Rabbi Moshe Shilat - Shabbat Bishabbato
It is wrong to define Yom Kippur as a day of suffering. Actually, just the opposite is true. In Chassidut, it is defined as a day of pleasure. After the basic cleansing of the days of Selichot, renewed acceptance of the yoke of heaven on Rosh Hashanah through labors of a slave, and the labors of the Days of Awe, the holiest day of all arrives, when we are all purified. We do not perform many specific acts, just "you will be purified before G-d" [Vayikra 16:30].
The purpose of the five types of discomfort on this day is not in order to make us suffer but rather in order to rise up to greater spiritual heights. This can be compared to a groom who fasts on the day of his wedding, not because he is depressed but because of how great a day it is. The heart trembles, heaven is open... every moment is exploited in an effort to absorb the great light that shines on this day.
The prohibition of eating on this day stems from the revelation of G-d and from the fact that He lifts us up to a one-time spiritual level, "once every year" [Vayikra 16:34]. That which on normal days is reserved only for great and righteous men who have unique traits – to literally have pleasure from contact with G-d – is available on this day to each and every individual.
On Yom Kippur nobody "remembers" to eat or drink. According to the approach of Chassidut, it is possible on this day to achieve a state of "giving life through hunger" [Tehillim 33:19]. That is, the fast itself is transformed into a source of vitality for body and soul.
In the Midst of the Day
In the Talmud, there is a dispute whether a person must repent on Yom Kippur in order to achieve atonement for his or her sins. According to the Rabanan, the wise men, "Yom Kippur only atones for those who repent." Rabi says, on the other hand, that whether the person repented or not, "the power of Yom Kippur provides atonement." It is sufficient that the person fasts on this day and does not commit any new sins for atonement to take place.
The Rebbe of Lubavitch explains that even according to the Rabanan, who insist on repentance, "the power of Yom Kippur atones" (as is seen in the Rambam, who quotes this phrase even though he accepts the opinion of the Rabanan in his halachic ruling).
Actually, both of the above approaches are valid: On one hand, we must act as "utensils" for the great light that is shining. This is accomplished by repentance, for without it we would not be exposed to any Divine light that could be revealed through us. On the other hand, the light itself that is revealed on this day shines with tremendous power, infinitely stronger than any of our possible actions. Our mitzvot create a great light in the world, and the shine of our repentance is stronger still, since it succeeds in transforming a sin from being bitter to being sweet. This shows that we are internally linked to G-d, and that we have the strength to clean out the faults. However, the light of Yom Kippur is even brighter. It is something else, not linked to our actions or dependent on them, but rather connected to the essence of the day – the "power of Yom Kippur." This light is linked to our own essence, to the "portion of G-d from above" inside us, which is revealed on this day. This light cannot be blemished, and we must cleanse ourselves for it, because filth will not allow any light to be revealed in our presence.
Ending the Day Together
In the end we reach the fifth prayer of the day, the "Ne'ilah." At this point the nation is at the highest possible state of holiness, there is no Jew in any place who does not have thoughts of teshuva. Chassidut explains that the five prayers of Yom Kippur are linked to the five elements of the soul (nefesh, ruach, neshamah, chaya, and yechida). The highest level – yechida – uniqueness, is revealed to us in this last prayer. When yechida is revealed, "hugged and clinging to you, yechida, in order to make You one" [from the Hoshanot recited on Succot], there is no room for anything else. "There is no other presence aside from Him" [from the Hoshanot], and the clinging to G-d is at its highest level.
The common explanation for the name of this prayer, Ne'ilah, is that it is recited just before the gates of heaven are closed, and we must make every effort to make sure we are not locked on the outside. However, the Rebbe of Lubatvitch interprets this in the opposite way. At this point, we are all locked inside! Now nothing is left in the world except for G-d and His nation Yisreal.
"The internal meaning of Ne'ielah is that during this prayer all of Bnei Yisrael are locked together with the Holy One, Blessed be He. All the gates are locked, and nobody is allowed in. Even such holy creatures as the angels are not allowed to enter, only Yisrael and the unique king."
