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The Rambam writes (Hilchot Teshuvah 2:6), "even though Teshuvah and crying to God in prayer is always an appropriate activity to be engaged in, during the Aseret Yemai Teshuva it is exceptionally appropriate to be engaged in Teshuvah and it is accepted by Hashem immediately, as is written by the Navi Yeshayahu (55:6),"$9:& %' "%/7!&," "Seek out God when He is present". Exploring the nuances of Hilchot Teshuva will enhance our appreciation of the great gift of Teshuva. We will explore some of The Rav's, Rabbi Joseph B. Soloveitchik's, insights into the Rambam's Hilchot Teshuva.
The Rambam in Hilchot Teshuva (1:1) writes that one who sins and does Teshuva is obligated to confess his sins "before God." Why does the Rambam find it important to include the words "before God?" Rabbi Soloveitchik makes a number of suggestions. First, it teaches that confession and Teshuva should only be part of our relationship to God and not an exercise in religious exhibitionism. Second, Teshuva should be viewed as prayer, which the Rambam describes as a direct encounter with God (Hilchot Tefilah 4:16). Teshuva should not be seen as an automatic process, during which we achieve ,59%, atonement, automatically. Instead, it should be seen as praying to Hashem for forgiveness. Third, the objective of confession and Teshuva is to come closer to God. We should not merely correct lapses in our observance of the Torah, but we should keep in perspective that the goal of Teshuva is to become a more spiritual person. The Rav was fond of noting that both the individual and the community must repent. This assertion is clearly supported by the language of the Rambam (Hilchot Teshuva 2:7) "Yom Kippur is the time for Teshuva for every individual and community, and it is the last opportunity for forgiveness for the entire Jewish People." The Beracha we recite on Yom Kippur reflects this distinction - we bless Hashem who is the Forgiver our sins and the sins of the entire House of Israel. Accordingly, not only should individuals review their own spiritual state at this time of year, but we should all examine how the Jewish community can be improved and its deficiencies corrected.
Rabbi Soloveitchik points out that one can discern from the Rambam that there is a distinction between emotion-based Teshuva and intellect-based Teshuva. This idea emerges from resolving a contradiction in the Rambam. In Hilchot Teshuva (1:1), the Rambam writes that the process of Teshuva involves regretting having committed sinful acts and making a commitment not to repeat the sin in the future. In 2:2, he reverses the order. First, one must resolve not repeat sinful behavior, and then he should regret previous involvement in those activities.
The Rav explained that in the first chapter the Rambam is referring to an emotion-based Teshuva. This type of Teshuva focuses on regretting sins. In this case the repentant finds the sins he committed disgusting and revolting. This motivates his Teshuva. In the second chapter, intellectual considerations motivate the individual to return to Hashem. In this case, the repentant focuses on changing his future behavior.
Rabbi Yehoshua and Rabbi Eliezer debate whether the Jewish people must repent to merit the final redemption. The Rambam rules that only when we repent, will we merit redemption -!*0 *:9!- 1#!-*0 !-! ";:&"% (5:7). Rabbi Soloveitchik makes a beautiful observation regarding this point. We see that the obligation to believe in the coming of Moshiach includes a requirement to believe that the Jewish people will eventually repent. Accordingly, we must be unswervingly optimistic about the future spiritual welfare of our people.
Rabbi Soloveitchik asks why the Rambam places his discussion of belief in free will - "(*9% (5:*; - in Hilchot Teshuva and not in Hilchot Yesodei HaTorah where he discusses the fundamentals of Jewish belief. The Rav explains that the belief in free will is the foundation of Teshuva. Belief in free will, which the Rambam refers to as "a great principle, and the foundation of Torah and Mitzvot" (5:3), is what makes Teshuva possible. If one erroneously believes that his personality and behavior are entirely controlled by forces beyond his control, then he will not be able to change his behaviors. However, if one believes that an individual is empowered by Hashem to control and change himself, then Teshuva is a possibility.
The seventh chapter of Hilchot Teshuva is one of the most beautiful sections of the Rambam's Mishnah Torah. The Rambam writes exactingly of the repentant as one who only yesterday was alienated from Hashem, but now clings to Him. Only yesterday he was a sinner whose Mitzvot were displeasing to Hashem, but today Hashem not only accepts, but even desires, his performance of Mitzvot. The Rav explains that only subsequent to asserting and explaining the role of freedom can the Rambam speak about Teshuva in such a lofty manner. In light of the principle of free will, we see that an individual has the ability to rebuild and fashion his entire personality instead of making small behavioral adjustments in his religious behavior. Only Teshuva which involves a redirection and refocusing of one's goals and ambitions in life is described in such dramatic terms by the Rambam.
Finally, it is very worthwhile to mention Rabbi Soloveitchik's insight into the following rule. We know that the Mishna in Yoma ($4 5%:) teaches that Yom Kippur does not atone for sins between people. One is required to ask forgiveness from the individual that he offended. The Mishna and Rambam (9:2) mention that forgiveness is not sufficient, what is required is "9*7&*," that one should appease his friend. The Rav explains that one must exert all efforts to restore the relationship with the offended person to what it was before the sin was committed.
These beautiful insights of Rabbi Soloveitchik enrich our understanding and appreciation of the great gift of Teshuva. We should view the period of the Aseret Yemai Teshuva as a special opportunity to engage in this process. May Hashem grant us all a year of good fortune, health, and happiness.