Components of

Teshuva
By Rabbi Joshua Flug

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I. Introduction- We are all aware of three components of teshuva: vidui, charatah,
kabalah l'habah. Talmudic and Post-Talmudic sources provide other components
of teshuva that are not as critical, but yet important parts of the teshuva process.
In this shiur outline, we will provide discussion points for a variety of teshuva
methods.
II. The role of Vidui
a. When Rambam (1135-1204) initially presents the nusach of vidui, he includes
in the recitiation charatah and kabalah l'habah as well. {} We are going to
focus in this section on the statement of transgression itself.
b. One could view vidui strictly as a technical component of the process. The
Torah states that there is a requirement to recite vidui when performing
teshuva or when brining a korban. {}
i. This seems to be the view of R. Moshe ben Yosef Trani (Mabit 1505-
1585). Mabit writes that the two critical components of teshuva are
charatah and kabalah l'habah. {} As such, one must add that vidui is a
separate idea that there is a mitzvah to recite vidui when one performs
teshuva.
1. Mabit does acknowledge that the purpose of Vidui (i.e. the
reason behind the mitzvah) is to cause the repenter to formulate
what he did in order to elicit the proper feelings necessary for
teshuva. {}
ii. R. Yerucham Fishel Perlow (1846-1934) notes that there are Rishonim
who don't consider vidui a mitzvah d'oraisa. {}
c. R. Aharon Kotler (1891-1962) suggests that the purpose of Vidui is to elicit
embarrassment. He claims that this is the most difficult component of
teshuva. {}
d. R. Avraham Moshe Chevroni (d. 1935) suggests that vidui comes from the
word hoda'ah. Every transgression is a partial form of kefirah. Therefore, a
critical component of teshuva is to recognize G-d's presence in the world and
admit that one transgressed G-d's Torah. {}
e. R. Y. Betzalel Zolty (1920-1982)- The purpose is to request mechila. Vidui is
a form of prayer that the teshuva should be accepted. {}
III. The Role of Charatah
a. Charatah is a very logical part of the teshuva process. How can one receive
kaparah for a transgression without having regret for one's actions?
Nevertheless, there are a number of important points about charatah.
b. The difficulty of charatah:
i. Rama (1520-1572) writes that it is easier to perform charatah on a
transgression that one certainly committed than on a safek avierah. {}
ii. R. Yitzchak Blazer (1837-1907) notes that Rambam phrases the
acceptance of teshuva in an interesting way: [Click here to access
entire piece]
1. Rambam writes that teshuva gemura is achieved when the
following happens: {}
a. One abandons the cheit and accepts upon himself not to
return to the cheit again.
b. One must regret what he did.
c. G-d, the Yodei'a Ta'alumos, must be able to testify that
he won't return to that transgression again.
2. R. Blazer notes that the logical progression should have been
charatah, acceptance upon oneself not to return to the
transgression, and then testimony from the Yodei'a Ta'alumos.
Why does Rambam reverse the order? {}
3. R. Blazer suggests that one must examine the idea that there is
a need for testimony from the Yodei'a Ta'alumos. How can it
be that teshuva is only effective if G-d himself knows that he is
no longer going to commit a transgression? Is it possible that
one who commits a transgression in the future loses the teshuva
that he performed for that transgression because at the time of
his teshuva G-d knew that he was going to recommit the
transgression? {}
4. R. Blazer explains that that there are two types of knowledge.
There is yedi'ah muchletes (absolute knowledge) and there use
yedi'ah sichlis (knowledge through logical analysis). When
Rambam states that G-d must testify that he won't return to the
transgression, it is through logical analysis, not through
absolute knowledge. A person must be in a place where it is
logical to state that he won't return to this transgression again.
{}
5. The way to determine if someone is logically going to refrain
from future transgressions is not from his acceptance not to
perform the transgression again. Rather, it is from the sincerity
of his regret. If he seriously regrets performing the
transgression, he won't logically perform that transgression
again. Therefore, Rambam's progression makes sense. After
one regrets performing that transgression and the Yodei'a
 Ta'alumos can testify that the regret was whole-hearted, it is
then logical that he won't return to that transgression again. {}
c. Rav Eliyahu Dessler (1892-1953) writes that charatah serves a dual purpose:
{}
i. It serves to reinforce the kabalah l'habah. One can't really accept not
to commit the transgression without any real regret for the previous
transgressions.
ii. It is an integral part of repairing one's past. Kabalah L'habah can only
help one's attitude from now on. However, a person must deal with his
past. If he doesn't repair his past, it will catch up with him. Rather, he
must "change" the past.
IV. Kabalah L'Habah
a. Are azivas hacheit and kabalah l'habah the same thing?
i. Rabbeinu Yonah (d. 1263), in listing the components of teshuva, lists
azivas hacheit and kabalah l'habah as one idea. {}
ii. Rabbeinu Bachya ibn Pakuda (Chovos HaLevavos 11th century) lists
azivas hacheit and kabalah l'habah as two separate ideas. However, it
is unclear from his comments how the two differ practically. {}
iii. Rambam seems to understand that there are three components of one
overall category: {}
1. Azivas hacheit
2. Removal of the thought of transgression from one's mind
3. Acceptance not to commit the transgression again.
b. The concept of tovel v'sheretz b'yado
i. Rambam writes that one who performs vidui without azivas hacheit is
comparable to one who goes in the mikvah (for tumas sheretz) with the
sheretz still in hand. {}
ii. Rabbeinu Yonah writes that there are two different scenarios in this
regard: {}
1. If a person commits a transgression on a one-time or occasional
basis and doesn't have a real desire to recommit the
transgression, he can perform vidui and charatah first and then
perform azivas hacheit (I assume this means a formal kabalah
l'habah).
 2. If a person regularly commits the transgression and has
performed teshuva on this transgression many times, but still
struggles with it, he must first deal with the problem and
abandon the transgression and only then can he perform vidui
and charatah. Otherwise, it is comparable to tovel v'sheretz
b'yado.
V. The Five Ways of Changing One's Bad Decree
a. The Gemara lists five things that can undo one's bad decree: {}
i. Tzedakah
ii. Tze'aka (Crying out)
iii. Change of Name
iv. Change of Actions
v. Change of Location
b. Rambam also lists these things and writes that they are "midarkei hateshuva."
{}
c. Let's briefly analyze each one:
i. Tzedakah- The Gemara states that the source for tzedakah is the verse
(Mishlei 10:2) that states "utzedakah tatzil mimaves"
1. This implies that tzedakah is not part of teshuva per se, but
rather a way of changing one's decree.
a. R. Eliyahu ben Shlomo HaKohen of Smyrna (c. 1650-
1729) writes that tzedakah helps even if one does not
perform teshuva. {}
2. Rabbeinu Yonah writes that tzedakah takes the place of other
forms of punishment. There are certain transgressions that
require a punishment in addition to teshuva. One can replace
the need for punishment by giving tzedakah. {}
ii. Tze'akah
1. Rambam describes this as an intense form of prayer. {}
2. R. Eliyahu Schlesinger (b. 1949) notes that this type of prayer
is different than ordinary prayer: {}
a. Ordinary prayer involves a person elevating himself so
that he feels closer to G-d.
 b. Tze'aka involves a person recognizing the fact that he
can't elevate himself because he is in a desperate
situation that requires rachamei shamayim.
c. This is the type of prayer required to accompany
teshuva and this is why we say "‫"'מה אנו מה חיינו וכו‬
iii. Change of name
1. Ritva (1250-1330) understands that this is not a function of
teshuva. Rather, the change of name causes a change of
judgment because the person has a different "mazal." {}
a. This seems to be the understanding of Rama (1520-
1572). Rama writes that it is customary to change the
name of a choleh so that the bad decree doesn't affect
him. This implies that when the Gemara states that
change of name changes a bad decree, it is not related
to teshuva. {}
2. Rambam writes that change of name is a method of teshuva. It
is as if one is saying "I am a different person and not the one
who committed the aveiros." {}
a. Rabbeinu Nissim (1320-1380) also follows this
approach and suggests that changing one's name causes
one to perform teshuva. {}
3. It is interesting to note that according to the approach that
change of name causes an actual change of decree, one would
have to formally change one's name. Furthermore, name
change is not something that would be encouraged on a
constant or annual basis. According to Rambam, it is possible
that the name change does not have to be formal, but rather a
state of mind that can be accomplished every time one is in the
teshuva mode.
iv. Change of Actions
1. Rashi (1040-1105) explains that change of action means that
one performs teshuva. {}
2. Ritva disagrees with Rashi because it is obvious that one must
repent in order to change one's decree. Rather, change of
action means that one refrains from actions that are permissible
but slightly inappropriate. {}
v. Change of Location
 1. Rambam writes that being exiled causes one to become
humble.
2. R. Menachem Meiri (1249-1306) writes that change of location
provides similar benefits to change of name. {} [He follows the
approach of Rambam and Ran.]
VI. Teshuva for character traits
a. While Rambam primarily focuses on teshuva for specific transgressions,
Rambam does highlight the fact that if one wants to overhaul himself (i.e.
become a ba'al teshuva, not in the colloquial sense but in the real sense), he
must correct his character traits. {}
b. Rabbeinu Yonah also stresses the need for change of character traits and he
writes that it can be accomplished through humility. {}
c. R. Elazar Shach (1898-2001) notes that teshuva for middos is different than
teshuva for transgression because middos become ingrained in one's nature
and one must change one's path, not just one's decisions. {}
i. There is a tradition from R. Yisrael Salanter that it is easier to learn the
entire shas than to change one middah.
 ‫‪ .1‬רמב"ם הל' תשובה א‪:‬א‬
‫‪ .6‬משנת רבי אהרן ימים נוראים עמ' קנו‬

‫‪ .2‬במדבר ה‪:‬ו‪-‬ז‬

‫‪ .7‬משאת משה בעניני מוסר ס' יז‬

‫‪ .8‬משנת יעבץ או"ח ס' נה‬ ‫‪ .3‬מבי"ט בית אלקים שער התשובה פרק ב‬

‫‪ .4‬מבי"ט בית אלקים שער התשובה פרק ג‬

‫‪ .9‬רמ"א או"ח תרג‪:‬א‬

‫‪ .10‬רמב"ם הל' תשובה ב‪:‬ב‬

‫ומה היא התשובה הוא שיעזוב החוטא חטאו‬ ‫‪ .5‬ספר המצוות לרס"ג ח"ג קפז‪:‬‬
‫ויסירו ממחשבתו ויגמור בלבו שלא יעשהו עוד‬
‫שנאמר יעזוב רשע דרכו וגו'‪ .‬וכן יתנחם על‬
‫שעבר שנאמר כי אחרי שובי נחמתי‪ .‬ויעיד עליו‬
‫יודע תעלומות שלא ישוב לזה החטא לעולם‬
‫שנאמר ולא נאמר עוד אלהינו למעשה ידינו‬
‫‪ .13‬כוכבי אור ס' ז )המשך(‬ ‫וגו'‪ .‬וצריך להתודות בשפתיו ולומר עניינות אלו‬
‫שגמר בלבו‪.‬‬

‫‪ .11‬כוכבי אור ס' ז‬

‫‪ .14‬כוכבי אור ס' ז )המשך(‬

‫‪ .12‬כוכבי אור ס' ז )המשך(‬

 ‫‪ .15‬מכתב מאליהו ח"ב עמ' עט‬

‫‪ .16‬שערי תשובה א‪:‬יא‬

‫‪ .18‬רמב"ם הל' תשובה ב‪:‬ג‬
‫כל המתודה בדברים ולא גמר בלבו לעזוב הרי‬
‫זה דומה לטובל ושרץ בידו שאין הטבילה‬
‫מועלת לו עד שישליך השרץ‪.‬‬

‫‪ .17‬חובת הלבבות שער התשובה פ"ד‬

 ‫‪ .20‬ראש השנה טז‪:‬‬ ‫‪ .19‬שערי תשובה א‪:‬יא‬

‫‪ .21‬רמב"ם הל' תשובה ב‪:‬ד‬

‫מדרכי התשובה להיות השב צועק תמיד לפני‬
‫השם בבכי ובתחנונים ועושה צדקה כפי כחו‬
‫ומתרחק הרבה מן הדבר שחטא בו ומשנה‬
‫שמו כלומר אני אחר ואיני אותו האיש שעשה‬
‫אותן המעשים ומשנה מעשיו כולן לטובה‬
‫ולדרך ישרה וגולה ממקומו‪ .‬שגלות מכפרת עון‬
‫מפני שגורמת לו להכנע ולהיות עניו ושפל‬
‫רוח‪.‬‬

‫‪ .22‬מעיל צדקה ס' תצ‬

 ‫‪ .28‬רש"י ר"ה טז‪:‬‬ ‫‪ .23‬שערי תשובה ד‪:‬יא‬

‫‪ .29‬ריטב"א ר"ה טז‪:‬‬

‫‪ .30‬מאירי ר"ה טז‪:‬‬ ‫‪ .24‬זאת התורה מאמר רסד‬

‫‪ .31‬רמב"ם הל' תשובה ז‪:‬ג‬

‫אל תאמר שאין תשובה אלא מעבירות שיש‬
‫בהן מעשה כגון זנות וגזל וגניבה‪ .‬אלא כשם‬
‫שצריך אדם לשוב מאלו כך הוא צריך לחפש‬
‫בדעות רעות שיש לו ולשוב מן הכעס ומן‬
‫האיבה ומן הקנאה ומן ההתול ומרדיפת הממון‬
‫והכבוד ומרדיפת המאכלות וכיוצא בהן מן הכל‬
‫צריך לחזור בתשובה‪ .‬ואלו העונות קשים‬
‫מאותן שיש בהן מעשה שבזמן שאדם נשקע‬
‫באלו קשה הוא לפרוש מהם‪ .‬וכן הוא אומר‬
‫יעזוב רשע וגו'‪.‬‬

‫‪ .32‬שערי תשובה א‪:‬כו‬ ‫‪ .25‬ריטב"א ר"ה טז‪:‬‬

‫‪ .33‬מחשבת מוסר חלק א' עמ' נח‬ ‫‪ .26‬רמ"א יו"ד שלה‪:‬י‬

‫‪ .27‬ר"ן ר"ה ג‪:‬‬