Parsha Paragraphs
Rabbi Naftali Kassorla
Rosh Hashana 5779 - Good Intentions
This Dvar Torah is dedicated in the Memory of my grandmother Shirley Kassorla z”l who passed away this past Shabbos, may her memory be a blessing for our family
Rosh Hashana is upon us, and as we scurry around in preparation - both spiritual preparations as well as endless amounts of food - we approach these ימי הסליחות asking for forgiveness from G-d and those we have hurt. Trying our best, we accept upon ourselves new practices with the hope of improving.
There is an interesting Rambam in Hilchos Teshuva (2-1) which, when analyzed, can perhaps help us approach Rosh Hashana in a unique way. The Rambam writes:
זה שבא לידו דבר שעבר בו ואפשר בידו לעשותו ופרש ולא עשה מפני התשובה. לא מיראה ולא מכשלון כח. כיצד. הרי שבא על אשה בעברה ולאחר זמן נתיחד עמה והוא עומד באהבתו בה ובכח גופו ובמדינה שעבר בה ופרש ולא עבר זהו בעל תשובה גמורה.
What is complete repentance? It is when one had the ability to transgress an aveirah that he already committed, but instead was able to stop himself from doing it out of a desire for repentance, not because he feared the consequences or was lacking strength or the will. How? For example, one who was intimate with a woman in sin, and after some time, he finds himself secluded with the same woman, with the same passion and will to sin, yet hold himself back and does not commit the sin, this is a full and complete repentance.
In defining the ideal Baal Teshuva, the Rambam tells us that the person must be in the exact same setting as the previous sin to prove that he is a בעל תשובה גמורה - a complete repenter.
The simple explanation of this Rambam could be that the best way to ascertain if a person has actually changed is if the person, given the exact same scenario, can restrain himself. From this ability to hold back, we can then discern that the person's true nature has undergone a permanent transformation.
This is seemingly a high bar to reach to become a בעל תשובה גמורה, and it suggests that there are few who can really attain complete Teshuva, as it is near impossible to recreate the original circumstances of the first sin.
(It is important to note that the Rambam is talking about the ideal of teshuva, but obviously if a person succeeds in stopping himself from the aveirah, he is still to be praised. Nevertheless, the person has not attained the status of a בעל תשובה גמורה.)
However, the Rambam does not stop there; instead he adds that not only must the situation be the same, but that the reason why he stopped himself must come from a sincere desire to repent - not out of fear or lack of strength.
This requirement does not appear to be mentioned anywhere explicitly in Shas. Furthemore, the source of the overall Halacha that the Rambam is basing himself on (Yoma 86b) for the definition of a Baal Teshuva only highlights the ability to hold back in the same exact scenario, as that serves as the best way to ascertain if a person has actually changed. But again, the Gemara says nothing about the reason for why he did it. Where did the Rambam see this caveat to full repentance and why is it so integral?
I think the answer lies in something unique about our religion. Judaism is a dualistic religion in that it features both deed and thought. We value not just the actions and deeds, but also the motivations and reasons for why we do them. Halacha has a unique aspect in Mitzvos known as כוונה - the intent. It plays an integral part in the Mitzvah of Krias Shema, when saying Brachos, and Davening. And sometimes the lack of it (or the opposite intention) may even invalidate the act.
This is why the Rambam says that the intention matters. For today this person stopped himself because he is tired, or is scared of getting caught. And while praiseworthy, it is not indicative of change, for perhaps tomorrow he won't be tired or scared. The intentions of a person matter, and it is integral to the deeds he performs.
This teaches us that the Torah values our thoughts and motivations, and cares about the quality of them. Despite the false ideology of “orthopraxy” that is pushed in some circles, it is clear that the beliefs and reasons of Man are just as essential to the performance of the Mitzvos as the actions they require. Intentions matter! And the mindset that a person has is just as powerful as, if not more powerful than the deeds themselves.
There is a very powerful Gemara in Kiddushin (49b) which proves this point further. The Gemara discusses a person who requests to marry a woman on the condition that he is a צדיק - a righteous person (the implication being that if the condition is not met, the marriage is not valid):
הרי את מקודשת לי על מנת שאני צדיק אפילו רשע גמור מקודשת שמא הרהר תשובה בדעתו
If one says to a woman: Be betrothed to me on the condition that I am a righteous man, then even if he was a completely wicked man she is betrothed, as perhaps in the meantime he had thoughts of repentance in his mind and is now righteous
The Gemara says, that even if this person, as he stands there with his offer is completely wicked, the marriage is valid! Why? Because perhaps this person had thoughts of repentance, and is now considered, as he stands before her, a righteous person.
This Gemara (which the Rambam actually codifies) is simply amazing! What has this person done yet to prove his change? What has he shown to anyone? How long does it take to give over the ring when he marries her? A few seconds! Yet, in those few seconds he flipped from being a רשע גמור to a צדיק? How is this possible?
Based on the above discussion, I think the answer is quite simple. This duality of thoughts and deeds stand equal in Judaism. True, this person has not yet proven himself in action, but he has made up his mind to repent, thus setting himself on a course of change. Therefore, he is already a צדיק!
Yes, the bar is high to “prove” ourselves worthy of full repentance, but we are not as far away as we think. We too are able to decide for ourselves, to actively and aggressively make the decision to change.
And this brings us to Rosh Hashana. Rosh Hashana is the time to clarify our desires and motivations; to finally decide to become owners over the directions of our lives. This is the time to coronate Hashem as our King, and to rededicate ourselves to bringing His will into this world. Not out of an archaic obsession over monarchical hierarchies, but rather with the goal of reminding ourselves of what we truly want. To connect ourselves to the Creator of the World, and by proxy becoming princes over ourselves.
This is why Rosh Hashana is not the time for mentioning our sins, nor do we attempt to cry over them. Rather, the focus is for us to recognize the truth of Hashem’s dominion over us, and what that entails for the future - not the past.
Let’s set ourselves straight this year. Let us finally break from the past, and let us show G-d who we truly want, and intend to be.
Don't let your past define your future, for you have the power of the present.
Ksiva VeChasima Tova
