Teshuvah Is Rooted in Miracles
Not Merely a Preparation
As we enter the month of Elul, a month that is filled with light and holy opportunity, we know that it is an auspicious time for coming close to Hashem. But many make the mistake of thinking that Elul is simply a preparation for Tishrei, and we do teshuvah in order that we should emerge victorious on Rosh Hashanah and merit a good year.
But the Tur (Orach Chaim 583) tells us otherwise. Citing the Pirkei d’Rabbi Eliezer, he teaches us that Chodesh Elul stands on its own importance as an opportune month for teshuvah, since Rosh Chodesh Elul was when HaKadosh Baruch Hu commanded Moshe Rabbeinu to ascend to receive the second set of Luchos.
This took place after Moshe Rabbeinu descended with the first Luchos on the 17th of Tammuz, and he shattered them after witnessing the Cheit HaEigel. For forty days, until Rosh Chodesh Elul, Moshe pleaded with Hashem to forgive the Yidden, after which he was commanded to come up to Shamayim for forty days, concluding on Yom Kippur when HaKadosh Baruch Hu told him כדבריך, סלחתי I have forgiven because of your word.
An Open Door
Thus, we see that HaKadosh Baruch Hu grants another chance to those who have sinned against Him. A person came down to This World to behave in the proper way—but he ruined it. He began to follow the lusts of his heart, he acquired improper habits... doing what he shouldn’t, looking where he shouldn’t, speaking what he shouldn’t, wasting time, taking interest in trivial matters... his lifestyle changed, and he stopped behaving the way a Yid should behave.
In truth, the pegam, blemish, that he created through his actions should prevent him from ever being able to return to HaKadosh Baruch Hu. However, the Ribbono shel Olam opens a door for those who wish to return, and He aids us greatly in returning to Him; as Chazal tell us (Shabbos 104a), אותו, מסעיין ליטהר הבא one who comes to purify himself is assisted in this. And in Elul, there is even more assistance than usual, since the door has already been opened in the aftermath of the Cheit HaEigel.
This concept (that once an event has taken place, it’s easier for it to happen again) is taught to us by the Oheiv Yisrael of Apta and other tzaddikim. The Apta Rav explains that once we have aroused Heavenly shefah on a given day, it is more likely for it to be aroused in the future on that same date. This is what takes place during every Yom Tov; once the shefah has been bequeathed once, we are able to arouse that same shefah when that time comes around, year after year. The same applies to Chodesh Elul: Once the power of teshuvah has been awakened in this month, it becomes an opportune time for teshuvah every year, since the door has already been opened.
Some people, however, don’t look at the month of Elul this way; rather, they join the teshuvah bandwagon at the end of the month, with the start of Selichos—but, in reality, the entire month is a time for teshuvah, as we learn in the Zohar HaKadosh that the pasuk אמה ואת אביה את ובכתה ימים, ירח and she shall weep for her father and her mother for one month, refers to the month of Elul. The entire month is an opportune time to return to Hashem.
A Miraculous Concept
Let us broaden the conversation a bit to see how this applies to every Yid. Although these are well-known and straightforward concepts, sometimes it is the simple matters that are the most relevant, and thus, they bear repeating. Chazal have taught us, “Teshuvah preceded the creation of the world” (Pesachim 54a). Tzaddikim explained this Gemara to mean that in order for teshuvah to be effective, a miracle above nature is required. This is why the teshuvah had to precede Creation—because it isn’t governed by the laws of nature.
Why is teshuvah considered above nature—to the point that it requires a miracle? The answer is that there are three aspects to teshuvah:
Reversing Reality
The first aspect of teshuvah is to successfully erase the blemishes that have been caused by one’s aveiros—in the Upper Worlds as well as in one’s neshamah—which ruin one’s life. For this to happen, a miracle is required—as we don’t have the tools to simply do away with what is here. One may resolve to do better in the future... but how can he remove what has already been done? If one has, chas v’shalom, taken a life, no amount of regret can bring the person back—no matter how properly the person behaves in the future.
The blemishes that are brought about by a person’s aveiros have terrible effects. They prevent him from understanding Torah... they extinguish his desire for mitzvos, and they distance him from HaKadosh Baruch Hu... and the aveiros linger. They can’t simply be erased.
This is comparable to a person who was young and brash when he went into business—making many mistakes along the way. He borrowed from banks and private entities and never repaid his loans... he fooled and scammed countless people.... Now, as he grows older, he wants to turn over a new page. He wants to conduct his business on the straight and narrow. But how? With whom? Who will ever want to do business with him? Who will even look at him? No one will believe a word that comes out of his mouth!
Similarly, when a person seeks to turn over a new page with the Ribbono shel Olam, the blemishes created through his aveiros make it difficult—and he will continue to suffer the effects of these blemishes. A miracle is required in order to remove these aveiros.
