Question: How should one do teshuvah during this Elul and Yamim Nora’im season?
Zvi Unger
Answer: Last week we noted that a sure key to unlocking the gates of repentance is to try to do everything lifnim mishurat ha’din (above and beyond the requirements of the law). The Talmud (Berachot 7a) states that this trait is greatly valued by Hashem.
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Years ago my uncle, HaRav Sholom Klass, zt”l, discussed lifnim mishurat ha’din and the profound meaning our Sages found in it. He wrote, in part:
“In reference to the matter of lifnim mishurat ha’din, we find the following statement of R. Yochanan in the Gemara (Bava Metzia 30b): ‘Jerusalem was destroyed because they issued judgments therein in accordance with the [strict] Biblical law.’
“The Gemara questions this statement: How then were they to judge others not according to the Torah, but through physical force?
“The Gemara concludes: Jerusalem was destroyed because they based their judgments strictly upon Biblical law and did not go beyond the requirements of the law.”
My uncle continues: “The Gemara provides many incidents where the Sages went beyond the requirements of the law to do a good deed. In the Gemara (Bava Kamma 99b) it was taught: If a dinar [a coin] was shown to a money changer who recommended it as valid, but it was subsequently found to be forged, he would be exempt from damages if he was an expert but if he was an amateur he would be liable.
“The Gemara continues: There was a certain woman who showed a dinar to R. Hiyya, who told her that it was good. Later she returned and said, ‘I showed it to others and they said it was bad. In fact, I couldn’t pass this coin.’
“Thereupon R. Hiyya said to Rab: ‘Go and exchange the coin for a good one and write it down in my register as a bad debt.’
“The Gemara then asks why he had to pay when he could have been exempt because he was known to be an expert? It concludes that he did it because he ‘went beyond the requirements of the law.’”
“Another case is found in the Gemara (Bava Metzia 24b), where it tells about the father of Shmuel who once found asses in the desert and returned them to their owners although they had been lost for over 12 months [and we assume the owner gave up hope of ever finding them – thus rendering them hefker]. The Gemara answers: ‘He only did so because he went beyond the requirements of the law.’”
Yet another case cited by my uncle illustrates this point (infra, Bava Metzia 30b): “Once R. Ishmael, the son of R. Yosi, met a man carrying a load of wood. The man put it down, rested and then said to R. Ishmael, ‘Help me pick up the load onto my shoulders.’
“Instead, R. Ishmael purchased the wood from him and made it hefker so that the man wouldn’t have to carry such a [heavy] load.
“The Gemara then asks, ‘Wasn’t R. Ishmael [an elderly sage] for whom it was undignified work [and thus he was exempt from the commandment of aiding others]? The reply is that he acted ‘beyond the requirements of the law.’
“For R. Joseph taught: ‘And you shall show them the way they must walk therein and the deeds they shall do’ (Exodus 18:20). This refers to a way of life. ‘The way’ is also the practice of loving deeds [g’milut chassadim]; ‘they must walk’ refers to visiting the sick; ‘therein’ refers to burial (to give burial to the poor who cannot pay for it); ‘and the deeds’ refers to strict law; ‘they shall do’ – this refers to acts beyond the requirements of the law.”
I remember my uncle always saying that we should be ever scrupulous in acting lifnim mishurat hadin in relation to our fellow man; we should always give him the benefit of the doubt.
Last week, we noted that the Gemara says that G-d, so to speak, utters the following prayer: “[May] I deal with My children according to the attribute of mercy and, on their behalf, go lifnim mishurat ha’din [in forgiving them for their transgressions].” We are supposed to emulate G-d’s ways and thus should also go lifnim mishurat ha’din. If we utilize this dictum in doing teshuvah, we will achieve a full Heavenly pardon sooner and more easily.
The Torah relates that Cain killed his brother Abel out of jealousy. G-d was very angry at him, and Cain responded to G-d’s rebuke by saying, “Gadol avoni mi’nso – My iniquity is greater than I can bear” (Genesis 4:13). Cain then set about on a path of teshuvah.
The Midrash (Bereishit Rabba 22:28) relates that Adam later met his son and asked him, “How has your judgment been decided.” He responded, “I repented and was forgiven.” Adam was so taken by the possibility of repentance for such a great sin that he immediately composed the psalm that begins, “Mizmor shir l’yom ha Shabbat, tov l’hodot La’Shem u’l’zamer l’shimcha elyon – A psalm, a song of the Sabbath day. It is good to thank Hashem and to sing praise to Your exalted Name” (psalm 92).
I would like to offer the following interpretation for why he specifically composed a psalm for the Sabbath: Adam was initially created to live in the Garden of Eden, a world of total tranquility and enjoyment. When he sinned, this utopia came to an end. When he learned that his son was forgiven, he immediately praised the Sabbath, the one day in the week that represents total tranquility and enjoyment – a partial return to his pre-sin existence. It is also interesting to note that the words “Shabbat” and “teshuvah” come from similar roots.
Acting lifnim mishurat ha’din at this time of year is important in our interactions with our fellow man as well as in our interactions with G-d. That’s why the Mechaber (Orach Chayim 603:1) writes that one who is not scrupulous about eating pat akum (bread baked by a gentile) should nevertheless be careful about doing so during the Ten Days of Repentance. This act of lifnim mishurat ha’din is important at this unique time of year when we beseech G-d to treat us in such a manner as well.
Let us hope and pray, especially in these trying times for our people, that just as we act lifnim mishurat ha’di, so will He act in this manner toward us, looking with great favor and mercy upon our repentance and good deeds, and inscribe us for a happy, healthy, and peaceful new year.