"For some time I have been struggling with an inner conflict, and a mighty force impels me to speak about teshuva (penitence). All my thoughts are focused on this theme alone. Teshuva holds a primary place in Torah and in life; all the hopes of the individual and of society depend on it."
So begins Rabbi Abraham Isaac Kook's introduction to Orot HaTeshuva (Lights of Penitence), probably his most popular work, first published in 1925. The compact, succinct book was beloved by its author, and he himself studied it during the month of Elul after the morning prayers. One student related that he heard Rabbi Kook say, "I worked extensively on Orot HaTeshuva. Whoever studies it properly will find light in every word." He also declared, "Orot HaTeshuva must be studied without end."
What is so special about the book's outlook on teshuva?
Teshuva - Returning to Life
Orot HaTeshuva illuminates the concepts of sin, punishment and penitence. Sin primarily harms the sinner by cutting him off from the roots of his existence, from the light of his soul. This estrangement is sin's worst punishment. Teshuva, on the other hand, redeems the sinner from his darkness. It rejuvenates him, returning him to his previous state of life and joy.
The word teshuva literally means 'return'. It is not a flight from the world or daily life; rather, "Precisely amidst genuine, pure teshuva, we must return to the world and to life." (ibid. 14:30)
Already in his introduction, Rabbi Kook hinted that he saw teshuva as an underlying force affecting all aspects of life, not only the realm of the sacred: "Teshuva holds a primary place in Torah and in life."
Additionally, Rabbi Kook posited that this powerful force is not limited to the failings and triumphs of the individual. It also applies to failures and successes in the life of the nation and of the entire universe: "All the hopes of the individual and of society depend on it."
National and Spiritual Revival
Rabbi Kook firmly believed that a secular national revival, the entire program of building the land and the nation, could not occur without a revival in holiness, with its sublime manifestations in both personal and public life.
But what path would lead the generation of rebirth to the gates of teshuva? The routine approach and run-of-the-mill outlook were doomed to failure. The people of such an idealistic generation, brimming with life, vigor and creativity, could not be reached with a severe demeanor and punctilious demands of small, everyday deeds - demands that they would consider a source of weakness of soul and feebleness of spirit.
No, the generation would have to be awakened with an optimistic spirit of greatness and courage. Rabbi Kook taught, "Teshuva comes not to embitter life, but to make it pleasant. ...Teshuva is essentially a return to origins, to the source of supernal life and existence in their completeness." (ibid. 12:8)
In an article written in HaYesod in 1934, he explained:
So begins Rabbi Abraham Isaac Kook's introduction to Orot HaTeshuva (Lights of Penitence), probably his most popular work, first published in 1925. The compact, succinct book was beloved by its author, and he himself studied it during the month of Elul after the morning prayers. One student related that he heard Rabbi Kook say, "I worked extensively on Orot HaTeshuva. Whoever studies it properly will find light in every word." He also declared, "Orot HaTeshuva must be studied without end."
What is so special about the book's outlook on teshuva?
Teshuva - Returning to Life
Orot HaTeshuva illuminates the concepts of sin, punishment and penitence. Sin primarily harms the sinner by cutting him off from the roots of his existence, from the light of his soul. This estrangement is sin's worst punishment. Teshuva, on the other hand, redeems the sinner from his darkness. It rejuvenates him, returning him to his previous state of life and joy.
The word teshuva literally means 'return'. It is not a flight from the world or daily life; rather, "Precisely amidst genuine, pure teshuva, we must return to the world and to life." (ibid. 14:30)
Already in his introduction, Rabbi Kook hinted that he saw teshuva as an underlying force affecting all aspects of life, not only the realm of the sacred: "Teshuva holds a primary place in Torah and in life."
Additionally, Rabbi Kook posited that this powerful force is not limited to the failings and triumphs of the individual. It also applies to failures and successes in the life of the nation and of the entire universe: "All the hopes of the individual and of society depend on it."
National and Spiritual Revival
Rabbi Kook firmly believed that a secular national revival, the entire program of building the land and the nation, could not occur without a revival in holiness, with its sublime manifestations in both personal and public life.
But what path would lead the generation of rebirth to the gates of teshuva? The routine approach and run-of-the-mill outlook were doomed to failure. The people of such an idealistic generation, brimming with life, vigor and creativity, could not be reached with a severe demeanor and punctilious demands of small, everyday deeds - demands that they would consider a source of weakness of soul and feebleness of spirit.
No, the generation would have to be awakened with an optimistic spirit of greatness and courage. Rabbi Kook taught, "Teshuva comes not to embitter life, but to make it pleasant. ...Teshuva is essentially a return to origins, to the source of supernal life and existence in their completeness." (ibid. 12:8)
In an article written in HaYesod in 1934, he explained:
"Teshuva is the great key to redemption. Many things inhibit teshuva, but the major obstacle, particularly to collective teshuva, is the misconception of teshuva as atrophy of the soul, as the enfeebling and debilitation of life. This false image also impairs the teshuva of the individual; but more than anything, it hinders collective teshuva, the teshuva of the nation.[Adapted from Celebrations of the Soul, pp. 26, 28-9; Moadei HaRe'iya pp. 52, 55]
"We must disclose the secret that the genuine teshuva of the entire nation of Israel is a mighty, powerful vision that provides reserves of might and strength, that imbues all of our spiritual and pragmatic values with a lofty spirit of vigorous, surging creative power in the might of the Rock of Israel. This living teshuva flows not from isolated, fragmented souls, but from the treasury of the nation's collective soul, from Knesset Yisrael, which unites all of its far-flung limbs.... Thus, the complete soul of Israel is prepared to return to its former strength as in days of old."