In this second chapter of Shaar HaTeshuvah, Rabbeinu Bachya begins by delving into the different categories of repentance. We will explore three distinct types of baalei teshuvah, each characterized by their unique approach and level of commitment to turning away from sin.
This chapter will help us understand the nuances of true teshuvah, distinguishing between superficial regret and a profound, heartfelt transformation. We will learn what constitutes complete repentance and what pitfalls to avoid on the path back to Hashem.
אֲבָל חֶלְקֵי הַתְּשׁוּבָה הֵם שְׁלֹשָׁה.
The categories of teshuvah, however, are three.
אֶחָד מֵהֶם הַשָּׁב מֵחֲמַת שֶׁלֹּא מָצָא דֶּרֶךְ לָעֲבֵרָה, וּכְשֶׁהוּא מוֹצֵא, גּוֹבֵר יִצְרוֹ עַל שִׂכְלוֹ וְלֹא יִמָּנַע מִמֶּנָּה.
One type is the person who repents because he didn't find a way to commit the transgression, but when he does find an opportunity, his yetzer hara overpowers his intellect, and he doesn't refrain from it.
וְכַאֲשֶׁר יַשְׁלִים עֲשׂוֹתָהּ, יִרְאֶה גְּנוּת מַעֲשֵׂהוּ וְיִתְחָרֵט עַל מָה שֶׁעָבַר בָּהּ.
And when he finishes doing it, he sees the shamefulness of his act and regrets what he did.
וְזֶה שָׁב בְּפִיהוּ לֹא בְּלִבּוֹ, וּבִלְשׁוֹנוֹ לֹא בְּמַעֲשֵׂהוּ, וְהוּא חַיָּב בְּעֹנֶשׁ הַבּוֹרֵא יִתְבָּרַךְ.
This person repented with his mouth, not with his heart; with his tongue, not with his deeds; and he is liable for punishment from the blessed Creator.
וּבוֹ נֶאֱמַר (שם ז): הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְגוֹ׳, הַמְעָרַת פָּרִיצִים וְגוֹ׳.
Concerning him, it is said (Yirmiya 7): 'Will you steal, murder, and commit adultery, and swear falsely, etc., and come and stand before Me in this house, which is called by My Name, and say, 'We are saved'...? Has this house, which is called by My Name, become a cave of thieves in your eyes?'
וְהַחֵלֶק הַשֵּׁנִי: הַשָּׁב בְּלִבּוֹ וּבְאֵבָרָיו, וְעוֹמֵד בְּשִׂכְלוֹ כְּנֶגֶד יִצְרוֹ, וּמִתְנַהֵג לְהַכְרִיחַ נַפְשׁוֹ וּלְהִלָּחֵם עִם תַּאֲווֹתֶיהָ עַד שֶׁיְּנַצְּחֶנָּה וְיִמְנָעֶנָּה מִמָּה שֶׁיִּשְׂנָאֵהוּ הַבּוֹרֵא יִתְבָּרַךְ.
The second type is the one who repents with his heart and with his limbs, and his intellect stands firm against his yetzer hara, and he trains himself to compel his soul and fight its desires until he overcomes it and restrains it from what the blessed Creator dislikes.
אֶלָּא שֶׁנַּפְשׁוֹ רוֹצָה לְהַטּוֹתוֹ תָּמִיד אֶל הֶפֶךְ עֲבוֹדַת הַבּוֹרֵא, וְשׁוֹאֶפֶת אֶל הָעֲבֵרָה, וְהוּא מִשְׁתַּדֵּל לַחְסֹם אוֹתָהּ, וּפַעַם תְּנַצְּחֵהוּ וּפַעַם יְנַצְּחֶנָּה.
However, his soul always wants to incline him towards the opposite of serving the Creator and yearns for transgression, and he strives to block it; sometimes it overcomes him, and sometimes he overcomes it.
וְזֶה אֵינוֹ שָׁלֵם בְּדֶרֶךְ הַתְּשׁוּבָה שֶׁמְּחַיֶּבֶת לוֹ הַכַּפָּרָה, עַד שֶׁיָּסוּר מִן הָעֲבֵרוֹת לְגַמְרֵי, כְּמוֹ שֶׁכָּתוּב (ישעיה כז ט): לָכֵן בְּזֹאת יְכֻפַּר עֲוֹן יַעֲקֹב וְזֶה כָּל פְּרִי הָסִר חַטָּאתוֹ וְגוֹ׳.
This person is not complete in the path of teshuvah that obligates atonement for him, until he completely removes himself from transgressions, as it is written (Yeshaya 27:9): 'Therefore by this the guilt of Yaakov will be atoned for, and this will be the full fruit of the removal of his sin: when he makes all the stones of the altars like chalkstones crushed to pieces, no Asherim or incense altars will remain standing.'
וְהַחֵלֶק הַשְּׁלִישִׁי: אָדָם שֶׁהִתְנַהֵג בְּכָל תְּנָאֵי הַתְּשׁוּבָה, וְהִגְבִּיר שִׂכְלוֹ עַל תַּאֲוָתוֹ, וְהִתְמִיד לַחְשֹׁב עִם נַפְשׁוֹ, וְיָרֵא אֶת בּוֹרְאוֹ וּבוֹשׁ מִמֶּנּוּ.
The third type is a person who has fulfilled all the conditions of teshuvah, and has strengthened his intellect over his desires, and has consistently engaged in self-reckoning, and fears his Creator and is ashamed before Him.
וְהֵשִׁיב אֶל לִבּוֹ גֹּדֶל חֶטְאוֹ וַעֲוֹנוֹ, וְהִכִּיר גְּדֻלַּת מִי שֶׁהִמְרָה אוֹתוֹ וְעָבַר עַל דְּבָרוֹ.
He takes to heart the greatness of his sin and transgression, and recognizes the immense greatness of the One against Whom he rebelled and Whose word he transgressed.
וְהִצִּיב עֲוֹנֹתָיו לְנֶגֶד עֵינָיו וּלְנִכְחוֹ תָּמִיד, מִתְחָרֵט עֲלֵיהֶם וּמְבַקֵּשׁ הַמְּחִילָה בָּהֶם כָּל יְמֵי חַיָּיו עַד בּוֹא קִצּוֹ.
He constantly places his transgressions before his eyes and in his presence, regretting them and seeking forgiveness for them all the days of his life until his end comes.
וְזֶה רָאוּי אֵצֶל הַבּוֹרֵא לְהִנָּצֵל.
This person is worthy before the Creator to be saved.
This chapter outlines three categories of repentance. The first type describes one who repents only when opportunity for sin is absent, but succumbs when it arises, regretting it afterward; this is deemed incomplete and deserving of punishment. The second type is one who repents in heart and deed, fighting his evil inclination, but still struggles with the desire to sin, sometimes succeeding and sometimes failing; this repentance is also incomplete and requires full renunciation of sin for atonement. The third and highest type is one who fulfills all conditions of teshuvah, strengthening his intellect over his desires, constantly fearing Hashem, regretting his sins, and praying for forgiveness throughout his life; this person is truly worthy of being spared.
My dear friend, the Chovos HaLevavos here gives us a powerful lens through which to view our own avodah. We all want to do teshuvah, to come closer to Hashem. But the Chovos HaLevavos shows us that there are different levels, and it's not enough to just say "I'm sorry" or even to try a little bit.
The key distinction is between the second and third types of baalei teshuvah. The second type fights his yetzer hara, sometimes winning, sometimes losing. He's trying, but his heart still *wants* the aveirah. The third type, the complete baal teshuvah, has elevated his intellect over his desires to such an extent that he truly *hates* the sin itself. He doesn't just refrain; he has transformed his inner being so that the sin is repulsive to him. This isn't about never falling, but about the deep, inner shift in desire.
This teaches us that true teshuvah isn't just about stopping an action, but about changing our inner will. It's about working on our middos, on our yiras Shamayim, until the very thought of transgressing Hashem's will becomes painful and undesirable. It's a lifelong process of refining our neshama, recognizing the greatness of Hashem and the ugliness of sin, until our hearts are truly aligned with His will.
So, for today, let's take a moment to reflect: Is there one area where I'm just fighting my yetzer hara, or can I work to truly transform my desire, to make the mitzvah beloved and the aveirah truly repulsive in my heart?