Tradition—a word that carries the weight of history, culture, and the expectations of generations. In the opening number of Fiddler on the Roof, Tevye passionately sings about "Tradition," revealing how these customs define and sustain his community. Yet, as Tevye struggles to maintain balance in a world of change, we are reminded that some traditions, like those Tevye holds dear, may feel out of place or even obscure the truth they were meant to uphold. This iconic song challenges us to reflect on the balance between honoring the past and embracing change to prepare for the future. We must recognize that while some traditions must evolve or fade, others continue to shape our identity and values and draw us closer to God.
For centuries, the Jewish people have observed the practice of Teshuvah—a 40-day period of repentance leading up to the fall feasts of Yom Teruah (Feast of Trumpets/Rosh HaShanah) and Yom Kippur (Day of Atonement). This sacred time is an opportunity to return to God, seek forgiveness, and prepare spiritually for the High Holy Days of Yom Teruah and Yom Kippur—the first two of the final three Feasts of the Lord. Many Christians, too, observe annual times of repentance and reflection, such as Lent, Advent, and other liturgical practices. These traditions express a deep desire for God and a recognition of our need for repentance. But what might it look like if we aligned these yearnings and our practices more closely with God's calendar?
Even though our traditions express a desire for God and recognize the need for repentance, what greater impact might they have if we tied these activities to the timing of God’s calendar and the annual rehearsals of what He has already done and promises yet to do through the cycle of His festivals? In this context, Teshuvah is more than just a time of repentance; it is a recognition of the historical impact of the sin of worshipping the golden calf at Sinai and an invitation to root out similar idolatries that may have crept into our lives—whether through blindly following tradition or by having no understanding or regard for tradition at all.
Tevye’s dilemma in Fiddler on the Roof—the conflict between tradition and truth—resonates deeply with this reflection. As we examine our own traditions, it’s crucial to ask whether they draw us closer to God or merely keep us tied to the past. Are our traditions bringing us nearer to the heart of God, or have they become empty rituals that obscure the truth they were meant to reveal?
Scripture encourages us to return to God’s ways, to seek out the ancient paths:
“This is what the Lord says: ‘Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls.’”— Jeremiah 6:16 (NIV)
In this spirit, I invite you to consider setting aside time this season to explore Teshuvah. Let this be a period of deep repentance and reflection, where we seek God’s face, as the psalmist urges:
“Look to the Lord and his strength; seek his face always.”— Psalm 105:4 (NIV)
And like Moses, may we humbly ask of God:
“If you are pleased with me, teach me your ways so I may know you and continue to find favor with you.”— Exodus 33:13 (NIV)
The 40-day period of Teshuvah began Sept 3, 2024 and will continue through Yom Kippur on October 12. The ten days between Yom Teruah and Yom Kippur are known as the days of awe and are apocalyptically themed, anticipating the time when Christ will return to consummate His Kingdom and to judge all those whose lives reject Him as Lord.
““Teshuvah is more than just a time of repentance; it is a recognition of the historical impact of sin and an invitation to root out similar idolatries that may have crept into our lives.””
As these dates approach, engage in Teshuvah (prayerful repentance) with a heart open to God’s instruction and a spirit willing to return to Him.
Walk in the ancient paths and walk out Teshuvah; draw closer to God and His purpose and plan for us, always prioritizing Him above all. As we do, let us remember that the focus should always be on God, the First Sentence Perspective (F-SP)—the priority of God in everything we do, starting with our thoughts and actions. May this season of Teshuvah be a time of genuine transformation, leading you into a deeper relationship with your Creator.
Teshuva for Beginners: Seven Steps to True Repentance
These seven steps of Teshuvah, though particularly relevant to this season, can be applied at any time to all of the arenas of relationships in our lives: God, the people with whom we worship, live, work, play, learn, serve, etc.
Regret—Teshuvah begins with a deep, personal recognition of the error of our ways. Regret is the first step, where we genuinely feel remorse for our actions. Without this heartfelt sense of remorse, repentance is hollow and cannot lead to true healing. Regret pushes us forward on the path toward change by confronting us with the pain we’ve caused and the moral wrongness of our actions.
In the parable of the prodigal son, Jesus highlights the importance of regret when the younger son comes to his senses and says, “I will arise and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you.’” (Luke 15:18). This realization and remorse are the beginning of his repentance.
Renounce—Renouncing our wrongdoings requires an honest evaluation of our actions. This step involves acknowledging what we did was wrong, without excuses or rationalizations. We must distance ourselves emotionally and intellectually from the sin, rejecting any belief that our actions were necessary or justifiable. Renunciation does not deny the past; it marks a clear departure from it.
Paul emphasizes the need to renounce sinful behavior when he writes, “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.” (Ephesians 4:28). Here, renunciation involves turning away from past sins and choosing a new path of righteousness.
Confess—This is agreeing with God about what we did. Confession is the act of making our wrongdoing real by speaking it aloud, first to those directly harmed and then to others affected by our actions. This step forces us to confront the consequences of our behavior and to take responsibility. Confession is not about public spectacle; it's about sincerity. True repentance begins with a private, face-to-face confession to the one we wronged, ensuring that the victim hears our remorse and apology directly.
James urges believers to “confess your sins to one another and pray for one another, that you may be healed.” (James 5:16). Confession is a critical step in the healing process, both for the individual and the community.
Reconcile—True Teshuvah requires more than just addressing our own needs—it also involves healing the wounds we’ve inflicted on others. Reconciliation is the step where we seek to repair the relationship with the person(s) we’ve wronged. This process may involve long conversations, giving the other person time and space, and being patient as they heal. The goal is to restore trust and harmony, which takes time and consistent effort.
Jesus teaches about reconciliation in the Sermon on the Mount, saying, “So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.” (Matthew 5:23-24). Reconciliation is prioritized even over religious rituals, showing its importance in the process of repentance (Teshuvah).
Restore—Making amends is about taking concrete actions to repair the harm we’ve caused. This may involve financial restitution, supporting our victim’s healing process, and engaging in personal growth activities that require effort, dedication, and practice, helping us to outgrow the immaturity that led to hurting others. These actions demonstrate our commitment to change and help reenergize our souls by proving that we are serious about our repentance.
Recall Zacchaeus, a tax collector who repented due to his encounter with Jesus. Zacchaeus' response shows us how to make amends: “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” (Luke 19:8). Zacchaeus' actions demonstrate the seriousness of his repentance through tangible restitution.
Forgiveness —
Teshuva is ultimately seeking forgiveness and mending our relationship with God and others. However, we can't receive what we do not give. Jesus teaches us that it is impossible to receive what we have not given. Forgiving others does not mean that we were not wronged or even harmed. It means we trust God for the necessary justice in the matter, and defer to Him for it.
We see this clearly in the Lord's prayer: 12 “And forgive us our debts, as we also have forgiven our debtors. ...14 For if you forgive others for their transgressions, your heavenly Father will also forgive you. 15 But if you do not forgive others, then your Father will not forgive your transgressions.” (Matthew 6:12–15, NASB95)
Resolve—The final step of Teshuvah is to resolve not to repeat the offense. After recognizing the wrongfulness of our actions and making amends, we must commit to avoiding the same behavior in the future. This resolution ensures that our repentance is complete and that we are genuinely on the path to spiritual maturity.
Paul speaks to the importance of this resolve in his letter to the Romans: “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” (Romans 12:2). This transformation and renewal are critical to ensuring that repentance leads to lasting change.
What About God?
Teshuvah is fundamentally about returning to God. Yom Kippur commemorates the sacrifice which atones for sins between a person and God. Jesus has done that for us in all finality. However, death does not atone for sins between people until they have made peace with one another. God's Spirit plays a central role in the process, providing us with the insight, courage, strength, and humility needed to walk the path of Teshuvah.
Paul reminded us of our call to preserve the unity contained in the Shema (Deut. 6:4): “There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all.” (Ephesians 4:4–6, NASB95)
By recognizing that we are part of the Oneness of God , we can more easily return to that Oneness through sincere repentance.
John emphasizes the completeness of forgiveness and cleansing when we turn to God: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:9). This assurance underscores the relationship between confession, divine forgiveness, and the transformative power of God in our lives.
For Further Reflection
For further reflection on the significance of time as marked by God's calendar, I encourage you to revisit my previous blogs:
Please share you insights or experience with Teshuva in the comments below.
