Teshuvah - Chapter 7

As stated in the previous two chapters, every person has the potential to repent at all times.

No matter how severe his sins are, “there is nothing which can stand in the way of Teshuvah (Chapter 3:14).”

Chapter 2, Halachah 2, relates that in addition to feeling remorse, a sinner must make a verbal confession.

The phrase is borrowed from Isaiah 33:15. As Chapter 2, Halachah 3, emphasizes, a verbal confession must be accompanied by a firm resolution to change one’s behavior.

Chapter 3, Halachah 14, explains that even a person who denied God’s existence throughout his entire life merits a place in the world to come if he repents on his deathbed. As explained in the following halachah, these concepts are relevant, not only for a person on his deathbed, but also for every individual, within the context of our day to day behavior.

This is not meant to imply an otherworldly approach to life. Rather, it gives one a true perspective with which to appreciate and take advantage of life in this world.

Pirkei Avot 2:10 quotes Rabbi Eliezar as saying, “Repent one day before your death.” Shabbat 153a relates that his students asked him: “Is it possible for a person to know the day on which he will die?” Rabbi Eliezer replied: “Therefore, he should repent today and, thus, all his days will be spent in repentance.”

If he dies without repentance, he may be forced to receive severe retribution for his sins.

Similarly, Devarim Rabbah 9:3 explains that a person does not have the authority to tell the angel of death: “Wait for me until I organize my accounts and leave a testament to my family.”

Commenting on that verse, Rav Moshe Alshich explains that the body is often described as “the garment of the soul.” The body should be white, i.e., immaculate, without the slightest taint of sin.
Shabbat (153a) explains this verse with a parable. A king announced that he would be holding a feast for his subjects. The wise among them dropped all other affairs and prepared themselves to participate in the feast. The foolish took little heed to the pronouncement and went about their daily affairs as usual. Suddenly, the king announced that all his subjects should present themselves at the feast immediately. Those who had prepared themselves were able to come dressed in their finest garments. Those who had tended to their own affairs were forced to present themselves in their workclothes. The king was upset with the subjects who had not prepared themselves and did not allow them to partake of the food prepared. However, he appreciated the attention shown by the wise and rewarded them dutifully.

Transgressions for which the need for repentance is obvious.

Because Teshuvah is a spiritual process involving the renewal of one’s bond with God, it must affect every dimension of our personality.

Chapter 2, Halachah 2, defines Teshuvah as the abandonment of sin and thoughts of sin.

Hilchot De’ot 2:3 relates that: Anger is a very bad quality and a person should separate himself from it to the other extreme…. The Sages of the earlier generations declared: “Anyone who becomes angry is considered as if he worshiped idols.” See also Chapter 4, Halachah 5.

Hilchot De’ot 6:5 states: “Anyone who holds hatred for another Jew in his heart violates one of the Torah’s prohibitions.

Hilchot De’ot 2:7 counsels: A person should not be characterized by laughter or frivolity…. Our Sages said: “Laughter and light headedness accustom a person to lewdness.” [Rather,] they commanded that a person should neither be uncontrolled in frivolity, nor sad, as if in mourning. Rather, he should greet all people with a cheerful countenance.

Hilchot De’ot (ibid.) continues: A person should not possess a greedy spirit, lusting after money…. He should not be envious, or desiring all things, or pursuing honor. Our Sages declare: “Envy, desire, and [a craving for] honor drive a man from this world.”

Hilchot De’ot 5:1 relates: A Torah scholar should not be a glutton, but rather should only eat food which is necessary for the health of his body. [Even then,] he should not overindulge. He should not be like those who constantly seek to fill their stomachs.

Vayikra Rabbah 3:7 relates that a burnt offering would atone for one’s sinful thoughts. Thus, we see that even a person who merely thinks about sin without actually violating a transgression must repent and seek atonement. Furthermore, not only do evil thoughts lead to sin, at times, they are themselves considered as a sin. As mentioned in the commentary to Chapter 4, Halachah 4, Sefer HaMitzvot (negative commandment 47) considers [Numbers 15:39], “Do not follow after your heart and your eyes,” as one of the Torah’s 613 prohibitions. See also Hilchot Issurei Bi’ah 21:2.

Yoma 29a states: “Thoughts of sin are more severe than sin itself.” Note the commentary of the Maharsha. In the Guide for the Perplexed, Vol. III, Chapter 8, the Rambam explains that sinful thoughts are more severe because they blemish man’s most elevated potential.

Thought is much more closely bound up with our characters than deed. To control our actions may not seem easy, but it is far less difficult than controlling our thoughts. A further point concerning the difficulty of repenting for these transgressions can be derived from Chapter 4, Halachah 4. Often, a person will not realize that by entertaining such thoughts, he has sinned and will not appreciate the need for Teshuvah.

The verse’s first clause refers to Teshuvah for wicked deeds, and the second, for undesirable thoughts.

A Baal Teshuvah should always maintain a humble self-image as explained in Halachah 8. Nevertheless, there is no need for him to be depressed and despondent because of his previous behavior. On the contrary, in doing so, one denies God’s willingness to accept our Teshuvah. Rather, a Baal Teshuvah should believe in God’s promise to grant atonement and, therefore, spend his future days serving Him with joy.

This concept is reflected in Torah law. Kiddushin 49a relates that even when a totally wicked person consecrates a woman on the condition that he is completely righteous, the consecration is binding if he repents at that time.

Behavioral patterns are self-reinforcing as Avot 4:2 states: “One mitzvah brings another. One transgression leads to another.” Once a person has succumbed to his temptations and tasted sin, he must make a greater effort to separate himself from it in the future.

Berachot 34b.

Most texts of the Talmud read “do not stand.” The Rambam amends the text, further emphasizing the high level of service that a Baal Teshuvah reaches.

This principle, stated by Rabbi Abahu, is not accepted by all the Sages of the Talmud. Rabbi Yochanan maintains that the level of the righteous surpasses that of Baalei Teshuvah.

In Shemoneh Perakim, Chapter 6, the Rambam elaborates on the advantage of conquering one’s natural drives. He explains that, in certain aspects, a person who desires to sin, but overcomes that desire, expresses a deeper and more involving commitment to God than one who has no desire to sin at all.
Tanya, Chapter 7, explains that the Baal Teshuvah is on a higher level because his thirst for Godliness is greater. The fact that his sins separated him from God motivates him to yearn to establish a connection with deeper strength and fervor.
Other commentaries associate the advantage that Baalei Teshuvah possess over the completely righteous with Yoma 86b’s statement that Teshuvah motivated by love transforms even willful transgressions into merits. Furthermore, the merits possessed by a Baal Teshuvah are of a more elevated nature than those possessed by a completely righteous man. The sages of the Kaballah (see Zohar, Vol. III 47b commenting on Ecclesiastes 2:13) explain that the transformation of darkness into light produces a higher quality of light.

As described in Chapter 4, Halachah 2.

The Kessef Mishneh cites the source for this halachah as Yoma 86b: Teshuvah is great because it brings close the redemption as implied by [Isaiah 59:20]: “A redeemer shall come to Zion and to those in Jacob who repent of transgression.” Why will “a redeemer come to Zion?” Because of “those in Jacob who repent of their transgressions.” The Sefer HaKovetz cites Sanhedrin 87b which relates: “All the appointed times [for the Messianic redemption] have passed and the matter is only dependent on Teshuvah.”

Since the Jew’s essential nature is Godly. Ultimately, that Godliness will surface in a movement of Teshuvah.

Sanhedrin (loc. cit.) continues: Rabbi Eliezer declares: “If Israel repents, she will be redeemed. If they do not [repent], they will not be redeemed.” Rabbi Yehoshua answered him: “If they do not repent, they will not be redeemed?! Rather, [in such an instance,] God will raise up a king whose decrees are as harsh as Haman’s and then, Israel will repent.”

Shir HaShirim Rabbah 5:2 states: “If Israel will repent for even one day, she will immediately be redeemed.” Since Teshuvah represents a transcendent experience, a movement beyond the limits of time and space, the effects it produces are also not bound by those limits and come immediately.

“The blessing and the curse.” These experiences will cause Israel to “take the matter to heart.”

Israel will repent, and then.

Bringing about the redemption.

Teshuvah, in its most elevated sense, is not merely repentance for sin, but rather, “return” to God, establishing a deeper and more encompassing connection with Him. Therefore, it is an appropriate preparation for the advent of the Messianic era.

The Divine Presence.

Though Teshuvah is generally translated as repentance, its literal translation is “return.” Through Teshuvah, a person returns to God and reestablishes a bond with Him.

Yoma 86a comments on this verse: “Teshuvah is great for it reaches God’s throne.” The Maggid of Meseritch notes that the name of God, E-lohim, translated as “Lord,” refers to God as the source of power and strength. On that basis, the above verse can be interpreted: “Return in Teshuvah until God becomes your E-lohim, i.e., until you become aware that God is your power and your strength.”

Establishing a more powerful bond with God than existed before the sin.

Isaiah 57:19 proclaims: “Peace, Peace, for those far and near.” Sanhedrin 99a explains that this refers to a person who was far removed from God and has come close.

The Sifri (Deuteronomy, note 148) uses similar expressions to describe a person who worships idols and (ibid., note 295) one who falsifies measurements. From this, we can assume that all sinners can be described in such terms.

Yalkut Shimoni (Psalms, note 671) notes that the children of Korach repented for joining their father’s rebellion against Moses. What was their reward? They became “dear” to God, as evident from Psalm 45 which was authored by the sons of Korach as a “song of endearment.”

Hoshea 1:9 relates how God had told the Jews: “You are not My people and I am not your God.”

Yechaniyahu, also called Yehoyachin, was the second to last king over Jerusalem in the first Temple period. He reigned only three months before being deposed by Nebuchadnezzar and carried off to Babylon (see II Kings 24:8-15).

Yechaniyahu “did what was evil in the eyesof God (ibid.:9).”

The significance of a signet ring is that a king seals all his proclamations with it. Therefore, he wears it at all times.

While he was king, these prophecies were certainly fulfilled for his three-month reign contained no success. Afterwards, he was confined to a dungeon in Babylon.

Vayikra Rabbah 19:6 relates that while in prison, Yechaniyahu’s wife was brought to him so that they could perpetuate the Davidic dynasty. However, before they could engage in relations, she menstruated. Rather than continue, Yechaniyahu waited until the necessary time had passed and she had immersed herself in the mikvah.
When God saw this, He exclaimed, “In Jerusalem, you did not keep these laws, and here, you observe them.” Immediately, God forgave him for all his previous sins.

Who led the return to Eretz Yisrael after the Babylonian exile (See Ezra, Chapter 3).

Actually, his great-grandson. Yechaniyahu gave birth to Shaltiel, who gave birth to Pedaya, who gave birth to Zerubavel (Radak, I Chronicles 3:17-19).

The same expression “signet ring” used to damn Yechaniyahu is employed to bless his descendant.

The Rambam is precise in his delineation of individual halachot. Thus, although this halachah resembles the previous one, a differentiation between them must be made. Accordingly, it may be suggested that this halachah refers to an “exalted level” of Teshuvah, a greater degree of closeness to God than described previously.

No entity in this world is truly separate from God, for His oneness pervades all creation. However, a person’s sins create an apparent separation between God and the individual, causing Divine influence to be less revealed within his life.

Because, as the verse continues, “your hands are full of blood.”

The verse continues: “Bring Me no more vain offerings… I cannot bear iniquity with solemn meeting.”

Because, as the prophecy continues, though, “My Name is great among the nations… you profane it.” Though God will not accept a sinner’s mitzvot, a person should not refrain from doing mitzvot until he fully repents. In the Ma’amer Kiddush HaShem, written by the Rambam to Jews who were forced to accept other faiths, at least for appearances’ sake: Each person should try to fulfill whatever mitzvot he can…. A person must know one of the fundamental principles of faith: Just as Jeroboam, the son of Navat, willbe punished for making the calves [which he instituted as idols for the Jews], he will be punished for negating the practice of Eruv Tavshilim…. For every sin which a person commits, he will suffer retribution and for every mitzvah he performs, he will receive reward.

Moses made these statements to the Jews as he began to review the Torah with them before their entry into Eretz Yisrael. He explained that though, throughout the journey, the Jews had committed many sins, now, they were “clinging” to God.

Since a Baal Teshuvah clings to God, without any separation, there is no need for the passage of time and his prayers are answered immediately.

This prophecy describes the Messianic age, when as the following verse explains “the wolf and the lamb shall feed together.” As explained above, the advent of that era will be preceded by Teshuvah.

Halachah 2 explains the connection of the verse which follows with Teshuvah.

The previous verses describe how God will send “My messenger,” who will be “like the refiner’s fire and the washer’s soap,” motivating the people to repentance.

In general, Hilchot De’ot 2:3 praises the practice of humility, stating: There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other. Among these [qualities] is pride. There is no better path for a person to follow than to be humble at all times…. Accordingly, our Sages (Avot 4:4) commanded: Be very, very humble….” However, in particular, the memory of his previous sins should inspire a Baal Teshuvah to an even greater degree of humility than other men. It must be emphasized that the Rambam is referring to humility, not sadness or depression. On the contrary, a Baal Teshuvah must be confident of God’s willingness to accept his Teshuvah and aware of the great spiritual levels that Teshuvah can bring him as explained in the previous halachot. Hence, his prevailing attitude will be one of happiness and joy.

See Hilchot De’ot 2:3 (based on Shabbat 88b): This is the way of the righteous. They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer. They do this with love and are joyous in their sufferings. Of them [Judges 5:31] states, “And those who love Him are like the sun when it comes out in its strength.”

Berachot 12b states: “Whoever commits a sin and is embarrassed for it will have all his sins forgiven.” Though a Baal Teshuvah himself may not take offense at the mention of his previous behavior, another person should not take advantage of his forbearance.

It is forbidden to shame our fellow-men. Chapter 3, Halachah 14, Hilchot De’ot 6:8, and Hilchot Mechirah 14:12-13 relate that a person who shames a colleague in public will not merit a portion in the world to come.

Sefer HaMitzvot (negative commandment 251) and Sefer HaChinuch (mitzvah 338) consider this as one of the Torah’s 365 prohibitions. There is a slight difficulty in this matter. Hilchot De’ot (loc. cit.) derives the prohibition against shaming a colleague from another verse, Leviticus 19:17: “Do not bear a sin because of him.” Sefer HaMitzvot (negative commandment 303) also includes this as one of the Torah’s 365 prohibitions. Hence, it is necessary to differentiate between the types of shame forbidden by each prohibition.