5784/2024

Despite its uniquely transformative impact and axiomatic import, Teshuvah falls short of straightforward and explicit command in the Torah. Surprisingly, the Torah never states, “If you sin, you shall repent.” The imperative of Teshuvah, instead,is left to question. Indeed, the Rishonim debate how to interpret the Pesukim (Devarim 30:1-2), such as “VaHasheivotah El Levavechah” and “VeShavtah Ad Hashem Elokechah”, that describe Teshuvah as the response to difficulties in exile. While Ramban (Devarim 30:11) interprets these Pesukim as a normative command to repent, Rambam (Teshuvah 7:5) characterizes them as a future promise and guarantee. Ramban (Shikchat HaAsin 7), consistent with his reading, counts Teshuvah as one of the Taryag Mitzvot. Others, however, including Behag and Sefer HaChinuch (364), count an obligation to confess one’s sins during the process of repentance but omit an obligation to repent. If, as Ramban assumes, there exists a Mitzvah of Teshuvah, why does the Torah shroud it in mystery? Why not present the requirement of Teshuvah as unambiguously as any other positive commandment? 

​If the obligation of Teshuvah is disputed, the gift of Teshuvah is unchallenged. The Talmud Yerushalmi (Makkot2:6) relates how “Chochmah,” “wisdom,” is asked, “ChoteiMahu Onsho,” “What should be the punishment for a sinner?” And “Chochmah” responds, “Evil will pursue sinners” (Mishlei 13:21). Next, “Nevuah,” “Prophecy,” is asked, “Chotei Mahu Onsho,” and it responds, “The soul that sins shall perish” (Yechezkeil 18:4). Eventually, G-d is asked, “What is his punishment,” and Hashem responds, "Ya’asu Teshuvah VeYitkapeir Lo,” “They should repent and will be forgiven.” On its surface, the effect of Teshuvah seems illogical. As “Chochmah” notes, quid pro quo demands that if one sins, he suffers the consequences of his actions. No serious and efficient legal system would accept Teshuvah as an alternative to punishment! And yet, Hashem declares that anyone who repents will be forgiven. Hashem accepts and encourages Teshuvah even though it belies the rules of logic. Teshuvah is G-d’s ultimate gift to man. Our human wisdom cannot explain its legitimacy. From our perspective, we are undeserving of the forgiveness it engenders. The Talmud Yerushalmi implores us to experience Teshuvah as the opportunity and the gift we could never have dreamt of. Only G-d is wise enough and powerful enough to grant it. 

​What is the relationship between Ramban’s requirement to repent and the Talmud Yerushalmi’s gift of repentance? Rav Lichtenstein ZT”L suggests, “So, if we ask ourselves whether teshuva is an opportunity, a chesed granted by G-d, or an obligation, a demand imposed upon us, the answer is not only that it is both, independently; it is both, intertwined. The very existence of the opportunity imposes a fresh obligation” (Return and Renewal, Page 7). We are enjoined to feel a dual experience of Teshuvah. On the one hand, Teshuvah is a requirement that must be satisfied. On the other hand, it is an opportunity and a gift we are lucky to have. In fact, these two elements are interconnected. We are so fortunate to have the gift of Teshuvah that we are compelled to take advantage of it. Teshuvah is the gift we cannot refuse. 

​This perspective on Teshuvah as a gift that spurs an obligation sheds light on the Torah’s enigmatic presentation of the Mitzvah of Teshuvah. Were the Torah to have commanded Teshuvah clearly and directly, we may have had the misimpression that the Mitzvah of Teshuvah is like any other positive commandment. Therefore, the Torah deliberately conceals the imperative to underscore that our outlook on the Mitzvah of Teshuvah must be different from the way we view others of the Taryag Mitzvot. Our understanding of Teshuvah cannot be limited to just its requirement. We must first perceive Teshuvah as the divine gift we are so lucky to receive. Once we fully internalize the gift of Teshuvah, we will realize that of course the Torah obligates Teshuvah.  After all, how could we not be obligated to capitalize on the greatest gift a Jew could ever desire?