The Essence of Repentance

[Shimon]

“Say to B’nei-Yisrael: Whenever a man or woman commits any sins against any person, thus breaking faith with AD’NAI, that soul bears guilt. That person is to confess the sin he has committed.”
– Numbers 5:6-7a, Tree of Life Version

A sincere confession is necessary to diminish the influence of the yetzer hara (evil inclination), designating past ways of transgression to the past, in order to begin anew (Maimonides). Acknowledging past mistakes, and attitudes, as well as behaviors that are not in accord with a righteous way of living is an act of character, that supplements self-improvement. “To the one who orders his way, I will show the salvation of G’d” (Psalm 50:23, TLV). To be delivered from our nisyanos (trials), requires an effort that is enhanced by G’d’s mercy. He gives us opportunity to do teshuvah (repentance), in order to rectify our ways, so that we may be reconciled to Him.

Additionally, regardless of any overly harsh condemnation we might hold against ourselves, He will grant us clemency, when we make a sincere confession within the depths of our heart. Yet, if we do not even recognize that we are imperfect human beings, who are subject to stray from the derech (path) that G’d intends for us, then we will be continue to be lost amidst a labyrinth of wrong choices, and false ways. Rather, if we seek the wisdom of G’d, then we will find the way. “In all thy ways acknowledge Him, and He will direct your paths” (Proverbs 3:6, JPS 1917 Tanach).

And he is the kapporah [atonement] for our chattoteinu [sins].”
– 1 Yochanan 2:2, Orthodox Jewish Bible

According to the Talmud (Pesachim 54a), G’d created teshuvah (repentance), before the creation of the world. This connotes the significance of teshuvah for tikkun hanefesh (rectification of the soul), and tikkun olam (repair of the world). In light of another passage in the Talmud (Megillah 13b), that speaks of the remedy being created before the wound, teshuvah is elevated to a near panacea, capable of transforming lives. Incidentally, the same Talmudic passage speaks of Moshiach (Messiah) as being reishis (first); i.e., also created before the creation of the world. Therefore, a parallel may be drawn between teshuvah (repentance) and Messiah, whose atoning death brings a salvific balm for the healing of our souls when we repent of our sins through teshuvah.

“I am HaDerech, HaEmes, and HaChayim [the Way, the Life, and the Truth]. No one comes to HaAv [the Father] except through me” (Yochanan 14:6, OJB). Yeshua is the bridge between us and the L’RD, in like manner as Moses stood as an intermediary between G’d and the people (see Deuteronomy 5:5). Elsewhere a comparison is made between Yeshua and the ladder in Jacob’s dream, that stood between heaven and earth (see John 1:51). For him to be described as the derech (way), implies that his teachings point toward G’d. He is the chayim (life), inasmuch that belief in him leads toward eternal life. He is the emes (truth), because his words resonate with the wisdom of G’d. “For I did not speak on My own, but the Father Himself who sent Me has He has commanded Me what to say speak” (John 12:49, TLV).

Edited May 23, 2021 by Shimon
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