The Origin of Teshuvah

According to Talmud (Nedarim 39b), Repentance was created before the creation of the world:  Repentance was created before the world was created, as it is written: “Before the mountains were brought forth, or ever You had formed the earth and the world, even from everlasting to everlasting, You are God” (Psalms 90:2), and it is written immediately afterward: “You return man to contrition; and You say: Repent, children of man” (Psalms 90:3).

Rabbi Sacks explains that God was creating the antidot before the problem for which the antidot is there to cure.  On the Sixth Day of Creation, God formed the human being in His own Image and His Likeness (Genesis 1:26-27).  We may be dust of the earth, yet within us IS the breath of God.  God’s breath IS our freedom to make choices and act upon them, for better or worse.  The antidot God prepared preemptively to the bad choices we may do is Teshuvah, Repentance.

Rabbi Steinsaltz in his “Thirteen Petalled Rose” elaborated on the significance of this.  ‘The implication of this statement is that repentance is a universal, primordial phenomenon.  In such a context it has two meanings.  One is that it is embedded in the root structure of the world.  The other, that before man was created, he was given the possibility of changing the course of his life.  In this latter sense repentance is the highest expression of man’s capacity to choose freely – it is a manifestation of the divine in man.  

Man can extricate himself from the binding web of his life, from the chain of causality that otherwise compels him to follow a path of no return.  Repentance also comprises the notion that man has a measure of control over his existence in all dimensions, including time.  Time flows in one direction; it is impossible to undo or even to alter an action after it has occurred and become an “event,” an objective fact.  However, even though the past is “fixed,” repentance enables the possibility of changing its significance in the context of the present and future.  

This is why repentance has been presented as something created before the world itself. In a world of the inexorable flow of time, in which all objects and events are interconnected in a relationship of cause and effect, repentance is the exception: it is the potential for something else.’

Rambam adds that to the same extent that man sins consciously and of his own free will, man should turn to repentance consciously and of his own free will.

I would add that Repentance oi universal and not just given to the Jewish People; after all, it was created before Man, and as such apply to all humanity.

Rambam on Teshuvah in His Mishneh Torah

But sins between man and man (one who injures, or curses, or offends one’s neighbor) are ever not absolved unless one makes restitution and begs the forgiveness of his neighbor.  One should repeat the plea for forgiveness in public several times.  If the other remains obstinate, one may pass on, for the sin then rests upon the other who refuses forgiveness.

It is forbidden for man to be ill-natured and unforgiving, for he must be easily appeased.  When a sinner implores him for pardon, one should grant the sinner pardon wholeheartedly and soulfully and not be vengeful and grudge-bearing.

One who committed a sin against a friend, and the friend died before he asked his forgiveness, should bring ten adults at his grave and there say: “I have sinned against the Lord God of Israel and against this man (naming him), and I have done against him thus and such (naming the sins).”  That is in addition to make restitution to the deceased heirs to the tribunal (community).

It is, nevertheless, a grievous sin to say to the Ba’al Teshuvah (repentant): “Remember your former conduct” or even to mention similar subjects so as to put one to shame. 

It is necessary for every man to behold himself throughout the whole year in a light of being evenly balanced between innocence and guilt, and look upon the entire world as if evenly balanced between innocence and guilt.  Thus, if one commit one sin, one will overbalance oneself and the whole world to the side of guilt and be a cause of its destruction.  And in a similar fashion, if one performs one Mitzvah, one will overbalance oneself and the whole world to the side of virtue, and brings to all redemption.

Rabbi Sacks on the Three Phases of Repentance that Lead to Forgiveness

Rabbi Sacks refers to the Story of Yosef and his brothers, when they come to Egypt for food.  The brothers, not recognizing Yosef, are in jail because Yosef’s challis (that he himself planted) was found in Binyamin’s satchel.

The first phase of repentance is admission and remorse.  The brothers say to one another (Genesis 42:21): “Truly we are guilty [aval ashemim anaḥnu] because of our brother. We saw how distressed he was when he pleaded with us for his life, but we would not listen.”  The words “aval ashemim anaḥnu”, reverberate throughout our prayers on Yom Kippur. Taking responsibility to our wrongdoing, and demonstrate remorse represent the first stage of repentance.

The second phase is confession.  Yehudah is the lead in the process (ibid 44:16): “What can we say? How can we prove our innocence? God has uncovered your servants’ guilt.”  Yosef, in response, puts them to the ultimate test, to see if they truly repent.  He puts them in a similar situation to his own, by enabling them to chose freedom and leave Binyamin behind in jail.

Yehudah shows that he is already at the third phase of repentance: Behavioral Change.  The circumstances repeat themselves and create an opportunity to commit the same offense again.  Yet, Yehudah refrains from doing so because he has changed (ibid 44:33):  “So now let me remain as your slave in place of the lad.”

Then, comes forgiveness.  Yosef reframes the past as he reveals his identity to his brothers and forgives them for their past transgression (ibid 45:4-5).  “I am your brother Joseph, whom you sold into Egypt! And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you.  So then, it was not you who sent me here, but God.” 

Rabbi Soloveitchik on the Two Aspects of Sin and Teshuvah

There are two aspects to the effect of sin on the human being: liability and defilement.  The most obvious one is the burden of culpable liability.  This liability entails with it a punishment, restitution, penalties.  Sin also imposes on the sinner a state of “impurity of sin” that makes a mark on the sinner’s personality.  The sin removes the Divine halo from one’s head, impairing one’s spiritual integrity, a “metaphysical” corruption of the human personality.  As a result of the sin, man is not the same person one was before.

The process of Teshuvah also has two aspects.  The first is Kapparah כַּפָּרָה – – expiation, or acquittal from sin.  The second aspect is Taharah – טָהֲרָה – catharsis, or purification. 

As a result of a sin, an indemnity must be offered and paid to withdraw the liability claim.  The Hebrew for indemnity payment (also for ransom) is KOFER – כֹּפֶר – the very same root of Kapparah.  Kapparah (acquittal, expiation) is the result of the payment of this “ransom” which releases and redeems man from further punishment.  The moment acquittal is granted and punishment wiped from the books, man’s liability is terminated.

The Taharah goes further.  We need to recognize that the Sin does not come out of nothing; it is an outcome of certain environment and conditions that make it happen.  One needs to distance oneself from that environment, conditions and temptations that enable the sin to happen.  For Taharah one needs to completely move away from the Way of Sins, the thoughts that led one to sin.  It is a complete morphosis of the “old” person and the creation of a “new” personality – a new person.

The Duplication of “Adonai, Adonai” in the Thirteen Attributes of God

We recite verses Exodus 34:6-7, the 13 attributes of God, so many times during the High Holidays: