The Beatles - Get Back
Rivers of blood speech - Enoch Powell: address to the General Meeting of the West Midlands Area Conservative Political Centre
20 April 1968
"As I look ahead, I am filled with foreboding; like the Roman, I seem to see 'the River Tiber foaming with much blood."
"Meanwhile back at home, too many
living in a council flat
Candidate Macmillan tell me what your plan is Pakistanis
Won't you tell me where it's at...(get back to where you once belonged)"
*שבעה דברים נבראו קודם שנברא העולם ואלו הן תורה ותשובה וגן עדן וגיהנם וכסא הכבוד ובית המקדש ושמו של משיח.
"תורה" דכתיב (משלי ח, כב) ה' קנני ראשית דרכו.
"תשובה" דכתיב (תהלים צ, ב) בטרם הרים יולדו
וכתיב (תהלים צ, ג) תשב אנוש עד דכא ותאמר "שובו בני אדם!"
Seven things were created before the world was created, and these are they: The Torah, repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah.
'Torah', as it's written in Proverbs (8:22) “The LORD created me at the beginning of His way, before His deeds of yore
'Teshuva', as it's written in Psalms 90 (2) Before the mountains came into being, (before You brought forth the earth and the world, from eternity to eternity You are God.)
(3) You return man to dust; You decreed, “Return you mortals!”
(ח) וַֽיִּשְׁמְע֞וּ אֶת־ק֨וֹל ה' אֱלֹקִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ ה' אֱלֹקִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן׃ (ט) וַיִּקְרָ֛א ה' אֱלֹקִ֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה׃ (י) וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא׃ (יא) וַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכָל־מִמֶּ֖נּוּ אָכָֽלְתָּ׃ (יב) וַיֹּ֖אמֶר הָֽאָדָ֑ם הָֽאִשָּׁה֙ אֲשֶׁ֣ר נָתַ֣תָּה עִמָּדִ֔י הִ֛וא נָֽתְנָה־לִּ֥י מִן־הָעֵ֖ץ וָאֹכֵֽל׃ (יג) וַיֹּ֨אמֶר ה' אֱלֹקִ֛ים לָאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֙אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָאֹכֵֽל׃
(8) They heard the sound of the LORD God moving about in the garden at the breezy time of day; and the man and his wife hid from the LORD God among the trees of the garden. (9) The LORD God called out to the man and said to him, “Where are you?” (10) He replied, “I heard the sound of You in the garden, and I was afraid because I was naked, so I hid.” (11) Then He asked, “Who told you that you were naked? Did you eat of the tree from which I had forbidden you to eat?” (12) The man said, “The woman You put at my side—she gave me of the tree, and I ate.” (13) And the LORD God said to the woman, “What is this you have done!” The woman replied, “The serpent duped me, and I ate.”
(ט) וַיֹּ֥אמֶר ה' אֶל־מֹשֶׁ֑ה רָאִ֙יתִי֙ אֶת־הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־קְשֵׁה־עֹ֖רֶף הֽוּא׃ (י) וְעַתָּה֙ הַנִּ֣יחָה לִּ֔י וְיִֽחַר־אַפִּ֥י בָהֶ֖ם וַאֲכַלֵּ֑ם וְאֶֽעֱשֶׂ֥ה אוֹתְךָ֖ לְג֥וֹי גָּדֽוֹל׃ (יא) וַיְחַ֣ל מֹשֶׁ֔ה אֶת־פְּנֵ֖י ה' אֱלֹקָ֑יו וַיֹּ֗אמֶר לָמָ֤ה ה' יֶחֱרֶ֤ה אַפְּךָ֙ בְּעַמֶּ֔ךָ אֲשֶׁ֤ר הוֹצֵ֙אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בְּכֹ֥חַ גָּד֖וֹל וּבְיָ֥ד חֲזָקָֽה׃ (יב) לָמָּה֩ יֹאמְר֨וּ מִצְרַ֜יִם לֵאמֹ֗ר בְּרָעָ֤ה הֽוֹצִיאָם֙ לַהֲרֹ֤ג אֹתָם֙ בֶּֽהָרִ֔ים וּ֨לְכַלֹּתָ֔ם מֵעַ֖ל פְּנֵ֣י הָֽאֲדָמָ֑ה שׁ֚וּב מֵחֲר֣וֹן אַפֶּ֔ךָ וְהִנָּחֵ֥ם עַל־הָרָעָ֖ה לְעַמֶּֽךָ׃ (יג) זְכֹ֡ר לְאַבְרָהָם֩ לְיִצְחָ֨ק וּלְיִשְׂרָאֵ֜ל עֲבָדֶ֗יךָ אֲשֶׁ֨ר נִשְׁבַּ֣עְתָּ לָהֶם֮ בָּךְ֒ וַתְּדַבֵּ֣ר אֲלֵקֶ֔ם אַרְבֶּה֙ אֶֽת־זַרְעֲכֶ֔ם כְּכוֹכְבֵ֖י הַשָּׁמָ֑יִם וְכָל־הָאָ֨רֶץ הַזֹּ֜את אֲשֶׁ֣ר אָמַ֗רְתִּי אֶתֵּן֙ לְזַרְעֲכֶ֔ם וְנָחֲל֖וּ לְעֹלָֽם׃ (יד) וַיִּנָּ֖חֶם ה' עַל־הָ֣רָעָ֔ה אֲשֶׁ֥ר דִּבֶּ֖ר לַעֲשׂ֥וֹת לְעַמּֽוֹ׃ (פ)
(כג) וָאֶתְחַנַּ֖ן אֶל־ה' בָּעֵ֥ת הַהִ֖וא לֵאמֹֽר׃ (כד) אדושם ה' אַתָּ֤ה הַֽחִלּ֙וֹתָ֙ לְהַרְא֣וֹת אֶֽת־עַבְדְּךָ֔ אֶ֨ת־גָּדְלְךָ֔ וְאֶת־יָדְךָ֖ הַחֲזָקָ֑ה אֲשֶׁ֤ר מִי־אֵל֙ בַּשָּׁמַ֣יִם וּבָאָ֔רֶץ אֲשֶׁר־יַעֲשֶׂ֥ה כְמַעֲשֶׂ֖יךָ וְכִגְבוּרֹתֶֽךָ׃ (כה) אֶעְבְּרָה־נָּ֗א וְאֶרְאֶה֙ אֶת־הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֖ר בְּעֵ֣בֶר הַיַּרְדֵּ֑ן הָהָ֥ר הַטּ֛וֹב הַזֶּ֖ה וְהַלְּבָנֽוֹן׃ (כו) וַיִּתְעַבֵּ֨ר ה' בִּי֙ לְמַ֣עַנְכֶ֔ם וְלֹ֥א שָׁמַ֖ע אֵלָ֑י וַיֹּ֨אמֶר ה' אֵלַי֙ רַב־לָ֔ךְ אַל־תּ֗וֹסֶף דַּבֵּ֥ר אֵלַ֛י ע֖וֹד בַּדָּבָ֥ר הַזֶּֽה׃ (כז) עֲלֵ֣ה ׀ רֹ֣אשׁ הַפִּסְגָּ֗ה וְשָׂ֥א עֵינֶ֛יךָ יָ֧מָּה וְצָפֹ֛נָה וְתֵימָ֥נָה וּמִזְרָ֖חָה וּרְאֵ֣ה בְעֵינֶ֑יךָ כִּי־לֹ֥א תַעֲבֹ֖ר אֶת־הַיַּרְדֵּ֥ן הַזֶּֽה׃
(23) I pleaded with the LORD at that time, saying, (24) “O Lord GOD, You who let Your servant see the first works of Your greatness and Your mighty hand, You whose powerful deeds no god in heaven or on earth can equal! (25) Let me, I pray, cross over and see the good land on the other side of the Jordan, that good hill country, and the Lebanon.” (26) But the LORD was wrathful with me on your account and would not listen to me. The LORD said to me, “It is enough for you! Never speak to Me of this matter again! (27) Go up to the summit of Pisgah and gaze about, to the west, the north, the south, and the east. Look at it well, for you shall not go across yonder Jordan.
| It is enough for you: רַב-לָךְ More than this is reserved for you: Much is the goodness that is kept for you. (Sifrei) |
Theories of Prayer
RABBI JOSEPH B. SOLOVEITCHIK Worship of the Heart: Essays on Jewish Prayer
A set of lectures given by the Rav at the Bernard Revel Graduate School in the late 1950’s
Anthrpocentric and Theurgical
Anthropocentric - prayer is fundamentally a human focused activity. The All Kowing Master of the Universe already knows what is in our hearts and is not moved by praise or by petition.
“The Eternal of Israel will not lie or change his mind, for He is not a man that changes his mind” (I Samuel 15:29).
Divine judgment and justice are not subject to appeal and human petition to God is necessarily futile.
Though a simple understanding of the liturgy implies that we are attempting to influence the King of Kings, to glorify Him with our praise, to invoke His mercy with our petition, and to satisfy Him with our thanksgiving, we should interpret these as anthropomorphic metaphor.
As opposed to a king of flesh and blood, the King of Kings, who is perfect and eternal, is not subject to influence and not affected by us. If this is the case, and prayer does not “work” in the sense of impacting upon the Divine, what is prayer for? The answer is that prayer is for people; it is anthropocentric. The act of prayer does not affect the Divine so much as the pray-er.
His or her soul is refined through relating his or her life to the Divine. Prayer is not answered in the conventional sense. Rather, the person who prays becomes more worthy or able to receive Divine grace than before the prayer.
Theurgical Prayer
This approach can embrace the simple meaning of the liturgy in understanding prayer as the attempt to influence and impact upon the Divine.
Prayer, so to speak, can “work.”
There is a two-way relationship between the human and the Divine, such that the scope of human action, of which prayer is part, extends to the divine realm.
Prayer is a means of affecting God. Anthropomorphic metaphors of God referring to Him as Supreme Judge, Loving Father and so forth, are not to be dismissed as mere abbreviations for aspects of divine perfection, but are, in fact, the best way to understand different aspects or manifestations of the Divine.
The dialogue of the created with the Creator, as mediated through these metaphors, includes praise and thanksgiving, but also petition and request.
Just as a plea for mercy or for assistance may affect a judge or inspire kindness in a father, so may they affect God. To be sure, it is no small theological challenge to understand how such influence is possible without giving up on principles such as the perfection and eternity of God.
The most explicit and comprehensive expression of the theurgical approach in Judaism lies in the Kabbalistic tradition - with the idea of "raising sparks,” and “tikkun olamot elyonim” (repairing of upper worlds) being expressions of such an approach,
(א) וַיִּשְׁלַ֧ח ה' אֶת־נָתָ֖ן אֶל־דָּוִ֑ד וַיָּבֹ֣א אֵלָ֗יו וַיֹּ֤אמֶר לוֹ֙ שְׁנֵ֣י אֲנָשִׁ֗ים הָיוּ֙ בְּעִ֣יר אֶחָ֔ת אֶחָ֥ד עָשִׁ֖יר וְאֶחָ֥ד רָֽאשׁ׃ (ב) לְעָשִׁ֗יר הָיָ֛ה צֹ֥אן וּבָקָ֖ר הַרְבֵּ֥ה מְאֹֽד׃ (ג) וְלָרָ֣שׁ אֵֽין־כֹּ֗ל כִּי֩ אִם־כִּבְשָׂ֨ה אַחַ֤ת קְטַנָּה֙ אֲשֶׁ֣ר קָנָ֔ה וַיְחַיֶּ֕הָ וַתִּגְדַּ֥ל עִמּ֛וֹ וְעִם־בָּנָ֖יו יַחְדָּ֑ו מִפִּתּ֨וֹ תֹאכַ֜ל וּמִכֹּס֤וֹ תִשְׁתֶּה֙ וּבְחֵיק֣וֹ תִשְׁכָּ֔ב וַתְּהִי־ל֖וֹ כְּבַֽת׃ (ד) וַיָּ֣בֹא הֵלֶךְ֮ לְאִ֣ישׁ הֶֽעָשִׁיר֒ וַיַּחְמֹ֗ל לָקַ֤חַת מִצֹּאנוֹ֙ וּמִבְּקָר֔וֹ לַעֲשׂ֕וֹת לָאֹרֵ֖חַ הַבָּא־ל֑וֹ וַיִּקַּ֗ח אֶת־כִּבְשַׂת֙ הָאִ֣ישׁ הָרָ֔אשׁ וַֽיַּעֲשֶׂ֔הָ לָאִ֖ישׁ הַבָּ֥א אֵלָֽיו׃ (ה) וַיִּֽחַר־אַ֥ף דָּוִ֛ד בָּאִ֖ישׁ מְאֹ֑ד וַיֹּ֙אמֶר֙ אֶל־נָתָ֔ן חַי־ה' כִּ֣י בֶן־מָ֔וֶת הָאִ֖ישׁ הָעֹשֶׂ֥ה זֹֽאת׃ (ו) וְאֶת־הַכִּבְשָׂ֖ה יְשַׁלֵּ֣ם אַרְבַּעְתָּ֑יִם עֵ֗קֶב אֲשֶׁ֤ר עָשָׂה֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וְעַ֖ל אֲשֶׁ֥ר לֹֽא־חָמָֽל׃ (ז) וַיֹּ֧אמֶר נָתָ֛ן אֶל־דָּוִ֖ד אַתָּ֣ה הָאִ֑ישׁ כֹּה־אָמַ֨ר ה' אֱלֹקֵ֣י יִשְׂרָאֵ֗ל אָנֹכִ֞י מְשַׁחְתִּ֤יךָֽ לְמֶ֙לֶךְ֙ עַל־יִשְׂרָאֵ֔ל וְאָנֹכִ֥י הִצַּלְתִּ֖יךָ מִיַּ֥ד שָׁאֽוּל׃ (ח) וָאֶתְּנָ֨ה לְךָ֜ אֶת־בֵּ֣ית אֲדֹנֶ֗יךָ וְאֶת־נְשֵׁ֤י אֲדֹנֶ֙יךָ֙ בְּחֵיקֶ֔ךָ וָאֶתְּנָ֣ה לְךָ֔ אֶת־בֵּ֥ית יִשְׂרָאֵ֖ל וִֽיהוּדָ֑ה וְאִ֨ם־מְעָ֔ט וְאֹסִ֥פָה לְּךָ֖ כָּהֵ֥נָּה וְכָהֵֽנָּה׃ (ט) מַדּ֜וּעַ בָּזִ֣יתָ ׀ אֶת־דְּבַ֣ר ה' לַעֲשׂ֣וֹת הָרַע֮ בעינו [בְּעֵינַי֒] אֵ֣ת אוּרִיָּ֤ה הַֽחִתִּי֙ הִכִּ֣יתָ בַחֶ֔רֶב וְאֶ֨ת־אִשְׁתּ֔וֹ לָקַ֥חְתָּ לְּךָ֖ לְאִשָּׁ֑ה וְאֹת֣וֹ הָרַ֔גְתָּ בְּחֶ֖רֶב בְּנֵ֥י עַמּֽוֹן׃ (י) וְעַתָּ֗ה לֹא־תָס֥וּר חֶ֛רֶב מִבֵּיתְךָ֖ עַד־עוֹלָ֑ם עֵ֚קֶב כִּ֣י בְזִתָ֔נִי וַתִּקַּ֗ח אֶת־אֵ֙שֶׁת֙ אוּרִיָּ֣ה הַחִתִּ֔י לִהְי֥וֹת לְךָ֖ לְאִשָּֽׁה׃ (ס) (יא) כֹּ֣ה ׀ אָמַ֣ר ה' הִנְנִי֩ מֵקִ֨ים עָלֶ֤יךָ רָעָה֙ מִבֵּיתֶ֔ךָ וְלָקַחְתִּ֤י אֶת־נָשֶׁ֙יךָ֙ לְעֵינֶ֔יךָ וְנָתַתִּ֖י לְרֵעֶ֑יךָ וְשָׁכַב֙ עִם־נָשֶׁ֔יךָ לְעֵינֵ֖י הַשֶּׁ֥מֶשׁ הַזֹּֽאת׃ (יב) כִּ֥י אַתָּ֖ה עָשִׂ֣יתָ בַסָּ֑תֶר וַאֲנִ֗י אֶעֱשֶׂה֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה נֶ֥גֶד כָּל־יִשְׂרָאֵ֖ל וְנֶ֥גֶד הַשָּֽׁמֶשׁ׃ (ס) (יג) וַיֹּ֤אמֶר דָּוִד֙ אֶל־נָתָ֔ן חָטָ֖אתִי לַֽה' (ס) וַיֹּ֨אמֶר נָתָ֜ן אֶל־דָּוִ֗ד גַּם־ה' הֶעֱבִ֥יר חַטָּאתְךָ֖ לֹ֥א תָמֽוּת׃
(1) and the LORD sent Nathan to David. He came to him and said, “There were two men in the same city, one rich and one poor. (2) The rich man had very large flocks and herds, (3) but the poor man had only one little ewe lamb that he had bought. He tended it and it grew up together with him and his children: it used to share his morsel of bread, drink from his cup, and nestle in his bosom; it was like a daughter to him. (4) One day, a traveler came to the rich man, but he was loath to take anything from his own flocks or herds to prepare a meal for the guest who had come to him; so he took the poor man’s lamb and prepared it for the man who had come to him.” (5) David flew into a rage against the man, and said to Nathan, “As the LORD lives, the man who did this deserves to die! (6) He shall pay for the lamb four times over, because he did such a thing and showed no pity.” (7) And Nathan said to David, “That man is you! Thus said the LORD, the God of Israel: ‘It was I who anointed you king over Israel and it was I who rescued you from the hand of Saul. (8) I gave you your master’s house and possession of your master’s wives; and I gave you the House of Israel and Judah; and if that were not enough, I would give you twice as much more. (9) Why then have you flouted the command of the LORD and done what displeases Him? You have put Uriah the Hittite to the sword; you took his wife and made her your wife and had him killed by the sword of the Ammonites. (10) Therefore the sword shall never depart from your House—because you spurned Me by taking the wife of Uriah the Hittite and making her your wife.’ (11) Thus said the LORD: ‘I will make a calamity rise against you from within your own house; I will take your wives and give them to another man before your very eyes and he shall sleep with your wives under this very sun. (12) You acted in secret, but I will make this happen in the sight of all Israel and in broad daylight.’” (13) David said to Nathan, “I stand guilty before the LORD!” And Nathan replied to David, “The LORD has remitted your sin; you shall not die.
(א) וַיֹּ֙סֶף֙ אַף־ה' לַחֲר֖וֹת בְּיִשְׂרָאֵ֑ל וַיָּ֨סֶת אֶת־דָּוִ֤ד בָּהֶם֙ לֵאמֹ֔ר לֵ֛ךְ מְנֵ֥ה אֶת־יִשְׂרָאֵ֖ל וְאֶת־יְהוּדָֽה׃ (ב) וַיֹּ֨אמֶר הַמֶּ֜לֶךְ אֶל־יוֹאָ֣ב ׀ שַׂר־הַחַ֣יִל אֲשֶׁר־אִתּ֗וֹ שֽׁוּט־נָ֞א בְּכָל־שִׁבְטֵ֤י יִשְׂרָאֵל֙ מִדָּן֙ וְעַד־בְּאֵ֣ר שֶׁ֔בַע וּפִקְד֖וּ אֶת־הָעָ֑ם וְיָ֣דַעְתִּ֔י אֵ֖ת מִסְפַּ֥ר הָעָֽם׃ (ס) (ג) וַיֹּ֨אמֶר יוֹאָ֜ב אֶל־הַמֶּ֗לֶךְ וְיוֹסֵ֣ף ה' אֱלֹקֶ֨יךָ אֶל־הָעָ֜ם כָּהֵ֤ם ׀ וְכָהֵם֙ מֵאָ֣ה פְעָמִ֔ים וְעֵינֵ֥י אֲדֹנִֽי־הַמֶּ֖לֶךְ רֹא֑וֹת וַאדושם הַמֶּ֔לֶךְ לָ֥מָּה חָפֵ֖ץ בַּדָּבָ֥ר הַזֶּֽה׃ (ד) וַיֶּחֱזַ֤ק דְּבַר־הַמֶּ֙לֶךְ֙ אֶל־יוֹאָ֔ב וְעַ֖ל שָׂרֵ֣י הֶחָ֑יִל וַיֵּצֵ֨א יוֹאָ֜ב וְשָׂרֵ֤י הַחַ֙יִל֙ לִפְנֵ֣י הַמֶּ֔לֶךְ לִפְקֹ֥ד אֶת־הָעָ֖ם אֶת־יִשְׂרָאֵֽל׃ (ה) וַיַּעַבְר֖וּ אֶת־הַיַּרְדֵּ֑ן וַיַּחֲנ֣וּ בַעֲרוֹעֵ֗ר יְמִ֥ין הָעִ֛יר אֲשֶׁ֛ר בְּתוֹךְ־הַנַּ֥חַל הַגָּ֖ד וְאֶל־יַעְזֵֽר׃ (ו) וַיָּבֹ֙אוּ֙ הַגִּלְעָ֔דָה וְאֶל־אֶ֥רֶץ תַּחְתִּ֖ים חָדְשִׁ֑י וַיָּבֹ֙אוּ֙ דָּ֣נָה יַּ֔עַן וְסָבִ֖יב אֶל־צִידֽוֹן׃ (ז) וַיָּבֹ֙אוּ֙ מִבְצַר־צֹ֔ר וְכָל־עָרֵ֥י הַחִוִּ֖י וְהַֽכְּנַעֲנִ֑י וַיֵּֽצְא֛וּ אֶל־נֶ֥גֶב יְהוּדָ֖ה בְּאֵ֥ר שָֽׁבַע׃ (ח) וַיָּשֻׁ֖טוּ בְּכָל־הָאָ֑רֶץ וַיָּבֹ֜אוּ מִקְצֵ֨ה תִשְׁעָ֧ה חֳדָשִׁ֛ים וְעֶשְׂרִ֥ים י֖וֹם יְרוּשָׁלִָֽם׃ (ט) וַיִּתֵּ֥ן יוֹאָ֛ב אֶת־מִסְפַּ֥ר מִפְקַד־הָעָ֖ם אֶל־הַמֶּ֑לֶךְ וַתְּהִ֣י יִשְׂרָאֵ֡ל שְׁמֹנֶה֩ מֵא֨וֹת אֶ֤לֶף אִֽישׁ־חַ֙יִל֙ שֹׁ֣לֵֽף חֶ֔רֶב וְאִ֣ישׁ יְהוּדָ֔ה חֲמֵשׁ־מֵא֥וֹת אֶ֖לֶף אִֽישׁ׃ (י) וַיַּ֤ךְ לֵב־דָּוִד֙ אֹת֔וֹ אַחֲרֵי־כֵ֖ן סָפַ֣ר אֶת־הָעָ֑ם (ס) וַיֹּ֨אמֶר דָּוִ֜ד אֶל־ה' חָטָ֤אתִי מְאֹד֙ אֲשֶׁ֣ר עָשִׂ֔יתִי וְעַתָּ֣ה ה' הַֽעֲבֶר־נָא֙ אֶת־עֲוֺ֣ן עַבְדְּךָ֔ כִּ֥י נִסְכַּ֖לְתִּי מְאֹֽד׃ (יא) וַיָּ֥קָם דָּוִ֖ד בַּבֹּ֑קֶר (פ) וּדְבַר־ה' הָיָה֙ אֶל־גָּ֣ד הַנָּבִ֔יא חֹזֵ֥ה דָוִ֖ד לֵאמֹֽר׃ (יב) הָל֞וֹךְ וְדִבַּרְתָּ֣ אֶל־דָּוִ֗ד כֹּ֚ה אָמַ֣ר ה' שָׁלֹ֕שׁ אָנֹכִ֖י נוֹטֵ֣ל עָלֶ֑יךָ בְּחַר־לְךָ֥ אַֽחַת־מֵהֶ֖ם וְאֶֽעֱשֶׂה־לָּֽךְ׃ (יג) וַיָּבֹא־גָ֥ד אֶל־דָּוִ֖ד וַיַּגֶּד־ל֑וֹ וַיֹּ֣אמֶר ל֡וֹ הֲתָב֣וֹא לְךָ֣ שֶֽׁבַע שָׁנִ֣ים ׀ רָעָ֣ב ׀ בְּאַרְצֶ֡ךָ אִם־שְׁלֹשָׁ֣ה חֳ֠דָשִׁים נֻסְךָ֨ לִפְנֵֽי־צָרֶ֜יךָ וְה֣וּא רֹדְפֶ֗ךָ וְאִם־הֱ֠יוֹת שְׁלֹ֨שֶׁת יָמִ֥ים דֶּ֙בֶר֙ בְּאַרְצֶ֔ךָ עַתָּה֙ דַּ֣ע וּרְאֵ֔ה מָה־אָשִׁ֥יב שֹׁלְחִ֖י דָּבָֽר׃ (ס) (יד) וַיֹּ֧אמֶר דָּוִ֛ד אֶל־גָּ֖ד צַר־לִ֣י מְאֹ֑ד נִפְּלָה־נָּ֤א בְיַד־ה' כִּֽי־רַבִּ֣ים רחמו [רַֽחֲמָ֔יו] וּבְיַד־אָדָ֖ם אַל־אֶפֹּֽלָה׃ (טו) וַיִּתֵּ֨ן ה' דֶּ֙בֶר֙ בְּיִשְׂרָאֵ֔ל מֵהַבֹּ֖קֶר וְעַד־עֵ֣ת מוֹעֵ֑ד וַיָּ֣מָת מִן־הָעָ֗ם מִדָּן֙ וְעַד־בְּאֵ֣ר שֶׁ֔בַע שִׁבְעִ֥ים אֶ֖לֶף אִֽישׁ׃ (טז) וַיִּשְׁלַח֩ יָד֨וֹ הַמַּלְאָ֥ךְ ׀ יְרֽוּשָׁלִַם֮ לְשַׁחֲתָהּ֒ וַיִּנָּ֤חֶם ה' אֶל־הָ֣רָעָ֔ה וַ֠יֹּאמֶר לַמַּלְאָ֞ךְ הַמַּשְׁחִ֤ית בָּעָם֙ רַ֔ב עַתָּ֖ה הֶ֣רֶף יָדֶ֑ךָ וּמַלְאַ֤ךְ ה' הָיָ֔ה עִם־גֹּ֖רֶן האורנה [הָאֲרַ֥וְנָה] הַיְבֻסִֽי׃ (ס) (יז) וַיֹּאמֶר֩ דָּוִ֨ד אֶל־ה' בִּרְאֹת֣וֹ ׀ אֶֽת־הַמַּלְאָ֣ךְ ׀ הַמַּכֶּ֣ה בָעָ֗ם וַיֹּ֙אמֶר֙ הִנֵּ֨ה אָנֹכִ֤י חָטָ֙אתִי֙ וְאָנֹכִ֣י הֶעֱוֵ֔יתִי וְאֵ֥לֶּה הַצֹּ֖אן מֶ֣ה עָשׂ֑וּ תְּהִ֨י נָ֥א יָדְךָ֛ בִּ֖י וּבְבֵ֥ית אָבִֽי׃ (פ) (יח) וַיָּבֹא־גָ֥ד אֶל־דָּוִ֖ד בַּיּ֣וֹם הַה֑וּא וַיֹּ֣אמֶר ל֗וֹ עֲלֵה֙ הָקֵ֤ם לַֽה' מִזְבֵּ֔חַ בְּגֹ֖רֶן ארניה [אֲרַ֥וְנָה] הַיְבֻסִֽי׃ (יט) וַיַּ֤עַל דָּוִד֙ כִּדְבַר־גָּ֔ד כַּאֲשֶׁ֖ר צִוָּ֥ה ה' (כ) וַיַּשְׁקֵ֣ף אֲרַ֗וְנָה וַיַּ֤רְא אֶת־הַמֶּ֙לֶךְ֙ וְאֶת־עֲבָדָ֔יו עֹבְרִ֖ים עָלָ֑יו וַיֵּצֵ֣א אֲרַ֔וְנָה וַיִּשְׁתַּ֧חוּ לַמֶּ֛לֶךְ אַפָּ֖יו אָֽרְצָה׃ (כא) וַיֹּ֣אמֶר אֲרַ֔וְנָה מַדּ֛וּעַ בָּ֥א אֲדֹנִֽי־הַמֶּ֖לֶךְ אֶל־עַבְדּ֑וֹ וַיֹּ֨אמֶר דָּוִ֜ד לִקְנ֧וֹת מֵעִמְּךָ֣ אֶת־הַגֹּ֗רֶן לִבְנ֤וֹת מִזְבֵּ֙חַ֙ לַֽה' וְתֵעָצַ֥ר הַמַּגֵּפָ֖ה מֵעַ֥ל הָעָֽם׃ (כב) וַיֹּ֤אמֶר אֲרַ֙וְנָה֙ אֶל־דָּוִ֔ד יִקַּ֥ח וְיַ֛עַל אדושם הַמֶּ֖לֶךְ הַטּ֣וֹב בעינו [בְּעֵינָ֑יו] רְאֵה֙ הַבָּקָ֣ר לָעֹלָ֔ה וְהַמֹּרִגִּ֛ים וּכְלֵ֥י הַבָּקָ֖ר לָעֵצִֽים׃ (כג) הַכֹּ֗ל נָתַ֛ן אֲרַ֥וְנָה הַמֶּ֖לֶךְ לַמֶּ֑לֶךְ (ס) וַיֹּ֤אמֶר אֲרַ֙וְנָה֙ אֶל־הַמֶּ֔לֶךְ ה' אֱלֹקֶ֖יךָ יִרְצֶֽךָ׃ (כד) וַיֹּ֨אמֶר הַמֶּ֜לֶךְ אֶל־אֲרַ֗וְנָה לֹ֚א כִּֽי־קָנ֨וֹ אֶקְנֶ֤ה מֵאֽוֹתְךָ֙ בִּמְחִ֔יר וְלֹ֧א אַעֲלֶ֛ה לַה' אֱלֹקַ֖י עֹל֣וֹת חִנָּ֑ם וַיִּ֨קֶן דָּוִ֤ד אֶת־הַגֹּ֙רֶן֙ וְאֶת־הַבָּקָ֔ר בְּכֶ֖סֶף שְׁקָלִ֥ים חֲמִשִּֽׁים׃ (כה) וַיִּבֶן֩ שָׁ֨ם דָּוִ֤ד מִזְבֵּ֙חַ֙ לַֽה' וַיַּ֥עַל עֹל֖וֹת וּשְׁלָמִ֑ים וַיֵּעָתֵ֤ר ה' לָאָ֔רֶץ וַתֵּעָצַ֥ר הַמַּגֵּפָ֖ה מֵעַ֥ל יִשְׂרָאֵֽל׃
(1) The anger of the LORD again flared up against Israel; and He incited David against them, saying, “Go and number Israel and Judah.” (2) The king said to Joab, -his army commander, “Make the rounds of all the tribes of Israel, from Dan to Beer-sheba, and take a census of the people, so that I may know the size of the population.” (3) Joab answered the king, “May the LORD your God increase the number of the people a hundredfold, while your own eyes see it! But why should my lord king want this?” (4) However, the king’s command to Joab and to the officers of the army remained firm; and Joab and the officers of the army set out, at the instance of the king, to take a census of the people of Israel. (5) They crossed the Jordan and encamped at Aroer, on the right side of the town, which is in the middle of the wadi of Gad, and [went on] to Jazer. (6) They continued to Gilead and to the region of Tahtim-hodshi, and they came to Dan-jaan and around to Sidon. (7) They went onto the fortress of Tyre and all the towns of the Hivites and Canaanites, and finished at Beer-sheba in southern Judah. (8) They traversed the whole country, and then they came back to Jerusalem at the end of nine months and twenty days. (9) Joab reported to the king the number of the people that had been recorded: in Israel there were 800,000 soldiers ready to draw the sword, and the men of Judah numbered 500,000. (10) But afterward David reproached himself for having numbered the people. And David said to the LORD, “I have sinned grievously in what I have done. Please, O LORD, remit the guilt of Your servant, for I have acted foolishly.” (11) When David rose in the morning, the word of the LORD had come to the prophet Gad, David’s seer: (12) “Go and tell David, ‘Thus said the LORD: I hold three things over you; choose one of them, and I will bring it upon you.’” (13) Gad came to David and told him; he asked, “Shall a seven-year famine come upon you in the land, or shall you be in flight from your adversaries for three months while they pursue you, or shall there be three days of pestilence in your land? Now consider carefully what reply I shall take back to Him who sent me.” (14) David said to Gad, “I am in great distress. Let us fall into the hands of the LORD, for His compassion is great; and let me not fall into the hands of men.” (15) The LORD sent a pestilence upon Israel from morning until the set time; and 70,000 of the people died, from Dan to Beer-sheba. (16) But when the angel extended his hand against Jerusalem to destroy it, the LORD renounced further punishment and said to the angel who was destroying the people, “Enough! Stay your hand!” The angel of the LORD was then by the threshing floor of Araunah the Jebusite. (17) When David saw the angel who was striking down the people, he said to the LORD, “I alone am guilty, I alone have done wrong; but these poor sheep, what have they done? Let Your hand fall upon me and my father’s house!” (18) Gad came to David the same day and said to him, “Go and set up an altar to the LORD on the threshing floor of Araunah the Jebusite.” (19) David went up, following Gad’s instructions, as the LORD had commanded. (20) Araunah looked out and saw the king and his courtiers approaching him. So Araunah went out and bowed low to the king, with his face to the ground. (21) And Araunah asked, “Why has my lord the king come to his servant?” David replied, “To buy the threshing floor from you, that I may build an altar to the LORD and that the plague against the people may be checked.” (22) And Araunah said to David, “Let my lord the king take it and offer up whatever he sees fit. Here are oxen for a burnt offering, and the threshing boards and the gear of the oxen for wood. (23) All this, O king, Araunah gives to Your Majesty. And may the LORD your God,” Araunah added, “respond to you with favor!” (24) But the king replied to Araunah, “No, I will buy them from you at a price. I cannot sacrifice to the LORD my God burnt offerings that have cost me nothing.” So David bought the threshing floor and the oxen for fifty shekels of silver. (25) And David built there an altar to the LORD and sacrificed burnt offerings and offerings of well-being. The LORD responded to the plea for the land, and the plague against Israel was checked.
(א) כָּל מִצְוֹת שֶׁבַּתּוֹרָה בֵּין עֲשֵׂה בֵּין לֹא תַּעֲשֶׂה אִם עָבַר אָדָם עַל אַחַת מֵהֶן בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיָשׁוּב מֵחֶטְאוֹ חַיָּב לְהִתְוַדּוֹת לִפְנֵי הָאֵל בָּרוּךְ הוּא שֶׁנֶּאֱמַר (במדבר ה-ו) "אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ" וְגוֹ' (במדבר ה-ז) "וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ" זֶה וִדּוּי דְּבָרִים. וִדּוּי זֶה מִצְוַת עֲשֵׂה. כֵּיצַד מִתְוַדִּין. אוֹמֵר אָנָּא הַשֵּׁם חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ וְעָשִׂיתִי כָּךְ וְכָךְ וַהֲרֵי נִחַמְתִּי וּבֹשְׁתִּי בְּמַעֲשַׂי וּלְעוֹלָם אֵינִי חוֹזֵר לְדָבָר זֶה. וְזֶהוּ עִקָּרוֹ שֶׁל וִדּוּי. וְכָל הַמַּרְבֶּה לְהִתְוַדּוֹת וּמַאֲרִיךְ בְּעִנְיָן זֶה הֲרֵי זֶה מְשֻׁבָּח.
(1) All of the commandments in the Torah: whether they be the positive commandments, or the negative commandments; if a person transgressed any of them, whether he did so intentionally, whether he did so unintentionally, when he repents and returns from his sin - he is obligated to confess before God, blessed be He, as it says (Numbers 5:6-7), When a man or a women does any of the sins of man...and he shall confess his sin that he committed... - this refers to a verbal confession. And confession, that is a positive commandment. How does he confess? He says, "Please God, I have sinned, I have erred, I have [willfully but unrebelliously] transgressed, I have done such-and-such [specific sins], I am regretful, and ashamed for my actions, and I will never again return to my old ways." This is the essence of the confession, and anyone who wants to lengthen [his confession], this is praiseworthy.
(ג) בַּזְּמַן הַזֶּה שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּם וְאֵין לָנוּ מִזְבַּח כַּפָּרָה אֵין שָׁם אֶלָּא תְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל כָּל הָעֲבֵרוֹת. אֲפִלּוּ רָשָׁע כָּל יָמָיו וְעָשָׂה תְּשׁוּבָה בָּאַחֲרוֹנָה אֵין מַזְכִּירִין לוֹ שׁוּם דָּבָר מֵרִשְׁעוֹ שֶׁנֶּאֱמַר (יחזקאל לג-יב) "רִשְׁעַת הָרָשָׁע לֹא יִכָּשֶׁל בָּהּ בְּיוֹם שׁוּבוֹ מֵרִשְׁעוֹ". וְעַצְמוֹ שֶׁל יוֹם הַכִּפּוּרִים מְכַפֵּר לַשָּׁבִים שֶׁנֶּאֱמַר (ויקרא טז-ל) "כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם":
(ד) אַף עַל פִּי שֶׁהַתְּשׁוּבָה מְכַפֶּרֶת עַל הַכּל וְעַצְמוֹ שֶׁל יוֹם הַכִּפּוּרִים מְכַפֵּר.
(3) When the Holy Temple does not exist and there is no altar of atonement, teshuvah is all that there is - teshuvah atones for all sins. Even a person who was wicked all his days and did teshuvah at the end, we do not mention any part of his wickedness, as it says, As for the wickedness of the wicked, he will not stumble on it in the day that he turns away from his wickedness (Ezekiel 33:12). And the day of Yom Kippur itself atones for those who do teshuvah, as it says, For that day will atone for you (Leviticus 16:30).
(א) אֵי זוֹ הִיא תְּשׁוּבָה גְּמוּרָה. זֶה שֶׁבָּא לְיָדוֹ דָּבָר שֶׁעָבַר בּוֹ וְאֶפְשָׁר בְּיָדוֹ לַעֲשׂוֹתוֹ וּפֵרַשׁ וְלֹא עָשָׂה מִפְּנֵי הַתְּשׁוּבָה. לֹא מִיִּרְאָה וְלֹא מִכִּשְׁלוֹן כֹּחַ. כֵּיצַד. הֲרֵי שֶׁבָּא עַל אִשָּׁה בַּעֲבֵרָה וּלְאַחַר זְמַן נִתְיַחֵד עִמָּהּ וְהוּא עוֹמֵד בְּאַהֲבָתוֹ בָּהּ וּבְכֹחַ גּוּפוֹ וּבַמְּדִינָה שֶׁעָבַר בָּהּ וּפָרַשׁ וְלֹא עָבַר זֶהוּ בַּעַל תְּשׁוּבָה גְּמוּרָה. הוּא שֶׁשְּׁלֹמֹה אָמַר (קהלת יב-א) "וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ".
(1) What is complete teshuvah? When a person has the opportunity to commit the same sin, and he possess the ability to do it, but he separates and does not do it because of teshuvah and not out of fear or lack of strength. What is an example? A person who had illicit sex with a woman, and after some time he is alone with her, and he still loves her and possesses his physical power and is in the same country where he committed the sin, but he separates and does not sin – that person is a complete ba’al teshuvah, about whom [King] Solomon said, Remember your Creator in the days of your youth (Ecclesiastes 12:1)
ותשובה ותפילה וצדקה מעבירין את רע הגזרה
The Koren Rosh Hashana Machzor - Lord Sacks (2010)
Rabbi Menachem Mendel Schneerson, Lubavitcher Rebbe:
Teshuvah does not mean penitence
Penitence in Hebrew = Harata - remorse
Teshuva means return. It tells us that every sin is a form of being lost; we are not where we are meant to be.
Teshuva means "coming home".
We are getting back to where we once belonged".