Teshuvah Study

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Throughout this site I will use any of the following three versions of the TaNaKh: 1. “Jewish Publication Society” (JPS), 2. “Sefaria.org” (SEF), 3. “Mechon-Mamre.org” (MEC).

Colour coded details of the - TaNaKh: 1. Torah = History & Law, 2. Nevi’im = The Prophets. 3. *Ketuvim = all other Writings).

*The Ketuvim - includes, Poetical books - Psalms, Proverbs, Job, the Megillot, or Scrolls - Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther, prophecy of Daniel, and history of Ezra, Nehemiah, and Chronicles I & II.

Some minor alterations have been made relating to Names and Attributes having been corrected.

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“Teshuvah - hbwvt”

Based on Devarim - Deuteronomy 4:30-31.

With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

Please Note: Whenever we see the sacred Name of hwhy - YHVH - (The LORD), we should always say; לְעוֹלָם-שְׁמו- בָּרוּך - “Baruch Shmo Le’olam” - “Blessed be His Name forever”.

When we see and any variation of אֱלֹהִים - (God)- say; בָּרוּךְ הוּא - “Baruch Hu” - blessed be He.

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This study I believe is a powerful one, but it is not just that, but it is a very important one!

I pray that it will be taken to heart and yes why not pray in regard what is being taught, for sadly the world is losing so much of its faith and slowly losing its morality. It is vital that we return to our wonderful and true ancient faith of Yisrael.

Davarim - Deuteronomy chapter 4 and verses 30 and 31 carries a message of great hope amid hardship and a promise that even when Israel faces severe distress and the full weight of Divine judgment (as is so clearly outlined in Davarim - Deuteronomy 28 – I suggest that you read it carefully after completing this study), there is a future opportunity for renewal if the people turn back to אֱלֹהִים. This call to return is not merely a one-time event but a recurring motif throughout our beloved Tanakh!

Let us look at the word Teshuvah:

“Teshuvah” is a word that is normally translated as “Repentance”. However, it is more accurately understood as to “turn back” or “return” (שׁוּב - Shuv or שׁוּבָה - Shuvah) to hwhy Elohim and of course obey Him!

Devarim - Deuteronomy 4:30-31:

“In thy distress, when all these things are come upon thee, in the end of days, thou wilt return to hwhy (the LORD) thy אֱלֹהִים, and hearken unto His voice. For hwhy is a merciful אֱלֹהִים. He will not fail thee, neither destroy thee, nor forget the covenant of thy fathers which He swore unto them”. Devarim – Deuteronomy 4:30-31. (MEC).

Using the Mechon-Mamre.org (MEC) version of Deuteronomy 4:30–31 as it gives us a chance to explore a passage that is steeped with hope and the promise of ‘Divine mercy’, thus it is a passage that speaks to the heart which should have us turning our life’s crises’ into opportunities for a complete renewal!

Thus let us briefly Look at the text:

In these verses, Moshe - Moses Rabbeinu addresses the people of Yisrael at a time of transition. Verse 30 explains that if the people ever experience distress or calamity and if these adverse events completely overwhelm their lives, they are not left without recourse; rather, a return to hwhy is always possible. The language here is both conditional and restorative: when despair seems to reign, there remains the opportunity to “return” (תָּשׁוּב - Tashuv) to אֱלֹהִים. This return is more than physical or political it is a turning of the heart, a reorientation toward trust and full obedience!

However, verse 31 builds on that promise by affirming the character of אֱלֹהִים. The text underscores that אֱלֹהִים is merciful steadfast, compassionate, and faithful to the covenant made with our forefathers. It reassures the people that even in the face of punishment or hardship, אֱלֹהִים will neither utterly abandon nor completely destroy them. The enduring covenant acts as a reminder that divine promise cuts across every misstep and every period of despair.

Reflections on Language and Theological Themes:

One of the remarkable aspects of the Mechon-Mamre version is its fidelity to the original Ivrit - Hebrew, capturing nuances that resonate deeply with those who approach the text both as literature and as sacred history. The Hebrew verb for “Return” (תָּשׁוּב) carries with it a connotation of deliberate, heartfelt change, suggesting that redemption is tied to our willingness to re-engage with what is Sacred and true. This idea is comforting because it implies that even in our darkest moments there is a path back to light if we choose to walk it.

The promise of mercy in verse 31 is foundational. In the context of ancient Yisrael, where the community’s well-being was tied to its adherence to the covenant, this assurance was radical and it placed emphasis on restoration rather than retribution. אֱלֹהִים commitment to the covenant with the ancestors isn’t just a historical note; it becomes a living bond that reassures every generation that disobedience is never the final word. Instead, repentance and renewal are always possible!

Modern Implications:

For contemporary readers, these verses speak to the universal human experience. They remind us that life’s challenges, however formidable, can be met with a return to what truly matters, whether that means reconnecting with a spiritual tradition, revisiting deeply held values, or simply reaffirming who we aspire to be when everything seems to be falling apart. The message is timely: when we find ourselves in crisis, there is power in the act of turning back to a source of unconditional support and mercy.

Whether we read these wonderful verses as a literal promise, a moral exhortation, or even as a metaphor for emotional and psychological renewal, the enduring lesson remains the same. There is always hope and a way forward, built on the foundation of steadfast commitment and the possibility of a transformation.

שׁוּבוּ וְהָשִׁיבוּ מִכָּל-פִּשְׁעֵיכֶם, וְלֹא-יִהְיֶה לָכֶם לְמִכְשׁוֹל עָוֺן

“Return ye, and turn yourselves from all your transgressions; so shall they not be a stumbling block of iniquity unto you”. Yechezkel - Ezekiel 18: 30. (MEC).

In conclusion, let us briefly look at two other verses:

וְקִרְעוּ לְבַבְכֶם וְאַל-בִּגְדֵיכֶם, וְשׁוּבוּ אֶל-יְהוָה אֱלֹהֵיכֶם: כִּי-חַנּוּן וְרַחוּם, הוּא-אֶרֶךְ אַפַּיִם וְרַב-חֶסֶד, וְנִחָם עַל-הָרָעָה

“Yet even now, saith hwhy turn ye unto Me with all your heart, and with fasting, and with weeping, and with lamentation; And rend your heart, and not your garments, and turn unto hwhy Elohim for He is gracious and compassionate, long-suffering, and abundant in mercy, and repenteth Him of the evil”. Yo’el - Joel 2: 13. (MEC).

שׁוּבָה, יִשְׂרָאֵל, עַד, יְהוָה אֱלֹהֶיךָ: כִּי כָשַׁלְתָּ, בַּעֲוֺנֶךָ

“Return, O Israel, unto hwhy - (the LORD) thy Elohim; for thou hast stumbled in thine iniquity”. Hoshea - Hosea 14: 2. (MEC).

Thus as we have seen that both in Yo’el 2:13 and Hoshea 14:2, both implore us the House of Yisrael to “Return to יָהוָה” underscoring that אֱלֹהִים mercy endures despite of our past!

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“The More Torah, the More Life”,

For our Elohim is the One who gave us our ... Life!

May the Shalom (Peace) of hwhy - (YHVH LORD) of hosts be with you, and always continue to uphold our ‘Shabbat’ and the ‘Yom Tovim’ and continue saying your daily תפילה - Tefee’lah (Prayers) and regular בְּרָכָה - Be’ra’chah (blessings) before food and drinks, etc!

Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

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