Strength Of Baalei Teshuvah

הקדים אתם נצבים לפ' תשובה

The parsha of "Atem Nitzavim" — "You are standing" — was placed immediately before the section dealing with teshuvah.

The Torah deliberately sets the verse "You are standing" right before the passage about teshuvah to link the two.

שהראה מרע"ה לבנ"י כח התשובה כי בנ"י הי' אז בעלי תשובה כי במעמד הר סיני הי' הרצון להיות בבחי' צדיקים גמורים ושלא יהי' דרך אחר כלל

For Moshe Rabbeinu showed Bnei Yisrael the power of teshuvah, since Bnei Yisrael were at that time baalei teshuvah — masters of return; for at the standing at Har Sinai the desire had been to be on the level of complete tzaddikim, with no other path existing at all.

Moshe was demonstrating the strength of teshuvah, because Bnei Yisrael themselves had become baalei teshuvah; at Har Sinai they had hoped to remain flawless tzaddikim with no possibility of straying.

ואחר החטא שחזרו בתשובה נכנסו בברית ואלה וניתן ב' דרכים ברכה וקללה

But after the sin, when they returned through teshuvah, they entered into the covenant and the oath, and two paths were given them — blessing and curse.

Once they sinned with the Golden Calf and returned through teshuvah, they were brought into a covenant that now included two possible paths — blessing and curse.

ומ"מ אתם נצבים כו' כולכם לפני ה' שנתקבלו ביתר עוז

Nevertheless, "You are standing... all of you before Hashem" — for they were received with even greater strength.

Despite their fall and return, they stood firmly before Hashem, and were in fact accepted with even greater intensity than before.

ואחז"ל במקום שבע"ת עומדין אין צ"ג יכולין לעמוד ומקשין ע"ז

And Chazal taught: "In the place where baalei teshuvah stand, complete tzaddikim cannot stand," and they raise a difficulty against this.

Chazal's statement that baalei teshuvah stand where tzaddikim cannot is famously challenged, and the Sfas Emes sets out to resolve it.

אבל פי' דבריהם שוודאי צדיק גמור חביב יותר לפני השי"ת

But the explanation of their words is that surely a complete tzaddik is more beloved before Hashem Yisbarach.

He clarifies that the teaching does not mean a baal teshuvah is more beloved — a complete tzaddik is in truth more cherished by Hashem.

אבל הם אמרו בענין עמידתן שעמידת צדיק הישר בעוה"ז להיות עושה כל מעשיו בעוה"ז לש"ש

Rather, they spoke regarding the manner of their standing — that the standing of the upright tzaddik in this world is to perform all his deeds in this world for the sake of Heaven.

Chazal were speaking specifically about the mode of standing: the tzaddik's avodah is to do all his worldly affairs purely for the sake of Heaven.

כי בוודאי יראת ה' אין לו שעור ואם הי' האדם תמיד ביראה לפני השי"ת כראוי לא הי' באפשרי לעשות שום דבר מעוה"ז

For surely yiras Shamayim has no measure, and were a person always standing in fear before Hashem Yisbarach as is fitting, it would not be possible for him to do anything of this world at all.

True yiras Shamayim is boundless, and if a person were constantly immersed in that fear as he ideally should be, he could never attend to any worldly matter.

אבל בריאת האדם הי' להיות קבוע יראת ה' בלבו ושיוכל לעשות עניני עוה"ז ומ"מ לא יפרוק עול מ"ש ויראתו

But the creation of man was so that the fear of Hashem be fixed in his heart, and that he be able to engage in matters of this world, yet nevertheless not cast off the yoke of Heaven and the fear of Him.

Man was created precisely so that fear of Hashem stays fixed in the heart while he still functions in the world, never throwing off the yoke and fear of Heaven.

אבל בעל תשובה צריך להיות תמיד יראת ה' על פניו ומה שצדיק מתבונן לפרקים צריך להיות עמידת בע"ת תמיד כן

But a baal teshuvah must always have the fear of Hashem upon his face; and that which a tzaddik contemplates only at intervals, the standing of a baal teshuvah must be in this manner constantly.

The baal teshuvah, however, must carry that fear visibly at all times; what the tzaddik reaches only intermittently must be the baal teshuvah's permanent stance.

והוא בכח השי"ת כמ"ש בס' הישר לר"ת כי השי"ת נותן כח לבעל תשובה ואין חידוש שעמידתו יותר גבוה מצדיק כי הוא בכח השי"ת כי אין לבע"ת מקום מצד עצמו כנ"ל וזהו אתם נצבים כו' והבן

And this is through the strength of Hashem Yisbarach, as is written in Sefer HaYashar by Rabbeinu Tam — that Hashem Yisbarach grants strength to the baal teshuvah; and it is no wonder that his standing is higher than that of the tzaddik, for it is through the strength of Hashem Yisbarach, since the baal teshuvah has no standing place of his own, as explained above — and this is "You are standing," understand this.

This constant elevated standing is possible only through strength Hashem grants him, as Rabbeinu Tam writes; it is no wonder he rises higher than the tzaddik, since on his own he has no standing at all and stands entirely on Hashem's strength — the meaning of "You are standing."

ואפשר זה כוונת המדרש בענין שיתפלל מנחה ואח"כ מוסף

And perhaps this is the intent of the Midrash regarding one who prays Minchah and afterward Mussaf.

He suggests this also underlies the Midrash about a person who davens Minchah and then Mussaf afterward.

כי מוסף הוא תוספת הארה בשבתות ויו"ט אבל מנחה הוא הסוף שצריך להיות במדרגה מקומית לא בכח רב רק כפי מקום האדם

For Mussaf is an added illumination on Shabbosos and Yamim Tovim, whereas Minchah is the conclusion, which must be on a level bound to one's place — not through abundant strength, but only according to a person's own standing.

Mussaf is an extra illumination of Shabbos and Yom Tov, while Minchah represents the conclusion, rooted in one's own limited place and strength rather than an added power.

אבל בעל תשובה מקום מנוחתו היא למעלה מהטבע ונשאר בבחי' מוסף בחילא סגיא והבן:

But the baal teshuvah — his place of rest is above nature, and he remains in the aspect of Mussaf, with abundant strength; understand this.

The baal teshuvah, by contrast, finds his rest above nature itself, so he remains in the elevated Mussaf-aspect with great strength.

Summary: The Sfas Emes explains why "Atem Nitzavim" precedes the section on teshuvah: Bnei Yisrael were themselves baalei teshuvah after the sin of the Golden Calf, having first stood at Har Sinai aspiring to be flawless tzaddikim, and now they stood before Hashem with even greater strength. He resolves Chazal's teaching that baalei teshuvah stand where complete tzaddikim cannot: the tzaddik is in truth more beloved, but his avodah is to act in this world for the sake of Heaven, contemplating boundless yiras Shamayim only at intervals so that he can still function in the world. The baal teshuvah, however, must bear the fear of Hashem upon his face constantly, and this elevated standing is possible only because Hashem Himself grants him strength — for of his own he has no standing place at all, which is precisely why he can rise higher than the tzaddik. The Sfas Emes connects this to the Midrash about davening Minchah and then Mussaf: Minchah reflects man's own limited, place-bound strength, while Mussaf is an added illumination above nature, and the baal teshuvah's place of rest lies above nature, leaving him forever in the Mussaf-aspect with abundant strength.