BS"D
BASIC BUILDING
BLOCKS TO BEING BROUGHT BACK: ASERET YEMEI TESHUVAH
Shira Smiles shiur 57682/5783
Adapted by Channie Koplowitz Stein
The
language in two of the verses most often quoted as sources for doing teshuvah
mirror each other. The first is in the Torah, in Parshat Nitzavim. Hashem is
concluding His covenant with Bnei Yisroel, and Moshe has just related the
blessings Bnei Yisroel will receive for following Hashem's Torah and mitzvoth,
and the curses should Bnei Yisroel neglect them. But even when Bnei Yisroel has
sinned and strayed from the righteous path, Hashem wants them to return and
rebuild the relationship. "Veshavta ad Hashem Elokhecha.../ And you
will return [up]to Hashem your God..." The second verse is from the
Prophet Hoshea, from the reading each year on Shabbat Shuvah, "Shuvah
Yisroel ad Hashem Elokhecha.../Return Yisroel [up]to Hashem your
God..." Both of these verses point to the great heights we can achieve. We
can come so close to Hakodosh Boruch Hu that we are in the presence of His Throne
of Glory. Teshuvah is not achieved in a tremendous jump, but by a step by step
process that brings us closer to Hashem. This goal of coming closer to Hashem,
rather than fear of punishment should be the actual goal of teshuvah, teaches
the Sifsei Chaim.
There
are two interconnected negative results of sinning. First, the sinner has hurt
himself and deserves punishment, and he has also angered the Ribbono shel olam
and distanced himself from Him by acting against His wishes. The teshuvah
process requires working on both these aspects. Indeed, every day we refer to
these two aspects in our daily Shemoneh Esrei: "Hashevenu Avinu
leToratecha, vekorveinu Malkeinu la'avodotecha/Bring us back, our Father,
to Your Torah, and bring us near, our King, to your service." This twofold
process results in, "Vehachazireinu betshuvah sheleimah lefonecha/
And influence us to return in perfect/complete repentance before
You."
Our
neshamot/souls come directly from God, a manifestation of the Godliness
within us. To concretize that idea for human understanding, our Sages create an
image of God's Throne of Glory, underneath which is a treasure chest filled
with human souls. Each time a baby is born, Hashem takes one of His precious
souls and implants it in the human body. Continuing the symbolism, the Sifsei
Chaim teaches that when we act in ways consistent with Hashem's commands,
we are building a "throne" for Hashem's presence on earth. When we
sin, we have distanced ourselves from Hashem, in essence, walking away from the
throne-building project. When we do teshuvah, we are reorienting ourselves to
work on our mission to bring Hashem's presence down to the world.
Every
person needs to know what his particular mission in life is, the work he is
most drawn to. Often this is a major, lifelong goal. But in the process, writes
Rabbi Eisenberg in Messilot Bilvovom, one must also look for daily
opportunities to work on oneself and to bring Hashem closer to this world.
Multiple times in striking the covenant with Bnei Yisroel, Hashem emphasizes
the word hayom/this day. While you continue work toward your major
life's calling, don't ignore the daily opportunities Hashem presents you with
each day, steps toward the overarching goal of bringing Hashem closer.
Hashem
has wired each of us with multiple connections and outlets to take our
appropriate place in the world. Man's purpose is in both asei tov and sur
meira, do good and distance yourself from evil. Each day Hashem gives us
many opportunities to work on these, but we must open our eyes to see. Do we
notice the person struggling with packages so that we can offer to help? Do we
notice the confusion or sadness of a friend, neighbor, or even a passing
individual and offer an encouraging word? These are examples of doing good.
Conversely,
when we find ourselves in situations that can become confrontational, do we see
a challenge to improve, to refrain from anger, whether someone is cutting you
off in traffic or on a checkout line? This is work to distance ourselves from
evil.
In
the second paragraph of Shema, Hashem again promises us blessings for
listening and following His laws, and warns us of the consequences of
distancing ourselves from Him, concluding with, "In order to prolong your
days... upon the Land... kiyemei hashomayim al ha'aretz/like the days of
heaven over the earth." In Sichot Hitchazkut, Rabbi Zvi Meir
Zilberberg gives a beautiful interpretation of this verse. He posits that
"the days of heaven upon the earth," is not a reference only to
eternity. Rather, he suggests that there is a vision of our day in heaven that
mirrors our day on earth. Our challenge is to align how we act on earth so that
it aligns with the image in heaven and does not distort it.
The
neshamah down here retains a vision of the Throne of Glory and can recreate a
similar place for Hashem's glory on earth. When I access that vision, I've done
teshuvah, returning the Godly part of me closer to its Source and reconnecting
with the Creator.
Rabbi
Kluger clarifies this point. In My Sole Desire, Rabbi Kluger points out
that chet/sin is rooted in chet/missing the mark on a target. The
target is returning to Hashem. When we sin, we are missing that target. To meet
the mark, Hashem customizes my daily experiences and difficulties to be in
perfect balance to be both challenging and doable so that I can grow and come
closer to Him, adds Rabbi Elias in Ani Maamin.
Every
person has a yearning and desire to serve Hashem. The yetzer horo takes
that longing and diverts it from the spiritual aspect to the mundane, writes Rabbi
Friedlander. We have to bring our soul back to its Source. Do I dream about
doing chesed and find that it has been diverted from helping the poor into
working for organizations devoted to purely mundane interests, perhaps? If we
recognize our status as sons and daughters of the King, we will not be
satisfied with the food of peasants. We will look to feed our souls a gourmet
menu of delicacies. When I become focused on the spiritual delicacies of life,
and the physical and mundane remain peripheral necessities, I become closer to
Hakodosh Boruch Hu.
This
is what it means, continues the Sifsei Chaim, when we confess, "Al
chet shechatanu lefonecha..../ for the sins that I have sinned before
You..." I have sinned because I ignored You and was insensitive to Your
presence. We are before Hashem wherever we are. When we are aware of that
reality, we will become more sensitive to others as well. We will refrain from
disturbing someone's sleep, or refrain from "seeing" them in
embarrassing situations, in their physical, emotional or psychological weakness
{unless we are in a position to help]. Our work is to be mindful of Hashem's
presence wherever we are.
In
Mesillot Bilvovom, Rabbi Eisenberger provides us with some insight into
the root of our sins. Rabbi Eisenberg points to the continuation of the verse
in our Haftorah, "Return... for you have stumbled in your
iniquity/sin." Rabbi Eisenberg notes that iniquity/sin is in the singular.
He suggests that although the "sin" manifests itself in several
different actions, there is often one root cause to them all. For example, low
self esteem might lead to bullying others and destroying property, while also
acting in self destructive, impermissible ways. If one finds he has trouble
praying effectively, does he feel unworthy of being in God's presence? Find the
root cause, take on one small resolution to begin repairing the fractured
relationship with Hashem. That small resolution will be your entry ticket to a
Yom Kippur that can reconnect you with Hashem and be the key to the teshuvah
process.
Rabbi
Dessler offers us some guidelines in making these resolutions. He cautions
against setting ourselves up for failure by making the resolution too broad. He
suggests establishing a minimum and a manageable maximum toward the resolution.
For example, if one resolves to daven with greater kavanah/focus, one is
doomed to failure. Resolve at a minimum, perhaps, to recite the first of the
morning blessings with focus, and at a maximum, to recite the first four
blessings with focus. Then, having achieved this goal, the following year
[earlier only if successful earlier] you can build on that success and add the
rest of the morning blessings, moving on each year to other areas of prayer and
to greater success. After several years, you would have achieved tremendous
success, taking it one small step at a time. As Rabbi Wolbe suggests, if we
take on something small, the yetzer horo is less likely to notice and to
try to divert us from our plan, but each positive step builds on the previous
step, just as medicine is given in small, manageable doses to achieve the total
cure.
May
Hashem give us the wisdom, the heart and the strength to approach His heavenly
Throne of Glory by taking small steps to create an earthly Throne for His
presence. May this year be a year of physical and spiritual health for each of
us individually, for Klal Yisroel, and for the world.