Two Different Dynamics
The ten-day period beginning with Rosh HaShanah and climaxing
on Yom Kippur is referred to as Aseres Yemei Teshuvah (“the Ten Days of
Teshuvah”).1 At this time of year, our service of G‑d is
primarily directed toward teshuvah.
The conventional translation of teshuvah as
“repentance” restricts its conception to one shared by Western society as a
whole. The literal translation of teshuvah — and the conception
expressed in our divine service — is “return”.2 A comparison of the meaning of these two terms through the
eyes of the Jewish tradition reflects a radical contrast that sheds light on
many aspects of our relationship with G‑d.
Repentance implies a reversal of one’s conduct — a
recognition of past shortcomings, and a firm resolution to change in the
future.3
The two are interrelated; the awareness of our weaknesses impels us to reorient.
The concept of teshuvah as “return” emphasizes the fundamental
spiritual potential of every person. Chassidic thought teaches that within each
of us resides a Divine soul, a spark of G‑d.4 This infinite G‑dly potential represents the core of our souls, our genuine “I”.
From this perspective, sin and evil are superficial elements
that can never affect our fundamental nature. Teshuvah means
rediscovering our true selves, establishing contact with this G‑dly inner
potential and making it the dominant influence in our lives. Seen in this
light, our motivation to do teshuvah is not an awareness of our
inadequacies, but rather a sensitivity to this infinite potential within our
souls.
Returning With Joy
These two different understandings of teshuvah evoke
divergent emotions. Repentance is generally associated with sadness, because
feelings of regret and remorse play a leading role in prompting a person to
change his conduct. Teshuvah, by contrast, is characterized by joy.
A baal teshuvah, one who actualizes his striving for
teshuvah, naturally feels sorrow and remorse over his past mistakes.
His dominant emotion, however, should be joy. For through teshuvah, he
renews his connection to G‑d and establishes a bond with his own spiritual
potential. This, of necessity, gives rise to happiness. In fact, the absence of
happiness indicates that a consummate connection has not been established and
that more effort is necessary before one’s teshuvah is complete.
Of Universal Relevance
Repentance appears to apply only to a limited range of people. Truly
righteous individuals would appear to be beyond the need for repentance, while
others might be considered too completely estranged from G‑d to be capable of
this religious experience.
Defining teshuvah as “return”, however, broadens the
scope of its application. For if teshuvah involves gaining access to
one’s true spiritual potential, it applies to all Jews without exception. The
same G‑dly spark exists within the soul of every Jew from the most alienated to
the most righteous. This Divine potential is infinite; no force or power can
prevent its emergence and expression. Every Jew, regardless of his level, can
therefore do teshuvah. No matter how low he has descended, there is
nothing that can prevent him from reversing his conduct and establishing a bond
with G‑d.
By the same token, no one, not even the most righteous, is
above teshuvah. Each of us, even the most spiritually developed, is
limited by the very fact of his humanity. Our thoughts and our feelings, as well
as our bodies and physical desires, reflect the limitations inherent in
creation. Teshuvah allows us to rise above these limitations and
establish contact with the unbounded potential of our G‑dly essence. This, in
turn, lifts the totality of our experience to a higher rung. Whatever our
previous level of divine service, teshuvah can introduce us to a new and
higher plane of spiritual awareness and capacity.
For this reason, our Sages teach5 that “perfect
tzaddikim (righteous men) cannot stand in the place of a baal teshuvah.”
For teshuvah reveals the infinite G‑dly spark within our souls and
connects us to G‑d at a level above even the most sublime levels of divine
service.6
Recalculating Our Merits
Defining teshuvah as “return” rather than “repentance”
also sheds light on the meaning of a problematic Talmudic passage. Our
Sages7 state
that through teshuvah, all our past transgressions, even those committed
intentionally, are transformed into merits.
We can appreciate that repentance erases all traces of the past, and that G‑d
forgives our sins and allows us to start anew. But how can repentance transform
the sin itself, an act performed in defiance of G‑d’s will,
into a positive deed? Sin separates a Jew from G‑d.8
How can it become part of a process of connection?
These questions are valid if we view teshuvah as
repentance, an opportunity for a new beginning. When we conceive of
teshuvah as a return to our true selves, however, these difficulties are
resolved.
A Jew is never separate from G‑d, even when he sins,9 because the fundamental spiritual bond which links
us to G‑d is so strong that even when a conscious relationship appears to have
been severed through sin, the inner connection is unaffected and continues to
propel us toward teshuvah.
Distance Arouses Desire
Because our connection with G‑d is always intact, sin, as an act of
separation, may itself provide the impetus for our fundamental G‑dly nature to
surface. The feeling of being outwardly cut off from G‑d may arouse a thirst for
a more intense bond with Him.10
Though every sinful act is a direct rebellion against G‑d’s
desires, when considered as a phase in a progression leading to teshuvah,
sin can be seen as a motivating force, directing a person to establish a
deeper and more powerful relationship with G‑d. In fact, the connection with
G‑d established through teshuvah is more profound and more intense than
that experienced beforehand.11
All-Encompassing Oneness
Every element of our world exists for the fundamental purpose of revealing G‑dliness.12 Certain elements of creation reveal G‑dliness
overtly; other elements reveal G‑d’s Omnipresence indirectly. For example, the observance of mitzvos
straightforwardly demonstrates that the material can be joined in a bond of
oneness with G‑d. The cycle of sin and teshuvah unfolds the ultimate
truth of G‑dliness, but in a different manner.
When a person first sins and then feels motivated to reject this behavior,
these two steps, taken together, serve as a powerful affirmation of G‑dliness,
demonstrating that nothing, not even sin, can stand in the way of man’s
connection to G‑d. The sinner’s act of return shows the infinite power of his G‑dly soul, and reveals how it will overcome all obstacles in its natural
drive for self-expression.
The unique bond with G‑d established through teshuvah
has repercussions far beyond an individual’s personal sphere. As the Rambam
states,13
“Israel will be redeemed only through teshuvah. The Torah has promised
that ultimately Israel will return towards the end of her exile, and immediately
she will be redeemed.” May this take place in the immediate future.
Adapted from Likkutei Sichos,Vol. II, Shabbos Shuvah;Vol. V, Parshas Lech Lecha
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