We’re All Baalei Teshuva Now

Posted on | September 10, 2007 | By Mark Frankel | 27 Comments

According to Rav Yosef Ber Soloveitchik, Chazal saw prayer as a an audience between the King and a prominent individual thus requiring us to stand straight, dress in good clothes and address Hashem directly. Hashem has given us this special privilege to approach him three times a day, only because we have a precedent from the Avos who approached Him this way.

In Selichos, we approach Hashem, not from the greatness of a man before a King, but from the opposite assumption, based on man’s weakness, loneliness and helplessness. Selichos are filled with one idea, how can lowly man possibly approach G-d? Our right to approach Hashem in Selichos is based on the Gemora in Rosh Hashanah (17b) where it is recorded that Hashem told Moshe that “Every time that Israel sins, let them perform this service (13 Attributes of Mercy) and I will pardon them.” (End of Rav Soloveitchik’s thought)

These two approaches to prayer might provide another answer to the question of why we don’t say viduy (confession), which is an essential component of Teshuva (along with regret and commitment to avoid transgression in the future) on Rosh Hoshana. Three of the approaches to this question are 1) on the Day of Judgement, we don’t want to mention our transgressions; 2) on this day we practice Hirhur Teshuva, which is a preparation for actual Teshuva; 3) we are actually performing the commitment to the future aspect of Teshuva. But at the end of the day, this is one of the ten days of Teshuva, when Hashem is especially accessible to grant atonement for our sins, so why don’t we take advantage with full Teshuva?

Another answer might be that based on the two types of prayer, there are actually two types of Teshuva. The first is a general return to the ways of Hashem, the Teshuva mentioned in Parsha Nitzavim. The theme of Rosh Hoshana is that Hashem is King and He has a plan from the beginning of creation through the giving of the Torah at Sinai and culminating with the coming of Moshiach. The mitzvah of the day, the Shofar, is to tell us to pay attention to the plan, just as we were notified of the plan with the Shofar at Sinai and will be notified with the coming of Moshiach. This is our day to choose to be an integral part of the plan, to approach G-d from our potential greatness, just as we approach the King in the Shemoneh Esrai.

The second type of Teshuva is the atonement for the mistakes of the past. To achieve this atonement we need the full battery of viduy, regret and future committment. We must come to Hashem and admit that we have serious deficiencies as a result of our thoughts and actions and we are asking Hashem to help eliminate the stains we have created. This Teshuva requires the prayer of Selichos with our admission of weakness and helplessness, and the turning towards Hashem for help, as He directed us when he gave us the 13 Middos.

On Rosh Hoshana we are focused on the coming before the King, the positive commitment to Teshuva, drawing on the potential greatness of man. We sing and pray about the King, His plan and our commitment to our role. On the rest of the days of Teshuva we have to clean up our deficiencies, it’s the Teshuva of atonement, with its Viduy, regret, commitment, and Selichos.

As Baalei Teshuva we are well aware of these two types of Teshuva. We know we have many deficiencies in areas such as Torah knowledge, Torah non-compliant acts, and the many character traits we must work on. But at the same time we have all had the opportunity to explicitly sign on to the plan. When we decided to accept the yoke of Mitzvos and change significant parts of our lives, we demonstrated our striving for greatness in our service of the King.

When we held the Beyond BT Passaic Shabbaton I mentioned these two aspects of Baalei Teshuva, our many deficiencies and our growth orientation and commitment to Torah. One speaker, a Baal Teshuva, jokingly remarked that until today he didn’t realize he had so many problems, while another speaker, who is frum from birth, remarked that the reason he came to the Shabbaton and “religiously” reads Beyond BT is because he wants to be part of a group that is so committed to their own and each other’s growth.

As we approach the Yomin Noraim we need to focus on both types of Teshuva. We have to accept and understand that we have our deficiencies, our stains, our areas to improve – and here we need the Teshuva of viduy and of atonement. We also have to realize that although we may have signed up for the plan many years ago, we have to re-enlist on a yearly basis. Rosh Hoshana is the day when we get a clear picture and the need to strive for the greatness that the picture offers. We must try to work up to the same enthusiasm we had in our original commitment. These dual messages of Teshuva have the potential to unite all Jews as we are all Baalei Teshuva when we commit to our potential greatness, while at the same time recognizing, admitting and continuing to work on our deficiencies.

May we all have a Kesiva V’Chasima Tova.

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Category: Teshuva

Comments

27 Responses to “We’re All Baalei Teshuva Now”

Mark
September 10th, 2007 @ 4:32 pm

My wife liked it ;-)
M
September 10th, 2007 @ 4:39 pm

So did I.

Some posts elicit reflection for me rather than comments, but a ‘thank you for the opportunity to reflect’ is always in place.

Thank you.
David Linn
September 10th, 2007 @ 9:51 pm

I liked the point very much and mentioned it to Mark after my sneak preview. (Ah, the perks of Moderating) M, you hit the point on the head.
Jaded Topaz
September 10th, 2007 @ 10:39 pm

Mark,
Me three, I read it 3 times spent good chunk of commuting time analyzing the different points.
I’m actually starting to sing the “tis the season for teshuva tsking tasking and asking.
Thanks for the succinct concise and focused ,say it with a prayer/teshuvah how to’s and why me’s.(bon jovi’s livin on a prayer song has so much more meaning now)anyway
I had initially planned to just pull a passover and skip the high holidays this year.
So I really appreciate the erudite write up.

David, lol, I also want sneak previews.

Mark and David, so do you guys ever do like moderator internships , me and mister comment moderation would probally get along really well ;-)
David Linn
September 11th, 2007 @ 12:00 am

“…me and mister comment moderation would probally get along really well ;-) ”

You already do, JT.
Ruby
September 11th, 2007 @ 1:41 pm

Mark, to take your profound explanation one step further, I would like to suggest, based on yet another powerful thought by RYBS, that there actually IS an aspect of viduy on Rosh Hashana –

There is a classic question why is VIDUY Maaser (Deut 26:12-15), in which one “confesses” that he has performed all the Maaser (tithing) requirements properly, culminating in the statement “assisi k’chol asher tzivisani” – I have done all that you have commanded of me, called “Viduy”? Where is the confession of wrongdoing here? Isn’t it the exact opposite – a statement of right-doing?! RYBS explains that implicit in our confession is the recognition that we could have and should have done better and we are responsible for our actions. For if not, why confess something which is beyond our control? So an integral part of viduy is the realization that I am imminently capable of doing the proper thing. Viduy Maaser is Viduy of capability. Viduy of capability, by definition, must precede Viduy of culpability (my choice of words. Not bad, eh?)

So as you point out, on Rosh Hashana we accept Hashem as our King and express the Viduy of our capability to fill our role in His plan, setting the stage for the rest of the days of Teshuva in which we say Viduy for our culpability for all of our deficiencies.
Mark
September 11th, 2007 @ 4:07 pm

Ruby, I like the addition.

I also wanted to point out that the theme that on Rosh Hoshana we recognize our potential greatness was taught to me by Rabbi Yitzchak Kirzner zt”l, although Rabbi Kirzner did not define two types of Teshuva.

If you can get your hands on Rabbi Kirzner’s Joy in Trembling tape, you will not be disappointed. It’s appropriate for all levels.
Bob Miller
September 11th, 2007 @ 5:24 pm

As a people, we need esprit de corps in order to function best, and knowing the awesomeness of our King is a necessary part of that.
Neil Harris
September 11th, 2007 @ 11:27 pm

Re: Comment #1

In the end that really all that matters.

Great post. Thanks.
Steve Brizel
September 16th, 2007 @ 8:54 pm

In KGH., we have no shortage of excellent Talmidie Chachamim who give superb Shabbos Shuvah Drashos, etc. Yesterday, I attended R D Lander’s Shabbos Shuvah Drasha . R Lander, the RY of Yeshivas Ohr HaChaim. noted that Hilcos Teshuvah has three components-The mitzvah of Teshuvah and how one performs the mitzvah, seeking the truth and the wonderful results when one seeks the truth .

I thought of that comment in light of a comment of RYBS in the wonderful Machzor Mesoras HaRav at Page 606. RYBS commented that Malchiyos, Zicronos and Shofaros all have a structure of Psukim from Torah, Ksuvim and Neviim. This pattern corresponds to past, present and future. I found and I haven’t seen anyone who says otherwise that the Rambam’s structure of Hilcos Teshuvah also follows this structure as well.
Ron Coleman
September 16th, 2007 @ 10:27 pm

Steve, what do we do with that? How does that help make us better people, closer to Hashem?
Bob Miller
September 17th, 2007 @ 8:00 am

Ron, even esoteric Torah knowledge—and the above from Steve is not so esoteric—has a place in the overall scheme of a Jew’s life.

The theme of Rosh HaShanah is HaShem’s dominion over space and time, and Steve’s last point from RYBS addresses the time element, which includes our own history.
Steve Brizel
September 17th, 2007 @ 8:10 am

Ron, It is evident that the past, present and future are the key elements of Jewish identity and continuity and are accentuated to such a seemingly important nature in the Musaf of RH. I think that it is evident that if one accentuates any of these elements at the expense of the others, that one distorts the essence of Jewish identity and continuity, which is a life of Torah , Avodah and Gmilus Chasadim that recognizes the equally important roles of the Jew and his or her role vis a vis the past, as well as his or her role in the present and their role in the future.IMO, that is the message of the structure of the Musaf and of Hilcos Teshuvah as well.
Ron Coleman
September 17th, 2007 @ 12:41 pm

Look, far be it from me to posture as anti-intellectual (if there’s any accusation of posturing by me it’s the mirror-image one) but none of this does anything for me. I think the tefillos of Yomim Noraim are brilliant (I’ve written about this here before) but perhaps the lack of resonance here is why I have never been moved, personally, by the Rav’s Lithuanian-style analyses. I start reading and I eventually find myself looking around the room. I also know of rabbonim, students of his or of his top students, whose congregants have heard droshos in this vein during key spiritual high points of the year and wondered what they were supposed to do with the fact that that there were really two pshutim in the Ramban or that the it turns out we really can harmonize the Netziv and Rabbeinu Yonah on that michilta.

I guess this takes us back to the “derachim” discussion. Oddly enough, I don’t find “Litvishe” rabbonim in the Lakewood mold leaving me so cold. Different strokes, I guess.
Bob Miller
September 17th, 2007 @ 1:51 pm

Ron’s 12:41 remark above reminded me of something:

After RYBS’ petirah, I went to a Southfield, MI audiocast of hespedim for the Rav (broadcast, I believe, from YU). The remarks I heard seemed unbelievably detached, without a trace of the raw emotion that usually fills such events.

Steve Brizel may have heard the proceedings from another perspective (Steve, was was your take?), but I felt shocked or cheated. I did not feel this was because of some Lithuanian derech (I’ve been at Litvishe hespedim that were not like this), and I was puzzled about what caused it.

Maybe the speakers felt these emotions inwardly, but sensed a conflict between publically expressed emotion and the role of an academician.
Bob Miller
September 17th, 2007 @ 1:52 pm

I meant, “(Steve, what was your take?)”
Bob Miller
September 17th, 2007 @ 2:01 pm

The audiocast I described was probably in nearby Lathrup Village, MI.
Oh, well.
Steve Brizel
September 17th, 2007 @ 4:57 pm

Ron-Let me be very clear about one basic premise. The Brisker school of learning,certainly emphasized reading the Rambam as closely for structure, content, classification of Halachos, Mitzvos and Issurim , the highlighting of differences with other Rishonim and their reading and understanding of the Talmud etc is far more profound in its potential for original insights by any Lamdan than any lawyer or judge approaching any Federal or state statute ranging from the FRCP to the Constitution to CPLR to the Federal tax code and similar statutes.

I think that it is fair to state that one of the main features of Talmud Torah in its highest level, is to recognize that the study of Torah has as much as if not more profundity, depth and ability as any secular discipline to thrive in any intellectual, cultural and political milieu.In this regard, new Piskei Halacha, Chumros, Kulos and Minhagim all represent that factor. Likewise, Chiddushim show the continuing dynamism of Halacha.Halacha is not a cold system where new insights into Psak, Talmud, Rishonim and Minhagim are discouraged simply because we have tons of authors, opinions and books. When one understands a sugya, a Rishon,why a Rishon uses certain words and differing POVs among Poskim, I would think that at least from my experience, that a proverbial light of understanding lights up in amazement. I know that it did when I worked through that small insight into the Rambam. The continuous Rebbe Talmid nature of Talmid Torah which is the basic ingredient in the preservation of a Mesorah. Rather than rely upon precedent, Mesorah is of paradigm value.
Steve Brizel
September 17th, 2007 @ 5:11 pm

Bob and Ron-All I can say is that IMO ( the CI in Emunah UBitachon vehemently voices the same POV) that one can explain the Jewish view on any subject without beginning from the Halacha-which was exactly RYBS’s view as well. From this POV, any and all hashkafa serves to supplement one’s POV but never as a primary point of reference or even inspiration. IMO,it is basic and elementary that one can never develope a true appreciation for Torah, Avodah and Gmilus Chasadim without an appreciation of a past, present and future. One cannot separate these elements, especially in the education of the next generation.
Steve Brizel
September 17th, 2007 @ 5:14 pm

Let me add a corrollary-when most of us learn, we say what is this Tanna, Amora, Rishon or Acharon “saying” as opposed to what they “said”. That is because a Tanna, Amora, Rishon , Acharon or Gadol is not merely a historical figure of immense proportions but rather that person and his views are vital to us today, as opposed to being aspects of intellecutual archaeology.
Ron Coleman
September 17th, 2007 @ 7:07 pm

There seems to be a misapprehension here to the effect that it is necessary to instruct me as to the intellectual and spiritual delights of high-level “learning.” Rather than parade my own bona fides in this regard I will merely advise that this is an error.

That is still not relevant to my issue. Very few people, whether okrey horim or b’kiyim or both, whether they are Briskers, Litvaks or other strangers, have difficulty translating meaningful, stimulating and enlightening learning of halachic or talmudic topics to a genuine emotional and spiritual moment of connection with the Holy One Blessed be He during the Days of Awe.

And if you show me someone who started to learn as an adult and has not subsequently dedicated his life to learning, and claims that he is nonetheless someone who can do this — who can take a fabulous, stimulating, mind-blowing, Reb-Chaim-by-way-of-the-Kesef-Mishnah-divided-by-the -Ohr-Someach shtikl torah of any halachic topic, including hilchos teshuva and convert it to a meaningful, spiritually and emotionally invested Rosh Hashana davening — well, you will excuse me for ssying it, and I know I am going to take heat here for it, but:

I – don’t – buy – it.
Steve Brizel
September 17th, 2007 @ 8:44 pm

Ron-IMO, you are evidently confusing meaningful Tefilos with Limud HaTorah and its effect on every Jew. Have you heard of the background of R Akiva or Resh Lakish? AFAIK, they started learning at ages older than the average BT and their views are quoted and discussed everywhere!who says that one has to be learning full time in order to discover an original insight?
Ron Coleman
September 17th, 2007 @ 9:09 pm

LOL, please, Steve, you’re killing me! This is a test to see if I will allow modern day BT’s with their Artscroll gemorahs to compare themselves to Resh Lakish and Rabbi Akiva, during the Aseres Yimei Teshuvah, right?

That’s a beaut! ;-)
Steve Brizel
September 17th, 2007 @ 9:21 pm

Ron-WADR, your last post drips of cynicism that IMO has no place at any time, but especially Aseres Ymei Teshuvah. If you
want to see my POV re ArtScroll please take a look at my earliest posts re ArtScroll on this blog.

My RY value contributions, qquestions, comments, statements, etc from anyone and everyone as having a value in learning Torah. My point is that even a BT can arrive at Chiddushim and that BTs are certainly heirs to the tradition of R Akiva and Resh Lakish and that we should be proud of that fact and see them as spiritual personalties who speak to us today and whose journey any of us can and should emulate as much as possible in becoming fully literate and observant Shomrei Torah UMitzvos.
Ron Coleman
September 17th, 2007 @ 9:41 pm

I’m all in favor of learning (and Artscroll! I think R’ Nosson Scherman is one of the most two or three influential Jews in our lifetimes) and have made important decisions in my life and the lives of my family based on my commitment to limud hatorah as the center of Jewish life, but this exchange has not in any elucidated the issue I raised, in my view.
Steve Brizel
September 17th, 2007 @ 10:07 pm

Ron-WADR, PLEASE, a chiddush does not mean that you cite R Chaim, the Kesef Mishnah and the Ohr Sameach. a laundry list of Rishonim and invest a passage in the Machzor with spirituality. I think that one can argue that a Chiddush in the context that we have been discussing is finding something in the Pshat of the lines of the Machzor or the language or structure of Hilcos Teshuvah that inspires you to be a better Jew. I know of nothing within the Mesorah that limits a legtitimate Chiddush to someone who is sitting and learning on a 24/7 basis. To imply otherwise is to impute a huge and unwarranted inferiority complex on many Torah observant learner/earners who spend every spare moment of their time involved in Limud HaTorah.

As far as educational background is concerned, you would be surprised at how many of today’s leading Talmidei Chachamim either attended public school or a coed day school at some time in their lives.
Ron Coleman
September 17th, 2007 @ 11:22 pm

Every word you’re saying is right, Steve. Only you’re not arguing with me, you’re talking past me. I have no brief against “chiddushim.” Indeed I’ve been known to offer up my own from time to time.

I don’t understand how your point about the backgrounds of TLTC bears on this but I know a few interesting chaps myself and, yes, it’s an interesting world out there and I’m glad we’re both in it together!

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