This chapter of Chovos HaLevavos delves into a profound question: how does a baal teshuvah, one who has repented, compare to a tzadik, a righteous person who has never sinned? We will explore three distinct scenarios, each offering a unique perspective on the spiritual standing of the penitent.
We will learn that sometimes the baal teshuvah can reach the same level as the tzadik, sometimes even surpassing him, and sometimes the tzadik remains on a higher plane. The determining factors lie in the nature of the sin committed and the depth and sincerity of the repentance, particularly how it shapes the individual's ongoing avodah and yiras Shamayim.
אֲבָל אִם יִשְׁתַּוֶּה הַשָּׁב עִם הַצַּדִּיק, אוֹמַר כִּי יֵשׁ מִן הַשָּׁבִים שֶׁיִּשְׁתַּוֶּה אַחַר הַתְּשׁוּבָה עִם הַצַּדִּיק אֲשֶׁר לֹא חָטָא; וּמֵהֶם מִי שֶׁיֵּשׁ לוֹ יִתְרוֹן עַל הַצַּדִּיק; וּמֵהֶם מִי שֶׁיֵּשׁ לַצַּדִּיק יִתְרוֹן עָלָיו, אע״פ שֶׁשָּׁב.
Regarding whether a baal teshuvah can be equal to a tzaddik, I will say that there are some baalei teshuvah who, after repenting, become equal to a tzaddik who never sinned; some who even have an advantage over the tzaddik; and some over whom the tzaddik has an advantage, even though they repented.
וּבֵאוּר הַחֵלֶק הָרִאשׁוֹן הוּא שֶׁיִּהְיֶה הַחוֹטֵא בְּקִצּוּרוֹ בְּמִצְוַת עֲשֵׂה שֶׁאֵין בָּהּ כָּרֵת, כְּצִיצִית וּכְלוּלָב וּכְסֻכָּה וְהַדּוֹמֶה לָזֶה.
The explanation for the first case is when the person's failing was in a positive mitzvah that does not carry the punishment of Kares, such as tzitzis, lulav, succah, or similar mitzvos.
NoteKares is a severe spiritual excision, a punishment from Heaven for certain grave sins, where the soul is cut off from its source.
וְכַאֲשֶׁר יָשׁוּב הַמְקַצֵּר בָּהֶם בְּלִבּוֹ וּבִלְשׁוֹנוֹ, וְיִשְׁתַּדֵּל לַעֲשׂוֹת אוֹתָם, וְלֹא יִשְׁנֶה קִצּוּרוֹ בָּהֶם, יִמְחֹל לוֹ הַבּוֹרֵא וְיִשְׁתַּוֶּה עִם הַצַּדִּיק אֲשֶׁר לֹא קִצֵּר בָּהֶם.
When such a person who was deficient in these mitzvos repents in his heart and with his speech, and strives to fulfill them, and does not repeat his neglect, the Creator will forgive him, and he will become equal to the tzaddik who never fell short in these mitzvos.
וּבִכְמוֹ זֶה נֶאֱמַר: "הַשָּׁב מִן הַחֵטְא כְּמִי שֶׁלֹּא חָטָא", וְאָמְרוּ רז״ל: "עָבַר עַל מִצְוַת עֲשֵׂה שֶׁאֵין בָּהּ כָּרֵת וְעָשָׂה תְּשׁוּבָה, אֵינוֹ זָז מִמְּקוֹמוֹ עַד שֶׁמּוֹחֲלִין לוֹ, שֶׁנֶּאֱמַר (מלאכי ג): 'שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם'."
Regarding such a penitent, it is said, "One who repents from a sin is as if he never sinned," and our Sages, of blessed memory, said, "If one transgressed a positive mitzvah that does not incur Kares and repented, he does not move from his place until he is forgiven, as it is stated (Malachi 3), 'Return to Me, and I will return to you.'"
וְהַחֵלֶק הַשֵּׁנִי, וְהוּא שֶׁיֵּשׁ לוֹ בּוֹ יִתְרוֹן הַשָּׁב עַל הַצַּדִּיק, בֵּאוּר זֶה שֶׁיִּהְיֶה הַשָּׁב חָטָא חֵטְא קָטָן בְּמִצְוַת לֹא תַעֲשֶׂה שֶׁאֵין בָּהּ כָּרֵת, ואח״כ שָׁב מִמֶּנָּה תְּשׁוּבָה שְׁלֵמָה בְּכָל תְּנָאֶיהָ.
The second case, where the baal teshuvah has an advantage over the tzaddik, is explained as follows: when the baal teshuvah committed a minor sin, a negative mitzvah that does not carry Kares, and afterwards repented from it with a complete teshuvah, fulfilling all its conditions.
וְשָׂם עֲוֹנוֹ לְעֻמָּתוֹ וְנֹכַח פָּנָיו, וּמְבַקֵּשׁ תָּמִיד הַמְּחִילָה עָלָיו, וְנִכְלָם מִבָּשְׁתּוֹ מֵהַבּוֹרֵא, וְנִכְנַס בְּלִבּוֹ הַמּוֹרָא מֵעָנְשׁוֹ, וְנִשְׁבְּרָה נַפְשׁוֹ.
He places his sin before him and opposite his face, constantly seeking forgiveness for it, feeling ashamed before the Creator, with the fear of punishment entering his heart, and his spirit broken.
וְהוּא נִכְנָע וְשָׁפֵל לִפְנֵי הָאֱלֹהִים תָּמִיד, וְהָיָה חֶטְאוֹ סִבָּה לִכְנִיעָתוֹ וְהִשְׁתַּדְּלוּתוֹ לִפְרֹעַ חוֹבוֹת הַבּוֹרֵא.
He is always submissive and humble before Hashem, and his sin becomes a cause for his humility and his diligent effort to fulfill his obligations to the Creator.
לֹא יִתְגָּאֶה בִּמְאוּמָה מִמַּעֲשֵׂהוּ הַטּוֹב, וְלֹא יִרְבֶּה בְּעֵינָיו, וְלֹא יִתְפָּאֵר בּוֹ, וְיִשָּׁמֵר בִּשְׁאֵרִית יָמָיו מִן הַמִּכְשׁוֹל.
He does not become proud in the least over his good deeds, nor do they seem great in his eyes, nor does he boast about them, and he guards himself from stumbling for the rest of his days.
חוֹטֵא זֶה הוּא שֶׁיֵּשׁ לוֹ יִתְרוֹן עַל הַצַּדִּיק שֶׁלֹּא חָטָא הַחֵטְא הַהוּא וְהַדּוֹמֶה לוֹ, כִּי הַצַּדִּיק אֵין בְּטוּחִים בּוֹ שֶׁלֹּא יִתְגָּאֶה וְיִגְבַּהּ לִבּוֹ וְיָרוּם בְּמַעֲשֵׂהוּ.
Such a sinner is the one who has an advantage over the tzaddik who never committed that sin or similar ones, because the tzaddik is not guaranteed that his heart will not become proud, haughty, and elevated due to his deeds.
וּכְבָר נֶאֱמַר כִּי יֵשׁ חֵטְא שֶׁמּוֹעִיל לַשָּׁב יוֹתֵר מִכָּל צִדְקוֹת הַצַּדִּיק, וְיֵשׁ צְדָקָה שֶׁמַּזֶּקֶת לַצַּדִּיק יוֹתֵר מִכָּל חַטֹּאות הַשָּׁב, כְּשֶׁיַּפְנֶה לִבּוֹ מִן הַכְּנִיעָה וְדָבֵק בַּגֵּאוּת וּבַחֹנֶף וְאַהֲבַת הַשֶּׁבַח.
It has already been said that there is a sin that benefits the baal teshuvah more than all the righteous deeds of the tzaddik, and there is a good deed that harms the tzaddik more than all the sins of the baal teshuvah, when the tzaddik turns his heart away from humility and clings to pride, flattery, and love of praise.
כמ״ש אֶחָד מִן הַצַּדִּיקִים לְתַלְמִידָיו: "אִלּוּ לֹא הָיָה לָכֶם עָוֹן, הָיִיתִי מְפַחֵד עֲלֵיכֶם מִמָּה שֶׁהוּא גָּדוֹל מִן הֶעָוֹן".
As one of the tzaddikim said to his students, "If you were completely without any sins, I would be afraid for you of something worse than sin."
אָמְרוּ לוֹ: "וּמַהוּ גָּדוֹל מִן הֶעָוֹן?" אָמַר לָהֶם: "הַגֵּאוּת וְהַחֹנֶף".
They asked him, "What is worse than sin?" He answered them, "Pride and flattery."
וּבְשָׁב כָּזֶה ארז״ל: "בְּמָקוֹם שֶׁבַּעֲלֵי תְּשׁוּבָה עוֹמְדִים, אֵין צַדִּיקִים גְּמוּרִים יְכוֹלִים לַעֲמֹד."
And regarding such a baal teshuvah, our Sages, of blessed memory, said, "In the place where baalei teshuvah stand, even perfectly righteous tzaddikim cannot stand."
וְהַחֵלֶק הַשְּׁלִישִׁי שֶׁיִּהְיֶה הַשָּׁב עוֹבֵר עֲבֵרוֹת גְּדוֹלוֹת מִמִּצְוֹת לֹא תַעֲשֶׂה שֶׁיֵּשׁ בָּהּ מִיתָה בִּידֵי אָדָם וְכָרֵת בִּידֵי שָׁמַיִם, כְּחִלּוּל הַשֵּׁם וּשְׁבוּעַת שֶׁקֶר וְהַדּוֹמֶה לָהֶם מִן הַגְּדוֹלוֹת.
The third case is when the baal teshuvah transgressed major sins from the negative mitzvos that carry the punishment of death by Beis Din or Kares from the Heavenly court, such as Chillul Hashem, a false oath, and similar grave sins.
NoteChillul Hashem means desecrating Hashem's Name, which is a very severe sin.
וְאַחַר כָּךְ שָׁב מִטָּעוּתוֹ בָּהֶם וְהִשְׁלִים תְּנָאֵי הַתְּשׁוּבָה וּגְדָרֶיהָ, כִּי הַמְּחִילָה לֹא תִּתָּכֵן לוֹ עַד שֶׁיְּנֻסֶּה בעוה״ז מִמָּה שֶׁיּוּכַל לְסָבְלוֹ וְיִנָּקֶה מֵעֲוֹנֹתָיו.
And afterwards, he repented from his error in these matters and fulfilled the conditions and boundaries of teshuvah; however, forgiveness will not be complete for him until he is tested in this world with suffering that he can bear, and thereby be cleansed of his sins.
וּבוֹ אָמְרוּ רז״ל: "עָבַר עַל מִצְוַת לֹא תַעֲשֶׂה שֶׁיֵּשׁ בָּהּ כָּרֵת וּמִיתַת ב״ד וְעָשָׂה תְּשׁוּבָה, יִסּוּרִין מְמָרְקִין וּמִיתָה מְכַפֶּרֶת, שֶׁנֶּאֱמַר (תהלים פט): 'וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֹנָם', וּכְתִיב (ישעיהו כ״ב:י״ד): 'אִם יְכֻפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמֻתוּן'."
Regarding such a person, our Sages, of blessed memory, said, "If one transgressed a negative mitzvah that carries Kares or death by Beis Din and repented, sufferings cleanse him, and death completes the atonement, as it is stated (Tehillim 89), 'Then I will punish their transgression with a rod, and their iniquity with afflictions,' and it is written (Yeshayahu 22:14), 'Surely this iniquity shall not be atoned for you until you die.'"
וְהַצַּדִּיק שֶׁלֹּא עָבַר אֵלּוּ הָעֲבֵרוֹת יֵשׁ לוֹ יִתְרוֹן עַל הַשָּׁב מֵהֶם בְּלִי סָפֵק.
And without a doubt, the tzaddik who never transgressed these types of sins has an advantage over the baal teshuvah who repented from them.
Shaar HaTeshuvah, Chapter Eight, meticulously outlines three categories regarding the comparison between a baal teshuvah and a tzadik. The first case describes a penitent who transgressed a positive mitzvah without Kares; through sincere repentance, he immediately achieves the same standing as a tzadik who never sinned. The second case presents a baal teshuvah who committed a minor negative transgression (without Kares) but whose repentance is so profound, marked by constant shame, brokenness, and humility, that his sin becomes a catalyst for greater submission and avodah, ultimately elevating him above a tzadik who might become complacent or proud. The third case addresses a penitent who committed severe sins punishable by Kares or death; while his repentance is accepted, full atonement requires suffering in this world, thus placing the tzadik who never committed such sins on a higher level.
My dear friends, the Chovos HaLevavos today gives us such a powerful chiddush about teshuvah. We often think of teshuvah as simply wiping the slate clean, returning to where we were before. But the Baalei Teshuvah, those who truly return to Hashem, can reach even higher levels than a tzadik who never sinned! How can this be? Because the sin itself, when truly repented for, can become a catalyst for a profound transformation.
When a person stumbles, and then truly takes that fall to heart, it can break their spirit in a holy way. They become humble, constantly aware of their dependence on Hashem, and filled with a deep fear of sinning again. This brokenness, this constant striving to repay their debt to the Creator, can lead to a level of submission and humility that even a tzadik who never fell might not achieve. The tzadik, while pure, might be more susceptible to a subtle pride in their good deeds. But the baal teshuvah, having experienced their own weakness, is inoculated against this.
This is why our Sages teach us, "In the place where baalei teshuvah stand, even perfectly righteous tzaddikim cannot stand." It's not about the sin itself, but what the sin, through the process of teshuvah, *does* to the person's heart. It can forge a deeper connection, a more profound humility, and a more intense yearning for Hashem's closeness.
So, what's our takeaway for today? Let's internalize this truth: if we have stumbled, Hashem is not just waiting to forgive us and bring us back to square one. He is waiting for us to use that experience to grow, to become even more humble, more broken-hearted, and more devoted to Him. Don't let past mistakes define you negatively; let them be the springboard for a deeper, more authentic avodah. Today, let's take one small step to turn a past stumble into a source of greater humility and closeness to Hashem.