Elul: Teshuva, a Divine Gift

What is Teshuva, and How Do We Do It?

There are three crucial steps to Teshuva: (1) admitting the sin (viduy), (2) regretting (charata) and (3) taking upon oneself not to do it again (Kabbala l’Atid)¹. The word ‘Teshuva’, which is  commonly translated as ‘repentance’, actually means ‘returning’. By doing Teshuva, by fixing an element of ourselves, we are returning to our Maker, and to the person who we are supposed to be. Through doing Teshuva, we tap into our true essence and return to the person we were before committing the sin.

Teshuva can be seen as the ultimate kindness of Hashem, as he gives us chances time and time again to rectify our ways and to alter our past negative actions which drew us far from Him.

Rabbi Abahu ben Zeira says that Teshuva preceded the creation of the world². According to the Rambam³, Teshuva that is conducted based on a loving relationship with Hashem, and with a desire to fix that relationship, actually turns the sins into merits. This is because the sins have become the catalyst through which a closer relationship with Hashem has occurred.

Rav Eliyahu Dessler explains that when a person is faced with a situation of danger in which they feel they do not have any influence, the only way that they can face it is to ignore it. This is how many people approach Elul, the month preceding Rosh Hashana and Yom Kippur. People feel as if they can’t change themselves, and therefore they ignore the flaws in their characters. Rav Shimon Wolbe writes that every generation has a certain part of Torah that they don’t adequately believe in. He further explains that the element in this generation is a belief in free will. People don’t believe they have the power to change, and because of that they don’t even attempt to make a change within themselves. The prerequisite to doing Teshuvah is internalising that despite the fact we are fallible human beings, it is always possible to be better; Teshuva is always possible.

Teshuva is illogical⁴. According to logic, such a concept shouldn’t exist, and we shouldn’t be able to totally alter the past. According to the letter of the law, we should instantly be punished for a sin that we have committed⁵. Therefore, Teshuva can be seen as the ultimate kindness of Hashem, as he gives us chances time and time again to rectify our ways and to alter our past negative actions which drew us far from Him.

The Power of One Small Act of Teshuva

There is an unusual and fascinating Gemara⁶ which sheds light onto the power of a small act of Teshuva. There was no prostitute in the world that Eliezer ben Dodya hadn’t slept with. The prostitute he is with burps, and says that just like her burp cannot return into her body, so too Eliezer can never return to the path of righteousness. He asks the mountains to beg for him, the sky and sea, then the sun and moon, and no one agrees to beg on his behalf. Finally, he realises that he is the only one who can change his predicament in the next world. He puts his head between his knees and cries until he dies. A heavenly voice appears and proclaims “Rabbi Eliezer ben Dodaya has a portion in the world to come”. The Gemara ends by saying that “there are some who acquire their world to come in a lot of years, and some in one [shaa’ah] moment”. From here we see the power of sincere Teshuva, that even a thoroughly wicked person can change their ways in an instant by yearning to rectify their ways. The word ‘sha’ah is normally translated as ‘moment’, however this word holds another meaning.

“Hevel brings from his choicest animals and possessions …to Hevel, Hashem [vayisha] turned”⁷.  In this instance, ‘sha’ah’ means turn. Now, we can understand the last phrase of the Gemara as “some acquire world to come in one turn” (i.e. returning to Hashem). This indicates that by taking on one extra action or changing one element of our character, we can acquire the world to come by returning to Hashem.

Teshuva is analogous to a lift, in that just as one tiny button gets us to high floors of a tall building, so too can Teshuva bring us to very high levels of spirituality .Rabbi Biderman draws a parallel between Teshuva and a small nail. Just as a small nail can hold up an entire picture, so too, every tiny improvement that we make within ourselves can have a very big impact.

Elul: A Prime Time for Teshuva

The month of Elul is an acronym for “Ani Ledodi v’dodi li”, “I am for my Beloved and my Beloved is for me”⁸. The Sefat Emet explains that the extent to which I am “for my Beloved” is the extent to which Hashem will reciprocate and be “for me”. The Baal HaTurim writes that Elul is also an acronym for, “umal Hashem Elokeicha es levavcha ve’es levav zareicha”, “Hashem will circumcise your heart and the hearts of your children”⁹. It is a month when we can obtain a new and improved heart with which to serve Hashem (Rabbi Eliemelech Biderman).

To conclude, Teshuva means ’returning’, as we return to our true selves. When done from a place of desire for a relationship with Hashem, Teshuva alters our sins into merits. Teshuva preceded creation, and is a divine gift. Even a small act of Teshuva can fundamentally change a person’s life in this world and the next, and Elul is a prime time to begin our journey of Teshuva.

¹ Rambam, Mishneh Torah, Hilchot Teshuva

² Bereishit Rabba, 1

³ Mishneh Torah, Hilchot Teshuva

⁴ Maharal

⁵ Ramchal in Mesilat Yesharim

⁶ Avodah Zara 17a

⁷ Bereishit 4:4

⁸ Shir Hashirim 6:3

⁹ Devarim 30:6