Teshuva

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Shabbat Nahamu
Haftarot: Vaethanan
Rabbi Mosheh Lichtenstein
Tisha B'Av has a dual nature of mourning and teshuva. Appropriately, we seek comfort on this day from a dual message of consolation and a call for teshuva. Immediately after Tisha B'Av we begin the process of the seven haftarot of consolation, which are followed by a reading of chapters relating to teshuva.
Yosef's Teshuva
Rabbi Amnon Bazak
The second half of the book of Genesis describes the Teshuva process of Yaakov’s sons. The first to repent is Reuven; who had tried to prevent the selling of Yosef; and by this atone for his act with Bilhah. Next; Yehuda atones for his actions in the Tamar incident; and goes so far as to offer himself in exchange for Benjamin. Finally; all of the brothers atone for the sin of selling Yosef by proclaiming “we are guilty.” Yosef also undergoes a process of Teshuva; by purchasing land from the Egyptians; and by concealing his brothers’ sin from his father.
Punishment and Repentance
Chapter 12 (II)
Rabbi Amnon Bazak
This lesson discusses David’s punishments for his sin. Why didn’t David lose his kingship over a sin that seems much more severe than Shaul’s? How does David’s behavior after the loss of his son reflect on his character?
Repentance and Atonement: The Haftara of Yom Kippur
Haftarot: Yom Kippur
Rabbi Mosheh Lichtenstein
Does the haftara of Yom Kippur teach us about repentance or atonement? This lesson examines the terms teshuva and kappara, while highlighting the connection between these concepts and mitzvot between Man and His Fellow as opposed to mitzvot between man and God.
Ruth and Orpah, Abraham and Lot: The Power of Choices
Part 3
Dr. Yael Ziegler |
Why are Chazal extremely critical of Orpa? Looking back at Lot’s separation from Avraham, we see that catastrophe followed Lot’s decision to live in cruel Sedom. Orpa, his descendant, returns to a corrupt and immoral society. Ruth chooses to return to Avraham’s path from which Lot broke away, and she becomes the vehicle to bring the Israelites back to the way of Avraham.
The Jewelry and the Tent (Audio)
Rabbi Chanoch Waxman | 21 minutes
After the Sin of the Golden Calf, the Torah relates that the people took off their jewelry at Horeb. Why is this emphasized in the midst of Moshe's impassioned pleas on the people’s behalf? Is God's mercy inevitable? Determining where the jewelry comes from helps us to understand how casting the jewelry off symbolizes the crucial beginning of repentance and reconciliation.
The Yom Kippur Service
Rabbi Yair Kahn | 12 minutes
The tragedy of Nadav and Avihu highlights the tension between the concepts of the “thirsting for the living God” and “No man shall see me and live”. Our parasha continues from where Shemini left off and prevents the tragedy from recurring by emphasizing the importance of the ketoret (the incense cloud) as necessary in the Kohen Gadol's entrance to the Holy of Holies, as the steps of the Yom Kippur Service are presented.
Yaakov's Struggle and Confrontation
Rabbi Chanoch Waxman | 35 minutes
Yaakov is left alone and struggles with a mysterious figure. Why are they struggling and why does Yaakov insist on receiving a blessing from this stranger? What motivates Yaakov to meet Esav, and why does God insist on this meeting? Blessedness stems from struggles. The struggle, and the meeting with Esav, is a manifestation of Yaakov’s character transformation and of his sincere search for forgiveness.
Yehuda's Plea and Its Audiences (Audio)
Rabbi Chanoch Waxman | 23 minutes
Yehuda’s plea to the second-in-command of Egypt is reminiscent of Abraham’s prayer for justice. The tripartite structure of Yehuda’s plea includes appeals to mercy and to justice. But there is a third part which does not seem to belong - a spontaneous outburst about his father. What does this surprising addition reveal?
Mishneh Torah - The Book of Second Chances
Rabbi Yehuda Shaviv
This article offers an overview of Sefer Devarim, and surveys a myriad of issues raised throughout the book, including: the Divine authorship of Devarim; the centrality of repentance; new Mitzvot that have not yet been commanded; and the role of the community in Mitzvot and in repentance.
Israel's Return and God's Return (Audio)
Prof. Jonathan Grossman | 12 minutes
Why is parashat Nitzavim juxtaposed to a lengthy section of curses? Our parasha is a direct continuation of last parsha’s covenant, albeit providing another aspect. A novel element—teshuva—is presented here, even though it apparently deviates from the legal norms of a total and eternal commitment expressed in the forging of a covenant.
Mizmor 17
A Tefilla of a(n Un)Repentant Psalmist
Rabbi Avi Baumol
Mizmor 17 invites two separate and almost contradictory approaches: a prayer of a 'ba'al teshuva' having realized his sins, has accepted his punishments and turns to God with hope; a prayer of one who has not sinned, and therefore does not deserve all the troubles that are coming his way.
Navot's Vineyard (Part 5)
Have You Found Me, My Enemy?!
Rabbi Elchanan Samet
Ahav’s utterance “Have you found me, my enemy?!” upon facing Eliyahu’s accusation, is an implied admission of guilt. This is contrasted with Ahav’s utterance of “Is that you, o troubler of Israel?!” when he meets Eliyahu during the drought. In that instance Ahav is accusing Eliyahu of being the enemy of the nation and claiming that he is its defender.
Navot's Vineyard (Part 6)
The Significance of Ahav's Submission
Rabbi Elchanan Samet
While the text explicitly states that God mitigates Ahav’s punishment as a result of his repentance, various opinions exist as to the depth of the repentance. His repentance is evaluated in the actual description of his humbled reaction, in God’s response to Eliyahu and in Ahav’s behavior in the subsequent chapter.
Confrontation, Punishment, Submission
Rabbi Alex Israel
There are two dimensions to Ahav's demise. On a personal level, Ahav is worse than all of his predecessors. However, the House of Omri, Ahav's royal lineage, is just another chapter in the dismal succession of kings of the Northern kingdom.

One might argue that the most severe of Ahav's crimes was idolatry, a sin on a national scale, whereas the murder of Navot was a personal crime, which didn't affect the national temper and did not influence wider ethical norms in ancient Israel. The Rambam insists, however, that murder is at the top of the pyramid, as it causes “the destruction of civilization,” the disintegration of society, undermining its cohesion and trust.

On this backdrop, Ahav's sudden teshuva is disconcerting, arousing a sense of astonishment. Can one make amends so easily? Both in the subsequent texts and in the Midrash the degree and depth of Ahav's teshuva remains an open topic.
A Fresh Look at Eicha Chapter 5
Rabbi Chaim Brovender
תאריך פרסום: תשס"ט | | 52 minutes
This shiur examines chapter 5 in Megillat Eikha, which seems to differ in both style and content from the rest of the megilla. These differences can be explained through an analysis of the process of categorizing the books of Tanach, and the differences between the books in Nevi'im and Ketuvim. Noticing the differences between the books in each category teaches us about the goals of the books, and sheds light on chapter 5 of Eikha - focusing on the concepts of teshuva, zachor, and what they mean for us today.
King Menashe – An Idolatrous Kingdom
Rabbi Alex Israel
Menashe introduces idolatry and bloodshed into Yehuda in ways previously unknown. He accepts complete Assyrian domination and sets the wheels of destruction and exile into motion. Sefer Melakhim ends the description of Menashe on this note. However, Divrei HaYamim describes Menashe being taken into captivity by the Assyrian general, praying to God, repenting, God returning him to his kingdom and Menashe removing the idolatry that he instituted. This enormous gap between the two stories shed light on the different agendas of the two books. Despite his repentance, Menashe's negative influence impacted beyond his reign, and specifically to his son Amon who followed in his evil ways.
Yoshiyahu and the Return to God
Rabbi Alex Israel
Despite who is father and grandfather were, Yoshiyahu is unsurpassed as a champion of God worship, cleansing the kingdom of its idolatry and returning the nation to God. A process that begins in his youth, it further intensifies with the shocking discovery of the Sefer Torah. The precise identification of this Sefer Torah and its ramifications are debated amongst commentaries. However, the aftermath of this discovery is a purging of idolatry on an unprecedented scope including in the territories of the non-existent Northern kingdom that culminated in a mass celebration of Pessah in Jerusalem.
The Tragedy of Yoshiyahu
Rabbi Alex Israel
Yoshiyahu's dramatic religious revolution led him to two erroneous conclusions, giving him the confidence to confront Pharaoh Nekho who lead his army through Israel in order to confront the emerging Babylonian empire. Firstly, he believed that the religious level that was achieved was one that would make God support him against an idolatrous king. Secondly, he believed that the revolution was sincere and accepted among the people, when in fact in the short amount of time since the major change it was imposiible to uproot norms and beliefs that had set in over such a long period. This folly decision led to his death by the archers' arrows ending abruptly the reign of a righteous king. The lack of real change among the people means that wheels of Hurban that were set in motion by Menashe were not stopped - though they might have had the chage been sincere.

Modern Biblical scholars claim that Devarim was the Sefer Torah that Yoshiyahu discovered and it was written in his time and not by Moshe. The claim of the 7th century authorship is refuted by a series of simple proofs.
Regarding the Kings of the Davidic Dynasty
Rabbi David Sabato
These chapters contain a collection of prophecies that Yirmiyahu delivered to the last kings of Yehuda. The institutions of the Beit HaMikdash and the Davidic dynasty are perceived by the people as stable, absolute, and unassailable. Both rely on a Divine promise regarding their eternity, and the two promises are intertwined. However, the biological continuity of the descendants of David does not in itself entitle them to the kingdom, but only when coupled with its moral continuity. Only then can they truly sit on the throne of David. In contrast, the non-realization of the moral purpose will lead to the destruction of the house of David, just as it will lead to the destruction of the house of God.

In contrast to the ideal description of the monarch at the beginning of the chapter, Yirmiyahu traces the debased moral situation in the days of Yehoyakim. This rebuke revolves around the building of Yehoyakim's magnificent royal palace, which involved the breach of the most fundamental principles of morality and justice.

The future of Yehoyakhin’s seed is described in bleak terms by Yirmiyahu, but that is contradicted by his descendant Zerubavel who takes a leadership role in the Return to Zion. In contrast, Tzidkiyahu is described by Yirmiyahu as a potential Mashiah, a role that his poor decisions do not allow him to realize.
Rachel Weeping for Her Children
Rabbi David Sabato
This unique prophecy exalts the figure of Rachel and has been a source of inspiration for future generations. It has engraved the image of a loving and compassionate mother on the consciousness of the exiled and tormented people for thousands of years.

Yaakov's lack of reconciliation with the loss of Yosef expresses his inner recognition that Yosef is alive. This is the principle alluded to by Rachel's continuous bitter weeping. Her non-stop weeping and refusal to be comforted testify to a similar cognition: Deep inside, Rachel knows and feels that her children will one day return to their land. This weeping is not a weeping of despair but a weeping meant to stir up the mercies of Heaven for her children and return them to their land. Just as Yaakov merited to be comforted and to see his lost son, so too Rachel is promised that her weeping will have an effect, and in the end her children will return to their land.

In contrast, the second part of the prophecy describes a return of a different kind. Here, the son is active in the process; Ephraim's desire to return is what drives the wheels of salvation. Indeed, here too there is parental love for a lost son, but this is a father's love for his son, which symbolizes God's love for Israel.

The difference between the two parts stands out in the root "shov." In the first part, it appears twice and denotes the children's return to the land as a result of Rachel's weeping. In contrast, in the second part, it appears three times and describes Ephraim's repentance, which will bring about his salvation.
"Shall He Return to her Again?" - A Collection of Prophecies of Repentance
Rabbi David Sabato
In chapter 3, Yirmiyahu presents a prophecy that portrays the difficulty inherent in the repentance of the Jewish People through a parable. Israel is compared to a woman who has left her husband – God - for other men - idols. Such a woman is halakhically forbidden to return to her first husband and that sin pollutes and defiles the Land of Israel. Can Israel possibly return to God?
Yirmiyahu's Prophecy of the End of the Days
Rabbi David Sabato
The second section of chapter three focuses on Yirmiyahu's prophecy regarding the end of days. In this section, Yirmiyahu portrays the ark in a negative light. What is the reason for this, and how is this prophecy connected to the prophecies of repentance that surround it?
The Potter's House and the Earthen Bottle
Rabbi David Sabato
In the prophecy in the potter’s house, the house of Israel is like clay in the hand of God, the creator of history, and the fashioning of its destiny is based on its moral quality. But Israel's moral quality does not depend upon God's will because from the moment that God created the world and constricted Himself, He entrusted the choice between good and bad in the hands of man alone. If they choose to do that which is good in God's eyes, their historical destiny will be fashioned in a positive manner. But the moment that they corrupt their ways, their destiny will perforce change in accordance with their deficient moral quality. Despite the resoluteness of the prophecy itself and the decree of calamity that it contains, there is always the possibility of change, which depends exclusively on the people.

In contrast, the breaking of the bottle prophecy symbolizes the hopeless situation – the potter's vessel that cannot be made whole again. The first prophecy was delivered to the people at a stage when there was still a place for repair and renewal, while the second prophecy reflects the crisis to which the people arrived when the malleable clay hardened to the point that it turned into a bottle that could no longer be changed and that can no longer be fixed, but only broken.
When “Sorry” Ain’t Enough
Rabbi Ben-Tzion Spitz
The Soul that Sins – It Shall Die
Dr. Tova Ganzel
The people of Yehezkel’s generation claimed that since the destruction was inevitable, their individual actions no longer had any importance and it made no difference whether they remained loyal to God’s commandments or not. Others believed that “The way of the Lord is unfair”. Therefore Yehezkel repeats and emphasizes the responsibility of every individual for his actions and the life-and-death consequences that follow. Yehezkel concludes by stating that the people’s claim – that the son dies because of the sins of the father – is simply incorrect.

The prophet also declares that the gates of repentance remain open to the individual. These verses are quite unusual given that nowhere in the book is there any call for the people to mend their ways so that God will not destroy His Temple. Although the prophet here calls upon the people to repent, he offers no promise that this will prevent the destruction; he only speaks of deliverance from the death for the sinners when the destruction comes.

The sins brought about the imminent destruction of the city according to Yehezkel are idolatry, sexual immorality and bloodshed. Yehezkel does not seem to attribute the destruction of the First Temple to the social transgressions of the nation as a whole – in neither the prophecies before nor after the Destruction.

In Chapter 22 as the Destruction of Jerusalem draws nearer the prophet appears to place more of an emphasis on the personal responsibility that the leaders of the people bear for their actions, along with the dire consequences of their corrupt leadership for the nation as a whole. This chapter attributes sins both social and religious in nature to the office-bearers in leadership positions. Thus, the fate of the city is sealed because of idolatry, sexual immorality, bloodshed, and – finally – the deeds of the leadership.
Shall Kohen and Prophet be Slain in the Sanctuary?!
Rabbi Moshe Taragin
Why is the story of the murder of a Kohen and Prophet in the Beit Hamikdash so dominant in the midrashim and in the prayers of Tisha be-Av? The connection between him and the tragedy of Tisha be-Av is quite indirect; why, then, is his murder presented as such a fundamental and important event?

The Sages pinpoint several sins that were themselves the cause of the destruction. Aside from these specific sins, the Sages regarded the nation's refusal to accept rebuke from the prophets as a fundamental factor leading to the great tragedy.

The people would ignore the prophets of God and wave off their warnings with stubbornness and a complacency born of illusion. They convinced themselves that God would not destroy His own Temple. They wished to continue making merry and living their worry-free lives, rejecting out of hand the concept of reward and punishment. Additionally, people of vulgar spirit who were living successful lives were incapable of accepting advice from dusty, wandering moralizers.

For this reason Yirmiyahu mourns for the destruction, which came about mostly because of the nation's inability to listen to the prophets and their messages. Every individual always has the ability to repent, thereby avoiding punishment and destruction. But the moment he shuts himself off and blocks his ears, the road to repentance is closed.
A Repentance Conundrum
HaTanakh.com Staff
Clay Pottery and Broken Bottles: Free Will and Destiny
Rabbi David Sabato
The Davidic Kingdom - Absolute or Conditional?
Rabbi David Sabato
Yaakov and Yosef, Rachel and Israel: Weeping for the Exiled and Hope for Return
Rabbi David Sabato
Mishneh Torah: The Book of Second Chances
Rabbi Yehuda Shaviv | 14 minutes
We survey a variety of issues raised throughout the book of Devarim, including: the Divine authorship of Devarim; the centrality of repentance; new mitzvot that have not yet been commanded; and the roles of the community in mitzvot and in repentance (teshuva).
The Renewed Covenant
Rabbi Ezra Bick
Yeshayahu 54-55 - Matan Al HaPerek
Rabbi David Sabato
In Chapter 54, the Prophet Yeshayahu continues to console and encourage Zion. This time, the consolation involves a dramatic, impossible, transformation: from a barren, desolate woman to a beloved wife who is the happy mother of children; from a weak, destitute woman to a wealthy, secure lady.

Chapter 55 includes one of the most well-known prophecies about teshuva, one that is read on regular Fast Days. Throughout the prophecy, the idea of Divine awakening is interwoven with the idea of human awakening: God approaches man, and it is upon man to take advantage of this time of favor to come close to God through his teshuva (return).
Sin and the Metaphor of Impurity
Rabbi Mosheh Lichtenstein
The Power of Repentance - Ahav's Teshuva
Rabbi Elchanan Samet
Ramban on Parshat Nitzavim - Transcending Free Will
Rabbi Ezra Bick |
In this shiur, we examine a famous, yet perplexing comment by Ramban on the description of the teshuva process detailed in Parashat Nitzavim. After the people repent and return to God, and God returns them to the Land of Israel, God will “circumcise the heart” of the people so that they will each follow God with full heart and soul. What does this phrase mean, and why does this stage appear AFTER the teshuva process? To answer this question, more questions arise as we explore concepts of desire, free will, moral vs. metaphysical perfection, and the true meaning of complete teshuva.

Ramban posits that in the messianic era, it will be human nature to do good, without having to fight a simultaneous conflicting desire. But will there be any desire? What would it mean to be human without free will? Free will is a morally ideal state, but does it come at the expense of a metaphysically ideal state? Ramban’s vision of the future involves a state resulting from true teshuva: not only resolving to DO good, but to BECOME good. Once one becomes good, it is not as possible to choose to do evil, or to desire to do evil. The diminishing of conflicting desires comes from becoming good, and becoming close to God in a world with a greater manifestation of God’s presence.
Does Teshuva Diminish Free Will?
HaTanakh.com Staff
He Who Answered Shmuel
HaTanakh.com Staff
Instant Repentance
Rabbi Ben-Tzion Spitz
I Sin Therefore I Am
Avidan Freedman
Sefer Yonah - Everyman's Teshuva
Rabbi Mosheh Lichtenstein
תאריך פרסום: תשע"ה | |
Rabbi Mosheh Lichtenstein analyzes the “pshat“ storyline of Sefer Yona and brings midrashic sources, too, to tease out the big ideas about teshuva that come to the fore in this short book. What is the nature of teshuva? What is teshuva all about? What is considered legitimate teshuva and what is not? A pattern of teshuva of some sort, Divine salvation, and a dialogue between God and Yona ensues. Yona may yearn for strict judgment, but God takes account of human fallibility and tempers justice with mercy. On Yom Kippur afternoon, we plead for God to have mercy regardless of whether our teshuva is human and flawed, or objectively ideal.
Prophet on the Run: Yonah and Yom Kippur
Rabbi David Fohrman |
This class raises two major questions on the book of Yonah:
1) Why does Yonah run? Doesn't he know that running from God is futile, especially as he's a prophet?
2) What message does he learn at the end of the book (with the story of the tree)?

A close examination of these questions reveals an entirely new approach to the book of Yonah: din and rachamim related to past and potential, and the meaning of true teshuva.
The Path of Repentance throughout the Tanakh
Elisheva Brauner
Duplication and Contradiction
Part 8 - Bias in the Writing of Tanakh?
Rabbi Amnon Bazak
Despite making identical use of the same literary tools, the most fundamental difference between the documentary hypothesis and the aspects approach concerns the question of whether the Torah is of Divine origin or a human creation.

Only by reading the Biblical text on its own terms can its messages be appreciated, and that searching for agendas behind the text ends up obscuring far more than it illuminates.

The tendency of biblical critics to view biblical narratives as agenda driven leads them to ignore the possibility that this profound and complex story was written in order to teach the important lessons that it contains, preferring the assumption that it was created by people who sought to further their own views by disseminating it. Subservience to the assumption of bias in Tanakh is not only mistaken in its own right, but also problematic insofar as it leads one to ignore the messages arising from the narrative, such that Bible study loses all independent value.
Tehillim 92: A Song for Shabbat - and for Teshuva?
Rabbi David Silverberg
Shabbat and Teshuva
Rabbi David Silverberg
The Sins of Biblical Figures
Part 2
Rabbi Amnon Bazak
Two fundamental approaches exist regarding three incidents involving Avraham: one maintains that the plain reading of the text suggests that the acts in question were wrong – perhaps even serious sins – and are recorded with a view to instructing the readers how not to behave. The other view seeks to cast their actions in a positive light and regards them as a model for emulation.

Those who seek a favorable interpretation of all questionable actions of biblical characters rely, as one of their central sources, on a well-known discussion in Massekhet Shabbat (55b-56b) which lists six figures who seem, according to the plain text, to have committed various transgressions – some of them extremely serious ones. In each case, Rabbi Shmuel bar Nachmani teaches, in the name of Rabbi Yonatan, that "anyone who says that so-and-so sinned, is simply mistaken."
Chagai's Rosh Chodesh Elul Teshuva Derasha
Shani Taragin | 4 minutes
In this short shiur, Rabbanit Shani Taragin focuses on the first chapter of Haggai. Haggai tries to urge the returnees to Zion to recognize that God is in their midst and that it is time to rebuild the Beit HaMikdash. On the first day of Elul, Haggai turns to the people to look at their past actions and begin a process of transformation. He tells them that they can still change their fate for the coming year.
Yoel 1-2 - Matan Al HaPerek
Rabbi David Sabato
Chapter One of the book of Yoel begins with a descripton of a harsh plague of locusts in Israel which destroys the entire crop. The prophet calls to the people to mourn the great calamity.

Chapter Two opens with a warning to the people about the calamity which will befall the land as the day of the Lord approaches. The chapter continues with a call to the people to repent, return to God, and declare a public fast day. Finally, there is a response from God and a descripton of the salvaton and joy, showing a complete reversal of the harsh calamity.

This study guide includes structural overviews, guided questions, analysis and a look at the plague of locusts.
The Meaning of Yosef's Estrangement
Rabbi Yaakov Medan
Many commentators discuss Yosef's estrangement from his brothers and the great severity with which he treats them up until them moment when he reveals his identity. This issue leads naturally to another question: why did Yosef not send word to his father, the moment that he rose to his elevated position in Egypt, telling him that he was still alive? Why did he allow his father to suffer such profound anguish and mourning for his son for an additional nine years? Through a close examination of the narrative, we can see Yosef's estrangement from his brothers as arising from his desire to test their repentance for the sin of having sold him, and that the brothers' actions - and particularly those of the two leaders, Reuven and Yehuda - are influenced and dictated by the sin of selling Yosef and the need to atone for it. Our impression is that the ultimate structure of the family and the fate of the brothers depends on their repentance being accepted. We also learn about the nature of dreams and Yosef's understanding of his dreams as Divine messages of spiritual leadership and spiritual responsibility.
Biblical Phrase Inspirations upon Liturgical Texts
Rabbi Dr. Aharon Adler |
Much of our liturgy contains phrases from the Tanakh. In this shiur, we look at various allusions to Biblical texts in context, some of them surprising. We look at prayers such as the "Netaneh Tokef" (recited in many communities on Rosh HaShana and Yom Kippur), Lekha Dodi, Birkat HaMazon, and various prayers sprinkled throughout the daily Tefilla.
Hoshea 12-14 - Matan Al HaPerek
Rabbi David Sabato
Central to the prophecy of rebuke which appears in Chapter 12 are fraud and deception, which characterize the people’s actions in Hoshea’s time. Throughout the perek, scenes from the life of Yaakov Avinu serve as background and basis for the rebuke of his descendants.

The rebuke in Chapter 13 is mostly devoted to an attack on the worship of the golden calves in the kingdom of Israel.

The book of Hoshea ends with a prophecy of consolation. There is a sense of progression moving from the failed earlier attempts at repentance to the people's more sincere, effective repentance followed by God’s responsiveness.
Yehuda's Responsibility for Binyamin - and Yehuda's Sin
Rabbi David Silverberg
Yosef's Dreams and Treatment of his Brothers in Egypt
Rabbi David Silverberg
Parashat Acharei Mot - Kedoshim - The Yom Kippur Teshuva Service
Dr. Yael Ziegler | 33 minutes
Parashat Acharei Mot is NOT about Yom HaKippurim, though the ritual described is to take place on that day. Rather, it is the avoda of teshuva, performed on the day seen as the culmination of the teshuva process. We will try to understand the idea behind the avoda of teshuva. What is the central feature of teshuva that takes place in the Beit haMikdash, when the kohen determines that Israel is in need of some sort of avoda of teshuva? We look at the two types of teshuva in Rav Soloveichik's thought, ponder why there is a reference to the Nadav and Avihu story, and consider how one can ennoble a sinful past.
Hanukka and the Book of Ezra
Rabbi Ezra Bick | 8 minutes
Years before the events of Hanukka, the end of Kislev was nevertheless a time of religious observance during the time of Ezra. Dismayed by the high assimilation rates of the Jewish communities returning to Israel, Ezra calls a fast. The twentieth of Kislev and the following days constitute an assembly of teshuva. During the time of the founding of the Second Beit HaMikdash, the period that we know as the dates of Hanukka - were dedicated to national repentance and renewal, an important element of the Hanukka story as well.
Three Languages of Teshuva
Rabbi Moshe Taragin | 31 minutes
Touching on the meaning of the different holidays, we look at three perspectives on Teshuva highlighted by Hazal, which find expression in Tanakh. We examine various pesukim from Tanakh that provide different approaches to teshuva: teshuva as a healing process, a redeeming process, and teshuva as a burden. We look at the positive and negative aspects of each metaphor, as well as the challenges that each approach poses to the transformative teshuva process.

Seeking to define these overlapping and conflicting voices of teshuva can help us to clarify our own personal teshuva processes.
Short Thoughts on Ki Tavo - Rebuke without Consolation?
Rabbi Ezra Bick | 5 minutes
Most of Parshat Ki Tavo is composed of the Tokhekha -the rebuke and the curses detailing what will happen if Bnei Yisrael do not keep the Divine Covenant. In many ways, the rebuke in this parsha is less harsh than the rebuke in Behukotai, but in Behukotai (in the book of Vayikra) there is also consolation at the end. In our parsha, there is no consolation – though next week’s parsha does contain consolation.

Is there some meaning and educational or religious purpose in the division of the parshiyyot such that our parsha ends in the midst of despair? Perhaps the answer is connected to the time of year wherein this Parsha is read. A situation wherein we contemplate the dire situation for a while, and then receive a glimmer of hope, can be a catalyst for teshuva and growth.
Haftarat Vayechi: Why Shlomo?
Rabbi Jonathan Snowbell | 16 minutes
In this shiur, we look at optimistic ideas about kingship and the Beit HaMikdash. We examine David's instructions for what is to happen when he is gone, detailed in this week’s haftara. How does the Torah counter the problems that can come with a dynasty? We analyze the haftara: how is Shlomo chosen as king of Israel? What qualities does he have that can help with this? We look at this week's parasha for clues about Yehuda's selection for the future monarchy. Shlomo signifies not perfection, but teshuva and ability to recognize and correct mistakes.
Shavuot: A New Holiday
Rabbi Jay Kelman
Abarbanel on the Affliction of Yom Kippur
Rabbi David Silverberg
Hosea: Spotlight on the Twelve Prophets
Rabbi Yaakov Beasley
Nitzavim Vayelech - Challenge and Opportunities of Free Choice and Teshuva
Rabbi Jonathan Snowbell | 22 minutes
Parashat Nitzavim Vayelech presents us with two paths - that of "life and good" and that of "death and bad." Free choice is powerful, and it allows for the teshuva process (also detailed in this parasha). But some find the challenge of moving forward to be overwhelming. We must remember the power of freedom of choice and do our best to rise to the challenge.
The Hope of Israel is God
Rabbanit Dr. Michal Tikochinsky
The Revolution in the Conceptualization of Teshuva in the Halakhic and Historical Perception of Rav Yehuda Alkalai
Rabbi Dr. Yoel Bin Nun
The halakhic, philosophical and historical revolution wrought by Rav Yehuda Alkalai is especially manifest in his commentary on the biblical unit on teshuva (Devarim 30) and his definition of the concept of teshuva in Halakha and in history. This textual unit, and the concept of teshuva, become a central focus of
his overall worldview and his activities. We explore his ideas and analysis of the "teshuva section" in Devarim 30.
Teshuva - Not in the Heavens and Not Across the Sea
Rabbi David Silverberg
Vayelekh: Questionable Teshuva and Divine Concealment
Rabbi David Silverberg
Mishlei - Part 3: Wisdom is Calling - Will there be an Answer?
Rabbi Shlomo Dov Rosen | 37 minutes
In this third part of our Mishlei series, we look at the second half of the first chapter. The verses are quite frightening -possibly the most frightening verses in the whole book. But a proper understanding of this poem will lead us to see that it is full of light and hope.

We find a warning of what will happen when wisdom is calling but you refuse. When things are hard- God will make things difficult. When things are really terrible - one will call out to God but He will not answer. Nowhere else in Mishlei do we see this type of thing- the inversion of Tehillim 91!

How does this idea square with idea of teshuva? Elsewhere in Tanakh, we find the refrain of calls to do teshuva - to call out to God, who will be with you in your suffering and who will come to your aid. Of course, as Yeshayahu and Yirmiyahu point out - if you do not do teshuva you will eat from the fruits of your ways.

Perhaps teshuva is different from the natural desire for wisdom. Anyone can do teshuva, but it is not necessarily possible to turn the clock back intellectually. With repentance, there is always a possibility for spiritual change. But if you do not develop yourself in the natural sphere of wisdom - there is no turning back.
V'Zot Habracha: Looking Towards the Future
Rabbi David Fohrman |
With this week's video, Rabbi Fohrman finishes the series of parsha videos by giving us a look at the Torah's vision of what happens after the text of the Torah officially ends, and reminds us that we today are a critical part of the timeline in Jewish history.

If you enjoyed this video, please visit AlephBeta.org to watch more.
Choice and Change
Rabbi Jonathan Sacks
The sequence from Bereishit 37 to 50 is the longest unbroken narrative in the Torah, and there can be no doubt who its hero is: Joseph. The story begins and ends with him. We see him as a child, beloved – even spoiled – by his father; as an adolescent dreamer, resented by his brothers; as a slave, then a prisoner, in Egypt; then as the second most powerful figure in the greatest empire of the ancient world. At every stage, the narrative revolves around him and his impact on others. He dominates the last third of Bereishit, casting his shadow on everything else. From almost the beginning, he seems destined for greatness.

Yet history did not turn out that way. To the contrary, it is another brother who, in the fullness of time, leaves his mark on the Jewish people. It was not Joseph but Judah who conferred his identity on the people, Judah who became the ancestor of Israel’s greatest king, David, Judah from whom the messiah will be born. Why Judah, not Joseph? The answer undoubtedly lies in the beginning of Vayigash, as the two brothers confront one another, and Judah pleads for Benjamin’s release.

This article is part of the Covenant & Conversation series.

To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
Choice and Change
Rabbi Jonathan Sacks | 9 minutes
The sequence from Bereishit 37 to 50 is the longest unbroken narrative in the Torah, and there can be no doubt who its hero is: Joseph. The story begins and ends with him. We see him as a child, beloved – even spoiled – by his father; as an adolescent dreamer, resented by his brothers; as a slave, then a prisoner, in Egypt; then as the second most powerful figure in the greatest empire of the ancient world. At every stage, the narrative revolves around him and his impact on others. He dominates the last third of Bereishit, casting his shadow on everything else. From almost the beginning, he seems destined for greatness.

Yet history did not turn out that way. To the contrary, it is another brother who, in the fullness of time, leaves his mark on the Jewish people. It was not Joseph but Judah who conferred his identity on the people, Judah who became the ancestor of Israel’s greatest king, David, Judah from whom the messiah will be born. Why Judah, not Joseph? The answer undoubtedly lies in the beginning of Vayigash, as the two brothers confront one another, and Judah pleads for Benjamin’s release.

This lecture is part of the Covenant & Conversation series.

To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
…and you will return to the Lord your God
Rabbanit Dr. Michal Tikochinsky
David's Sons: Punishment, Repentance and Redemption
Dr. Yael Ziegler | Hour and 1 minutes
This lecture presents the incident of David and Batsheva as the turning point in David’s life, representing a collapse in his career and personal life which had been so successful prior to this event. Through a close examination of the text we learn to appreciate the character and leadership of David, as well as the power of teshuva.

Click here for a downloadable audio version of this lecture
…and you will return to the Lord your God
Rabbanit Dr. Michal Tikochinsky
… and you return to the LORD your God
Rabbanit Dr. Michal Tikochinsky
Sinner’s Advantage
Rabbi Ben-Tzion Spitz