The Maharal writes that teshuva is not so much regretting one’s deeds but a natural return to one’s higher self. How does teshuva correct a sin and its negative impact? The Mesilat Yesharim suggests that teshuva causes your will to change and that means you yourself have become transformed. The Maharal says that teshuva moves us beyond time. It takes us above the rules of cause and effect that define this world. On a rational level, we cannot change the past because we are locked in time. But on a supernatural level where time is irrelevant, teshuva can erase all the damages and even take a person to a higher level than he was before.

We can achieve this kind of teshuva through siyata d’shmaya-help from Hashem, and self-change. These are intertwined. How do we begin the process of self-change? The first step is doing what is called cheshbon hanefesh. Cheshbon hanefesh entails making an accounting of your soul through a life review. To be able to redefine who we want to be, we have to look at our past. This is because who we are today is developed from our yesterdays. The world of intent is what defines the self.

Making a life review involves dividing your life into segments-childhood, adolescence, and adulthood. Ask yourself these questions- From where I stand today, which of the choices I made in each of these points in my life got me closer to what I want to be and which choices distanced me? You will begin to find specific patterns and motivating factors which will point you to the source of your life mistakes. This is more important to identify than individual sins and errors. If one does not deal with the main bad traits, middot, that drove one to sin, it is as is if one is pulling out weeds but leaving the roots. A person needs to take the middot they have and find the right address for them. This involves a combination of saying yes and no. Saying no means committing yourself to refraining from using these traits negatively. Saying yes involves acknowledging the trait and thinking of ways to feed the need it creates in a positive way. For example, if someone continuously speaks slanderously, loshon hara, because of low self-esteem, he may give up loshon hara but if he does not deal with his self-esteem issue he may turn to other sins. Self esteem comes from self-discipline and achievement. Involving oneself in Torah and acts of kindness, chesed, can build ones positive self image to the point where one will completely disassociate from disparaging others.

Another way of approaching Teshuva is looking at each sin and developing a game plan to make sure that it does not reoccur. The Maharal writes that the two basic roots of sin are ego and desire. Most of our behavior is driven by external factors. The more a person follows Hashem’s ways, the more his soul controls his body, and the more his life will be determined by intrinsic factors.

Recognizing ones negative middot should not lead to depression. Instead one should say, “I believe in myself and my abilities. I trust that Hashem wants to help me through this. Without His assistance nothing will happen. I will reject whatever holds me down."

If a person honestly faces his physical or spiritual issues with strength and bravery, Hashem will surely help him. This will take him above his limitations which were created by his past choices and intentions, to his inner core which will lead him to repentance and elevation. At this special time of year, when Hashem is most accessible to us, let us grasp the precious gift of teshuva and renew our loving bond with Hashem once again.