Today’s learning is dedicated to the refuah sheleima of Simcha Nosson ben Zissel.

In our previous posts, we discussed the lofty level of the ba’al teshuva (literally, the owner of repentance). As the Talmud states, “In the place where ba’alei teshuva stand, even perfect tzaddikim cannot stand.” 

We quoted the Rambam, who focuses on the constant battle the ba’al teshuva faces. We also cited the Ba’al HaTanya, who emphasizes the excitement and zeal that is characteristic of the ba’al teshuva.

A third explanation regarding the unique status of the ba’al teshuva was posed by Rav Avraham Yitzchak Kook zt”l. He teaches, “When a person wants to be a perfect tzaddik (tzaddik gamur) it is difficult for him to be a person who engages in teshuva (ba’al teshuva).”

The term in gamur, whole, in this context may allude to the idea that such a person is ‘complete’, ‘full’ or ‘finished.’ In other words, this is referring to a person who has concretized his spiritual status. This individual feels that he has attained a certain spiritual level, and is now comfortable in that standing.

Unfortunately, such a person, although ‘righteous’, is lacking an integral element in religious life, namely, yearning and growth. As the Vilna Goan said, “If man if not ascending, he is inevitably descending.”

In contrast, the ba’al teshuva always strives for continued development. As Rabbi Aaron Goldscheider explains, “Ba’alei teshuva never rest on their laurels. On the contrary, such people feel responsible to exert themselves, broaden their religious horizons, and attain higher levels of righteousness.”

Attaining the status of ba’al teshuva, in the eyes of Rav Kook, is the objective for every person – regardless of what level they have attained.

Similarly, Rebbe Nachman teaches, “When a person wants to walk the pathways of repentance he must be an expert in halakhah (the Hebrew word Halakhah refers to Jewish law, and is similar to the word Halikhah, walking). Two types of skill are needed: he must be an expert in ‘running’ and an expert in ‘returning’ (Ezekiel 1:14). These two expressions correspond to the rising and falling that King David speaks of in psalms: “’If I ascend to Heaven, You are there, and if I make hell my bed, behold, there You are’ (Psalms 139:8). This means that a person who wants to return to Hashem must keep firmly to the pathway of Hashem regardless of whether he makes progress (‘if I ascend to Heaven’) or suffers reversals (‘if I make hell my bed’). If he makes progress and reaches a particular level of spirituality – be it high or not so high – he should still not stop there and be content with his achievement so far. In his case, the skill he needs is to know and believe that he must still advance further. This is the skill of ‘running.’ On the other hand, even if he falls to a lower level – and even if he falls into the lowest pit of hell, G-d forbid – his must still not despair in any way, regardless of his condition. He should remain firm and search for Hashem, pleading with Him and begging Him to help, while encouraging himself any way he can… The skill he needs now is ‘returning.’ The only way to achieve repentance is with these two skills… One has to constantly aim for a higher level while at the same time never allowing himself to fall in any way or become despondent and discouraged. Someone who acquires these skills will be able to walk the path of true repentance, and Hashem’s right hand will be open wide to receive his repentance. He will merit the glory of Hashem, and Man will be placed upon the Throne. Happy is he.”  

Rav Kook therefore concludes that such a person, who advances along this pathway, attains a level as high as tzaddikim, or even higher. As Rav Kook says, “Then his teshuva can raise him upward to the level of perfect tzaddikim – and even higher than that.”

This past Shabbos was Rosh Chodesh Elul, marking the start of the forty days of repentance. As we previously discussed, these are days of mercy and compassion from Hashem. Rebbe Nachman urges us to capitalize on this incredible opportunity. He teaches, “Elul is the time most suited to repentance. It is a period of Divine favor, because at this time Moshe went up to receive the Second Tablets and opened a wide path towards Hashem. The key to this path is to understand that Hashem is present in every place and every situation. No matter how far you may have fallen, Hashem is with you just as much as He is present in the heights of the universe.”

Rebbe Nachman teaches us that no matter where life takes us, Hashem is right there beside us, guiding us along the way. As Rabbi Mordechai Pogremansky (1903-1949) taught, “A Jew is never lost on his journey. Wherever he finds himself, Hashem has a reason for placing him there.”

Now, when working on our spirituality, it is important to remember that we must be cautious not to overreach. As we’ve previously quoted from Rebbe Nachman, just as it is essential to begin with enthusiasm, it is equally important to set realistic goals. As Rabbi Shach zt’l said, “The smaller the resolution, the greater the success.”

Also, Rebbe Nachman teaches us to be patient with the process. As Rabbi Shlomo Ibn Gabirol taught, “The fruit of haste is regret.” Similarly, Rabbi Yitzchak Hutner taught, “Torah is not built – it is planted.”

The journey to repentance is filled with many ups and downs. As Rebbe Nachman teaches, “Serving Hashem requires great obstinacy. Understand this well, because everyone who wants to enter Hashem’s service must inevitably undergo an endless series of rises and falls and endure all kinds of rejection… It takes unremitting firmness to stand up to it… Remember this, because you will need it many times.” Likewise, Rabbi Yitzchak Hutner taught, “The path to glory is not a straight one; it winds like a serpent on the road.”

Lastly, we must remember that every effort to draw closer to Hashem, is an accomplishment. The Talmud states that if someone says, “I have worked hard but have not found success,” do not believe him. Reb Noson explains that we don’t believe him, because the fact that he tried is a success in itself.

As we have previously discussed, Rebbe Nachman teaches that we must find purpose in the journey. Similarly, the Rambam teaches, the struggle is more precious than the prize. Rabbi Akiva Wolk explains, “We should find comfort in knowing that along our journey of personal growth, Hashem treasures the struggles we endure. They are not simply a means to an end, but have ultimate value and are even more important than the perfection we are chasing.”

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