We will now introduce an important concept. Teshuvah as a means of tikun for a sinner is available solely on account of the midah of chesed—it is beyond what he deserves legitimately based on the midah of din. This is reflected by the formula we recite (Tachanun in Shacharis on Mondays and Thursdays): "נחפשה דרכינו ונחקורה ונשובה אליך, כי ימינך פשוטה לקבל שבים"—let us examine and scrutinize our ways, and return to You, for Your right hand is extended to accept those who return (ba’alei teshuvah). Similarly, in Ne’ilah, at the conclusion of Yom Kippur, we say:
"אתה נותן יד לפושעים וימינך פשוטה לקבל שבים"—You offer a hand to wrongdoers, and Your right hand is extended to receive those who return. Both of these statements indicate that HKB”H accepts sinners back with His right hand. The source for this notion is the Pirkei D’Rabbi Eliezer (Chapter 43): "ימין הקב"ה פשוטה לקבל שבים בכל יום"—the right hand of HKB”H is extended to receive those who return every day.
This is consistent with what we have learned in the Gemara (Pesachim 119a): "אמר רבי שמעון בן לקיש משום רבי יהודה נשיאה, מאי דכתיב וידי אדם מתחת כנפיהם, ידו כתיב, זה ידו של הקב"ה שפרוסה תחת כנפי החיות, כדי לקבל בעלי תשובה מיד מדת הדין". Rabbi Shimon ben Lakish said in the name of Rabbi Yehudah Nesiah: What is meant by that which is written (Yechezkel 10, 21): “And there were human hands under their wings”? What is actually written is “his hand” (although tradition dictates that it be read “his hands”). This refers to the hand of HKB”H, which is extended beneath the wings of the “Chayos” (the highest category of malachim) to receive ba’alei-teshuvah from the midah of “din.” Undoubtedly, the reference is to the right hand of HKB”H, which is the instrument of “midas hachesed.” It is open to receive ba’alei-teshuvah. This can be understood in light of the following in the Talmud Yerushalmi (Makkos 2, 6):
"שאלו לחכמה חוטא מהו עונשו, אמרו להם חטאים תרדף רעה, שאלו לנבואה חוטא מהו עונשו, אמרה להן הנפש החוטאת היא תמות... שאלו לקודשא בריך הוא חוטא מהו עונשו, אמר להן יעשה תשובה ויתכפר לו, היינו דכתיב על כן יורה חטאים בדרך, יורה לחטאים דרך לעשות תשובה".
They asked “Chochmah” (Wisdom): “What should the punishment of a sinner be?” She answered them (Mishlei 13, 21): “Evil pursues sinners.” They asked “Nevuah” (Prophecy), “What should the punishment for a sinner be?” She answered them (Yechezkel 18, 4): “The soul that sins shall die.” . . . They asked HKB”H, “What is the punishment for a sinner?” He answered that he should perform teshuvah, and it will atone for him, as it is written (Tehillim 25, 8): “Good and upright is Hashem; therefore, He guides sinners on the path”—for He shows the sinners the path of performing teshuvah.
From the perspective of “din,” neither Nevuah nor Chochmah found legitimate grounds to offer the sinner a tikun. HKB”H, however, offered the sinner a tikun based on “midas hachesed” transcending the dictates of “din.” According to what we learned from the Ohev Yisrael, this is because when a person sins, the three prosecutors— שט"ן ע"ז ג"ץ – impair and damage the letters שעטנ"ז ג"ץ. HKB”H, however, shines a bright, protective light on them emanating from the “tagin” on those seven letters, placing them beyond the reach of the external forces of evil—the “chitzonim.”
Let us add another incredible chiddush from the Kedushas Levi (Likutim). He explains the reason that halachah generally accords with the opinion of Beis Hillel rather than Beis Shamai. As Rashi teaches us in his commentary (Bereishis 1, 1): The opening passuk of the Torah employs the name Elokim rather than Havaya; this indicates that the Creator initially intended to create the world based on the midah of “din.” He foresaw, however, that the world could not survive based on this strict standard. Therefore, he preferentially partnered the midah of “rachamim” with the midah of “din.” Therefore, in Olam HaZeh, the halachah follows the opinion of Beis Hillel, who personify the midah of “chesed,” as opposed to Beis Shamai, who personify the midah of “din.” Le’asid la’vo, however, the yetzer hara will be eliminated, and we will deserve all that is good even based on “midas hadin.” Therefore, le’asid la’vo, the halachah will follow the opinion of Beis Shamai.
