As Yom Kippur looms largely before us, the danger that faces us is magnified. This is the moment to expend all our energy to effect change and do teshuvah. How can we possibly do teshuvah on hundreds if not thousands of mistakes, missteps and aveiros. How can we set ourselves firmly on the track of return? What remains in our arsenal to be zocheh to mechilah, selichah and kaparah?

The nature of man when undertaking growth is to take on lofty tasks, to push oneself to the limit and to overachieve. When taking on radical change and the results are easily discernible, one feels a sense of accomplishment. Often, in one’s quest for betterment, one will look scornfully upon small advances and slight improvements.

However, the formula to successfully orchestrate change is to climb slowly, taking small steps - baby steps. One may question this thesis; Doesn’t the Torah demand perfection- shlaimus? How can I suffice with minor adjustments when I am so deficient in many areas of avodas Hashem? But in truth, this is a part of the grand scheme of the yetzer hara. He is there to convince you that if it is not a great accomplishment it has no value. Since the requirement is so vast, despair will set in and even the minimum will not be undertaken.

Rav Shlomo Brevda related an incident that he witnessed. A gifted bochur approached the Steipler with a list of kabalos that he undertook to accomplish during the upcoming semester, and he asked the Steipler for his consent. The list consisted of chizuk in limud haTorah, tefilah and middos. The Steipler perused the list and he said, “Let us review the details. This item that you want to commit to three times daily, twice weekly will suffice. Regarding your weekly commitment, one time per month is sufficient. Finally, the kabolah that you wish to undertake several times on a weekly basis, erase entirely.”

Do not be mistaken to think small strides do not qualify as teshuvah. The Mabit in Sefer Bais Elokim writes something incredible. Teshuvah is unlike any other mitzvah. Partial performance of any other mitzvah is not credited and does not count. The mitzvah of teshuvah is unique in that every small step taken is credited and duly accounted for. He quotes the Ran in Drashos who says that the thought, alone, to do teshuvah, even before actively commencing, serves to lighten any punishment.

Teshuvah is an exceptional gift and readily available. Do not waste an opportunity to spare yourself and earn unimaginable reward.

G’mar Chasimah Tova.

Can one daven from a siddur that was printed on Shabbos?

Ideally, a person should daven from a siddur. Doing so can help with kavanah and pronunciation. It is appropriate to follow along in a siddur during Chazoras Hashatz, as well. Certainly, a chazan who stands in awe of the tzibur should read from a siddur. Indeed, the title chazan comes from the word chazu-- to peer—referring to peering inside the siddur to know what to say. A handwritten siddur should be written with proper intentions. Later poskim explain that this is because a properly written siddur can have a positive effect on the tefilah. Based on this idea, they say that one should not use a siddur which was printed on Shabbos. Similarly, one should not learn from a sefer which was printed on Shabbos.

סימן נג, ס"ק פז; ביאורים ומוספים דרשו 97-98

What is so detrimental about talking between Yishtabach and Yotzer Ohr?

It is an aveirah to speak between the brochos of Yishtabach and Yotzer Ohr. A person who does this lacks the  merits to be protected from a war and is sent away from the front lines during a battle. The Achronim explain that there are certain destructive forces which prosecute and attempt to block tefillos from being accepted. Saying Pesukei D’zimrah removes those forces, but speaking between Yishtabach and Yotzer Ohr causes them to return. Talking is permitted for a time-sensitive mitzvah or need of the tzibur. A person can also join with the tzibur to say Hallel at that point. According to the teachings of the Arizal, the perek of Shir Hama’alos Mima’amakim should be said at this point during Aseres Yemei Teshuva. Some question this practice since it is not a necessary interruption.

סימן נד, סעיף א וס"ק ד-ו; ביאורים ומוספים דרשו, 5

When are appropriate times to say Kaddish?

Kaddish is never recited as a stand-alone tefillah. It is said after reciting Shemoneh Esreh, reading pesukim of Tanach or learning Torah Sheba’al Peh. Kaddish D’rabonon is said after learning Torah Sheba’al Peh. According to some Achronim, it should only be recited after learning an Aggadic passage. Therefore, an Aggadic quote is recited after a public learning session and then Kaddish is said.

סימן נד, סעיף ג וס"ק ח-ט; ביאורים ומוספים דרשו, 9-8

• A public servant (e.g. chazan) should not be removed from his post if there are rumors of an alleged wrongdoing unless there are witnesses to substantiate the claims.

• When a public servant who served in a prestigious position passes away, his son takes precedence in filling his role. As long as the son is fitting for the task, he takes priority over other people, even those with greater capabilities.

• It is forbidden to summon another Jew to secular court (without permission from beis din). One who did so (and has not done teshuva) may not serve as chazan during the Yamim Noraim. 

• What is the reason for saying Borchu?

• Can one continue with Pesukei D’zimrah if he responds to Borchu?

• Is a minyan required for the tefillah before Kaddish?