In parshat Nezavim, which is generally designated to be read in advance of Rosh Hashanah, the Torah records several crucial sections that depict the highs and lows of the national destiny of the Jewish people- the devastating impact of sin, exile, loss and destruction (Devarim 29:19-27), and the equally impressive phenomenon of rebirth and return to prosperity and Divine providence (30:1-11). After this wide range culminates with a direct reference to teshuvah ("ki tashuv el Hashem Elokehah be-khol levavekhah u-bekhol nafshekhah"), the Torah (30:11-14) dramatically introduces an ambiguous mitzvah- "ki ha-mitzvah ha-zot"-, strikingly indicating that it is neither wondrous (nifleit) nor distant (rehokah), nor in the heavens ("bashamayim"), nor accross the sea (me-eiver la-yam). Rather, this unspecified imperitive is within our grasp- "befikhah ue-belevavkhah laasoto". The effect of the continuation, in which the Torah presents the choice of life and good or death and evil (30:15) is to convey urgency of implementation. Clearly a major principle of Judaism is being projected here, notwithstanding the ambiguity of the phrase "ki hamitzvah hazot "
While the gemara in Eruvin (55a) and Rashi (op.cit), and Rambam (hil. talmud torah 3:8) interpret this imperative as a reference to study of Torah, deemed as "keneged kulam" (Peah 1:1), the source for Jewish education and values, as crucial an institution as exists in Jewish life, the Ramban (30:11) suggests that the reference is to the obligation of teshuvah -repentence. His reading is reinforced by an analysis of the context and language of the previous sections, as noted.
The Ramban's view is consistent with prominence of teshuvah as vehicle for personal, communal, and national transformation. The Rabbis perceived the very existence and possibility of teshuvah, the ability to extricate oneself from past behavioural patterns, and to neutralize sin and past inadequacy, to literally reinvent oneself, a philosophically problematic notion as it denies moral and behavioural causality, as a gift, even a miracle. This is particularly true of the more ambitious forms of teshuvah mi-yirah (fear of Hashem) and teshuvah me-ahavah (love of Hashem) that have remarkable transformative impact on sin (Yoma 86a).
Yet, teshuvah is a centerpiece in Jewish -halakhic outlook. That man can and must mold his spirtual destiny is axiomatic, and particularly urgent in the period beginning with Rosh Hashanah and concluding with Yom Kippur (R. H. 18a).
An analysis of these pesukim according to Ramban's reading constitutes a blueprint for the process of teshuvah. It contributes significantly to our understanding of challenges and possibilities, and illuminates the process and methodology of this crucial institution-mitzvah. Before the yamim noraim , such an assessment is indespensible to our own personal and collective preparation for what lies ahead.
The first element is accessibiltiy (lo rehokah hi, befikhah ubelevavkhah laasoto), which is conveyed repeatedly and emphatically in these verses. Meiri begins his work on teshuvah (Hibbur ha-Teshuvah) by emphasizing the importance of not despairing in the quest for teshuvah. Being cognizant of our capacity to succeed not only dispels counterproductive frustration, but also reflects the nature of teshuvah and, by extension, of the halakhic concept of religious growth more generally as a meaningful challenge.
Furthermore, the Torah's intriguing formulations preclude and reject a decisive role for extraneous factors, while at the same time, they hint at the obstacles that need to but most definitely can be overcome. They also underscore that misguided or overstated nostalgia or overidealization of other eras or circumstances are generally counterproductive unless they inspire and motivate rather than frustrate by raising the bar to unattainable levels. In any case, a brief examination of what teshuvah is not is also indespensible to the effort to achieve a proper teshuvah .
The concept of "lo bashamayim" delcares that Judaism and by extension the process of teshuvah does not demand an angelic or other-worldly posture nor does it require perfection, either in deed or commitment. It is important to note that this verse is invoked by the Rabbis in a celebrated passage (B.M. 59a -tanur shel akhnai) to establish the principle of man's partnership with God in the development of the halakhic system. The Talmud explains that precisely because of the perfection and self-sufficiency of the Torah given at Sinai, and due to its ambition for man's spiritual growth, there is no need for Divine intervention in halakhic decisionmaking. The tools and methodology of interpretation and adjudication are all part of the Torah, and man is charged with implementing that system through its Divinely ordained rules. The sincere halakhist who is properly trained in these rules, and who is fully committed to Torah and yirat shamayim, willing to surrendor to its rule and sensibilities, becomes a significant partner in the endeavor of Torah, making Divine intervention- lo bashamyim hi- unnecessary. The fact that the halakhist's sincere input is indespensible, even decisve, reflects Hashem's ambition for man, as well as the enormous responsibility that accompanies and is the basis for his prerogatives. Man's significant, if subordinate role in the world of halakhah, also constitutes a leitmotif in the writings and thinking of the Rav zt"l. Rav Soloveitchik contrasts halakhic man's creative contributions with the more generally passive posture of the admired- heroic figures of other religions. This view reflects man's inherent value and potential for spirituality and sanctity.
This remarkable perspective attesting to man's vast potential qualifies man qua man (not as angel), as a candidate for the gift of teshuvah . Man need not relinquish his humanity to restore his relationship with Hashem. Instead, he needs to elevate and sanctify his physical and human dimension and channel it to Hashem's service. In Judaism, man is always superior to angels. Because, not despite his humanity, he is privileged to have and observe the Torah.
The motif of "lo nifleit hi" is equally important. In his magnificent depiction of the uniqueness of halakhic Judaism, "Ish Halakhah", Rav Soloveitchik contrasts what he calls standard Religious Man and Halakhic Man. He demonstrates that unlike other religions, Judaism first and foremost focuses on concrete this-worldly norms and the sanctification of the real world, not on mysticism and the flight to a more spiritual realm. The process of teshuvah, by extension, is neither mysterious nor mystical. It is rooted in the accessible exoteric categories of the halakhah. Man's ability to sanctify the mundane and the physical world that he inhabits is the basis for berakhot, family laws like taharat mishpahah, as well as Choshen Mishpat, the comprehensive code of civil law that governs every aspect of human interaction. Halkahah's vast scope contrasts with other religions that focus almost exclusively on the more obvious "spiritual, ritual"sphere. The halakhic approach reflects not compromise of spirituality, but the contrary a greater ambition
In teshuvah, this consideration of "lo nifleit", is particularly acute. It is a crucial irony since sin reflects man's failure to attain his lofty goal, having succumbed to the pressures or temptations of the concrete world. Yet, in the process of teshuvah, man is not asked to reject the physical world, but to rededicate to the struggle and ambition to sanctify his existence and the world around him. Teshuvah is a rigorous, lengthy process, exoteric and human in every way.
At the same time, teshuvah is also not "me-eiver la-yam". Halakhah rejects a decisive normative role for the social-cultural environment in human behaviour. This is most certainly not due to a denial of its profound impact. Indeed, the concept of "shakhen ra" (bad neighbor-influence) and the admonition to avoid "moshav letzim" (clique of scoffers) etc. are pervasive and powerful themes in Chazal who were keenly sensitive to the power of environment and prevailing sensibilities and norms. Rather, it is a testament to the ability and obligation to overcome such negative influences, and to the dominant concept of personal responsibility, the foundation for all reward and punsishment. Personal choice (bechirah hafshit) stands at the center of teshuvah. (In Rambam's work it appears in the fifth and sixth of ten chapters dedicated to teshuvah!) According to the halakhic view, man has the capacity, and therefore the obligation to insulate himself from unacceptable attitudes and conduct, to extricate himself from or overcome his environment when necessary by strenthening his inner world that dictates his own responses, and when possible to help shape the world around him. See, Rambam, Sefer Hamitzvot, no. 3.] Yaakov indicated as much to his brother Esav when he declared that he was able to fulfill the 613 commandments in Lavan's home (Rashi, Vayishlah). He ultimately left that home when he felt Lavan's influence had became to intoxicating or confusing. Rav Soloveitchik often emphasized his belief that Judaism can thrive in any society with the proper yirat shamayim and level of commitment. This conviction is predicated on the theme that Torah and its values are capable of fortifying one, providing a powerful foundation enabling man to meet his challenges.
The concept of "lo rehokah" encourages man to reject the sense of frustration and hopelessness due to the apparently overwhelming distance that separates him and Hashem, particularly as a consequence of sin. This feeling can impede the effort toward teshuvah . The Torah perceives the formidability of the task as a catalyst for greater effort, as the experience of loss and distance underscores the inimical effects of sin. Since man's purpose in the world is only to develop a relationship with Hashem, the sense of purposelessness and insignificance that results when he loses his spirtual bearings and anchor, must trigger his motivation to return.
Finally, we turn from the challenge and misconceptions to the methdology. The words "befikhah u-belevavkhah laasoto" constitute a remarkable guarantee that, notwithstanding all of the misconceptions, which are really reflections of enormous challenges, teshuvah is within man's grasp and can be attained with nothing more than the basic core tools of his inner life. The first is the power of prayer through articulation. By virtue of a mechanism to reach Hashem and simultaneously achieve self- knowledge (from the reflexive "le-hitpalel"), man is able to place his needs and relationship to his Creator in better perspective. According to the Ramban, 'befikhah" also refers specifically to the vidui- the confession stage that is indespensible to teshuvah, as it formulates, and concretizes man's failings, stripping away rationalization and denial, paving the path for honest introspection and ultimately, for change. The second component, "belevavekhah" projects the emotional-intellectual resources of heart and mind that can reshape and regulate man's inner world and dictate his hierarchy of values and priorities. Finally, "laasoto" establishes the role of actions that concretely implement the values of Torah through halakhic norms. The this-worldly nature of halakhic religious commitment alluded to earlier, which is not a concession to the physical world but a reflection of higher spiritual ambition, demands that profound inner change be concretized into physical and measured actions that also impact upon others.
The promise of accessiblity of teshuvah and the deliniation of a well-defined program to achieve it does not dismiss, or ignore the challenges and obstacles, as noted. Moreover, the pesukim indicate that success is contingent upon the intensity of one's commitment. As the gemara in Eruvin and Rashi note, one need not storm the heavens, simulate conditions of "eiver layam", immerse oneself in esoteric study and mystical actions to attain the goal and gift of teshuvah, but one's devotion and dedication and conviction to religious self-improvement must match the intensity that would have been required had these radical, formidable standards been established as the sine qua non of teshuvah ! The gift of accessibility and attainablity should not be misconstrued or exploited as a license for a tepid or mediocre effort to achieve so crucial a goal.
At the culmination of the teshuvah period, on Y.K., we withdraw temporarily from physical world, imitate the angels on high by standing and reciting the "barukh shem kevod malkhuto", etc. precisely to project the intensity of our commitment, our willingness to go to any lengths if they are demanded, and to project that our more balanced spiritual program springs from the same devotion that would have characterized a more ascetic and esoteric approach, and is just as passionate and tenacious. In this sense, "befikhah , belivavkhah, laasoto"'s simplicity does not bely the absolute comprehensiveness and ambitiousness of the task. The willingness to scale the heavens in our efforts to refashion our relationship with Hashem combined with the accessibility guaranteed by the Torah challenge and inspire each and every one of us to aspire for a complete teshuvah (sheleimah), as individuals and as a community in the yomim noraim period ahead. The multidimensional program outlined in the Torah is the blueprint for personal and collective introspection and transformation. May we achieve this goal- "ki hamitavah hazot befikhah ubelevavkhah laasoto ".