I write these words on Erev Yom Kippur when thoughts of repentance, reconciliation and forgiveness are uppermost in our minds. The mundane money issues we deal with on a daily basis seem almost trivial as we spend the day in prayer and reflection.

But it is the mundane that Judaism seeks to sanctify. The term for commercial dealings, maasah umatan, literally means to lift up and give. It is through our integrity in our business dealings that we are uplifted. When we conduct ourselves with honesty, we are not only lifting ourselves up, we are giving to others. We should conduct ourselves in a way that can create a win-win situation, one that can be uplifting and inclusive. Our sages note that almost all of us sin in some way or form in our monetary dealings and “confession” of such sins plays a major role in our recital of the Al Chet.

The process of tshuvah consists of regret, acknowledgment of our wrongdoing and resolve to do better in the future. Interestingly, the acknowledgement of our sins, the Vidui, is derived by our sages from the Torah portion dealing with a case of theft where the Torah tells us that in addition to returning the stolen goods, we must admit our wrongdoing and confess our sin.

Even more telling is that the Torah is dealing with theft from a convert. The basis of tshuvah is directly linked to the way we treat converts in our midst. This should come as no surprise. In the Torah, the term ger is used to identify both a stranger and a convert. And no mitzvah is emphasized more in the Torah than being kind to the ger, mentioned at least 36 different times in the Torah.

After the serious yet joyous High Holiday period, a short few days later we celebrate Sukkot – when you are actually reading this column. The reinvigorated relationship with God and our fellow man that marks this period is brought to full expression during Sukkot. It is the time to celebrate with “our sons, our daughters, our servants, the levite, the ger, the orphan and the widow who are in our midst.” There is no joy unless the convert and stranger (and many others) are central to our celebrations.

Here, too, at Sukkot monetary concerns are front and centre. Judaism has long taught that the ends do not justify the means. Behind this principle stands not only justice, but also a core principle of Jewish faith. Man can control only the amount of effort exerted. Results are up to God alone. All God demands from us is that we try our best. This was the reason our sages equated farming with faith. A farmer may give everything he has to ensure a maximum yield. But if nature, or shall we say God, does not co-operate, all of one’s efforts are pretty much worthless.

The moral futility of misplaced effort in using improper means is expressed in the principle of mitzvah habah b’aveirah, a mitzvah made possible through sin. The improper means strips any ensuing “mitzvah” of any value. The classic talmudic case used to illustrate this concept is of that of a stolen lulav, which must not be used to fulfil the mitzvah.

Sukkot is Zman Simchateinu, the time of joy when Jews from all walks of life come together in celebration. Our rabbis understood the four species of the lulav as representing four different types of Jews – from the most pious and learned to the totally unlettered and unobservant. Yet, only when all are joined together can there be true celebration. To steal a lulav is to destroy the unity of the Jewish People. And for what? To save a few dollars. Why not use your friend’s lulav or that of the community?

As we settle into the New Year, may we use our material blessings as a means to greater sanctity.

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