This chapter of Chovos HaLevavos, Shaar HaTeshuvah, delves into the various catalysts that inspire a person to return to Hashem through teshuvah. We will explore four distinct ways in which an individual is stirred to repent, ranging from an internal awakening based on recognizing Hashem's goodness to external prompts like rebuke or suffering.
Each path to teshuvah is illustrated with a powerful mashal (parable) of a slave returning to his master, highlighting the different motivations and levels of acceptance for each type of repentance. The chapter also draws upon pesukim from Tanach to underscore the importance and efficacy of teshuvah, regardless of the initial impetus.
אֲבָל אֹפֶן הַהֶעָרָה יִהְיֶה לְאֶחָד מֵאַרְבָּעָה דְּבָרִים.
However, the manner of arousing oneself to teshuvah will be through one of four ways.
הָאֶחָד מֵחֹזֶק הַכָּרַת הָאָדָם אֶת אֱלֹהָיו, וּבְחִינָתוֹ בְּהַתְמָדַת טוֹבָתוֹ עָלָיו, וּמָה שֶׁהוּא חַיָּב עָלֶיהָ מֵעֲבוֹדָתוֹ, וּשְׁמֹר מִצְוֹתָיו, וְהִזָּהֵר מִמָּה שֶׁהִזְהִיר.
The first way is from a person's strengthening his recognition of Hashem, reflecting on the continuous goodness Hashem bestows upon him, and realizing what he owes in return: his avodah, observing His mitzvos, and being careful to avoid what He has forbidden.
וְהוּא כְּעֶבֶד הַבּוֹרֵחַ מֵאֲדֹנָיו, כְּשֶׁהוּא חוֹשֵׁב בַּטּוֹב אֲשֶׁר גְּמָלוֹ, יָשׁוּב אֵלָיו לִרְצוֹנוֹ לְבַקֵּשׁ מִמֶּנּוּ מְחִילָה עַל מָה שֶׁקָּדַם לוֹ מֵהַמְרוֹתוֹ וּבָרְחוֹ מֵעֲבוֹדָתוֹ, וְהוּא הָעֶבֶד הַמֵּפִיק דֶּרֶךְ הַטּוֹבָה וּמֵבִין נְתִיב הַהַצָּלָה.
This is like a slave who ran away from his master; when he considers the good his master bestowed upon him, he will willingly return to him to ask for forgiveness for his past rebellion and for fleeing his service. This is the slave who finds the good path and understands the way to salvation.
וּבְכָמוֹהוּ נֶאֱמַר (שם ד) אִם תָּשׁוּב יִשְׂרָאֵל נְאֻם ה׳ אֵלַי תָּשׁוּב, ר״ל אִם תָּשׁוּב לִרְצוֹנְךָ קֹדֶם בּוֹא הָעֹנֶשׁ עָלֶיךָ אֲקַבֵּל תְּשׁוּבָתְךָ וְאֶבְחַר בְּךָ לַעֲבוֹדָתִי, וְאִם תָּסִיר שִׁקּוּצֶיךָ מִפָּנַי וְלֹא תָנוּד וְלֹא תִּבְרַח מֵעֲבוֹדָתִי וְנִשְׁבַּעְתָּ בִּשְׁמִי בֶּאֱמֶת וְלִבְּךָ לָשׁוּב אֵלַי בֶּאֱמוּנָה יִתְבָּרְכוּ בְּךָ גּוֹיִם וּבְךָ יִתְהַלְּלוּ.
Regarding such a person, it is said (Yirmiyahu 4:1), "If you return, O Yisrael, says Hashem, to Me you shall return." This means: if you return willingly before punishment comes upon you, I will accept your teshuvah and choose you for My service. And if you remove your abominations from My presence, and you do not waver or flee from My service, and you swear by My Name in truth, and your heart faithfully returns to Me, then nations will bless themselves through you and praise themselves through you.
וְהַתְּשׁוּבָה עַל כָּל הַתְּנָאִים הוּא מַה שֶׁאָמַר וְהִתְבָּרְכוּ בוֹ גּוֹיִם וּבוֹ יִתְהַלָּלוּ.
The teshuvah that fulfills all these conditions is what is meant by the verse, "nations will bless themselves through you and praise themselves through you."
וְאָמַר (מלאכי ג) שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם.
And it is also said (Malachi 3:7), "Return to Me, and I will return to you."
וְהַשֵּׁנִי בְּעֵת שֶׁתְּבוֹאֵהוּ תּוֹכַחַת הַבּוֹרֵא יִתְבָּרַךְ וְהַכְלָמָתוֹ עַל רֹעַ מַעֲשָׂיו וּמִפְעָלָיו, בֵּין ע״י נְבִיא דּוֹרוֹ אִם יִהְיֶה בִּזְמַן הַנְּבוּאָה, אוֹ מִתּוֹרַת ה׳ הַנֶּאֱמָנָה, אוֹ מִפִּי מוֹרֶה לַעֲבוֹדַת הָאֱלֹהִים, אֲשֶׁר הוּא טַעֲנַת הַבּוֹרֵא בָּאָרֶץ עַל בְּרוּאָיו, וְאֵין דּוֹר מִן הַדּוֹרוֹת רֵיק מִמֶּנּוּ.
The second way is when the Creator, blessed be He, brings rebuke and shame upon a person for his evil deeds and actions, whether through the prophet of his generation (if he lives in a time of prophecy), or from the faithful Torah of Hashem, or from a teacher of the avodah of Hashem. This is the Creator's claim upon His creations on earth, and no generation is ever empty of such a guide.
כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל: עַד שֶׁלֹּא כָּבְתָה שִׁמְשׁוֹ שֶׁל מֹשֶׁה, זָרְחָה שִׁמְשׁוֹ שֶׁל יְהוֹשֻׁעַ תַּלְמִידוֹ; עַד שֶׁלֹּא כָּבְתָה שִׁמְשׁוֹ שֶׁל עֵלִי, זָרְחָה שִׁמְשׁוֹ שֶׁל שְׁמוּאֵל הָרָמָתִי; עַד שֶׁלֹּא כָּבְתָה שִׁמְשׁוֹ שֶׁל אֵלִיָּהוּ, זָרְחָה שִׁמְשׁוֹ שֶׁל אֱלִישָׁע; יוֹם שֶׁמֵּת רַבִּי עֲקִיבָא, נוֹלַד רַבֵּינוּ הַקָּדוֹשׁ.
As our Sages, of blessed memory, said: "Before the sun of Moshe set, the sun of Yehoshua his disciple rose; before the sun of Eli set, the sun of Shmuel HaRamati rose; before the sun of Eliyahu set, the sun of Elisha rose; on the day Rabbi Akiva died, Rabbeinu HaKadosh was born."
NoteThis teaching from the Gemara (Kiddushin 72b) illustrates the principle that Hashem always provides spiritual leadership for every generation, ensuring that there is always someone to guide people in His service.
וְעַל הַדֶּרֶךְ הַזֶּה יִמָּצֵא בְּכָל הַדּוֹרוֹת וּבְכָל הָאֲרָצוֹת, לֹא יֶחְסַר קוֹרֵא אֶל הָאֱלֹהִים וְאֶל עֲבוֹדָתוֹ וּמוֹרֶה אֶת תּוֹרָתוֹ.
And in this manner, it will be found in all generations and in all lands: there will never be a lack of one who calls to Hashem and to His service, and teaches His Torah.
וְהַשָּׁב הַזֶּה כְּעֶבֶד שֶׁבָּרַח מֵעֲבוֹדַת אֲדוֹנָיו, וּפָגַע עֶבֶד נֶאֱמָן לַאֲדוֹנָיו, וְהוֹכִיחוֹ עַל בָּרְחוֹ מֵאֲדֹנָיו, וְיָעַץ אוֹתוֹ לָשׁוּב אֵלָיו, וְהִבְטִיחוֹ שֶׁיִּמְחֹל לוֹ, וְהִזְכִּירוֹ רֹב טוֹבוֹתָיו וַחֲפָצָיו עָלָיו, וְשָׁב אֵלָיו וְנִכְנַע אֵלָיו.
This penitent is like a slave who ran away from his master's service, and then met another slave who was faithful to his master. This faithful slave rebuked him for fleeing his master, advised him to return, assured him that the master would forgive him, and reminded him of the master's abundant goodness and desires for him. So, the slave returned and humbled himself before his master.
וְהַשְּׁלִישִׁי כְּשֶׁהוּא רוֹאֶה נִסְיוֹן הַבּוֹרֵא וְחֹזֶק עָנְשׁוֹ לְמִי שֶׁהָלַךְ בְּדַרְכּוֹ לָצֵאת מֵעֲבוֹדָתוֹ, יִוָּסֵר בּוֹ וְיָשׁוּב אֶל ה׳ מִיִּרְאָתוֹ עָנְשׁוֹ וְנִקְמָתוֹ הַחֲזָקָה.
The third way is when a person observes the Creator's trials and the severity of His punishment for someone who followed his own path of abandoning His service; he will be chastened by this and return to Hashem out of fear of His strong punishment and retribution.
וְהוּא כְּעֶבֶד הַבּוֹרֵחַ מֵאֲדֹנָיו, כְּשֶׁיִּשְׁמַע מָה שֶׁהָיָה מֵעוֹנְשׁוֹ לְמִי שֶׁבָּרַח מִמֶּנּוּ כָּמוֹהוּ, וְיִוָּסֵר בּוֹ וְיָשׁוּב מִתְחַנֵּן אֶל אֲדוֹנָיו לִמְחֹל לוֹ וְלִסְלֹחַ עֲוֹנוֹ קֹדֶם שֶׁיְּבֹאֶנּוּ הָעֹנֶשׁ.
This is like a slave who ran away from his master; when he hears about the punishment another slave like him received for running away, he is chastened by it and returns, pleading with his master to forgive him and pardon his sin before punishment comes upon him.
וע״כ אָמַר הַכָּתוּב (ויקרא יח) וְלֹא תָקִיא הָאָרֶץ אֶתְכֶם וְגוֹ׳ כַּאֲשֶׁר קָאָה וְגוֹ׳.
And concerning this, the verse states (Vayikra 18:28), "And let the land not vomit you out for having defiled it, as it vomited out the nations that preceded you."
וְהָרְבִיעִי בְּבוֹא עֹנֶשׁ הַבּוֹרֵא עָלָיו בְּמִין מִמִּינֵי הַצָּרוֹת, וְכֵיוָן שֶׁהִרְגִּישׁ בּוֹ נֵעוֹר וְהֵקִיץ מִשְּׁנָתוֹ וְשָׁב אֶל הָאֱלֹהִים מֵחֶטְאוֹ.
The fourth way is when the Creator's punishment comes upon him in some form of tribulation; once he feels it, he awakens and arises from his slumber, and returns to Hashem from his sin.
וְהוּא כְּעֶבֶד הַבּוֹרֵחַ מֵרַבּוֹ אֲשֶׁר שָׁלַח אֵלָיו מִי שֶׁיְּיַסְּרֶנּוּ וִיעַנֶּנּוּ עַל בָּרְחוֹ מֵעֲבוֹדָתוֹ, וְכַאֲשֶׁר הִגִּיעַ אֵלָיו בָּרַח אֶל אֲדוֹנָיו מִתְוַדֶּה מֵחֲטָאָיו וּמְבַקֵּשׁ מְחִילָתוֹ וּסְלִיחָתוֹ.
This is like a slave who ran away from his master, and the master sent someone to chastise and punish him for fleeing his service. When the emissary reached him, he ran back to his master, confessing his sins and seeking his forgiveness and pardon.
וּבְכָמוֹהוּ נֶאֱמַר (משלי א) בְּבוֹא כְשׁוֹאָה פַּחְדְּכֶם וְגוֹ׳ אָז יִקְרָאֻנְנִי וְלֹא אֶעֱנֶה.
Regarding such a person, it is said (Mishlei 1:27), "When your fear comes like a storm, and your calamity comes like a whirlwind... then they will call Me, but I will not answer."
וְאָמַר (ד״ה ב לג) וּכְהָצֵר לוֹ חִלָּה אֶת פְּנֵי ה׳. וַיִּכָּנַע מְאֹד.
And it is also said (Divrei HaYamim II 33:12), "And when he was distressed, he entreated the L-rd his G-d, and he humbled himself greatly."
וְהַמַּצְלִיחַ הַשָּׁב אֶל הָאֱלֹהִים בַּפָּנִים הָרִאשׁוֹנִים, וְתַחְתָּיו בַּהַצְלָחָה וּבַקִּבּוּל מִי שֶׁלֹּא שָׁב עַד שֶׁבָּאַתְהוּ תּוֹכַחַת הַבּוֹרֵא וְהֵם הַפָּנִים הַשְּׁנִיִּים.
The most successful and accepted is the one who returns to Hashem through the first way. Below him in success and acceptance is one who did not return until the Creator's rebuke came upon him, which is the second way.
וְתַחְתֵּיהֶם בְּהַצְלָחָה וּבַקִּבּוּל מִי שֶׁלֹּא שָׁב עַד שֶׁחָלָה הָרָעָה עַל סְבִיבָיו.
Below them in success and acceptance is one who did not return until misfortune befell those around him.
וְתַחְתָּיו בַּקִּבּוּל וְהַחֲזָרָה מִי שֶׁלֹּא שָׁב עַד שֶׁחָל עָלָיו הָעֹנֶשׁ וְנִתְיַסֵּר בּוֹ.
And below him in acceptance and return is one who did not return until punishment befell him personally and he was chastised by it.
וְהוּא הָרָחוֹק שֶׁבַּשָּׁבִים לְקַבֵּל הָאֱלֹהִים תְּשׁוּבָתוֹ וְלִמְחֹל חֶטְאוֹ, עַד שֶׁיָּשׁוּב אֶל ה׳ וְיַרְאֶה מִן הַחֲרָטָה וְהָעֲזִיבָה וּבַקָּשַׁת הַמְּחִילָה בְּלִבּוֹ וּבִלְשׁוֹנוֹ וּבִתְנוּעוֹתָיו מָה שֶׁיְּחַיֵּב לִמְחֹל לוֹ וּלְקַבֵּל תְּשׁוּבָתוֹ וְלַעֲבֹר עַל פְּשָׁעָיו:
This last one is the furthest among the penitents from having Hashem accept his teshuvah and pardon his sin, unless he returns to Hashem and demonstrates such regret, abandonment of sin, and seeking of forgiveness—in his heart, speech, and actions—that it warrants his being forgiven, his teshuvah being accepted, and his transgressions being overlooked.
Shaar HaTeshuvah, Chapter Six, outlines four ways a person is stirred to repent. The highest level is when one repents willingly, out of a deep recognition of Hashem's constant goodness and one's duty to Him, likened to a slave returning to his master out of free will. The second way is through rebuke from a prophet, Torah, or a Rav, which serves as a constant guide in every generation. The third is by observing the punishments meted out to others who followed a similar sinful path, leading to fear of Hashem's retribution. The fourth, and least desirable, is when one repents only after experiencing personal tribulation and suffering. The chapter concludes by ranking these four types of penitents, with the first being the most successful and accepted, and the last requiring the most profound and comprehensive teshuvah to be pardoned.
The Chovos HaLevavos teaches us today about the four ways a person can be stirred to do teshuvah. The first, and highest, is when we simply reflect on Hashem's constant goodness to us, His endless chesed, and we realize our obligation to Him. We don't need a push, a rebuke, or a punishment. We just look at the world, at our lives, and we see His hand, His love, and we are moved to draw closer, to serve Him with joy and gratitude.
This is the ideal, to return to Hashem out of pure love and recognition, like a child who runs back to a loving parent, not because they were called or disciplined, but because they simply miss being close. It's an avodah of the heart, to cultivate that awareness of Hashem's constant presence and kindness in our lives. When we truly internalize that, our desire to fulfill His mitzvos and avoid what displeases Him flows naturally from a place of deep appreciation.
Even if we're not on that highest level, Hashem in His infinite mercy gives us other opportunities: through the words of a Rav, by seeing what happens to others, or even, chalilah, through personal challenges. But the Chovos HaLevavos emphasizes that the earlier we respond, the more beloved and accepted our teshuvah is. Why wait for a wake-up call when we can choose to awaken ourselves?
So, for today, let's try to take a moment, perhaps before davening or before bed, to simply reflect on one specific act of Hashem's goodness in our lives. Let that feeling of gratitude be the spark that draws us closer to Him, not out of fear, but out of love.