Rosh Hashanah To-Go - 5778

Rabbi Isaac Elchanan Theological Seminary
Yeshiva University Center for the Jewish Future
THE BENJAMIN AND ROSE BERGER
TORAH TO-GO Established by Rabbi Hyman and Ann Arbesfeld

September 2017 Rosh Hashanah-Yom Kippur 5778
Dedicated in loving memory of

Dr. Harlan Daman
by Carole, Gila and Avi Daman
Featuring Divrei Torah from
Rabbi Etan Berman
Rabbi Josh Blass
Rabbi Reuven Brand
A Project of Yeshiva Universtys Rabbi Tanchum Cohen
Rabbi Yaakov Glasser
Center for the Jewish Future
Dr. Yael Muskat and Dr. Debra Alper
Rabbi Michael Rosensweig
Rabbi Michael Taubes
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Rabbi Isaac Elchanan Theological Seminary The Benjamin and Rose Berger CJF Torah To-Go Series Rosh Hashana and Yom Kippur 5778
We thank the following synagogues which have pledged to
be Pillars of the Torah To-Go project
Beth David Synagogue Congregation Ohab Zedek Young Israel of
West Hartford, CT New York, NY Century City
Los Angeles, CA
Beth Jacob Congregation Congregation
Beverly Hills, CA Shaarei Tefillah Young Israel of
Newton Centre, MA New Hyde Park
Bnai Israel Ohev Zedek
New Hyde Park, NY
Philadelphia, PA Green Road Synagogue
Beachwood, OH Young Israel of
Congregation
Scarsdale
Ahavas Achim The Jewish Center
Scarsdale, NY
Highland Park, NJ New York, NY
Young Israel of
Congregation Benai Asher Jewish Center of
The Sephardic Synagogue Toco Hills
Brighton Beach
of Long Beach Atlanta, GA
Brooklyn, NY
Long Beach, NY
Young Israel of
Koenig Family Foundation
Congregation Brooklyn, NY West Hartford
Beth Sholom West Hartford, CT
Providence, RI Young Israel of
Lawrence-Cedarhurst
Cedarhurst, NY
Rabbi Dr. Ari Berman, President, Yeshiva University

Rabbi Dr. Kenneth Brander, Vice President for University and Community Life, Yeshiva University
Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future
Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary
Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor
Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor
Copyright 2017 All rights reserved by Yeshiva University

Yeshiva University Center for the Jewish Future
500 West 185th Street, Suite 419, New York, NY 10033 office@yutorah.org 212.960.0074
This publication contains words of Torah. Please treat it with appropriate respect.
For sponsorship opportunities, please contact Paul Glasser at 212.960.5852 or paul.glasser@yu.edu.
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Table of Contents
Rosh HashanahYom Kippur 2017/5777
Dedicated in loving memory of
Dr. Harlan Daman
by Carole, Gila and Avi Daman
Introduction
Rabbi Yaakov Glasser . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 4
Selichos Chizuk - The Process
Rabbi Etan Berman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 6
Staying Engaged
Rabbi Josh Blass . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 8
Teshuva and the Question of Change
Rabbi Reuven Brand . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 10
Of Apples, Honey, and Black-eyed Peas: The How, Why, and Why-not of
Simanei Rosh ha-Shana
Rabbi Tanchum Cohen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 16
Shabbos Yom Kippur: Discovering the Oneg in the Inuy of Life
Rabbi Yaakov Glasser . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 20
In The Footsteps of Avraham Avinu: The Process of Change in the
Attainment of Teshuva
Dr. Yael Muskat and Dr. Debra Alper . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 23
Ahavat Hashem and Talmud Torah: The Telos of Teshuva
Rabbi Michael Rosensweig . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 28
Teshuvah: Moving From and Moving Toward
Rabbi Michael Taubes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 32
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Introduction
T he Gemara, in Rosh HaShana
16b, describes the judgement
of Rosh HaShana and the
Aseres Yemei Teshuva:
David Mitzner Dean, YU Center for the Jewish Future
Rabbi, Young Israel of Passaic-Clifton

of Atonement if he or she repents, categories are what Rav Hutner
the decree will be for life, but if not, the describes as middos binefesh,
decree will be for death. attributes of the soul. They represent
Rambam, Hilchos Teshuva 3:3 an overall disposition of commitment
. In the Gemaras version, the beinoni, and passion toward religious life. The
R. Kruspedai said in the name of R. the individual who expresses neither tzadik strives to constantly embrace
Yochanan: Three books are opened on the righteousness of the tzadik or the Torah and mitzvos as the foundation
Rosh HaShana: one for the completely wickedness of the rasha, is suspended of life. The rasha may occasionally
wicked, one for the completely righteous in judgement pending the ultimate observe something proper, but has an
and one for those in the middle. The outcome on Yom Kippur. Yet when overall disposition toward antagonism
completely righteous are written the Rambam records this statement and dismissiveness of religious
and sealed immediately for life. The of the Gemara, he posits that the growth.
completely wicked are written and sealed determining factor for the beinoni is The beinoni is the one in the middle.
immediately for death. The middle hang teshuva. Rav Yitzchak Hutner, in his The beinoni represents complacency,
in abeyance from Rosh HaShana to Yom work Pachad Yitzchak (Rosh HaShana satisfied with living a life that is not
Kippur. If they merit, they are written for 18), asks: If indeed the beinoni is a too invested in religious growth,
life. If they do not merit, they are written person who teeters between virtue yet conforming enough to meet the
for death. and evil, why not simply demand threshold of basic Torah expectations.
The Rambam quotes this passage in that the beinoni exert a greater effort The beinoni leads a life of religious
his Mishneh Torah, with one small, yet in tipping that scale through the mediocrity, content to remain
significant, change: fulfillment of mitzvos? Why does entrenched in his or her current state
the Rambam introduce the complex of observance and faith. The Rambam
and overwhelming institution of is instructing us that the path out
, , teshuva, when clearly, all that is of the beinoni identity is not simply
needed is a greater commitment to the found in doing another mitzvah.
observance of mitzvos? Rather, it requires a total reorientation
. Rav Hutner explains that the of focus on religious growth that is
Each year on Rosh HaShana, each and categories of tzadik, rasha, beinoni do framed by a passion and commitment
every person in the world has his or her not refer to quantitative evaluations of to grow.
transgressions weighed against his or an individuals Torah observance. It is Teshuva, as explained by Rav
her merits. Anyone who is found to be nearly impossible to capture a status Kook, Oros HaTeshuva (ch. 7 and
righteous will continue living, whereas evaluation of religious commitment. 8) is an opportunity to discover the
anyone found to be wicked will be We are constantly engaged in either light within ourselves. A chance to
assigned a death sentence. The middle fulfilling or ignoring the expectations reignite, not just our commitment
person is held in suspense until the Day of the Torah. Therefore, these to the expectations of Torah, but
4
to a religious personality that The tzadik and rasha are judged is an opportunity for us to look toward
seeks meaning and purpose in immediately. The beinoni must look the world of tomorrow to find
everything that we do. This rejection toward the future. The beinonis the passion and purpose that comes
of complacency and mediocrity is judgment is based on how he or she from engaging new frontiers and new
fundamental to shaping and nurturing confronts the challenges of tomorrow, challenges in all dimensions of our
a committed Jewish community that which will ultimately shape his or lives.
can inspire and educate the next her future. As Yeshiva University
generation. celebrates the investiture of our fifth
president, Rabbi Dr. Ari Berman, this
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5
Selichos Chizuk - The Process
T he desperate, holy blasts of
our shofar on Rosh Hashanah
reflect the cries of the mother
of one of the most barbaric Cananite
generals in history, when she realized
Rabbi Etan Berman
Rebbi, Stone Beit Midrash Program, YU
Rabbi, Kehillas Zichron Dovid of Pomona, NY
that he was killed in battle.
The prevalent custom is to blow one
hundred blasts of the shofar on Rosh defense mechanisms does as well. In order to be problematic, a tzaraas
Hashanah. Tosafos (Rosh Hashanah In a completely different area affliction must possess two white
33b) quotes the Aruch, who bases of Torah, Hakadosh Baruch Hu hairs. If one were to remove a white
this custom on a Midrash that draws expresses how critical this process is hair (with tweezers, for example), the
a parallel between our one hundred to Him: affliction would no longer be impure.
blasts and the one hundred cries of the Despite the fact that it would work
to remove the tzaraas or perhaps
mother of Sisra, the Cananite general
because it would work its removal
killed by Yael after he fled from the

. is prohibited. Rashi then quotes the
battle waged against him by Barak and
. Sifrei that the next verse adds that if
Devorah (Shoftim chapter 5).
In cases of a skin affliction be most one wants to avoid having tzaraas
Rav Soloveitchik explained that her careful to do exactly as the Levitical altogether, he should remember what
cries are the model for our teshuva. At priests instruct you. Take care to do as I Hashem did to Miriam He gave
first, she was nervous when Sisra did have commanded them. Remember what her tzaraas for speaking lashon hara.
not return in a timely manner, and she the Lord your God did to Miriam on the If one wants to avoid tzaraas, rather
groaned, fearing the worst. Despite journey after you left Egypt. than plucking out white hairs after
the attempts of her family and friends Devarim 24:8-9 he already has it, he should avoid
to reassure her To the contrary, speaking lashon hara in the first place.
In unusual fashion, the Torah warns us
his delayed arrival is a sign that the
to be very careful to follow the rules of The Netziv however, in Haamek
spoils of war are so numerous, they
a tzaraas affliction. Apparently, there Davar Devarim 24:9, sees another
said as time dragged on, she began
is a concern that the laws of tzaraas message here. It is not clear that
to sob. Finally, word came back that
will not be properly observed. Miriam had the status of a metzora
he would not be coming home ever
again. Upon hearing that news, she The very next statement of the Torah at all. When Moshe discovered that
completely broke down in tears. Our (these two verses are a section in Miriam had a tzaraas affliction, he
shofar blasts are an external expression and of themselves as demonstrated davened to Hashem to heal her, which
of our internal breakdown. At first, by the stumos bookending them) is was an unusual response to tzaraas.
we groan (tekiah), but the yeitzer hara an instruction to remember what Did her tzaraas go away as soon as
tries to convince us that there is really Hashem did to Miriam on the way, Moshe davened? Why did Aharon not
nothing wrong. If we are successful, when Bnei Yisroel left Mitzrayim. examine her affliction and deal with
we will begin to sob (shevarim), as we How is that instruction related to the her as a metzora? Hashem told Moshe
begin to internalize that there is work prior warning? Does remembering that because of her actions she should
to be done. Finally, we break down Miriam encourage the observance of spend seven days outside of the camp.
(teruah), in a realization that we are so the tzaraas laws, or is it a distinct idea? If she was being sent out of the camp
far from our potential connection to for seven days as a technical hesger,
Rashi explains (based on the Gemara, (required isolation), why did Hashem
Hashem. Shabbos 94b) that the first verse is a make a specific instruction both to
Not only does true change require a prohibition to remove any element send her out and to bring her back in
sincere process, the lowering of our of the tzaraas that would purify it.
6
after seven days? It seems that she was Miriam. He gave her tzaraas, but He
merely exiled from the camp for seven also gave her a way to rectify the sin
days and then brought back, without that caused it. Tzaraat Imagery in the
going through the remainder of the Admission of Guilt
When a person finds himself in a
metzora process.How do we explain The tzaraat imagery is used
situation in which he has more than
this? (See Bamidbar chapter 12) in Tehillim to symbolize sin.
just the pain of a tzaraas affliction, he
Tehillim chapter 51 is the prayer
The Talmud (Zevachim 102a) seems is told by the Kohen that his tzaraas
that King David offered after he
to be bothered by this when it asks is impure and he must go through was confronted by Natan the
who dealt with the tzaraas of Miriam the entire process. While the easy prophet regarding the incident
(who sent her out)? A Kohen has to way out would be to pluck out a with Batsheva. The verse (Tehillim
pronounce a tzaraas affliction impure, hair, to remove the affliction, that is 51:9) states:
but all of the Kohanim were Miriams prohibited, because the Torah wants

relatives, and a relative cannot rule on him to go through a process of change. .
a relatives tzaraas affliction. So who, If he has difficulty inspiring himself Purge me with hyssop till I am pure;
in fact, dealt with her tzaraas? The to go through the process, he should wash me till I am whiter than snow.
Talmud answers that Hashem did it remind himself what Hashem did to Radak explains why the hyssop is
Himself. Tosafos asks: if no one can Miriam. Remember how critical the mentioned:
rule on her affliction, then it remains process is!
pure and she is not a metzora. If so, , .
Growth or change, in any respect, ,
what is the point of the Gemara and
physical or spiritual, takes place in . .
what is Aharon so upset and nervous
steps and stages. Skipping a step The sin is to the soul like the stain is to
about (see Bamidbar 12:11-12)?
developmentally results in failure at a garment or tzaraat is to the body.
Tosafos have no answer.
best and regression or degeneration at It states purge me just as purging is
The Netziv answers the question. worst. done with the hyssop, which is the end
While it is true that sometimes the of the purification [of the metzora],
This time of year, it is important when the waters are sprinkled with the
pain of a tzaraas affliction is sufficient
to remember what Hashem did to hyssop. Similarly, purge me of my sins.
to atone for the metzora, when motzi
Miriam. He performed a miracle, so The purging is the removal of the sin.
shem ra (lashon hara that is not
that she could have a pathway to atone
true) is involved, the sin is worse, Malbim adds that the hyssop
for her wrongdoing. He created a
and requires one to go through the specifically represents humility.
process for her. This imagery fits nicely with the
entire meztora process in order for
the individual to atone (being exiled Selichos is a similar process. In the comment of R. Azariah Figo,
same manner that Sisras mother Binah LIttim derush no. 40, who
from the camp, having to shave all
cried, we need to peel away layers of contrasts King Davids admission
of his hair, bringing a sacrifice etc.).
of guilt with King Shauls. When
The fact that no one could deal with defense mechanisms to expose our
King Shaul is confronted by
her tzaraas technically meant that she feeling heart. Unfortunately, if we are
Shmuel, he admits he is wrong, but
would never be able to go through not careful, we may feel their power makes an excuse (Shmuel I 15:32).
the purification process and that the first night of Selichos and after When King David is confronted
she would not be able to achieve the that, we might read through them by Natan, he states, I have sinned
necessary atonement! That would be without feeling. In reality, the Selichos to HaShem (Shmuel II 12:13),
a disaster. should be more and more meaningful without making any excuses.
and urgent as Rosh Hashanah and King Shauls sin and his lack of
What did Hashem do for Miriam? He proper admission led to the end
Yom Kippur approach. We cannot
created a unique purification process of his reign, whereas King Davids
simply make our blemishes disappear
that normally did not exist, in order to humility in admitting wrongdoing
remember what Hashem did to
allow her to atone for her sin. became a hallmark trait of his
Miriam.
leadership of the Jewish people.
Remember what Hashem did to
Torah To Go Editors
Miriam Hashem did two things to
7
Staying Engaged
O ne of the most prestigious,
albeit relatively unknown,
talmidim of the Alter
from Slobodka was Rav Avraham
Elya Kaplan, who would go on to
Rabbi Josh Blass
Mashgiach Ruchani, Yeshiva University
Rabbi, Kehillas Bais Yehudah, Wesley Hills, NY
become the head of the Hildesheimer
Rabbinic Seminary until his
death at the young age of 37. Rav It is indeed difficult to muster an I have found that adopting the
Avraham Elya notes in his spiritual awakened passion for teshuva when a position of the Mabit, which
autobiography, Bikvos Hayirah, person consciously or subconsciously recognizes that we are on a life
what it was like to come back to feels that This is who I am and this is journey of change and transformation,
Slobodka Yeshiva, in the presence of who I will forever be. allows us to have a somewhat healthier
the Alter, for an Elul zman. To spend attitude about teshuva. This attitude
If the attitude that I am describing
even a single day in the rarified air of also helps us to avoid the destructive
is accurate, how then does one
Slobodka in Elul was a transformative pitfall of self-castigation if and when
counteract this sense of yeiush,
experience that continued to resonate we fail to completely turn our lives
hopelessness? One possibility is to
with Rav Avraham Elya decades later. around.
genuinely recognize that teshuva is
Whenever I would see those words a long process and that the goal is to There might also be another attitude
quoted from Bikvos Hayirah, or be able to change over the course of a that helps one to become engaged
when I would read other similar lifetime. To some degree comments in the teshuva process, even if he or
recollections about the environment from Chazal and the Rambam seem she is somewhat skeptical as to how
of awe that permeated the halls of to imply that teshuva needs to be permanent their return might be.
batei medrashos (study halls) of days total and immediate. Throughout
There is a well-known debate in
gone by, I always wondered why the Rambams Hilchos Teshuva (see
the rishonim about whether or not
name Elul, and the portent behind 2:2,2:4 and 7:7), the implication is
teshuva, is in fact, a mitzva. The
it, didnt have the same effect on my that teshuva needs to be absolute and
Ramban, Devarim 30:11, and others
own religious conscience. Why would that at the end of this process even
believe that it is a mitzvah, while the
I, and perhaps many others reading Hakadosh Baruch Hu can testify that
Rambams position is not clear. In a
this article, not have the reaction of a this repentant will never return to his
well-known comment, the Rambam,
trembling anticipation knowing that old ways.
Hilchos Teshuva 1:1, states:
the Yom HaDin is fast approaching?
With that said, many meforshim take
And, more important, why didnt , ,
a far more moderate stance about
we understand the opportunities for ,
the issue of half a teshuva. For
growth and personal transformation ,
instance, the Mabit in his Beis Elokim
that Elul and Tishrei bring? . -
(Shaar Hateshuva, beginning of ch.
If one transgressed any commandment
While explanations abound for 12,) held that if a person has genuine
of the Torah, whether a positive or a
this lack of enthusiasm for teshuva, remorse, even though he has not
negative one, whether deliberately or
perhaps one can argue that our apathy committed to changing his future
accidentally, then when one repents, one
is a reflection of past disappointments. actions, his repentance is efficacious,
has to confess verbally to G-d.
Perhaps many have felt, at different albeit on a more limited scale. This
points in their lives, a sense of position seems to run counter to the This ambiguous language of when
optimism that they are capable of Rambam, Hilchos Teshuva 2:3, who one repents, has led some to believe
real change, only to see just days and says that such a teshuva is completely (Minchas Chinuch 364:2) that there
weeks later that true change is elusive. worthless. is no formal obligation to do teshuva
8
and that repentance is fundamentally bteshuva, and doing so might cheapen records the following statement in the
a mitzvah kiyumis, an optional mitzvah the beauty of our natural tendencies. name of Rebbi Yitzchak:
with a significant fulfillment if
This concept is reflected in the
performed. This understanding of the writings of the Maharal (Nesiv .
Rambam has led to much speculation Hateshuva ch. 2), in which he says Man is only judged based on his status at
among the acharonim as to why that teshuva is a process of being that particular moment.
teshuva is not a mitzvah. Between chozer el haschalaso returning back This idea is developed in greater detail
all of the pesukim in Sefer Devarim to the beginning, returning back to
and all of the statements of Chazal in R. Shlomo Wolbes Alei Shur (Vol.
ones initial and natural state. All of I), in his writings about the Yamim
that speak about teshuva in the most the comments of Chazal teshuva
elegiac of fashions, wouldnt one think Noraim.
brings healing to the world, teshuva
that its an obligation to repent? reaches the Kisei Hakavod (Celestial If the goal of teshuva is to have a
While many answers have been Throne) etc., reflect this notion of a moment in which we deeply feel
provided to this question (see Meshech natural return to self. Perhaps that is that we are approaching the Celestial
Chachma, Devarim 30:11, Haemek what the Rambam intended to say: Throne, then what comes down the
Davar, Devarim 30:11, Mishnas that this process doesnt need to be road is less significant than having a
Yaavetz, Orach Chaim no. 54), one can mandated. moment of genuine reconnection. It
suggest that repentance is not a formal is those moments that fuel our sense
If in fact teshuva is construed as of self and motivate genuine spiritual
mitzvah because it reflects mans a moment of a return back to the
natural return to himself. The Baal ambition. It is those moments that
beginning, back to a truer version of we can generate internally even
Hatanya and others speak about mans oneself, then perhaps more important
natural state of G-d consciousness without the sublime environment of
than teshuva reflecting sustained Slobodka. As emotionally, physically,
and the pain that we feel when we change, as important as that might be,
move away from that state. Teshuva is psychologically and spiritually
teshuva is a chance perhaps for just draining as this month-and-a-half-
not an external mitzvah that needs to a few moments perhaps for longer
be mandated, but is an outgrowth of long process of repentance can often
to reconnect with our own pristine feel, let us collectively fully engage in
mans natural desire to seek spiritual essence. That singular moment of
meaning and wholeness. Man doesnt that process knowing the incalculable
return seems to be reflected in the benefits of that shaah achas, the single
need the mandate to be chozer Gemara in Rosh Hashana 16b, that moment of returning to oneself.
Rabbi Soloveitchik on Applying the Principles of Teshuva to Modern Times

Interestingly, this very idea constitutes the basis of all modern psychotherapy,
i.e., a persons actions do not necessarily reflect or emanate from his real self, but
from a pseudo-self. Thus it is that a person can change behavior, and experience
positive change and personal growth. This is not simply a philosophical principle,
but something that has practical consequences for every rabbi, teacher, and parent.
Especially in our time, we should each strive always to appeal to peoples better,
deeper, and more authentic selves, that are not always apparent to others. I have
often said that there are two kinds of mussar, rebuke. The first tells the sinner that he
has done bad things and must renounce his erroneous ways. The problem with this
approach is that it does not always work and can even be counterproductive.
Today we must favor the second approach. We should speak to them with words
that convey that they are not as bad as they think, that their errant actions are not
consistent with their core selves, which remain unsullied and pure at all times.
Adapted by Rabbi Dr. Basil Herring from a lecture given by Rabbi Soloveitchik in 1956.
The full summary is available at www.torahmusings.com/2014/09/regret-annulment-essence-teshuvah.
Torah To Go Editors
9
Teshuva and the
Question of Change
T hroughout the Yamim Noraim
we do teshuva, the heart of
which is a commitment to
change for the better. This idea of
change is complicated, as we know
Rabbi Reuven Brand
Rosh Kollel, YU Torah Mitzion Kollel of Chicago
that in our Torah lives sometimes
change is necessary and sometimes it continuation of our parents behavior. if these changes are focused on
is frowned upon. True introspection Sometimes these practices exist spiritual accomplishments or social
a prerequisite to teshuva across an entire community and may conventions? What about changes
requires that we explore how to be a notable hallmark of a specific between varying Torah communities
maintain our commitment to personal group. Change in our religious lives and traditions?
and communal traditions while still can be controversial and filled with
developing in a positive religious tension. We find an example among
direction, growing closer to Hashem. A Need For Change
students who study in Israel for a year
Change is difficult. Regarding after high school and often change It can be universally agreed upon
a change of character traits, it is their religious behavior, bringing that in certain areas of Jewish life,
reported that Rabbi Yisrael Salanter home new customs, a stronger personal change is necessary. In the
considered it more difficult to change commitment to Torah study, as well world of Torah study, for example, we
one deficient trait than to master all as what some would call a stricter must change over time. There would
of Talmudic literature. Behavioral level of observance. In a study of this be an obvious deficiency if ones
change is also a monumental task. phenomenon, begun in May 2007, understanding of a verse in Chumash
The strenuous nature of this kind of the Azrieli Graduate School of Jewish as a grown adult were at the same level
change is attested to in the written Education and Administration1 of sophistication and shared the same
works of many prominent researchers found that while most parents perspective as that of an elementary
and clinicians, including Dr. James supported their childrens changes school child. Similarly, a basic goal
Prochaska and Rabbi Dr. Abraham in religious behavior, some parents of maturation in life is to change our
Twerski. reacted negatively. This study behavior over time to reflect a more
highlights a question that we each refined character. The verse in Mishlei
One of the most complex issues we
face individually, and our community states:
face in the world of change in our
faces collectively: when should
religious lives is whether we should

religious change be encouraged and
change in the first place. Often, we Hold fast to discipline; do not let go;
when should it not? Which practices
deliberately maintain a particular keep it; it is your life.
should we maintain and strengthen
practice since this is how weve acted Mishlei 4:13
and which should we leave behind
throughout our lives, perhaps in
as we go through life? Does it matter The Vilna Gaon, in his Commentary to
Thank you to Avi Mori, Mr. Etzion Brand, Rabbi Joshua Flug, Rabbi Yisroel Greenblatt, Rabbi Elie Mischel,
Dr. David Pelcovitz, Mrs. Andrea Polster and Rabbi Jacob J. Schacter for their many, helpful comments.
10
Mishlei explains: , , , ,

: ,

. .
159
. His mother would also make a little robe
Where you find their maturity you find
It is your life: Because the reason why for him and bring it up to him every year,
their childlike quality. What was my
a person lives is to break the [negative] when she made the pilgrimage with her
grandfather, R. Hayyim of Brisk?On
character traits that one has not broken husband to offer the annual sacrifice.
the one hand, he was a great abstract
until now. For this reason, one must Shmuel I 2:19
thinker, who introduced basic conceptual
constantly inspire oneself, and if one transformations in the field of halakhic Rashi explains:
doesnt want to inspire oneself, why live? methodology. On the other hand, he , .
We all expect our children to grow was a child, unable to restrain his warm ,
out of the self-centered behaviors emotions, his yearning for something .
of youth and build emotionally beautiful and elevated, his dreams and He is wrapped in a robe; he was
intelligent lives that include new levels hopes. He, the man of iron discipline in accustomed to wearing a robe as it states,
of empathy and concern for others. the intellectual sphere, who captured His mother would also make a little
This constant change seeking new the richness of halakha in acute, exact, robe for him, and he was buried in his
ways to improve our character is logical molds, was swept without robe.
the essence of our lives, according to reservation in a bold stream of simplicity, It is incredible that one of the greatest
the Vilna Gaon. innocence, sensitivity, perplexity, childish prophets of Jewish history, in his
confusion, but also immeasurable old age and into the afterlife, was
Staying the Same confidence. still wearing the same shawl that
Shiurei HaRav (ed. Joseph Epstein) his mother, Chana, knitted for him
However, there are other aspects pg. 63 when he was a child. The shawl not
of our lives in which we do not This fealty to a religious experience only symbolizes the youthfulness
encourage change as we age. In his of youth may be found expressed described by Rabbi Soloveitchik,
magisterial eulogy for the late Rabbi in a beautiful image the shawl of but also symbolizes how Shmuel
Chaim Heller ztl, Rabbi Joseph B. Shmuel Hanavi. When faced with Hanavi identified with his parents. It
Soloveitchik described the aspiration his final crisis, King Shaul seeks a is a symbol of his identification with
of maintaining childlike faith in sorceress to conjure up the soul of his upbringing and the family within
ones religious life and ones emunah Shmuel for guidance. When she does, which he was raised.
in Hashem. Unlike the intellectual she describes his appearance:
realm of Torah in which one morphs Each of us has a shawl given to us by
and grows over time, the experiential
our parents that we must keep with
feeling of G-ds presence requires
us, no matter what age or stature we
a youthful perspective, which he . attain. This concept of familial loyalty
ascribes to his own grandfather, Rabbi What does he look like? he asked her. and its accompanying resistance to
Chaim Soloveitchik ztl: It is an old man coming up, she said, change is a strict halachic principle
and he is wrapped in a robe. Then based on a Talmudic story:
? , , Saul knew that it was Samuel; and he
, -
bowed low in homage with his face to the
,
ground.
, - .
Shmuel I 28:14
,
. , The immediate question is, how .
, , did Shaul know from this simple, The residents of Beit Shean were
nondescript portrait that this was, accustomed not to travel from Tyre
, in fact, Shmuel? Rashi cites a verse tomarket day inSidon on Shabbat
earlier in the book of Shmuel: eve.In deference to Shabbat, they
11
adopted a stringency and would not This is true not only of personal rhetorical question. Would a business
interrupt their Shabbat preparations and familial customs; it is equally executive in the 21st century decline
even for a short sea voyage.Their true of communal character as well. use of a website for ordering today
children came before Rabbi Yohananto Each community within the overall because his firm didnt do business
request that he repeal this custom.They spectrum of Judaism must maintain that way in the 1950s? Certainly not.
said to him:Due to their wealth, it its unique traditions in Jewish Imagine a couple celebrating their
was possible forour fathersto earn a outlook and practice. Moreover, fiftieth wedding anniversary. Would
living without traveling to the market it is noteworthy that a diversity of anyone expect the manner in which
on Friday;however, it is not possible minhagim and practices between they speak to and treat each not
for usto do so.He said to them: Your Jewish communities and families to change in the years that theyve
fathers already acceptedthis virtuous is not just an accident of history. It known each other? Certainly not.
customupon themselves,and it remains is an intentional, original design of As both the book of Shir Hashirim
in effect for you,as it is stated: My son, the Jewish people. The creation of and the book of Eicha describe, we
hear your fathers rebuke and do not twelve distinct tribes reflects the need have a relationship with Hashem, our
abandon your mothers teaching. In for differentiated modes of avodat beloved. This relationship is deepened
addition to adhering to ones fathers Hashem. The classic introduction to over time, and things that would have
rebuke, i.e.,halacha, one is also required the Chabad Siddur, Shaar HaKollel, been acceptable during the initial
to preserve his mothers teaching, i.e., makes this point in stating that there stages of our relationship may no
ancestral customs. are going to be thirteen gates of entry longer be appropriate. Times change
Pesachim 50b (Translation from to the Third Beit HaMikdash, one and circumstances change. While
The William Davidson digital for each tribe, and a thirteenth that certain practices may be appropriate
edition of the Koren No Talmud) is all-encompassing. This is to reflect in a given time and place, they may no
This Gemara is the basis of the the many gateways and traditions to longer be appropriate at a later time.
concept of minhag and the binding serving Hashem. This need for revision throughout life
nature of personal, familial and We learn that it is important to is conveyed in a fascinating parable of
communal precedent. Halacha maintain the character of our specific a map maker:
grants significant weight to authentic community within the masorah of But the biggest problem of map-making
minhagim in almost all cases.2 Torah communities. is not that we have to start from
Oftentimes, prior practice helps scratch, but that if our maps are to be
establish halachic standards, and A Challenge accurate we have to continually revise
changes to prior practice can also raise them. The world itself is constantly
concerns of disrespecting previous The challenge, then, is how to changing. Glaciers come, glaciers go.
generations. Just one example of this balance this commitment to the Cultures come, cultures go. There is
is found in the halachic discussion unique character of our family and too little technology, there is too much
in 19th-century Europe regarding community with a quest to come technology. Even more dramatically the
the kosher status of turkey. The ever closer to Hashem, which is our vantage point from which we view the
Darkei Teshuva, in his commentary ultimate calling as avdei Hashem. world is constantly and quite rapidly
to Shulchan Aruch, Yoreh Deah 82, Does fealty to tradition mean that we changing If we are to incorporate this
cites these arguments in the name should never adapt or change in new information, we must continually revise
of the Netziv: since people have circumstances? Should it be enough our maps, and sometimes when enough
been consuming turkey with the to say that we should never deviate new information has accumulated, we
presumption that it is kosher, we from the practice of our parents and must make very major revisions. The
cannot overturn that presumption grandparents? What if this practice is process of making revisions, particularly
without a bona fide proof that it is inconsistent with accepted halacha? major revisions, is painful, sometimes
not kosher because doing so will cast Does any shift in more scrupulous excruciatingly painful. And herein lies
aspersions on previous generations observance mean we are moving, as is the major source of many of the ills of
that they ate non-kosher. often described, to the right? This mankind.3
question could be answered with a
12
Once we understand that within a are a meaningful and time-honored Hesitation
commitment to ones personal and expression of piety. However, our
communal past there is still room, rabbis have always stressed caution Even when all of these conditions are
and sometimes a necessity, for new and balance when introducing them, fulfilled satisfactorily, we often still
ideas and practices, we still face as they may violate the Torahs feel uncomfortable around others
the challenge of navigating change. restriction against arrogance and who have made positive religious
How do we know when change is sanctimony. The Gemara states: changes, as described in the Azrieli
appropriate and when it is not? study above. We also often hesitate

Perhaps a first consideration is
motivation. Is the change to a new R. Moshe Chaim
practice motivated simply by a lack Luzzatto on Taking on
of confidence and desire to imitate Additional Stringencies
another person or community? If
so, then it is just shallow mimicry. If, Eliezer Zeeira was wearing black shoes,
however, it is a truly profound affinity unlike the Jewish custom of that time, ,
for a specific religious community and standing in the market of Nehardea.
or overall desire to grow closer to Officials of the house of the Exilarch ,
Hashem that motivates change, found him and said to him: What is ,
then it is worthy of consideration. different about you that causes you to ,
Additionally, a second, more complex wear these shoes? He said to them: I am ...
issue is assessing the merit of the both wearing them because I am in mourning
the current and proposed practice. over the destruction of the Temple and ,
Jerusalem, and so I wear black shoes, as ,
is the custom of mourners. They said to ,
Merit .
him: Are you a man of such importance
to publicly mourn over Jerusalem? What a person needs to understand
Before abandoning a current
They thought that it was simply is that one should not judge the
practice, one must research and
presumptuousness on his part. Since he matters of chasidut according to
understand its values and merits.
was acting against the prevalent Jewish their superficial appearance. Rather,
Occasionally, current practices may
custom, they brought him to the prison one must examine and contemplate
seem questionable on the surface but
and incarcerated him. the full extent of where the future
upon further inquiry have a sound
Baba Kama 59b (Translation from consequences of the deed leads.
halachic basis.4 On some occasions,
The William Davidson digital For sometimes, the deed itself may
however, we encounter a practice
edition of the Koren No Talmud) appear to be good but since the
that is deemed a minhag taut an
consequences are evil one must
errant practice, which lacks halachic Chazal are teaching us that only abstain from it. For doing it would
merit entirely. For example, no one certain individuals are entitled or not have made him a chasid but
could claim that they have a family permitted to observe certain chumrot rather a sinner there are some
or community minhag to eat non- for others they are off limits, as additional matters of piety, which if a
kosher food just because members of they are beyond the persons current person were to do before the common
a previous generation, who were not spiritual rank. In addition, the value people, they will laugh at him and
observant, did so. of a stricture must be weighed ridicule him, thereby sinning and
A similar inquiry should be done against other halachic and meta- incurring punishment through him,
regarding the acceptance of a halachic considerations that may and this is something he could have
proposed practice. Does this new counterbalance it. As the Talmud abstained from doing since these
practice fulfill a Biblical or Rabbinic notes, a stricture in one area of halacha things are not complete obligations.
mitzvah or is it a stringency? and life may actually be a leniency and Mesilat Yesharim Chap. 20
Stringencies, known as chumrot, infringement upon another area.5
Torah To-Go Editors
13
to make these changes for ourselves of Slabodka, Teshuva is not becoming
even when we know they are advisable better: it is becoming different.6
and even necessary. Why are we so However, there is a clear implication
reticent? This is something with here regarding the status of a
which I personally struggle, like many person before teshuva, and perhaps
others, as Eric Hoffer notes in his this impedes teshuva. When I see
book, The Ordeal of Change. There are someone else who has made changes
many factors that impede and hinder in their lives, perhaps some part of me .
change. In the context of teshuva, Thereupon she arose and divided her
feels (and perhaps on some level we
we can point to one emotional and estate into three parts; one third for the
ought to feel) despised, condemned
psychological core issue that nags at and rejected by G-d. Perhaps the government, one third to be distributed
our subconscious. It is highlighted among the poor, and one third she took
reflection makes us feel inadequate.
by the words of the Rambam, with her in her hand; the bed clothes,
The thought of making changes
who describes the transformation however, she retained. She then came
and moving forward may make us
of teshuva in chapter 7 of Hilchot uncomfortable because it challenges to the Beth Hamidrash of R. Hiyya,
Teshuva: and said to him, ... Master, give
our past identity. It labels us in a way
we dont like. Hence, we avoid change. instructions about me that they make me
We arent prepared to condemn our a proselyte. He replied: My daughter,
past selves and completely change perhaps you have set your eyes on one of
our identity to literally change our the disciples? She thereupon took out
name as the Rambam also encourages the script and handed it to him. He said:
(Hilchot Teshuva 2:4). Go, and enjoy your acquisition. Those
. very bed-clothes which she had spread
Repentance is of the greatest importance, for him for an illicit purpose she now
Development, Not Change spread out for him lawfully.
inasmuch as it brings a man nearer to
the Shechinah; for it is said: O Israel, Menachot 44a (Translation from
Perhaps the answer to this concern
return unto the Lord thy God (Hos. The William Davidson digital
and hesitation is an approach to
14. 1); again it is said: Yet have ye not edition of the Koren No Talmud)
teshuva suggesting that G-d and the
returned unto Me, saith the Lord (Amos halacha do not actually require us to There are many incredible aspects
4. 6.); and it is also said: If thou wilt shed our prior identity, even if it were and lessons of this story. One of the
return, O Israel, saith the Lord, return sinful, in favor of a new one. Teshuva most striking is the fact that she does
unto Me (Jer. 4. 1); meaning, if thou is about continuous development not discard the old bed clothes of
wilt but turn with repentance, thou wilt rather than a wholesale change of her prior life when she arrives at the
cleave unto Me. Repentance brings near identity. doorstep of Rabbi Hiyyas yeshiva,
to God those that were remote from Him. nor does Rabbi Hiyya instruct her to
This idea is demonstrated in a
The same man who, but the day before, do so. On the contrary, he encourages
remarkable story in the Gemara,
was despised, condemned, and rejected her to keep what might seem to be
Menachot 44a, describing the religious
by God, is now beloved, accepted, a kin an obvious reminder of a not-so-
journey of a prostitute. The Gemara
and a favorite. honorable past. This Talmudic passage
records that a certain individual was
Hilchot Teshuva 7:6 teaches that when we make changes in
about to commit an illicit act with
On one level, these comments of the our lives, even drastic ones, we do not
this prostitute, when his tzitzit hit
Rambam are incredibly empowering need to disown or rewrite our pasts.
him on the face. This inspired him to
and invigorating. Each us of has at Maharal (Chiddushei Aggadot there)
cancel his appointment. The woman
hand the opportunity to completely notes the woman sold two-thirds of
was so moved by this, she asked the
transform ourselves and our her property, yet she kept one-third.
individual to write his name on a piece
relationship with Hashem through He suggests that the allocation of the
of paper, and she began a journey
teshuva. It is dramatic. It can be funds symbolizes that although most
toward conversion to Judaism. The
summarized in a quote from the Alter of her life was being transformed, she
Gemara continues:
14
maintained a piece of her prior self. the wicked turns from his wickedness, the unique traditions of our families
We learn that even a convert, whose and does that which is lawful and right, and our baalei masorah. We do not
transformation is compared by Chazal he shall live thereby (Ezekiel 33:19), need to mimic others or convert to any
to being born like a child, is not and all his deeds, even his transgressions, of the other tribes of Israel. However,
completely reborn. Part of their prior will become praiseworthy? The Gemara as part of our teshuva process, we
identity remains with them as a badge reconciles: This is not difficult: Here, must engage in what Rav Aharon
of honor, not a mark of Cain. when one repents out of love, his sins Lichtenstein ztl, termed introspective
This notion, that as we do teshuva we become like merits; there, when one commitment and committed
do not reject our past, demonstrates repents out of fear, his sins are counted as introspection. In The Future of
that we seek to develop more than we unwitting transgressions. Centrist Orthodoxy, an essay whose
seek to change. Change, or flipping Yoma 86b (Translation from The relevance has not diminished over the
out, means becoming something William Davidson digital edition of passage of time, he teaches us that:
or someone else. Development the Koren No Talmud) Above all, what is needed is a
means taking myself to another level, Reish Lakish, one of the Talmuds heshbon ha-nefesh: a process of self-
closer to Hashem and closer to my most renowned baalei teshuva, examination that should recognize,
potential. This is why Judaisms term ultimately concludes that past actions and hence develop, strengths, but
for repentance is teshuva, which remain a proud, meritorious part that should also acknowledge, and
literally means a return. Teshuva is of our identity. This perspective hence issue an initiative to surmount
about returning to our true selves, on teshuva as not wholly rejecting weakness. As we approach the mitzvah
not becoming something or someone our prior, unredeemed identity is of teshuva during the days of awe, we
else. This may be why when we do advanced clearly by Rav Kook in his should consider how our commitment
teshuva, we do not erase our past writings.7 Here is one example: to change this coming year will be
misdeeds. When we embrace spiritual both a continuation of our personal
...
development with love, our past errors and communal traditions and a new
-
become merits as Reish Lakish teaches: stage in developing our relationship
,
with our Creator.
,
.
When we engage in repentance we Endnotes
need to filter out the good that is found
1 David Pelcovitz and Steven Eisenberg, The
in the depths of the bad and strengthen Year In Israel Experience (2010).
) ( it with the same energy that we have
2 In cases where a minhag conflicts with
. when we run away from the bad in
established halacha, see Magen Avraham,
Reish Lakish said: Great is repentance, order that the repentance has a positive Orach Chaim 690, Chasam Sofer there and
as the penitents intentional sins energy that can actually transform our Shut Aseh Lecha Rav vol. 3 page 84.
are counted for him as unwitting wanton deeds into merits. 3 M. Scott Peck, The Road Less Traveled, pg. 25.
transgressions, as it is stated: Return, Shemonah Kevatzim 1:240
4 An example of this could be the practice
Israel, to the Lord your God, for you We learn that we can find positive found among Tunisian and other Jews to
have stumbled in your iniquity (Hosea qualities even in flawed behavior. We throw the pieces of challah to those seated at
14:2). The Gemara analyzes this: do not need to hide or be ashamed of the Shabbat table. While halacha generally
Doesnt iniquity mean an intentional our past or of our parents. We do not
prohibits throwing bread, this practice is
sin? Yet the prophet calls it stumbling, based on the tradition that our table is like the
need to judge previous generations. mizbeach and the offerings on the mizbeach
implying that one who repents is Rather we can look to their good must be thrown.
considered as though he only stumbled qualities with pride and learn from
accidentally in his transgression. The 5 See, for example, Pesachim 48b.
them even if our practice diverges as
Gemara asks: Is that so? Didnt Reish we develop.
6 Great Jewish Wisdom, p. 113.
Lakish himself say: Great is repentance, 7 For a further discussion, see Yesh Lech
as ones intentional sins are counted for The need to develop a fealty to our past Kanfei Ruach.
him as merits, as it is stated: And when is a delicate balance. We must maintain
15
Of Apples, Honey,
and Black-eyed Peas
The How, Why, and Why-not of Simanei Rosh ha-Shana
S ome of the great joys of learning

and studying halacha and
minhag are the grand vistas
and big ideas that we often discover
in the exploration of problematic
Rabbi Tanchum Cohen
Rebbe, YU High School for Boys
Assistant Rabbi, Congregation Beth Abraham,
Bergenfield, NJ
details. As part of our Rosh ha-
Shana preparation, an examination
I. Superstitious Seuda? Sifrei 171 trans. adapted from
of one such detail of practice the
Sefaria
colorful array of foods that annually In Parashas Shofetim, the Torah
adorn our Rosh ha-Shana tables forbids many occult practices, This Sifrei is quoted in Masseches
can also inspire and equip us for a particularly nichush: Sanhedrin 65b, and it is codified as a
more profound yom tov experience. matter of halacha by Rambam (Avoda
Moreover, this intellectual journey can Zara 11:4) and Shulchan Aruch (Yore
provide us with globally important . Deah 179:3). Yet this seems to stand
skills and insights particularly relevant Let no one be found among you who in direct contradiction to the Gemara
for 21st-century Jews, enabling us practices nichush mentioned above, which appears to
to appreciate and discern authentic, Devarim 18:10 recommend consuming particular
sophisticated religious experience In the Sifrei (the midrash halacha on foods as a way to magically ensure a
throughout the year. Bamidbar and Devarim), the tannaim year of beracha!
While it is somewhat curious that defined nichush as engaging in Both Meiri and Rav Yaacov of Lisa
eating honeyed apples on Rosh ha- superstitious behavior: address this quandary, and both of
Shana night a minhag mentioned ? their answers actually flow from a
some seven centuries ago by the , , third, striking Gemara.
Tur1 is far more prominent among ;
Ashkenazim than consuming leek, , , II. Superstitious or Simply
black-eyed peas, and the other items . Super?
cited more than 1 millennia ago by Who qualifies as a menachesh? [One
the Gemara in Massechtos Horayos 12a who interprets natural happenings as In discussing the bounds of forbidden
and Kereisos 5b,2 the most surprising signs or portents] e.g., His bread fell nichush, we learn in Masseches Chullin
and most troubling aspect as we from his mouth; therefore , his 95b, that:
are about to discover is that we stick fell from his hand; therefore ,
allow any of these foods at our yom a snake on his right, a fox on his left, .
tov tables. a deer crossed his path; therefore , Rav said: Any nichush unlike that of
and one who says Do not begin (a new Eliezer (Avrahams servant) and of
enterprise) it is morning; it is the Yonasan (son of Shaul) does not qualify
New Moon; it is the end of Shabbath. as nichush.
16
Rav points to two episodes in Tanach towards you [to fight], then they seem
that serve as paradigms of nichush: , unafraid, and logically we ought to flee
Eliezer selecting a wife for Yitzchak , rather than fight.
by waiting to hear the significant The Gemara referenced these episodes
phrase, Ill water your camels as well . in order to teach us even if a siman is
(Bereishis 24), and Yonasan deciding , illogical, it is only forbidden if one
whether or not to charge up the hill acts upon it as did these two [Eliezer
at the enemy Pelishti camp by testing and Yonasan].
whether the Pelishtim stream down , . Acting based upon signs is
the hill at Yonasan or invite him uphill prohibited provided that the signs
(Shemuel I 14). Acting based on a are nonsensical, as are the examples
sign as did Yonasan and Eliezer mentioned by the Sifrei above. There
is the paradigm for forbidden nichush is no rational reason to avoid business
according to Rav. . subsequent to bread dropping from
Baalei ha-Tosefos are shocked: are I believe the solution is as follows: The ones mouth or a deer (or black cat)
these tzaddikim, Yonasan and Eliezer, Torah forbade nichush when one relies crossing ones path, so such avoidance
actually models of sin? Ri baal ha- upon a siman for which there is no violates the biblical prohibition against
Tosefos3 answers that Yonasan and logical basis to presume it causes nichush, superstition. By contrast,
Eliezer planned to act regardless, benefit nor harm, such as divining choosing to take an umbrella based
Yonasan relying on his judgment and based upon bread falling from ones upon sky color (grey rather than
Eliezer upon zechuso shel Avraham, hand or a deer crossing ones path. These blue) is a sensible, scientifically-based
the merit of Avraham; the signs were examples are indeed superstitious. If, heuristic and is therefore permitted.
merely an additional siman but were however, one employs simanim Similarly, volunteering unasked to
not dispositive whatsoever. Truly with a logical basis why, that is provide several hundred gallons of
acting based upon signs, though, typical everyday living! For instance, water5 certainly indicates exceptionally
would indeed violate the prohibition I shall not travel if it will rain, but I proactive and insightful chesed, and
against nichush. shall travel if it wont rain is typical a mountaintop garrisons surprising
practice, not nichush. hesitancy to charge down at a pair of
In his chiddushim, Rabbeinu Nissim4 Eliezer and Yonasan employed the enemy soldiers reveals the garrisons
offers an alternative teirutz: second [and permissible] type of siman. remarkable weakness or low morale,
, Eliezer sought a woman who would so Eliezer and Yonasan violated
be appropriate for [the great tzaddik] no prohibition. Combining his
Yitzchak, and so he took the following explanation with that of Tosefos, Ran
, as his siman: if she is so refined and of writes there are two criteria that must
. developed character as to generously be met for violation of nichush: truly
respond to my request for water with an acting upon a meaningless sign.
, offer to water my camels as well, she is a
good fit for Yitzchak. Similarly, Yonasan This pair of concepts is quoted by
,
who sought to attack an entire rishonim in discussing an adjacent

Pelishti camp with only one companion Gemara as well. As the sugya
.
took the following as his siman: if progresses, a baraisa6 teaches us that
,
they say to us, Come up the mountain sometimes what seems like prohibited

[to fight us], they must be frightened nichush is in fact permitted, a mere

of ambush, and then we can reasonably siman:

rely on our capabilities, as a couple
of courageous soldiers can effectively
. disperse a large group of frightened Rabbi Shimon ben Elazar says: home,
ones. However, if they say to us, Wait wife and child are not nichush, but
: and stand your ground, we are headed rather a siman.
17
What distinguishes a permitted siman III. Take One: Meiri that Meiri interprets the language of
from forbidden nichush? Rambam each of those tefillos as references
writes: Returning to simanei Rosh ha-Shana to teshuva.) This explanation is
and the question of nichush raised cognate to the first criterion above,
[]
above, one solution is offered by siman be-alma; according to Meiri,
...
Meiri: simanei Rosh ha-Shana are meant to
[] .
, be psychologically inspirational, not
, , materially influential.
.
IV. Take Two: Rav Yaacov of
Lisa

9
. . Rav Yaacov of Lisa suggests in his
It is forbidden to practice nichush , Emes le-Yaacov that the basis for
And whosoever commits an simanei Rosh ha-Shana lies in the
act as a result of any one of such ... Tanach-wide concept of poal dimyon
divinations, is lashed. ... developed by Ramban in his Peirush al
10
One who said: This dwelling which , ha-Torah (Bereishis 12:6). Ramban
I built was of good prefigurement, ... writes that a nevua (prophecy) that
this wife whom I married has brought Many behaviors are permitted despite is both spoken and acted out by the
a blessing to me Likewise, one seeming to be nichush, for these are not navi (prophet) is more potent than
who asks a child, What verse are you surely not actual nichush but are instead one that is only delivered verbally.
studying? if he mentioned to him a verse a siman to inspire an individual to It is for this reason that throughout
of the blessings, he may rejoice and say: proper conduct. This explains why the Tanach, a navi may be instructed to
This is of good omen. All such and Gemara instructed that one serve various both pronounce a given nevua and
the like is permitted;7 seeing that he plant foods at his table on the eve of Rosh concomitantly perform a poal dimyon,
neither regulated his actions nor ha-Shana, as some of these plants grow an action that portrays and mimes the
withheld himself from performing rapidly and some grow to significant content of that particular nevua.
them by these signs, save that he height. And, in order to avoid this being By analogy, a tefilla that is both spoken
made for himself a mark of a thing done in a superstitious fashion, the rabbis and mimed is even more powerful
which already had come to pass, this is instituted that we recite repentance- than one that is only spoken. The
permitted. oriented formulae in conjunction with objective of simanei Rosh ha-Shana is
Rambam (Avoda Zara 11:4-5); these foods It is well-known that these to serve as poalei dimyon, enhancing
trans. adapted from Sefaria are but inspiration, as the real crux is not and multiplying the power of the
these formulae, but rather repentance tefillos Yehi ratzon which they
In other words, a mere siman means
and good works. accompany. Instead of a solely verbal
that one does not actually decide and
Meiri Horayos 12a request for a shana tova u-mesuka
act based upon this sign. It is esthetic,
not heuristic. Hagahos Maimoniyos8 According to Meiri, simanei Rosh (a good and sweet year), for ribbui
notes that this understanding of siman ha-Shana are not meant to directly, zechuyos (increase in merits), and for
aligns with the Ri baal ha-Tosefos and intrinsically determine our gezar din kerisas soneeinu (destruction of our
the first criterion above. He goes on (verdict) for the coming year, but enemies), we both say those tefillos and
to cite Rabbeinu Eliezer of Metz who are instead a tool, an instrument for mime them by eating corresponding
developed the second criterion above, inspiring us to do teshuva. It is teshuva foods, thus equipping our Rosh ha-
that of davar be-lo taam versus taam that does impact our gezar din, and Shana with enhanced tefillos.
ba-davar. the brief tefillos that accompany This second explanation is cognate
the foods serve to ensure that we do with the second criterion above in
not mistake the foods for anything the definition of nichush, namely
but teshuva-catalysts. (Note as well taam ba-davar. According to Rav
18
Yaacov of Lisa, simanei Rosh ha-Shana As we prepare to organize and 7 In his comments, Raavad (ad loc.) disagrees
are permissible because while they energize our toolkit of tefillos our with this reading of the passage in Masseches
Chullin. He believes that the Gemara is
are meant to effectively impact our Rosh ha-Shana panoply to the best concerned with the efficacy of the siman,
year, they do so in an explainable, of our ability, may we merit kabbalas not with its halachic permissibility. Ran
rational fashion by leveraging and ha-tefillos. explores Rashis position on this question.
multiplying our verbal tefillos.

Hagahos Maimoniyos supports the position
of Rambam and Tosfos; see especially the

strong language in his closing sentence:
V. Reflections
I have written on this at greater length
Two reflections flow from this in order to counter those who destructively
approach of Rav Yaacov of Lisa. First, belittle these halachic rulings [namely, the

halachic distinctions accepted by Rambam
it highlights the critical importance of
and Tosfos].
uttering the tefillos Yehi ratzon
(To instead focus solely on consuming 8 Ad loc. 11:5:4*.
Endnotes
the array of siman foods while 9 He is better-known for his Nesivos (ha-
neglecting the tefillos is to embrace 1 Tur (Orach Chayim 583). Interestingly, the Mishpat) and Chavvos Daas. Emes le-Yaacov is
the tafel, secondary, while ignoring the Gra (loc. cit.) suggests that the apple recreates a 94-page sefer on aggados ha-Shas.
the episode of birkas Yitzchak, and that it
ikkar, primary.) occurred on Rosh ha-Shana.
10 Ramban sees this notion of poal dimyon as
lying at the core of maase avos siman la-banim
Moreover, the Rav11 famously 2 According to Tosfos (Avoda Zara 5b), it is the episodes of the forefathers are a siman
developed the notion of tekias shofar already indicated in a mishna (Chullin 83a). for the history of the Jewish people to come
as a primal, wordless form of tefilla. a concept that he takes as fundamental in
3 Quoted by Tosfos and Ritva ad loc.
Taken together with Rav Yaacov of globally understanding sefer Bereishis.
4 Ad loc. See also the commentaries on the
Lisas insight, Rosh ha-Shana emerges above-referenced Rambam, particularly
11 See Mi-Peninei Ha-Rav (Shofar 8, p. 126),
as the tremendously consequential et al. For the Rav, this perspective on shofar
Kesef Mishne who expands upon this thesis
also explains why mitzvas shofar is fulfilled
yom ha-din (day of judgment), which of Rabbeinu Nissim, as well as Hagahos
during tefilla unlike other mitzvos such
understandably requires us to employ Maimoniyos who references an earlier partial
as lulav, hallel and kerias ha-Torah which
not only routine methods of tefilla, source for this position in Sefer Yereim.
are fulfilled in the synagogue but not during
but rather the full suite of tools in our 5 nationalgeographic.com/weepingcamel/ Shemone Esrei.
tefilla arsenal, including both wordless thecamels.html.
and mimed forms of expression. 6 This baraisa appears as well in Bereishis
Certainly, its more standard tefillos Rabba 85:5 in the context of Yehudas refusal
similarly demand singular effort and to marry his third son Sheilah to Tamar
(Bereishis 38:11).
unique focus.
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19
Shabbos Yom Kippur:
Discovering the Oneg in the Inuy of Life
Y om Kippur is a day entirely
devoted to the spiritual
experience of being lifnei
Hashem, before G-d. The Torah tells
us:
David Mitzner Dean, YU Center for the Jewish Future
Rabbi, Young Israel of Passaic-Clifton, NJ

.
85a, states unequivocally that any
For on this day atonement shall be made Torah prohibition, aside from the
for you to cleanse you of all your sins; three cardinal sins, whose observance
you shall be clean before the Lord. would risk a persons life, is suspended .
Vayikra 16:30 indefinitely in deference to the health If an individual ate on Yom Kippur (for
We reach the climax of connection and wellbeing of the individual. There health reasons) and is of a mindset that
with the Divine through a variety of are occasional situations, therefore, would allow him to recite a blessing, my
ways: the context created within the in which eating and drinking on Yom father, Rabbeinu Asher, has said that he
solemnity of the day; our complete Kippur becomes necessary, and as should mention Yom Kippur in Grace
immersion in the world of prayer; and such, a requirement. It is beyond the After Meals by reciting Yaaleh VYavo in
the abdication of our basic physical scope of this article to address the the blessing about building Jerusalem.
pleasures and needs in order to parameters of health conditions and
An individual who eats on Yom
accentuate the vibrancy of our soul. their relevant halachic requirements
Kippur is required to recite Birkas
Interestingly, the dominant halachic with respect to Yom Kippur. Some
HaMazon and include Yaaleh VeYavo
character of Yom Kippur is in the situations permit an individual to
with the individualized insertion
observance of its restrictions: the attempt to fast, some permit the eating
of Yom HaKippurim hazeh. The
prohibitions against eating, drinking, and drinking of shiurim, which would
Beis Yosef quotes the Maharam
bathing, anointing, wearing leather entail a lower form of prohibition,
MiRutenburg who presents the
footwear, and marital intimacy. and some situations demand a total
following formulation:
capitulation to satiating the body with
Indeed, the poskim are clear that if
food.
illness compromises ones capacity
to fully observe the fast, it is more The question we are going to explore,
.
important to remain home and from both a halachic and a hashkafic
This is an obvious point because the
spend the day resting in bed, than to perspective, is: how does an individual
individual was permitted to eat the food.
attend shul and risk having to expend who is required to eat on Yom Kippur
In fact it was a mitzvah, and for this
enough energy that would require relate to the halachic character of the
individual, Yom Kippur is like our other
eating or drinking (Shemiras Shabbos day? How does this individual observe
festivals.
KeHilchasa 39:28). The obligation and relate to Yom Kippur?
to fast on Yom Kippur is one of the Beis Yosef, Orach Chaim no. 618
Torahs most stringent expectations. Birkas HaMazon Yom Kippur is comprised of many
Violating this prohibition is subject dimensions of sanctity. It has the
to the punishment of kareis (Vayikra The Tur, Orach Chaim no. 618, writes underlying kedusha of a standard
23:29). Yet the Gemara in Yoma in the name of his father, the Rosh: yom tov, which is suppressed
20
and overshadowed by the unique This dispute is explained by R. Mayer correct that there is no mikra kodesh
requirements of inuy (affliction). Rooz, Minchas Mayer no. 15, as being independent of inuy that would require
Therefore, the festive aspect of Yom rooted in the nature of the underlying reciting Kiddush on Yom Kippur, this
Kippurs identity usually remains sanctity of Yom Kippur. According is only because Kiddush on yom tov
dormant. However, if a person must to one approach, there are two is a rabbinic enactment and the rabbis
break his or her fast, this dimension conflicting identities to Yom Kippur. never instituted Kiddush on Yom
emerges and presents the identical On the one hand, it has the status of Kippur. However, on Shabbos, when
manifesting elements of a yom tov, yom tov. On the other hand, it is a day there is a biblical obligation to recite
like any other chag, namely, the of inuy. The Torah is clear that the Kiddush, one would imagine that there
inclusion of Yaaleh VeYavo. requirements of inuy dominate the is a requirement to recite Kiddush.
The Shulchan Aruch, Orach Chaim elements of yom tov. However, when Furthermore, Shabbos exists as an
618:10, rules that one who eats on those requirements are lifted, then entity independent from Yom Kippur,
Yom Kippur recites Yaaleh VeYavo. perhaps the generic kedushas yom tov and therefore, when the obligations of
The Knesses HaGedolah, Orach Chaim would reemerge, requiring one to at Yom Kippur do not prevent one from
618, goes so far as to require lechem least recite Yaaleh VeYavo, and possibly fulfilling the obligations of Shabbos,
mishneh (two loaves of bread), however engage in other elements of the yom one should fulfill those obligations.
the Magen Avraham states that this is tov experience. Yet we find a different approach to
not the accepted practice. In fact, the The other approach views the inuy the convergence of Shabbos and Yom
Magen Avraham quotes the Shibolei on Yom Kippur as definitional to the Kippur in a comment of R. Meir
HaLeket, who presents an entirely entire nature of the day. It is not a yom Simcha of Dvinsk. The Rambam
different perspective. The Shibolei tov that is overshadowed by inuy, but writes:
HaLeket quotes Rav Avigdor Katz that rather it is fundamentally a day of inuy.
the permissibility to eat on Yom Kippur It is a mikra kodesh a festival, but ...
essentially unravels the entire character its nature is a mikra kodesh of inuy.
of Yom Kippur altogether. He describes As a result, if one becomes exempt .
the day for this individual as hava from the inuyim, the entire nature The offering of these fifteen animals on
ledidei kechol for this individual, of the day has been compromised [Yom Kippur] must be performed by
the day is like an ordinary weekday and we would not encounter any of the Kohen Gadol If [Yom Kippur]
and therefore one does not make the generic yom tov qualities in the occurs on Shabbos, the mussaf offering
Kiddush or mention Yom Kippur in resulting reality. The mikra kodesh is of Shabbos must be performed by the
Birkas HaMazon. The Magen Avraham no longer applicable. An issur melacha Kohen Gadol.
himself seems to agree fundamentally (prohibition against creative labor) Rambam, Hilchos Avodas Yom
with this opinion, but in deference to remains, but the underlying character HaKippurim 1:2
the Tur, he suggests reciting Yaaleh of the yom tov is gone.
VeYavo, while exempting one from Why does the offering for Shabbos
making Kiddush because of a concern have to be brought specifically by
When Yom Kippur Occurs on
of beracha levatalah (blessing in vain). the Kohen Gadol? On an ordinary
Shabbos
The Taz, Orach Chaim 618:10, seems Shabbos, any Kohen can bring the
to agree with the Magen Avraham in Rav Akiva Eiger, in his glosses to the Shabbos offering. R. Meir Simcha,
principle, but goes further and exempts aforementioned Magen Avraham, Ohr Sameiach, Hilchos Avodas Yom
one from including Yaaleh VeYavo in makes a fascinating distinction HaKippurim 4:1, explains that the
Birkas HaMazon without any concern between a calendar year in which Rambam is of the opinion that when
for the opinion of the Tur. The Mishna Yom Kippur occurs on a weekday, and Yom Kippur occurs on Shabbos, the
Berurah 618:29 follows the ruling of one in which it occurs on Shabbos. entire nature of kedushas Shabbos
the Magen Avraham that one recites If Yom Kippur occurs on Shabbos, becomes redefined by the experience
Yaaleh VeYavo but not Kiddush and there is another layer of kedusha that of Yom Kippur. For this reason,
adds that if one forgot the insertion, has been added to this reality. Even if the offerings that are exclusive and
one would not repeat Birkas HaMazon. the Magen Avraham and the Taz are unique to Shabbos also become part
21
of the service of the Kohen Gadol. programs and opportunities for The issue of this test, in my opinion, shows
The Minchas Mayer argues that the people to address those concerns. that a person has the absolute authority
comments of the Ohr Sameiach Yet this is one of the dimensions to perform an action; one can do what
present a challenge to R Akiva Eiger. of Yom Kippur that is so crucial, they want, and not do what one doesnt
One sees from the Rambam that the and expressed so poignantly by the want. It is called a nissayon [test] for the
kedusha of Shabbos does not exist position that we continue to recite individual being tested [e.g., Avraham],
as an independent entity when Yom Yaaleh VeYavo, make Kiddush, and but the blessed Tester will command
Kippur occurs on Shabbos. perhaps even include lechem mishneh him to bring out the thing from ability to
The convergence of Shabbos and Yom in a compromised Yom Kippur actuality, giving a reward for a good action
Kippur can be understood in two ways. experience. The inuyim of Yom and not just a reward for a good heart.
One is to view the experience of inuy Kippur are not an obstacle to avodas And behold, every test in the Torah is for
as entirely independent of Shabbos, Hashem. On Yom Kippur, they act as a the good of the one being tested.
while the other recognizes the capacity vehicle to create the context for avodas Ramban, Bereishis 22:1
of inuy to redefine the nature of the Hashem without any distractions.
The purpose of a nisayon is to bring
Shabbos experience entirely. However, viewing the experience from out the latent potential that exists
In life, we strive mightily to discover the perspective of the Ohr Sameiach, within a person. Perhaps the purpose
meaning and resonance in the world perhaps there is an additional message of Yom Kippur is indeed to make
of mikra kodesh. There are many as well. We so often bifurcate our life a little harder so that we can
aspects of our religious experience lives between the religious ideals discover how those very challenges
that present moments of sanctity, and we seek to observe and to embrace, are also a platform to cultivate a close
our challenge is to connect to their and the extraordinary challenges relationship with the Divine to learn
purpose and to their transformative that we face in moving forward in how the challenges of our lives are truly
impact upon our lives. Indeed, there our own personal development and opportunities to shape a meaningful
is a hovering angelic dimension to avodas Hashem. We view the inuyim and purposeful existence. If this can be
Yom Kippur that is palpable in an of life as a barrier to religious growth accomplished, then Shabbos becomes
experiential and very tangible way. one that stands in opposition part of Yom Kippur as well, and in
to the momentum that we seek to suspension of the inuyim, we would not
Part of our mandate on Yom Kippur,
create with our commitment, Torah encounter a remaining echo of kedushas
through the requirements of inuy,
learning, and religious observance. Shabbos, since the two dimensions are
is to strip away our indulgence and
temptation, and focus ourselves Yom Kippur is perhaps projecting a in fact inseparable.
entirely on the purest form of different message. Those challenges People sometimes turn to religion
sanctified existence. In a world are not independent of our religious in the hope that it is a utopian
where the notion of spirituality and experience, but are, rather, part of it. escape from life. A cocooned space
transcendence is entirely counter As the Ramban explains regarding the of inspiration and meaning that we
cultural, this is becoming increasingly nisayon (test) of Avraham: can retreat to from the vicissitudes
challenging. We ourselves, and of our lives. In reality what Yom
certainly our children, are finding Kippur is teaching us is that the oneg
the synagogue experience more and (enjoyment) and simcha of Shabbos
more distant from our modern lives can be experienced through the pain
and contemporary experiences. Shuls and challenge of inuy as well. In this
throughout the world recognize the ... way, it is a day when we can utilize lifes
difficulty of connecting to the world challenges as a foundation for growth.
of Yom Kippur and are are introducing
Find more shiurim and articles from Rabbi Yaakov Glasser at

http://www.yutorah.org/Rabbi-Yaakov-Glasser
22
In The Footsteps of Avraham Avinu:
The Process of Change in the
Attainment of Teshuva
D uring the season leading up
to the Yamim Noraim, there
is much focus on teshuva and
change. On a basic level, each of us
are called upon to take an accounting
Dr. Yael Muskat
Director, YU Counseling Center
of where we stand in our observance

and faith, and to commit ourselves to Dr. Debra Alper
fewer sins and greater merits in the
Psychologist and Outreach Coordinator,
year ahead. On a deeper and more
YU Counseling Center
holistic level, we are encouraged
during this season of teshuva to shed
whatever brings each of us down, so lanu forgive us, absolve us, grant us In the following pages, we will
that we may actualize the potential atonement we are beseeching God examine modern-day psychologys
that lies within. Whether this means and also ourselves. With those words, view on behavioral change and
stepping up to a role of leadership in each of us proclaims, I fully intend to personal transformation, and how it
our communities and our families, be a reformed person in the new year. conforms with the Torahs framework
or even just taking the reins of our Please God, consider me not as the for change. To that end, we will
own lives, transformation in Tishrei person I am, but as the person I want analyze the narrative of one of the
is about recognizing what each of us to be. most transformational leaders in
is capable of, and settling for nothing our nations history, Avraham Avinu.
less. And yet we know that each year we
stand in shul with the changes we Avraham was a leader who underwent
intended to make last year at least significant personal change in order
The Halachic Calendar: The partially unfulfilled. While we are to accomplish tremendous goals.
Inherent Dilemma about sincere in our desire for teshuva Transforming himself from a passive
Behavioral Change sheleima, complete or perfect teshuva, observer to a leader of his family,
we also acknowledge that there will and ultimately his nation, Avraham
The very nature of the Rosh Hashana introduced a whole new philosophy
always be more work for us to do.
and Yom Kippur season illustrates an into the world. His road to these
The message here, we believe, is
interesting conflict with regard to the changes was complex and deep, and
that change is inherent in Judaism.
Torah approach to change. We ask was marked by a constant interplay
The very fact that there is a system
ourselves: What can I take on? What of divine revelation and intentional
of teshuva, and that there is this
can I do better? What must I atone behavioral change. While Avraham
very specific time period built into
for, and determine to do differently certainly possessed personal qualities
our calendar every year, tells us that
in the coming year? When we stand that made him uniquely suited to
teshuva is meant to be a process that is
in individual and collective prayer, this incredible responsibility, it is our
life-long, never quite complete.
saying slach lanu, mchal lanu, kaper belief that Avrahams story reveals
23
universal truths about the path to is problematic, and are starting to visible results. This conception of
change, which are teachable examples look at the pros and cons of their change is ill advised. In fact, change
for us all. current actions. We can think of these tends not to occur in a vacuum. Rarely
individuals as on the cusp, getting if ever do we experience a singular
The Transtheoretical Model of ready to activate a transformation in flash of inspiration that then spurs a
Change: Change in Stages the near future. transformation that stands the test
of time. Real change is built in stages
Once an individual arrives at the
Also known as stages of change, and arrived at slowly. And in fact, even
preparation stage, he or she is ready.
the Transtheoretical Model (TTM) thinking about and engaging with the
He is intending to take action in the
describes a process involving progress possibility of change is a step in the
immediate future, and may begin
through a series of stages (Prochaska process which, if we stay on course,
taking small steps toward behavioral
and Velicer). Developed by Prochaska can ultimately bring us to achieve our
change. These early, incremental first
and Di Clemente in 1977, this model goals.
steps may be small, but their impact is
delineates six discrete stages that large. They help propel this individual The story of Avraham is no exception.
make up the complete experience into the next stage, which is action. Looking at the narrative presented to
of individual change. Those are: Individuals in the action stage are us in Tanach, it is easy to hone in on a
precontemplation, contemplation, making specific, overt modifications few blockbuster events and be fooled
preparation, action, maintenance, and to their behaviors. When these into thinking that they alone were
termination. changes are made and sustained for responsible for Avrahams growth
In the precontemplation stage, an at least six months, we consider this as a leader. Hashem tells Avraham
individual is not yet ready for change, individual in the maintenance stage. (Bereishit 12:1), lech lecha go
and is not yet thinking about a He may now shift his attention to forth (to the Land which I will show
particular change as part of his or her working to prevent relapse. Finally, the you) and Avraham goes, leaving
future. This person may be unaware termination stage is reached when an behind his old life. But in fact, those
that his or her behavior is problematic, individual has no residual temptation lech lecha moments are pieces of a
and is not intending to take action and is sure that he will not return to far vaster story. Those moments of
in the foreseeable future. In the next his old unhealthy ways. divine intervention were there, and
stage, contemplation, we begin to surely they were significant in their
Often when we think of change,
see the precursors of movement. impact, but they were preceded by,
we think only of the end product,
Individuals in this stage are beginning and precursors of, behavioral changes
focusing all our attention on the
to recognize that their behavior that Avraham made. Examining the
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24
narrative more closely, it is clear that " transformation, one must begin to act
Avrahams transformation was not not as he presently is, but as he wishes
instantaneous and did not stem from to be. (Deacon and Abramowitz,
a single source. Just the contrary. . 2004)
Avraham grew into the leader . Looking at the story of Avraham,
he was via change that was slow, In the glosses, it is written in the name of change in action and change in
developmental, and transactional. Ramach that it is possible to maintain perception went hand in hand.
The Rambam in Hilchot Avodat both opinions. He was 3 years old when Avraham spent many years thinking
Kochavim 1:3 paints a rich story of he began to think and contemplate about God, but his transformation
Avrahams path to the point of lech how to recognize his creator but when was largely confined to his personal
lecha. Avraham began to question the he turned 40, he completed his quest. internal experience. This all changed
status quo in Terachs house very early [Rambam] wrote 40, which is the most when Avraham took overt behavioral
on. At a young age, Avraham realized important age because it is when he steps, signaling that he was ready for
that it did not make sense to worship completed his recognition. more pervasive transformation. When
idols, and began looking for a master Kesef Mishneh, Hilchot Avodat Avraham took action in Terachs
of the universe. Kochavim 1:3 house, when he forcibly showed his
According to the Midrash HaGadol Put in psychological terms, Avraham family that idol worship is foolish,
11:28, he first believed that it was the spent his early years in contemplation, that is when we start to see Avraham
sun, only to realize that the sun sets and arrived at a state of readiness acting as the leader that we now know
and the moon comes out. Following when he took action. Avraham him to be. In order to solidify his
that thought process, he began to began teaching and inspiring others, transformation, Avraham had to leave
disqualify every tangible source of transforming himself into a leader his home, change his environment and
power that he could conceive of, within his community. act in a way that was conducive to his
ultimately concluding that there is new mission. And in fact, it was after
one Supreme Being who must have Consistent Action as a making these tangible changes, that
created all the others. Linchpin for Lasting Change the pace of Avraham transformation
increased even more. Avraham really
In Bereshit Rabba (Parshat Noach, After many years spent in starts hearing from God, with God
parsha 30) there is a disagreement contemplation of change, it is telling telling him lech lecha, commanding
regarding Avrahams age when he that a major boost in transformation him to act again. Now, Avraham is no
discovered Hashem: came after Avrahams lech lecha longer just thinking or talking about
moment. Cognitive behavioral God. Now he is acting in accordance
principles instruct that our feelings with Gods word, actualizing the
result from our thoughts and character that God intended him to
. behaviors. Whereas we often think be.
R. Levi said in the name of Reish Lakish, that it is our emotions that drive The actions required to make change
Avraham was 3 years old when he our behavior (I am not comfortable happen can be small, but they need to
recognized his creator R. Chanina leading, and therefore I dont act be meaningful and consistent, realistic
and R. Yochanan say that Avraham as a leader), cognitive behavioral and specific. They need to coalesce
was 48 years old when he recognized his psychology explains that it is actually to create an environment that is
creator. our behaviors that perpetuate our conducive to the change being sought.
There seems to be a dispute as to emotional state (because I do not In doing so, they set the wheels in
whether Avraham was 3 or 48 when rise to lead, I do not think of myself motion, driving the individual into
he recognized HaShem. Which one is as leadership material). As such, the action stage, where the bulk of
it? The Kesef Mishneh (who notes that in order to bring about emotional his transformation will occur. The
Rambams version of the midrash is 40 transformation, one must start with same applies to the process of teshuva
rather than 48) solves the dilemma by simple behavioral change. More or personal growth. One must set
stating that it can be both: specifically, in order to achieve real
25
realistic spiritual goals, paired with or consistency. However, what And the Canaanite was in the land at
specific behavioral changes that will maintained Avrahams transformation that time: The plain meaning of these
bring him to attainment. Whether it was his commitment to regular and words is that the Canaanite, a powerful
be by setting up a chavruta, joining consistent practice. When it comes to people, dominated that land at that time.
an online learning community or our own teshuva, it is our persistent Avraham was afraid of them and this
changing ones schedule to allow determination to stay the course that is why we did not hear of his building
for davening, an individual seeking will ensure our lasting success. It is an altar, i.e. preaching his religion, at
spiritual growth must set up his when our new behavior becomes one that time until God appeared to him at
environment so that it is conducive to of routine, that we know that it will Shechem.
reinforcing this change. stick. Rabbeinu Bechaya, Bereishit 12:6
In telling us of this worry, the Torah
Change as Commitment Ambivalence in Change seems to highlight the fact that even
Avraham Avinu displayed some
In the Transtheoretical Model, the last So often, we mistakenly think of ambivalence about his ability to fulfill
and final stage of behavioral change change as a process that occurs in Gods plan for him. In fact, even as
is that of maintenance. In order for a straight, linear trajectory, with he was being led by God, Avrahams
change to be long lasting, one must no bumps or dips along the way. In transformation was gradual, and he
commit to a new habit to replace the reality, the path to change is never continued to seek divine reassurance
old. In some ways, this stage can be that he could do what was being asked
the most challenging. After the early of him.
excitement of achieving ones goals So often, we mistakenly
begins to wane, maintenance requires God did reassure Avraham, and
unyielding diligence and ongoing
think of change as a Avraham followed His command.
commitment. In this regard too, we process that occurs in a Following in the word of God, even
can learn from Avraham. As discussed in the face of his own self-doubt,
by Rabbi Baruch Simon in his shiur
straight, linear trajectory, Avraham created a space for continued
Change/Commitment in Avodas with no bumps or dips divine intervention in his life. What
Hashem, the Gemarah in Berachot started out as a dance between
states that one who sets up a makom
along the way. In reality, Avraham and his environment grew
kavua, a set place to pray, is going to the path to change is into an interaction between Avraham
be protected by the G-d of Avraham. and God. Avraham continued on
never straight this transformative path, taking every
: opportunity that God put before
. - him and using them to propel him to
, , : - straight, and one especially valuable
aspect of the Transtheoretical Model transform himself and his nation.
!
R. Chelbo said in the name of R. Huna: is the room it leaves for doubt, or Avrahams story presents an uplifting
Anyone who sets a place to pray has the fluctuations in our motivation. model for those of us attempting
G-d of Avraham in his midst. And when Avraham too had moments of doubt. teshuva. When we hear the first shofar
he dies, we say to him, what a humble For example, Rabbeinu Bechaya blasts as the month of Elul begins,
person, what a pious person. He is a comments that when Avraham got to how motivated are we, really? And
student of Avraham Avinu. Canaan, he was hesitant and nervous how confident are we that we will
Berachot 6b about building his tent in the middle be able to succeed? In reality, our
of the Canaanim. confidence and motivation will likely
The Gemara indicates that Avraham wax and wane. Fortunately, seen in
was known for always davening at the .
, the context of the Transtheoretical
same time, in the same place. This is Model, a temporary failure to progress
striking because we have been talking
" , in change is not an absolute failure.
about Avraham as a symbol of change Instead, our ambivalence or hesitation
and transformation, not of regularity .' '
26
is an indication that we are presently intrinsic motivation, and leads to Avraham had a sense early on that
on an earlier stage than we had long-lasting change that is deeply he was not meant to worship idols
thought or hoped. transformational. with the society around him. He had
This idea is consistent with our internal surety about who he was,
Intentional Change Theory: concept of teshuva. Teshuva literally and who he was meant to me, which
Returning to Ones Core means to return. Our goal should spurred him to execute behavioral
not be to change who we are entirely, changes. Much of the change he
In addition to the Transtheoretical but to actualize each of our own achieved was about awakening his
Model, there is another theory of potential. Change does not stick if internal potential.
change that provides a beautiful one is trying to be someone else In Elul, we use the shofar as one tool
supplement to our understanding of that is something that is done out to wake us up, to bring us back to
this process, particularly as it relates of fear or self-hatred, and will not our core. The powerful last blast of
to teshuva. Developed by Richard produce healthy, lasting results. Our the shofar, in the last moment of the
Boyzatis, Intentional Change Theory goal in our pursuit of teshuva is to Yom Kippur service, is meant to spur
centers around the assumption that return to the ideal state that each of us within us a moment of clarity, where
each of us has a core, or ideal self is meant to be. each of us is awakened as to who
(Boyatzis and Akrivou, 2006). Both we really are. Our challenge then, is
privately conceptualized and socially Again, we see an allusion to this
concept in the steps of Avrahams to take that gift of inspiration, take
influenced, an individuals sense of that moment where our potential
ideal self results from his own personal transformation. Lech lecha, literally
translated as go to yourself, can feels revealed, and turn it into
vision of who he really is, and who he something long lasting. As Avraham
wants to be. According to this theory, be understood as an instructive to
go toward who you are already (Kli did, we must follow that moment of
real transformation can occur only inspiration with behavioral change. In
when an individual knows what he Yakar, Bereishit 12:1). Avrahams tests
were designed by God to elicit the doing so, we set the stage for lasting
hopes to accomplish for his future, transformation in the new year.
and has a sense of self efficacy, or a tremendous potential that was always
belief that he has the ability to achieve at his core. The Ramban teaches: May this Yamim Noraim season bring
his goals. - () each of us many moments of insight.
, May we take those moments and use
Intentional Change Theory states then as a catalyst for real behavioral
that a person will make lasting ,
, "" , change, so that we may transform our
changes if he is motivated by the core self into our lived self, in the year
idea that these changes are returning
, to come.
him to who he truly is, at his core.
Whereas change that results from .
fear or avoidance may happen And God tested Avraham:The issue of Citations
quickly, those changes will not be this test is, in my opinion, shows that
Boyatzis, R.E. and Akrivou, K (2006). The
nearly as long lasting. For example, a person has the absolute authority to ideal self as the driver of intentional change.
if I only stopped speeding because perform an action; one can do what they Journal of Management Development, 25 (7),
I got a ticket, then next week I will want, and not do what one doesnt want. 624-642.
likely find myself speeding again. It is called a nissayon [test] for the Deacon, B. J. & Abramowitz, J. S. (2004).
However, change that is not simply individual being tested [e.g., Avraham], Cognitive and behavioral treatments for
reactive, not simply a response to an but the blessed Tester will command anxiety disorders: A review of meta-analytic
him to bring out the thing from ability findings. Journal of Clinical Psychology, 60,
external punisher, has the potential 429-441.
to be much more meaningful. to actuality, giving a reward for a good
action and not just a reward for a good Prochaska, J. & Velicer, W.F. (1997). The
When a person works toward transtheoretical model of health behavior
reaching what he believes is his own heart.
change. American Journal or Health Promotion,
core self, he feels excitement and Ramban, Bereishit 22:1 12 (1), 38-48.
positive energy. This is the ultimate
27
Ahavat Hashem and Talmud
Torah: The Telos of Teshuva
I n the final chapter of the Laws of
Repentance, the Rambam has a
variety of famous and beautiful
formulations regarding ahavat
Hashem:2
Rabbi Michael Rosensweig
Rosh Yeshiva and Rosh Kollel, RIETS
Compiled by Avraham Wein1
() Rabbinical Student, RIETS

,
, The Rambam then addresses the effort in the formulation of these
progression from performing a laws. Moreover, why did the Rambam
mitzva for ulterior motives to doing specifically place Hilkhot Teshuva
() it for correct reasons. The Rambam in Sefer Mada, foregoing the more
' concludes Hilkhot Teshuva, and obvious alternative of locating these
' by extension Sefer Mada, with this laws in a narrower, if more obvious
concept. It is fascinating that he then classification, such as Hilkhot Shegagot,
, transitions into Sefer Ahava, which he Avodat Yom ha-Kippurim, or Hilkhot
. begins with the motto of mah ahavti Shevitat Asor in Sefer Zemanim? The
2) One who serves [God] out of love toratekha kol ha-yom hi sihati how determination that Hilkhot Teshuva
occupies himself in the Torah and much do I love your Torah, it is [the is pivotal to Sefer Mada, and even its
the mitzvot and walks in the paths subject of] my constant conversation. appropriate coda, certainly requires
of wisdom because it is true, and The Rambam thereby conjoins the clarification. It adds greater urgency to
ultimately, good will come because of first two books of the Mishne Torah understanding this puzzling choice of
it. This is a very high level which is not with the notion of ahavat Hashem. dedicating the final chapter of Hilkhot
merited by every wise man. It is the level Why did the Rambam conclude Sefer Teshuva and all of Sefer Mada to the
of our Patriarch, Abraham, whom God Mada, and more importantly Hilkhot mitzva of ahavat Hashem.
described as, he who loved Me, for his Teshuva, with a chapter devoted to
These questions are compounded
service was only motivated by love ahavat Hashem?
by the fact that the Rambam already
3) What is the proper [degree] of love? Furthermore, it is particularly codifies ahavat Hashem in Hilkhot
That a person should love God with noteworthy and surprising that the Yesodei ha-Torah (2:1-2) at the
a very great and exceeding love until Rambam devised and devoted an beginning of Sefer Mada, together
his soul is bound up in the love of God. independent 10-chapter section to the with the theological truths that a
Thus, he will always be obsessed with laws of teshuva which are scattered person is required to affirm to qualify
this love as if he is lovesick This throughout the Talmud without any as a believing Jew.3 It is striking that,
concept was implied by Solomon [Song cohesion as the culmination of despite the Rambam already having
of Songs 2:5] when he stated, as a the first of the 14 books of the Yad addressed the concepts of ahava and
metaphor: I am lovesick. [Indeed,] the ha-Hazaka, his comprehensive and yira at the very beginning of Sefer
totality of the Song of Songs is a parable masterful halakhic magnum opus. Mada,4 he feels compelled to return to
describing [this love]. The Rambam particularly expanded, them at the culmination of Sefer Mada
Hilkhot Teshuva 10:2-3 reorganized, and invested pioneering in Hilkhot Teshuva.
(Translation: Chabad.org)
28
Resolution of the Rambam itself. Teshuva is not exclusively about Shema with Hilkhot Teshuva further
neutralizing chet (sin), but is instead broadens the motif of teshuva and
A close examination of Hilkhot an act of avodat Hashem that leads to integrates it into the other primary
Teshuva reveals the Rambams the highest level of religiosity.5 institutions of avodat Hashem.6
intentions. The Rambam dedicates
Furthermore, the Rambams decision
the final chapter of Hilkhot Teshuva to Rambams Consistency on
to place Hilkhot Teshuva in Sefer Mada
the mitzva of ahavat Hashem in order Ahavat Hashem
is even intuitive because his goal is to
to emphasize that the ultimate goal of
integrate teshuva with avodat Hashem
teshuva is ahavat Hashem. It cannot be The Rambams approach to ahavat
throughout the year. Teshuva is not
a coincidence that the Rambam chose Hashem is very consistent. In Laws
just a narrow response to sin, but is
the culmination of Hilkhot Teshuva of Repentance (10:2), he refers to
itself a pinnacle of avodat Hashem,
to ruminate about ahavat Hashem Avraham Avinu as the exemplar of
and therefore an obvious choice
and the motivation and ambition ahavat Hashem, invoking the verse
for the culmination of Sefer Mada.
that both suffuse and engender it. Avraham who loves Me (Isaiah
Additionally, the Rambams choice
By accentuating the importance of 41:8), the same verse he quotes in
to conjoin Hilkhot Teshuva with Sefer
ahavat Hashem, by promoting it as an Sefer ha-Mitzvot (Positive Command
Ahava via the concept of ahavat
ideal, and by utilizing the metaphor 3) when he talks about ahavat
Hashem flows consistently from this
of intense romantic love found in Shir Hashem:
perspective. The transition to daily
ha-Shirim, the Rambam effectively
mitzvot, which are described in Sefer
conveys that ahavat Hashem is of
Ahavah, reinforces these themes and
paramount importance as a key
accentuates the broader relationship
to all elements of avodat Hashem.
between man and Hashem that is
Simply put, the Rambams unusual
also a key component of the process () '
presentation reflects his profound
of teshuva. Hilkhot Teshuva, at
comprehension that ahavat Hashem is
the culmination of Sefer Mada, is " .
the ultimate telos of teshuva. In turn,
juxtaposed with the Laws of Keriyat ) ('
he thereby accentuates a perspective
Shema at the beginning of Sefer
that undergirds his entire presentation
Ahava. The Laws of Keriyat Shema
and classification of Hilkhot Teshuva,
encapsulate the comprehensiveness of :
and informs and reinforces his
ahavat Hashem bekhol levavekha, The third mitzva is that we are
classificatory decision. For the
bekhol nafshekha, bekhol meodekha commanded to love G-d (exalted be He),
Rambam, teshuva is a necessary,
and capture the mission of total i.e. to meditate upon and closely examine
natural component of Sefer Mada
religious and halakhic commitment His mitzvos, His commandments, and
and Mishne Torah more broadly, and
kabalat ol malkhut shamayim. The His works, in order to understand Him;
a mode of avodat Hashem in and of
juxtaposition of the Laws of Keriyat and through this understanding to
Teshuva is not just a

narrow response to sin,
but is itself a pinnacle
of avodat Hashem, and
therefore an obvious
choice for the culmination
of Sefer Mada.
29
achieve a feeling of ecstasy. This is the of Hashem, both Torah and mitzvot, sides of the same coin. The intimate
goal of the commandment to love G-d has a transcendent and transformative connection between talmud Torah
We see that this mitzvah includes impact (if one does not resist it), and teshuva supports the notion that
spreading love for G-d to others from] which ultimately leads to ahava and talmud Torah is the basis for teshuva
the Sifri: You shall love G-d, i.e. make lishma, performing mitzvot for the me-ahava.
Him beloved among the creatures as sake of heaven (10:4-6). Hence, This perspective provides a
your father Avraham did, as it is written, Torah study and observance of framework for understanding why
The souls that he made in Charan. mitzvot in their own right are also talmud Torah is so urgent and why it
The meaning of this Sifri: Avraham, the indispensable foundation for is so important that the undertaking
as a result of his deep understanding of developing ahavat Hashem and of Torah study is not performed
G-d, acquired love for G-d, as the verse fostering authentic avodat Hashem in frivolously or even casually. While
testifies, Avraham, who loved Me. This the model of Avraham ohavi (Avraham Torah study should engender joy
powerful love therefore caused him to call who loves Me), the av hamon goyim because the precepts of Hashem
out to all mankind to believe in G-d. So (the father of many nations). are right, making the heart rejoice
too, you shall love Him to the extent that
It is surely no coincidence that some (Psalms 19:9),8 Torah study
you draw others to Him.
commentators suggest7 that teshuva should be pursued with reverence
Translation: Chabad.org me-ahava (repentance out of love) and seriousness. The perspective
Avraham Avinu is the model of can be attained primarily through that talmud Torah is the means to
ahavat Hashem for the Rambam and talmud Torah. The connection that connect with the Infinite as the
in Sefer ha-Mitzvot, he describes a the Rambam makes between ahavat most ambitious expression of avodat
practically uncontrollable impulse, Hashem and the study of Torah in Hashem precludes a casual, careless, or
an overflowing sense of ahava, which Sefer ha-Mitzvot, and in the way he trivial approach.9
overtakes the person. The Rambam describes the study of Torah in the Talmud Torah is both the foundation
depicts Avraham as the paradigm of tenth chapter of Laws of Repentance, of the marital relationship between
an ohev Hashem, one whose infectious is absolutely consistent with and us and the Ribbono shel Olam and
enthusiasm and exuberance to share reinforcing of this idea. the prime tool for building this
Torah with others derived from an
Moreover, it is likely no coincidence relationship.10 That is why learning
overflow of his own intoxication with
that the verse the Ramban identifies Torah is not only equal in importance
the Ribbono shel Olam and his Torah.
(noting the previous context and to all the other mitzvot (Peah 1:1),
The experience begins with a rational pesukim in Nitzavim) as the source for but the way one engages in it is critical
awareness, but it goes beyond that and teshuva is: as well; Torah study requires mind,
becomes a religious experience. This heart, and soul, and demands the
is the foundation of Avraham Avinus
method and mission. Avrahams . surrender and subordination of ones
mindset and way of thinking to that of
outreach activity was part and For this commandment which I
the Torah.
parcel of being Avraham who loves command you this day, it is neither too
Me, reflecting an unrestrained and hard for you nor far off. This highlights the importance of
overflowing sense of purpose resulting Devarim 30:11 in-depth Torah study and analysis,
from love of the Divine. The Gemara in Eruvin (55a, also cited which includes trying to uncover
the subtleties within a topic and
by Rashi) says very explicitly that the
connections between topics. While
Talmud Torah and Ahavat verse refers to the mitzva of talmud
it provides intellectual exhilaration,
Hashem Torah, and that is how the Rambam
the exhilaration engendered by
codifies it in Hilkhot Talmud Torah
The Rambam articulates advanced talmud Torah is secondary
as well. The Ramban was obviously
unambiguously that the primary compared to the spiritual aspiration
keenly aware of these normative
mechanism for achieving this state that accompanies it. At the end of
sources, yet by identifying this verse as
of ahavat Hashem is talmud Torah, the day, the enthusiasm that we
the source for teshuva, he establishes
Torah study. Exposure to the word exhibit, the attachment to the topic,
that Torah study and teshuva are two
30
the exploration of the options and 3 For the Rambam, theological truths are 6 Another example of the Rambam
the nuances, and the analysis of the essential because philosophical conformity is broadening the motif of teshuva is his
indispensable to halakhic observance. That treatment of behira hofshit, a lynchpin concept
expressions of the rishonim and other is why he starts the entire Mishne Torah with in avodat Hashem, in the middle of Hilkhot
texts are really about the enthusiastic Sefer Mada and its philosophical axioms. Teshuva (Chapter 5).
relationship of ahavat Hashem, which From the most elemental discussions of
7 See in particular the comments of R.
not only impacts teshuva but is the his foundational theology, the Rambam
Hayyim Volozhiner in Nefesh ha-Hayyim
basis for avodat Hashem and a broader transitions into yirat Hashem and ahavat
Chapter 4 and the Netziv in Ha-Emek Davar,
Hashem (Yesodei ha-Torah 2:1-2).
Torah-infused perspective on life. Deut. 4:2.
4 Additionally, in Hilkhot Yesodei ha-Torah,
The people who share the bench in 8 There are a number of strong formulations
the Rambam does not treat each topic
the beit midrash, study partners who in rishonim and aharonim that articulate this
separately. In general, the Rambam introduces
concept. For example, even though in general
learn together, form a bond based on a mitzva, defines it, and then moves on to
there is a concept of mitzvot lav lehanot
transformative shared experiences. the next one. In this instance however, he
nitnu, R. Avraham min ha-Har (Nedarim
groups ahava and yira together and then
There can and should be abundant joy explains both of them. The Rambams choice
48a) argues that this does not apply to
associated with the creative process, talmud Torah because joy is intrinsic to the
is predicated upon his stated view and belief
including initiative and personal experience. Additionally, see the introduction
that there is a seamless and continuous
of the Avnei Nezer to his sefer Eglei Tal.
contribution, but the ultimate goal interaction between these two. Yira leads to
is a transcendent one: fostering a ahava and ahava leads to yira in an ongoing 9 See, for example, Talmud Bavli, Berakhot
cyclical process. Instead of being two opposite (22a).
community built on shared values and emotions, these are really two parts of one
the belief in the importance of Torah 10 Hazal constantly link kabbalat ha-Torah to
religious experience.
study. erusin and nissuin. See, for example, Vayikra
5 The Rambam was likely inspired by a Rabba Acharei Mot 20, and Mekhilta de-Rabbi
The Rambam concludes Hilkhot Gemara in Yoma (86b), which proclaims that Yishmael, Parshat Yitro.
Teshuva with ahavat Hashem and teshuva me-ahava transfigures an unintentional
11 W hen we understand teshuva as a process
transgression into a zekhut. Surprisingly, the
then he transitions into Sefer Ahava. Rambam, who masterfully compiled and
that intensifies the relationship and also
Additionally, every book in Mishne provides the perspective that transcends the
formulated Hilkhot Teshuva, seemingly omits
Torah of the Rambam is really sin, the otherwise mystifying and intriguing
and ignores this remarkable assessment and
concept ofnaaseh ke-zekhuyot (sins become
connected in some way to the mitzva idea that forcefully projects the ambitious
like merits) can be understood. The reality
of ahavat Hashem. Thus, teshuva is capacity of teshuva, a theme that he would
of sin can be a catalyst for a person to rectify
seemingly enthusiastically embrace.
not a concept that is restricted to Elul Moreover, the Rambam quotes many of the
theiravodat Hashemand their relationship
and the Aseret Yemei Teshuva, the Ten with Hashem more broadly and that catalyst,
divrei aggadah collected at the end of Yoma,
Days of Repentance, but it sets the in some sense, can become a merit.
and yet does not codify this particularly
tone for our relationship with Hashem noteworthy idea. We may speculate that the
throughout the entire year.11 Rambam may have actually been providing
an interpretation of this unusual Gemara by
placing ahavat Hashem as the final chapter
Endnotes of Hilkhot Teshuva, thereby suggesting that
ahavat Hashem should not be seen primarily
1 This article is primarily an adaption of a as just the methodology for teshuva, but
siha given by R. Rosensweig at the start of instead the ultimate goal. I have related to
Elul, 5774. The article was reviewed by R. these themes elsewhere in my articles on Elul
Rosensweig. available at torahweb.org. See, for example,
Ahavat Hashem: The Teshuva of Chodesh
2 For the Rambams full presentation of
Elul and Rambams view of Ahavat Hashem
ahavat Hashem, see the entirety of Laws of
as the Telos of Teshuvah.
Repentance 10:1-3.
Find more shiurim and articles from Rabbi Michael Rosensweig at

http://www.yutorah.org/Rabbi-Michael-Rosensweig
31
Teshuvah: Moving From and
Moving Toward
W hat is the essential nature
of teshuvah? Is the goal
to turn away from certain
modes of behavior, to master the
resistance of various temptations,
Rabbi Michael Taubes
Rosh Yeshiva, RIETS and YUHSB
Rav, Cong. Zichron Mordechai, Teaneck, NJ
to desist from specific actions and
conduct? To be sure, the answer to
all of the above is a resounding yes! the Lord is it not [rather that I The Rambam, in describing what
When we do teshuvah, especially desire] his return from his ways that he must be done in order to properly
during the Yomim Noraim season, may live? do teshuvah, thus writes in his
we try to evaluate the behavior that Yechezkel 18:23 Sefer HaMitzvos (Mitzvas Aseih
dominates much of our activity on 73), that one must verbally confess
'
a day-to-day basis, to commit to and acknowledge the sins and

overcome the temptations that entice transgressions that he has committed

us and lead us to do things wrong, in the past and then ask Hashem for
:
at least from time to time, and to forgiveness; the Sefer HaChinuch
Say to them: As I live [this is] the
determine to avoid engaging in some (Mitzvah 364) makes a similar
word of Hashem, the Lord [I swear
of the conduct in which we typically presentation. In his introduction to
that] I do not desire the death of the
involve ourselves throughout the rest Hilchos Teshuvah in his Mishneh Torah,
wicked person, but rather [I desire] the
of the year. the Rambam likewise declares that the
return of the wicked person from his way
A look at a few of the famous pesukim mitzvah associated with teshuvah is
that he may live; return, return from
regarding teshuvah confirms this idea: to repent from ones sinful ways and
your evil ways, for why should you die, O
confess before Hashem. Simply put,

House of Israel!
the goal of teshuvah is to distance
' Yechezkel 33:11
oneself from ones past actions and
attitudes, and, as the Rambam then
:
stresses in beginning Hilchos Teshuvah
So now, please say to the people of : (1:1), one must verbalize not only
Yehudah and regarding the residents of And the Lord saw their deeds [and] that what he has done, but his regrets and
Yerushalayim, saying: So said Hashem they had returned from their evil way, his embarrassment as well, a notion
Behold I am fashioning evil against and the Lord relented concerning the evil that may be rooted in a passage in the
you and [I am] devising a scheme which He had said He would do to them, Yerushalmi in Taanis (1:1), where an
against you; [therefore] please return, and He did not do it. individual who wished to do teshuvah
each man from his evil way, and improve Yonah 3:10 for having spoken excessive lashon
your ways and your deeds. hara is told that he must begin by
All of these pesukim indicate that the
Yirmeyahu 18:11 regretting his past conduct.
goal of teshuvah is to return to Hashem

by moving away from (...) ones evil Perhaps the clearest formulation of
: paths and from ones misdeeds and this understanding of teshuvah is
Do I desire at all the death of the wicked thereby avert whatever punishment found in the words of the Rambam a
person? [this is] the word of Hashem one might otherwise deserve. bit later:
32
20), the latter stressing that one must above) reveals this other category of
do what one can to eliminate whatever teshuvah:
,' internal motivations may exist that led '
, him to sin in the first place.
But even in discussing the future, the :
emphasis here is on the deeds or And you shall return to Hashem
,' misdeeds of the past. In order to your Lord and listen to His voice in
. do proper teshuvah, one must be accordance with all that I command you
And what is teshuvah? It is [what is determined to discontinue, from here today, you and your children, with all
attained] when a sinner abandons his forward, his behavior of the past. your heart and with all your soul.
sin, removes it from his thoughts, and His need to accept upon himself a Devarim 30:2
concludes in his mind that he will not do commitment about the future relates
it again, as it is stated (Yeshayah 55:7),

to the avoidance of the act or acts of :
let the wicked person abandon his way, the past. Teshuvah thus remains, in
etc. And [the sinner] likewise should I have wiped away your transgressions
this sense, an enterprise that focuses like a mist and your sins like a cloud;
regret the fact that he transgressed, as on the past; when one engages in
it is stated (Yirmeyahu 31:18), For return to Me for I have redeemed you.
teshuvah, one acknowledges and Yeshaya 44:22
after [beginning] my return, I regretted. regrets the mistakes of the past and
Moreover, [his resolve should be such commits not to repeat them. In short, :
'

that] he should be able to call He Who when one does teshuvah, one moves '
knows all that is hidden as a witness that away from. :
he will never return to this sin ever again, Return, O Israel, to Hashem your Lord,
as it is written (Hosheia 14:4), nor will There is, however, an additional for you have stumbled in your iniquity.
we ever again call our handiwork our dimension to teshuvah; there is a Take words with you and return to
gods, etc. And he must verbally confess teshuvah where the entire focus is on Hashem; say to Him: Forgive all iniquity
and declare these matters which he has the future, where the goal is to create and accept [our] good [intentions], and
concluded in his mind. something new that may not now let [the words of] our lips replace the
Hilchos Teshuvah 2:2 exist, at least in the way that we should [offering of] bulls.
want it to. When we do this sort of Hosheia 14:2-3
It is true that the Rambam, both teshuvah, we are looking to start
there and in the first halachah cited over again with a renewed sense of '
above, stresses not only looking back purpose, to begin a new chapter in life :
at the past, but also looking toward in terms of our observance of Torah '
the future and making a commitment and mitzvos, to build a relationship :
not to engage in sinful activity again. with the Ribbono shel Olam. Again And even now [this is] the word
This idea is actually articulated earlier especially during the Yomim Noraim of Hashem return to Me with all
by Rav Saadyah Gaon (HaEmunos season, we do teshuvah in order your heart, and with fasting, and with
VeHaDeos 5:5), who speaks of to reestablish our connection with weeping, and with lamentation. And
four parts of the teshuvah process, Hashem, to rekindle a passion and an rend your hearts and not your garments,
including abandoning the particular excitement that may have diminished, and return to Hashem your Lord, for He
behavior, regretting it, requesting and to recommit and reinvigorate is gracious and merciful, slow to anger,
atonement, and accepting upon ourselves regarding the lifestyle that great in kindness, and He relents from
himself not to do it again. Others He has set forth for us. This type of [doing] evil.
who mention these different steps, teshuvah points us toward something Yoel 2:12-13
likewise pointing out the need for a rather than away from something.
commitment regarding the future, All of these pesukim indicate that the
include the Chovos HaLevavos (Shaar An examination of the following purpose of teshuvah is to move toward
HaTeshuvah Chapter 4) and Rabbeinu famous pesukim (especially (... or ...)
a particular goal, namely,
Yonah in his Shaarei Teshuvah (1:19- contrasting them with those cited a close connection or identification
33
with Hashem Himself. The nature Yesterday, this person was alienated from to build this desired relationship?
of this closeness, and whether this Hashem, the Lord of Israel he would The question is further compounded
is attainable by an individual doing cry out and not be responded to he by the fact that, as indicated later by
teshuvah or is perhaps dependent would fulfill commandments and they Rabbeinu Yonah (Shaarei Teshuvah
upon the communal involvement of would be thrown back in his face 1:42), one can be successful in terms
the tzibbur, may be the subject of a But today, he is attached to the Divine of the first goal that is, his past
dispute in the Gemara in Yoma (86b); Presence he cries out and is responded transgressions can be forgiven and any
it is certainly understood as such by to immediately and he fulfills punishments previously deserved set
Rabbeinu Chananel and the Bach commandments and they are accepted aside but yet still not be anywhere
(in his Hagahos, No. Aleph) on the with pleasure and joy and not only near where he wants to be in terms
page there, and is likewise presented that but there is a longing for them... of his connection to Hashem. What,
that way in the Yalkut Shimoni to then, should this person be doing?
Hilchos Teshuvah 7:6-7
Hosheia (Volume 2 No. 730; see also
It may be noted, as pointed out by In describing the general human
the presentation of the sugya in the condition as it relates to ones status
Ein Yaakov there, and see Maharsha, R. Yitzchak Elchanan Spektor (in
in the eyes of Hashem, the Rambam
Chidushei Aggados there d.h. Ad kisei the introduction to his Teshuvos Ein
tells us:
hakavod). In any case, though, it is Yitzchak, Pesach HaShaar No. 47),
clear that one of the major goals of that the Rambam does not distinguish ,
proper teshuvah is the achievement of there between an individual and ,
a sense of closeness to Hashem. the tzibbur, implying that even ,
an individual who does teshuvah ...
Once again, the words of the Rambam
properly can attain this lofty level. Each and every human being has
most clearly articulate the essence of
Rabbeinu Yonah, in his Shaarei merits and iniquities; one whose merits
this type of teshuvah:
Teshuvah (1:9), likewise asserts that outnumber his iniquities is [called]
... there are many levels of teshuvah, a tzaddik, and one whose iniquities
. and how close the person will indeed outnumber his merits is [called] a rasha,
, come to Hashem depends upon the [one whose merits and inequities are]
, level of his teshuvah. The point is, half and half [that is, they are equal], is
... though, that a person can, through [called] a beinoni.
, teshuvah, forge a new relationship Hilchos Teshuvah 3:1
... ... with Hashem. Teshuvah in this sense We might wonder what exactly the
... is an enterprise that focuses on the Rambam here is teaching us. Why
... ... future, and when one does this type of does it matter what a person is called
... teshuvah, one moves toward. whether a tzaddik, a rasha, or a
... beinoni? Why does the Rambam make
It is relatively easy to understand
Great is [the power of] teshuvah, for it
(if not necessarily to accomplish) a point of stressing the individuals
brings a person to the Divine Presence
what one must do to engage in the status what difference does that
that is to say, [Hashem says that]
first type of teshuvah discussed make? Perhaps we may suggest that
if you return [to Me] with [proper]
here namely, as outlined by the the Rambam is actually instructing
teshuvah, you will [be able to] cleave to us as to how to be a tzaddik, a rasha,
authorities cited above, to recognize
Me. Teshuvah brings close those who are or a beinoni. Contrary to what may
ones transgression, regret it, verbalize
far away; yesterday (i.e., before doing be popular belief, a tzaddik is not
his confession, and commit to avoid
teshuvah), this person was [considered]
repeating it in the future. What must some perfectly behaved person who
hated before the Omnipresent
be done, however, to achieve the does not sin and never does anything
disgusting, distant, and abominable. But
goal of the second type of teshuvah wrong. Indeed, the pasuk in Koheles
today (i.e., after having done teshuvah),
establishing a closeness with (7:20) affirms that no such individual
he is loved, desirable, close a friend. exists. The Gemara in Sanhedrin (46b)
Hashem is less obvious. What
How exalted are the benefits of teshuvah! exactly should one be doing in order derives from here that even someone
34
who is considered a tzaddik thus mitzvos and avoid transgressions expressed by the Gemara in Berachos
requires the atonement brought about and works hard to make that happen, (61b) which indicates that the tzaddik
by kevurah, while a later Gemara there and who strives for perfection in his is controlled by his Yeitzer Tov; this
(101a) adds that even the greatest of service of Hashem, may be said to does not mean that he does not have
people who meticulously observe the be a tzaddik even though he actually any temptations to do evil or even
entire Torah err and sin as well. falls far short of that perfection. He that he does not at times give in, but
Instead, the Rambam asserts, a tzaddik is a tzaddik because of the path that rather that he is in general under the
is somebody who may have sins to he is on as evidenced by his overall dominion of the positive influences
his name perhaps even many sins behavior. One who wishes to attain that point him toward the Ribbono
but he has even more mitzvos and the second category of teshuvah must shel Olam.
merits. A tzaddik is someone who on conscientiously place himself on that This may also be what the Torah is
balance is closer to Hashem than he is path and see that he stays on it. telling us when it advises us to choose
far from Him. He may make mistakes With this in mind, we may be better the path of life uvacharta bachaim
and do things that are wrong, but his able to understand three famous but (Devarim 30:19). What is important
overall trajectory, based on the totality otherwise difficult Talmudic passages. is to be on a certain path. The tzaddik
of his deeds, is toward Hashem and The first is a Gemara in Niddah (30b), is the person who has chosen a
not away from him. which teaches that before a child is direction and works on following it
This same point is made by Tosafos born into this world, while yet in his closely, resulting not in perfection,
to Rosh HaShanah (16b, d.h. mothers womb, he is enjoined, with but in more accomplishments that
VeNechtamin), where we likewise the power of an oath, to be a tzaddik further his goals than that detract
learn that a tzaddik is defined as and not a rasha. If we interpret the from it. Finally, this may also be the
someone who has more merits than words tzaddik and rasha here in the point emphasized by the Rambam
demerits, and not someone who has usual manner, we have to wonder (Hilchos Teshuvah 3:2), that the
no demerits at all. As an aside, the what the purpose of this oath is, as it reckoning of how many merits and
fact that the term tzaddik can have seems to impose upon everybody an how many demerits one has is not a
this broader connotation and is not impossible standard we know in matter of simple numbers, since there
applied (exclusively) to one who is advance that this oath will not be able are certain individual good deeds
completely, or almost completely, free to be fulfilled! If, however, we assume that outweigh many misdeeds, and
of sin, may be seen from statements in that a tzaddik is a description of there are specific transgressions that
the Torah itself. In these statements, someone who has made the choice to outweigh many mitzvos. Of course,
we find that someone who is in follow a specific road and work toward each mitzvah has its own reward
the right regarding a particular a relationship with Hashem by trying and each sin its own punishment
circumstance is called a tzaddik, even to do more mitzvos and fewer sins, regardless of whatever else is on
though that title may not accurately that title is indeed attainable by all. the individuals ledger. But what is
important overall is the path that the
describe his general conduct (see As explained by the Maharsha there
person is on, where he is heading, and
Shemos 23:7 and Devarim 25:1). The (Chidushei Aggados, d.h. Ve-Amar),
what general choices he has made
Lechem Mishneh in Hilchos Teshuvah the directive to each child about
and to determine that he is moving
(3:2) makes this point explicitly. to be born is to try to maintain the
in the right direction we have to look
In our context, then, the term connection with Hashem that the
at the entire picture and not just at
tzaddik may be understood as a soul had while in the womb, and not
individual mitzvos and transgressions.
description of a person who is pointed to succumb to the Yeitzer HaRa. One
who tries to maintain that purity may A second Gemara is found in
in a certain direction, who is headed
be labeled a tzaddik (though it should Kiddushin (40b), where we are taught
along a certain path, who is moving
be noted that the Baal HaTanya, that someone who had been identified
toward a certain goal. An individual
Likkutei Amarim Tanya Chapter 1 as a tzaddik, even for a long time, but
who seeks a relationship with Hashem
understands the term tzaddik in subsequently rebelled and became a
and thus works to make sure that
this Gemara in the more traditional sinner, is considered to have forfeited
he is generally doing what is right in
sense). This may relate to the idea all the good deeds that he previously
His eyes, who wants to observe the
35
performed. In explaining why this an oral confession, were not fulfilled? technical aspect of teshuvah and not
should be the case, the Gemara asserts How can this person be labeled a consider his individual sins and seek
that it is referring to someone who tzaddik? to expiate them by a verbal confession
expressly regrets having done all those and everything which that includes.
The Minchas Chinuch (Mitzvah 364
good deeds. The Rambam (Hilchos This is certainly not true! It is not
No. 1) famously asserts that we can, in
Teshuvah 3:3) rules accordingly. The enough to simply be on the correct
fact, infer from here that even one who
question, however, still may be asked: path toward connecting with Hashem
does teshuvah mentally can be labeled
Why should that matter why are and disregard his specific sins. At the
a tzaddik. Maran HaRav Yosef Dov
all his good deeds erased? The answer same time, though, it is not enough
Soloveitchik, while not willing to go as
may be that what we are looking to eliminate ones technical sins and
far as the Minchas Chinuch in assessing
at is the persons path. Since he is not also work on ones overall path in
this persons status, agrees that by
now moving away from a positive life. One must engage in both teshuvah
virtue of a persons decision to change
relationship with Hashem, he is ... from, and teshuvah ... or ...
his direction in life, he is labeled a
heading the wrong way and his overall toward.
tzaddik despite the fact that he has not
trajectory is downward. It is in that
completed the teshuvah process (see As a postscript, it may be added that
sense that his previous good deeds are
Harerei Kedem, Volume 1 No. 41 in when raising and educating children,
irrelevant because he is now moving
the revised edition). This is very much the same dual obligation should
in a very different direction.
in line with our suggestion here that be borne in mind. We all want our
Lastly, a later Gemara in Kiddushin from one perspective, what matters children and our students to learn how
(49b) states that if man betroths a in terms of teshuvah is where one is properly to conduct themselves, to act,
woman but says that he is doing so heading the road one is presently to interact, and to carry themselves by
only on the understanding that he is on and although the person may engaging in certain specific behaviors
a tzaddik, the betrothal is valid even now be far from a tzaddik in the classic and avoiding other specific behaviors.
if he has been, up to that point, an sense, the fact that he is sincerely Much time and effort is spent, as
absolute rasha and not a tzaddik by any looking to move toward a relationship it should be, on training children
definition. This is because it is possible with Hashem is already enough to regarding those behaviors. But it is also
that just at that moment, sincere qualify him as a tzaddik for certain imperative to impress upon them the
thoughts of teshuvah entered his purposes. It may be added that the need to be on a particular path in life,
mind, meaning that he made a mental Chelkas Mechokek, commenting on the to be pointed in a certain direction,
commitment to change his ways aforementioned ruling of the Shulchan as opposed to moving vaguely and
for the better. Many commentators, Aruch (No. 44), appears to concur. aimlessly, and to act in accordance with
however, are understandably troubled being along that path. The successful
What emerges from all of the above is
by this, because even if the man did parent, grandparent, teacher, mentor,
that there is an aspect of teshuvah that
make a sincere commitment in his or guide is the one who is able to
focuses on the path in life upon which
mind to do teshuvah, does that already motivate the student not only to stay
one finds oneself, and one who wishes
make him a tzaddik now? And yet away from, but to move toward. And
to engage in this aspect of teshuvah
both the Rambam (Hilchos Ishus 8:5) for that to happen, it is insufficient
must work at making sure that he is
and the Shulchan Aruch (Even HaEzer to simply convey rules, though it is
indeed heading in that direction. He
38:31) accept this ruling (although certainly necessary to do so. But in
should be moving along a road toward
both assert that the betrothal is only addition, one must create a culture,
a close relationship with Hashem by
doubtfully valid, a status which has its foster an environment, and nurture
generally increasing the number of
own ramifications, because we cannot an atmosphere where the student
mitzvos he performs and decreasing
know for sure what was in the mans feels that he or she is not only on a
the number of transgressions he does.
mind). But the question still stands: definitive path, but is proud of it and
This is not to say, of course, that a
How can it be valid at all based upon will eventually want on his own to do
person who does work at assuring
only a (possible) mental commitment everything possible to remain on that
that his overall trajectory is in the
if the basic requirements for teshuvah, path, a path toward a closer relationship
right direction may ignore the more
which include, as described above, with HaKadosh Baruch Hu.
36
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