Teshuvah And The Beauty Of Self-Realization
By: Rav Reuven Taragin
The Mishnah in Avot teaches that a single moment of teshuvah and ma’asim tovim (repentance and good deeds) in this world surpasses the beauty of our entire existence in the next world (Av. 4:17). While the next world is ultimately meaningful, offering true joy and fulfillment, only in this world do we have the opportunity to achieve beautiful accomplishments.
It is significant that the Mishnah specifically pairs teshuvah with good deeds. Typically, Chazal mention Torah study alongside good deeds (Av. 3:11), as these represent the two primary practical pursuits. In this Mishnah, teshuvah replaces Torah study, highlighting its unique beauty.
Although the Mishnah mentions teshuvah and good deeds together, each possesses a distinct form of beauty. Good deeds are beautiful as external creations, while teshuvah’s beauty is found in the process of self-repair and improvement. Ultimate beauty is achieved by perfecting the world and ourselves.
The Sefat Emet (Emor 5643) explains that teshuvah’s beauty resides in both its outcome and its process. To observe both the transformed individual and his journey toward self-improvement is itself a thing of beauty.
Many Meforshim associate the beauty of teshuvah with its dual focus: Not only does it involve ceasing to sin, it also fosters character development. This process is beautiful because it enables us to become our authentic selves—the individuals we are meant to be. Teshuvah is beautiful because it enables the full realization of our potential, which is the essence of true and ultimate beauty.
Teshuvah achieves ultimate beauty only when it is comprehensive. Many mistakenly believe that teshuvah addresses only formal sins, but in reality, it is intended to refine our character traits as well.
The Rambam makes this point emphatically:
A person should not think that repentance is only necessary for those sins that involve deed, such as promiscuity, robbery, or theft. Rather, just as a person is obligated to repent for these, so he must investigate his evil character traits. He must repent from anger, hatred, envy, frivolity, the pursuit of money, the pursuit of gluttony, and the like. He must repent for all of the above (Hil. Tesh. 7:3).
Although frivolity and the pursuit of money are not classified as actual sins, teshuvah must address them as well, since its purpose encompasses personal growth and self-improvement.
Only comprehensive teshuvah enables the return implied by the term itself. Sefer Devarim (4:30) describes teshuvah as both a return to Hashem and a return to our authentic selves. Teshuvah is not solely about repairing sin; it is about returning to Hashem and to our true selves.
Both forms of return are possible only when an individual repairs their entire character, rather than focusing solely on their sins.
Since teshuvah encompasses more than the rectification of sin, it also predates sin itself. Chazal teach that the concept of teshuvah existed prior to the creation of the world (Pes. 54a). Even before humanity existed or sinned, teshuvah called for self-improvement and the full realization of potential.
Even after the world’s creation, teshuvah continues to guide us toward the elevated goal of complete self-realization through ongoing personal growth.
As we approach the months of Elul and Tishrei, let us commit to pursuing teshuvah in its truest and most comprehensive form. n
Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, is available at rabbireuventaragin.com.
