A young boy once accidentally broke his father’s most cherished possession, a beautiful vase passed down through generations. Afraid of his father’s anger, the boy hid the broken pieces and avoided him for days. He asked his older brother what to do, and the brother warned, “Father will be furious; he may never forgive you.” He asked a neighbor, who said, “He’ll punish you for sure.” Finally, he went to his mother, who said gently, “Just tell him the truth. Your father loves you more than anything. If you’re honest and sorry, he’ll understand.”
Nervously, the boy confessed to his father, expressing remorse and expecting the worst. But instead of anger, his father knelt down, embraced him, and said, “I’m so glad you told me the truth. I see that you truly feel bad about what happened. We’ll figure this out together.”
This story mirrors the profound lesson the sages teach us about our Father in Heaven: when asked what the punishment for a sinner should be, wisdom answered, “Evil pursues sinners” (Proverbs 13:21), emphasizing the natural consequences of wrongdoing. Prophecy responded, “The soul that sins shall die” (Ezekiel 18:4), conveying a harsh and final judgment. But when God Himself was asked, His response was radically different: “Let him repent and be forgiven.” This contrast between wisdom, prophecy, and God reveals a central theme in Judaism: no matter the gravity of our mistakes, repentance—Teshuva—always offers a path to redemption.
This theme appears vividly in the Torah portion Nitzavim (Deuteronomy 29:9–30:20), which contains what is known as the “portion of repentance” (Deuteronomy 30:1-10). Following a series of harsh consequences for abandoning God’s laws—including exile, suffering, and being scattered among the nations—the Torah shifts to a message of hope and return. Even in the darkest moments, the possibility of repentance remains open. If we choose to return to God, we will be restored.
Rabbi Isaac Arama draws attention to the structure of these verses, noting that they move back and forth between the people returning to God and God returning to the people. For instance, in Deuteronomy 30:2 it says:
While in the next verse, it says:
This alternating language teaches a crucial lesson: when we take even the smallest steps toward God, He meets us halfway, offering divine assistance and guidance. Repentance is not a one-sided effort; it is a dynamic interaction where God actively helps us along the path to redemption.
God does not stand back with detached judgment, waiting to punish sinners. Instead, He eagerly awaits our first steps toward return, ready to help us rebuild. Teshuva is not simply about confessing past sins; it is about reigniting a relationship with God, and renewing our bond with Him.
Rabbi Joseph Albo expands on this idea when reflecting on the famous call in Deuteronomy 30:19: “I have set before you life and death… therefore, choose life.” Albo explains that this “life” refers to the spiritual vitality that comes from a relationship with God, sustained by the practice of repentance. Teshuva is not merely an option; it is a matter of life and death. The “life” Albo speaks of is not just physical existence, but the life of the soul, deeply connected to God. To “choose life” means to seize the opportunity to return to God, renewing the relationship that sustains us.
Ultimately, no matter how far we have strayed, the door to repentance is always open. God does not seek to punish with finality; instead, He offers Teshuva as the means to return. Repentance is a gift that allows us to confront our failings without being crushed by them. It is a call to growth, transformation, and hope. Teshuva teaches that no matter how far we have fallen or how distant we feel from God, the way back is always open. We are never beyond redemption, for God desires our return and is ready to welcome us with compassion.
Through repentance, we reconnect with God and rediscover the meaning and purpose that infuse our existence. Choosing Teshuva transforms life from mere survival into a relationship of love and devotion to the Divine. In the end, Teshuva is not just about making amends for past mistakes; it is about choosing life in its fullest, deepest sense.
And that choice is always ours to make.
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