Audience and Context |
This lesson plan is appropriate for both teen and adult learners, and is intended to be used during Elul/the High Holidays. It can be used in a formal class setting, or in an informal setting like a Lunch & Learn. |
Big Idea | |||
Teshuva is both an important practical/spiritual experience and also can be a profound emotional/psychological experience. Effective teshuva contains both aspects and stands the test of time. | |||
Learning Goals/Objectives | |||
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Guiding question for learning session: What makes effective teshuva?
Hook: The quotes below should be printed in large lettering on individual sheets to be posted around the room for a gallery walk. Participants should be given about 5 minutes to circulate and read the quotes. Instruct them to pick one that evokes a strong feeling of agreement or disagreement in them.
הַתְּשׁוּבָה מְבִיאָה רְפוּאָה לָעוֹלָם.
Repentance brings healing to the world.
וְעִקַּר הַתְּשׁוּבָה – כְּשֶׁיִּשְׁמַע בִּזְיוֹנוֹ יִדֹּם וְיִשְׁתֹּק.
The essence of repentance is that when a person hears himself being insulted, he remains quiet and silent.
מִי שֶׁעוֹשֶׂה תְּשׁוּבָה בְּכָל לֵב, הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן לוֹ לֵב לָדַעַת אוֹתוֹ.
One who repents with all their heart, the Holy One -- Blessed is God -- gives them a heart to know God.
שתהיה עזיבתו העבירות מבשתו מן הבורא לא מיראת בני אדם ולא לתקותו אותם ולא לבשתו מהם.
One abandons sin out of a feeling of shame from the Creator, and not out of fear of human beings or because one hopes for some benefit from them, or out of being ashamed of them.
ואומר בבאור מהות התשובה שטעם התשובה הוא התקנת האדם לעבודת הבורא יתברך אחר יציאתו ממנה וחטאו בה והשבת מה שאבד ממנה
Repentance means that a person makes themself fit to resume the service of the Creator after they went out of it and transgressed against it, and to restore what they lost in it.
כָּל אֶחָד וְאֶחָד מִבְּנֵי הָאָדָם יֵשׁ לוֹ זְכֻיּוֹת וַעֲוֹנוֹת.
Each and every human being has virtues and vices.
דאמר רבא אדם קרוב אצל עצמו ואין אדם משים עצמו רשע
Rava says: A person is biased about themself and will not make themselves out to be evil.
*Interpretive translation
Rav Avraham Kook, Orot HaKodesh 3:97
The sin of Adam (i.e. the first man) was that he became estranged from himself, that he yielded to the snake's opinion, and lost himself. [Adam] failed to answer a clear response to [God's] question of איכה, "Where are you?"...because he had lost a real sense of self.
אֵי זוֹ הִיא תְּשׁוּבָה גְּמוּרָה. זֶה שֶׁבָּא לְיָדוֹ דָּבָר שֶׁעָבַר בּוֹ וְאֶפְשָׁר בְּיָדוֹ לַעֲשׂוֹתוֹ וּפֵרַשׁ וְלֹא עָשָׂה מִפְּנֵי הַתְּשׁוּבָה. לֹא מִיִּרְאָה וְלֹא מִכִּשְׁלוֹן כֹּחַ.
What is complete repentance? He who once more had in it in his power to repeat a violation, but separated himself therefrom, and did not do it because of repentance, not out of fear or lack of strength.
When the group comes back together, ask what quotes stood out to them and whether they agreed or disagreed with the statement. Put the quotes on the table for easy reference during the discussion. Allot 15 minutes to discussion, pushing them to explain what they feel repentance really is. How do these quotes shape their perspectives? Also highlight Mishneh Torah, Repentance 2:1 as a commonly cited definition of repentance. You can point out that it is very practical but doesn't capture the emotional journey like other sources here do.
Exploration: Move onto the following source sheets. Split the learners into two groups and have them study their assigned text separately for 5-10 minutes.
Group 1: Below is an example of repentance from the Talmud compared to a saying about repentance from the Rambam (Maimonides.) Do you think they are congruous with the sources we just encountered?
What is the remedy [for a butcher who sells treifot (non-kosher meat)? It is in accordance with the statement of Rav Idi bar Avin, he says: One who is suspected of selling treifot to others [must] go to a locale where they do not recognize him and return a lost item of substantial value that he finds, or remove his own non-kosher meat of significant value from his possession, thus incurring a significant financial loss.
Among the ways of repentance are, for the penitent to continue to cry out in tearful supplication before Hashem, to give charity according to their means, and to distance themself exceedingly from the thing wherein they sinned, to have their identity changed, as if saying: "I am now another person, and not that person who perpetrated those misdeeds," to completely change their conduct for the good and straight path, and to exile themself from their place of residence, (for exile atones for iniquity, because it leads a person to submissiveness and to be meek and humble-spirited.)
Notes on Group 1: You can explain that treifa meat in this case is probably from a kosher animal but the slaughtering process was done improperly or there is some kind of defect in the animal that renders it not kosher. This is a deceptive act.
Group 2: Below is an example of repentance from the Talmud compared to a saying about repentance by Rebbe Nachman of Breslov. Do you think they are congruous with the sources we just encountered?
ואימתי [המשחק בקוביא] חזרתן? משישברו את פיספסיהן ויחזרו בהן חזרה גמורה דאפילו בחנם לא עבדי
When has a gambler completed full repentance? Once they break the objects with which they used to gamble, and abandon all gambling games--even if they are not betting on anything.
משחק בקוביא מאי קא עביד?
...שאין עסוקין ביישובו של עולם
Why are those who play dice disqualified from serving as witnesses? Because they are not involved in settling the world.
בְּחִינַת אֶהֱיֶה, בְּחִינַת תְּשׁוּבָה. כִּי אֶהֱיֶה דָּא אָנָא זָמִין לְמֵהֱוֵי, הַיְנוּ קֹדֶם הַתְּשׁוּבָה, עֲדַיִן אֵין לוֹ הֲוָיָה, כְּאִילוּ עַדֲיִן לֹא נִתְהַוָּה בָּעוֹלָם...וּכְשֶׁבָּא לְטַהֵר אֶת עַצְמוֹ וְלַעֲשׂוֹת תְּשׁוּבָה, אָז הוּא בִּבְחִינַת אֶהֱיֶה, הַיְנוּ שֶׁיִּהְיֶה לוֹ הֲוָיָה בָּעוֹלָם, הַיְנוּ אֲנָא זָמִין לְמֶהְוֵי.
[The divine name for God,] Ehyeh corresponds to [the process of repentance.] For ehyeh [means] “I am prepared to be.” That is, before repenting a person does not yet have being. It is as if he does not yet exist in the world...But when a person prepares to purify themself and repent, they [embody the divine attribute of] ehyeh. They will then exist in the world—i.e., “I am prepared to be.”
Notes on Group 2: Prompt them to talk about what "not involved in settling the world" might mean. In the larger context of the sugya it's taken from, this person doesn't have a job outside of gambling. The gemara seems concerned that this person doesn't understand the value of money.
Have each group give a brief summary about the sources they read and what they thought was in common/conflict with the sources on the table.
Discussion prompt: Two sets of texts are very similar with subtle differences. In the first case (Sanhedrin/Rambam,) teshuva requires removing one's self from society and identity, while the second set of texts (Sanhedrin/Rebbe Nachman) puts the sinner out of society and the act of repentance is one that allows the individual to re-enter society.
Does sin really take you out of society; does effective teshuva actually help you re-enter? Can teshuva be achieved outside the context of society?
Conclusion: To wrap up, have a group member read the following source, then ask the “Devil’s Advocate” prompts, allowing discussion in between the first and second. If the group is running out of steam, you can read the quote and make a quick drash.
Rebbe Nachman of Breslov says, “A person should perpetually embrace the attribute of teshuva.” (L.M. 6:3:1)
"Devil's advocate" prompts:
1) Why does our tradition make us go through a self-bettering process once a year? If I did teshuva well enough, shouldn't I be good to go?
2) Why should I do teshuva on the high holidays if it's not going to be full teshuva (i.e. I don't really feel bad or want to stop?)