippur itself is sufficient.
Reprinted from the Parshas 5762/2001 edition of L’Chaim Adapted from Volume 4 of Likutei Sichot.
