The Inspiration For Teshuva

 וְהָיָה֩ כִֽי⁠־יָבֹ֨אוּ עָלֶ֜יךָ כׇּל⁠־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַהֲשֵׁבֹתָ֙ אֶל⁠־לְבָבֶ֔ךָ בְּכׇ֨ל⁠־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ י״י֥ אלקיך שמה.  The Kozhnitzer Maggid reads the possuk as וַהֲשֵׁבֹתָ֙ אֶל⁠־לְבָבֶ֔ךָ בְּכׇ֨ל⁠־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛, why do you want to do teshuva even as you are dispersed amongst the gentiles? י״י֥ אלקיך שמה, since Hashem inserts Himself in the deep depths of impurity surrounding a person and gives one the spark to do teshuva.  That is what Dovid says (86:13) והצלת נפשי משאול תחתיה, You came to pull me out of the depths of darkness.  The next possuk continues ושבת עד ה אלקיך, when you take that inspiration and due true teshuva, then the pessukim continue Hashem will gather you from the ends of the earth, meaning Hashem will elevate and gather together all the holy sparks that you left behind.  

The Pirkay D'Rebbe Eliezer (Ch. 43) says שלח הב"ה ביד עבדיו הנביאים אל ישראל ואמר, שובה ישראל עד ה' אלהיך, עד ההוא ששמעכם בהר סיני אומ' אנכי ה' אלהיך, meaning the ability to do teshuva stems from that connection to Sinai.  That voice of Hashem experienced at Sinai is heard by the Jewish soul down through the generations.  The Be'ar Moshe cites the Baal Shem Tov that the the בת קול  that says אוי לבריות מעלבונה של תורה is the thoughts of teshuva that pop into a person's mind.  This is the spirit of inspiration that allows one to do teshuva.  He says that is the intent of the next words, וְשָׁמַעְתָּ֣ בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר⁠־אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם, if one hears the internal voice of the commandments at Sinai today, if one hears the בת קול, then one will be able to do teshuva. 

Return to Yourself; Return to Hashem

Harav Hagaon Shmuel Wolman Shlita

White seems to be a very strong theme of the Yamim Nora’im. The minhag of Klal Yisrael is to wear white during the Yamim Nora’im. Almost everyone wears a kittel on Yom Kippur; some wear one on Rosh Hashanah as well. In shul, we deck the sifrei Torah, the bimah, and the aron kodesh in white.  We know that minhag Yisrael Torah, and every minhag has deep significance. The poskim explain that we wear a kittel because we resemble the malachim, and to remind us of the day of death, but perhaps we can add another dimension to the significance of wearing white.  The Rema emphasizes that we should wear a בגד פשתן לבן ונקי.  Not only should it be white, but it should be clean.

We find the color white associated with kapparas avonos, as the passuk states: אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ. The Radak explains that “snow white” is a metaphor for the whitening of the neshamah. Similarly, on Yom Kippur, the lashon shel zehoris tied onto the entrance to the Beis HaMikdash turned white, symbolizing that Klal Yisrael had merited kapparah.  Why is the color white so closely linked with kapparas avonos?

To understand this, I think we need to go back to the basics, and appreciate what teshuvah is, and what the avodah of Aseres Yemei Teshuvah — which climaxes with Yom Kippur and Neilah — is all about.

Teshuvah, as we know, involves various elements and steps, as delineated by the Rambam and Rabbeinu Yonah. Rectifying all our chata’im and achieving kapparah is a long, arduous process, and that’s the avodah of teshuvah in the sense of the actual details of the mitzvah. But what is the essence of teshuvah?

Furthermore, what does the word teshuvah mean?We understand what the word תטהרו means: It’s a purification process, one that the Rishonim compare to the purification conferred by a mikvah. But what is the meaning of the word teshuvah, which implies “returning”? What are we returning to? Where are we returning from? The Mabit, at the beginning of Shaar Hateshuvah, asks this question.

Some understand that we’re returning to the derech hayashar, since when we do an aveirah, we veer off that path. Perhaps that is true, but the passuk, cited by the Mabit, says something else: וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ, which means we are returning to Hakadosh Baruch Hu.

How were we away from the Eibishter? The meforshim explain that when a person does aveiros, he distances himself and erects barriers between him and the Eibishter. Teshuvah involves breaking down those barriers and returning to Hakadosh Baruch Hu, going back to kirvas Elokim and to the level of dveikus that is possible only in the absence of aveiros.

In a couple of places, however, R' Yerucham writes clearly that the concept of teshuvah is lashuv el atzmo — to return to one’s inner self. What does that mean, and how does teshuvah accomplish that? Moreover, how does that idea fit with the Mabit’s explanation that teshuvah means returning to the Eibishter? Am I returning to Hashem, or to myself?

In describing the state of a baby in its mother’s womb, the Gemara in Niddah says: ונר דלוק לו על ראשו וצופה ומביט מסוף העולם ועד סופו. What is that “lit candle” above the head of the fetus, which gives it that supernatural power of gazing from one end of the world to the other? The Maharal explains that this candle is the נֵר ה' נִשְׁמַת אָדָם. Every one of us has a ner — the נשמה שנתת בי טהורה היא. That neshamah is incredibly holy and illuminating, because it is taken from beneath the Kisei Hakavod. There’s a piece of the Eibishter, kivyachol, that exists in every single Yid — וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים — and that is represented by the lit candle above the head of an unborn child. That ner is unbridled and limitless, enabling the baby to gaze from one end of the world to the other, because it hasn’t yet experienced the struggles and limitations of being part of this physical world. As long as the baby is inside its mother, it is a neshamah that is untarnished by the guf, which tries to drag it to places it never wanted to go. That ner dolek is our innermost self, and that chelek Eloka mimaal exists in every human being.

This, apparently, is what R’ Yerucham is referring to when he says that teshuvah means returning to ourselves. We are not attaining a new level that we never had and never experienced, but going back to our inner self. We were born with a neshamah tehorah, and we wake up every single morning with that neshamah tehorah. But then our life starts, and our day starts, and we begin dealing with all the distractions and difficulties and temptations and influences of this world. And that ner dolek, with all of its clarity, gets dimmed by this world.

When the baby is inside its mother, it learns the entire Torah, because that limitless neshamah is able to absorb kol haTorah kulah without any distractions or restrictions. When we come into this world, says the Maharal, we automatically forget all of our Torah, because this world is in direct opposition to everything about Torah and dveikus to Hashem. Our job is to get that Torah back — to constantly look to return to that inner self, to our neshamah. Teshuvah, then, is a return to both oneself and Hashem.

When we’re trying to return to the Eibishter, we’re going back to the chelek Eloka mimaal that exists within ourselves, and thereby rebuilding our relationship with the Eibishter and our ability to cleave to Him. The Gemara teaches (Yoma 86a): גדולה תשובה שמגעת עד כסא הכבוד, שנאמר (הושע יד ב) שובה ישראל עד ה' אלקיך. But it’s not the teshuvah that reaches the Kisei Hakavod; teshuvah is the vehicle that allows the person to get back to the Kisei Hakavod. How? By returning to himself, to his own neshamah, and thereby getting back his relationship with the Eibishter. This is the kirvas Elokim that teshuvah provides.

There is another recurring theme when we talk about teshuvah: לפני ה' תטהרו — we are coming “before” Hashem. Similarly, when the Rambam discusses teshuvah, he writes: והוא שישוב החוטא מחטאו לפני ה' ויתודה. How does teshuvah place a person before Hashem?

This physical world tries to distance the neshamah from its Source. The neshamah desperately wants to connect to the Eibishter, but when we are lured into believing that the world of aveiros is more enticing, and offers a better or easier way to live, we create mechitzos between us and the Eibishter, and deprive the neshamah of the connection it craves. Instead of accessing our true, intrinsic self, we are giving in to everything around us.

Teshuvah reverses that. It brings us back lifnei Hashem, back to that state where we feel the שויתי ה' לנגדי תמיד, which is harder to feel when we’re under the influence of aveiros.

When Rabbeinu Yonah discusses the avodah of Aseres Yemei Teshuvah, he talks about both teshuvah and tefillah. We know that tefillah is very important, but why is it an inextricable part of the avodah of Aseres Yemei Teshuvah, to the extent that teshuvah and tefillah seem to be synonymous?

R' Yisroel Salanter famously notes that when the Gemara in Bava Kama teaches that “maveh” means “adam,” the passuk it cites relates to davening and beseeching the Eibishter. That is the very definition of an adam: a being that is connected to the Eibishter through tefillah. Tefillah is not just something we do — it’s an expression of what we’re all about. Our neshamah craves that connection, and wants to relate to the Eibishter through tefillah.

Rashi, in Sefer Bereishis, explains that the word tefillah is related to the word psil, connoting a bond with the Eibishter. Rav Chaim says that the most basic concept of tefillah is that the person is standing before the King — that idea of lifnei Hashem.

Teshuvah and tefillah go together; they’re one and the same. Teshuvah and tefillah repair that connection, bring us back into ourselves and finding the self of ואני תפילה, the pure neshamah within ourselves that will, by definition, reach the Kisei Hakavod — וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ. This is the goal of teshuvah, and this is what we’re looking to accomplish.

Of course, we have to open up a Rambam and a Rabbeinu Yonah and discover all the various difficult steps that it takes to accomplish teshuvah. But before starting those steps, let’s understand what teshuvah is all about. It’s not about getting to new places that we never imagined. Rather, it’s simply about returning to ourselves, which means going back to our neshamah, to square one. It’s a reset of sorts. It’s not easy, but it’s not something that we never experienced.

We can now better understand the concept of “whitening” aveiros, and why white is used as a metaphor for the kapparah of teshuvah. Obviously, white conjures up the symbolism of something pure and pristine. But I think that when we talk about the color white, we mean going back to the source, back to our original state in this world, a state of pure neshamah. White implies having no additives, nothing that is trying to change or add to the neshamah. The neshamah at its baseline is represented by the color white. It’s the shoresh that lies inside every one of us.

During Aseres Yemei Teshuvah, when we’re trying to pick ourselves up and live on a higher level, let’s remember what teshuvah is all about. It’s not just tikkun hamaasim — it’s what we’re looking to eventually accomplish through all the tikkun hamaasim: to get back to the Eibishter. But the way that we get back to the Eibishter is by pressing reset, going back to white, and returning to our original state when we came into this world: נשמה שנתת בי טהורה היא.

The Eibishter should give us the siyatta d’Shmaya to utilize the Aseres Yemei Teshuvah for this dual avodah of teshuvah and tefillah, to feel the ואני תפילה, to get back to ourselves, and through that, to be zocheh to true teshuvah that reaches the Kisei Hakavod.

Recognize your Creator

 The Rambam Teshuva (3:4) says אַף עַל פִּי שֶׁתְּקִיעַת שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה גְּזֵרַת הַכָּתוּב רֶמֶז יֵשׁ בּוֹ כְּלוֹמַר עוּרוּ יְשֵׁנִים מִשְּׁנַתְכֶם וְנִרְדָּמִים הָקִיצוּ מִתַּרְדֵּמַתְכֶם וְחַפְּשׂוּ בְּמַעֲשֵׂיכֶם וְחִזְרוּ בִּתְשׁוּבָה וְזִכְרוּ בּוֹרַאֲכֶם.  Why does he say do teshuva and then recognize your Creator, one would think that one first recognizes Hashem and then does teshua? 

The blog cited in the past Rashi in Avodah Zara (19a) that identifies teshuva as להכיר בוראו.  (What is Rashi coming to explain by adding this there?  The context of the Gemarah is that doing teshuva when one is young is better than doing teshuva when one is old because it is harder to do teshuva in one's youth.  Why is it harder?  Rashi understands that when one is old and closer to death, one recognizes their mortality and can accept another power.  In one's youth, when one feels immortal, it is hard to recognize one is dependent on another power.)  

We see from the Rambam and Rashi that the tachlis of teshuva, the endgame, is להכיר בוראו.  What is the peshat in this? 

The Ramban at the end of Bo (13:16) says וכוונת כל המצות שנאמין באלהינו ונודה אליו שהוא בראנו, והיא כוונת היצירה, שאין לנו טעם אחר ביצירה הראשונה, ואין אל עליון חפץ בתחתונים מלבד שידע האדם ויודה לאלהיו שבראו, וכוונת רוממות הקול בתפלות וכוונת בתי הכנסיות וזכות תפלת הרבים, זהו שיהיה לבני אדם מקום יתקבצו ויודו לאל שבראם והמציאם ויפרסמו זה ויאמרו לפניו בריותיך אנחנו,

The entire point of the mitzvot and the entire point of public gatherings in the shul is to say to Hashem, we are your creations."  The Alter from Kelm in Chachma Umussar volume 2 maamer 1 explains that the essence of prayer is to recognize the dominion of Hashem.  The point of the supplications isn't because man needs to ask G-d for his needs but to help one realize that everything they need is dependent on Hashem.  Teshuva is to return.  Return to what?  To that state of saying בריותיך אנחנו.  The process of teshuva is to bring one back to the state of recognition that we are subjects of Hashem.  This is why tefillah and tesuva are strongly linked as discussed as week ago 

The Gemarah Rosh Hashana (16b) says וְאָמַר רַבִּי יִצְחָק: כׇּל שָׁנָה שֶׁרָשָׁה בִּתְחִלָּתָהּ — מִתְעַשֶּׁרֶת בְּסוֹפָהּ, שֶׁנֶּאֱמַר: ״מֵרֵאשִׁית הַשָּׁנָה״ — ״מֵרֵשִׁית״ כְּתִיב. ״וְעַד אַחֲרִית״ — סוֹפָהּ שֶׁיֵּשׁ לָהּ אַחֲרִית.  Rashi says שרשה בתחלתה - שישראל עושין עצמן רשין בר"ה לדבר תחנונים ותפלה כענין שנאמר תחנונים ידבר רש.  We now understand it doesn't mean only to ask Hashem for one's needs, rather it means that the whole point of prayer is to recognize Hashem and if one does that then one's prayers will be answered.  

The Gemarah Berachot (32b) says א"ר חמא בר' חנינא אם ראה אדם שהתפלל ולא נענה יחזור ויתפלל שנאמר (תהלים כז, יד) קוה אל ה' חזק ויאמץ לבך וקוה אל ה.  Why should one pray again?  Because that means it's not just one thing that one is trying and if that doesn't work move onto something else but one's total reliance is upon Hashem and the only thing to do is pray.  That is the whole essence of tefillah.  (Based upon a shmuz by R' Elefant.) 

Prayer, Teshuva And Bikkurim

The Gra Ke Sesa (33:7) says אבל במ' יום האחרונים לא עשה אלא התנפל עליהם וע"כ ניתקן אלו המ' יום לתחנונים וביה"כ נתרצה השי"ת להם.  Just as during the days of Elul through Yom Kippur Moshe davened for forgiveness for Klal Yisrael , so too for all generations this time is designated as a time when prayer is more readily accepted.  What is the nature of this special time of prayer and why by dint of Moshe davening does it become a time designated for prayer?

The Tanchuma at the beginning of the parsha says that tefillah was enacted in place of one bringing bikkurim to the Mikdash.  What does prayer have to do with bikkurim?  The Midrash in the beginning of Nitzavim opens with halachot of prayer.  What does that have to do with אתם ניצבים, the bris with Hashem?

The Rambam Teshuva (2:6) says אַף עַל פִּי שֶׁהַתְּשׁוּבָה וְהַצְּעָקָה יָפָה לָעוֹלָם. בַּעֲשָׂרָה הַיָּמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים הִיא יָפָה בְּיוֹתֵר וּמִתְקַבֶּלֶת הִיא מִיָּד שֶׁנֶּאֱמַר (ישעיה נה ו) דִּרְשׁוּ ה' בְּהִמָּצְאוֹ.  The Kesef Mishne cites the source of the Rambam is from Rosh Hashana (18a) where the Gemarah says דִּרְשׁוּ ה' בְּהִמָּצְאוֹ when is המצאו?  During the 10 days of repentance.  The Gemarah is talking about tefillah but the Rambam extends this special time to the process teshuva as well.  How does he know to apply it to teshuva as well? 

What we see from the Rambam that there is a link between tefillah and teshuva.  What is the common denominator between the two?  The Rambam Tefillah (4:16) says one should view himself as standing before Hashem when praying, "וְיִרְאֶה עַצְמוֹ כְּאִלּוּ הוּא עוֹמֵד לִפְנֵי הַשְּׁכִינָה."  He writes a similar definition regarding teshuva in Teshuva (7:6) "גְּדוֹלָה תְּשׁוּבָה שֶׁמְּקָרֶבֶת אֶת הָאָדָם לַשְּׁכִינָה,"by doing teshuva one becomes closer to Hashem.  This explains why bikkurim is connected to prayer as well for when one brings bikkurim they make their declaration 'לפני ה, standing before Hashem (based upon Noam Siach of Rav Shneur Kotler.)  Why are these three mitzvot considered before Hashem? 

It is well known that one of the yesodot of the mitzvah of bikkurim is hakarat hatov for all that Hashem has given a person. To properly recognize the good Hashem has done one does not suffice with a quick thank you for the new harvest but traces it back to the beginning, ארמי אובד אבי.  It is known from Rav Hutner that the words מודה, admitting and הודאה, thanks are connected for when one thanks someone else they are admitting they need them.  When one has hakarat hatov to Hashem it is admitting that one's success all stems from Hashem.  That is what it means to be standing before Hashem.  It is when one recognizes that everything in their life is owed to Hashem. 

The pessukim in לדוד ה אורי say בְּ֝זֹ֗את אֲנִ֣י בוֹטֵֽחַ אַחַ֤ת׀ שָׁאַ֣לְתִּי מֵֽאֵת־י״י֮ אוֹתָ֢הּ אֲבַ֫קֵּ֥שׁ שִׁבְתִּ֣י בְּבֵית־י֭״י כׇּל־יְמֵ֣י חַיַּ֑י.  What does the bitachon have to do with the asking Hashem to sit בבית ה?  The Sfas Emes Acharei (5654) says that when one has full bitachon and recognizes everything is from Hashem, one no longer will ask personal requests, instead their entire request will be to be further connected to Hashem.  "אם האדם זוכה לאמונה ובטחון כראוי אז לבו בטוח כי כל הנהגה שלו מהקב"ה. והכל הוא כפי הטוב ונצרך לו ע"צ היותר טוב מכל הטובות שבעולם. כמו שביאר בס' חובת הלבבות באר היטב. ואז אחת שאלתי ופונה לבו מכל דבר."  When one recognizes that that everything is just another manifestation of a form their connection to Hashem, then the only request is to be able to further connect to Hashem.  The  Midrash Acharei Mos (21:1) connects the words of בזאת יבא אהרו אל הקודש to the words we say in לדוד ה אורי of בזאת אני בוטח.  In light of his explanation, the Sfas Emes continues that the Midrash is telling us that Aharon is limited to a specific time to come to the kodesh but when one davens in the above manner, וַאֲנִ֤י תְפִלָּֽתִי־לְךָ֨׀ י״י֡ עֵ֤ת רָצ֗וֹן, a person creates a עת רצון through their tefillot and is welcome at all times, כל ימי חיי.  

When one davens to Hashem with this meaning, they are throwing their dependence on Hashem.  Such a tefillah is עוֹמֵד לִפְנֵי הַשְּׁכִינָה.  In the same vein is the process of teshuva where one carves away the sins that have separated one from acknowledging their dependence on Hashem and one realigns themselves before Him.  

That is why the time of Elul is a time of prayer.  To facilitate proper teshuva one must reestablish the link with Hashem.  By praying, תפילה מלשון התופל כלי חרס, one is able to realign to be עוֹמֵד לִפְנֵי הַשְּׁכִינָה and that will lead to being 'שב אל ה.

Changing the Mindset

Harav Hagaon Yehuda Wagshal Shlita

This week’s parashah discusses the ben sorer u’moreh, who, Rashi says, deserves to die not because of his sins to date, but because of the sins he will invariably perform in the future: בן סורר ומורה נהרג על שם סופו הגיעה תורה לסוף דעתו, סוף שמכלה ממון אביו ומבקש לימודו ואינו מוצא ועומד בפרשת דרכים ומלסטם את הבריות. אמרה תורה ימות זכאי ואל ימות חייב.  From the behavior the ben sorer u’moreh exhibited in his youth, the Torah foresaw that he would continue along this path, until there’s no hope for him. The Torah therefore says that it is preferable that he die innocent than that he die guilty.

The Gemara (Sanhedrin 88) notes that there is a way out for the ben sorer u’moreh, through which he can be saved from the fate of death: בן סורר ומורה שרצו אביו ואמו למחול לו מוחלין לו. If his parents can find it in their heart to forgive him for what he did to them, their mechilah is effective in averting his death sentence.

The Shem MiShmuel asks, how can that be? A ben sorer u’moreh is not killed because of what he did to his parents; he is killed על שם סופו! How, then, can the mechilah of the parents help?  It must be, answers the Shem MiShmuel, that if the parents are mochel, the future that the Torah predicts for this ben sorer u’moreh will also change.  Why, he asks, does the Torah predict such a dismal future for this boy? Doesn’t everyone have the possibility of doing teshuvah, including a ben sorer u’moreh?

He answers that the ability to do teshuvah and change one’s ways is purely in the zechus of the Avos hakedoshim. When a person is connected to the chain that begins with Avraham, Yitzchak, and Yaakov, he can access the purity they transmitted to us and access the power to do teshuvah. That’s the reason the Midrash says that only Klal Yisrael have the possibility of teshuvah; a non-Jew does not, because he does not have what to go back to.

It is true, continues the Shem MiShmuel, that every person has the opportunity to do teshuvah. But a ben sorer u’moreh, who detached himself from his ancestral chain by stealing from his parents and rebelling against them, forfeits this ability to do teshuvah. If, however, his parents forgive him, they can reconnect him to the chain. That eliminates the dismal future that the Torah envisions for him, as he now regains the ability to repent.

Perhaps we can add another dimension to this explanation of the Shem MiShmuel.  Rashi’s wording is: הגיעה תורה לסוף דעתו — the Torah grasped the ultimate daas of the ben sorer u’moreh, and foresaw that he would go from bad to worse, until there is no hope for him. But what does this have to do with his daas? Shouldn’t it say that the Torah grasped what his actions would ultimately be — הגיעה תורה לסוף מעשיו?

To understand this, let us consider the passuk in Tehillim, in Shir Hamaalos, כִּי עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא. Rav Gifter wondered why Hashem’s selichah would bring us to fear Him — on the contrary, if Hakadosh Baruch Hu does not forgive us, that should scare us! Now that He does forgive, why would His forgiveness evoke fear?

Rav Gifter explained that when a person sins and realizes he low he fell, he feels stuck and hopeless, and gives up. In this state of despair, a person can’t bring himself to fear Hashem. Yirah is possible only when a person feels that there’s hope. That idea is expressed in the words כִּי עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא, which convey that since Hakadosh Baruch Hu forgives us, we have hope, and we can therefore fear Him.

This idea can be applied to the ben sorer u’moreh as well. The ben sorer u’moreh stooped to a really low level, stealing from and rebelling against his parents, who took care of him his whole life. The daas of this ben sorer u’moreh, therefore, is one of yiush: “Once I’m here, forget it.” And he gives up on everything.

The Torah foresaw not the future actions of the ben sorer u’moreh — there can be worse aveiros than the ones he will ultimately perform — but his future daas. He’s in such a low state of mind that he’ll never be able to pull himself up and come back to the right derech, and that’s why the Torah says that he should die innocent rather than dying guilty.

If so, we can better understand the Gemara’s statement that the mechilah of his parents can overturn his sentence. Upon seeing that his parents are prepared to forgive him, the ben sorer u’moreh thinks to himself, “Look what I did, and still, Tatty and Mommy are willing to be mochel me. That means they value me for what I am, despite what I did.” This dispels his yiush, his negative daas, and now he can indeed do teshuvah and change his mindset, in much the same way that Hashem’s selichah inspires a person to yirah.

That’s the lesson of the ben sorer u’moreh, and it’s an important message for parents: The mechilah and sense of value that parents show their children is what will give them the koach to pull themselves out of possible yiush and return to avodas Hashem.

This is really a lesson for every person vis-à-vis himself as well.  Sometimes a person wants to change his ways, but he feels hopeless when he sees where he is, the madreigah he is on, and he doesn’t have the daas, the motivation, to even try. And sometimes a person has to be mochel himself and value himself. That will help him change his daas, and once he does that, he can continue the process of כִּי עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא.   

The Power Of A Small Step

The Midrash (Pesikta D'Rav Cahana #25) says טוֹב וְיָשָׁר ה' עַל כֵּן יוֹרֶה חַטָּאִים בַּדָּרֶךְ (תהלים כה, ח). שאלו לחכמה חוטא מה עונשו, אמרה להם, הנפש החוטאת היא תמות. שאלו לתורה, חוטא מה עונשו, אמרה להם, יביא אשם ויתכפר לו. הדא הוא דכתיב (ויקרא, א, ד), וְנִרְצָה לוֹ לְכַפֵּר עָלָיו. שאלו להקדוש ברוך הוא, חוטא מה עונשו אמר להם, יעשה תשובה ויתכפר לו. זה שכתוב, טוֹב וְיָשָׁר ה' עַל כֵּן יוֹרֶה חַטָּאִים בַּדָּרֶך. בני מה אנא בעי מנכון, דרשוני וחיו, אמר ר' פנחס למה הוא טוב, שהוא ישר. למה הוא ישר, שהוא טוב. על כן יורה חטאים בדרך, שהוא מורה להון דרך, שיעשו תשובה.  What does the Midrash mean, the Neviem are full of admonishments to repent and how can the Torah not give the option of teshuva if we know the whole parsha of teshuva from the Torah? 

Ramban Shemos (34:3) גם הצאן והבקר אל ירעו אל מול ההר ההוא – מכנגד, כי בראשנה לא הוזהרו רק: שלא תגע בו יד אם בהמה אם איש (שמות י״ט:י״ג)... עתה החמיר בשעת מתן הלחות האלו יותר ממעמד הראשון. והטעם בכל זה, כי בראשונה היה המעמד בעבור כל ישראל, וזה למשה בלבד בזכותו ובתפלתו, וגדול יהיה הכבוד הנגלה בהרב באחרון מן הראשון.  We see the second luchot had a greater גילוי אלוקות than the first.  The source is a Midrash Ke Sesa (46:1) התחיל מצטער על שבור הלוחות, אמר לו הקב"ה אל תצטער בלוחות הראשונות שלא היו אלא עשרת הדברות לבד, ובלוחות השניים אני נותן לך שיהא בהם הלכות מדרש ואגדות, הדא דכתיב (איוב י"א) ויגד לך תעלומות חכמה כי כפלים לתושיה.  There is double the amount of wisdom in the second luchot.  But how is that possible if it came after sin of the agel?

The Midrash Tehillim 85 (see similar in Eicha Rabbah 5:21) אמרו בני קרח: עד מתי אתם אומרים: "שובו בנים שובבים" (ירמיה ג יד). ישראל אומרים לך: שוב אתה בתחילה, שנאמר: "שובה ה' עד מתי" (תהלים צ יג), ואתה אומר: לא, כי אלא "שובה ישראל" בתחילה. לא אתה תשוב לעצמך, ולא אנו נשוב לעצמנו, אלא שנינו כאחד, שנאמר: "שובנו אלהי ישענו."  What is the nature of this agreement?  Rav Dessler (Mictav volume 4) says that it means one must daven to do teshuva and then Hashem will help one to do proper teshuva.  With this he explains the previous Midrash.  According to the rules that Hashem built into the world, one has to do complete teshuva for it to be accepted.  The torah, chachma and nevua represent the hanhagah with which Hashem runs the world.  The teshuva the Torah and Neviem are talking about is complete teshuva where one totally kills themselves out of regret.  Only that kind of teshuva is acceptable.  However, Hashem does a special chesed and allows for one to take a mere small step to turn in the right direction and Hashem gives one the power of full teshuva.  

Now we can understand why the second luchots were greater than the first ones.  When one starts to do teshuva that opens a door of tremendous power of Torah and insight that one did not have access to beforehand.  That is why we blow the shofar during Elul.  It is our form of prayer that we want to d oteshuva (see Das Shlomo maamerey Elul 5730-31.) (Based on a shmuz from R' Elefant.) 

Degree In Teshuva

The Rambam says in the beginning of the second chapter of Teshuva אֵי זוֹ הִיא תְּשׁוּבָה גְּמוּרָה. זֶה שֶׁבָּא לְיָדוֹ דָּבָר שֶׁעָבַר בּוֹ וְאֶפְשָׁר בְּיָדוֹ לַעֲשׂוֹתוֹ וּפֵרַשׁ וְלֹא עָשָׂה מִפְּנֵי הַתְּשׁוּבָה. לֹא מִיִּרְאָה וְלֹא מִכִּשְׁלוֹן כֹּחַ. כֵּיצַד. הֲרֵי שֶׁבָּא עַל אִשָּׁה בַּעֲבֵרָה וּלְאַחַר זְמַן נִתְיַחֵד עִמָּהּ וְהוּא עוֹמֵד בְּאַהֲבָתוֹ בָּהּ וּבְכֹחַ גּוּפוֹ וּבַמְּדִינָה שֶׁעָבַר בָּהּ וּפָרַשׁ וְלֹא עָבַר זֶהוּ בַּעַל תְּשׁוּבָה גְּמוּרָה. הוּא שֶׁשְּׁלֹמֹה אָמַר (קהלת יב א) "וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ". וְאִם לֹא שָׁב אֶלָּא בִּימֵי זִקְנוּתוֹ וּבְעֵת שֶׁאִי אֶפְשָׁר לוֹ לַעֲשׂוֹת מַה שֶּׁהָיָה עוֹשֶׂה אַף עַל פִּי שֶׁאֵינָהּ תְּשׁוּבָה מְעֻלָּה מוֹעֶלֶת הִיא לוֹ וּבַעַל תְּשׁוּבָה הוּא. אֲפִלּוּ עָבַר כָּל יָמָיו וְעָשָׂה תְּשׁוּבָה בְּיוֹם מִיתָתוֹ וּמֵת בִּתְשׁוּבָתוֹ כָּל עֲוֹנוֹתָיו נִמְחָלִין שֶׁנֶּאֱמַר (קהלת יב ב) "עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וְהַיָּרֵחַ וְהַכּוֹכָבִים וְשָׁבוּ הֶעָבִים אַחַר הַגֶּשֶׁם" שֶׁהוּא יוֹם הַמִּיתָה. מִכְּלָל שֶׁאִם זָכַר בּוֹרְאוֹ וְשָׁב קֹדֶם שֶׁיָּמוּת נִסְלַח לוֹ.  The Rambam delineates three levels of teshuva.  There is one who recoils from sin in the same manner as one sinned beforehand, that is the complete baal teshuva.  One who is not faced with the same level of urge and desire to sin and therefore abstains from the sin is a בעל תשובה as well but such an individual can not claim to have reached the level of complete abstanation from sin as the בעל תשובה גמור.  Then the Rambma ends with a third level, one who does teshuva at the end of one's life, such a person does not merit the title of a baal teshuva but one's sins are forgiven. What is this middle ground where one is cleansed from sin but has not obtained a title of בעל תשובה?  

The Rambam opens Ch. 7 of the Laws of Teshuva הוֹאִיל וּרְשׁוּת כָּל אָדָם נְתוּנָה לוֹ כְּמוֹ שֶׁבֵּאַרְנוּ יִשְׁתַּדֵּל אָדָם לַעֲשׂוֹת תְּשׁוּבָה וּלְהִתְוַדּוֹת בְּפִיו מֵחֲטָאָיו וְלִנְעֹר כַּפָּיו מֵחֲטָאָיו כְּדֵי שֶׁיָּמוּת וְהוּא בַּעַל תְּשׁוּבָה וְיִזְכֶּה לְחַיֵּי הָעוֹלָם הַבָּא.  The Rambam already told us in the opening chapter that one must do teshuva for one's sins, what is he adding here?  And why does he say one should try, ישתדל to do teshuva, one must do teshuva for one's sins?

My father wrote here, "There are two types of teshuvah.  There is teshuvah that happens when a person can no longer tolerate the weight of sin on his/her shoulders and is therefore moved to turn to G-d (or his/her fellow man) to ask for forgiveness.  That's the first section of our parsha.  This teshuvah is an attempt to find refuge and catharsis from the pain at hand.  But then there is yet another level of teshuvah.  Once the sin has been rectified and that burden removed, instead of just moving on with life as "normal," a person can instead hold on to those feelings of humility, contriteness, and the longing to draw closer to G-d that teshuvah brought.  Rav Kook in Orot Teshuvah sees teshuvah as a lifelong process, a process that even tzadikim can engage in, because teshuvah of this type is not just a band-aid, a way to remove that burden of guilt and sin, but is an attitude that brings one ever closer to G-d." 

In light of this we can gain an understanding of the Rambam.  One who regrets their sinful ways at the end of their life indeed has remorse for their sins and can obtain forgiveness.  However, that person is in no position to live a more spiritual, enlightened life for they are about to pass away.  Hence they do not merit a B.A. in teshuva.  That is why the Rambam does not label such a person as a baal teshuva. 

That is what the Rambam may mean in Ch. 7.  Of course one must do teshuva for their sins to obtain atonement but that does not require one to be a baal teshuva.  For that one should be משתדל to reach such a level.  With this in mind we may understand why the Rambam introduces teshuva of middot raot only in this chapter (in law 3.)  Why does he not mention it in the earlier chapters?  Because this perek is dedicated to the masters degree in teshuva.  The ultimate baal teshuva, one who lives a different lifestyle due to teshuva, must fix his/her middot.  Such a level is not necessary to merely obtain forgiveness for one's ways.  

The Midrash (Vayeshev 84:19) אמר לו הקדוש ברוך הוא מעולם לא חטא אדם לפני ועשה תשובה ואתה פתחת בתשובה תחלה חייך שבן בנך עומד ופותח בתשובה תחלה ואיזה זה הושע שנאמר (הושע יד, ב): "שובה ישראל עד ה' אלקיך.  The Achronim ask but the Midrash already said earlier that Adam did teshuva as did Kayin so what does it mean Reuvan introduced teshuva? The Gemorah Shabbas (55b) says כל האומר ראובן חטא - אינו אלא טועה.  His "sin" was not an egregious sin as it sounds like from the simple read off the Torah but instead was a slight error committed for the honor of his mother.  To do teshuva for such a slight misstep is not necessary for one who merely wishes to be cleansed of sin for it is not deemed a חטא.  However, one who wishes to be a baal teshuva will do teshuva for such a misstep.  It is not fitting for one who wishes to live in closeness to Hashem.  This is the idea of the end of the midrash as well that pronounces Hoshea as the innovator of teshuva.  The Torah is replete with mentions, commands, pleas to do teshuva, what is the great invention of Hoshea?  Hoshea tells us do teshuva עד ה' אלקיך כי כשלת בעונך.  Even that which itself is not a sin but led to sin, what brought one to be ensnared in sin, one should repent for to be close to Hashem.  Even the lack in middot, the lack of a proper outlook, that leads one to the path of sin must be reverted for one to be a baal teshuva, to be close to Hashem.  That is the chiddush of Reuvan and his enekel Hoshea (based upon Yerech L'moadim siman 54 and 59, Beis Halevi Vayeshev, haarot at end of Harray Kedem volume 1.)

Two Types Of Teshuva

וְשַׁבְתָּ עַד ה' אֱלוֹקֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ ...  כִּי תִשְׁמַע בְּקוֹל ה' אֱלוֹקֶיךָ לִשְׁמֹר מִצְוֹתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל ה' אֱלוֹקֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ.  In Ch. 30 possuk 2 and 10 the Torah repeats the teshuva of Klal Yisroel.  Why is it repeated, what are the multiple stages?  Why in the first possuk does it first say וְשַׁבְתָּ and subsequently וְשָׁמַעְתָּ but in the second possuk תִשְׁמַע precedes תָשׁוּב?  And why does the first possuk say 'וְשַׁבְתָּ עַד ה but the seond time it says 'אֶל ה?  The Chasam Sofer has an approach regarding the repetition, see here.  Others say that these are two levels of teshuva.  The first possuk follows after the one has experienced the berachot and klalot (as it says in the previous possuk.)  Then one turns to Hashem from yirah. That is teshuva miyirah, teshuva from fear, where the sin is mitigated.  The second level is coming after it says ומל ה אלקיך לאהבה את יי, one does teshuva from love of Hashem where the sin is turned into a merit.  That is why the first time it says 'עד ה, the person reaches to Hashem but there is still something separating between them.  The second time it is 'אל ה, one comes totally to Hashem as in בא אל הבית, one enters inside (see Ktav V'kabbalah.)  That also may explain if the שמעת  or the תשוב comes first.  In the first possuk, one is doing teshuva from fear, one turns toward Hashem as a consequence of the events in the world around them and then one focuses on the שמעת, on the philosophy.  In the second possuk it is the 'דבר ה, the greatness of the 'דבר ה that inspires one to come to do teshuva from אהבה.  

The Tzlach (Berachot 4b) says a similar idea in the haftorah for Shabbas teshuva,    שׁ֚וּבָה יִשְׂרָאֵ֔ל עַ֖ד י״י֣ אלקיך כי כשלת בעונך קְח֤וּ עִמָּכֶם֙ דְּבָרִ֔ים וְשׁ֖וּבוּ אֶל־י״י֑ כׇּל־תִּשָּׂ֤א עָוֺן֙ וְקַח־ט֔וֹב.  Again we can ask why the repetition of teshuva and the switch from עד to אל?  He says the first time it is teshuva from fear, the sin still remains, it is still called an עון.  The second time is teshuva from love, then the sin is turned into טוב.  

The Maharsha on Yoma (86b) asks how is it that זְּדוֹנוֹת נַעֲשׂוֹת לוֹ כִּזְכִיּוֹת if one does teshuva from love הוא לכאורה דבר תמוה דנמצא חוטא נשכר?  The Tanya explains the idea is that everything has holy sparks in it.  Things that are forbidden the sparks are אסורת tied up and can not be accessed.  However, through teshuva one is able to release these sparks from their bondage and the merits are the holy sparks that were in the averah itself.  Its not that the averah turns into a mitzvah but by releasing the bondages of issur the averah turns naturally into a mitzvah.  

Adam's Korban

The possuk says אדם כי יקריב מכם.  The mefarshim ask why does it use the term אדם?  The Or Hachaim brings from the Tanchuma ובמדרש תנחומא אמרו למה אמר אדם ולא אמר איש, ירצה לומר כי יחטא האדם כאדם הראשון שהתחיל לחטוא יביא קרבן עד כאן.  He expounds that the midrash means that Adam brought a korban but that did not atone his sin but we are given the ability to bring a korban like Adam but we obtain atonement through it.  Why did Adam not obtain atonement?  The Or Hachaim explains because Adam had no evil around him leading him to sin but we living post sin, have to deal with a poisoned environment.  "ואומרו שהתחיל לחטוא, נתן הטעם למה לא נהג ה׳ כמו כן עם אדם הראשון, כי אדם התחיל לחטוא ולא קדם לו בחינת הרע להכריחו לחטוא, מה שאין כן הבאים אחריו כבר קדם להם בחינת החטא בנפשם, וזה לך אות הברית אשר ערל בשרו וצוה ה׳ למול מה שלא היה כן לאדם הראשון."  

Rav Pinkus suggests another interpretation.  The Yerushalmi (7a) says שאלו לחכמה חוטא מהו עונשו אמרו להם חטאים תרדף רעה שאלו לנבואה חוטא מהו עונשו אמרה להן הנפש החוטאת היא תמות שאלו לקודשא בריך הוא חוטא מהו עונשו אמר להן יעשו תשובה ויתכפר לו. היינו דכתיב על כן יורה חטאים בדרך יורה לחטאים דרך לעשות תשובה.  Before the Torah was given there was no ability to bring a korban, that is a chiddush of the Torah.  What is the difference post Torah?  In truth chachma is correct.  There is no room for repair for a rebellion against G-d.  The sin can not be repaired.  The other levels of nevuah, Torah and Hashem Himself do not disagree with this but give other ways to be able be become reborn and divorced from the sin.  Nevuah gives the option of being actually reborn.  Torah gives the option of bringing a korban and sacrificing one's self before Hashem like the Ramban describes and Hashem gives a person the ability to become reborn through teshuva alone.  It is not that the bar is lowered but that there are new forms given to be able to divorce one's self from sin.

Asking For Forgiveness

The Rambam Chovel U'mazzik (5:9) אֵינוֹ דּוֹמֶה מַזִּיק חֲבֵרוֹ בְּגוּפוֹ לְמַזִּיק מָמוֹנוֹ. שֶׁהַמַּזִּיק מָמוֹן חֲבֵרוֹ כֵּיוָן שֶׁשִּׁלֵּם מַה שֶּׁהוּא חַיָּב לְשַׁלֵּם נִתְכַּפֵּר לוֹ. אֲבָל חָבַל בַּחֲבֵרוֹ אַף עַל פִּי שֶׁנָּתַן לוֹ חֲמִשָּׁה דְּבָרִים אֵין מִתְכַּפֵּר לוֹ. וַאֲפִלּוּ הִקְרִיב כָּל אֵילֵי נְבָיוֹת אֵינוֹ מִתְכַּפֵּר לוֹ וְלֹא נִמְחַל עֲוֹנוֹ עַד שֶׁיְּבַקֵּשׁ מִן הַנֶּחְבָּל וְיִמְחל לוֹ:  The Lechem Mishna asks this contradicts what the Rambam writes in Teshuvah (2:9)  that it is not enough to return the stolen goods but one must appease the wronged party as well?  The Kesef Mishne Laws of Teshuva  points to two sources for the Rambam.  One is the Mishne Bava Kammah (92a)  אע"פ שהוא נותן לו אין נמחל לו עד שיבקש ממנו שנאמר (בראשית כ, ז) ועתה השב אשת וגו'.  The second is the Gemorah Yoma (85b) דרש ר' אלעזר בן עזריה (ויקרא טז, ל) מכל חטאתיכם לפני ה' תטהרו עבירות שבין אדם למקום יוה"כ מכפר עבירות שבין אדם לחבירו אין יוה"כ מכפר עד שירצה את חבירו.  Why do we need two sources for this halacha? 

Rav Eliyahu Baruch explains we see in the Rambam there are two dinim in asking for forgiveness.  One is a din in teshuva, the limud in Yoma tells us that one's teshuva is not complete until they appease the wronged.  In Bava Kammah, as the name of the tractate indicates, it is a law in damages.  When it comes to paying for damage goods, the obligation is to reimburse the one damaged.  For that one does not need to ask for forgiveness.  However, is one causes bodily harm to another individual, no payment can fully make that up.  That is what the Mishna in B.K. sees from the story of Avimelech.  He was a gentile, not commanded in teshuva, his request for michela is a choval u'mazzik law, in order to compensate for causing damage to another person, appeasement is required.  That is why the Rambam limits this law to causing bodily pain for causing monetary damage it suffices to merely repay for the damage.  With this we can understand other differences in the Rambam in the two laws.  In Teshuva he writes, צָרִיךְ לְפַיְּסוֹ וְלִפְגֹּעַ בּוֹ עַד שֶׁיִּמְחל לוֹ. לֹא רָצָה חֲבֵרוֹ לִמְחל לוֹ מֵבִיא לוֹ שׁוּרָה שֶׁל שְׁלֹשָׁה בְּנֵי אָדָם מֵרֵעָיו וּפוֹגְעִין בּוֹ וּמְבַקְּשִׁין מִמֶּנּוּ. לֹא נִתְרַצָּה לָהֶן מֵבִיא לוֹ שְׁנִיָּה וּשְׁלִישִׁית. לֹא רָצָה מְנִיחוֹ וְהוֹלֵךְ לוֹ וְזֶה שֶׁלֹּא מָחַל הוּא הַחוֹטֵא.  Why does he add פיוס ורצוי ןמ the Laws of Teshuva but not in the Laws of Chovel U'mazzik?  Furthermore, why does he mention 3 times is the charm in the Laws of Teshuva but in Choval he indicates you must receive mechilah?  Because in Chovel, the point is to receive the pardon of the damaged for the damage caused, for that it is enough to receive a pardon.  On the other hand, if a pardon is not received, there still is a monetary obligation upon you.  For teshuva, more than a pardon is necessary, you must appease him.  On the other hand, once you did your obligation to attempt to do teshuva, 3 times, more is not required. 

The end of the Mishna in Bava Kammah says ומנין שאם לא מחל לו שהוא אכזרי שנאמר (בראשית כ, יז) ויתפלל אברהם אל האלהים וירפא אלהים את אבימלך וגו'.  The Rambam cites this halacha in three places.  In the Laws of Deot (6:6) he says וְאִם חָזַר וּבִקֵּשׁ מִמֶּנּוּ לִמְחֹל לוֹ צָרִיךְ לִמְחֹל. וְלֹא יְהֵא הַמּוֹחֵל אַכְזָרִי שֶׁנֶּאֱמַר (בראשית כ יז) "וַיִּתְפַּלֵּל אַבְרָהָם אֶל האלקים.  In Teshuva (2:10) he adds that there is an issur not to be mochel.  אָסוּר לָאָדָם לִהְיוֹת אַכְזָרִי וְלֹא יִתְפַּיֵּס אֶלָּא יְהֵא נוֹחַ לִרְצוֹת וְקָשֶׁה לִכְעֹס וּבְשָׁעָה שֶׁמְּבַקֵּשׁ מִמֶּנּוּ הַחוֹטֵא לִמְחל מוֹחֵל בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה.  In Chovel (5:10) he adds details for when one should be mochel, וְאָסוּר לַנֶּחְבָּל לִהְיוֹת אַכְזָרִי וְלֹא יִמְחל אֵין זוֹ דֶּרֶךְ זֶרַע יִשְׂרָאֵל אֶלָּא כֵּיוָן שֶׁבִּקֵּשׁ מִמֶּנּוּ הַחוֹבֵל וְנִתְחַנֵּן לוֹ פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה וְיָדַע שֶׁהוּא שָׁב מֵחֶטְאוֹ וְנִחָם עַל רָעָתוֹ יִמְחל לוֹ. וְכָל הַמְמַהֵר לִמְחל הֲרֵי הוּא מְשֻׁבָּח וְרוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ:  Why does he add that here?  The Rebbe (Likutay Sichos volume 28 Chukas sicha 2) explains that it depends who the focus is on.  In Deot, the focus is on the person doing the mechilah, his deot.  From that perspective, one should grant mechilah once it is asked for and not be cruel to hold out for a more serious expression of regret.  In Choval, the focus is on the one who caused the damage.  One should grant mechilah to that person only after he has seriously fulfilled his obligation of seriously asking for a pardon in order to ascertain the damager fulfilled their obligation of asking for a pardon. In Teshuvah, the focus is on the appeasement of the damager to the one damaged for that is his obligation in teshuvah, he must appease the damaged party and hence he says when he has been appeased, it is forbidden for the damaged party to be cruel and withhold forgiveness.

Teshuva Cleansing

What makes teshuva so great?  All mitzvot help the neshama, but not the physical body, teshuva is a way of fixing one's body.  All the dirt from years of sin is washed away by the shower of teshuva.

From Derech Chayim of Mittler Rebbe pg. כו:

Three Steps Of Teshuva

The Minchas Chinuch (364:1) asks that from the Rambam it appears that vidduy is an integral part of teshuva, without it, teshuva is incomplete, however, from numerous Gemorot, such as the Gemorah Kiddushin (49b) which says if one does kiddushin on the condition that he is a tzaddik, it might be a kiddushin, for he may have had thoughts of teshuva, it appears that one can do teshuva even without vidduy?  The Gemorah Kiddushin (40b) says if one regrets doing mitzvot they lose the merit of the mitzvot that they did.  So, they why should vidduy be required to rid one's self of averot?  The Achronim ask, the midrash Tanchuma in Nasso says that teshuva is only granted to Jews but in numerous stories in Tanach such as in Sefer Yonah and the generation of Noach it appears that teshuva is granted to gentiles as well?  

Achronim explain that there are two types of teshuva.  There is the teshuva of the gavra and the teshuva of the cheftzah.  For the gavra to fix himself, for the person's teshuva to be complete, one doesn't need vidduy, the charatah and azivat hachat suffices.  Just as one divorces themselves from the mitzvot they have fulfilled because they regret fulfilling them, so too one can rid themselves of sin.  When a person does teshuva, as the Rambam describes, the person is no longer the individual that committed the sin, one is transformed into a new person and is separated from the crimes one has committed.  Even a gentile can have this type of teshuva.  They can be transformed into a different person and are divorced from their sin.  This teshuva rids one of their connection to the sin, but the sin itself still exists.  Sins create an evil force in the world, as the Tomer Devorah explains, and the world has been contaminated by sin.  The Alter of Slodbadka points out if the Torah says that the scapegoat "carries the sins," then it must be the sin is a reality that exists in the world.  Although, through teshuva one has already been absolved from bearing responsibility for the act of the sin, the sin itself is not rectified.  For that, vidduy is required.  By doing an physical action of speaking words of acknowledging the sin, one can slay the monsters created by their sins (see Derech P'kudecha of Tzemech Tzedek.)  The vidduy and the level of teshuva only granted to Klal Yisroel is the ability to rid the world of the affects of sin. 

Rabbenu Yonah holds that there is a separate mitzvah of doing teshuva on Yom Kippur itself.  Why is there a separate mitzvah of doing teshuva on this day?  The Mishna at the end of Yoma says אמר רבי עקיבא: אשריכם ישראל, לפני מי אתם מטהרין, ומי מטהר אתכם? אביכם שבשמים,.  What is the need for the double language of לפני מי אתם מטהרין, ומי מטהר אתכם?  The possuk in Acharei Mos (16:30) says כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י י״י֖ תִּטְהָֽרוּ.  Again, why the double language of טהרה?  Furthermore, Yom Kippur is a day of atoning sin, what is the טהרה?  

What Yom Kippur adds is a third level of teshuva; tahara.  Even after slaying the monster of sin, the dead carcass has still left its horrific stench in the room.  To rid the smell, air freshener of tahara must be applied. What Rebbe Akiva was teaching was that there are two steps to tahara.  There is the לפני מי אתם מטהרין, which is the person's job to come close to Hashem, אתם מטהרין, and then there is a second level, מי מטהר אתכם, that is the tahara that comes from Hashem that is out of a person's reach (Sifsay Chayim.)  The mitzvah of teshuva on Yom Kippur is to make a person susceptible of accepting the tahara that comes down from the heavens.  To receive the tahara one must be ready; that means one must do teshuva.  That is the double language of the possuk as well.  First there is the avodah of the person, to do what s/he can do to cleanse themselves from the stench of the sin, and then Hashem completes the job that is out of the hands of a person.

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.  

Learning Teshuva

A vort from Rebbe Aharon M'belz.

The Targum on the 13 attributes of mercy (KI Sesa 34:7) translates וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה as סָלַח לִדְתָּיְבִין לְאוֹרָיְתֵיהּ וְלִדְלָא תָּיְבִין לָא מְזַכֵּי.  Similarly, the in Yeshayahu (1:16) the possuk says רַֽחֲצוּ֙ הִזַּכּ֔וּ הָסִ֛ירוּ רֹ֥עַ מַעַלְלֵיכֶ֖ם מִנֶּ֣גֶד עֵינָ֑י and the Targum translates רחצו as תּוּבוּ לְאוֹרַיְתָא.  We see from here says Rav Wolbe, that the first step in teshuva is to learn Torah. 

Dovis Hamelech says in the chapter of לדוד ה' אורי that we recite during these days, בזאת אני בוטח.  The midrash comments that word בזאת is a reference to Torah.  Again, the protection that Dovid relied upon is Torah. 

New Year

One of the famous questions on Rosh Hashana is where is the mention of sin, the teshuva, it does after all make up the first 2 days of repentance?  Rabbenu Yonah at the beginning of Yesod Hateshuva (usually printed in the back of Sharey Teshuva) says that in order to teshuva, one must first ignore the past, dedicate toward a better future and only then dwell on the past.  One cannot come into Rosh Hashana, a new year, traumatized from their errors of last year.  One must view themselves as having a clean slate, be ממליך ה, accept a brighter future and then throughout the rest of the repentance days one can fill in the charatah of the past.  This is not a false mind game, that is the truth of teshuvah.  

   

That is also answers the question of why Rosh Hashana precedes Yom Kippur.  One can't do teshuvah for the past, before starting fresh and anew.  

That is why every year we renew "our faith."  It seems hypocritical, every year new kabaalot, last year's is already long gone in the garbage?  Things age and become decrepit and stale in the world.  That is the nature.  Precisely because of this, Hashem gave us Rosh Hashana to start fresh, and renew our self.  We don't focus on what happened last year, we infuse ourselves with new energy and the kabbalah is new and will last however long it does.  (See Rav Yeruchem on Elul volume 2 #63.) [ Based upon a shmuz from Rabbi Elefant.]

Be A Baby

The constellation of Elul is betulah.  Why is that the motto of Elul?
The Gemorah say that when רבי אלעזר בן דורדיא was repenting he put his head between his knees and then processed to meditate on his life.  Why did he place himself in such an uncomfortable, strange position?
In the past, we discussed the 40 days from Elul to Yom Kippur correspond to the 40 days that it takes an embryo to form.  The ultimate teshuva is form a person to clean off his/her soul to reach the level of purity as they were in while in their mother's womb.  The same stance that רבי אלעזר בן דורדיא was in is how the Gemorah in Niddah (30b) describes the appearance of a fetus in its mother's womb, וראשו מונח לו בין ברכיו.  Rebbe Eliezer ben Dordayah was able to cleanse his soul to the level of  purity that it was at in it s mother womb. 
The Sfas Emes Elul (5647-8) says the message of the betulah is that there is a inner spark of purity that has not become defiled no matter how much on has sinned, "והנה מזל אלול בתולה. היינו שיש נקודה פנימית בנפש ישראל שאין שולט שם מגע נכרי. גן נעול. מעיין חתום. ונק' בתולה וע"ז הנקודה נאמר אני לדודי שלעולם לא נתרחקה זו הנקודה מדביקות בשורשה. ושמורה לשמו ית."  That is the 40 day journey that starts from the beginning of Elul.  We are going trough an intensive cleansing process to remove the grime and dirt covering the soul to reach the inner spark, that part of the soul that is as pure as it was before entering the dangerous world. It takes 40 days to reach the first day of the forming of the embryo, that is the spark that remains uncontaminated.  This is a unique process that the aid for it comes during this time as the Sfas Emes continues: אך לא בכל עת יכולין למצוא זו הנקודה. ועתה הזמן גורם שנתעוררו בנ"י בתשובה. ונתקרבו נפשות בנ"י אליו ית.

Selichot, Prayer And Tachnun

It is a machlokes among the poskim of the previous generation (cited in Dirshu Mishna Berura siman 602,) if a bris falls out on one of the days of selichot if the tachnun of the selichot is omitted as well or not.  [There are some technichal details if the selichot is done before nets when it is not the optimal time to do the bris, then there is more room to say one should recite the tachnun, but assuming a case where the selichot is being recited after netz, that is where the debate begins.]  The Shevet Halevi (volume 4 #54) brings proof from the halacha of erev Rosh Hashana where we don't say tachnun in shachris, yet we still say tachnun as part of selichot.  We see that the tachnun is part of the selichot, distinct from tefillah.  [However, this law  of erev Rosh Hashana is not agreed by all either, some hold in fact the tachnun should be omitted.]
I was wondering if this debate may hings upon the chakirah of Rav Yehuda Deri (Avnei Azer volume 5 siman 6) if selichot is a form of teshuva or a form of prayer.  He brings a proof from the Rambam Law of Teshuva (2:6) אַף עַל פִּי שֶׁהַתְּשׁוּבָה וְהַצְּעָקָה יָפָה לָעוֹלָם. בַּעֲשָׂרָה הַיָּמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים הִיא יָפָה בְּיוֹתֵר וּמִתְקַבֶּלֶת הִיא מִיָּד שֶׁנֶּאֱמַר (ישעיה נה ו) "דִּרְשׁוּ ה' בְּהִמָּצְאוֹ".  The Rambam starts with two things, תשובה וצעקה and ends with one, היא יפה and his proof is only for צעקה not for teshuva, so how do we know that teshuva is more readily accepted during the days of repentance?  We see that the צעקה, the selichot of the days of repentance are a way of expressing teshuva, so if the צעקה is accepted that means teshuva is accepted.  However, he leans to say that the selichot recited by Sephardim during the month of Elul are a form of prayer.  (He discusses if this way impact if women should recite selichot.) If we assume like his difference we can suggest that if there is a bris during the month of Elul that the Sephardim should skip the tachnun of the selichot.  One can't bring a proof from Erev Rosh Hashana because over that is a selichot of teshuva as opposed to the selichot of Elul which is a form of prayer.
Halacha l'maaseh someone I know that is Sephardi is getting married during Elul and was wondering about the tachnun in the sheva berachot.  Rav Yitzchak Yisraeli told him that the selichot is a different din and the tachnun shouldn't be omitted.

Get Directions

Everyone knows that Elul is a special month to attempt to do good deeds and fortify one's relationship with Hashem.  But what is the focus of the month, if it is to do teshuva, then Chazal should use the expression of the מ' ימי תשובה, not the י' ימי תשובה?  If it is a time to adapt stringincies, that is also only expressed in the poskim during the 10 days of repentance? Rav Chayim Kamil says the 10 days of repentance is the time of embarking on the journey to become closer to Hashem.  However, before embarking on a journey you have to know where you are going!  That is the time of Elul.  Elul is the time to look at the map, see where you are, where the x marking the treasure is and determine the best path to get there.  He says אלול means to observe, to look into, as the Targum in Shelach (14:6) translates התרים as אללי.  It is time for a person to look into their souls and determine the best road to coming close to Hashem.

Difference Between Man And Animal

In the Mir parsha sheet a couple of weeks ago, Rav Binyamin Cohen quoted from Rav Avrohom Schorr that the avodah of אני לדודי is to give one's אני, their own 'self' to Hashem.  By nullifying one's self before Hashem, then it will be ודודי לי.  The possuk Koheles (3:19) says ומותר האדם מן הבהמה אין.  According to this, we can translate as the advantage of a man over an animal is that a person has the ability to make themselves אין, to turn the אני into אין.

Don't Fix Yourself

From the sefer חמדת דוד of Rosh Hashana in the footnote brings from the grandson of the קוזמיר in the name of his grandfather to explain why were Klal Yisroel forgiven for the sin of the חטא העגל but not for the meraglim?

One must of course attempt to fix their errors but it is not in one's hands to fix their themselves, it is only because of the mitzvah of Hashem that it can be fixed.