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December 5, 2016 / 5 Kislev, 5777

Posts Tagged ‘T’Shuva’

T’shuva Starts at Home!

Thursday, September 6th, 2012

In today’s blog, we are going to take a short hiatus from the writings of Rabbi Kook and look at a different aspect of t’shuva. In last week’s Torah portion of “Ke Tetze,” we find the following:

When your camp goes out to fight against you enemies, then keep away from every evil thing. If there be any man among you who is not pure by reason of the impurity that chances by night, then he shall go outside of the camp, he shall not come within the camp; but it shall be when evening come on, he shall immerse himself in water… for the Lord your G-d walks in the midst of your camp to deliver you, and to give up your enemies before you; therefore your camp shall be holy, that He shall see no unclean thing in you, and turn away from you (Devarim, 23:10-16).

Unlike the claims of “Ultra-Orthodox” Jews of today who negate, and even denigrate, participation in Israel’s armed forces, there are several commandments explicitly written in the Torah which deal with Jewish soldiers and our wars against our enemies. The holy heroes of our Biblical past, whether it be Avraham, the sons of Yaacov, Moshe Rabeinu, Yehoshua, King David, the Macabbees, or Rabbi Akiva, who gladly carried the weapons of Bar Kochva out to battle, were also fierce military warriors.

A reality in conquering and settling the Land of Israel, the Land where Hashem commands us to keep the Torah, then as now, is the need to use the military capability that G-d gives us. One of these mitzvot is to keep our army camps holy, not by dodging our share in the war effort, but in working to insure that the proper level of holiness is maintained, which would certainly be the case today in Israel if all of the “Ultra-Orthodox” Jews would enlist alongside their brothers. However, this is not the subject of this blog.

The commandment to guard our holiness applies to our communities and homes as well. Our Sages tell us that “keeping away from every evil thing” means keeping away from sexual transgression and from gazing at women (Avodah Zara 20A). The continuation of the verse is clearly referring to the unintentional spilling of seed in vain which is wont to occur when a man gazes at immodest images. Engaging in this wasteful act deliberately is even graver, and is considered one of the severest transgressions in the Torah (see Shulchan Aruch, Even HaEzer, 23:2). The Torah informs us that as a result of the spiritual impurity which this causes, the Shechinah flees from our presence, making us vulnerable to our enemies. No other sin triggers such an extreme reaction. The Midrash teaches that the Holy One Blessed Be He is slow to anger in regard to every sin, except immorality (Bereshit Rabbah 26). “Rabbi Simlai taught that wherever there is sexual immorality, indiscriminate destruction comes to the world and kills the good with the wicked” (Ibid.) This is the reason why we are called upon to keep our camp holy, to insure that the Shechinah, which guards over Israel, never leaves us prey to our enemies, G-d forbid.

Today, the “evil thing” in our communities and homes is the onslaught of immodest websites and images on the Internet. For example, a while back, every time I punched in the words “Jewish Press” on my search engine, an ad for a website called “Hottest Jewish Girls” would show up right next to it on the page. Now a man has to be an absolute tzaddik, or have the strength of Superman, or have downloaded a reliable filter, not to be tempted to look. Unfortunately, the evil inclination often wins out, and the result is that our homes become polluted with a terrible spiritual pollution which drives the Shechinah away, leaving ourselves and our families exposed to terrible consequences, may G-d have mercy!

On the eve of Yom Kippur, to enter into a mood of repentance, many congregations recite the prayer called “Tefilla Zaka,” which begins:

Almighty, Father of mercy and forgiveness, Whose right hand is extended to accept those who return in t’shuva, and Who created man to bestow goodness upon him at the end of his days, and Who created in him two inclinations, the good and the evil inclination….

Tzvi Fishman

The Heroes of T’shuva

Wednesday, September 5th, 2012

If there was a guaranteed deal that by shelling out 15 dollars, you would get 15 million dollars in return, would you do it? Of course you would. Well, that’s exactly what I’m offering you. For the 15 bucks it will cost to order the book, “The Art of T’shuva” explaining Rabbi Kook’s incomparable writings on t’shuva, you will be receiving a value of $15,000,000 in return. For those of you who think I’m making myself a bundle from book sales, all the profit I get is donated to charity, so you win on both counts. And if this isn’t enough of a gracious offer, I’m serializing a condensed version of the book, right here at The JewishPress.com, for free, in the “Felafel on Rye” blogs  I’ll be posting until Yom Kippur. So at least, share the blog link with your friends, and do them the priceless favor of turning them on to the lifesaving depth and beauty of t’shuva.

We learned that the joy of t’shuva comes from removing the barriers of transgression and melancholy which separate a person from God. Another reason why the joy of t’shuva is so great is because the happiness of t’shuva is felt in the soul. Until a person discovers t’shuva, he experiences the pleasures of the world on the physical, emotional, or intellectual levels alone. He enjoys good foods, stimulating books, new clothes and the like. But a man has a deeper, spiritual level of being, his soul, which derives no satisfaction from earthly pleasures.

To what is this analogous? To the case of a city dweller who marries a princess. If he brought her all that the world possessed, it would mean nothing to her, by virtue of her being a king’s daughter. So it is with the soul. If it were brought all the delights of the world, they would be nothing to it, in view of its pertaining to the higher elements (Mesillat Yesharim, Ch.1).

When a person does t’shuva, he opens his soul to a river of spiritual delight. The joy he discovers is like nothing which he has ever experienced. Not only are his senses affected, t’shuva touches his soul. Just as his soul is deeper than his other levels of being, the happiness he discovers is deeper. Just as his soul is eternal, his joy is eternal. Unlike the transitory pleasures of the physical world, the joy of t’shuva is everlasting. A jacuzzi feels good, but when it is over, the pleasure soon fades away. But in the heavenly jacuzzi of t’shuva, you don’t just get wet — you get cleansed and transformed. Thus, Rabbi Kook writes:

When the light of t’shuva appears and the desire for goodness beats purely in the heart, a channel of happiness and joy is opened, and the soul is nurtured from a river of delights (Orot HaT’shuva, 14:6).

This river of delight is the river of t’shuva. Rabbi Kook’s use of this expression is not metaphorical alone. In the spiritual world, there actually exists a river of t’shuva. (For the Kabbalists among you, it’s the wellsprings of Binah flowing to us through the now t’shuva-unclogged river of the Yesod). This is the constant flow of t’shuva which, though invisible, is always present and active. It is our channel to true joy and happiness because it is our channel to God. Nothing in the world can compare to its pleasures. Rabbi Kook explains:

Great and exalted is the pleasure of t’shuva. The searing flame of the pain caused by sin purifies the will and refines the character of a person to an exalted, sparkling purity until the great joy of the life of t’shuva is opened for him. T’shuva raises the person higher and higher through its stages of bitterness, pleasantness, grieving, and joy. Nothing purges and purifies a person, raises him to the stature of being truly a man, like the profound process of t’shuva. In the place where the baale t’shuva stand, even the completely righteous cannot stand (Berachot 34B. Orot HaT’shuva, 13:11).

The real hero is not the Hollywood tough guy. It isn’t the man who smokes Marlboro cigarettes. It isn’t the corporate president who owns a Lear jet and three yachts. The true man is the person involved in t’shuva. Rabbi Kook teaches, “The more a person delves into the essence of t’shuva, he will find in it the source of heroism” (Ibid, 12:2). This is similar to the teaching of our Sages, “Who is a hero? He who conquers his evil inclination” (Avot, 4:1). He is the person who is always seeking to better himself; the person who is always trying to come closer to God. He is the person who is open to self-assessment and change; the person who has the courage to confront his soul’s inner pain and to transform its bitterness into joy.

T’shuva elevates a person above all of the baseness of the world. Notwithstanding, it does not alienate the person from the world. Rather, the baal t’shuva elevates life and the world with him (Orot HaT’shuva, 12:1).

Sometimes, people have a misunderstanding of t’shuva. They think that t’shuva comes to separate a person from the world. While some baale t’shuva make a point of isolating themselves completely from secular society, this is not the ideal. During the early stages of t’shuva, a person should certainly avoid situations which are antithetical to his newfound goals, in order to rebuild his life on purer foundations, but a baal t’shuva is not a recluse. He should not cut himself off from the world. The opposite. By participating in the life around him, he elevates, not only himself, but also the world. After returning to God, he must return to the world. By doing so, he returns holiness to its proper place, and makes God’s Presence sovereign in the world. Rabbi Kook writes:

Tzaddikim should be natural people, and every aspect of their bodies and beings should be characterized by life and health. Then, through their spiritual greatness, they can elevate all of the world, and all things will rise up with them (Arpelei Tohar, pf.16).

God created the heavens for the angels. Our lives are to be lived down on earth. It is our task to bring healing and perfection to this world, not to the next. When the powerful life-force which went into sin is redirected toward good, life is uplifted. A baal t’shuva who returns to a former situation in which he sinned, and now conducts himself in a righteous, holy manner, affects a great tikun. The Rambam writes: “For instance, if a man had sinful relations with a woman, and after a time was alone with her, his passion for her persisting, and his physical powers unabated, while he continued to live in the same district where he had sinned, and yet he refrains and does not transgress, he is a baal t’shuva” (Laws of T’shuva, 2:1). He is like a gunslinger who mends his ways and comes back to town to do away with the bad guys. Because of his t’shuva, Dodge City is a better, safer, more wholesome place.

The inner forces which led him to sin are transformed. The powerful desire which smashes all borders and brought the person to sin, itself becomes a great, exalted life-force which acts to bring goodness and blessing. The greatness of life which emanates from the highest holy source constantly hovers over t’shuva and its heroes, for they are the champions of life, who call for its perfection. They demand the victory of good over evil, and the return to life’s true goodness and happiness, to the true, exalted freedom, which suits the man who ascends to his spiritual source and essential Divine image (Orot HaT’shuva, 12:1).

It is time to take t’shuva out of the closet. The true champions of life are not the basketball players, not the Hollywood stars, not even the Prime Ministers and Presidents. The real heroes are the masters of t’shuva. They are the Supermen who battle the forces of darkness in order to fill the world with goodness and blessing. Teenagers! Tear down your wall posters of wrestlers and rock stars! The people to be admired are the masters of t’shuva! You can be one too!

Tzvi Fishman

Saturday Night Fever

Friday, August 31st, 2012

There is an old aphorism which claims that two things in life are certain: death and taxes. To this, Rabbi Kook would add a third certainty — t’shuva.

Before we begin to explore the multi- faceted world of t’shuva, as it applies to the individual and to existence as a whole, it is important to know that the return to the Source is inevitable. Just as the body has a built-in mechanism for self-healing, so does mankind. T’shuva is promised, and t’shuva will come. The world will return to its Maker.

“The world must come to a state of complete t’shuva. The world is not static; rather it progresses and develops, and the true, complete development must inevitably bring absolute health, both physical and spiritual, and this will bring the light of the life of t’shuva with it” (Orot Ha’Tshuva, 5:3).

Webster’s Dictionary defines determinism as: “a doctrine which postulates that acts of the will, occurrences in nature, or social or psychological phenomena are determined by antecedent causes.” In Rabbi Kook’s era, the theory of determinism was the talk of the town. Darwin theorized that the world was deterministically guided by a course of evolution. Marx declared that communism was deterministic in nature. The Americans claimed that capitalism, not communism, was destined to conquer the world. Zionists said that the Jewish people were deterministically driven to have their own state. Freud insisted that man was deterministically motivated by the events of his past.

As if observing the world from the top of a mountain peak, Rabbi Kook wrote that behind all of these social, political, and scientific movements was the movement of movements, the determinism of determinisms — t’shuva. At the root of them all, the inner force of t’shuva was constantly pushing the world forward to make it a better place. When the t’shuva force hits a political thinker like Marx, the “Communist Manifesto” is born. When it hits Herzl, it results in a book, “The Jewish State.” When it hits a deep, spiritual thinker like Rabbi Kook, it becomes “Orot HaT’shuva.” T’shuva can take many forms, depending on the person, and the extent to which he has purified himself. However, one thing is common to all, whether it be the drive to build a utopian society; to abolish poverty and disease; to prevent aging and death; to produce healthier foods; to ban nuclear weapons; to protect the environment; and to guarantee equal rights for all minority groups — all of these things are driven by the phenomenon of t’shuva.

The comforting words of Rabbi Kook as he passed by the Valley of Hinom in Jerusalem (see yesterday’s blog) come to assure us that the world is indeed becoming a better place. After all, people no longer sacrifice their children to the gods. There is a deterministic trend in the world toward improvement and progress. While parts of mankind are still gripped by primitive superstitions and customs, world civilization has come a long way since the days of Ghengis Khan. The Dark Ages gave way to the Renaissance with its focus on art and literature. With the Age of Enlightenment and the Industrial Revolution, mankind took another leap forward. Once man lived in fear of forces he could not control, now he felt that his intelligence and reason could lead him to master the world. In modern times, the Fall of the Bastille and the Age of Emancipation, have brought great benefit to mankind. Generally, the world is a healthier place than it was just a few decades ago. This world development is all a part of t’shuva.

One might argue that while the world constantly develops in cultural and material spheres, spiritual t’shuva is destined to remain a dream. Individuals, yes, there are always a few oddballs that latch onto religion, but the world? “In G-d we trust” may be written on the dollar, but the dollar is worshipped far more. Not only that, violence and murder are rampant all over the world. And in the matter of sexual purity, man today is not much more elevated than the average Viking of the past. Nonetheless, Rabbi Kook has hope.

“T’shuva is ever-present in the heart. Even at the moment of transgression itself, t’shuva is hidden in the soul, and it sends out its rays which afterward are revealed when remorse calls out for t’shuva. In the depths of life, t’shuva exists, since t’shuva preceded the world, and before sin occurred, the remedy of t’shuva had already been prepared. Therefore, nothing is more certain in the world than t’shuva, and in the end, everything will return to its perfected state” (Ibid, 6:2).

Rabbi Kook continues by saying that the certainty of t’shuva is all the more guaranteed regarding the nation of Israel, whose t’shuva is promised, both in the Torah and in the words of our Prophets. Israel stands waiting to return to its original holy yearning for God, to express in life the true nature of its soul, in every facet of its nationhood and being, “in spite of all the iron curtains which are blocking the manifestation of this mighty inner essence.”

Tzvi Fishman

Visiting Residents: the Daily Plea of Elul

Thursday, August 30th, 2012

“Resident”- a person who maintains residency in a given place.

“Visitor”- a person who pays a visit; caller, guest, tourist, etc.

School has begun anew on this side of the ocean. It’s hard to find adequate words to describe the joy of parents during the course of this week. Beyond having their children fill their days with study rather then play, having them use time rather than waste it, and being in a secure environment rather than everywhere and anywhere, there is an added benefit to having our children back at school- routine!

No longer will parents have to rack their brains in finding past times and activities to fill the days and weeks of this pro-longed vacation. Each morning, they will wake up at a given hour, eat their breakfast at a fixed time, and have a schedule of classes and objectives that they will meet…each day.

Routine is a blessing: it provides an on-going consistency to our lifestyle, and creates a sense of devotion, as it’s done each and every day. It’s no wonder that when the Sages debated as to the most important verse in the Torah (introduction to the “Ein-Yaakov”) the verse that surprisingly “won” the debate was the verse that commands the Kohen (on-call in the Temple) to offer (Bamidbar 28/4) “The one lamb…in the morning, and the other lamb… in the afternoon.” As surprising as it sounds that such a technical command should triumph “Hear Oh Israel the Lord is our G-d the Lord is one,” or ” you shall love your fellow as you love yourself,” it seems clear that consistency in performing the commands of G-d each day supersedes the sporadic, one-time thrillers of sorts. It is therefore not surprising that our religion has always favored action over (just) thought (Tractate Avot 1/17) with even the intellectual exercise of studying Torah being a means for us to fulfill the commandments (conclusion of the Talmudic debate, Tractate Kidushin 40b).

But while a consistent, steadfast routine is indeed a value, and while remaining a devoted “Shomer Torah Umitzvot,” consistently adhering to the dictates of Jewish law, is a daily, elevated, worthy, and obligatory aspiration, there is also an undesirable side-effect to it as well; it becomes boring:

I don’t know many who have great joy to wash their hands three times each morning (Code of Jewish Law, 4/2), brush their teeth twice each day, or pray the same exact prayers (with the small exception of Monday/Thursday, and the “Psalm of the day”) each morning, afternoon and evening every day.

I have failed to see the “Minyaner” frequenting the synagogue thrice daily, who indeed feels the words that open the Code of Jewish Law (1/1- “One should rise like a Lion to stand in the morning to do the will of the commander”) when he walks into the shul in the early AM. The fatigue of waking up so early, together with seeing the same Tefillin & Siddur, usually does not allow the “lion” in him to express himself.

I am still waiting to see the smile and joy that one should have when he has the privilege of stating a blessing before and after eating his breakfast/lunch and dinner.

The list can easily go on, and I’m sure you can fill it with many more examples from your daily routine. But let’s take the example most fresh in our mind as August comes to an end: driving around the neighborhood on the first day of school. I’m sure you see excitement, smiles and a sense of anticipation in the air (at least in the eyes and lips of Parents…!) But will we see that same scene during the fifth week of school?!

Our Sages, while clearly giving credit to the consistent routine (as shown above) also stated (Yerushalmi, Tractate Megilla 4/1) that when hearing the semi-weekly Torah reading, one is forbidden to lean on the Bima, as; “…just like it was given with fear and awe, so we must act with fear and awe.” Did any of us feel this “fear and awe” during this week’s laining?

Continuing on the same theme, while many naturally “shuckle” while learning Torah, how many feel the verse, describing the feeling of the Jews at the tip of Mount-Sinai, where (Shemot 20/15)…” the people saw and trembled,” the source for swaying to and fro during study (see Baal HaTurim ibid, Machzor-Vitri 508) Is the movement of the body during the daily Daf-Yomi a reflection of a “trembling” sensation when trying to decipher the holy word of G-d? Or more logically a Jewish habit?

Rabbi Yehoshua Grunstein

T’shuva Brings Healing to the World

Thursday, August 30th, 2012

Shut the latches of the spaceship. Fasten your seatbelts. Get ready for another magic mystery tour through the galaxies of t’shuva, as illuminated for us in the writings of Rabbi Kook.

If you were like me, you’d order the book, “The Art of T’shuva” (available online) already today, so you can hurry up and do as much t’shuva as you can before the Almighty searches you out in His Big Computer in the sky and views all the personal youtubes you’ve starred in during the year when you thought no one was watching. But you’re not like me, and so you probably won’t buy the book. That’s one of the reasons why I’m in Israel and you’re still in Flatbush or Boro Park.

As we learned, mankind is always involved in t’shuva. The fact that there are many non-religious people today should not be held as a contradiction. T’shuva must be looked at in an encompassing perspective that spans all generations.

A story about Rabbi Kook may help illustrate. One day, Rabbi Kook was walking by the Old City in Jerusalem with Rabbi Chaim Zonnenfeld, one of the leading rabbis of the Ultra-Orthodox community.

“Look how awful our situation is,” the Rabbi observed. “See how many secular Jews there our in the city. Just a few generations ago, their father’s fathers were all Orthodox Jews.”

“One must look at Am Yisrael in a wider perspective,” Rabbi Kook answered. “Do you see this valley over here, the Valley of Hinom? This was once a site for human sacrifice. Today, even the crassest secularist will not offer his child as a human sacrifice for any pagan ideal. When you look at today’s situation in the span of all history, things do not seem so bad. On the contrary, you can see that there has been great progress.”

The Rambam, at the end of the Laws of Kings, refers to this same development process of redemption which encompasses all things in life. He asks the question — if Christianity is a false religion, why did God grant it so much dominion? In the time of the Rambam, Christianity and Islam ruled over the world. The Jews suffered miserably under both.

The Rambam’s answer is based on a sweeping historical perspective which finds a certain value in Christianity, even though the Rambam himself classifies Christianity as idol worship (Laws of Idol Worship, 9:4, uncensored edition). On the one hand, he emphatically condemns Christianity, and on the other hand he maintains that Christianity has a positive role in the development of world history. How are we to reconcile this contradiction?

The Rambam writes that Christianity serves as a facilitator to elevate mankind from the darkness of paganism toward the recognition of monotheism. In effect, it is a stepping stone enabling mankind to make the leap from idol worship to the worship of God.

The belief in an invisible God does not come easily to the masses. Christianity, weaned mankind away from the belief in many gods to a belief in a “three-leaf clover” of a father, a son, and a holy ghost. Once the world is accustomed to this idea, though it is still idol worship, the concept of one supreme God is not so removed. Furthermore, the Rambam writes that Christianity’s focus on the messiah prepares the world for the day when the true Jewish messiah will come.

Today, because of Christianity’s influence, all the world, from the Eskimos to the Zulus, have heard about the messiah, so that when he arrives, he will have a lot less explaining to do. “Oh, it’s you,” mankind will say on the heralded day. Though they will be surprised to find out that it’s not Jezeus, they’ll say all the same, “We’ve been waiting for you.”

Thus, when world history is looked at in an encompassing perspective, even Christianity, with all of its many negative factors, can be seen to play a positive role in mankind’s constant march toward t’shuva.

When we understand this historic, all-encompassing perspective, we can see that a world movement like Christianity, despite all of its evil, can influence the course of human history toward a higher ideal. But how does one man’s t’shuva bring redemption closer? How does a person’s remorse over having stolen some money bring healing to the cosmos as a whole?

Tzvi Fishman

T’Shuva and Finding Happiness

Wednesday, August 29th, 2012

Rabbi Kook teaches that t’shuva encompasses man’s physical being, his moral life, religious life, and his highest, most ideal intellectual endeavor. T’shuva is man’s path to wellbeing, to physical and emotional health, as well as his path to the deep self-discovery which connects him to God.

T’shuva can happen suddenly, in a burst of illumination which wondrously transforms life’s darkness to light, or it can evolve over time, gradually returning the body, psyche, and soul to the true Divine path of existence.

Rabbi Kook explains that t’shuva appears in two different penitential forms: t’shuva over a specific sin or sins; and a general, all-encompassing t’shuva which completely transforms a person’s whole being and life.

If general t’shuva can be compared to a complete car overhaul, where the entire motor is removed and replaced, then specific t’shuva is like a tune-up of engine parts, a spark plug here, a cable there, new brake fluid, oil and anti-freeze.

Specific t’shuva is commonly referred to as penitence. It is the t’shuva familiar to everyone, whereby a person sins, feels guilty, and decides to redress his wrongdoing. Rabbi Kook believes in the basic goodness of man. In his natural, moral, pristine state, man is a happy, healthy creature. When a man sins, his natural state is altered, and the difference causes him pain. Sin causes a distortion. It creates a barrier between man and his natural pure essence and source. Most essentially, sin damages man’s connection to God.

The feeling which results, whether we call it anxiety, pain, darkness, guilt, sickness, or remorse, impels the sinner to correct his wrongdoing, in order to return to the proper course of living. The sorrow which stems from transgression acts as an atonement, and the sinner is cleansed. Returned to his original state of wellbeing, the melancholy and darkness of sin is replaced by the joy and light of the renewed connection to goodness and God.

“There is a type of t’shuva which focuses on a specific sin, or many specific sins. The individual confronts his wrongdoing directly, regrets it, and feels sorry that he was ensnared in the trap of transgression. Then his soul climbs and ascends until he is freed from sinful bondage. He feels in his midst a holy freedom which brings comfort to his weary soul. His healing proceeds; the glimmers of light of a merciful sun, shining with Divine forgiveness, send him their rays, and, together with his broken heart and feelings of depression, a feeling of inner happiness graces his life…” (Orot HaT’shuva, 3).

There are times in everyone’s life when a person decides to change a particular habit, to improve a trait, or to right some outstanding wrong. He is not looking to change his whole life. Generally he is content, but he senses a need to remedy a specific failing. If a person realizes that he is stingy, he may decide that he wants to be more charitable. Or he may feel a pressing need to return a tennis racket which he stole. In the same light, a religious person may realize that his prayers lack enthusiasm and proper concentration. So he sets out to pray with more fervor. In these cases, his t’shuva deals with a specific life problem which he sets out to correct.

A person whose soul is sensitive to moral wrongdoing will feel remorse for his sins. The remorse weighs down on him, and he longs to break free from its shackles. The longing to redress his wrongdoing works like a force to shatter the darkness, opening a window of light. This light of t’shuva is a stream of Divine mercy. It is as if God reaches out and accepts the penitent’s remorse. The sin is forgiven. The path back to God has been cleared. Instead of darkness and gloom, happiness envelops the soul.

“He experiences this (happiness) at the same time that his heart remains shattered, and his spirit feels lowly and sad. In fact, this melancholy feeling suits him in his situation, adding to his inner spiritual gladness and his sense of true wholeness. He feels himself coming closer to the Source of life, to the living God, who had been so distant from him a short time before. His longing spirit jubilantly remembers its former inner pain, and, filled with emotions of gratitude, it raises its voice in song and praise: ‘Bless the Lord, O my soul, and do not forget all of His goodness; He forgives all thy iniquities, heals all thy diseases; redeems thy life from the pit; adorns thee with love and compassion; and satiates thy old age with good, so that thy youth is renewed like the eagle’s. The Lord performs righteousness and judgment for all who are oppressed’” (Tehillim, 103: 2-6. Orot HaT’shuva, 3).

The person who sins and feels remorse senses its cleansing power. He recognizes his pain as an atonement, and this brings him relief. Almost miraculously, the clouds of his transgression are lifted, and the light of t’shuva fills his being with joy. He senses that it is G-d who has freed him, and his heart abounds with gratitude and song.

Tzvi Fishman

Printed from: http://www.jewishpress.com/blogs/felafel-on-rye/tshuva-and-the-path-to-happiness/2012/08/29/

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