The Healer Is On Call
After the sin of Basheva, Nosson the prophet approached David, rebuking him for his transgression. David responded, “Chatasi l’Hashem” – “I have sinned to Hashem.” Shaul too, when rebuked by the prophet Shmuel, replied, “Chatasi ki avarti es pi Hashem” – “I have sinned, violating Hashem’s word.” Although there appears to be no difference between the contrition of Shaul and that of David, the answer lies in Shaul’s subsequent words, “Ki yareisi es ha’am va’eshma b’kolam” – “For I was fearful of the nation, bowing to their demands.” Whereas David simply stated, “I have sinned,” Shaul attempted to offer a reason for why he acted in the way he did, claiming that it was due to the pressure of the people.
By attempting to offer an excuse, Shaul was abrogating his responsibility for the transgression. The most important element of teshuvah is accepting complete responsibility for our actions and not attempting to shift the blame. David was therefore offered a reprieve, having repented completely, while Shaul was not, for his penitence was lacking.
Focusing upon past experiences and connecting them to present behaviors often leads to the abrogation of responsibility. The Torah wants us to focus only upon our actions when doing teshuvah since we are expected to take complete responsibility for the transgressions we have perpetrated. Any attempt during the teshuvah process to identify the behavior as a manifestation of a past experience is, in actuality, an attempt to mitigate blame for our actions. Therefore, the Rambam includes the principle of free choice in The Laws of Repentance, for it is the ability to choose right from wrong that holds us completely accountable for our choices. Having proclivities or propensities from past experiences does not affect our ability to choose the right course of action. Past experiences or personality traits only make it a greater challenge to do the right thing; a person does not have the right to say that they act the way they do because that is who they are. Unless a person meets the halachic criteria that render them legally incompetent to make decisions, they must hold themself completely accountable for all their decisions.
Psychological analysis can be beneficial when used to determine a person’s challenges and how they should address them. But when used to deflect responsibility, it is harmful because the behavior becomes entrenched within the person and creates excuses for their actions.
The Talmud teaches that there are two forms of “refu’ah” – “healing”: the healing of sickness and the healing that follows teshuvah, as is stated in the verse “Veshav verafa lo” – “and he will repent, and he will be healed.” It is generally understood that this form of healing addresses the healing of the damage to our souls, which is caused by the sins we commit. However, this healing can also be understood as the healing that Hashem affords us after teshuvah, to remove those underlying forces that created our propensity to act in a sinful manner.
During the Ten Days of Repentance, Hashem, who is our Healer, is closer to us and waiting for us to call upon Him. Therefore, during this time, it is easier to remove the underlying causes of our malevolent behavior. Hashem will remove these causes as long as we take complete responsibility for our actions.
Traveling All Day
A yungerman who lived in Kiryat Gat got up early one day to go to Yerushalayim to be menachem avel. Immediately after netz minyan, he ran to catch a bus to Yerushalayim. He had barely said a few words of condolence to his friend when his phone rang. It was his father, asking him to come to Ramat Gan to be with him while he underwent a medical procedure. He left Yerushalayim immediately, but still arrived late for the procedure. He spent half his day on the bus and felt he didn't accomplish much. (Although he will undoubtedly be rewarded for trying to perform the mitzvos.)
His traveling wasn't over because he now had to catch a bus from Ramat Gan to Bnei Brak, and then a bus back home to Kiryat Gat. As he waited at the bus stop, the electronic sign showed that the next bus to Bnei Brak would arrive in half an hour. With some time to spare, he entered a nearby convenience store. Approaching the non-religious storekeeper, he politely asked if he could use the restroom. When the storekeeper readily agreed, the yungerman asked, "Can I leave this bag with you until I come out?" Curiosity flickered in the storeowner's eyes as he responded, "Why don't you take it into the bathroom with you? That way, you can watch it yourself." The yungerman explained, "I have my talis and tefillin in this bag, and it isn't proper to bring them into the bathroom." The storeowner's eyes sparked with interest. "Can I put on your tefillin?" "Of course! It would be my privilege," the yungerman replied.
When he exited the restroom, the yungerman found the storeowner wearing the tefillin. A small kippa rested on his head, the tefillin shel yad was wrapped around his tattooed arm, while his bald head donned the tefillin shel rosh. Overwhelmed with emotion, the store owner shared his story. "Although I'm not religious, I try to put on tefillin every morning. I didn’t have time to do so today at home, quite far away, before coming to work. I prayed to Hashem, asking Him to help me get tefillin today. I was sure that Hashem would assist me. And as you can see, I am now wearing tefillin. "
The yungerman now realized that all his travels that day weren't in vain. He had journeyed all day in order to help this fellow Jew wear tefillin.
This heartwarming encounter serves as a powerful reminder that Hashem cherishes the mitzvos of every individual, regardless of their religious observance or background. And Hashem desires our own teshuvah as well, no matter what level we are on.
RABBI YOCHANAN ZWEIG
RABBI ELIMELECH BIDERMAN
