Ripple Effect

This week we once again have a Shabbos that is defined by the Haftorah: Shabbos Shuva. In this case there is no need to try and determine how the Haftorah relates to the time of year—its Pessukim speak about Teshuva and we of course find ourselves in the Midst of the Aseres Yimei Teshuva. That said, there really is no need for the Shabbos to have a name, so to speak, but we find that the title it is almost universally used. Perhaps, then, by referring to the Shabbos in this way, Chazal were sending us a message, letting us know that the key to this week can be found in the Haftorah. With that in mind, let us examine the words of the Navi, so as to determine how they can affect our mindset in these lofty days.

The Haftorah itself is actually comprised of three separate sections, each from a different Sefer in Trei Asar. The first part, which is read in all Kehillos, comes from Sefer Hoshea and begins with the words “Shuva Yisroel”. The next section is from Sefer Yoel, but not all have the Minhag to Lein this portion. The final portion is taken from Sefer Micha, and contains Pessukim which are a version of the Yud Gimmel Middos HaRachamim. It would seem, then, that if we wish to understand the essence of this Haftorah, we should look to section taken from Hoshea, from which the Shabbos gets its name.

The Navi begins by urging Klal Yisroel to do Teshuva: “Kechu Imachem Devarim V’Shuvu El Hashem.” Eager to assist us in this path, he tells us which words to “take” so to speak: “Ashur Lo Yisheinu Al Sus Lo Nirkav”. Ashur was a neighboring country of Eretz Yisroel, and Rashi explains that Mitzrayim would send gifts of horses. Thus, the Navi is telling us that for our Teshuva to be complete, we must admit that we cannot rely on others, such as foreign nations, and their gifts. Our complete Emunah in Hashem, then, is a prerequisite of true Teshuva.

The next Passuk is a little difficult to understand and is the source of discussion among the Rishonim. The Navi tells us: “Arpeh Mishuvasham Ohavem Nedava Ki Shav Api Mimenu”. Rashi explains that the Navi is telling us how Hashem responds to our Teshuva, by promising a restored relationship with His treasured nation. The Meforshim differ, however, in how to understand the intent of these words.

The phrase “Ohavem Nedava” seems to be the most difficult to explain. The term Nedava generally means a donation, but what does it mean that, as a result of our Teshuva, Hashem will treat us with Ahava of Nedava?

Rashi explains that Hashem promises to love us “B’Nidvas Ruchi”, without cause, even if we are not worthy of the love. This, however, is a bit difficult to understand—if we did Teshuva, and caused the anger of Hashem to be turned, as the Passuk tells us, why do we not deserve the Ahava of Hashem? Chazal tell us “Makom SheBa’alei Teshuva Omdim Afilu Tzaddikim Gemurim Ainam Omdim”; is someone on that level nor worthy of Hashem’s affection? One could perhaps suggest that Rashi refers to someone who has done partial Teshuva, but it is in no way indicative from the words that this is the case. We must therefore understand why Rashi explains the Passuk in this way.

R’ Eliezer of Beaugency, a Talmid of the Rashba”m, explains these words in a way that is quite different from Rashi. He sees the word “Nedava” as referring to the Nedivus Lev of Klal Yisroel. When our Teshuva is done B’Lev Shalem, we bring an added measure of Ahava from Hashem into our lives. This approach avoids the questions we asked on Rashi, but seems to perhaps put conditions of the love Hashem shows as a result of our Teshuva. If we do Teshuva with less than a Lev Shalem do we not cause an added measure of Ahavah from Hashem?

Mahar”i Kra offers an explanation of these words that is a little more foregiving. He notes that earlier the Navi says of Klal Yisroel “V’Nishalma PArim Sifoseinu”, which means that our Teffilos and Teshuva take the place of Korbonos. In response, says Hashem: “Ohavem Nedava”, our Teshuva itself is as beloved to Hashem as Korban which is brought as a Nedava. The Pshat of the Mahar”i seems to fit the context of the Passuk and offers the broadest definition of the Teshuva that brings Ahava from Hashem. That said, we must understand what is meant by the connection between Teshuva and Korbanos. In some respects one may assume that Teshuva is better than a Korban—as opposed to a momentary action, Teshuva is a total change of behavior—why then would we want our Teshuva to be seen as a Korban?

This Passuk is not only discussed in the Meforshim, it also appears in Divrei Chazal, though in a different context.

The final few Dafim of Mesechs Yoma are devoted to a discussion of Teshuva and Kapparah, and the Gemarah cites various Ma’alos, or advantages, of Teshuva. One such benefit is taught by R’ Meir: “Gedola Teshuva SheBishvil Yachid SheAsa Teshuva Mochlin L’Kol HaOlam”. Teshuva is so great, explains R’ Meir, that when one person does Teshuva the entire world is forgiven. The source for this powerful lesson is a familiar Passuk: “Arpeh Mishuvasham Ohavem Nedava Ki Shav Api Mimenu”. The Gemarah explains that the entire Passuk is written in Lashon Rabim, and the final word should therefore be “Me’hem”, but instead is “Mimenu”, which is a Lashon Yachid. We see, then, that the Teshuva of a Yachid that brings benefits to the Rabim.

While this is of course a fascinating Memra about the Koach of Teshuva, we must ask how it relates to the lesson of our Passuk. Why do we learn about the power of an individual’s Teshuva from this Passuk specifically? Why is the message of “Ohavem Nedava”, whichever way we understand it, taught in the same Passuk as this Drasha?

In a more general sense, we must understand what this Gemarah means. Why is it that the Teshuva of one person has the capacity to bring Mechila to the entire world?

The Passuk at the beginning of Sefer Vayikra that has a similar semantic disparity. The Torah tells us: “Adam Ki Yakriv Mikem Korban L’Hashem”, here too most of the Passuk is Lashon Yachid with the exception of the final word, Mikem, which is Plural. The Panim Yafos in his Pirush on Sefer Vaikra explains this anomaly based on the words of the Alshich Hakadosh. Since, as we know, Kol Yisroel Arevim Zeh LaZeh, when one Yid does an Aveirah, all of Klal Yisroel is affected. The Passuk is thus telling us that when a Yachid brings a Korban not only does it bring Kapparah for him, but also to his fellow Yidden, for the part of the Aveira that affected them.

The Panim Yafos continues, using this concept to explain the Gemara in Yoma. “Bishvil Yachid SheAsa Teshuva Mochlin L’Kol HaOlam”, when one person does Teshuva, it not only brings Kappara to him, but to everyone who was affected under the rubric of “Kol Yisroel Arevim Zeh LaZeh”. We see then that, in this way, the Teshuva of a Yachid does bring Mechila to the whole world.

This idea can certainly help us understand the Passuk according to the Mahar”i Kra. With the words “Ohavem Nedava” the Passuk is telling us that Teshuva has a similar affect to Korbanos: the Teshuva of a single individual has an impact on the whole world. Just as a Korban is Mechaper even on those who did not bring it, so to Teshuva brings Mechila to others as well.

The question remains, however, how we are to understand this Gemarah, and its relation to our Passuk, according to the approach of Rashi?

Perhaps we can answer this question based on another way of understanding the Gemarah.

The Lekutei Yehuda, written by a grandson of the Imrei Emes of Ger, brings the Gemara, “Bishvil Yachid SheAsa Teshuva Mochlin L’Kol HaOlam”, and cites the Rama M’Padua who also discusses the concept of Arvus, in a similar way to the Alshich. He then asks a startling question: why would we assume that this is not the case? Granted that when one does an Aveirah it affects all his “Arvim”, but why do we need the Gemarah to tell us that his Teshuva erases their portion of the Aveira as well? If someone borrows money with a guarantor, and the debt is later forgiven, is the Arev not also free of any obligation? What is the Gemara coming to teach us.

He therefore brings an alternate approach suggested by his grandfather, the Imrei Emes, based on a Sfas Emes in Parshas Vayeshev.

The Gemara tells us: “Yosef Mechayev Es HaReshaim.” When Yosef resisted the Aveirah suggested by Eshes Potifar, he created an expectation for the Reshaim to be able to withstand Aveiros as well. Asks the Sfas Emes: why would Reshim be held to the standard of Yosef Hatzaddik? Are they expected to be on the level of one of the Shevatim, and resist Avieros as he did? The Sfas Emes answers that when Yosef was successful in overcoming his Yetzer, he affected the world in a way that made it easier for anyone else to follow suit. Thus, Yosef is truly Mechayev the Reshaim because his actions made it possible for them to avoid Aveira more easily.

So to, explains the Imrei Emes, when one does Teshuva, it makes it easier for others to do so. The concept of “Bishvil Yachid SheAsa Teshuva Mochlin L’Kol HaOlam” does not only apply to the effects of that one Aveirah, it is a more general statement: The Teshuva of one person has the power to enable others to find Mechila for their own Aveiros.

Perhaps we can understand the words of Rashi based on this approach. When the Navi says “Arpeh Mishuvasham Ohavem Nedava Ki Shav Api Mimenu” he is telling us that the Teshuva of the Yachid, which results in “Ki Shav Api Mimenu”, has another affect as well. “Ohavem Nedava”, others are brought closer to Hashem, even though they are not yet on the same level as the Ba’al Teshuva, because he has made it easier to come close to Hashem. Thus, the Ahavah of Hashem comes even to those who are “Aino Rauy L’Kach”. The Passuk is now understood: the Ahavah that others can attain by dint of one person’s Teshuva is itself a gift. After all, could there be any greater Nedivas Ruach from Hashem than allowing Teshuva to become easier for us?

We thus see from this Passuk, a number of important lessons about Teshuva. First, it is clear that Teshuva is quite a powerful force. Whether it is because of Arvus or because it makes it easier for others, the Teshuva of an individual has a ripple effect, touching all Yidden. As we consider our own path of Teshuva, it is empowering to know that we can have such a wide impact with our actions.

We also learn an important lesson about how much Hashem desires our Teshuva. It did not have to be the case that one person’s Teshuva makes it easier for others to do theirs—this is the Nedava of Hashem. It follows that the Borei Olam put this reality into the Briah because he wanted to make it easier for us. When we say “HaRotzeh B’Teshuva” in Davening we think about the fact that Hashem wishes that we would do Teshuva—but not that He so truly desires it that our path is made easier by others.

This too is so important to think about as we contemplate our Avodah in these days. The prospect of Teshuva seems so daunting—we each know how far we are, how much work we need to do. If we remember that Hashem wants us to be successful, that our path is made easier, and that when we ourselves are successful we make it easier for others, the difficult load we carry may just feel lighter. If we keep these truths in mind, we will be Zoche to a reality of “Hachazireinu B’Teshuva Sheleima” and all the Brachos which that brings.