"A Time of Teshuvah for All"

The Rambam states[1] that "Yom Kippur is the time of teshuvah for all.... Therefore all are obligated to repent and confess on Yom Kippur."

What does the Rambam mean with his statement that "Yom Kippur is the time of teshuvah for all," when the Rambam states in a previous paragraph that the entire 10-day period between Rosh HaShanah and Yom Kippur is a propitious time for repentance?

Additionally, teshuvah is not a time-bound commandment; as soon as an individual sins, he is obliged to repent.[2] And the fact that the 10-day period between Rosh HaShanah and Yom Kippur is a time for teshuvah in no way implies that the obligation to repent then is greater than it is during the rest of the year. Rather, these 10 days are more propitious for repentance, and moreover, the teshuvah done then is "immediately accepted."[3]

The special aspect of Yom Kippur lies in the fact that "Yom Kippur is a time for teshuvah ... therefore all are obligated to repent and confess on Yom Kippur." In other words, the very time frame obligates teshuvah. Thus Yom Kippur not only makes teshuvah easier, loftier, etc., but the very day obligates one to repent.

For if a person has sinned, he is obligated to repent at all times. If, on the other hand, a person is free from sin, then it would seem that he is not obligated to repent even on Yom Kippur?

During the rest of the year, it is a person's personal status as a sinner that obligates him to repent. On Yom Kippur, however, the time frame itself brings an obligation to do teshuvah. Thus, the obligation extends to all.

But the original question seems to remain: How can it be said that the obligation to repent on Yom Kippur extends to all, when - in its simple sense - teshuvah involves repenting for sins, and certain individuals may be free from sin?

The Rambam addresses this point when he states:[4] "Those sins for which a person has confessed during a previous Yom Kippur are to be confessed again during a following Yom Kippur. This is so although his state of teshuvah remains steadfast. For the verse states:[5] 'For I know my iniquities, and my sins are constantly before me.' "

Since "there exists no righteous person in the land who [only] does good and never sinned,[6]" there is room for teshuvah for all, inasmuch as one's sins "are constantly before me."

There is only one difference. During the rest of the year, when the reason for teshuvah is the sin itself, then if a person did not sin in the first place, or has since repented, there is no obligation to again repent for the same sin.

Comes Yom Kippur, however, when the time itself obligates teshuvah, then if there was ever during the person's lifetime something for which he had to repent - and "there exists no righteous person in the land who [only] does good and never sinned" - the individual is obligated to repent once again on Yom Kippur, since "my sins are constantly before me." Thus, "all are obligated to repent and confess on Yom Kippur."

This will be even better understood in light of that which is explained in Tanya[7] with regard to "my sins are constantly before me." The Alter Rebbe explains that although a person may have done "a proper teshuvah" for a particular sin, nevertheless, when he is elevated to a higher level of divine service, a loftier level of repentance is required.

Since the sanctity of Yom Kippur is such that all Jews are elevated on this day, even those sins for which one has repented previously are to be repented for once again, with a loftier manner of teshuvah.

Based on Likkutei Sichos, Vol. XXIV, pp. 204-209.

   

Notes:

1. (Back to text) Hilchos Teshuvah 2:7.

2. (Back to text) See Rambam's title heading to Hilchos Teshuvah: "It is a positive command ... for the sinner to repent from his sin."

3. (Back to text) Rambam, ibid.

4. (Back to text) 2:8.

5. (Back to text) Tehillim 51:5.

6. (Back to text) Koheles 7:20.

7. (Back to text) Ch. 29 (p. 36b).