Lesson One, Brachot 7a: Rabbi Yishmael blesses God in the Holy of Holies on Yom Kippur, and Rabbi Yehoshua b. Levi takes a rooster to bed to determine the moment God is angry.
If we reduce the hundreds of words recited during High Holy Day prayers to one sentence, what would it be? "May my mercy overcome my anger." Often, the path to tshuva is blocked by anger, sometimes even righteous anger. In order to take that first step toward reconciliation with ourselves, our fellow humans or Divinity our compassion must overpower our anger.
Lesson Two, Baba Metzia 84 a: Reish Lakish changes from thug to Torah scholar. He studies with Rabbi Yochanan for many years until the topic of weapons brings his past back to haunt him. Can we escape past deeds that bring us shame? Is changing our daily activities the same as consciously doing tshuva? Is the essence of tshuva forgiving ourselves or being forgiven by others?
Lesson Three, Ta'ant 20a: Rabbi Elazar ben Shimon insults an ugly person who does not forgive him easily.
In order to do tshuva our hearts need to bend like reeds, not stand firm like cedars. Tshuva requires stretching beyond self-righteousness, and pride. When we're called out on our bad behavior, stiffening our hearts comes naturally to most, but repairing relationships demands vulnerability.
Lesson Four, Avodah Zara 17a and Baba Kama 94b: Rabbi Elazar ben Durdayya spends a purse full of dinars and crosses seven rivers to sleep with a famous prostitute only to discover atoning for this sin requires his death. Athief contemplates giving up his life of crime and returning property he stole.Tshuva comes at a cost. At the heart of both stories is the question, "What do we need to sacrifice in order to experience atonement?"
Lesson Five, Yoma 86b and Rosh HaShana 17b: The refrain of this page is "Great is repentance!" Different rabbis debated what this phrase means. Is tshuva great because it overrides a Torah prohibition, hastens redemption, turns intentional sins into either unwitting transgressions or merits, lengthens a person's life or tears up the sentence against a person?
Lesson 6, Baba Metzia 59b:A dispute between Rabbi Eliezer and the sages causes exile, destruction and death. Rabbi Eliezer doesn't repent, and neither do the rabbis. Perhaps, this cautionary tale teaches that one hurt perpetuates another. What responsibility do we bear in mending communal disputes? When, if ever, are we justified in not reconciling? What harm can come if we don't reconcile?
If we reduce the hundreds of words recited during High Holy Day prayers to one sentence, what would it be? "May my mercy overcome my anger." Often, the path to tshuva is blocked by anger, sometimes even righteous anger. In order to take that first step toward reconciliation with ourselves, our fellow humans or Divinity our compassion must overpower our anger.
Lesson Two, Baba Metzia 84 a: Reish Lakish changes from thug to Torah scholar. He studies with Rabbi Yochanan for many years until the topic of weapons brings his past back to haunt him. Can we escape past deeds that bring us shame? Is changing our daily activities the same as consciously doing tshuva? Is the essence of tshuva forgiving ourselves or being forgiven by others?
Lesson Three, Ta'ant 20a: Rabbi Elazar ben Shimon insults an ugly person who does not forgive him easily.
In order to do tshuva our hearts need to bend like reeds, not stand firm like cedars. Tshuva requires stretching beyond self-righteousness, and pride. When we're called out on our bad behavior, stiffening our hearts comes naturally to most, but repairing relationships demands vulnerability.
Lesson Four, Avodah Zara 17a and Baba Kama 94b: Rabbi Elazar ben Durdayya spends a purse full of dinars and crosses seven rivers to sleep with a famous prostitute only to discover atoning for this sin requires his death. Athief contemplates giving up his life of crime and returning property he stole.Tshuva comes at a cost. At the heart of both stories is the question, "What do we need to sacrifice in order to experience atonement?"
Lesson Five, Yoma 86b and Rosh HaShana 17b: The refrain of this page is "Great is repentance!" Different rabbis debated what this phrase means. Is tshuva great because it overrides a Torah prohibition, hastens redemption, turns intentional sins into either unwitting transgressions or merits, lengthens a person's life or tears up the sentence against a person?
Lesson 6, Baba Metzia 59b:A dispute between Rabbi Eliezer and the sages causes exile, destruction and death. Rabbi Eliezer doesn't repent, and neither do the rabbis. Perhaps, this cautionary tale teaches that one hurt perpetuates another. What responsibility do we bear in mending communal disputes? When, if ever, are we justified in not reconciling? What harm can come if we don't reconcile?