Four Ingredients of Teshuvah
The most basic requirement for Teshuvah is a resolution for the future. A thief who wishes to repent, must resolve to never steal again. But that resolve is unlikely to endure without the thief truly experiencing remorse and regret for the past, the second component of Teshuvah. SHUVAH SHUVAH
Can We Change?
Teshuvah, usually translated as repentance, but more accurately as return, is a process that permeates the Jewish calendar from the beginning of Elul through Yom Kippur. But at no time is the theme of Teshuvah so prominent as in the Ten Days of Teshuvah in general and the Shabbos Teshuvah (the Sabbath of Teshuvah) in particular.
By Divine providence, the entire country is now discussing the issue of repentance. What does it take to procure atonement? How does one change? Should we accept the person who claims to have repented? These are some of the questions that have been discussed recently.
The Anatomy of Teshuvah
Fortunately for us, the Jewish religion has had much to say about Teshuvah. Let us proceed with a breakdown of the most important components of Teshuvah as they were understood by our Talmudic sages, Maimonides, R. Shneur SHUVAH Zalman of Liadi and the Lubavitcher Rebbe.
The most basic requirement for Teshuvah is a resolution for the future. For example:
A thief who wishes to repent, must resolve to never steal again. How do we know that his resolution is sincere? According to Jewish law, his intentions must be supported by action. Obviously, he must return all the stolen goods he has in is possession. Secondly, he must destroy all the “tools” of his trade. When actions demonstrate his sincere resolve not to commit this crime again, he can once more be accepted into the community and serve as a witness in a court.
But that resolve is unlikely to endure without the thief truly experiencing remorse and regret for the past, the second component of Teshuvah.
Taking Responibility
True regret involves taking full responsibility for one’s misdeeds. To regret the past and then give excuses for oneself, misses the whole point of Teshuvah.
For Teshuvah to be complete, one must take full responsibility for one’s actions. Indeed, the Rebbe explains why Maimonides includes the discussion of free choice in the section of his Mishneh Torah, that discusses Teshuvah:
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The very notion of change dictates that one has control of his/her behavior. If one believes that we do not have free choice — and that all our actions of good and evil are predetermined — then we cannot be held responsible for our actions and we cannot change.
Confession of Sins
In addition to the resolve for the future and contrition for the past one must also confess one’s sins, for the process of Teshuvah to be complete. As painful as it may be, by confessing our sins, we reinforce that we have taken full responsibility for our actions. Furthermore, even if our remorse was half-hearted, the verbal confession will make it more sincere and more profound.
In addition, the emotional experience of remorse can counter the emotions that one experienced while he committed the forbidden act. When we confess verbally, however, the physical act of speech is endowed with the power to neutralize the forbidden action.
Asking for Forgiveness
One final requirement for Teshuvah to be complete is to ask for forgiveness by G-d and by our fellow human being against whom we may have sinned.
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The formal request for forgiveness places an onus on the one who was wronged to take note of our sincere regret. According to Jewish law, as a general rule, when one has asked for forgiveness three times, it is mandatory that the wronged individual grant that forgiveness.
According to Maimonides, one of the prerequisites for the Messianic Age is Teshuvah. In this season of Teshuvah, we can approach G-d with the request — and even demand — that He keep His promise to bring about the Redemption, with the coming of Moshiach.
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From the book Light from the Future: Parshas Haazinu by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
