Lights on Yom Kippur

1. Although on Yom Kippur there is one opinion that there is no mitzvah of lighting candles before the Yom Kadosh, we follow the custom to light them. When Yom Kippur is also Shabbos then all agree there is a mitzvah.
2. Some have the custom not to recite a brocha in any case. However, our custom is to recite a brocha.
3. Although there is no seuda on Yom Kippur, we usually light candles where we eat on a regular Shabbos. As on a regular Shabbos, the house should have sufficient lighting throughout.
4. Since one accepts the day of Yom Kippur with the lighting, one should be aware that its restrictions apply immediately following the lighting.
5. There is also a custom to light yahrtzeit candles for deceased parents. This involves the idea of an atonement for the deceased.
6. In addition, there is a custom for each married man to light a candle for himself which will burn for the duration of Yom Kippur. If a woman wishes to also light a candle, she may do so.
7. At the conclusion of Yom Kippur we recite Havdala. The candle used for the brocha “meorei hoaish” should be one that was burning the entire day of Yom Kippur. This is to relate the idea that although its use was forbidden on Yom Kippur (for Yom Kippur is like Shabbos in its restrictions) now, however, we may light and use this candle. A candle lit from a candle that was burning all day is not the best way to perform the mitzvah.
8. On Yom Kippur which is also Shabbos, this unique law would not apply. However, the custom is still to use a candle which was burning all day. In this situation if there is none available one could light a candle and then take a light from that light. On a regular Yom Kippur this is not a preferable practice.
9. Although the “ner neshoma” for the deceased or the “ner” for the living were both burning all day, they should not be used. This is because their light is not for the purpose of giving light, but just symbolic.

Vidui
1. There is a definite mitzva to confess one's sins on Yom Kippur. The verbal expression is the positive application of the mitzva of tshuva.
2. Sins committed in the usual interaction between people require one to pacify his fellow man before he even begins to confess to HaShem. Of course, the two requirements are also obligatory for women.
3. Although one vidui would suffice, however, since the whole day of Yom Kippur atones, we repeat our confessional to include infractions incurred during the day itself.
4. We actually say this confessional ten times:
(1) Erev Yom Kippur at Mincha. (2) Maariv (3) 4 times (at Shachris, Musaf, Mincha, Neila) (4) 4 times (at the repetition of Shmone Esrei)
5. The plain statement “we have sinned” is the essence of vidui.
6. If one is aware of a sin that he has committed that is not listed among those in the vidui, he should mention it himself.
7. Although one does not publicize sins, the recitation of vidui in unison is permissable.
8. Vidui should definitely be said in a standing position, not sitting or leaning. Some recite it in a bent position.
9. One should not interrupt in the middle of vidui, but it is permissable to respond to kedusha, kaddish, etc.
10. The vidui must be accompanied by a sincere effort at tshuva. This is the resolve not to return again to the state of sin.
11. One must have a strong conviction in the power of Yom Kippur for it to work as an atonement.
12. In the list of “Al Chet”, the sins to which we confess, there are numerous ones that relate to the speech of a human being.
(1) With the speech of the lips (2) With the words of the mouth (3) The confession of the mouth (4) Foolishness of the mouth (5) Contamination of the lips (6) Not telling the truth (7) Loshon HaRa (8) The speech of our lips (9) Tale bearing
This is about one quarter of the statements listed – certainly a point to think about.
13. The confession includes items that relate to character traits and items regarding interpersonal relationships. A most interesting “sin” is the last one mentioned. We have sinned by being in a state of confusion. The explanation is in reference to man’s bewilderment at G-d’s ways in the world, and the constant second-guessing of Him. Perhaps since it is last, it is also the source of many of our problems.
May we merit a good and healthy year!