Everyone must recognize where they stand, and which approach will be the most effective for them to properly return to Hashem

T

he Arizal revealed to us that there is an allusion to the month of Elul and its avodah of preparation for the coming days of Rosh Hashanah and Yom Kippur in the pasuk (Yeshayahu 43:16) “Hanosein bayam darech — He who makes a path in the sea.” This time of year is marked with an extra emphasis on teshuvah and introspection.

The Minchas Elazar of Munkacs, in his sefer Shaar Yissaschar (maamar Yemei Ratzon 6) offers a very practical explanation for the words of the Arizal. Travel on land is drastically different from sea travel. Land travel is defined by roads and clear paths, and straying off the thoroughfare can be dangerous. Similarly, when a train goes off the tracks, the results are disastrous.

Sea travel, on the other hand, is much less defined. In the Minchas Elazar’s times, people would travel by ship to Eretz Yisrael from Trieste, Italy. There is no clear path in the sea between Trieste and the port in Yaffo; the captain of the ship directs his vessel in the direction of his destination and makes adjustments as necessary. The shipping lanes across the seas (and, in our times, the airways) serve as a general guideline for getting from one place to another.

The Munkacser writes that the Torah’s mitzvos and the rabbinic safeguards instituted to protect them are like a road. We have specific practices defined by halachah and minhag. There is room for us to put ourselves into the mitzvos, but not necessarily in the context of how the mitzvah is actually performed.

Teshuvah, on the other hand, is compared to a seaway. The Rishonim discuss methods of practical teshuvah with prescribed fasts and monetary fines depending on the infraction. In later generations, worn down by galus and personal burdens, the talmidim of the Baal Shem Tov recognized that harsh methods of repentance could be counterproductive. Instead, they promoted the focus on submission to Hashem, serving Him with simchah, and increasing our learning, tefillah, and putting more effort into our avodah.

There is no one-size-fits-all approach to teshuvah. Everyone must recognize where they stand, and which approach will be the most effective for them to properly return to Hashem. It is for this reason, says the Minchas Elazar, that teshuvah is compared to a “path in the sea.” We share the same destination, but we may not be following the exact same seaway to get there.

What are the practical methods to positive teshuvah? The midrash (Vayikra Rabbah 25:1) tells us, “If one is accustomed to learn one page, he should learn two pages.” By increasing our mitzvah load and working on “aseh tov,” we are inherently being “sur mei’ra,” turning away from evil.

The Imrei Chaim of Vizhnitz (Korach) advises us on how to truly submit ourselves to Hashem. Dovid Hamelech says in Tehillim (23:6), “May only good and kindness pursue me for all the days of my life, and I will dwell in Hashem’s house for a length of days.” Some people are aroused to do teshuvah and reflect on their ways because of afflictions and difficulties that they experience. Dovid Hamelech asked Hashem that he should be “pursued” to do teshuvah out of Hashem’s benevolence. When we reflect on all the kindnesses that He performs with us, it sincerely inspires us to commit ourselves to fulfill His will, and our appreciation will bring us to simchah.

There is a similar statement in the zemiros of Shabbos that reflects this concept. In “Kol Mekadesh” we beseech Hashem, “Draw Your kindness upon those who know You, Keil Who is zealous and vengeful.” What is the connection between the name of Keil, which represents His compassion, and zealotry and vengeance?

The Baal Shem Tov explained this with a parable. If an official close to the king acted against the monarchy, he would certainly deserve a punishment. Imagine if the king decided to shower him with kindness and treat him favorably instead of torturing him. How would this official feel about what he had done against the king? He would certainly be filled with embarrassment and shame, and he would make efforts to rectify what he did to find favor in the king’s eyes.

Here, too, we are asking Hashem to take “vengeance” against our misdeeds by showering us with kindness. By doing so, He will bring us to feel ashamed of what we have done against His will, and we will do teshuvah.

Tomer Devorah (1:1) explains the attribute of “Mi Keil kamocha” described by the Navi Michah (7:18) as His tolerance of His own disgrace. Nothing is concealed from Hashem. He constantly provides life to all His creations, even when they use the energy and abilities that He gives them to violate His will. Despite these brazen insults, the “disgraced King” does not withhold His benevolence from the sinner. He instead waits for the person to do teshuvah.

With this concept, Yetev Lev explains the pasuk (Devarim 9:7) “Mamrim heyisem im Hashem” as “You were rebellious with the strength and life that Hashem gave you to serve Him.”

His grandson the Atzei Chaim applies the lesson of the Tomer Devorah to Rashi at the beginning of Nitzavim. Rashi says, “You have made Hashem angry many times, and He has not obliterated you; you are standing before Him.” Even at the time that you were acting against Hashem, you were before Him, because He was providing you with life, and He awaits your teshuvah. When we become aware of His benevolence with us, even at the times that we have strayed from fulfilling His will, it can be a catalyst to introspection and teshuvah.

As we approach the Days of Rachamim, we are often overwhelmed and feel like we are lost at sea when it comes to teshuvah. In the words of the Minchas Elazar, we find a beacon through which we can navigate our way to our own proper teshuvah, returning to Hashem as He wants each of us to. With His help, we will merit to have a joyous, healthy, and prosperous year of serving Him to the best of our abilities.

Yitzchak Lubchansky is a writer, editor, and translator living in Milwaukee, Wisconsin

(Originally featured in Mishpacha, Issue 1079)