Torah from Rabbanim w Yirat Shamaym

R Miller on Shaarei Teshuvah

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Status:Started Date: 19 Kislev 5785

R. Miller ztl lecture series audio

Neither post nor transcript have been reviewed by R. Avigdor Miller ztl nor the TA organization

Introduction

Rav Avigdor Miller ztl in his profound 20 part lecture series on Rabbeinu Yonah's Sha'arei Teshuvah, offers a deeply insightful exploration of the concept of repentance (teshuvah). He gives over teachings that are not merely theoretical; they are intensely practical, providing actionable steps for individuals seeking to improve their spiritual standing. He emphasizes that teshuvah is not a one-time event but an ongoing process that requires constant effort and self-reflection.

Part 0: Utilizing the Later Years

Rabbi Miller begins the lecture series by emphasizing that the book Sha'arei Teshuvah (Gates of Repentance) by Rabbeinu Yonah Gerondi is a guide for baalei teshuvah (penitents) throughout their lives. He then focuses on a specific motivation for teshuvah: the approach of old age.

The Approach of Old Age as a Motivator for Teshuvah

  • A Gradual Reminder: Rabbi Miller explains that the physical signs of aging, such as graying hair, are not merely arbitrary occurrences. They are, in fact, a merciful reminder from Hashem that time is passing and that one should prepare for the ultimate judgment. It's a built-in mechanism to encourage introspection and teshuvah.

  • Diminishing Time: As a person ages, they should recognize that the time they have left in this world is becoming shorter. This realization should spur them to make the most of the remaining time by focusing on spiritual growth and drawing closer to Hashem.

  • Shifting Priorities: Rabbi Miller suggests that in old age, a person's priorities should naturally shift. Worldly pursuits and pleasures that may have been important in youth should become less significant. Instead, the focus should be on spiritual matters, such as Torah study, prayer, and acts of kindness.

  • Not Giving Up: It's important to note that Rabbi Miller is not advocating that older people should simply give up on life and become passive. Rather, he's saying that they should redirect their energies towards more meaningful endeavors. They should continue to be active and engaged in life, but with a different focus.

  • Analogy of the Day: He uses the analogy of the day to illustrate this point. Just as the day gradually transitions from morning to afternoon to evening, so too does a person's life progress through different stages. Each stage has its own unique opportunities and challenges.

  • The Wisdom of Old Age: Rabbi Miller points out that old age is often associated with increased wisdom and understanding. This is a time when a person can reflect on their life experiences and gain a deeper appreciation for the truths of the Torah.

  • Example of Rabbi Akiva: He cites the example of Rabbi Akiva, who began his Torah study at the age of 40 and became one of the greatest sages of his time. This demonstrates that it's never too late to start learning and growing spiritually. Even in old age, a person can achieve great things. Rabbi Akiva lost 24,000 students, and then in his old age, he started again with 5 students, and they rebuilt the Torah.

  • Example of Rabbi Eliezer ben Azaryah: He was appointed head of the Sanhedrin (high court) at the age of 18. He was concerned that he was too young, but a miracle happened and his hair turned white overnight. This was a sign that he was worthy of the position. This shows that even a young person can have the wisdom of an elder.

Practical Implications

Rabbi Miller's message is clear: old age should not be viewed as a time of decline and despair, but rather as an opportunity for spiritual growth and accomplishment. Here are some practical implications of his teachings:

  • Increased Torah Study: Older people should dedicate more time to Torah study, as they often have more free time than they did in their younger years.
  • Intensified Prayer: Prayer should become more focused and heartfelt as one grows older.
  • Acts of Kindness: Older people should seek out opportunities to perform acts of kindness for others.
  • Self-Reflection: This is a time for introspection and self-improvement. Older people should examine their character traits and work on correcting any flaws.
  • Preparation for the Next World: While it's important to enjoy this world, older people should also keep in mind that they are preparing for the next world. They should strive to live in a way that will earn them a good place in the World to Come.

Part 1: Substitutes for Suffering (Yissurim)

Rabbi Miller begins by addressing the concept of yissurim (suffering) as a means of atonement for sins. He acknowledges that certain sins require yissurim to be fully atoned for, even after teshuvah (repentance) has been performed. However, he emphasizes that Hashem (God) provides alternative paths to kaparah (atonement) for those who are willing to actively seek them.

1. Fasting:

  • Concept: Fasting is presented as a powerful substitute for yissurim. It's a form of self-affliction that demonstrates a willingness to endure discomfort for the sake of spiritual purification.
  • Biblical Model: The Torah's commandment to fast on Yom Kippur serves as a model for this principle. On this day, the Jewish people afflict themselves through fasting, and this act is a key component of the atonement process.
  • Voluntary Fasting: Rabbi Miller emphasizes the value of voluntary fasting, undertaken with the intention of seeking kaparah. He suggests that such fasts are accepted by Hashem as a substitute for the suffering that might otherwise be necessary.
  • Intention: The key to effective fasting is the intention behind it. It's not merely about abstaining from food and drink, but about using the fast as an opportunity for introspection, regret, and a sincere desire to change one's ways.
  • Example: A person who realizes they have committed a sin that requires yissurim might choose to fast for a day, a week, or even longer, depending on the severity of the sin and their own spiritual capacity. During this fast, they would focus on teshuvah, prayer, and Torah study.

2. Weeping:

  • Concept: Genuine remorse that leads to heartfelt weeping is another potent substitute for yissurim. It demonstrates a deep understanding of the gravity of one's actions and a sincere desire to make amends.
  • Emotional Impact: When a person reflects on their sins and feels such profound regret that they weep profusely, it shows that the sin has impacted them on an emotional level. This emotional engagement is crucial for true teshuvah.
  • Not Easy: Rabbi Miller acknowledges that weeping is not easy, especially for men. However, he encourages striving for this level of emotional connection to one's sins.
  • Example: A person might spend time contemplating the harm they caused through their actions, the damage to their relationship with Hashem, and the potential consequences of their sins. This contemplation could lead to genuine tears of remorse.

3. Refraining from Pleasures:

  • Concept: Denying oneself physical pleasures is a third way to substitute for yissurim. This can involve abstaining from certain foods, engaging in ta'anis dibbur (fast of speech), or refraining from other enjoyable activities.
  • Ta'anis Dibbur (Fast of Speech): Rabbi Miller highlights ta'anis dibbur as a particularly effective form of kaparah. He explains that refraining from unnecessary speech, especially gossip and idle chatter, is a powerful way to demonstrate self-control and dedication to spiritual growth. He mentions that among some Sefardim (Jews of Sephardic descent), there is a custom of observing a Yom Ta'anis Dibbur (a day of fasting from speech), which he considers an excellent practice.
  • Example: A person might choose to abstain from eating meat or sweets for a period of time, or they might dedicate a day to complete silence, focusing only on prayer and Torah study.

Part 2: Voluntary Suffering on a Smaller Scale

  • Key Principle: When a person willingly accepts suffering upon themselves, even in small amounts, it demonstrates a proactive approach to teshuvah. This proactive approach is viewed favorably by Hashem.
  • Reduced Suffering: Because the suffering is voluntary, the amount required for atonement is significantly less than if the person were to passively wait for yissurim to come upon them.
  • Example: Instead of waiting for a major illness to befall them, a person might choose to fast regularly, even if it's just for a few hours each week. This voluntary act of self-denial can mitigate the need for more severe suffering.
  • Analogy: Rabbi Miller compares this to a person who owes a large debt. If they make regular, small payments, they are less likely to face harsh consequences from the creditor. Similarly, by voluntarily accepting small amounts of suffering, a person can avoid more severe consequences from Hashem.

Part 3: The Importance of a Broken Spirit

  • Concept: A broken spirit, characterized by genuine remorse, humility, and a deep sense of sadness over one's sins, is a powerful force for teshuvah.
  • Greater than Fasting: In some cases, a broken spirit can be even more effective than fasting in achieving atonement.
  • Sacrifice: Rabbi Miller emphasizes that a broken spirit is a significant sacrifice. It involves breaking one's own will and ego, which can be more challenging than physical deprivation.
  • Example: A person who constantly reminds themselves of their past misdeeds and feels a deep sense of regret and bitterness over them is demonstrating a broken spirit. This constant state of remorse can be a powerful catalyst for change.
  • Biblical Support: Rabbi Miller quotes the verse, "The spirit of a man will sustain him in his illness, but a broken spirit, who can bear it?" (Proverbs 18:14) to illustrate the weight and significance of a contrite heart. He also cites the verse, "The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise." (Psalms 51:19) to show that Hashem values a broken spirit even more than physical sacrifices.

Part 4: Accepting Hashem's Judgement with Love

  • Concept: When a person experiences misfortune or suffering, they should strive to accept it with love, recognizing that it is a form of divine justice and an opportunity for atonement.
  • Shield from Greater Suffering: By accepting Hashem's judgments willingly and recognizing that they are deserved, a person can create a shield that protects them from more severe yissurim.
  • Example: If a person loses money, experiences a minor illness, or faces any other setback, they should say, "Thank You, Hashem, for sending me this. I deserve it for my sins, and I accept it with love." This attitude can prevent greater misfortunes from occurring.
  • Biblical Support: Rabbi Miller quotes the verse, "When a wrath comes upon a man, and it causes gratitude to You, then the rest of the wrath that you have, you will hold back." (Psalms 76:11). This means that when Hashem sends suffering, and the person responds with gratitude and acceptance, Hashem will withhold further punishment.

Part 5: The Cleansing Power of Chesed and Emet

  • Chesed (Kindness): Engaging in acts of kindness, especially on a grand scale, can atone for sins that would otherwise require suffering.
    • Example: Rabbi Miller gives an example of a couple who dedicated themselves to providing hospitality to the poor. They had a whole dormitory in their house for people to sleep in, and they always had a minyan of people eating at their Shabbos table. This act of chesed was considered so significant that it could atone for serious sins.
  • Emet (Truth): Dedication to Torah study and spreading Torah is another form of kaparah. This can involve personal study, teaching, or supporting Torah institutions.
    • Example: A person who dedicates their life to learning Torah, even if they are not a great scholar, is engaging in emes. They are establishing the truth of Torah in the world. Similarly, a person who supports Torah institutions financially is also contributing to the spread of emes.

Part 6: The Importance of Gratitude

  • Concept: Being grateful to Hashem for the good things in life, and expressing that gratitude consistently, can serve as a protection against negative consequences.
  • Intense Gratitude: Rabbi Miller emphasizes that it's not enough to simply say "thank you" out of politeness. One must feel the gratitude intensely and deeply.
  • Example: If someone recovers from an illness, they should not forget about it. They should constantly remind themselves of Hashem's kindness and express their gratitude. This ongoing gratitude can protect them from future illness or other misfortunes.
  • Biblical Support: Rabbi Miller quotes the verse, "I will thank you forever for what you did." (Psalms 52:11). This verse suggests that we should remember Hashem's past favors and continue to thank Him for them throughout our lives.

Part 7: The Power of the Ear

  • Concept: Listening to words of rebuke and instruction is a crucial step in spiritual growth. The ear is the gateway to the soul's healing.
  • Biblical Support: Rabbi Miller quotes the verse, "Incline your ear and come to me; listen, and you will live." (Isaiah 55:3). This verse emphasizes that listening is the key to spiritual revival.
  • Practical Application: When someone offers us advice or criticism, we should listen attentively and take it to heart. Even if we don't agree with everything they say, we should consider their words carefully and see if there is any truth to them.

TBC

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