Shalom Magazine rosh hashanah 2024

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By Yosef Rodrigues, Ph.D.

The themes of forgiveness and atonement are cornerstones of Jewish tradition, shaping our relationships with others, ourselves, and G-d. As we approach the High Holy Days, a time dedicated to introspection and repentance, these concepts take center stage in our spiritual journey. 

The Torah and many other Judaic texts offer a wealth of teachings that guide us toward genuine forgiveness and atonement, reminding us of the power of reconciliation and the sacredness of returning to our true selves. The genius of the wisdom of our beliefs and principles provides us with a framework for continuous self-improvement and striving for greater heights. It encourages us to assess and enhance ourselves annually to prepare for our aspirations.

 The Torah contains many stories emphasizing the importance of forgiveness, with one of the most impactful being the tale of Joseph and his eleven brothers. Joseph, who was sold into slavery by his siblings, eventually ascended to power in Egypt. When his brothers come to him seeking food during a famine, Joseph chooses to forgive them instead of seeking revenge. He reassures them: “Do not be afraid; am I in the place of G-d? You meant to harm me, but G-d meant it for good” (Genesis 50:19-20). 

This story teaches us that forgiveness isn't about making excuses for wrongdoing, but transcending personal pain and embracing a broader perspective on life’s trials. 

In the book of Jonah, when Jonah warned the people of Nineveh about G-d’s impending destruction due to their wickedness, everyone, including the king, responded with genuine repentance. They fasted, put on sackcloth, and covered themselves in ashes (Jonah 3:5–7), demonstrating sincere humility and remorse.

Forgiveness in Judaism isn’t just about letting go emotionally; it’s a commandment, a mitzvah. Leviticus 19:18 says, “You shall not take vengeance or bear a grudge against the children of your people, but you shall love your neighbor as yourself.” This verse highlights that holding onto resentment is harmful to one’s soul. Forgiveness allows us to break free from the chains of anger and bitterness, leading to inner healing and restoration.

That’s why we refer to Yom Kippur as “The Day of Atonement.” While forgiveness often involves relationships with others, atonement in Judaism is a more internal, personal process. 

Atonement, or kapparah, is closely tied to teshuvah, the act of returning or repentance. Maimonides beautifully discusses the concept of teshuvah in Hilchot Teshuvah, outlining the steps to repentance: recognizing one’s sins, feeling genuine remorse, confessing before G-d, and forsaking the sin. The process of teshuvah is viewed as a spiritual realignment, a reset of divine essence. As the Talmud states, “Great is teshuvah, for it brings healing to the world” (Yoma 86b). This teaching accentuates the transformative power of repentance — not only for the individual but also for the collective – as the act of atonement creates far-reaching positive effects.

Yom Kippur, the most sacred day in the Jewish calendar, is dedicated entirely to seeking forgiveness from G-d. This day is also the pinnacle of atonement. The vidui (confession) prayers recited throughout Yom Kippur allow us to confront our shortcomings, not with shame but with honesty and humility. The prayers are recited in the plural form — “we have sinned, we have transgressed”— emphasizing that remorse is a communal endeavor. No one is alone in their struggles; we all share the human experience of imperfection. 

The climax of Yom Kippur is the neilah service when the gates of heaven are said to be closing. It is a moment of intense spiritual urgency, a final plea for divine forgiveness. Yet, the emphasis is not on fear but on the hope that G-d’s compassion will prevail. As we read in the liturgy, “For You are a G-d who desires repentance,” highlighting that G-d’s greatest wish is for us to return to a path of righteousness. 

Kabbalistic teachings provide deeper approaches to a mystical understanding of forgiveness and atonement, viewing these acts as ways to restore balance in the divine realms. According to Kabbalah, sin disrupts the harmonious flow of divine energy, creating spiritual blockages that affect the sinner and the entire world. The Sefirot, the ten emanations through which G-d interacts with the world, are seen as channels of divine light. Sin is understood to cause a break or imbalance within these channels, disrupting the connection between humanity and the Divine.

 Rabbi Isaac Luria, also known as the Ari, was a renowned Kabbalist who believed that teshuvah could mend spiritual ruptures. According to him, repentance wasn’t just about seeking forgiveness but also actively taking part in the universal task of tikkun olam, the repair of the world.

Through teshuvah, individuals could lift up the sparks of holiness trapped in their mistakes and restore them to their divine source. This perspective adds a profound layer to the act of repentance, transforming it into a sacred duty that impacts the spiritual essence of the universe.

 Kabbalah also stresses the significance of intention, known as kavanah, in the process of forgiveness and atonement. Genuine repentance, together with deep reflection and sincere prayer, holds the potential to cross into the highest spiritual realms and invoke divine mercy. As expressed in the Zohar, the fundamental text of Kabbalah, “There is no gate in heaven that teshuvah cannot open.” This metaphysical approach reinforces the belief that regardless of how far one has strayed, the path back to G-d remains accessible through authentic repentance. 

 Often overlooked in discussions of forgiveness is the need to forgive oneself. Judaism recognizes that self-forgiveness is as crucial as seeking forgiveness from others. The Hasidic master Rabbi Nachman of Breslov taught, “If you believe you can destroy, believe you can repair.” 

This profound teaching reminds us that no matter how far we feel we have strayed, there is always a way back through G-d’s mercy. Self-forgiveness is the foundation of teshuvah, allowing us to release guilt and embrace our divine potential. Self-forgiveness does not mean ignoring our faults or justifying our mistakes. Rather, it is about acknowledging our humanity and permitting ourselves to move forward by repentance. 

 Another critical point to bear in mind is the lesson found in the Midrash: “Before creating the world, G-d created repentance” (Pirkei DeRabbi Eliezer 3). This suggests that the capacity to atone and be forgiven is embedded within the very fabric of creation. We are meant to make mistakes, learn, and grow; this is the essence of being human, as Proverbs 28:13 reminds us, “Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy.” 

This is a powerful verse that encapsulates the essence of repentance and the importance of honesty in seeking forgiveness, resonating deeply within Jewish thought. It also serves as a timeless reminder that the path to mercy and forgiveness is paved with honesty, self-effacement, and a genuine desire to improve oneself.

 Forgiveness and atonement are not one-time acts but ongoing processes that require courage, introspection, and faith. They remind us that while we cannot change the past, we have the power to shape our future. The Torah, along with many other Jewish texts and the mystical teachings of Kabbalah, offer us the tools to mend broken relationships, make amends, and return to our true selves. As we navigate the complexities of forgiveness, may we remember the wisdom of our tradition: that every act of forgiveness, every sincere atonement, brings us closer to the Divine and one another. 

Yosef Rodrigues, Ph.D. is the Director of the Portuguese Language Center Camões, I.P. at UMass Boston. He is a faculty member at Boston College and UMass Boston and the author of the Portuguese book “À Luz da Kabbalah” (publ. Guerra & Paz).