Teshuva Of Song

What is the connection between Shabbos and Teshuva that we emphasize it being Shabbos Teshuva?  What is the meaning of Teshuva?  It’s often mistranslated as repentance; however, the root of the word is shuv which means return.  Teshuva seemingly would mean to start anew, not to return to our old ways?  The Rambam tells us in the laws of Tefilla (13:5) that there is no problem of ending the alios on a bad note in Hazenu for its words of rebuke to arouse the nation to repent.  Why are these words different from the earlier tochachos which are given for us to repent; yet one can’t end on a bad note?

The neshama before it came into the world was united with Hashem.  After it comes into this world it forgets were it came from and has to return to unite itself with Hashem.  This is the meaning of Teshuva; to return one’s self to its state pre-coming into a body form.  This understanding makes the whole teshuva process easier for one doesn’t have to turn over a new leaf and become a new person but rather is just returning to himself.

The Or Hachaim in Berashis (2:2) explains the verse “vayechulu hashamayim” to mean that the world only became solidified on Shabbos.  Before Shabbos the world was lacking a life force to keep it intact. On Shabbos, the soul of the world was created.  That’s the meaning of the verse “vayinafesh.”   This is akin to Rosh Hashana where the world hangs in balance until we accept Hashem as the king.  This means both on Shabbos and Rosh Hashana are times where the world recognizes its creator and reunites with Him, which is the essence of Teshuva.  That is why there is a specific connection between Shabbos and Teshuva (especially during the ten days of repentance.)

The intent of the Rambam, explains Rav Nosson Gessetner, is that other tochachos are to scare a person into doing Teshuva and therefore one can’t end on a bad note.  However, the mussar of Hazenu is to bring a person to do Teshuva from love where the averos are turned into mitzvos.  Therefore, one can end on a bad note because it’s really a good note.  As the Mezzeritcher Magid explains the pnemious of every avero is Teshuva.  Therefore, the Torah calls Hazenu a shira in last week’s parsha (30:19) despite the mussar in it (Lubavitcher Rebbe.)  Shabbos brings out the Teshuva from love that follows the fear of Rosh Hashana (which is magnified following right after R.H.) 

The question is asked why was David Hamelech punished for calling the Torah zemiros if the Torah itself is calles a shira in last week’s parsha?  My father explained based upon the chiluk of Rav Yosef Engel between zimra which is related to the word zomar to prune the evil, vs. shira which is a positive expression.  On Rosh Hashana we say before blowing the shofar verses that start with the language of zemer because the shofar removes the evil from within us (Kedushas Lavi.)  However, the Torah is more than that, it is a positive step to enlighten a person.  That’s why Torah is a is a shira not merely a zemer.  The Teshiva of Rosh Hashana is to prune out the bad traits within us as the Gerrer Rebbeim said shofar is the rosh tavos of “shoresh poreh rosh velaanah,” it removes even the evil roots from within us.  However, from there we go to the Teshuva of shira which gives us positive mitvos and brings to a state of a positive existence in Hashem’s ways.