First of all we assess our lives. This is illustrated by the anecdote reporting on the dilemma of a disciple on Kol Nidrei Eve. While observing his Rebbe he notices he was not reading the same page as the congregation. Perhaps, he thought, the Rebbe dozed off momentarily and, thus, did not realize he was lagging behind. Not wishing to embarrass the Rebbe, the disciple, appearing perplexed asked him where he is at. The Rebbe replied he is at Chanukah.

This message is religiously valuable. Before proceeding to the future, one must reflect on and evaluate the past. How meaningful was our commitment? Was life spiritually inspiring? Was Torah the source of our values?

The second step is preparation for the future. How can one enhance his spiritual content? It requires reflection on life's purpose in order to enrich the daily routine with an added dimension of spirituality. The private Teshuvah is a psychological and philosophical process. In this spiritual exercise the moods shift. There is regret and hope, remorse and encouragement. Teshuvah is facing reality while at the same time inspiring new beginnings with renewed optimism and renewed hopes.

The second level of Teshuvah is communal. This is the awareness of identifying with Klal Yisrael and sharing its religious destiny. In his classic code The Mishneh Torah (Hilchot Teshuva 3:11), the Rambam emphatically and unequivocally declared that strict observance of mitzvot and adherence to the halacha will not guarantee a Jew entrance to Olam Habo unless he shares the pains and distress of and identifies with the national community of Israel.

A self alienated Jew forgoes his religious significance. HaShem's covenant is with Klal Yisrael. Detachment from the Klal is tantamount to rejection of the covenant. This is reflected by the ritual of reciting the confessions, that is the Ashamnu and Al Cheit, twice at each tefillah on Yom HaKippurim.

The first recital is affixed to the private Amidah. In the quietness of his communication with HaShem, the Jew whispers his confession. In the privacy of the moment the heart is contrite and the soul is humbled. As he stands in the presence of HaShem the spiritual cleansing process begins.

The process is not completed till after the second phase. This phase takes place during the recitation of the public Amidah. The words are the same but the act of confession takes on an additional dimension. The Jew is no longer a private person. He joins his fellow man in Avodat HaShem. His individual worth is authenticated through his identity with the community. Individuals compose a community and it is the identity with the community that substantiates his significance.

Identity with the community implies concern and responsibility. The text of the confession is recorded in the plural. The Jew declares, "we have sinned..." My sin is his sin and his sin is my sin. We apologize for neglecting the needs of others. May a Jew pat himself on the back for adhering to Torah requirements and for the act of Teshuvah? No, unless he joins with others in a collective experience.

A traditional comment suggests that a common theme links Purim and Yom HaKippurim. The analogy is suggested by the similar sounds of the two names: Purim and Ki-Purim. The common theme is a fundamental doctrine, "Kol Yisroel Areivim Zeh LaZeh - each Jew is responsible one for the other". The Midrash (Shir HaShirim 8:7) associates this doctrine with the dilemma posed by the Purim event. If the Jews of Shushan were guilty for participating in the festivities sponsored by Ahasuerus, why were the Jews residing in other provinces threatened with annihilation? To resolve this question, the Midrash declares, "Kol Yisroel. . .". Each Jew is responsible for one another.

No one may point an accusing finger at another person until he can honestly declare to HaShem that he did all that was in his power to contribute to Tikkun HaOlam and for the betterment of a fellow Jew. This is also the message of Yom HaKi-Purim. The plural form of the confession reflects the doctrine of "Kol Yisroel. . ." We plead for atonement for our personal sins and for the sins of the Klal. Why? Because we share the covenant. Our share to the covenant is only validated when we share the communal destiny.