Mitzvah, Avera & Teshuva

In the beginning, G-d created a most magnificent world, a physical paradise brimming with an unimaginable spiritual intimacy with Him. Man was created and placed in this utopian world, thereby fulfilling its purpose. Some time later, man’s place was shifted to a world with a heightened pull towards physicality and desire, a world full of choice and failure. A world at somewhat of a distance from G-d. 

Embedded into this world was a list of regulations designed to help navigate this newly modified space. At the outset, the list was brief. To all mankind a mere seven obligations. And then more. For the chosen man, the list expands to 613.

The commandments between man and man are to assure a just society. They were created for civil harmony and the protection of man. They ensured man’s individual and collective rights, and laid out a system of judgement and justice should one go awry. They taught man compassion and interpersonal skills; to listen, to love, to lead.

The commandments between man and G-d were much the same; to create harmony between us and G-d, a way for man to interact with his Creator. A prescribed list of exactly how to honor G-d, how to reach Him. Adherence to the commandments dictates our thoughts and actions, and gives us a framework with which to conduct ourselves, to serve both man and G-d.

Is this where it ends? Are the mitzvot any more than a static list of rules to adhere to? Are they for our benefit or for G-d’s? 

More deeply, what is a mitzvah? And what is its opposite?

A mitzvah is a direct connection between the physical and spiritual worlds. An expression of the divine Will of Hashem, the spiritual potential of a mitzvah is limitless. Mitzvot are clearly defined yet intangible, of the spiritual realm. And, man can perform them. We give real world expression to the ethereal, thereby activating their potential holiness. We merge the physical and spiritual realms and release the sparks of holiness found within. In turn, these sparks of holiness are infused into our souls, elevating the very nature of our souls and giving rise to our spiritual ascension. As we rise in holiness we raise the collective spiritual level of the whole of humanity. From even one single mitzvah we are able to affect and uplift mankind.

The dialogue between us and Hashem, our mitzvot are the foundation of our relationship with Him. They are the physical actions we take which represent G-d’s ratzon, His will. G-d’s will is clearly laid out for us to join Him, and when we make our will His, we merge the deepest part of ourselves with Hashem. Mitzvah, from the word tzavta, means to attach or join. It is a coming together of the One who commands and the one who is commanded. As we negate our ego and align our desire to that of G-d’s, as we perform the action G-d desires, we honor the soul within and become one with G-d. We attach ourselves to Him.

Adherence to the mitzvot is our side of the two way conversation between us and G-d, and our answers to His’s questions: Will you rise above your instincts and attach yourself to Me? Do you want to be with Me? Do you love Me?

These do’s and don’ts have the potential to either create a connection between us and Our Creator or further the divide. Should we go against G-d’s command, we break the connection and expand the space between us. We step out of His space and plunge deeper into the darkness of the physical world. Our wills are misaligned with G-d’s, we lose our clarity and our way. Our desires are in the grip of the yetzer hara, the evil inclination, and the next sin is that much closer, that much easier to slip into. 

The common word for sin, avera, means to pass over or to transgress, for when we sin we pass over an opportunity for closeness with Hashem and transgress to the less desirable side of sin. The more specific words for sin denote the same. Chet, an inadvertent sin, means to miss the mark. Inadvertent, yet avoidable. Through learning and honest introspection, through a refined will, we could have made a better decision and attached ourselves to G-d. Avon, a sin we did knowingly, is to twist or bend. It's when we are aware we are doing wrong and find a way to justify it as right. It is using our intellect against ourselves, against our souls, against G-d. Pesha is a blatant act of rebellion, a spiteful defiance of G-d. The levels of sin differ in intention yet have the same fundamental outcome, an increased distance from G-d, and an increased closeness to sin.

And just as we can choose to be close to Hashem or otherwise, we can also choose to right the wrong should we misstep, whether intentionally or not. Should one commit a sin, Hashem gifted us the ability to find our way back to Him. We acknowledge our actions and feel remorse. We self-reflect, admit our errors and renounce them. When successful, we conquer a flaw in ourselves and experience a renewed, full-hearted commitment to G-d.

This spiritual growth is a direct result of our sin, for without our misstep we might not have journeyed closer to G-d. Our sin, therefore, takes on new meaning as it has become the enabler of our growth. And G-d responds accordingly. When our sin is the catalyst for our fervent commitment to G-d, Hashem does more than abolish our sin, He actually transforms this sin to a mitzvah as it has helped to build the new, passionate us and narrow the distance between us and Him. It has brought our souls back as the leader of our lives. Through teshuva we are able to turn a demerit into a merit. (Reish Lakish)

The concept of teshuva, returning to G-d, returning to the purity of our souls after one has stepped away, was in existence before the world. Not designed as a response to man’s sin, teshuva predated the entire structure of creation .. predated man, predated sin, predated space and  time. To engage in teshuva is to reach outside of the bounds of the earth, out of the bounds of time, and reunite with the Ohr Ein Sof, G-d’s will and our souls. These elements were in existence before creation. Teshuva is to surpass our earthly natures and act in accordance with our essence, with the eternal piece of ourselves, our souls.

The very word for sin attests to the power of teshuva and its effects on time itself. Through teshuva, we are able to reach back to pre-creation and into the spiritual realm where time is nullified and all is one. The Hebrew word for sin, avera, has the root avar, meaning past. A sin is something we did which, once over, is in the past. Through teshuva our sin is transformed, its avera title of  “past” is revoked and replaced with that of “mitzva,” the joining of our will with G-d’s. As our avera becomes nonexistent, it modifies the avar, the past, and shrinks the distance between us and G-d. Our new mitzva, attachment to G-d, is the impetus for our recalibrated future. Our future is changed because we are changed; our possibilities and blessings are now elevated to reflect our new, enhanced status. The renewed, enthusiastic commitment of a repentant towards G-d is unmatched, as is his stature.

As earthly beings, we are defined by our thoughts, our speech and our actions. It's how we express our innermost desires and give life to the spark of Hashem residing in us. It's how we express our soul. What we do in the present builds our future and has the power to change our past. Through teshuva, our present can reach into our future and our past simultaneously, effectively merging the three into one. The tenses of time become stacked as past, present and future interact with each other, affecting each other, entering into a dialogue and becoming one.

Teshuva suspends the natural order of time and space, merging sin and mitzva, allowing for the transformation of one to the other. Our deeds are malleable, we can change their meaning and reactivate our averot as mitzvot, we can manipulate and modify our future blessings or otherwise.  We can connect to G-d, to live a life aligned with the purity of our souls, to live a life aligned with G-d and His desires. Through teshuva we can live above the structures of this world, touch a realm of pure spirituality and live a life of divinity with Our Creator.