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Watch this shiur on YouTube── Shiur Outline ──
(0:07) Yahrtzeit Dedication and Opening Remarks
(2:00) Ramban vs Rambam on the Teshuva Verse
(3:46) Rambam’s Definition of the First Step of Teshuva
(5:13) Tanya’s Teaching on Total Commitment in Teshuva
(6:48) Understanding Lishmor Through Gemara Yevamot
(10:37) Kablas Ol Malchus: The King Analogy and True Teshuva
(15:06) Closing Blessings and Wishes for the New Year
AI-Generated Summary (AI can be inaccurate. Check important information):
The central question of the shiur addresses why most Rishonim do not count the act of teshuva as a specific positive commandment, despite its fundamental role in Jewish life. Drawing from the Rambam and the Tanya, the shiur concludes that teshuva is not merely a list of actions but a total metamorphosis involving the complete removal of sin from one's agenda. True return is defined as kabalas ol malchus shamayim, the re-acceptance of Divine sovereignty, which serves as the essential prerequisite for fulfilling all other decrees. Thus, the work of Rosh Hashanah is to return to a state of constant God-awareness, where one views themselves fundamentally as a servant standing in the presence of the King.
1. Repentance as a promise — While some authorities like the Ramban view teshuva as a formal commandment, others, including the Rambam, primarily view the Torah's words as a divine promise (havtacha) that Israel will eventually return to God.
2. Beyond simple regret — The essence of teshuva is azeivas hacheit (abandoning the sin), which means reaching a state where the transgression is no longer an option or an agenda item.
3. Commitment to sovereignty — True teshuva requires a person to resolve in their heart never to return to such "stupidity," viewing sin as a rebellion against the malchut (sovereignty) of HaKadosh Baruch Hu.
4. The definition of Shmira — The concept of lishmor (to guard/heed) implies living with a constant sense of responsibility and kabalat ol (acceptance of the yoke), standing far back from even the possibility of transgression.
5. Awe of the Commander — Based on the Gemara in Yevamos (6a), our observance must stem from awe of the One who commanded (mi shetzivah), rather than just the technical mechanics of the mitzvah.
6. Acceptance before legislation — As the Mechilta teaches, a king cannot effectively decree laws until the people first accept his sovereignty; similarly, consistent religious life depends on first accepting ol malchus shamayim.
7. The goal of Rosh Hashanah — The primary work of the new year is kabalas hamalchus (accepting the Kingship), which serves as the foundational cure for selective observance and spiritual inconsistency.
8. Constant Divine Presence — The ultimate teshuva is returning to the principle of Shiviti Hashem lenegdi tamid (placing God before me always), living with an active awareness of standing in the Divine presence.
