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MIZRACHI EDUCATORS

Rabbi Reuven Taragin Rabbanit Shani Taragin

TESHUVA:

TO WHOM ARE WE RETURNING?

TESHUVA AS RETURN describes the return to G-d: ד ַ ע ָּ ת ְ ב ַ ׁש ְ ו Let us take advantage of this period
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ך ְּו ַ צ ְ מ י ִ כֹנ ָ א ר ֶ ׁש ֲ א לֹכ ְּ כ ֹולֹק ְ ב ָּ ת ְ ע ַ מ ָ ׁש ְ ו ךי ֶ קלֹ ֱ א 'ה by doing just that.
he word teshuva is often ך ֶ ׁש ְ פַנ ל ָ כ ְ בּו ך ְ ב ָ בְ ל ל ָ כ ְּ ב ךיֶנ ָ בּו ה ָּ ת ַ א םֹוּי ַ ה (Deu-
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translated as repentance, teronomy 30:2).
Tbut this translation some- 1 See Deuteronomy 4:30.
what misses the point because the At first glance, the progression 2 The Ramban (30:11) explains that this
word actually means to return. To seems to be that our return to our verse refers to the mitzvah of teshuva.
whom or to what are we supposed heart facilitates a genuine ‘full- (Rashi explains otherwise.) The
to return through teshuva? hearted’ return to G-d. On a deeper reference to the heart reinforces his
level, the return to G-d is not only interpretation. See Eiruvin 54a, which
RETURNING TO OURSELVES made possible by a return to our emphasizes that teshuva is only easily
heart, but is also a natural exten- accessible when it begins through the
People generally associate teshuva sion of it. Human life begins with heart. Also see the Torah’s description
with a return to G-d. Sin indeed dis- G-d personally ‘breathing’ our soul of G-d’s heart- focused assistance to
tances us from G-d and its ultimate (and according to some Chassidic the ba’al teshuva (verse 5) and the
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goal is indeed to return to Him, but masters part of His own) into us. additional mention in verse 10. Also
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this return is preceded by a different Returning to our natural state is see the opening page of Sefer HaTanya,
return. essentially returning to our G-dly where he explains that the goal of the
soul. 6 book is to explain how teshuva is close
Before describing the return to G-d, by when pursued through the heart.
Deuteronomy 30 describes teshuva This is why Rav Kook saw the 3 This explains why the Gemara (Shabbat
as a return to oneself – or more return to G-d as an immediate out- 105b) describes the yetzer hara as a
specifically a return to one’s heart growth of returning to ourselves. In foreigner within us and the basis the
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– ך ְ ב ָ בְ ל ל ֵ א ָ תֹוב ֵ ׁ ּ ש ַ ה ְ ו. Meaningful, long- Chapter 15 of his Orot HaTeshuva, 7 Rambam (Geirushin 2:9) uses for
term character change begins with he poetically describes the back- justifying coerced mitzvah observance as a
and hinges upon a change of heart. drop of sin and both stages of the way of helping us return to ourselves.
This kind of repentance is harder teshuva process: “When one forgets 4 See Targum on the verse and Kohelet
than merely trying to improve one’s the essence of his own soul; when Rabbah 7:50 and Ramban (Genesis 2:9).
actions. Yet it also makes teshuva, one gets distracted from seeing 5 Genesis 2:7.
as the Torah emphasizes later in his internal life source, everything
the chapter, more accessible and becomes confused and unclear. 6 See Maharal. Netivot Olam, Netiv
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natural – ךי ִ פ ְּ ב דֹא ְ מ ר ָ ב ָ ּ ד ַ ה ךי ֶ ל ֵ א בֹור ָ ק י ִּ כ The initial return which immedi- HaTeshuva 2.
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ֹותֹׂש ֲ ע ַ ל ך ְ ב ָ בְ ל ִ בּו, “it is very close to you, ately lights up the darkness is man’s 7 In his introduction, Rav Kook explains
in your mouth and in your heart to return to himself, to his soul’s root that he wrote on the topic because of its
do it.” 2 source and then he immediately extreme importance. He used to say that
returns to G-d – the Soul of all people should never stop learning Orot
Teshuva as change of heart is souls – and he continues moving HaTeshuva.
described as a return to oneself forward, higher and higher in sanc- 8 We mention the return of our souls in
because living by G-d’s Will is our tity and purity.” our first words (Modeh Ani) and we add
true intended nature. This is how the soul’s purity in the full bracha of Elokai
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Chazal explain Kohelet 7:29: “G-d ELOKAI NESHAMA Neshama, which we recite washing our
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created Man (both Adam and all of hands, a sign of purity.
us) straight, but he/they seek many Upon awakening every morning we

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complications.” We are created with thank G-d for returning our souls Rabbi Reuven Taragin is Educational
a natural moral compass, but we to us in their original pure form. Director of Mizrachi and Dean of the
veer from the path it sets thinking He does so in the hope that we will Yeshivat HaKotel Overseas Program
we will arrive at a better destination. sustain this purity and add sanctity. ravtaragin@mizrachi.org
Teshuva is the decision and com-
THE RETURN TO G-D mitment to do so by avoiding the
sins that taint our souls and com- Scan here to join Rabbi
After describing teshuva as a return mitting to maximize opportunities Taragin’s WhatsApp group
to one’s heart, the Torah next for spiritual development. with daily Divrei Torah
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