Chapter 3

Contrary to what many believe, teshuvah is not only for those who actually transgress.1 It goes without saying that when an individual fails to perform a positive command such as putting on tefillin or observing Shabbos, he must do teshuvah and begin putting on tefillin and properly observing Shabbos. A sinner who desecrated the Shabbos, ate non-kosher food or lived an impure family life must of course also do teshuvah , and begin leading a pure family life, eating kosher, etc.

Surely teshuvah means making good that which was not done and undoing that which was wrongfully done, rectifying those positive commandments which one failed to do and those negative commands which he transgressed. But this is not all. While teshuvah means returning to the way one is expected to live according to the Torah,2 the quintessence of teshuvah is to become better.

Two terms that denote praiseworthiness are “good” and “better.”3 Teshuvah means not only being “good” but becoming “better,” for when compared to “better,” “good” is not best.

Whatever the underlying reason for one’s teshuvah, it inevitably involves a call from On High.

There are four causes for an awakening to teshuvah:

a) The arousal of a person’s soul in heaven when it hears the heavenly proclamation: “Return [to Me, My] unruly children.”4 At that time the portion of the soul that is in heaven affects that part of itself which is clothed in the body,5 that it too be roused to teshuvah. We indeed observe that a person is sometimes suddenly overwhelmed with feelings of teshuvah and truly betters himself in all Torah matters.

b) Teshuvah can also come about through contemplation. An individual may thus realize that his lifestyle is very weak in Torah, mitzvos and good emotional traits; he sees that he has become coarse. Reflecting deeply on the purpose of his life, he is compelled to acknowledge that most of his years have been dedicated to physical pursuits and the satisfying of bodily needs. Contemplating all the above arouses a feeling of teshuvah, to the point that a person changes his lifestyle and scrupulously begins observing Torah and mitzvos, setting aside assigned times for the study of Torah.

c) Teshuvah may also come about through Heavenly benevolence, wherein a person is showered with good fortune and success in all matters relating to children, health and sustenance. The kindness visited upon the individual awakens an arousal to teshuvah.

d) Distress and pain when inflicted may Heaven protect us is another path leading to teshuvah.

These four matters arouse a person to do teshuvah, not only for past transgressions but also to become “better” rather than merely “good.” Teshuvah prepares us to speedily greet the righteous Moshiach.

In summary: Although teshuvah involves the rectification of positive commandments which one failed to do and negative commandments which one transgressed, the essence of teshuvah is to become “better.” Compared to “better,” “good” is not good enough. Four matters rouse a person to teshuvah: a) The person’s soul in heaven arouses him or her to teshuvah by means of the Heavenly proclamations; b) contemplating the purpose of life; c) Heavenly benevolence; d) Heavenly punishment. Constant improvement is the best preparation for Moshiach’s coming.