If you ask your fellow Jew to define the term “ba’al teshuva,” the response is almost certain to be “someone who didn’t grow up religious.” If you press for a more specific answer, you’ll get “didn’t always observe the laws of Shabbos and kashrus.” The ba’al teshuva is to be contrasted with the Frum From Birth (“FFB”), the latter being a far more desirable species of Jew.
While ba’alei teshuva are lauded for their return to an observant lifestyle, and even admired for the challenges they must overcome, they never manage to shake the stigma of not being Frum From Birth. This stigma is even transferred to children and the extended family, as if it is a genetic defect of spiritual proportions. Not surprisingly, ba’alei teshuva have a significantly lower value on the shidduch market, and in general have a much lower ceiling in the observant Jewish community. The definition of ba’al teshuva as one who was previously less observant and the resulting lower status of those saddled with the term is one of only a few things the myriad splinters of observant Jewry (particularly FFB’s) agree upon.
Of course, it could hardly be further from the truth, with catastrophic repercussions to suit.
If one studies the Torah’s definition of the term “ba’al teshuva,” an entirely different picture emerges. The Midrash Rabba in Bamidbar 2:10 states that during the 40 years in the desert the tribe of Reuven received honorable placement in the camping arrangement because Reuven was a ba’al teshuva; he had acted brazenly toward his father following the death of Rachel and repented for it. The Midrash further comments that teshuva is a fine trait, and the act of teshuva brings about Hashem’s mercy. It must be noted that the term “ba’al teshuva” is applied to Reuven in a completely positive context.
The same term is applied to Mar Ukva. As Rashi unabashedly relates about this great Talmudic figure, Mar Ukva once became infatuated with a certain married woman, to the extent that he became ill. After some time this woman met dire financial straits, and to procure a loan from the wealthy Mar Ukva was prepared to submit to him. That which he yearned for was his! However, he conquered his temptation and sent her away in peace. He was cured of his illness, and from that point on a heavenly fire blazed above his head when he went to the market (see Sanhedrin 31B, Rashi). Again, the term “ba’al teshuva” is applied in a most complimentary fashion to one who emerged victorious from an encounter with sin, and who earned heavenly approbation only through becoming a ba̓al teshuva.
So what exactly is a “ba’al teshuva”? An individual, says Rabbi Yehuda, who had repeated opportunity to sin and was spared (Midrash Aggada Vayikra 16). Rabbi Eliezer further teaches that one should repent one day before his death. His students asked whether one can know when one will die in order to schedule this repentance. Rabbi Eliezer replied that, all the more so, one must repent every day in case death comes tomorrow – and thus one will be a “ba’al teshuva” all one’s days (Shabbos 65B). This teaching, in fact,is cited as halacha in the Rif: it is an obligation for one to be a ba’al teshuva.
We must further note that, based on this teaching, one can lose the glorious title of ba’al teshuva if he discontinues his repentance.
While certainly it is preferable for one not to sin than to sin and perform teshuva, the vast majority of people are ba’alei teshuva. The greatness of the ba’al teshuva is that he has tasted the alluring flavor of sin, yet pained himself to separate from it. The reward for this is great (commentary of Magen Avos to Pirkei Avos 3:20).
