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The Southern Israelite
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Also The
PRICHARD
Huntington, W. Va.
^his Edition of
THE
SOUTHERN ISRAEL ITE
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YOM KIPPUR
Transgressions committed by man
against his Maker arc pardoned by
the Day of Atonement; but trayisgres-
sions committed agaiytst one's fellow-
man are not pardoned until the of
fender asks his fellow-man's forgive
ness.
Yoma 85 a.
Sackcloth and fasting alone are of
no avail; charity and penitence bring
atonement.
Ta'anit 16 a.
Repent while you are able; fill the
lamp with oil before the light is ex
tinguished!
Yalkut Kohcleth.
Why is atonement compared to the
sea? Because, just as the sea is for
ever open, so are the gates of repen
tance forever open.
Yalkut Tehillim.
Nothing is greater than repentance.
Yer. Pcah 81 a.
Cod's hands are always open to re
ceive the penitent.
Erubin 119 a.
Repent a day before your death.
(Since a man knows not when he will
die, it is proper to repent every day).
Shabbat 153 a.
Even the truly righteous can not
stand in the place of the penitent; i.
e., the place of the penitent is higher
than that of the righteous.
Berachot.
Penitence is great and brings heal
ing to the world. It reaches the throne
of Cod's glory.
Y oma.
Repentance and good deeds are a
shield against punishment.
Abot 4, 13
Repentance and good deeds are ef
fective intercessors for man when he
stands before the Divine Judge. >
Shabbat 32.
Even if one has long been a con
firmed sinner, one is pardoned if one
resorts to sincere penitence.
Kiddushin 40 b.
The deep regard harbored by the
Rabbis toward the attribute of re
pentance is eloquently evidenced by
the statement that repentance, like
the Torah, was created before the
world was called into being. Rav
Ahava ben Zcira derives this con
clusion from the verse in Psalm 90,
“Before yet the moiintains were
brought forth (t. e., before the world
had been created) . . .,” from that
moment “Thou tnmest man to con
trition and sayest ‘Return (repent)
ye children of men’.”
Genesis Rabbah 81.
Not only do the penitents receive
a portion in the world to come, but
they are also held in the high esteem
of the Rabbis.
Abodah Zara 17 a.
When is the time that God will be
found by an individual? Rabba bar
Abbabu answered, “During the Ten
Days of Penitence.”
R. H. 18 a.
Prayer is helpful both before and
after the decree has been pronounced.
R. H. 17 b.
To him who say, “I will sin, repent,
sin again and repent again.” is not
given the opportunity to repent. For
him who thinks, “/ will sin and the
Day of Atonement will atone for my
sins,” the Day of Atonement does not
atone. A sin toward God is expiated
by Yom Kippur; but a sin toward a
fellow-man is expiated only when the
wrong has been righted.
Mishnah Yoma 85.
On Yom Kippur the Israelites were
Page 31
forgiven for the sin of the golden
calf, and were presented with the
second tablets of the Law.
Ta'anit 30.
Higher is the station of the sinner
ivho repents than that of him who
has never sinned.
Bcr. 34 b.
He who sincerely repents is doing
as much as he 7vho builds a temple
and an altar.
Lev. Rabbah 8; San. 43 b.
From aforetime God assig7icd one
day that was destined to unite a
world divided between the light of
righteousness and the darkness of sin
■—that day is Yom Kippur (Gen. Rab
bah 2, 4.) This day is a day of great
joy to God. (Tanna de' be Eliyahu
R. i).
Great is the power of repentance
for it reaches the throne of God; it
brings healing (Hosea 14: 5); it
funis sins resulting from ill will into
mere errors (Hosea 14: 2); nay, into
incentives to meritorious conduct.
Yoma 86 a, b.
No sin that still cleaves to the sin
ner can be atoned for; it is as if a
man would cleanse himself in water
while holding a contaminating object
in his hand; therefore it is said, ‘He
that covereth his sins shall not pros
per, but whose confesseth and for-
saketh them shall have mercy'.
Ta'anit 16 a.
How should 07ie make confession on
Yom Kippur? As follows: “I confess
to Thee all the evils I have committed.
Though I have pursued a tvicked
course, I shall not repeat the wrongs
I have done. May it be Thy will, O
Lord, my God, to pardon my iniqui
ties, to forgive 7i\y transgressions and
to purge me of my guilt.”
Lev. Rabbah 3, 3.
SUKKOTH
When two perso7is enter a court
for litigation, we do not know which
07ic ie victo7'ious until we see him
emerge with a palm-branch in his
hand (as a symbol of his victory).
Thus, Israel and their accusers stand
before God on Rosh Hashanah, and
we do not know who is victorious un
til Sukkot, 7vhen we see the Israelites
carrying the Esrog and the Lullav in
their hands.
Lev. Rabbah. 30, 2
Sriklcoth, although falling on the
15th of Tishri, is called the first day
(Lev. 23, 35) because on it a new
record begins, the sins of the year
having been wiped clean on Yom
K ippur.
Y 0771a 86 b.
The four species used on Sukkoth
—the Esrog, the Lullav, the Myrtle
mid the Willow—have been compared
to four classes of Jews. Just as the
Esrog is fragrant and produces fruit,
even so are there Jews who are high
ly cultured and also give charity gen
erously. As the Lullav has no fra
grance but produces fine fruit, so are
there Jews who, though lacking cul
ture, give generously to charity. jTist
as the Myrtle is fragrant but pro
duces no fruit, so are there Jews who
are cultured but give no chanty. And
as the Willow is neither fragrant nor
productive of fruit, so are there Jews
who are devoid of culture and never
give to charity. On the Feast of Tab
ernacles all the four species are re
quired for the Sy7iagogue worship.
Similarly, all the four classes of Jews
a7’e needed to coTistitute the whole,
and must come together as a unity.
Lev. Rabbah 30: 11.
(Continued on Page 34)