Choose Life!
(19) I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed; (20) to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.
"All we have to decide is what to do with the time that is given us.” - Gandalf, The Fellowship of the Ring
“There is a story about Alfred Nobel, the inventor of dynamite. One day his older brother died, and a newspaper got the story wrong and printed Alfred’s obituary instead. Alfred opened the paper that morning and had the unusual experience of reading his obituary while he was still alive. 'Dr. Alfred Nobel, who became rich by finding ways to kill more people faster than ever before, died yesterday,' the obituary began. Alfred threw down the paper. 'That’s not how I want to be remembered,' he said. 'That’s not what’s important to me,' he said, and right then and there he decided to throw his entire fortune into rewarding people for bettering this world and bringing it closer to peace.”
― Alan A. Lew, This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation
Teshuvah - Return of the Kings and Queens
“Every soul needs to express itself. Every heart needs to crack itself open. Every one of us needs to move from anger to healing, from denial to consciousness, from boredom to renewal.”
― Alan A. Lew, This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation
“The great journey of transformation begins with the acknowledgment that we need to make it. It is not something we are undertaking for amusement, nor even for the sake of convention; rather, it is a spiritual necessity. And our need to be more conscious—to awaken from the deep dream that has held us in its thrall—is always there”
― Alan A. Lew, This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation
"Broadly defined, teshuvah is more than just repentance from sin; it is a spiritual reawakening, a desire to strengthen the connection between oneself and the sacred. The effectiveness of teshuvah is thus frequently a function of one's sense of distance from the sacred. The greater the distance, the greater the potential movement towards renewed connectedness. As one Jewish sage put it, A rope that is cut and retied is doubly strong at the point where it was severed.... All forms of teshuvah, however diverse and complex, have a common core: the belief that human beings have it in their power to effect inward change." Adin Steinsaltz, Teshuvah: A Guide for the Newly Observant Jew, trans. by Michael Swirsky, pp 3-4.
"The Hebrew word cheit, often translated as 'sin,' is from a root meaning "to miss the mark," as in archery or stone-throwing. Many commentators have drawn important implications from the etymology of cheit: As with a stone thrower or archer, our intent is to aim true and to do the right thing; wrongdoing does not cause an ineradicable strain. With practice and attention, we can improve our aim and do better in the future."
(ג) ב,ג [ב] וּמַה הִיא הַתְּשׁוּבָה--הוּא 1שֶׁיַּעֲזֹב הַחוֹטֶא חֶטְאוֹ, וִיסִירֶנּוּ מִמַּחְשַׁבְתּוֹ 2וְיִגְמֹר בְּלִבּוֹ שֶׁלֹּא יַעֲשֵׂהוּ עוֹד, שֶׁנֶּאֱמָר "יַעֲזֹב רָשָׁע דַּרְכּוֹ, וְאִישׁ אָוֶן מַחְשְׁבֹתָיו" (ישעיהו נה,ז). וְכֵן 3יִתְנַחַם עַל שֶׁעָבַר, שֶׁנֶּאֱמָר "כִּי-אַחֲרֵי שׁוּבִי, נִחַמְתִּי, וְאַחֲרֵי הִוָּדְעִי, סָפַקְתִּי עַל-יָרֵךְ" (ירמיהו לא,יח); וְיָעִיד עָלָיו יוֹדֵעַ תַּעֲלוּמוֹת שֶׁלֹּא יָשׁוּב לְזֶה הַחֵטְא לְעוֹלָם, שֶׁנֶּאֱמָר "וְלֹא-נֹאמַר עוֹד אֱלֹהֵינוּ, לְמַעֲשֵׂה יָדֵינוּ--אֲשֶׁר-בְּךָ, יְרֻחַם יָתוֹם" (הושע יד,ד). וְצָרִיךְ 4לְהִתְוַדּוֹת בִּשְׂפָתָיו, וְלוֹמַר עִנְיָנוֹת אֵלּוּ שֶׁגָּמַר בְּלִבּוֹ.
(3) What is teshuvah? It is when a person 1abandons the sin that he sinned and removes it from his thoughts 2and commits in his heart that he will not do it again, as it says, The wicked should abandon his path etc. (Isaiah 55:7). And also 3that he regrets sinning, as it says, After I returned I regretted (Jeremiah 31:18). And the One Who Knows Hidden Things testifies about him that he will never return to this sin, as it says, And we will no longer call the work of our hands “god” etc. (Hosea 14:4). 4And he must confess verbally and say these things that he has committed in his heart.
(ט) אֵין הַתְּשׁוּבָה וְלֹא יוֹם הַכִּפּוּרִים מְכַפְּרִין אֶלָּא עַל עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם כְּגוֹן מִי שֶׁאָכַל דָּבָר אָסוּר אוֹ בָּעַל בְּעִילָה אֲסוּרָה וְכַיּוֹצֵא בָּהֶן. אֲבָל עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ כְּגוֹן הַחוֹבֵל אֶת חֲבֵרוֹ אוֹ הַמְקַלֵּל חֲבֵרוֹ אוֹ גּוֹזְלוֹ וְכַיּוֹצֵא בָּהֶן אֵינוֹ נִמְחַל לוֹ לְעוֹלָם עַד שֶׁיִּתֵּן לַחֲבֵרוֹ מַה שֶּׁהוּא חַיָּב לוֹ וִירַצֵּהוּ. אַף עַל פִּי שֶׁהֶחֱזִיר לוֹ מָמוֹן שֶׁהוּא חַיָּב לוֹ צָרִיךְ לְרַצּוֹתוֹ וְלִשְׁאל מִמֶּנּוּ שֶׁיִּמְחל לוֹ. אֲפִלּוּ לֹא הִקְנִיט אֶת חֲבֵרוֹ אֶלָּא בִּדְבָרִים צָרִיךְ לְפַיְּסוֹ וְלִפְגֹּעַ בּוֹ עַד שֶׁיִּמְחל לוֹ. לֹא רָצָה חֲבֵרוֹ לִמְחל לוֹ מֵבִיא לוֹ שׁוּרָה שֶׁל שְׁלֹשָׁה בְּנֵי אָדָם מֵרֵעָיו וּפוֹגְעִין בּוֹ וּמְבַקְּשִׁין מִמֶּנּוּ. לֹא נִתְרַצָּה לָהֶן מֵבִיא לוֹ שְׁנִיָּה וּשְׁלִישִׁית. לֹא רָצָה מְנִיחוֹ וְהוֹלֵךְ לוֹ וְזֶה שֶׁלֹּא מָחַל הוּא הַחוֹטֵא. וְאִם הָיָה רַבּוֹ הוֹלֵךְ וּבָא אֲפִלּוּ אֶלֶף פְּעָמִים עַד שֶׁיִּמְחל לוֹ:
(9) Teshuva and Yom Kippur only atone for transgression between man and God, such as one who eats a forbidden food, or has a forbidden sexual relationship, etc. But transgressions between man and his fellow, such as hurting his fellow, or cursing his fellow, or stealing from him, etc, those are never forgiven until he gives his fellow what he owes him, and [his fellow] is appeased. Even if he returned the money he owed his [fellow], he must appease him and ask him to forgive him. Even if he only perturbed his fellow verbally, he must make amends and meet with him until he forgives him. If his fellow does not wish to forgive him, he should bring a line of three people who are friends with him and they will approach him and ask [forgiveness] from him. If he does not give in to them, he must bring people a second and third time. If he still does not give in, they should leave him alone, and that person who did not forgive – he is the sinner. But if it was his teacher, he must come and go even a thousand times until he forgives him.
עברות שבין אדם למקום, יום הכפורים מכפר. עברות שבין אדם לחברו, אין יום הכפורים מכפר, עד שירצה את חברו.
Yom Kippur atones for transgressions between a person and God, but for a transgression against one's neighbour, Yom Kippur cannot atone, until he appeases his neighbour.
(ג) אַל תֹּאמַר שֶׁאֵין תְּשׁוּבָה אֶלָּא מַעֲבִירוֹת שֶׁיֵּשׁ בָּהֶן מַעֲשֶׂה כְּגוֹן זְנוּת וְגֵזֶל וּגְנֵבָה. אֶלָּא כְּשֵׁם שֶׁצָּרִיךְ אָדָם לָשׁוּב מֵאֵלּוּ כָּךְ הוּא צָרִיךְ לְחַפֵּשׂ בְּדֵעוֹת רָעוֹת שֶׁיֵּשׁ לוֹ וְלָשׁוּב מִן הַכַּעַס וּמִן הָאֵיבָה וּמִן הַקִּנְאָה וּמִן הַהִתּוּל וּמֵרְדִיפַת הַמָּמוֹן וְהַכָּבוֹד וּמֵרְדִיפַת הַמַּאֲכָלוֹת וְכַיּוֹצֵא בָּהֶן מִן הַכּל צָרִיךְ לַחֲזֹר בִּתְשׁוּבָה. וְאֵלּוּ הָעֲוֹנוֹת קָשִׁים מֵאוֹתָן שֶׁיֵּשׁ בָּהֶן מַעֲשֶׂה שֶׁבִּזְמַן שֶׁאָדָם נִשְׁקָע בְּאֵלּוּ קָשֶׁה הוּא לִפְרשׁ מֵהֶם. וְכֵן הוּא אוֹמֵר (ישעיה נה ז) "יַעֲזֹב רָשָׁע" וְגוֹ':
(3) Do not say that there is only teshuvah for sins that have an action, such as immorality, robbery, and theft; rather, just as a person must do teshuvah for these, so too he must search out his bad character traits, and do teshuvah for anger, hatred, jealousy, laziness, pursuit of money and honor, gluttony, and so on. A person must return in teshuvah from all of these. And these sins are harder than those which have an action, because once a person is immersed in them it is difficult for him to break free from them. Thus the verse says, Let the wicked forsake his way, and the unrighteous man his thoughts (Isaiah 55:7).
אמר רבי אבהו בר-זעירא: גדולה תשובה שקדמה לבריאת העולם,
שנאמר: “בטרם הרים נמ יולדו… תשב אנוש עד דכא”.
“Rabbi Abahu bar Zeira said, ‘Great is Teshuvah, for it preceded the Creation of the World, as it says, ‘Before the mountains were born,…You reduced Man to nothingness, and said ‘Repent …’ (Tehilim/Psalms 90:2-3)” (Bereshit Rabbah, 1)English
Choices, Teshuvah, Nothingness, and Yom Kippur
“This image, this series of fasts, tells our bodies and our souls the story of the encroachment of emptiness: the story of impermanence. There was a Great Temple, a great nation with its capital in Jerusalem, but even such seemingly unshakable institutions as these simply slipped away into the mists of history. Yet even while it stood, the Great Temple was a structure that was centered around emptiness. The Holy of Holies, the Sacred Center upon which all the elaborate structural elegance of the Temple served to focus, was primarily a vacated space. It was defined that way in the Torah. The Holy of Holies was the space no one could enter except the high priest, and even he could only enter for a few moments on Yom Kippur. If anyone else entered this place, or if the high priest entered on any other day, the charged emptiness at the Sacred Center, the powerful nothingness there, would break out on him and overwhelm him, and he would die. So Yom Kippur is, among other things, the day we enter the vacated space, even if only by proxy, the day we experience the charged emptiness at the Sacred Center.”
― Alan Lew, This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation