Kiddush Hashem – Rabbi Chapper

The Great BES Debate (Tikkun Leil 5781/2021)

What is the Most Important Mitzvah in the Torah?

1 Vayikra 22:29-23:4 וּחְבְּזִת־יִכְו הָדוֹתּ־חַבֶז 'הַל םֶכְנֹצְרִל :וּחָבְּזִתּ םוֹיַּבּ אוּהַה לֵכָאֵי וּריִתוֹת־אֹל וּנֶּמִּמ רֶקֹבּ־דַﬠ יִנֲא 'ה : שׁוּ מְ ַ תְּ ר ֶ ם ִ מ ְ צ וֹ ַ ת י יַתוְֹצִמ םֶתּ ְשׁ םֶתיִשֲׂﬠַו םָתֹא יִנֲא :'ה אֹלְו וּלְלַּחְת םֵשׁ־תֶא יִשְׁדָק יִתְּשַׁדְּקִנְו וֹתְבּ יֵנְבּ ֵאָרְשִׂי ל ֲ א ִ נ י 'ה קְ מ דַּ כְשִׁ :םֶ מַּה צוֹ ִ אי תֶ א כְ םֶ םֶ כְ תֶ א אי ִ צוֹ םִיַרְצִמ תוֹיְהִל םֶכָל םיקאֵל יִנֲא ה‘: ץֶרֶאֵמ ץֶרֶאֵמ

רֵבַּדְיַו 'ה הֶשֹׁמ־לֶא :רֹמאֵלּ רֵבַּדּ יֵנְבּ־לֶא לֵאָרְשִׂי ָתְּרַמָאְו םֶהֵלֲא יֵדֲﬠוֹמ 'ה וּאְרְקִתּ־רֶשֲׁא םָתֹא יֵאָרְקִמ שֶׁדֹק הֶלֵּא םֵה יָדֲﬠוֹמ םֵה הֶלֵּא שֶׁדֹק יֵאָרְקִמ םָתֹא וּאְרְקִתּ־רֶשֲׁא 'ה יֵדֲﬠוֹמ םֶהֵלֲא ָתְּרַמָאְו לֵאָרְשִׂי יֵנְבּ־לֶא רֵבַּדּ

When you sacrifice a thanksgiving offering to Hashem, sacrifice it so that it may be acceptable in your favour. It shall be eaten on the same day; you shall not leave any of it until morning: I am Hashem. You shall faithfully observe My commandments: I am Hashem. You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people - I am Hashem who sanctifies you, I who brought you out of the land of Egypt to be your G-d, I am Hashem.

Hashem spoke to Moses, saying: Speak to the Israelite people and say to them: These are My fixed times, the fixed times of Hashem, which you shall proclaim as sacred occasions. On six days work may be done, but on the seventh day there shall be a sabbath of complete rest, a sacred occasion. You shall do no work; it shall be a sabbath of Hashem throughout your settlements. These are the set times of Hashem, the sacred occasions, which you shall celebrate each at its appointed time

2 Sifra 22:138, (cited by the Rambam in Sefer HaMitzvot, Positive Mitzvah #9)

איצומה םכתא ץראמ רצמ םי - לע אנת י ה ו יתאצ םכתא ץראמ רצמ י .ם לע אנת י רסמתש ו תא םכמצע שדקל תא ימש תא שדקל םכמצע תא ו רסמתש י אנת לע .ם י רצמ ץראמ םכתא יתאצ ו ה י אנת לע נא י 'ה רשא וה יתאצ םכתא ץראמ םירצמ יהל תו םכל םיהלאל ( ו ארקי ה"כ )ח"ל לע תנמ ושדקתש ימש םיברב ימש ושדקתש תנמ לע )ח"ל ה"כ ארקי ו ( םיהלאל םכל תו יהל םירצמ

“I am G-d, Who brought you out from the land of Egypt, to be a G-d unto you” – On condition that you should sanctify My Name in public.

3 Sefer HaChinuch 296 צמ ו ת דק ו ש םשה - וטצנש י נ ו שדקל תא .םשה רמאנש ( ו ארקי בכ )בל ו יתשדקנ ךותב נב י .לארשי רמולכ רסמנש רסמנש רמולכ .לארשי י נב ךותב יתשדקנ ו )בל בכ ארקי ו ( רמאנש .םשה תא שדקל ו נ י וטצנש נשפנ ו תומל לע יק םו תוצמ .תדה רבכו וראב ורכז םנ הכרבל יפמ הלבקה ןמו םיבותכה יאב הז נע י ן יאבו ז ו הוצמ הוצמ ו ז יאבו ן י נע הז יאב םיבותכה ןמו הלבקה יפמ הכרבל םנ ורכז וראב רבכו .תדה תוצמ םו יק לע תומל ו נשפנ וטצנ י נ ו ,הזב ףאו לע יפ בותכש הרותב יחו ,םהב עמשמד ו אל תומיש םהב רבכ לבק ו ,םה אלש רמאנ ארקמ הז לכבלבה אק רא אש ם ולק ב נע י ן ו לכב .הרבע יפמו הלבקה נא ו יח י ן לכב רבד י ותה .הר ו רפב שו רמא ו רכז ו םנ הכרבל רדהנס( י ן דע , )א , כ י שלש שלש י כ , )א , דע ן י רדהנס( הכרבל םנ ו רכז ו רמא שו רפב ו .הר ותה י רבד לכב ן י יח ו נא הלבקה יפמו .הרבע לכב ו ן י נע צמ ו ת םה יחש ב םדאה יש רה ג ו לא י רבע םהב ,םלועל םהו הדובע הרז לכו יבא .אהרז ,רמולכ לכ נע י ן ,הלש רוסאה רוסאה ,הלש ן י נע לכ ,רמולכ .אהרז יבא לכו הרז הדובע םהו ,םלועל םהב נל ו חכמ ואלה י ן ידחימה ן ב ,ה ומכו שרפנש הטמל תרזעב .םשה ןכו לג ו י ירע תו לכו יבא ,אהרז תוכיפשו :םימד םאש םאש :םימד תוכיפשו ,אהרז יבא לכו תו ירע י ו לג ןכו .םשה תרזעב הטמל שרפנש ומכו ,ה ורמאי ול םדאל דבע הדובע הרז וא ךגרהנ גרהי לאו ,הדבעי ףאו לע יפ ובלש םימת ומאב ותנ תאריב ,םשה ףא לע יפי עף ,ש אי ונוא ית בש פל א הבי א רי גה אהז דב ב דל ל רא ןכ הוטצנ גרהיש לאו השעי השעמה ערה אוהה אלו ןתי םוקמ לא ריבעמה בשחל אוהש רפכ םשב , ןושלו ארפס ארפס ןושלו , ומא( ר ח ו ) לע תנמ כ ן יתאצוה םכתא ץראמ רצמ ,םי ושידקתש תא ימש .םיברב ו ומכ כ ן םיתשב נרכזש ו , גרהי לאו לאו גרהי , ו נרכזש םיתשב ן כ ומכ ו .םיברב ימש תא ושידקתש ,םי רצמ ץראמ םכתא יתאצוה ן כ תנמ לע ) ו ח ר ומא( ,רבעי ומכ נרמאש ו רא וכ רע

The commandment of sanctification of the Name: That we were commanded to sanctify the Name, as it is stated (Leviticus 22:32), "and I will be sanctified in the midst of the Children of Israel," - meaning to say that we surrender our souls for the observance of the commandments of the religion. And they, may their memory be blessed, have already elucidated from the tradition and from the verses in which manner and for which commandment, we are commanded about this. And even though it is written in the Torah, "and live by them" (Leviticus 18:5), which implies, and not that you should die by them - they already received that this verse is not stated in every matter and 1

for every sin. And [it is] through the tradition that we live in all [the] words of the Torah. And in explanation, they, may their memory be blessed, said (Sanhedrin 74a) that there are three commandments which one is always obligated to be killed and not transgress them. And these are: idolatry and any of its trappings - meaning, all of its matters that are prohibited on the strength of its specific negative commandments, as we will explain below with God's help; and also, sexual immorality and all of its trappings; and murder. Such that if they say to a person, "Worship idolatry or we will kill you," he should be killed and not worship. Even though his heart is pure in his faith with the fear of God, nonetheless he is commanded that he be killed and not commit this evil act, and not give room to the assailant to think that he has denied God. And the language of Sifra, Emor, Chapter 9:6, "For this reason I took you out of the Land of Egypt, so that you will publicly sanctify My name." And likewise for the other two that we mentioned - he must be killed and not transgress, as we said.

שרש צמ ו ה ז ו , י עוד יכ םדאה אל ארבנ קר דבעל וארוב ימו וניאש רסומ ופוג לע תדבע ינודא ו ונניא דבע ,בוט ירהו ינב נ רו ,ו ב ונא נד דעל וו סמ נא יו ורבדע ראב לםא י ו םדא ורסמי םתושפנ לע ודא נ ,םהי לק רמחו לע תוצמ ךלמ יכלמ םיכלמה שודקה ךורב אוה ךורב שודקה םיכלמה יכלמ ךלמ תוצמ לע רמחו לק ,םהי נ ודא לע םתושפנ ורסמי םדא

The root of this commandment is well-known. As Man was only created to serve his Creator. And one who does not sacrifice his body in the service of his master is not a good servant. And behold [since] people do give their souls for their masters, all the more so [should we] for the commandment of the King of kings, the Holy One, blessed be He.

4 Isaiah 49:3 ָא־יִדְּבַﬠ הָתּ֑ ֵאָרְשִׂ י ל֕ ְ֖בּ־רֶשֲׁא ָאָפְּתֶא רֽ רֽ ָאָפְּתֶא ְ֖בּ־רֶשֲׁא ל֕ ֵאָרְשִׂ י הָתּ֑ ָא־יִדְּבַﬠ

You are My Servant Israel - through whom I will be glorified.

5 Michtav MeEliyahu, vol. 1 p. 22

Kiddush Hashem is the most significant mitzvah in the Torah because it encompasses all of the Torah’s other precepts. Its centrality in everything we do.

6 Shaarei Teshuvah 3:158

The reason that Hashem selected the Jewish people, elevated them above the rest of the nations of the world, and sanctified them with His Torah and mitzvos, is entirely so that they would sanctify His Name. In other words, Kiddush Hashem is the raison d’etre of the Jewish people. Not only is it a mitzvah of great significance; it is the sum total of our mission on this world.

7 Rambam, Mishneh Torah, Foundations of the Torah 5:11

If a person has been scrupulous in his conduct, gentle in his conversation, pleasant toward his fellow creatures, affable in manner when receiving, not retorting even when affronted, but showing courtesy to all, even to those who treat him with disdain, conducting his business affairs with integrity ... And doing more than his duty in all things, while avoiding extremes and exaggerations – such a person has sanctified God. For, a man who does all such deeds or their like, of him the verse says: "And He said unto me, 'you are My servant, Israel in whom I will be glorified'" (Is. 49:3).

8 Rabbi Yissocher Frand, Commuter Chavrusah Torah Tapes on the weekly Torah Portion

It’s a beautiful story involving Harold Willner, a member of the Baltimore community illustrating how it’s possible to make a Kiddush Hashem in the most unlikely of circumstances.

Harold was flying from Boston to Vermont.

As is required nowadays, Harold removed his shoes and put them in the container that goes through the metal detector.

He then experienced the nightmare that everyone prays won’t happen.

Someone else, at the other end of the conveyor belt, mistakenly took his shoes.

Harold did find a pair of shoes at the other side of the conveyor belt but the person who left those shoes was a size 7 and Mr. Willner couldn’t fit into size 7 shoes.

He was trying to catch a plane to Vermont without any shoes so he called over a security agent, who in turn called the head of security at the airport.

They offered Harold a voucher for a new pair of shoes but he didn’t have time to look for a new shoes. He would’ve missed his flight.

A woman who was also in the same queue observed all that transpired.

She saw a man with a suit and tie and no shoes.

She told Harold that she felt very sorry for him and that she had a pair of slippers in her carry on which she offered to give to him.

And she took out a pair of pink slippers that were made to be worn with the slipper’s thong separating the big toe and the other toes of the foot.

Harold had no choice. He took the slippers and proceeded to walk through the airport with his suit, tie, kippah, and pink thong slippers.

That day, the plane had to be boarded by climbing up a set of portable steps.

Harold’s luck was that the slippers fell off his feet while ascending the staircase and fell to the ground.

He had to go back down the stairs and put the slippers back on before climbing up them again.

Harold finally arrived at his seat on the plane feeling exasperated by the experience.

Another passenger, who’d witnessed the whole scene from the beginning, said to Harold, “I’m amazed that throughout the whole ordeal you never lost your cool, you never became angry, you never raised your voice. You acted with such civility that it astounds me! It is a credit to your religion.”

Come and see. Someone can be wearing a suit and tie and pink slippers and at that very moment, sanctify the Name of G-d by acting like a mensch.

People can be so uncivil, losing their temper and becoming abusive at the slightest occurrence, such that proper and appropriate behaviour on our part stands out and makes a powerful impression, about which it can be said: "And He said unto me, 'you are My servant, Israel in whom I will be glorified'" (Is. 49:3).

9 Sotah 10b

ר"א ועמש ן יסח אד י ףסו יקש שד םש םימש רתסב ופיסוה לע י ו תוא תחא ומשמ לש דקה שו רב ו ך אוה ך ו רב שו דקה לש ומשמ תחא תוא ו י לע ופיסוה רתסב םימש םש שד יקש ףסו י אד יסח ן ועמש ר"א

Rabbi Shimon Chasida taught, “Yosef, who sanctified the Name of Heaven in private, was rewarded by a letter of G-d’s Name being added to his name. [This is referred to in Tehillim 81:6, in which Yosef’s name appears with an added heh.]

הדוהי שדיקש םש םימש איסהרפב ארקנ וכ ל ו לע ומש לש שודקה ךורב אוה ךורב שודקה לש ומש לע ו ל וכ ארקנ איסהרפב םימש םש שדיקש הדוהי

“Yehudah, who sanctified the Name of Heaven in public, was rewarded by being called entirely by the Name of G-d.

Why Teshuva is the One Mitzvah that Judaism could not do without – Rabbi Finn

Highlights

1 כרב תו ד״ל ב רַמָאְדּ יִבַּר וּהָבֲא : םוֹקָמ יֵלֲﬠַבֶּשׁ הָבוּשְׁת ןיִדְמוֹע — םיִקיִדַּצ םיִרוּמְגּ םָניֵא ןיִדְמוֹע , Berakhot 34b:22 As Rabbi Abbahu said: In the place where penitents stand, even the full-fledged righteous do not stand

Mishneh Torah, Repentance 2:4 Among the ways of repentance are, for the penitent to continue to cry out in tearful supplication before the Name, to bestow alms according to his means, and to distance himself exceedingly from the thing wherein he sinned, to have his identity changed, as if saying: "I am now another person, and not that person who perpetrated those misdeeds", to completely change his conduct for the good and straight path, and to exile himself from his place of residence, for exile atones iniquity, because it leads him to submissiveness and to be meek and humble-spirited.

2 שמ נ ה בא ו ת ד ןב יאזע רמוא הוצמ תררוג הוצמ , הרבעו ג תררו הרבע . Pirkei Avot 4 Ben Azzai says: ...one mitzvah leads to another mitzvah, and one sin leads to another sin.

3 רבד םי ל׳: ( טכ ) בוּ קִּ שַׁ תְּ ֶ ם֥ שִּׁ מ ָ ם֛ ה־תֶ א ' ֶקֱא י֖ ָצָמוּ ָתא֑ י֣ ִכּ ֶשְׁרְדִת וּנּ֔ ְ֖בָבְל־לָכְבּ ֶשְׁפַנ־לָכְבוּ ׃ֽ (ל ) ַצַּבּ ר֣ ְ֔ל וּ֕אָצְמוּ ל֖ ֹכּ ִרָבְדַּה םי֣ ֵאָה הֶלּ֑ הֶלּ֑ ֵאָה םי֣ ִרָבְדַּה ל֖ ֹכּ וּ֕אָצְמוּ ְ֔ל ר֣ ַצַּבּ ֙תיִרֲחַאְבּ ִמָיַּה םי֔ ָ֙תְּבַשְׁו ה־דַﬠ ' ֶקֱא י֔ ָתְּﬠַמָשְׁ ו ֖ לֹקְבּ וֹֽ ׃ ( אל ) יִ֣כּ לֵ֤א ֙םוּחַר ה ' ֶקֱא י֔ א֥ לֹ ַי פְּ ר ְ ֖ ְ ו א֣ ל ֹ שַׁי חְ ִ תי ֶ ֑ ְ ו א֤ ל ֹ שִׁ י כְּ חַ ֙ ־תֶ א ֙ חַ כְּ שִׁ י א֤ ֹ ל ְ ו ֑ ֶ תי ִ חְ שַׁ י א֣ ֹ ל ְ ו ֖ ְ פְּ ר ַ י א֥ ֹ ל ִרְבּ תי֣ ֶתֹבֲא י֔ ֶשֲׁא ר֥ ַבְּשִׁנ ע֖ ֶהָל ׃םֽ Deuteronomy 4:29-31 (29) But if you search there for the LORD your God, you will find Him, if only you seek Him with all your heart and soul— (30) when you are in distress because all these things have befallen you and, in the end, return to the LORD your God and listen to his voice. (31) For the LORD your God is a compassionate God: He will not fail you nor will He let you perish; He will not forget the covenant which He made on oath with your fathers.

4 רבד םי ל ׳ א: ׳ - ד״י ֩הָיָהְו וּאֹ֨בָי־יִֽכ ֶלָﬠ י֜ םיִ֣רָבְדַּה־לָכּ הֶלֵּ֗אָה ֙הָכָרְבַּה ָלָלְקַּהְו ה֔ רֶ֥שֲׁא יִתַּ֖תָנ יֶ֑נָפְל ָ֙תֹבֵשֲׁהַו ל־לֶא ֶבָבְ ֔ יוֹגַּה־לָכְ בּ םִ֔ ֶשֲׁא ר֧ דִּ ה ֲחיִ ֛ ֛ ֲחיִ דִּ ה ר֧ ֶשֲׁא ם֔ ִ יוֹגַּה־לָכְ בּ ֔ ֶבָבְ ל־לֶא קי קו קֱא ֶ י֖ ׃הָמּֽ ָשׁ )ב( בַשְׁ ו ָתְּ ֞ קוקי־דַﬠ ֶקֱא י֙ ֙ ﬠַמָשְׁ ו תְּ ָ ֣ לֹקְ ב וֹ֔ ֹכְ כּ ל֛ נָא־רֶשֲׁא כֹ ִ י֥ וַּצְ מ ְ ֖ יַּה וֹ֑ ם תַּא ָ ה֣ נָבוּ י֔ ֶ ל־לָכְ בּ בָבְ ְ ֖ בוּ ־לָכְ וּ֖ ְָללכ י ָוּה ַ ֶשְׁפַנ ׃ֽ ... )אי( י֚ ִ כּ וְצִמַּה ָ ה֣ ֹזַּה תא֔ ֶשֲׁא ר֛ נָא כֹ ִ ֥ י ַצְמ ְ וּ ֖ יַּה םוֹ֑ ֵלְפִנ־אֽ ֹל תא֥ ֙אוִה ְ֔מִּמ ֹלְ ו א֥ ָקֹחְר ה֖ ׃אוֽ ִה )בי( א֥ ֹל ַמָשַּׁב י֖ םִ או֑ ִה ֹמאֵל ר֗ ר֗ ֹמאֵל או֑ ִה םִ י֖ ַמָשַּׁב א֥ ֹל )בי( ׃אוֽ ִה ה֖ ָקֹחְר א֥ ֹלְ ו ְ֔מִּמ ֙אוִה תא֥ ֵלְפִנ־אֽ ֹל םוֹ֑ יַּה יִ֣מ וּנָ֤לּ־הֶלֲﬠַי ַמָשַּׁה ֙הָמְי֙ ָהֶ֣חָקִּיְו וּנ֔ ָלּ וּנֵ֥ﬠִמְשַׁיְו הָּ֖תֹא ׃הָנֶּֽשֲׂﬠַנְו )גי( ֹלְו רֶבֵ֥ﬠֵמ־אֽ ָ֖יַּל ם ִ או֑ ה ֹמאֵל ר֗ ִ י֣ מ ָל־רָבֲﬠַ י ֜ וּנ ﬠ־לֶא ֵ ב֤ רֶ יַּה םָ ֙ ֙ םָ יַּה רֶ ב֤ ֵ ﬠ־לֶא וּנ ָהֶ֣חָקִּיְו וּנ֔ ָלּ וּנֵ֥ﬠִמְשַׁיְו הָּ֖תֹא ׃הָנֶּֽשֲׂﬠַנְו )די( בוֹ֥רָק־יִֽכּ יֶ֛לֵא רָ֖בָדַּה דֹ֑אְמ יִ֥פְבּ ָבְלִֽבוּ ְ֖ב ׃וֹֽתֹשֲׂﬠַל )ס(

Deuteronomy 30:1-14 (1) When all these things befall you—the blessing and the curse that I have set before you— and you take them to heart amidst the various nations to which the LORD your God has banished you, (2) and you return to the LORD your God, and you and your children heed His command with all your heart and soul, just as I enjoin upon you this day…….

(11) Surely, this Mitvah which I enjoin upon you this day is not too baffling for you, nor is it beyond reach. (12) It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?” (13) Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?” (14) No, the thing is very close to you, in your mouth and in your heart, to observe it. 5 שאר שה הנ י ״ ז ב : ׳ה רוֹבֲﬠַיַּו ׳ה לַﬠ ויָנָפּ אָרְקִיַּו רַמָא יִבַּר ןָנָחוֹי אֵלָמְלִא אָרְקִמ בוּתָכּ יִא רָשְׁפֶא וֹרְמוֹאְל דֵמַּלְמ ִנֶּשׁ ףֵטַּﬠְת שׁוֹדָקַּה וּרָבּ אוּה אוּה וּרָבּ שׁוֹדָקַּה ףֵטַּﬠְת ַחיִלְשִׁכּ רוּבִּצ הָאְרֶהְו וֹל הֶשֹׁמְל רֶדֵס הָלִּפְתּ רַמָא וֹל לׇכּ ןַמְז ִיֶּשׁ לֵאָרְשׂ ןיִאְטוֹח וּשֲׂﬠַ י ַנָפְל י רֶדֵסַּכּ זַּה הֶ נֲאַ ו יִ לֵחוֹמ םֶהָל

Rosh Hashanah 17b:5 § The verse states: “And the Lord passed by before him, and proclaimed” (Exodus 34:6). Rabbi Yoḥanan said: Were it not explicitly written in the verse, it would be impossible to say this, as it would be insulting to God’s honor. The verse teaches that the Holy One, Blessed be He, wrapped Himself in a prayer shawl like a prayer leader and showed Moses the structure of the order of the prayer. He said to him: Whenever the Jewish people sin, let them act before Me in accordance with this order (thirteen divine attributes), and I will forgive them.

6 שמ נ ה ות הר , כלה ו ת שת ו ב ה ז׳:ה׳ (ה ) לָכּ םיִאיִבְנַּה ןָלֻּכּ וּוִּצ לַﬠ הָבוּשְׁתַּה ןיֵאְ ו לֵאָרְשִׂ י ןיִלָאְגִנ אָלֶּא הָבוּשְׁתִבּ . כוּ בְ ָ ר בִ ה טְ ִ חי הָ רוֹתּ הָ ףוֹסֶּ שׁ שִׂ י רְ אָ ֵ ל ַ ל תוֹשֲׂ ﬠ תוֹשֲׂ ﬠ ַ ל ל ֵ אָ רְ שִׂ י ףוֹסֶּ שׁ הָ רוֹתּ הָ חי ִ טְ בִ ה ר ָ בְ כוּ הָבוּשְׁתּ ףוֹסְבּ ןָתוּלָגּ דָיִּמוּ ןֵה ןיִלָאְגִנ רַמֱאֶנֶּשׁ ( רבד םי ל א ) " הָיָהְו יִכ וּאֹבָי יֶלָﬠ לָכּ םיִרָבְדַּה " וֹגְו ' ( רבד םי ל ב ) " ָתְּבַשְׁו דַﬠ דַﬠ ָתְּבַשְׁו ה ' יֶקֱא " ( רבד םי ל ג ) " בָשְׁו ה ' ֱא יֶק " וֹגְו :' Mishneh Torah, Repentance 7:5 (5) All of the prophets commanded concerning repentance; Israel will not be redeemed save by repentance. Indeed, the Torah long since assured us that in the end, at the close of the period of exile Israel will turn to repentance and be immediately redeemed, even as it is said: "And it shall come to pass, when all these things are come upon thee... and thou shalt return unto the Lord thy God... and God will return thee..." (Deut. 30.14).3Yoma, 87b. C. G.

7 חספ י ם נ ״ ד א : ׳ח העבש םירבד וארבנ םדוק ארבנש םלועה ולאו ןה הרות הבושתו ןגו ןדע םנהיגו אסכו דובכה תיבו שדקמה ומשו לש לש ומשו שדקמה תיבו דובכה אסכו םנהיגו ןדע ןגו שמ י ח Pesachim 54a:8 Wasn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah.

8 חמ ז ו ר כשא נ ז שארל שה נ ה , שׁאֹרְבּ הָנָשַּׁה ןוּבֵתָכִּי םוֹיְבוּ םוֹצ רוּפִּכּ ןוּמֵתָחֵי . הָמַּכּ ןוּרְבַﬠַי . הָמַּכְו ןוּאֵרָבִּי . יִמ הֶיְחִי . מוּ ִ י ָי תוּמ ...... יִמ לֵפָשִּׁי . מוּ ִ י ָי ר םוּ : תוּ בוּשְׁ ָ ה תוּ פְ ִ ָ לּ ה צוּ ְ ָ ד ָ ק ה ןיִריִבֲﬠַמ תֶא ַﬠוֹֽר זְגַּה רֵ הָ

On Rosh Hashana their decree is inscribed, and on Yom Kippur it is sealed, how many will pass away and how many will be created, who will live and who will die…. who will be brought to a low state and who will be uplifted. But repentance, and prayer and charity annul the evil decree.

The Case for Shabbat – Rabbi Taylor

1. Menachot 36b The Gemara answers: Rabba bar Rav Huna derives the exemption from the obligation to don phylacteries on Shabbat from a different source, the source where Rabbi Akiva derives it from, as it is taught in a baraita that Rabbi Akiva says: One might have thought that a person should don phylacteries on Shabbatot and Festivals. To counter this, the verse states: “And it shall be for a sign for you on your arm, and for a remembrance between your eyes, so that God’s law shall be in your mouth; for with a strong arm God brought you out of Egypt” (Exodus 13:9). This teaches that the obligation to don phylacteries applies when the Jewish people require a sign to assert their status as God’s nation, i.e., during the week. This serves to exclude Shabbatot and Festivals, as they themselves are signs of the Jewish people’s status as God’s nation and a remembrance of the exodus from Egypt. Consequently, no further sign is required on these days.

2. Bereishit Rabba 11:8 Shabbat said before: “Master of the Universe, everybody has a partner except for me. The six days of creation pair off; only I have no partner.” God replied: “The people of Israel are your partner.” When the Jews stood before Sinai, God said to them: “Remember what I told Shabbat: ‘The people of Israel are your partner.’” This is the meaning of the commandment “Commemorate the day of Shabbat to sanctify it (Shemot 20:8).”

3. Shemot 20:11 For it was during the six weekdays that God made the heaven, the earth, the sea, and all that is in them, but He rested on the seventh day. God therefore blessed the Shabbat and made it holy.

4. Ramban ibid It is a mitzvah to constantly remember Shabbat each and every day so that we do not forget it nor mix it up with any other day. Through its remembrance we shall always be conscious of the act of Creation, at all times, and acknowledge that the world has a Creator . . . This is a central foundation in belief in God.

5. Ramban Bereishit 26:5 Shabbat is equated with the entire Torah, for its observance testifies to the act of Creation.

6. Devarim 5:12-15 Observe the Shabbat to keep it holy, as the Lord your God commanded you … You should remember that you were slaves in Egypt, when the Lord your God brought you out with a strong hand and an outstretched arm. It is for this reason that the Lord your God has commanded you to keep Shabbat.

7. Rambam Moreh Nevuchim 2:31 Two different reasons are given for this commandment, because of two different objectives. In the Ten Commandments [in Shemot], the following reason is given for distinguishing Shabbat: “For in six days [God created the world etc.].” But in Devarim the reason is given: “You must remember that 7

you were slaves in Egypt … It is for this reason that the Lord your God has commanded you to keep Shabbat.” This difference can easily be explained. In the former, the cause of the honor and distinction of the day is given: “Therefore the Lord has blessed the Sabbath day and sanctified it” (Shemot 20:11), and the cause for this is, “For in six days,” etc.

But the fact that God has given us the law of Shabbat and commanded us to keep it is the consequence of our having been slaves in Egypt, when we could neither choose whether or at what time to work, nor could we rest. Thus God commanded us to abstain from work on Shabbat and to rest for two purposes; namely, (1) that we might confirm the Creation, which clearly points to the existence of God, and (2) that we might remember God’s kindness in freeing us from slavery in Egypt.

8. Shemot 31:12-16 And God spoke to Moshe saying, “And you shall speak to the Children of Israel, saying, ‘Ach’ – ‘However, you must observe My Sabbaths; for it is a sign between Me and you throughout your generations; that you may know that I am God Who sanctifies you. You shall keep the Shabbat … Six days work may be done, and the seventh day is the Shabbat of rest, it is holy to God; Therefore, the Children of Israel shall keep the Shabbat …’”

9. Rashi ibid Although I ordered you to command them to take part in the melachah of the Tabernacle, do not think that you may suspend the observance of Shabbat [by laboring on Shabbat] because of that particular task. “However, you shall observe my Shabbat.” Even though you will be extremely diligent in the melachah [of building the Tabernacle], do not suspend Shabbat on account of it, for the term “Ach” comes to exclude performing work on the Tabernacle on Shabbat.

10. Exodus 34:33-35 35:1-3 And when Moses had finished speaking with them, he put a veil over his face. Whenever Moses went in before the LORD to speak with Him, he would leave the veil off until he came out; and when he came out and told the Israelites what he had been commanded, the Israelites would see how radiant the skin of Moses’ face was. Moses would then put the veil back over his face until he went in to speak with Him.

Moses then convoked the whole Israelite community and said to them: These are the things that the LORD has commanded you to do: On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to the LORD; whoever does any work on it shall be put to death. You shall kindle no fire throughout your settlements on the sabbath day.

11. Beitza 16a As Rabbi Shimon ben Lakish said: The Holy One, Blessed be He, gives a person an additional soul on Shabbat eve, and at the conclusion of Shabbat removes it from him, as it is stated: “He ceased from work and was refreshed [vayinafash]” (Exodus 31:17). Rabbi Shimon ben Lakish expounds the verse as follows: Since he ceased from work, and now Shabbat has concluded and his additional soul is removed from him, woe [vai] for the additional soul [nefesh] that is lost.

12. Vilna Gaon, Sdei Eliyahu to Brachot If a person will take to heart that his life is just a dream, then certainly he will make spiritual concerns his priority and his own desires secondary. But people forget this; they become entrenched in the vanities of this world. The whole week a person is involved in making a living, and does not have the time to think about the purpose of his life. But on Shabbat, when a person is free from such concerns, if then he fails to consider the purpose of life, fails to realize that this

world is a mere corridor to the eternal life of the World to Come, then this is considered a transgression.

13. Rabbi Sacks, Radical Then Radical Now The Sabbath sustains every one of Judaism’s great institutions. In the synagogue we re-engage with the community, praying their prayer, celebrating their joys, defining ourselves as part of the “We” rather than the “I.” Hearing and studying the Torah portion of the week, we travel back to join our ancestors at Sinai, when God spoke and gave us His written text, His marriage contract with the Jewish people. At home I spend time – sacrosanct and undisturbed – with my family, wife and children, and know that our marriage is sheltered under God’s tabernacle of peace.

I once took Britain’s leading childcare expert to a Jewish school where, for the first time, she saw young children rehearsing the Sabbath table – five-year-old parents blessing five-year-old children and welcoming five-year-old guests. She, a non-Jew, was enthralled. She asked the children what they like most about Shabbat. They replied, “It’s the time mum and dad don’t have to rush off.” She said to me afterwards: “You are giving those children the greatest gift, the gift of tradition. And it is saving their parents’ marriages.” … Within the cycle of the week [Shabbat] creates a delicate rhythm of action and reflection, making and enjoying, running and standing still. Without that pause Jews might never have continued the journey. Still today, without Shabbat, we risk making the journey while missing the view

Why Teshuva is the One Mitzvah that Judaism could not do without – Rabbi Finn

Full Source Sheet

Below is a collection of sources which hopefully show the centrality and importance of Teshuvah (loosely translated as Repentance) to Judaism. They prove that Teshuvah is a mitzvah (it is up for some debate if Teshuva in its entirety is a mitzvah or just ‘confession’ is). The next few discuss the nature of Teshuva itself and how it works. These show how fundamental Teshuva is, such that it can change reality and wipe away our transgressions. Teshuva is the gateway to wider Mitzvah observance. Teshuva is so powerful that it is said one who does teshuva is ‘more impressive’ than one who has been righteous all their life. The final set of sources show that actually without Teshuva we as a people would probably not be here, as Hashem would have destroyed us (starting with the sin of the golden calf). The final sources touch on the idea that so important is Teshuva that Hashem actually refrained from creating the world until the concept was in existence. Taken together, I believe it makes a compelling case, but work through the sources yourself (or a subset of them) to come to the same conclusion. Please Note: All texts and translations are from sefaria.org.

How great is Teshuva: A couple of sources to show how amazing Teshuva is, that one who repents is considered ‘better’ than one who has never sinned.

כרב תו ד״ל ב רַמָאְדּ יִבַּר וּהָבֲא : םוֹקָמ יֵלֲﬠַבֶּשׁ הָבוּשְׁת ןיִדְמוֹע — םיִקיִדַּצ םיִרוּמְגּ םָניֵא ןיִדְמוֹע , רַמֱאֶנֶּשׁ : םוֹלָשׁ״ םוֹלָשׁ רָ ל קוֹחָ לְ ו קַּ ״בוֹרָ . . ל״ ָ ״קוֹחָ ר ְ בּ ֵ ר שׁי אָ , רַדֲהַו ״בוֹרָקַּל״ . Berakhot 34b:22 As Rabbi Abbahu said: In the place where penitents stand, even the full-fledged righteous do not stand, as it is stated: “Peace, peace upon him who is far and him who is near.” Peace and greeting is extended first to him who is far, the penitent, and only thereafter is peace extended to him who is near, the full-fledged righteous.

שמ נ ה בא ו ת ד ןב יאזע רמוא הוצמ תררוג הוצמ , הרבעו ג תררו הרבע . Pirkei Avot 4 Ben Azzai says: ...one mitzvah leads to another mitzvah, and one sin leads to another sin

Who was the first to do Teshuva? תישארב הבר פ״ד:י״ט

בָשָׁיַּו ןֵבוּאְר לֶא רוֹבַּה ( תישארב ל ז , טכ ,) ןָכיֵהְו הָיָה , יִבַּר רֶזֶﬠיִלֱא יִבַּרְו ַﬠֻשׁוֹהְי , יִבַּר רֶזֶﬠיִלֱא רֵמוֹא וֹקַּשְׂבּ וֹתיִנֲﬠַתְבוּ , , הָנְפִנֶּשְׁכּ ַלָה ִצֵהְו ץי וֹתוֹאְ ל רוֹבּ , דֲה אָ אוּה ביִתְכִד : בָשָׁיַּו ןֵבוּאְר לֶא רוֹבַּה , רַמָא וֹל שׁוֹדָקַּה וּרָבּ אוּה םָלוֹעֵמ אֹל אָטָח אָטָח אֹל םָלוֹעֵמ אוּה וּרָבּ שׁוֹדָקַּה וֹל רַמָא םָדָא יַנָפְל הָשָׂﬠְ ו הָבוּשְׁתּ , הָתַּאְו ָתְּחַתָפּ הָבוּשְׁתִבּ הָלִּחְתּ , יַּח יֶ ןֶבֶּשׁ ְנִבּ דֵמוֹע ַחֵתוֹפוּ וּשְׁתִבּ הָב הָלִּחְתּ , הֶזיֵאְו הֶז ַﬠֵשׁוֹה , , רַמֱאֶנֶּשׁ ( עשוה די , ב :) בוּשׁ הָ רְשִׂ י אָ לֵ דַﬠ ה ' יֶקֱא . Bereishit Rabbah 84:19 19. And Reuven returned to the pit. Where did he return from? Rabbi Eliezer and Rabbi Yehoshua both try to answer this questions. Rabbi Eliezer said from his sackcloth and fast. He finished and then returned to the pit. Hashem said , "there has never been a time ever when a man sin before me and did teshuva. you were the first one to do teshuva. I swear that your son will stand and open the way to teshuva. And this was Hosea who said "return Israel unto Hashem, your Gd".

Is Teshuva a Mitzvah?

( טכ ) בוּ קִּ שַׁ תְּ ֶ ם֥ שִּׁ מ ָ ם֛ ה־תֶ א ' ֶקֱא י֖ ָצָמוּ ָתא֑ י֣ ִכּ ֶשְׁרְדִת וּנּ֔ ְ֖בָבְל־לָכְבּ ֶשְׁפַנ־לָכְבוּ ׃ֽ (ל ) ַצַּבּ ר֣ ְ֔ל וּ֕אָצְמוּ ל֖ ֹכּ ִרָבְדַּה םי֣ ֵאָה הֶלּ֑ הֶלּ֑ ֵאָה םי֣ ִרָבְדַּה ל֖ ֹכּ וּ֕אָצְמוּ ְ֔ל ר֣ ַצַּבּ ֙תיִרֲחַאְבּ ִמָיַּה םי֔ ָ֙תְּבַשְׁו ה־דַﬠ ' ֶקֱא י֔ ָתְּﬠַמָשְׁ ו ֖ לֹקְבּ וֹֽ ׃ ( אל ) יִ֣כּ לֵ֤א ֙םוּחַר ה ' ֶקֱא י֔ א֥ ֹל רַ י ְ֖פְּ ֹלְ ו א֣ ֶתיִחְשַׁ י ֑ ֹלְ ו א֤ ֙חַכְּשִׁ י ־תֶא ֙חַכְּשִׁ י א֤ ֹלְ ו ֑ ֶתיִחְשַׁ י א֣ ֹלְ ו ְ֖פְּ רַ י א֥ ֹל י֔ ֶקֱא ִרְבּ תי֣ ֶתֹבֲא י֔ ֶשֲׁא ר֥ ַבְּשִׁנ ע֖ ֶהָל ׃םֽ Deuteronomy 4:29-31 (29) But if you search there for the LORD your God, you will find Him, if only you seek Him with all your heart and soul— (30) when you are in distress because all these things have befallen you and, in the end, return to the LORD your God and listen to his voice. (31) For the LORD your God is a compassionate God: He will not fail you nor will He let you perish; He will not forget the covenant which He made on oath with your fathers.

רבד םי ל ׳ א: ׳ - ד״י ֩הָיָהְו וּאֹ֨בָי־יִֽכ ָﬠ י֜ ֶל רָבְדַּה־לָכּ ִ םי֣ ֵאָה הֶלּ֗ ֙הָכָרְבַּה ָלָלְקַּהְו ה֔ ֶשֲׁא ר֥ ַתָנ יִתּ֖ ֶנָפְל י֑ ָתֹבֵשֲׁהַו ֙ ֶבָבְל־לֶא ֔ ־לָכְבּ יוֹגַּה םִ֔ ֶשֲׁא ר֧ ֲ֛חיִדִּה ֲ֛חיִדִּה ר֧ ֶשֲׁא ם֔ ִ יוֹגַּה קוקי קֱא ֶ י֖ ָ ׃הָמּֽ שׁ )ב( בַשְׁ ו ָתְּ ֞ קוקי־דַﬠ קֱא י֙ ֶ ֙ ﬠַמָשְׁ ו תְּ ָ ֣ לֹקְ ב וֹ֔ ֹכְ כּ ל֛ רֶשֲׁא נָא־ כֹ ִ י֥ וַּצְמ ְ ֖ יַּה םוֹ֑ תַּא ָ ה֣ ֶנָבוּ י֔ ל־לָכְ בּ בָבְ ְ ֖ בוּ ־לָכְב ְבב ־ְָבֶָּ֔וּה ַ וֹ ַ ְוּצמי ֹנא ֶשְׁפַנ ׃ֽ )ג( ָשְׁו ב֨ קוקי ֶקֱא י֛ ְ֖תוּבְשׁ־תֶא ֶמֲחִרְו ֑ ָשְׁו ב֗ ְ֙צֶבִּקְו ָה־לָכִּמ ִמַּﬠ֣ םי֔ ֶשֲׁא ר֧ ִפֱה ְ֛ציֽ קוקי ֶקֱא י֖ ׃הָמּֽ ָשׁ )ד( י־םִא יְהִ ֶ ה֥ ה֥ ֶ יְהִ י־םִא )ד( ׃הָמּֽ ָשׁ י֖ ֶקֱא קוקי ֲ֖חַדִּֽנ ֵצְקִבּ ה֣ ָמָשַּׁה םִי֑ ָשִּׁמ ם֗ ְ֙צֶבַּקְי קוקי ֶקֱא י֔ ָשִּׁמוּ ם֖ ֶחָקִּי ׃ֽ )ה( ִבֱהֶו ֲ֞איֽ קוקי ֶקֱא י֗ ָאָה־לֶא ֛ ץֶר וּ֥שְׁרָי־רֶשֲׁא יֶ֖תֹבֲא יֶ֖תֹבֲא וּ֥שְׁרָי־רֶשֲׁא ץֶר הָּ֑תְּשִׁריִֽו ְ֥בִֽטיֵהְו ְ֖בְּרִהְו ׃יֶֽתֹבֲאֵמ )ו( לָ֨מוּ קוקי יֶ֛קֱא ְ֖בָבְל־תֶא בְל־תֶאְ ו ַ ב֣ רַ ז ֶﬠְ ֑ בֲהַאְל ה֞ ָ קוקי־תֶא ֶקֱא י֛ בָבְל־לָכְבּ ְ ֥ ְבבללכבֶּ֛אקק־ֶ ָ֞בהאל ﬠ ַזב ְ־ְֶו בוּ נ־לָכְ פַ ְשְׁ ֖ מְ ל ַ ןַﬠ֥ יַּח ֶ ֽ ׃י )ז( נְ ו ןַתָ ֙ קוקי ֶקֱא י֔ ֵ ת֥ א לָאָה־לָכּ תוֹ֖ אָה ֵ הֶלּ֑ ֹא־לַﬠ בְ י ֶ י֥ ֹשׂ־לַﬠְ ו אְ נ ֶ ֖ י שֲׁ א ֶ ר֥ דְ ר פָ ֽ ׃וּ )ח( אְ ו תַּ ָ ה֣ שָׁ ת בוּ֔ בוּ֔ שָׁ ת ה֣ ָ תַּ אְ ו )ח( ׃וּ ֽ פָ דְ ר ר֥ ֶ שֲׁ א י ְﬠַמָשְׁו ֖ ָתּ לוֹ֣קְבּ קוקי ִשָׂﬠְו ָתי֨ ֙ וְצִמ־לָכּ־תֶא ָתֹ וי֔ ֶשֲׁא ר֛ ִכֹנָא י֥ ְ֖וַּצְמ ׃םוֹֽיַּה )ט( ִתוֹהְו ְ֩ריֽ קוקי ֶקֱא י֜ ֹכְבּ ל֣ ׀ ֵשֲׂﬠַמ ה֣ ֶדָי ֗ ִרְפִבּ י֨ ְ֜נְטִב ְ֜נְטִב י֨ ִרְפִבּ ֗ ֶדָי ה֣ ֵשֲׂﬠַמ ׀ ל֣ ֹכְבּ בוּ פִ רְ ִ י֧ ְתְּמֶהְ ב ֛ בוּ פִ רְ ִ י֥ דַא ְתָמְ ֖ בוֹטְ ל ָ ה֑ ִ י֣ כּ ׀ בוּ֣שָׁ י קוקי ֤שָׂל שׂוּ ֶלָﬠ י֨ ֙ טְ ל בוֹ֔ ָשׂ־רֶשֲׁאַכּ שׂ֖ תֹבֲא־לַﬠ ֶ ׃יֽ )י( ִ י֣ כּ ַמְשִׁ ת ע֗ לוֹקְ בּ ֙ קוקי קוקי ֙ לוֹקְ בּ ע֗ ַמְשִׁ ת י֣ ִ כּ )י( ׃יֽ ֶ תֹבֲא־לַﬠ שׂ֖ ָשׂ־רֶשֲׁאַכּ בוֹ֔ טְ ל ֙ י֨ ֶלָﬠ שׂוּ ֶקֱא י֔ ֹמְשִׁל ר֤ וְצִמ ויָתֹ ֙ ָתֹקֻּחְ ו וי֔ ָבוּתְכַּה ה֕ ֵסְבּ רֶפ֥ ָרוֹתַּה ה֖ זַּה ֶ ה֑ י֤ ִכּ ֙בוּשָׁת קוקי־לֶא ֶקֱא י֔ ְבּ ְ֖בָבְל־לָכ ֶשְׁפַנ־לָכְבוּ ׃ֽ )פ(

Deuteronomy 30:1-14 (2) When all these things befall you—the blessing and the curse that I have set before you—and you take them to heart amidst the various nations to which the LORD your God has banished you, (2) and you return to the LORD your God, and you and your children heed His command with all your heart and soul, just as I enjoin upon you this day, (3) then the LORD your God will restore your fortunes and take you back in love. He will bring you together again from all the peoples where the LORD your God has scattered you. (4) Even if your outcasts are at the ends of the world, from there the LORD your God will gather you, from there He will fetch you. (5) And the LORD your God will bring you to the land that your fathers possessed, and you shall possess it; and He will make you more prosperous and more numerous than your fathers. (6) Then the LORD your God will open up your heart and the hearts of your offspring to love the LORD your God with all your heart and soul, in order that you may live. (7) The LORD your God will inflict all those curses upon the enemies and foes who persecuted you. (8) You, however, will again heed the LORD and obey all His commandments that I enjoin upon you this day. (9) And the LORD your God will grant you abounding prosperity in all your undertakings, in the issue of your womb, the offspring of your cattle, and the produce of your soil. For the LORD will again delight in your well-being, as He did in that of your

fathers, (10) since you will be heeding the LORD your God and keeping His commandments and laws that are recorded in this book of the Teaching—once you return to the LORD your God with all your heart and soul.

Teshuva is ‘The Great Mitzvah’ that is innately known to all …

רבד םי ל׳:י״א-י״ד ( אי ) י֚ ִכּ וְצִמַּה ָ ה֣ ֹזַּה תא֔ ֶשֲׁא ר֛ ִכֹנָא י֥ וַּצְמ ְ֖ םוֹ֑יַּה ֵלְפִנ־אֽ ֹל תא֥ ֙אוִה ְ֔מִּמ ֹלְו א֥ ָקֹחְר ה֖ ׃אוֽ ִה ( בי ) א֥ ֹל ַמָשַּׁב ֖ םִי ִ או֑ ה ֹמאֵ ל ר֗ ִ י֣ מ לֲﬠַ י ־הֶ ֲַיי ֹ֗א ו ִיַַָ֖ ֹ֥ וּנ֤ ָלּ ַמָשַּׁה ֙הָמְי֙ ָהֶ֣חָקִּיְו וּנ֔ ָלּ וּנֵ֥ﬠִמְשַׁיְו הָּ֖תֹא ׃הָנֶּֽשֲׂﬠַנְו ( גי ) רֶבֵ֥ﬠֵמ־אֹֽלְו םָ֖יַּל אוִ֑ה רֹ֗מאֵל יִ֣מ ָל־רָבֲﬠַי וּנ֜ רֶבֵ֤ﬠ־לֶא ֙םָיַּה ָהֶ֣חָקִּיְו וּנ֔ ָלּ וּנ֔ ָלּ ָהֶ֣חָקִּיְו ֙םָיַּה רֶבֵ֤ﬠ־לֶא וּנ֜ ָל־רָבֲﬠַי יִ֣מ רֹ֗מאֵל אוִ֑ה םָ֖יַּל רֶבֵ֥ﬠֵמ־אֹֽלְו וּנֵ֥ﬠִמְשַׁיְו הָּ֖תֹא ׃הָנֶּֽשֲׂﬠַנְו ( די ) בוֹ֥רָק־יִֽכּ יֶ֛לֵא רָ֖בָדַּה ֹאְמ ד֑ יִ֥פְבּ ְ֖בָבְלִֽבוּ ׃וֹֽתֹשֲׂﬠַל (ס)

Deuteronomy 30:11-14 (11) Surely, this Instruction which I enjoin upon you this day is not too baffling for you, nor is it beyond reach. (12) It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?” (13) Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?” (14) No, the thing is very close to you, in your mouth and in your heart, to observe it.

ונבר יחב י , םירבד ׳ל : ׳א:א״י יכ הוצמה .תאזה רמאי הז לע ,הרותה ושלכ ן םירבד( ׳ח ׳א: ) לכ הוצמה רשא יכנא ךוצמ יה .םו אל תאלפנ ה י א יא ן ןי נע י הנ רתסנ הסוכמו אלש ות לכ ,התושעל ו והז רמאש אל םימשב ,איה אוהש ואב ר אלל תאלפנ ,איה ו כ ן אל רבעמ במא אהתלנ ל א וש אהםמבא מש ה הוע כו ל סכו תנ נינ יל םו רואב אלל הקוחר .איה םיהו הז אוה םיה לודגה אוהש ךושח אוהו ןמ ענמנה יהיש ו ינב םדא יאשר ן סנכיל םש םש סנכיל ן יאשר םדא ינב ו יהיש ענמנה ןמ אוהו ךושח אוהש לודגה םיה אוה הז םיהו .איה הקוחר אלל רואב םו יל נפמ י תכשח ,םימה יאו ן וכה ו הנ ראשב ימיה ם נבש י םדא וכי ל י ן סנכהל ,םהב יפל םשכש רמאש אל םימשב איה איהו איהו איה םימשב אל רמאש םשכש יפל ,םהב סנכהל ן י ל וכי םדא י נבש ם נמ העי רהש י ןמ ענמנה הלעיש םדא ,םימשב ךכ רבעמ ל םי אוה נמ .העי

Rabbeinu Bahya, Devarim 30:11:1 refers to the entire צמה ו ה for this commandment, etc.” In this instance the word“ , יכ הוצמה תאזה הוצמה יכ . לכ הוצמה Torah, just as it did in Deut. 8,1 where the Torah spoke of it is not hidden.” The Torah is not so mysterious and mystical that you cannot fulfill“ , אל תאלפנ ה י א תלנ א its commandments. This is why Moses added immediately: “it is not in heaven.” Neither is it beyond The ocean that Moses . אל תאלפנ the ocean. All these comparisons are only variations of the words speaks about here is the great ocean, which is dark and beyond man’s ability to navigate (Ibn Ezra). Moses does not refer to seas which man is able to navigate [with the existing means of navigation, Ed.] The words compare such an ocean to “heaven,” neither of which is accessible to man.

במר "ן לע רבד םי ל׳:י״א:א׳ םעטו יכ הוצמה תאזה לע לכ הרותה הלוכ וכנהו ן יכ לע לכ הרותה רמאי ( רבד םי ׳ח : ׳א ) " לכ הוצמה רשא יכנא וצמ ך צ ינ ש ומ ל יה םו " לבא צמה ו ה ה ז תא לע הבושתה נה תרכז יכ תובשהו לא ךבבל ( רבד םי ל ׳ : ׳א ) תבשו דע ה ' קלא י ך ( רבד םי ל ׳ : ׳ב ) ) הוצמ הוציש נתוא ו תושעל ןכ ו הרמאנ ושלב ן יבה נ ו נ י ומרל ז החטבהב יכ דיתע רבדה יהל תו ןכ םעטהו רמאל יכ םא םא יכ רמאל םעטהו ןכ תו יהל היהי ךחדנ הצקב םימשה התאו דיב םימעה לכות בושל לא ה ' תושעלו לככ רשא יכנא ךוצמ יה םו יכ יא ן רבדה אלפנ אלפנ רבדה ן יא יכ םו יה ךוצמ יכנא רשא לככ תושעלו קוחרו ךממ לבא בורק ךילא דאמ ותושעל לכב תע לכבו םוקמ ו הז םעט ךיפב ךבבלבו ותושעל ודותיש תא םנוע תאו תאו םנוע תא ודותיש ותושעל ךבבלבו ךיפב םעט הז ו םוקמ לכבו תע לכב ותושעל דאמ ךילא בורק לבא ךממ קוחרו וע ן םתובא םהיפב ו ובושי םבלב לא ה ' ולבקיו םהילע םויה הרותה התושעל תורודל רשאכ ריכזה ( רבד םי ל ׳ : ׳ב ) התא ת ךינבו לכב ךבבל ומכ יתשריפש ( םש :)

Ramban on Deuteronomy 30:11:1 FOR THIS COMMANDMENT. The meaning thereof is that it refers to the entire Torah. But the correct interpretation is that when he refers to the entire Torah, he says [as above] Every commandment which I command thee this day. Rather [the expression used here] this commandment refers to [the commandment of] repentance aforementioned, for the verses, and thou shalt bethink thyself; and thou shalt return unto the Eternal thy G-d constitute a commandment, wherein he commands us to do so. It is stated in a future tense [rather than in the imperative] to suggest, in the form of a pledge,

that it is destined [that Israel will repent]. And the sense thereof is to state that if thy outcasts be in the uttermost parts of heaven and you are under the power of the nations, you can yet return to G- d and do according to all that I command thee this day, for the thing is not hard, nor far off from you, but rather very nigh unto thee to do it at all times and in all places. This is the sense of the expression, in thy mouth, and in thy heart, that thou mayest do it meaning that they confess their iniquity, and the iniquity of their fathers by word of their mouth, and return in their heart to G-d and accept the Torah upon themselves this day to perform it throughout the generations, as he mentioned, thou and thy children with all thy heart, as I have explained.

אמוי ו״פ א: ג״נ - ד״נ רמא יבר ול י הלודג הבושת תעגמש דע אסכ דובכה אנש ' ( עשוה די , ב ) וש הב לארשי דע ה ' קלא י ך

What is Teshuva? Some nuanced different opinions are brought. Rambam (Mishneh Torah) says it is as if the person becomes a new person.

שמ נ ה ות הר , כלה ו ת שת ו ב ה ב׳:ב׳ (ב ) מוּ הַ ִ ה אי תַּ ה בוּשְׁ ָ ה . אוּה יֶּשׁ ֲﬠַ בֹז טוֹחַ ה אֵ טֶ ח וֹאְ ִ ו סי וֹריִ בַשֲׁחַמִּ מ וֹתְּ ְ ו גִ י רֹמְ לְ בּ וֹבִּ אֹלֶּשׁ וּהֵשֲׂﬠַ י דוֹע נֶּשׁ רַמֱאֶ ( היעשי הנ הנ היעשי ז ) " בֹזֲﬠַי עָשָׁר וֹכְּרַדּ " וֹגְו .' ןֵכְו םֵחַנְתִי לַﬠ רַבָﬠֶשׁ רַמֱאֶנֶּשׁ ( הימרי אל חי ) " יִכּ יֵרֲחַא יִבוּשׁ יִתְּמַחִנ ." דיִﬠָיְו ויָלָﬠ ַﬠֵדוֹי תוֹמוּלֲﬠַתּ אֹלֶּשׁ בוּשָׁ י זְל הֶ אְטֵחַה םָלוֹעְל רַמֱאֶנֶּשׁ ( עשוה די ד ) " אֹלְו רַמאֹנ דוֹע וּניֵקֱא הֵשֲׂﬠַמְל וּניֵדָי " וֹגְו .' יִרָצְו תוֹדַּוְתִהְל ויָתָפְשִׂבּ ויָתָפְשִׂבּ תוֹדַּוְתִהְל יִרָצְו רַמוֹלְו תוֹנָיְנִﬠ וּלֵּא רַמָגֶּשׁ וֹבִּלְבּ :

Mishneh Torah, Repentance 2:2 What is teshuvah? It is when a person abandons the sin that he sinned and removes it from his thoughts and commits in his heart that he will not do it again, as it says, The wicked should abandon his path etc. (Isaiah 55:7). And also that he regrets sinning, as it says, After I returned I regretted (Jeremiah 31:18). And the One Who Knows Hidden Things testifies about him that he will never return to this sin, as it says, And we will no longer call the work of our hands “god” etc. (Hosea 14:4). And he must confess verbally and say these things that he has committed in his heart. שמ נ ה ות הר , כלה ו ת שת ו ב ה ב׳:ד׳ יֵכְרַדִּמ הָבוּשְׁתַּה תוֹיְהִל בָשַּׁה קֵﬠוֹצ דיִמָתּ יֵנְפִל םֵשַּׁה יִכְבִבּ םיִנוּנֲחַתְבוּ הֶשׂוֹעְ ו הָקָדְצ יִפְכּ ֹכּ וֹח מוּ תִ רְ חַ קֵ רַ ה בְּ הֵ ןִ מ דַּ ה בָ רָ רָ בָ דַּ ה ןִ מ הֵ בְּ רַ ה קֵ חַ רְ תִ מוּ וֹח אָטָחֶשׁ וֹבּ הֶנַּשְׁמוּ וֹמְשׁ רַמוֹלְכּ נֲא ִ י ֵחַא ר אְו ֵ ני ִ י וֹתוֹא אָ ה ִ שׁי ﬠֶשׁ הָשָׂ תוֹא ָ ן מַּ ה ﬠַ שֲׂ ִ םי מוּ נַּשְׁ הֶ ﬠַ מ שֲׂ ָ י ו ֻ כּ ָלּ ן בוֹטְ ל הָ לוּ דְ רֶ ֶ שְׁי רָ הָ הָ רָ שְׁ י ֶ רֶ דְ לוּ הָ בוֹטְ ל ן ָ לּ ֻ כּ ו י ָ שֲׂ ﬠַ מ הֶ נַּשְׁ מוּ םי ִ שֲׂ ﬠַ מַּ ה ן ָ תוֹא הָשָׂ ﬠֶשׁ שׁי ִ אָ ה וֹתוֹא י ִ ני ֵ אְ ו ר הֶלוֹגְו וֹמוֹקְמִּמ . גֶּשׁ תוּלָ רֶפַּכְמ תֶ ןוָֹﬠ ֵנְפִּמ י תֶמֶרוֹגֶּשׁ וֹל נָכִּהְל עַ לְ ו תוֹיְהִ נָﬠ ָ ו לַפְשׁוּ ַחוּר :

עש ר י שת ו ב ה א׳:א׳ ןמ תובוטה רשא ביטיה שה " י םע ויאורב יכ ןיכה םהל ךרדה תולעל ךותמ תחפ םהישעמ . סונלו חפמ עשפ י םה . ושחל ך ךוח םשפנ נמ י תחש ו ישהל ב לעמ םהי ופא . םדמלו םריהזהו בושל ילא ו יכ ואטחי ול בורל ובוט ו ורשי יכ אוה עדי םרצי םרצי עדי אוה יכ ורשי ו ובוט בורל ול ואטחי יכ ו ילא בושל םריהזהו םדמלו נש רמא - ( הת י ל י ם כ ״ ה : ׳ח ) בוט ו רשי ה ' לע ןכ י הרו םיאטח ךרדב . םאו וברה עושפל דורמלו דגבו וב םידג ודגב אל רגס רגס אל ודגב םידג וב דגבו דורמלו עושפל וברה םאו םדעב ד תל י ושת הב רמאנש ( והיעשי א״ל : ׳ו ) וש ב ו רשאל ימעה ק ו הרס . רמאנו ( והימרי ׳ג : ב״כ ) וש ב ו נב םי וש בב םי םי בב וש םי נב ו ב וש אפרא ושמ ב ו ת י םכ . והו נרהז ו לע הבושתה המכב תומוקמ הרותב . ראבתהו יכ הבושתה תלבוקמ םג יכ בושי אטוחה אטוחה בושי יכ םג תלבוקמ הבושתה יכ ראבתהו רמ ו ב רצ ו ת י ו . לכ ןכש םא ושי ב ימ תאר םשה ו ותבהא רמאנש ( רבד םי ד ׳ : ׳ל ) רצב ךל ואצמ ך לכ רבדה םי הלאה רחאב תי םימיה תבשו דע ה ' קלא י ך תעמשו קב ו ל ו . ראבתהו הרותב יכ זעי רו םשה םיבשל רשאכ יא ן די םעבט תגשמ . שדחיו שדחיו םברקב ר חו והט ר ישהל ג לעמ תו ותבהא רמאנש - ( םש ל :' ב )' תבשו דע ה ' ךיקלא תעמשו ולוקב לככ רשא יכנא ךוצמ ךוצמ יכנא רשא לככ ולוקב תעמשו ךיקלא

יה םו התא נבו ךי לכב ךבבל לכבו ךשפנ . רמואו גב ףו ינעה ן ( םש םש :ו )' למו ה ' ךיקלא תא ךבבל תאו בבל ךערז ישהל ג גיה ךר בל א ךב ת יל תבהא ו . םיאיבנהו םיבותכהו ורבד דימת לע רבד הבושתה דע יכ ואב ירקע הבושתה וכ םל םישרופמ םהירבדב רשאכ רשאכ םהירבדב םישרופמ םל וכ הבושתה ירקע ואב יכ דע הבושתה רבד לע דימת ורבד םיבותכהו םיאיבנהו ראבתי :

Shaarei Teshuvah 1:1 In explanation of repentance and its principles Among the good things which God, may He be blessed, has bestowed upon His creations is the path which He prepared for them to ascend from the baseness of their actions, to escape the trap of their inequities, to hold their souls back from destruction and to remove His anger from upon them. Because of His goodness and uprightness, He has taught them and warned them to return to Him when they sin against Him - for He understands their nature, as it is stated (Psalms 25:8), "Good and upright is the Lord; therefore He shows sinners the way." [Even] if they greatly sin and rebel and act like treacherous betrayers - He does not close the doors of repentance to them, as it is stated (Isaiah 31:6), "Return, to Him to whom they have been so shamefully false." It is [also] stated (Jeremiah 3:22), "Turn back, O rebellious children, I will heal your afflictions." We are warned about repentance in several places in the Torah. It is explained that repentance is accepted even when the sinner repents because of his many troubles - how much more so [will it be accepted] if he returns because of fear or love of God - as it is stated (Deuteronomy 4:30), "When you are in distress because all these things have befallen you and, in the end, return to the Lord your God and obey Him." It is explained in the Torah that God will help those who repent beyond what their natural ability would allow; and that He renews a pure spirit within them, to reach great heights in His love - as it is stated (Deuteronomy 30:2), "And you return to the Lord your God, and you and your children heed His command with all your heart and soul, just as I enjoin upon you this day." Further, it is stated about the body of the matter (Deuteronomy 30:6), "Then the Lord, your God, will circumcise your heart and the hearts of your offspring," to acquire love for Him. And the Prophets and Writings constantly speak on the subject of repentance, such that the principles of repentance are all explained in their words, as will be explained.

תקדצ דצה י ק מ׳:א׳ [מ ] רקיע הבושתה אוה דע ריאיש ה ' יע נ י ו יהיש ו ודז נ תו יכזכ תו ר" ל ריכיש ו יבי ן לכש המ אטחש יה ' ג" כ וצרב ן שה " י י זשמכ " ל ( כרב תו אל עס "ב ) ג ' ספ ו ק י ם כ ו ' התאו תובסה תא םבל רשאו יתוערה וכ ' ו םעטכ י ד העי יחבו הר ראיבשרישה חו ע םט ראה י ז " ל ףוסב ס ' עברא אמ ו ת לקש ףסכ נשש י םה תמא כ " א םוקמב פב " ע םוקמב הריחבה םש יא ן םוקמ העידיל העידיל םוקמ ן יא םש הריחבה םוקמב ע םוקמבו העידיה םש תמאב יא ן םוקמ הריחבל גישמשכו רואל הז םוצעה זא ובש לכ יתונודז ו יתלב י םיאצו קמועמ קמועמ םיאצו י יתלב ו יתונודז לכ ובש זא םוצעה הז רואל גישמשכו הריחבל םוקמ ן יא תמאב םש העידיה םוקמבו תעידי שה " י אוהו ותעדו ונוצרו לכה א .' רחאמו שהש " י הצר ןכ ירה לכה תויכז הכוזו הרפכל הרומג הויבש " כ הזש דוס דוס הזש כ ריעשה לזאזעל ולאש והושע םדאה ומצע יה ' דבוע ע" ז רומג אוהו אל יהי ' הש ו א י ס ו ד כ ל מה צ ו ת ל " ת לכו יבעה ר תו תו ר יבעה לכו ת תורסההו וצרמ ן שה "י . קר יעשהש ר ה ו א ע " י ןוצר שה " י אוהש הוצמ וחלשל ול השענ דוע הוצמ אלו ריבע ה . ךכו ךכו והושריפ זר " ל ( רדרפ " א פ ' ומ ) יעו ' במרב " ן פ ' רחא י נאש ו נ נתו םי קלח לזאזעל אוהש ערה דצמ המ שהש " י הוצ תתל תתל הוצ י ול אצמנו הריבעה הוצמ :

תורוא הבושתה , קרפ ט ו :י םיִחְכוֹשֶּׁשְׁכּ תֶא תוּהַמ הָמָשְׁנַּה תיִמְצַﬠָה , םיִחיִסְמֶּשְׁכּ הָﬠֵדּ לֵכַּתְּסִהְלִּמ תוּיִּכוֹתְבּ םיִיַּחַה םיִיִּמיִנְפַּה לֶשׁ וֹמְצַﬠ , לֹכַּה הֶשֲׂﬠַנ הֶשֲׂﬠַנ לֹכַּה בָבְּרֻﬠְמ קָפֻּסְמוּ . הָבוּשְׁתַּהְו תיִשׁאָרָה , איִהֶשׁ הָריִאְמ תֶא םיִכַּשֲׁחַמַּה יִּמ דָ , איִה בוּשָׁיֶּשׁ םָדָאָה לֶא וֹמְצַﬠ , לֶא שֶׁרֹשׁ וֹתָמְשִׁנ , , מוּ ִ ָ יּ ד ָי שׁ בוּ ֶ א ל אָ ה ֱ ק ִ םי , לֶא תַמְשִׁנ לָכּ תוֹמָשְׁנַּה , ֵלֵיְו דַﬠְצִיְו הָאְלָה הָלְﬠַמ הָלְﬠַמ הָשֻּׁדְקִבּ הָרֳהָטְבוּ . רָבָדְו הֶז גֵהוֹנ ןיֵבּ ןיֵבּ גֵהוֹנ הֶז רָבָדְו שׁיִאְבּ יִדיִחְי , ןיֵבּ םַﬠְבּ םֵלָשׁ , ןיֵבּ לָכְבּ תוּיִּשׁוֹנֱאָה , ןיֵבּ ןוּקִּתְבּ לָכּ וֲהַה יָ הָ הָּלֻּכּ , הָּלוּקְלִקֶּשׁ אָבּ דיִמָתּ הַמִּמ איִהֶשּׁ תַחַכוֹשׁ תַחַכוֹשׁ איִהֶשּׁ הַמִּמ דיִמָתּ אָבּ הָּלוּקְלִקֶּשׁ תֶא הָּמְצַﬠ .

Rav Kook - Lights of Teshuva, Chapter 15:10 When we forget the essence of our core soul (identity); when we lose focus on gazing into the depths of the inner life of our self, everything becomes confused and doubtful. The first act of return, which illuminates the darkness immediately, is for one to return to his self, to the root of his soul – and he immediately returns to God, the Soul of all souls, and progresses step by step further upward in holiness and purity. And this concept applies whether to an individual, a complete nation,

all of humanity, and the rectification of all Being; for her destruction always comes from forgetting her own self.

How does Teshuva work? The concept of Teshuva is crazy. Surely if we have been told not to do something, and we fail to follow that command, we should be punished. The question becomes even more difficult when looking at the first source, which implies that Teshuva results in ones transgressions being counted as ‘merits’. This section offers some clues as to how it works: אמוי ו״פ ב: ׳ג רמא שיר שיקל הלודג הבושת ודזש נ תו תושענ ול גגשכ תו רמאנש ( עשוה די , ב ) וש הב לארשי דע ה ' קלא י ך כ י תלשכ תש ל ועב ךנ אה וע ן זמ די אוה אקו ירק היל לושכמ יא נ י רמאהו שיר שיקל הלודג הבושת ודזש נ תו תושענ ול יכזכ תו רמאנש רמאנש תו יכזכ ול תושענ תו נ ודזש הבושת הלודג שיקל שיר רמאהו י נ יא לושכמ היל ירק אקו אוה די זמ ן וע אה ךנ ועב ( לאקזחי גל , טי ) בושבו עשר ותעשרמ השעו טפשמ הקדצו םהילע ( היח ) היחי אל אישק ןאכ הבהאמ ןאכ ימ האר

Yoma 86b:3 Reish Lakish said: Great is repentance, as the penitent’s intentional sins are counted for him as unwitting transgressions, as it is stated: “Return, Israel, to the Lord your God, for you have stumbled in your iniquity” (Hosea 14:2). The Gemara analyzes this: Doesn’t “iniquity” mean an intentional sin? Yet the prophet calls it stumbling, implying that one who repents is considered as though he only stumbled accidentally in his transgression. The Gemara asks: Is that so? Didn’t Reish Lakish himself say: Great is repentance, as one’s intentional sins are counted for him as merits, as it is stated: “And when the wicked turns from his wickedness, and does that which is lawful and right, he shall live thereby” (Ezekiel 33:19), and all his deeds, even his transgressions, will become praiseworthy? The Gemara reconciles: This is not difficult: Here, when one repents out of love, his sins become like merits; there, when one repents out of fear, his sins are counted as unwitting transgressions.

דק תשו ול י , רבד םי , גמ י תל הכיא ט״ז ( זט ) ... ראוביו לע יפ שרדמה התעו לארשי המ ה ' קלא י ך וש לא ךמעמ כ י םא ל י האר ( רבד םי י , בי ) אתיאו שרדמב (ב" ר ר אכ ) יא ן התעו אלא הבושת , שוריפו ךכ אוה , םושמ לכד םדא םדאו לארשימ יחמ בו ימאהל ן ומאב הנ המילש לכבש עגר עגר לכבש המילש הנ ומאב ן ימאהל בו יחמ לארשימ םדאו םדא לכד םושמ עגרו לבקמ יח תו ארובהמ ךורב אוה ומכ ושרדש (ב" ר אי ) לכ המשנה ללהת לכ המישנ ו המישנ ללהת י " ה ( הת ל י ם םילה נק , ו ) לכבש עגר יחה תו הצור תאצל ןמ םדאה שודקהו ךורב אוה חלוש ול לכב עגר יח תו שדח . אצמנ פל י הז נהמ י ה ה ל אמ שת ו ב ה ל כ ל א ד ם , יכ תעב השועש הבושת ימאמ ן אוהש תעכ הירב השדח הזבו םשה ךרבתי בורב ימחר ו וניא ריכזמ ריכזמ וניא ו ימחר בורב ךרבתי םשה הזבו השדח הירב תעכ אוהש ן ימאמ הבושת השועש תעב יכ ול תונוע םינושארה . Kedushat Levi, Deuteronomy, Megillat Eicha 16 In order for teshuva to be effective in eradicating one's sins, a person must have complete faith that Hashem bestows new life to a person every single moment, and thus Hashem can make the true penitent into a new person at any moment and disregard his transgressions.

It works because Hashem cares for Humanity and is on ‘our side;

לאש ו המכחל אטוח והמ וע ושנ ורמא םהל םיאטח ףדרת הער לאש ו האובנל אטוח והמ ע ושנו הרמא ןהל שפנה שפנה ןהל הרמא ושנו תאטוחה איה תומת ולאש אשדוקל ךירב אוה אטוח והמ וע ושנ רמא ןהל ושעי הבושת ו רפכתי ול . יה י נ ו ביתכד לע ןכן עבתד ה לרכיו בש וע ה מ ונו ומאו ו יבאדק וא ותאהתטח הרוי םיאטח ךרדב הרוי םיאטחל ךרד תושעל הבושת JERUSALEM TALMUD – MAKOT 2:6 Wisdom was asked: What is the sinners punishment? Wisdom answered: Evil shall pursue sinners. Prophecy was asked: What is the sinners punishment? Prophecy replied: The soul that sins shall die. God was asked: What is the sinners punishment? God responded: Let him do teshuva and he will be forgiven. רדהנס י ן ח״ל ב : ׳ד - ׳ו רמא ר ב י ה ו הד א " ר העשב שקבש בקה " ה תוארבל תא םדאה ארב תכ תחא לש יכאלמ תרשה רמא םהל וצר םכנ םכנ וצר םהל רמא תרשה יכאלמ לש תחא תכ ארב םדאה תא תוארבל ה השענ םדא נמלצב ו רמא ו נפל י ו שבר " ע המ ישעמ ו רמא ןהל ךכ ךכו ישעמ ו ורמא ינפל ו שבר " ע ( הת ל י ם ח , ה ) המה נא שו יכ נרכזת ו ןבו םדא יכ נדקפת ו טישוה ועבצא הנטק יב נ ןהי םפרשו ןכו תכ נש הי

תכ תישילש ורמא נפל י ו שבר " ע נושאר םי ורמאש ךינפל המ וליעוה לכ םלועה ולוכ ךלש אוה לכ המ התאש הצור הצור התאש המ לכ אוה ךלש ולוכ םלועה לכ וליעוה המ ךינפל ורמאש םי נושאר ע תושעל עב ו ךמל השע יכ ו ן עיגהש ישנאל רוד לובמה ישנאו רוד הגלפה ןהישעמש ילקלוקמ ן ורמא נפל י ו שבר " ע אל הפי ורמא נושאר םי ךינפל ךינפל םי נושאר ורמא הפי אל ע רמא הל ן ( והיעשי ומ , ד ) דעו הנקז ינא אוה דעו הביש ינא לובסא ו ג ו '

Sanhedrin 38b:4-6 Rav Yehuda says that Rav says: At the time that the Holy One, Blessed be He, sought to create 'Adam', He created one group of ministering angels. He said to them: If you agree, let us fashion a person in our image. The angels said before him: Master of the Universe, what are the actions of this person You suggest to create? God said to them: His actions are such and such, according to human nature. The angels said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” (Psalms 8:5), i.e., a creature such as this is not worth creating. God outstretched His small finger among them and burned them with fire. And the same occurred with a second group of angels.

The third group of angels that He asked said before Him: Master of the Universe, the first two groups who spoke their mind before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. God then created the first person. When history arrived at the time of the people of the generation of the flood and the people of the generation of the dispersion, i.e., the Tower of Babel, whose actions were ruinous, the angels said before God: Master of the Universe, didn’t the first set of angels speak appropriately before You, that human beings are not worthy of having been created? God said to them concerning humanity: “Even to your old age I am the same; and even to grey hairs will I suffer you; I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4)

Why is Teshuva so important to Judaism?

1) The Children of Israel would not exist without Teshuva Hashem forgave us after the sin of the golden calf, when Moses did teshuva for us. At that time, Hashem reveals the secret way to teshuva.

שאר הנשה י ״ ז ב : ׳ה רוֹבֲﬠַיַּו ׳ה לַﬠ ויָנָפּ אָרְקִיַּו רַמָא יִבַּר ןָנָחוֹי אֵלָמְלִא אָרְקִמ בוּתָכּ יִא רָשְׁפֶא וֹרְמוֹאְל דֵמַּלְמ ףֵטַּﬠְתִנֶּשׁ שׁוֹדָקַּה וּרָבּ אוּה אוּה ַחיִלְשִׁכּ רוּבִּצ הָאְרֶהְו וֹל הֶשֹׁמְל רֶדֵס הָלִּפְתּ רַמָא וֹל לׇכּ ןַמְז לֵאָרְשִׂיֶּשׁ ןיִאְטוֹח וּשֲׂﬠַי יַנָפְל ַכּ רֶדֵסּ הֶזַּה יִנֲאַ ו לֵחוֹמ םֶהָל

2) Teshuva will be the key to the ultimate redemption.

שמ נ ה ות הר , כלה ו ת שת ו ב ה ז׳:ה׳ (ה ) לָכּ םיִאיִבְנַּה ןָלֻּכּ וּוִּצ לַﬠ הָבוּשְׁתַּה ןיֵאְ ו לֵאָרְשִׂ י ןיִלָאְגִנ אָלֶּא ִבּ הָבוּשְׁת . כוּ בְ ָ ר בִ ה טְ ִ חי הָ רוֹתּ הָ ףוֹסֶּ שׁ שִׂ י רְ אָ ֵ ל ַ ל תוֹשֲׂ ﬠ תוֹשֲׂ ﬠ ַ ל ל ֵ אָ רְ שִׂ י ףוֹסֶּ שׁ הָ רוֹתּ הָ חי ִ טְ בִ ה ר ָ בְ כוּ הָבוּשְׁתּ ףוֹסְבּ ןָתוּלָגּ דָיִּמוּ ןֵה ןיִלָאְגִנ רַמֱאֶנֶּשׁ ( רבד םי ל א ) " הָיָהְו יִכ וּאֹבָי יֶלָﬠ לָכּ םיִרָבְדַּה " וֹגְו ' ( רבד םי ל ב ) " ָתְּבַשְׁו דַﬠ דַﬠ ָתְּבַשְׁו ה ' יֶקֱא " ( רבד םי ל ג ) " בָשְׁו ה ' יֶקֱא " וֹגְו :' Mishneh Torah, Repentance 7:5

(5) All of the prophets commanded concerning repentance; Israel will not be redeemed save by repentance. Indeed, the Torah long since assured us that in the end, at the close of the period of exile Israel will turn to repentance and be immediately redeemed, even as it is said: "And it shall come to pass, when all these things are come upon thee... and thou shalt return unto the Lord thy God... and God will return thee..." (Deut. 30.14).3Yoma, 87b. C. G.

3) The World would not exist without Teshuva!

פס ר דמה ו ת , שת ו ב ה , קלח ושאר ן צ״ג הָבוּשְׁתַּה הָאיִבְמ הָאוּפְר םָלוֹעָל . Sefer HaMidot, Repentance, Part I 93 Repentance brings healing to the world. חספ י ם נ ״ ד א : ׳ח העבש םירבד וארבנ םדוק ארבנש םלועה ולאו ןה הרות הבושתו ןגו ןדע םנהיגו אסכו דובכה תיבו שדקמה ומשו לש לש ומשו שדקמה תיבו דובכה אסכו םנהיגו ןדע ןגו שמ י ח Pesachim 54a:8 Wasn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah. הת י ל י ם צ׳:ב׳-ג׳ (ב ) ֶטְבּ םֶר֤ ׀ ִר֘ ָה םי֤ ָלֻּי וּד֗ ֵלוֹ֣חְתַּו לֽ ץֶר֣ ֶא ֵבֵתְו ל֑ ָלוֹעֵמֽוּ ם֥ ָלוֹ֝ע־דַﬠ ם֗ ָתַּא ה֥ ׃לֽ ֵא (ג ) ֵשָׁתּ ב֣ שׁוֹנ֭ ֱא ָכַּדּ־דַﬠ א֑ ֹתַּ֝ ו רֶמא֗ וּבוּ֣שׁ ֵנְב ָדָא־י ׃םֽ

Psalms 90:2-3 (2) Before the mountains were brought forth, Or ever Thou hadst formed the earth and the world, Even from everlasting to everlasting, Thou art God. (3) Thou turnest man to contrition; And sayest: 'Return, ye children of men.'

תישארב הבר א׳:ד׳ תיִשׁאֵרְבּ אָרָבּ םיִקֱא , הָשִּׁשׁ רָבְד םיִ וּמְדָק תַאיִרְבִל םָלוֹעָה , שֵׁי ןֶהֵמ וּאְרְבִנֶּשׁ , שֵׁיְו ןֶהֵמ וּלָﬠֶשׁ הָבָשֲׁחַמַּבּ תוֹאְרָבִּהְל . . הָרוֹתַּה אֵסִּכַּהְ ו דוֹבָכַּה , וּאְרְבִנ . … . תוֹבָאָה יְ ו לֵאָרְשִׂ תיֵבוּ שָׁדְּקִמַּה וֹמְשׁוּ לֶשׁ ַחיִשָׁמ , וּלָﬠ ָבָשֲׁחַמַּבּ ה הְ ל בִּ ָ תוֹאְ ר , …ו .' יִבַּר יִבַּר הָבֲהַא יִבַּרְבּ אָריִﬠְז רַמָא ףַא הָבוּשְׁתַּה , רַמֱאֶנֶּשׁ ( הת ל י ם צ , ב :) םֶרֶטְבּ םיִרָה וּדָלֻּי , הָּתוֹאְו הָﬠָשַּׁה בֵשָׁתּ שׁוֹנֱא דַﬠ אָכַּדּ אָכַּדּ דַﬠ שׁוֹנֱא בֵשָׁתּ הָﬠָשַּׁה הָּתוֹאְו וגו ,' לָבֲא יִניֵא ַﬠֵדוֹי זיֵא הֶ םֶהֵמ םֶדֹק , םִא הָרוֹתַּה הָמְדָק ֵסִּכְל א כַּ ה דוֹבָ אְ ו םִ סִּ כּ אֵ כַּ ה דוֹבָ דֹ ק םֶ רוֹתַּ ל הָ , רַמָא יִבַּר אָבַּא רַבּ רַבּ אָבַּא יִבַּר רַמָא אָנֲהַכּ הָרוֹתַּה הָמְדָק אֵסִּכְל דוֹבָכַּה , רַמֱאֶנֶּשׁ ( שמ ל י ח , בכ :) ה ' יִנָנָק תיִשׁאֵר וֹכְּרַדּ וגו ,' דוֹק םֵ וֹתוֹאְ ל כֶּ שׁ בוּתָ וֹבּ ( הת ל י ם םילה גצ , ב :) ןוֹכָנ ֲאְסִכּ ָאֵמ ז .

Bereishit Rabbah 1:4 "In the beginning of God's creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. ….. The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. …. Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): "Before the mountains were birthed," and at the same time (Psalms 90:3), "You turned man to contrition etc." However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah

A final proof: On Rosh Hashanah and Yom Kippur, during Musaf we recite how Hashem is judging each of us, who will live and who will die. We then shout out three things that can save us. The first being…..’Teshuva’

חמ ז ו ר כשא נ ז שארל שה נ ה , שׁאֹרְבּ הָנָשַּׁה ןוּבֵתָכִּי םוֹיְבוּ םוֹצ רוּפִּכּ ןוּמֵתָחֵי . הָמַּכּ ןוּרְבַﬠַי . הָמַּכְו ןוּאֵרָבִּי . יִמ הֶיְחִי . מוּ ִ י ָי תוּמ . יִמ וֹצִּקְב . מוּ ִ י ל ֹ א קְ ב ִ צּ וֹ . . יִמ ַמַּב יֽ םִ . מוּ ִ י ָ ב שֵׁ א . יִמ ֶחַב בֶרֽ . מוּ ִ י ַ ב ַ ח ָ יּ ה . יִמ בָﬠָרָב . מוּ ִ י ַ ב ָ צּ ָ מ א . יִמ ַרָב שַׁﬠֽ . מוּ ִ י ַ ב ַ מּ ֵ גּ ָ פ ה . יִמ הָקיִנֲחַב יִמוּ הָליִקְסַּב . יִמ יִמ

ַחוּנָי . מוּ ִ י ָי ֽ נ ﬠוּ ַ . יִמ טֵקָשִּׁ י . מוּ ִ י ִ י ָ טּ ףֵ ר . יִמ וֵלָשִּׁ י . מוּ ִ י ִ י ְ ת ַי ָ סּ ר . יִמ יִנָﬠֵי . מוּ ִ י ֵי ָ ﬠ רֵשׁ . יִמ לֵפָשִּׁ י . מוּ ִ י ָי ר םוּ : תוּ בוּשְׁ ָ ה תוּ פְ ִ ָ לּ ה צוּ ְ ָ ד ָ ק ה ןיִריִבֲﬠַמ תֶא ַﬠוֹֽר זְגַּה רֵ הָ

On Rosh Hashana their decree is inscribed, and on Yom Kippur it is sealed, how many will pass away and how many will be created, who will live and who will die; who will come to his timely end, and who to an untimely end; who will perish by fire and who by water; who by the sword and who by beast; who by hunger and who by thirst; who by earthquake and who by the plague; who by strangling and who by stoning; who will be at rest and who will wander about; who will have serenity and who will be confused; who will be tranquil and who will be tormented; who will become poor and who will become wealthy; who will be brought to a low state and who will be uplifted. But repentance, and prayer and charity annul the evil decree.