Sundown on the evening of Tuesday, September 2, 1997, marks the beginning of the Hebrew month of Elul (Ehl-ool') on the traditional Jewish calendar. To most Believers this is just another day of the year. It probably will be filled with those events which mark the daily routines of normal people: work, shopping, preparations for the opening of school or recovering from the Labor Day weekend.
     However, this particular evening marks the beginning of a special season; one which we at Hebrew Roots believe should be very important to those who look for the imminent return of their Husband, Yeshua HaMashiach, for the first day of Elul begins a forty day period of time known in the Jewish world as Teshuvah (Teh-shoe-vah’).

~ The Meaning of Teshuvah ~

     The generally accepted definition for the word Teshuvah is ‘repentance’ or ‘renewal.’ However, the literal meaning is ‘response’ or ‘return,’ for repentance and renewal are only one part of the picture. It is a period of time when the Bride of Messiah (the people of God) are to ‘respond’ to God by ‘returning’ to Him in ‘repentance’ for a ‘renewal’ of their spirit.
     Teshuvah is not just a ‘turning’ toward God, it is also a ‘turning away’ from the sins of the past year. It is a time of deep introspection, not just into one’s improper actions of the past year, but also into the motives of the heart which were the catalyst for those improper actions. It is a time for each Believer to take stock of their spiritual status and to be moved to do something about those things which hinder their relationship with God and with other Believers.

~ The Origin of Teshuvah ~

     While there are many Scriptures that call upon God’s people to repent, they do not contain a specific command to observe the season of Teshuvah. However, this tradition has been observed among the children of Israel since the time they left the land of Egypt. According to that tradition, the very first Teshuvah was observed during the time that Moshe (Moh-shay Moses) was on Mt. Sinai receiving the second set of tablets bearing the Ten Commandments.

~ Moshe’s First Ascent ~

     It was the Day of Pentecost (Shavu’ot = Shaw-voo-oat’) in the first year of the Exodus when Moshe first ascended Mt. Sinai for forty days to receive instruction from God. During that period of time the children of Israel committed a terrible sin, the crafting and worshipping of the golden calf.
     This sin was especially grievous because Shavu’ot was the day of the consummation of the wedding between God and the Children of Israel. it was on this day that they entered the Chuppah (wedding chamber), the betrothal having taken place in the time of Avraham (Ahv-rah-hahm = Abraham) when the covenant of circumcision was given. According to tradition, (and the Hebrew text) Mt. Sinai itself provided the wedding canopy. We find this idea supported by the following translation:

"Now it was on the third day, when it was daybreak:
There were thunder-sounds, and lightning,
a heavy cloud on the mountain
and an exceedingly strong shofar sound.
Moshe brought the people out toward God, from the camp,
and they stationed themselves beneath the mountain.
Now Mount Sinai smoked all over,
since YHWH had come down upon it in fire;
its smoke went up like the smoke of a furnace,
and all of the mountain trembled exceedingly.
Now the shofar sound was growing exceedingly stronger--Moshe kept speaking,
and God kept answering him in the sound (of a voice)--
and YHWH came down upon Mount Sinai, to the top of the mountain."
(Ex. 19:16-20a)
(from The Five Books of Moses)
(translated by Everett Fox)

     It is said that Moshe led the children of Israel to Mt. Sinai just as an usher leads a bride to the Chuppah. Once at the mountain, Jewish tradition teaches that Mt. Sinai was literally lifted off of the ground and the people stood underneath the mountain as they heard God read the Kehtuvah (Keh-two-vah = marriage contract or covenant) terms in the form of the Ten Commandments. It was in this manner that Mt. Sinai formed the wedding canopy or Chuppah for the LORD and His Bride. No wonder the people trembled in fear. Not only did the Bride stand under the mountain Chuppah, she also heard the actual voice of her Husband:

"And God spoke all these words, saying:"
(Ex. 20:1)

and this too was terrifying.

     In fact, it was all so frightening that the Bride (the children of Israel) asked Moshe to act as a mediator between them and their husband, YHVH:

     "Then they said to Moses, ‘You speak with us, and we will hear; but let not God speak with us, test we die.’"
(Ex. 20:19)

     So, God granted their request and from this point on, the Bride only heard the voice of God through Moshe.

~ A Second Warning ~

     It is important to note that the very next instruction (after the giving of the Ten Commandments) that God gives to the children of Israel concerns the making of idols as a part of worship:

     "Then the LORD said to Moses, ‘Thus you shall say to the children of Israel; "You have seen that I have talked with you from heaven. You shall not make anything to be with Me -- gods of silver or gods of gold you shall not make for yourselves."’"
(Ex. 20:22-23)

     Even though the worship of idols had been forbidden by God when He gave the Ten Commandments, He reiterated it here; possibly because of all the idol worship they had seen in Egypt. The Bride had now been warned twice.
     But after many days had gone by without Moshe returning from Mt. Sinai, some of the people decided to take things into their own hands, despite the dual warning that God had given to them. They not only did not wait for Moshe to reappear, they acted in direct opposition to the dual commands against idolatry that had so recently been given.
     This was the situation when the children of Israel demanded that Aaron make them ‘gods’ to worship:

     "Now when the people saw that Moses delayed coming down from the mountain, the people gathered together to Aaron, and said to him, ‘Come, make us gods that shall go before us; for as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.’...
     "And he (Aaron) received the gold from their hand, and he fashioned it with an engraving tool, and made a molded calf. Then they said, ‘This is your god, O Israel, that brought you out of the land of Egypt!’
     "So when Aaron saw it, he built an altar before it. And Aaron made a proclamation and said, ‘Tomorrow is a feast to the LORD.’
     "Then they rose early on the next day, offered burnt offerings, and brought peace offerings; and the people sat down to eat and drink, and rose up to play."
(Ex. 32:1,4-6)

     The fallout from this act of idolatry was harsh and extensive, for God’s anger was stirred up against the people on account of their illicit practice. Three thousand men died as a result of that sin, killed by the loyal Levites who stood with Moshe against those who had perpetrated this terrible act of disobedience.

     "And the LORD said to Moses, ‘Go, get down! For your people whom you brought out of the land of Egypt have corrupted themselves. ...
     "And Moses turned and went down from the mountain, and the two tablets of the Testimony were in his hand. The tablets were written on both sides; on the one side and on the other they were written. Now the tablets were the work of God, and the writing was the writing of God engraved on the tablets. ...
     "So it was, as soon as he came near the camp, that he saw the calf and the dancing. So Moses’ anger became hot, and he cast the tablets out of his hands and broke them at the foot of the mountain. Then he took the calf which they had made, burned it in the fire, and ground it to powder; and he scattered it on the water and made the children of Israel drink it. ...
     "Now when Moses saw that the people were unrestrained (for Aaron had not restrained them, to their shame among their enemies), then Moses stood in the entrance of the camp, and said, ‘Whoever is on the LORD’s side, let him come to me. And all the sons of Levi gathered themselves together to him. ...
     "So the sons of Levi did according to the word of Moses. And about three thousand men of the people fell that day."
(Ex. 32:7,15-16,19-20,25-26,28)

     Not a very auspicious beginning for a marriage.

     It was in this context that the need for Teshuvah. was first understood. The fallout from the golden calf incident was immense, and has been carried on in the form of many different kinds of idolatry throughout the generations of the children of Israel. Idolatry is a very insidious sin, one that is difficult to be rid of even after a person identifies it in themselves. However, until Messiah returns, there will always be those who look to idols, amulets, trinkets or good luck charms for help, rather that looking with complete faith and confidence to the Creator God in heaven for all of their needs.

~ Moshe’s Second Ascent ~

     Immediately after the destruction of the golden calf, Moshe once again ascended the slopes of Mt. Sinai.

     "And it came to pass on the next day that Moses said to the people, ‘You have sinned a great sin. so now I will go up to the LORD; perhaps I can make atonement for your sin.
     "Then Moses returned to the LORD and said, ‘Oh, these people have sinned a great sin, and have made for themselves a god of gold! Yet now, if You will forgive their sin--but if not, I pray, blot me out of Your book which You have written.’
     "And the LORD said to Moses, ‘Whoever has sinned against Me, I will blot him out of My book.’"
(Ex. 32:30-33)

     According to tradition this second visit to the mountain began on 19 Tammuz (Tahm-mooz = the Fourth month) and Moshe stayed there for another forty days, pleading with God to forgive the children of Israel, then returning to the camp on 29 Av (Ahv = the fifth month). While scripture states there was definitely this second visit by Moshe to Mt. Sinai, it is not clear that it lasted for a full forty days.
     Upon his return from this second trip to Mt. Sinai, Moshe moved his tent outside the camp, separating himself from the sinful people who were suffering under the plague that God had sent. It was here, in his tent, now called the Tabernacle of Meeting, that Moshe spoke with God ‘face to face.’

     "Moses took his tent and pitched it outside the camp, far from the camp, and called it the tabernacle of meeting. And it came to pass that everyone who sought the LORD went out to the tabernacle of meeting which was outside the camp. ... So the LORD spoke to Moses face to face, as a man speaks to his friend. ..."
(Ex.33:7,l1)

     This was not the ‘Tabernacle’ which served as the dwelling house for God, that structure was to come a little bit later.

~ Moshe’s Final Ascent ~

     According to tradition, we now arrive at the last day of the month of Av.

     "And the LORD said to Moses, ‘Cut two tablets of stone like the first ones, and I will write on these tablets the words that were on the first tablets which you broke. So be ready in the morning, and come up in the morning to Mount Sinai, and present yourself to Me there on the top of the mountain."
(Ex. 34:1-2)

     So it was on 1 Elul (the sixth month) that Moshe again returned to Mt. Sinai. This time he would not only receive instruction from God, he would also be allowed to see God’s glory. (see Ex. 33:18-23)

     "So he was there with the LORD forty days and forty nights; he neither ate bread nor drank water. And He wrote on the tablets the words of the covenant, the Ten Commandments."
(Ex. 34:28)

     Forty days from 1 Elul brings us to 10 Tishri (Teesh-ree = the seventh month) which is Yom Kippur (Yohm Kee-poor = Day of Atonement). It is said that during this time, while Moshe was gone, the children of Israel went through a forty day period of Teshuvah, of repenting and returning to the God of Israel, their Husband.
     Upon his return to the camp of the Israelites on Yom Kippur, Moshe appeared with his face shining, for he had seen the backside of God in all His glory. Moshe spoke with Aaron and the other elders and then he spoke to all of the people:

     "Afterward all the children of Israel came near, and he gave them as commandments all that the LORD had spoken with him on Mount Sinai."
(Ex. 35:32)

     God had forgiven Israel for their great sin of the golden calf. This is evident because of the fact that He did not withhold the Torah (God’s instructions for righteous living) from the people. They received with joy all of the commandments (mitzvoth) that God had given to Moshe. It must have been a time of great relief, for the very first collective sin of the nation of Israel had been covered over through the mercy of God on that very first Atonement Day (Yom Kippur).

~ Teshuvah ~

     This is the origin of the season of Teshuvah, a preparation time that begins on 1 Elul, includes Rosh HaShanah (Rowsh Hah-Shah-nah = Feast of Trumpets) and ends at the close of Yom Kippur.
     The fact that the season of Teshuvah does not end until the close of Yom Kippur, which is considered by the Jewish people to be the highest Holyday of the year, is very important, for Yom Kippur is the festival that pictures God’s final judgment of man.
     According to tradition, a prior judgment takes place on Rosh HaShanah. At that time every individual on earth is placed into one of three categories; The Book of Life, The Book of Death, or The Book of the Intermediates. Those whose names are inscribed into The Book of Life are people who have made Teshuvah, returning to God in every way during the thirty days prior to Rosh HaShanah. The totally wicked, who care nothing about returning to God, are written into The Book of Death. The remainder of the people (which constitutes the vast majority) are written into The Book of the Intermediates; their final judgment being postponed until Yom Kippur. If they have not returned to God (done Teshuvah) by the close of Yom Kippur their names will be inscribed into The Book of Death while those who do Teshuvah between Rosh HaShanah and Yom Kippur will have their names inscribed into The Book of Life. At the close of Yom Kippur there will be no names left in The Book of the Intermediates, all names will be written into either The Book of Life or The Book of Death.
     The days between Rosh HaShanah and Yom Kippur are known as The Days of Awe, for this is man’s final chance for redemption. (For a more complete teaching on the Festivals of Rosh HaShanah and Yom Kippur please refer to Hebrew Roots, Issue 96-2, July/August, 1996.)

~ Messiah’s Fast ~

     There is another forty day period that is mentioned in Scripture which may tie very closely with the season of Teshuvah. That is the forty days which our Messiah, Yeshua, spent in the wilderness immediately following His immersion by John the Baptist.

     "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And when He had fasted forty days and forty nights, afterward He was hungry."
(Matt. 4:1-2)

     A case can be made for this event occurring near the fall Festivals, especially if one adheres to the traditional three and one-half year ministry of Yeshua. If such is the case, then Yeshua’s fasting for forty days (undoubtedly accompanied by heavy duty prayer) could very well have been during the traditional season of Teshuvah. This would place His encounter with HaSatan (Satan the devil) on Yom Kippur, the Day of Atonement. This would also be a very meaningful day for the Messiah to overcome the wiles of the Adversary, thereby qualifying to make Atonement for the sins of the people.
     It is clear that Yeshua never departed from the instructions of God and therefore did not have need for repentance during Teshuvah. However, He could well have been done it as an example for us. This would be no different than His reasons for accepting baptism from John.

     "Then Jesus came from Galilee to John at the Jordan to be baptized by him. And John tried to prevent Him, saying, ‘I have need to be baptized by You, and are You coming to me?’
     "But Jesus answered and said to him, ‘Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.’ Then he allowed Him."
(Matt. 3:13-15)

     Another facet to "fulfilling all righteousness" would be to observe the season of Teshuvah even though He had no need to repent. Like baptism, it was done as an example for us to follow.

~ Jewish Belief ~

     In Jewish teaching, Teshuvah is done each and every year. If one’s repentance and return to God is acceptable then that person’s name is inscribed into The Book of Life, but only for the coming year. Then it is all done over again the next year. However, they also recognize that this season and the associated Festivals are really mo‘edim (mow’ eh-deem = appointed times or rehearsals) for the great transcendent events that will take place at the time of the coming of the Messiah. The Jews would call that future time the Messiah’s first coming, while Believers know it to be His second coming. No matter how we interpret it, both groups look for the same Messiah, the King Messiah, son (or descendant) of David. As Believers we should not condemn the Jewish people for their lack of understanding about the first coming of Messiah. After all, their eyes have been closed to this fact by God Himself.

"Therefore they could not believe, because Isaiah said again:
‘He has blinded their eyes and hardened their heart,
Lest they should see with their eyes
And understand with their heart,
Lest they should turn, so that I should heal them.’
"These things Isaiah said when he saw His glory and spoke of Him."
(John 12:39-41)

     Why has God hardened the heart of the majority of the Jewish people to not accept their Messiah? Shaul (Paul) said it was so the Gentiles could be converted and brought into the family of Israel. Once that has happened in its fullness, then God promises to turn once again to gather the Jewish people to the Messiah.

     "What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were hardened. Just as it is written:

     ‘God has given them a spirit of stupor,
     Eyes that they should not see
     And ears that they should not hear,
     To this very day.’"
(Rom. 11:7-8)

     When it serves God’s great purpose He will open the eyes of the Jewish people to their Messiah. That time may already be upon us, because many of our Jewish brethren are coming to accept Yeshua HaMashiach as their Savior. For this we should all rejoice with great rejoicing, for God is completing His family as He so chooses. God has not abandoned the Jewish people, He has required them to play a far different, and very difficult, role these last two thousand years. Let us all be praying that the Messiah’s redemption will fall upon all of the Jewish people, for that is the ultimate will of God, and we should desire to be within God’s will by praying for them.

     "For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that hardening in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel will be saved, as it is written:

‘The Deliverer will come out of Zion,
And He will turn away ungodliness from Jacob;
For this is My covenant with them,
When I take away their sins.’"
(Rom. 11:25-27)

~ Teshuvah Means Action ~

     Let us never forget that, although God has given us the earnest of His Holy Spirit, we are still fleshly, physical human beings. Therefore, we still need to perform physical acts to aid us in our worship of God and practice of pure religion. It is not enough to just sit quietly and think nice thoughts. Those thoughts must be put into action if they are to have any real meaning in our lives.

     "What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead.

     "But someone will say, ‘You have faith, and I have works.’ Show me your faith without your works, and I will show you my faith by my works."
James 2:14-18)

     This is not to say that quiet contemplation is not both beneficial and necessary at times, however, if what we confirm during these quiet times does not produce visible good fruit then it is ‘fruitless.’ Teshuvah is both a time that begins in quiet contemplation, but also ends in vigorous action. Teshuvah involves two distinct kinds of repentance; first towards God, and then towards other people. Both are necessary for full repentance and return to take place.

~ Repentance Toward God ~

     Although Teshuvah is an action word, it must begin in a contemplative manner. Before any fruitful action can take place one must first become right with their Creator God in heaven. If one is not in the proper relationship with God, it is impossible to be in proper relationships with other people. Anytime a person sins (whether against God or against man) it effects their relationship with God, for ultimately, all sins are against God.

~ Understanding God’s Greatness ~

     Becoming right (it can also be called ‘justified’) with God involves a series of steps. The first (as a part of our quiet contemplation) is to recognize just who God really is, and how great are His ways.

"And I said, ‘This is my anguish;
But I will remember the years of the right hand of the Most High,’
I will remember the works of the LORD;
Surely I will remember Your wonders of old.
I will also meditate on all Your work,
And talk of Your deeds.
Your way, 0 God, is in the sanctuary;
Who is so great a God as our God?
You are the God who does wonders;
You have with Your arm redeemed Your people,
The sons of Jacob and Joseph.
Selah."
(Psalm 77:10-15)

     God is so great we cannot fully comprehend His true nature. This is one of the mysteries spoken of in the Brit Chadasha (New Testament), which we can only glimpse into at this time. Once we are changed from mortal to immortal, from flesh into spirit, we will then be fully capable of understanding the greatness of God. In the meantime we must do our very best to understand that which is really beyond our grasp:

     "Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is."
(I John 3:2)

     Because God is ‘the Greatest,’ it is absolutely necessary for us to recognize that fact and admit it to ourselves and to Him. This begins to put us into a proper relationship with Him. Such admittance must be far more than just a statement such as; "Oh yes God, I know that you are great and I acknowledge that greatness. Now please give me the following things: ..." Instead, it must be a total, truly heartfelt understanding that Our God is an Awesome God.
     If you do not feel the overwhelming greatness of God, then you need to pray and ask that He will show His greatness to you. Some have found that studying and contemplating the intricacies of the creation, the very complexities of all physical life, leads them into a realization of just how great God really is. Such study can help one to realize the smallness of man s intellectual capacity in comparison to God’s, for what God has created man can barely understand.

~ Recognizing God’s Standards ~

     The second step in coming to repentance before God is to recognize that our individual lives do not measure up to the published standard which He has set forth through the forty-nine books called the Holy Scriptures. God’s standards are given in codified form in the first five books of the ‘Old Testament,’ known as the Torah; with additional instructions and standards also being given in the ‘Prophets’ and the ‘Writings.’ In addition, Believers have a magnificent resource that teaches abundantly about God’s standard by giving us the example and teachings of our Savior Messiah, Yeshua, plus the teachings of those who were sent forth by Him (the apostles).
     Each one of us needs to examine our conduct toward God and toward other people, through the eyes of those ‘standards’ which He has given in the Bible. We need to note those areas where we do not measure up. It is best to write down where we fall short, for then we will not be in danger of forgetting them.
     Once our list has been made, we will have a concrete basis upon which our Teshuvah can be built. We no longer need to pray the general prayer; "Oh, God, forgive me for my sins. Now we can pray that God will forgive us for the specific sins that we have identified. This will aid us in stopping the vicious cycle of committing the same sins over and over because we they have not been properly identified. We absolutely must identify and acknowledge our iniquity. We need to be specific so that we may:

"Seek the LORD while He may be found,
Call upon Him while He is near.
Let the wicked forsake his way,
And the unrighteous man his thoughts;
Let him return to the LORD,
And He will have mercy on him;
And to our God,
For He will abundantly pardon."
(Isaiah 55:6-7)

     This passage is extremely appropriate for the season of Teshuvah, for this is the season during which God makes Himself readily available to be found. Just as He made Himself available to Moshe on Mt. Sinai, God makes Himself available to us. The season of Teshuvah emphasizes the absolute need to forsake and turn from all of our wicked ways and thoughts. Once we have fully understood our wickedness, then the promise of pardon increases our awareness of the greatness of God’s mercy.
     In the third chapter of Jeremiah, God’s great mercy is fully revealed. The chapter begins by relating how God divorced the northern House of Israel while remaining married to the southern House of Judah, even though Judah’s sins later became the worse of the two. (Jer. 3:8) Despite the fact that God had given the House of Israel a bill of divorcement, He is committed, in His abundant mercy, to take her back at a future time. That remarriage is through the Renewed Marriage Covenant (commonly called the New Covenant) and involves those of the ‘lost’ House of Israel who hear God’s plea and repent, turning from their evil ways and returning to God and His Torah standard of righteousness. In other words, they do Teshuvah.

"‘Return, backsliding Israel,’ says the LORD,
‘And I will not cause My anger to fall on you;
For I am merciful,’ says the LORD,
‘And I will not remain angry forever.
Only acknowledge your iniquity,
That you have transgressed against the LORD your God.
And have scattered your charms
To alien deities under every green tree,
And you have not obeyed My voice,’ says the LORD.

     "‘Return, O backsliding children,’ says the LORD, ‘for I am married to you. I will take you, one from a city and two from a family, and I will bring you to Zion. And I will give you shepherds according to My heart, who will feed you with knowledge and understanding.’"
(Jer. 3:12-15)

     YHVH is a merciful God.

~ Asking Forgiveness ~

     The third step to repentance before God, is to humbly ask Him for forgiveness for those specific sins which we have identified. These sins need to be confessed specifically and fully so that release from them is total and complete. It does no good to try and hide anything from God, for He already knows more about our sins than we do ourselves.
     A great part of the repentance process is so that we fully understand our shortcomings and see the need to ask forgiveness:

     "If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us."
(1 John 1:8-10)

     The most profound prayer of repentance in Scripture is the one that King David sang after Nathan the prophet confronted him about his sin with Bathsheba, the wife of Uriah. This Psalm can be used as a model for our own repentance prayers. While our sins are different from David’s, they are nevertheless just as condemning as his. Remember that God called David; "... a man after My own heart, ..." (Acts 13:22). There were a number of reasons that God said this about David, but one of the main reasons is because David was both willing and able to repent totally and completely whenever he came to recognize that he had sinned.

"Have mercy upon me, O God,
According to Your loving kindness;
According to the multitude of Your tender mercies,
Blot out my transgressions.
Wash me thoroughly from my iniquity,
And cleanse me from my sin.
...
Hide Your face from my sins,
And blot out all my iniquities.

Create in me a clean heart, O God,
And renew a steadfast spirit within me.
Do not cast me away from Your presence,
And do not take Your Holy Spirit from me.
...
The sacrifices of God are a broken spirit,
A broken and a contrite heart-
These, O God, You will not despise."
(Psalm 51:1-2,9-11,17)

~ Firm Resolve ~

     The final step in repentance before God, is a firm resolve to never commit that particular sin (or sins) again. This is easily said but difficult to accomplish, for many sins are habitual. In the case of habitual sins it is important to attack the problem the way we would handle any type of habit that is unprofitable to our well being.
     Many people in this world are addicted to tobacco or alcohol. Anyone who has experienced such addictions knows the difficulty involved in overcoming them. The same can be true of other habitual sins. They too can become addictions and must be treated as such if we are to be completely rid of them. But be of good cheer, dearly beloved, for with the power of God’s Holy Spirit it is possible to be an overcomer.

     "For whatever is born of God overcomes the world. And this is the victory that has overcome the world--our faith. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?"
(I John 5:4-5)

~ The Four Steps of Repentance ~

     The four steps of repentance toward God are:

• Recognize the absolute greatness and goodness of God.

• Identify the standard by which God identifies sin and then compare your lifestyle against that standard, listing those sins which you have committed.

• Confess your sin(s) with a truly repentant heart beseeching God to forgive you for committing them.

• Determine to live righteously from this point on.

     As we confess our sins in a truly repentant attitude, we ask forgiveness through the sacrificial blood of our Savior Yeshua HaMashiach. He is our High Priest who sits at the right hand of God the Father in heaven, serving as a mediator between each of us individually and the Father:

     "Seeing that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need."
(Heb. 4:14-16)

     "For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, ..."
(I Tim. 2:5-6)

     This is not to say that just because the blood of Messiah Yeshua is available to remove our sins that we need not
work at avoiding sin. John, the apostle of love, teaches just the opposite:

     "Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that He was manifested to take away our sins, and in Him there is no sin. Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him. Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous. He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil."
(1 John 3:4-8)

     May each one of us examine ourselves thoroughly during this season of Teshuvah and repent fully of the sins that we uncover.

~ Sins Toward Other People ~

     The easy part of Teshuvah is over; now comes the difficult part. A Believer must not merely identify their sins before God and fully repent of them, asking that the Messiah’s blood be used to take them away, they must also seek forgiveness from their fellow man. This does not mean that if we have committed an act that requires only repentance before God that we must confess that to a man. The "confessional" is not a scriptural entity. However, if we have committed a sin against another person, then we must seek the forgiveness of that person.
     For example, if we have committed an act of idolatry within our own home, and no one else knows about that sin, we need not confess it to another person. We need only confess it before God since He is the one against whom we have sinned. However, if we have stolen something from another person we must not only confess it before God we must also confess it to the person from whom that item has been stolen. Not only must we confess our deed to that person we must also make restitution for the amount taken plus another twenty percent for damages. This act was required to be performed before the sinner was allowed to bring his ‘Trespass Offering.’

     "If a person sins and commits a trespass against the LORD by lying to his neighbor about what was delivered to him for safekeeping, or about a pledge, or about a robbery, or if he has extorted from his neighbor, or if he has found what was lost and lies concerning it, and swears falsely--in any one of these things that a man may do in which he sins: then it shall be, because he has sinned and is guilty, that he shall restore what he has stolen, or the thing which he has deceitfully obtained, or what was delivered to him for safekeeping, or the lost thing which he found, or all that about which he has sworn falsely. He shall restore its full value, add one-fifth more to it, and give it to whomever it belongs, on the day of his trespass offering."
(Lev. 6:2-5)

     Thus, according to Tabernacle ritual, the guilty party not only must make restitution to the offended party, he must also bring an offering to God in order to be absolved of his guilt. The same is true today. If we have obtained anything through robbery or deceit, we must make full restitution, plus the additional one-fifth more, and seek not only forgiveness from the injured party but from God as well. This is a well known principle in the Jewish community concerning the season of Teshuvah.
     But there are other forms of trespass against our neighbors than robbery. What about gossip or slander? What about hateful actions or words? What about dishonoring one’s parents? What about sexual sins involving another person? What about coveting another’s property? What about false witnessing in a court of law or to other authorities?
     These actions do not necessarily diminish the belongings of another person the way robbery does, yet they too are sins against other people. In Teshuvah tradition the required steps are very clear. One must go to the person against whom the offense has been committed and ask forgiveness. If the other person forgives them, they must then go to God and ask His forgiveness as well. By this procedure the person will be released from his sin providing that he has truly repented as well. According to Jewish tradition, if the offended person refuses to forgive, he is considered to be unmerciful and will, in turn, be judged by a harsher judgment and will be forgiven of his sins only in the degree that he has forgiven others. This principle is in complete agreement with the teachings of the Brit Chadasha (New Testament).

     "For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your father forgive your trespasses."
(Matt. 6:14-15)

     Meanwhile, the person who committed the sin, and went to his brother to ask forgiveness, will be forgiven by God whether his brother forgives him or not. This is because he has taken righteous action to resolve the issue.
     The lesson of forgiveness is laid out in detail in the Parable of the Unmerciful Servant. The story, told by Yeshua, is about a man who owed the king an enormous amount of money. The king threatened to put him in prison if he did not pay up. The man pleaded for mercy and it was extended to him by the king. However, this same man then went out and found a very poor man who owed him just a little bit of money. The poor man could not pay, so the man who had been forgiven the huge debt had the poor man thrown in prison. When the king heard about what had happened he called the unforgiving man before him.

     "Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’
     "And his master was angry, and delivered him to the torturers until he should pay all that was due to him."
(Matt. 18:32-34)

     As Believers we have been forgiven a great debt, one that would have required us to give up our very lives if it had not been forgiven. At the very least it behooves us to forgive the offenses that others have committed against us so that we will not receive the harsher judgment. So if anyone comes to you and asks forgiveness, remember this story; for Yeshua brought it all home to us when He concluded the tale:

     "So My heavenly father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."
(Matt. 18:35)

~ The Matthew 18 Principle ~

     But what if someone has offended you and does not come to you seeking forgiveness? As long as that person does not seek and obtain forgiveness, they are bound by that sin. Matthew chapter 18 also gives instructions on such a matter.

     "Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother."
(Matt. 18:15)

     We must be extremely careful in the execution of this command. The very first question that must be truthfully answered is; was what your brother did against you really a sin? Can you identify it as such in the Scriptures? It may only be a hurt feeling and not an actual sin. If it is not an actual sin, then the steps which follow should definitely not be taken lest they be used as an excuse to eliminate people one does like from the Body of Messiah.

     "But if he will not hear you, take with you one or two more, that by the mouth of two or three witnesses every word may be established.
     "And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector."
Matt. 18:16-17)

     This is a very complex issue and this article about Teshuvah is not the proper forum to explore it in depth. However, the warning given is extremely important. Do not mistake a personal offense for a sin if no actual sin can be identified in the scripture. And do not tell a person that you are exercising the Matthew 18 directive if it is a personal offense and not an actual sin.

     "... be wise as serpents and harmless as doves."
(Matt. 10:16)

     One last, but very important, principle to remember when using Matthew 18, is that the procedure only applies to those who are part of the Body of Messiah. We should not haul our non-believing neighbor into the court room of our church because we have a disagreement with him.

~ Human Relationships ~
~ Can Be Difficult ~

     As you can see, going to our friend or neighbor and seeking forgiveness can be far more difficult than going before God. For God already knows our sins before we even acknowledge them or express our regret. In fact, He knows about sins that we have committed which we may not even be aware of at this time, because He has not yet seen fit to reveal them to us.
     With our friends, relatives and neighbors it is far more difficult. We may have to go and confess something of which the other person is not even aware. Perhaps we have gossiped about someone and they did not know that we were a part of the spread of that malicious talk. Perhaps we did something that caused us to gain an advantage in some way and the other person did not realize why they did not receive the award or item they actually deserved. Such things need to be taken to that person and forgiveness must be sought. If restitution is in order it too must be given, along with the one-fifth or twenty percent increase.
     What is our reward for going through this anguish? Complete forgiveness of sins. Perhaps some past sin against another person has never been resolved. It could be hindering us from a complete, full and open relationship with our Creator God in heaven, our very own Father. Yes, it is very difficult, but it needs to be done. Do not delay. Do it today while there is still time.

~ The Customs of Teshuvah ~

~ Penitential Prayers ~

     The events described in the book of Exodus took place approximately 3500 years ago. Needless to say, a number of traditions have developed in the intervening years. It is important for us to see what these customs are, because it gives us a sense of how the children of Israel looked upon this period of time and how their current practice developed.
     Beginning on 1 Elul, the observant Jew will include a series of ‘private penitential prayers’ in the regular prayer service, whether it be at home or in the synagogue. Thus, each day he will ask God to help him identify his sins, and to aid him in coming to complete repentance.
     One might wonder how this repetitive request can be effective when it is done every day for thirty days. Does it not become rather mundane? The answer is that as we progresses through the Teshuvah period, more and more sins are brought to our attention. It is in this manner that we can identify all of our sins, especially those that lay hidden deep within the soul. It is only when all of our sins are exposed that full and true repentance can take place, and complete release can be obtained.
     In addition to the ‘private penitential prayers’ there are also ‘public penitential prayers’ that are said by all those who pray. These prayers are a part of any standard Jewish prayer book. Following are selected portions from a well know’ ‘penitential prayer called Ovinu Malkenu (Oh-vee-new Mahl-keh-new Our Father, Our King). It is quoted here from The Authorized Daily Prayer Book by Joseph H. Hertz. Please note the full recognition of the transgressions of the people, both individually and collectively, as expressed in the beautiful language of this prayer.

"Our Father, our King!
     we have sinned before thee.
Our Father, our King!
     we have no King but thee.
Our Father, our King!
     deal with us for the sake of thy Name.
Our Father, our King!
     let a happy year begin for us.
Our Father, our King!
     nullify all evil decrees against us.
Our Father, our King!
     nullify the designs of those that hate us.
...
Our Father, our King!
     forgive and pardon all our iniquities.
Our Father, our King!
     blot out our transgressions,
     and make them pass away
     from before thine eyes.
Our Father, our King!
     erase in thine abundant mercies
     all the records of our guilt.
Our Father, our King!
     bring us back in perfect
     repentance unto thee.
Our Father, our King!
     send a perfect healing
     to the sick of thy people.
Our Father, our King!
     rend the evil judgment decreed against us.
Our Father, our King!
     let thy remembrance of us be for good.
Our Father, our King!
     inscribe us in the book of happy life.
Our Father, our King!
     inscribe us in the book
     of redemption and salvation.
Our Father, our King!
     inscribe us in the book
     of maintenance and sustenance.
Our Father, our King!
     inscribe us in the book of merit.
Our Father, our King!
     inscribe us in the book
     of forgiveness and pardon.
Our Father, our King!
     let salvation soon spring forth for us.
...
Our Father, our King!
     hear our voice, spare us,
     and have mercy upon us.
Our Father, our King!
     receive our prayer in mercy and in favour.
Our Father, our King!
     open the gates of heaven unto our prayer.
Our Father, our King!
     we pray thee, turn us not back
     empty from thy presence.
Our Father, our King!
     remember that we are but dust.
Our Father, our King!
     let this hour be an hour of mercy
     and a time of favour with thee.
...
Our Father, our King!
     be gracious unto us and
     answer us, for we have
     no good works of our own;
     deal with us in charity and kindness,
     and save us."

     It is believed by some that at least portions of the Ovinu Malkenu were written by Shimon Kepha (She-moan Key-fah = Simon Peter). Whether this is true or not, it is impossible to prove, but it is an interesting speculation. Certainly, Simon Peter was a very observant Jew, as can been seen from his statement to God upon seeing the vision of the unclean things in Acts chapter 10:

     "But Peter said, ‘Not so, Lord! for I have never eaten anything common or unclean."
(Acts. 10:14)

     Not only did Peter refrain from unclean food, he also did not eat ‘common’ food. This means that Peter kept the strict kosher laws of his day. As an observant Jew of that time, Peter would have been very familiar with the synagogue service. Since he was a leading ‘Rabbi’ among the sect of the Na’tzorim (Nat-sohreem = the followers of Yeshua of Nazareth) it is quite possible that Peter attended traditional Jewish synagogue and therefore could very well have written prayers that would be included within the synagogue service.

~ Sounding the Shofar ~

     It is the custom in Jewish synagogues for the shofar to be sounded on each day of Elul except the very last day and on Shabbat. There are several reasons given for this practice. One tradition states that the sounding of the shofar is to remind the people that they are being called to Teshuvah. If anyone has forgotten that they are in the season of return, they will remember when they hear the shofar being sounded during the regular week days.
     A Midrash (Meed-rahsh = a story that teaches a lesson) concerning the sounding of the shofar teaches that it is blown each day of the month of Elul in order to confuse HaSatan (the Adversary) as to which day is Feast of Trumpets. By not blowing the shofar on the last day of Elul, HaSatan is tricked into believing that the Feast of Trumpets (Rosh HaShanah) is already past. Since Rosh HaShanah is the first of the judgment days, HaSatan (believing it is already past), eases up in his efforts to tempt the children of Israel into sin. This gives the people an opportunity to enter Rosh HaShanah in a spirit of confidence and peace. Then the next day, when the Feast of Trumpets has fully arrived, the shofar is sounded over one hundred times.

~ The Days of Awe ~

     Rosh HaShanah (the Feast of Trumpets) falls on Tishri 1 and begins a ten day period known as The Days of Awe. All of those people who are written in The Book of the Intermediates now have only ten days left to complete Teshuvah and have their name inscribed in The Book of Life.
     Since Jewish tradition teaches that Rosh HaShanah is two days long (called one long day), and Yom Kippur is the tenth day of the month, if you subtract those three days from the ten, there remain seven days in between. Some prophetic scholars see this period of time as representing the Great Tribulation, a seven year period during which time those who are not a part of the Bride of Messiah will face extreme hardship. During this time, those on earth must make a decision as to whether they are going to return to the God of Israel, or reject him and follow the False Messiah. Their decision will determine whether they are written into The Book of Life or The Book of Death.

~ Tashlich ~

     Another custom that has developed over the years is called Tashlich (Tahsh-leekh). This is a ceremony that takes place on the afternoon of Rosh HaShanah. A small gathering of people, family and/or friends, will select several small stones. They will proceed to a body of water that is considered to be living water. This would include a creek, river, spring fed lake, or the ocean. Each person will cast their stones into the water as a reminder of God’s mercy in removing their sins. It is common for the individual to recall a specific sin of the past year as he or she casts a stone into the water. Just as God removes our sins from us so that He never sees them again, so we will never again see the stones that have been cast into the water, whether they be ours or another persons.

~ Visiting the Graves of Loved Ones ~

     Another custom associated with the Teshuvah is to visit the graves of deceased loved ones. The meaning here is twofold; to pray that God will raise up their relatives into righteous judgment, and to acknowledge the death of our old selves and the renewal of the "new man."

~ Psalm 27 ~

     It is also a custom to read Psalm 27 each day of the month of Elul. This Psalm is a cry by the psalmist to God, that He will hear us and bring us into that close relationship, that oneness, that we so desire. Selected verses are quoted below:

"The LORD is my light and my salvation;
Whom shall I fear?
The LORD is the strength of my life;
Of whom shall I be afraid?
...
"One thing I have desired of the LORD,
That I will seek:
That I may dwell in the house of the LORD
All the days of my life.
To behold the beauty of the LORD,
And to inquire in His temple.
...
"Teach me Your way, O LORD,
And lead me in a smooth path, because of my enemies.
...
"Wait on the LORD;
Be of good courage,
And He shall strengthen your heart;
Wait, I say, on the LORD!"
(Psalm 27:1,4,11,14)

     May we suggest that you incorporate this Psalm into your Teshuvah prayers.

~ Greetings for the New Year ~

     It is customary to send greeting cards prior to Rosh HaShanah expressing one’s expectation that the recipient of the card will be inscribed in The Book of Life for the coming year. As Believers, we could well express our expectation that the person be inscribed into that good book for all eternity, through our Savior Yeshua, HaMashiach.
     The traditional Hebrew greetings (whether in the form of cards, or vocally in person) are; Shanah tovah ("A good year"); Le-shanah tovah tikatevu ("May you be inscribed for a good year in the Book of Life"); or Ketivah tovah ("A good inscription"). The correct response to all of these greetings is: Gam le-mar or Gam lekha (fem. form), ("The same to you"). [from The Jewish Holidays by Michael Strassfeld, p. 98.1

~ Conclusion ~

     The practice of Teshuvah in it’s proper season can be a very important event in the life of a Believer. The basis for the practice is scriptural, for it was during this time, when Moshe was on Mt. Sinai, that the children of Israel returned in repentance to their Husband, El Shaddai (God Almighty).
     It is a time of intense introspection followed by righteous action. Introspection into the very nature of our individual sins; righteous action to clear ourselves and others of sins in which we have been involved, whether as the perpetrators of sin or the victim of sin. It is a time to clear the air so that we can be judged worthy to have our names written in The Book of Life.

     "And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books."
(Rev. 20:12)

     If our names are written in The Book of Life the future indeed is bright:

     "‘Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself will be with them and be their God. And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying; and there shall be no more pain, for the former things have passed away."
(Rev. 21:3-4)

     No more tears! Praise YHVH.

     May you be inscribed in The Book of Life for all eternity. Ketivah tovah (Keh-tee-vah toe-vah).

                         DEW

~ Sources ~

Agnon, SY., Days of Awe, Schoken Books Inc., New York, 1975.
Goodman, Philip, The Rosh Hashanah Anthology, The Jewish Publication Society, Philadelphia, 573311973.
Hertz, Joseph H., The Authorized Daily Prayer Book, Bloch Pub. Co., New York, 1985.
Hertzberg, Arthur, ed., Judaism, George Braziller, New York, 1962.
The Open Bible, The New King James Version, Thomas Nelson Publishers, Nashville, TN, 1985.
Strassfeld, Michael, Jewish Holidays, Harper & Row, New York, 1985.
Strong, James, S.T.D., L.L.0., Strong’s New Exhaustive Concordance of the Bible, World Bible Publishers, Inc., Iowa Falls. IA, 1966.
Waskow, Arthur, Seasons of Our Joy, Beacon Press, Boston, 1982.
Weissman, Rabbi Moshe, The Midrash Says, Vol. 2, The Book of Sh’mos, Benei Yakov Publications, 1960.