A Prodigal Teshuvah

The weekly sermon by a rabbi to his congregation is a comparatively modern custom. In earlier times a rabbi's role was not pastor of a congregation, but spiritual judge of the community. He was expected to deliver rulings in Jewish law, not homilies. There were two exceptions—two Sabbaths when the rabbi would address the congregation.

The first was Shabbat haGadol, the Sabbath before Passover. At that time the rabbi would explain the intricacies of the dietary laws pertaining to the Passover season so that no one would transgress the law through ignorance.

The second was Shabbat Shuvah, the Sabbath between Rosh Hashanah, the Jewish New Year, and Yom Kippur, the Day of Atonement. The rabbi would explain the meaning of teshuvah (repentance) and exhort the congregation to repent. He would take his text from

Hosea 14:1:

O Israel, return to Yahweh, your Elohim, For you have stumbled because of your iniquity.…

As taught in the Hebrew portion of Scripture, teshuvah contains a positive as well as a negative aspect. Teshuvah means "turning." The negative aspect focuses on turning away from our sinful actions. However the positive aspect focuses on the concept emphasized in Scripture—turning to Yahweh. In repentance one seeks reconciliation with the Holy One.

In addition to turning, returning or repenting, teshuvah also has the connotation of responding or giving an answer. Teshuvah is our response to the realization of who Yahweh is and what He has revealed to us about His character.

In Yahshua's parable about the prodigal son (Luke 15:11-32) He taught the meaning of sin, repentance and our Father's love for sinners. The prodigal demanded his inheritance prematurely and went off to a distant country, where he lived wildly. He squandered one third of the wealth his father had saved throughout a lifetime. When a famine occurred, the young man had no resources left. Impoverished, humiliated, working as a slave to feed pigs, he was hungry. When he came to his senses he thought, "How many of my father's hired servants have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say to him, 'Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son. Make me like one of your hired servants.'"

That is teshuvah from the sinner's point of view. We see teshuvah from Yahweh's point of view in the rest of the parable. While the young man was still a long way off, his loving father saw him, felt compassion for him and ran to embrace him.

The essence of teshuvah is found in the words of the young man when he said, "I will arise and go to my father." Or in the words of the Hosea passage, "O Israel, return to Yahweh your Elohim."

Repentance is a turn toward our Creator. It so conceived is the substance of Yahshua's moral teaching and the purpose of our lives on earth. Repentance is the key to making sense of the Bible.

Teshuvah or repentance is a challenge to all of us. Whatever our failures were yesterday, nothing can stop us from turning completely to Yahweh today. The opportunity afforded us by teshuvah is an obligation we cannot safely pass by. We cannot write off anyone as unredeemable, because they may still repent. Because of repentance, we cannot write ourselves off. If we will turn to Yahweh, He can change us.

In 1978 Rabbi Wiener of Temple Israel in New Jersey brought a message so unusual that it was quoted in several Jewish newspapers around the country. He said that with all the attention in the media at that time about born-again Christians, he wanted to talk about the Jewish way of being born again—teshuvah. His statement was widely quoted. He came very close to the truth.

The idea, which is mentioned in the Tanach and called teshuvah, is the root idea Yahshua developed when he said, "You must be born again." However, the rabbi's concept of teshuvah was not the concept of teshuvah that we find in the Jewish Bible. He saw it merely as a decision to live a more Jewish life and to do more good deeds .

In The Condition of Jewish Belief, Rabbi Wiener wrote, "Most often and basically, I think of the mitzvoth [good deeds] as the visible extensions of the Jewish soul. They are the means by which a Jew can connect himself with this soul and through this soul with the wellsprings of life, ultimate reality, G-*-d, or whatever you want to call it."

No disrespect intended, but Yahshua did not come to bring us into a relationship with "whatever you want to call it." The goal of repentance is reconciliation with a person—the personal, holy Elohim who has revealed Himself in the Scriptures and in the Messiah Yahshua, not a mystical god or a god of our own imagination, however we choose to conceive him.

Repentance is not a New Year's resolution to change this or that particular thing we do not like about ourselves. That would be a completely negative view of teshuvah. Repentance is a whole-hearted turning from self to the Almighty Yahweh of the Bible. Without faith in Him, repentance in the biblical sense is impossible. Hebrews 11:6 says, "…he who comes to Elohim must believe that He is, and that He is a rewarder of those who diligently seek Him." It doesn't matter if your faith in Him is as small as a mustard seed. Yahweh will receive you if you come to Him. But a New Year's resolution, or a search for enlightenment, or an attempt to find "whatever you call it," or a Jewish person trying to be more Jewish, does not constitute repentance.

First and foremost, true repentance as spoken of in the Bible is a positive step, not a negative one. It is an approach to our Father—our response to the reality of His person. Yet repentance does involve turning from sin.

This aspect is illustrated by the young man in Yahshua's parable. When he came to his senses, he realized that his basic problem was not the famine, or that he had mismanaged his money. His basic problem, the root of all his problems, was that he had alienated himself from his father. If he had a right relationship with his father, his other needs would take care of themselves.
If we are going to turn from our sin, first we must realize the true seriousness of sin. Sin at its root is alienation from "our Father". Its cause is our pride and self-will—our desire to live for ourselves and be our own g-o-d. The various actions we call sinful are merely manifestations of our condition of being sinners. The young man in the parable could never have demanded his inheritance from his father and left home if he had the slightest respect for his father's feelings. Likewise, all the sins we commit show our basic disrespect for the honor of Yahweh. We commit sins because we are sinners. We commit acts that displease our Father because we are alienated from Him.

Sometimes people complain because Yaweh doesn't take a more liberal attitude toward sin. They say, "If Yahweh is loving, why doesn't He just overlook our sins? Why does He demand that we repent and receive Yahshua?"

Imagine this question in the context of Yahshua's parable. What if, when the son demanded his inheritance from the father, that father had actually followed his son into the distant land? What if he had followed his son everywhere he went, just to be physically at hand in case his son needed anything? Would the alienation in that family have been in any way ameliorated? No. The son chose alienation, and there was nothing the father could do until the son chose to repent. Yahweh cannot reconcile us to Himself without our repentance. Unrepentance is proof that we do not want to be reconciled.

Do you want to believe that there will be stealing, lying or greed in heaven? Do you think there will be gossip and unkind speech in heaven? If we will not repent of these things, how can Yahweh receive us into His presence? Sin is the cause of our alienation. Yahweh could not remain righteous and have a different attitude about sin.

We cannot purge ourselves of our faults, but when we repent, we renounce our sin and allow Yahweh to begin to purify us. That is a lifelong work of repentance, which will only be complete when we are resurrected or rise to meet our Messiah in the air.

If not for the famine, that boy in the parable might never have been forced to face up to his wickedness. He might never have repented. It took physical hunger to make him realize that he needed to be reconciled with his father.

If I were that father, I might not be so compassionate. I might very carefully question the boy's motives for returning. Yet this father gladly received his lost son, as gratefully as though he had received him back from the dead. Likewise, Yahweh is not too proud to receive a sinner who comes to Him with less than ideal motives. If a person comes to Yahweh because loneliness, distress, financial reverses or other trials have shown him his need, that person will forever thank Yahweh for the trials that brought him face to face with reality.

If life is comfortable and we feel no need to reach out to Yahweh, He may show us mercy by bringing famine into our lives. He may remove the things that distract us from dealing with what is truly important. He may bring us to the place where we realize that our most basic need is to be reconciled with Him, where we say as the prodigal did, "I will go to my Father and say, 'I have sinned against You.'"

Some elements in the traditional Jewish High Holiday liturgy are very enigmatic. One, the Kol Nidre recited at the beginning of the Yom Kippur service, states that all of our promises of self-reformation are vain and worthless, and we ask forgiveness for our impulsiveness in making them. After this confession, you would expect that the tradition would offer us an alternative, but it does not.

The tradition does not know any alternative. The rabbis rejected the alternative of believing that the sacrificial principles of atonement taught in the Torah were fulfilled in the Messiah, Yahshua. Therefore there is nothing left but an attempt to do better. Yet a mere attempt to do better is not teshuvah. Saying we will do our best to change is a deception. We have trivialized that phrase. We really mean we will do whatever is convenient for us, whatever will ease our conscience. Few have any idea of what doing one's best really could mean. Only when we place ourselves completely in Yahweh's care can He take over and show us what our best can be.

Teshuvah is not self-reformation. Teshuvah means turning away from sin and toward the living Elohim.

The third aspect of repentance is illustrated in the part of the parable where the son determines, "I will arise and go to my father and will say to him, 'Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son. Make me like one of your hired servants'." The son determined to return to the father on the father's terms. He did not return to gain favor while retaining his independence. Ready to be reconciled, he gave up any preconception as to what his relationship to his father would be. He trusted only in his father's mercy.

Teshuvah is abandonment of self into the merciful hand of a loving Father. In the parable we see the father coming out to meet his son while he is still a long way off. When we seek to reform ourselves but ultimately retain control of our lives, Yahweh cannot come in and transform us. But when we completely abandon our lives to the mercy of Yahweh through Yahshua, we have the promise that Yahweh's Set-Apart Spirit will come to live in us and give us the power to live a new life.

True repentance does not ask, "What am I prepared to do?" but "What am I prepared to let Yahweh do in me?" If there are any preconditions—things we will not allow Yahweh to do in our lives—if ultimately we wish to retain control while asking Yahweh merely to help us change certain things of which we are ashamed—we cannot expect His help.

Repentance means coming back to our Father without conditions. The prodigal completely abandoned himself to his father's mercy. If he had dispatched a message asking his father to send cash, it would not have been repentance. He would have been using his father. Likewise, expecting Yahweh's help to do what we want while we remain little lords in our own lives is not repentance.

It is more comfortable to observe a hundred rituals than to face our sin in all its ugliness and admit there is nothing we can do to earn Yahweh's favor. It is much easier to be very religious than to repent in the biblical sense. To repent is to abandon ourselves totally to Yahweh.

Yahweh's love for us is deeper than any human bond, and we owe Him our total selves in return. We may consider ourselves to be good, but if our relationship with Him has broken down we are not good. Hopefully it will not require a famine in our life to help us see that we need teshuvah.

If we say in our heart, "I will arise and go to my father"—if we desire to be reconciled with Him more than we desire anything else, and without conditions—the good news is that the Father is already coming out to meet us!

Teshuvah Reflections

Teshuvah means both return and repentance, or perhaps return to Yahweh by means of repentance: making a serious examination of our past shortcomings and making efforts to improve, especially to improve our relationships with Yahweh, others, and ourselves.

During the month of Elul we have had the special opportunity to examine ourselves and return to a closer relationship with our Maker: to heal all our relationships by making necessary apologies or restitution, and to appreciate the relief that can come from getting rid of whatever it was we wanted to leave behind us when we cast our bread crumbs or pebbles into the Bay at tashlich.

But really, the opportunity to return to Yahweh is always ours. As our Yom Kippur prayerbook says, "Let us not blaspheme the Most High, by saying that there ever comes a time when sincere prayer is not heard, when sincere repentance is turned away. But if we cannot find prayer and repentance on this Day of Repentance, if we cannot make a start towards peace and wholeness before the sun sets on this one Day of Peace, then when shall repentance come?"

Teshuvah begins when we realize our need to act. If we sense that the distance between us and Yahweh has increased, He is not the one who has moved; we have.

On the bright side, to return to Yahweh does not require a vast journey. Towards the end of Deuteronomy, Moses talks of a time when the Israelites have turned away from their Elohim and been banished from the Holy Land, and the people "return to Yahweh your Elohim, and you and your children heed His command with all your heart and soul, just as I enjoin upon you this day, then Yahweh your Elohim will restore your fortunes and take you back in love." And to perform this return is "not too baffling for you, nor is it beyond reach. ... It is very close to you, in your mouth and in your heart, to observe it."

In fact, Yahweh will help us to return. At the end of the Torah service, we pray, "Hashiveinu Yahweh eilecha v'nashuvah." "Return us to you, O Yahweh, and we shall return."

Teshuvah is in our mouth and in our hearts: An examination of our hearts, to see where our distance from Yahweh is causing pain, to us and to those around us; then using our mouths to make apologies to those we've harmed and to Yahweh for our failures, and then making a renewed effort to live our lives as children of our heavenly Father. It can help us in this effort to remember that we were created in the image and likeness of Elohim, and that we have in us a “yetzer tov,” an urge towards doing good, in addition to the "yetzer hara," the urge towards evil.

Making teshuvah is a bit like doing meditation: we try to focus on a word or image, or our breath, and our busy minds continually present us with other thoughts and images and sensations. However, we don't stop meditating when our minds do that. We simply notice that we've lost our focus, and we gently and kindly return our attention to that focus. This practice strengthens our spirit and our ability to keep our minds from going places that will do us no good. When we're trying to return to Yahweh, and we notice that we've swerved away from Yahweh and towards something that is, as the Buddhists would say, less skillful, we don't give up on teshuvah. We simply notice that we've turned in the wrong direction and gently turn ourselves back towards Yahweh.

And so I'd like to end with a prayer that I wrote about our continuing efforts towards teshuvah:

In the Divine image You created us, Yahweh. We strive to measure up to that image, and we fail, and then we get up and strive again. Please teach us that we grow closer to Your image every time we get up again, and give us joy in that knowledge. Blessed are You, Yahweh, who lifts up the fallen.

Teshuvah

Teshuvah is commonly translated as "repentance," however the latter term carries a different meaning in Judaism than typically found in other circles, where it generally means "being sorry for something and trying not to do it again."

Teshuvah is properly translated as "return," thus indicating an active role for the person performing teshuvah, as well as having a goal in mind. The goal in this case is Elohim, or more precisely, the "image of Elohim" (or Messiah, who is himself in the image of Elohim), that we are to "return" to.

(i.e., Romans 8:29; 1 Corinthians 11:7, 15:49; 2 Corinthians 3:18, 4:4; Colossians 1:15, 3:10; Hebrews 1:3)

The active path of Teshuvah is three-fold:

1. Prayer and meditation (your heart/emotion)
2. Study of Torah (your soul/mind)
3. Performance of the commandments and acts of kindness toward others (your strength/resources)

The above "formula" is based on the "Great Commandment" of Deuteronomy 6:5:
You shall love Yahweh your Elohim with all your heart, with all your soul, and with all your strength.

Of the three paths of teshuvah, Torah study is considered preeminent as it reveals Who you are praying to, how to pray, what the commandments are, and the proper motivation for doing good deeds.

Messianic Dance - Teshuvah

InnerCourtDancers Messianic Dance Team, Teshuvah; By Ben & Lydia Zaslow - Choregrapher Dawnita Carlson
Beth Messiah Messianic Congregation
6'19" of inspired dance along with music and lyrics

Teshuvah equals Repentance

There are a few things of vital importance in both beginning and maintaining a walk with Yahweh, and teshuvah, or repentance is one of them. You can neither be saved without it nor can you walk (and work) closely with Yahshua without it. It is an urgent enough concern in your relationship with the Master, that both he and Yochanan (John) the Baptist preached, “Repent for the kingdom of heaven is at hand!” in no uncertain terms to warn of the wrath that ultimately comes from a lack of repentance.

This study aims to provide the biblical description of teshuvah - repentance, how it works, why it is important and the consequences for not doing it. Unlike many other written works prevalent in Constantinian churchianty, this one will have much less of the “warm fuzzy” stuff that makes you feel all cozy inside. It is meant to challenge your relationship with Yahshua, the Son of our All Mighty El. Teshuvah is the thing that, as a part of obedience, defines how close you are in your relationship with Yahweh. The quality of our lives is governed by our approach to teshuvah. Its importance cannot be underestimated or understated.

What is Teshuvah? The idea of repentance is an easy concept to grasp once the correct context has been established. To put it bluntly, teshuvah is the act of turning away from sin back to obeying Torah. For this to make any kind of sense, however, we need to have a clear understanding of what “sin” is.

Since Yahweh is who He is, He is the only one who gets to decide what is right and what is wrong. One basic thing Scripture teaches quite clearly and often (which goes contrary to popular opinion) is that Yah really leaves no gray area about right and wrong. He does not allow for what is termed situational ethics, the idea that something may be wrong most of the time but may be right if the circumstances appear to warrant the action. This idea generally comes from an incomplete or incorrect understanding of how Yahweh looks at things. Scripture also illustrates in many places how often Yahweh’s definition of right and wrong may not seem correct in human terms. This does not, however, alter Yahweh’s sovereignty in the matter.

Fundamentally, sin is defined as disobeying Yahweh. More specifically, it is defined by disobeying His revealed instructions in Torah. Yahweh summed up all that is right for us to do in two simple commandments; love Him ahead of anything or anyone else in life and love (take care of) others the way you love and take care of yourself. Yahshua himself declared these two commandments as foundational to every other biblical truth in Matthew 22:37-40.

The scope of this idea of sin is all encompassing. There are far more things that Yahweh considers sin than most people are willing to admit. If you’ve ever wished someone harm (even just a little), you have sinned since this is not loving to him or her. It does not matter what that person may have done to you. Yahweh put no conditions on His commandments ; He allows none on the love we share. This is exactly what He does in His love for you. Would you want Him to have conditions on His love for you?

Given our nature and Yahweh’s definition of sin, it is very easy to see how we can sin against Him and our fellow human brothers and sisters, no matter how good we think we’re doing (it’s actually more amazing how much He loves us and is patient with us considering how short we fall in regard to His standards). Against His perfect standard, we cannot measure up.

When we don’t measure up, the Scripture teaches that we need to tell Yahweh that we realize and agree with Him that we have failed and that we desire not to fail again. By extension, we also must confess our fault against our human brother or sister; we must not only confess but make restitution for our action. This is clearly seen throughout both Hebraic and Apostolic writings.

I draw attention to these witnesses:

And he shall restore the lamb fourfold, because he did this thing, and because he had no pity. [II Samuel 12:6]

And Zacchaeus stood, and said unto the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. [Luke 19:8]

The example of true repentance is known by the effect.

No repentance that does not lead to restitution is genuine. If what thou hast taken wrongfully cannot be restored to those who were wronged, give it to Yahweh; the poor are Yahweh’s receivers. Fourfold was Roman law required this; the Jewish law, but the principal and a fifth more (Numbers 5:7). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see Yochanan/John 20:28), and to testify to the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to Yahweh," to whom he owed the wonderful change.

It does not matter whether we will fail again (because we will), we need to want and strive not to fail again. There is a requirement for complete commitment this in true teshuvah; repentance.

When we tell Yahweh that He is right in saying we did something wrong by His judgement, that is called teshuvah! When we tell our brother or sister; our neighbor - to whom we owe the allegiance and respect and love that we have for ourselves that we wronged them - that is humility. When we make restitution to them in word or money or deed, we fulfil Torah obedience. No other sacrifice is deemed worthy until such restoration is made:

Leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. [Matthew 5:24]

When we take action, using the strength that Yah makes available to us, to fulfill one of His commandments in opposition to the sin, then that is turning from the sin and that is teshuvah.
Note: it is yet another sin to try to turn from a sin using your own strength.

As you can see, there is far more to repentance than just saying that you are sorry about what you did. Real repentance is a trigger for actions to counter the sin. When you really repent of lustful thoughts toward someone (for example), you go out of your way to think about Yahweh’s Torah against adultery or how you can help someone less fortunate than you. Is this an easy thing to do? By no means, but that is why Yahshua offers His example to help us.

There are several reasons why teshuvah is important. The most fundamental one is that it fulfills the first commandment, to love Yahweh our Elohim before all else. To fail to repent is to call Yahweh a liar about what He says is wrong. You cannot show love to Yahweh if you consider Him a liar and He cannot be anything but silent when you believe this of Him. A lack of repentance guarantees a broken relationship between you and Yahweh. True teshuvah will establish or restore that relationship.

Now, let’s cover some more specific are as where the importance of repentance can be seen. The first point is that no one has any knowledge of salvation without repentance which means that there is no real salvation without real teshuvah. In Luke 1:76,77 Zacharias, the father of Yochanan the Immerser, is prophesying over his new-born son saying what Yochanan’s life’s work will be. Zacharias mentions that the knowledge of salvation only comes through the remission of sin. We see in Luke 3:3 where Luke writes of Yochanan, “He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins” . Sin is only remitted when real teshuvah/repentance is involved. So, no honest repentance, no real salvation.

Once salvation has been taken care of, the important thing in our lives becomes our walk with Yahweh as called-out ones dedicated to His Torah and His son’s method of living what we claim to believe. Just because we have been saved (from the world and ourselves) does not mean that we will stop sinning and live a life of total obedience to God. That is the goal and standard, but we are still susceptible to our own selfishness and the ploys of our flesh. The second point of importance about repentance is its ability to renew and restore our closeness to God.
Solomon provides us a contrast on this point in Proverbs 28:13 where he writes, “He who conceals his sins doesn’t prosper, But whoever confesses and renounces them finds mercy.” The apostle Yochanan/John completes this thought in 1 John 1:7-9 by telling us that we are both forgiven and cleansed of unrighteousness by Yahweh when we repent.

Another point on the importance of repentance is simply the joy it brings to Yahweh and His angels in heaven when repentance occurs. Yahshua related two parables in Luke 15:3-10 We should pay special attention to : I say unto you, that even so there shall be joy in heaven over one sinner that repents, more than over ninety and nine righteous persons, who need no repentance. [vs 7] and

Likewise, I say to you, there is joy in the presence of the angels of God over one sinner that repents. [vs 10]

Finally, repentance is important because there are real, physical ramifications when groups of people humble themselves before Yahweh in true repentance.

Read carefully 2 Chronicles 7:14

If my people, on whom my name is named, make themselves low and come to me in prayer, searching for me and turning from their evil ways; then I will give ear from heaven, overlooking their sin, and will give life again to their land.

Notice that Yahweh’s statement is directed at those who are saved (“My people”), requires repentance (“turn from their wicked ways”) and promises attention (“I will hear from heaven”), forgiveness (“and will forgive their sin”) and practical action (“and will heal their land”). In other words, to fix the ills of a country, Yahweh requires of His called-out ones real repentance. He does not expect the heathen to do it.

As mentioned above, when the saved people in a nation individually and corporately (i.e., those who are separated unto His Name) repent, their entire nation can and will be affected. Because of this, teshuvahe is a national, not just an individual, issue. Yahweh ties the spiritual health of a nation to the repentance exercised by His people.

In Yerimayahu/Jeremiah 31:18-20 we read of a time when the entire nation of Israel repented before Yahweh. This passage is part of a quote of Yahweh recorded by Jeremiah

I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] Yahweh my Elohim. Surely after that I was turned, I repented; and after that I was instructed, I smote upon [my] thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. [Is] Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith Yahweh. (Emphasis mine)

In verses 18-19 Yahweh is quoting Ephraim (the name of the northern 10 tribes of Israel) relating the people’s final and true repentance after all the discipline He has had to levy by Israel’s captivity to the Babylonians. In verse 20 Yahweh describes His love of Israel, His acceptance of the people’s repentance and says, “...I will surely have mercy on him” (him being Ephraim).

Now that we have some insight into what teshuvah/repentance is and why it is important, the next question is, “How do I repent?” There are three main stages or steps you will pass through to get to real repentance. After discussing these, we’ll also cover an important point to keep in mind about the consequences of sin, even when there is true repentance.

Conviction

The first step in repenting is to realize that there is something of which you need to repent before Yahweh. This is not something you do yourself; it is the job of the Ruach HaQodesh to convict (convince) you of the need for repentance. You do, however, need to listen for Yahweh’s voice. This is especially audible in the preaching of His servants and through the Scriptures. Many people never reach even this first step because they have hardened their hearts to the point where they couldn’t hear God even if they wanted to.

The proper response to being convinced by the Ruach HaQodesh that sin has occurred is what the Bible calls godly sorrow. Most people are sorry when they get caught doing something they shouldn’t. (You’ll always get caught, at least by Yahweh; even if no one on earth knows about the sin committed, Yah does.) “G-o-dly sorrow” is deeper than that. When your sorrow is gifted to you by Yahweh, you don’t just feel bad because you did something wrong. You see, and feel, the pain it causes. You want to do whatever it takes to make amends, to try to undo the hurt to others the sin has caused (and yes, someone else always gets hurt).

This distinction is important.

2 Corinthians 7:10

For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

Here, Paul not only notes the difference, but describes the results of each. When sorrow originating from Yahweh is felt, it will always lead to repentance and salvation (if you are not already saved). When what you feel is only worldly sorrow, Paul warns that this will lead to death.

Confession

Once sorrow originating from Yahweh is delivered and takes hold, the next step in the process of teshuvah usually comes of its own accord. Once you see your sin the way Yahweh does, we must (and usually want to) agree with Him that He is right in His view that the sin is wrong. In prayer, talk with Yahweh about the sin, agree with Him that it was wrong and let Yahweh help you understand the reasons why the sin is wrong. This is best revealed to us through a consistent reading of Scripture.

Teshuvah = Repentance

The third step is the act of teshuvah/repentance itself. This is the commitment to use Yahweh’s strength to turn away from the sin and strive to never engage in it again. As was discussed earlier, you may not use the fact that you will probably sin again as an excuse to not make the commitment. If you are willing to be committed to trying, Yahweh promises to provide the strength you need to succeed:

There hath no temptation taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it]. (1 Corinthians 10:13)

Consequences

A very important point to remember is that Yahweh may not stop the consequences of the sin even though you rightly and truly repented of it. Sometimes Yahweh uses those consequences to remind us of why the sin is wrong.

As an example of consequences even after repentance, review the time in King David’s life when he orchestrated the death of Bathsheeba’s husband Uriah so that he could have her for his own.

In 2 Samuel 12:13-14 we come to the end of the prophet Nathan’s confrontation with David over David’s sin:

And David said unto Nathan, I have sinned against Yahweh. And Nathan said unto David, Yahweh also hath put away thy sin; thou shalt not die. Howbeit, because by this deed thou hast given great occasion to the enemies of Yahweh to blaspheme, the child also [that is] born unto thee shall surely die.

Verse 13 shows us David’s repentance. We know it to be genuine because Yahweh “has put away your (David’s) sin”. But, reading verse 14 shows us that David must still suffer loss because of his sin. With a little more study, we can see that the loss was not confined to the death of the son that came as a result of David’s affair. Back in verse 10 Yahweh (being quoted by Nathan) said, “Now therefore the sword will never depart from your house...” aluding to the battles David would always be involved in for the rest of his life.

This may not sound like much of a consequence (especially since wars happenned a lot to a king), but consider this: One of David’s fondest goals in life was to build a temple for the worship of his Elohim. Yahweh denied him this because David had been “a man of war and had shed blood”

This as noted in 2 Samuel 12:10,11 :

Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. Thus saith Yahweh, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give [them] unto thy neighbour, and he shall lie with thy wives in the sight of this sun.

This was one of the consequences of David’s sin with Bathsheeba even though he truly repented of it.

A common question is, “I think I repented. How do I know that I really did it?” When you’ve truly repented, Yahweh will confirm this in your heart. Just take the time to be still, and know that He is Who He says that He Is, and that He does still love you.

From a more observable standpoint, the nature of teshuvah cannot help but affect your actions. Either true or false, a person’s actions will attest to the sincerity (or lack thereof) of repentance, just as a person’s actions indicate what he or she really believes about something.

Let’s consider two people, both of whom sinned against Yahshua. In one case there was true repentance and the in the other, false.

When Repentance is Fake

The first is Judas Iscariot, one of the original apostles. He sinned by betraying Yahshua to the religious leaders.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What [is that] to us? see thou [to that]. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. (Matthew 27:3-5)

we read of how he responded to the opportunity to repent. Matthew writes in verse 3 that Judas “felt remorse” because of what he had done. Here is the conviction discussed earlier. We know that the sorrow he chose to feel was worldly sorrow for, in this instance, it lead to his death by his own hand. He chose not to allow Yahweh to forgive him.

When Repentance is Real

Now, let’s contrast that with the second, the apostle Shimon Kepha. He sinned by denying his Rabbi (3 times).

And the Master (Yahshua) turned, and looked upon Peter. And Peter remembered the word of the Master, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly. (Luke 22:61,62)

We see that, because of his sin, he "wept bitterly." But Peter decided to heed the call of the Ruach HaQodesh to repentance.

So when they had dined, Yahshua saith to Shimon Kepha, Shimon, [son] of Jonas, lovest thou me more than these? He saith unto him, Yea, Master; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Shimon, [son] of Jonas, lovest thou me? He saith unto him, Yea, Master; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Shimon, [son] of Jonas, lovest thou me? Kepha was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Master, thou knowest all things; thou knowest that I love thee. Yahshua saith unto him, Feed my sheep. (Yochanan/John 21:15-17)

In this passage, Yochanan records the first conversation Yahshua had with Kepha after Kepha’s denial and Yahshua’s resurrection. In the exchange we see Kepha brought to a contrite heart, realizing his sinful state before his Master, Rabbi, and friend. We know he truly repented, though, because of the responsibility Yahshua gave him; “feed my sheep.”

If there is any doubt as to how serious Yahweh takes the process of repentance, let’s have a look at His response to a lack of honest turning from sin.

Even if you are already in the process of being saved, Yah still provides serious consequences for times when a confessed believer does not repent. In the first part of Revelation 2 Yahshua is dictating a letter to the 1st century church in Ephesus. He is rebuking them for having wandered away from loving Yahweh and, in verse 5 warns them that Yahweh will remove them from participating in the work if they do not come back to Him in repentance. Their effectiveness for Yahweh will come to an end. For a called-out disciple, we should always take the promise of removal from service very seriously. Such a life, though saved for the sake of Yahweh's promise will contain no real joy [fruit of the Ruach] while living a lie here on earth.

Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

A sustained refusal to repent, especially in the light and revelation of the truth of Yahweh is dealt with very harshly. Hebrews 6:4-6 tells us that, for those who have been exposed to Yahweh’s truth but refuse to repent and have turned their backs on Yah and His salvation, it is “...impossible to renew them again to repentance...” since they impale Yahshua again and “...put Him to open shame.” Do you think Yahweh will respond kindly to His son being put to open shame?

Read Matthew 11:20-24 In this passage, Yahshua is decrying the lack of faith in several cities where He did “mighty works.” He says in no uncertain terms that these cities will suffer more than the city of Sodom (a notorious city indeed) when the day of judgement comes directly because of their lack of repentance.

Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

From all this, we can see how serious Yahweh is about the importance of repentance, how much He does not want us to miss out.

During this season of Elul; teshuvah, repentance, and turning again (perhaps for the first time) to Yahweh, my prayer is that we may find forgiveness and the remission of sins as promised. May we also dedicate ourselves to the Master's command to, "Go and sin no more."

Now it’s time to do some application for our halacha/walk of life. Understanding and knowledge of teshuvah, what it’s for, how it works, etc., is all well and good but is ultimately useless in Yah’s plan unless we make it part of our day to day walk with Him. So, let’s go over some practical points to help us ingrain repentance into our behavior.
Repentance/teshuvah boils down to a willful act to turn away from participating in a sin. One way to bring the point home with regard to that sin is to study it and its consequences in the Scriptures, to make an effort to see why Yahweh considers it (whatever it is) wrong. It is extremely important to take this action against a sin as soon as possible after you are convinced by Yahweh of the sin. Immediately is best.
Keep in mind that repentance may be painful and/or costly, but it is always what Yahweh and His Torah requires. It is always what He requires because it is what is best for your life, especially since the primary result is a healed relationship between us and our neighbor and by extension Yahweh. This healing makes teshuvah very much a part of the “first and great” along with “the second commandment that is like it.” (Matthew 22:38,39 ; Mark 12:30,31)
Repentance (like belief) is exemplified by a real and lasting change in behavior and the fruits of the Ruach HaQodesh!

And saying, Repent ye: for the kingdom of heaven is at hand. (Matthew 3:2)

From that time Yahshua began to preach, and to say, Repent: for the kingdom of heaven is at hand. (Matthew 4:17)

And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. (Mark 1:15)

Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to [our] father: for I say unto you, That Yahweh is able of these stones to raise up children unto Abraham. (Luke 3:8)

Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and [then] to the Gentiles, that they should repent and turn to Elohim, and do works meet for repentance. (Acts 26:19,20)

Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of Elohim leadeth thee to repentance? (Romans 2:4)