Two paths of teshuvah: children and servants

בפסוק שובו בנים שובבים דרשו חז"ל על תשובה מאהבה דיש בחי' בנים ובחי' עבדים.

On the pasuk "Return, wayward children," Chazal expounded that it speaks of teshuvah out of ahavah (love), for there is an aspect of "children" and an aspect of "servants."

The Sefas Emes opens by noting that our relationship with Hashem has two dimensions — we are both His children (a relationship of love and chosenness) and His servants (a relationship of avodah). Teshuvah must address both.

ועל שניהם צריכין לשוב בתשובה.

And in both of these one must return in teshuvah.

True return requires repairing both the bond of a child and the service of a servant.

ועל זה מבקשין השיבנו אבינו לתורתך שהוא הבחי' בנים.

About this we request, "Return us, our Father, to Your Torah" — which is the aspect of children.

The plea "our Father… to Your Torah" corresponds to the child-relationship, for Bnei Yisrael are bound to Hashem as children through the Torah.

שנבחרו בנ"י בכח התורה.

For Bnei Yisrael were chosen through the power of the Torah.

The Torah is what marks Bnei Yisrael as Hashem's chosen children.

וקרבנו מלכנו לעבודתך הוא בחי' עבדים.

"And bring us close, our King, to Your service" — that is the aspect of servants.

The next phrase of the tefillah, addressing Hashem as "our King," corresponds to the servant-relationship of avodah.

וגם בזה נתקרבו בנ"י יותר מכל האומות (עובדי ע"ז) והוא עבודת ביהמ"ק שהי' מיוחד לנו [לעבוד] להשי"ת.

And in this too Bnei Yisrael were brought closer than all the nations (the idol-worshippers), namely through the avodah of the Bais Hamikdash, which was singled out for us to serve Hashem.

Even as servants, Bnei Yisrael hold a unique closeness to Hashem unlike the nations, expressed through the Temple service that was given to us alone.

ועל ב' אלו מבקשין תמיד שיבנה ביהמ"ק ותן חלקנו בתורתך.

And for these two we constantly request: that the Bais Hamikdash be rebuilt, and "grant us our portion in Your Torah."

Our daily tefillos ask for both — the restoration of the avodah (servant) and a share in Torah (child).

ועל ב' אלו כתיב תבחר ותקרב.

And about these two it is written: "You choose and bring near."

The pasuk pairs two verbs — choosing and drawing near — matching the two relationships.

בחירה הוא התורה.

Choosing is the Torah.

"Choosing" corresponds to the child-bond formed through Torah.

וקריבה הוא תפלה וביהמ"ק.

And drawing near is tefillah and the Bais Hamikdash.

"Drawing near" corresponds to the servant's avodah — prayer and the Temple service.

וכתיב על התשובה כי המצוה הזאת לא נפלאת היא.

And it is written regarding teshuvah: "For this mitzvah is not too wondrous for you."

The Sefas Emes now applies the pasuk in Nitzavim (Devarim 30:11), which Chazal read as referring to teshuvah, to these same two aspects.

לא בשמים הוא.

"It is not in the heavens."

The mitzvah is not beyond reach in the heavens.

א"כ מיירי מאותה בחי' שהיא נעלמה מעיני כל חי.

If so, it is speaking of that aspect which is hidden from the eyes of all living.

The very phrasing "not in heaven" implies the Torah-aspect that is by nature concealed and lofty — the child-dimension.

רק ממך לא נפלאת שהוריד לנו מרע"ה תורה מן השמים.

Only from you it is not too wondrous, for Moshe Rabbeinu brought down for us the Torah from the heavens.

Though Torah's source is hidden in heaven, Moshe Rabbeinu drew it down so that it is within our grasp.

ולא רחוקה.

"Nor is it far off."

The next phrase of the pasuk introduces the second aspect.

מעבר לים.

"Across the sea."

"Across the sea" hints at the servant-dimension, which has a relationship to everyone.

הוא בחי' עבד שבזה יש שייכות לכל.

This is the aspect of servant, in which there is a connection for everyone.

Being a servant of Hashem is something accessible to all of mankind, not only Bnei Yisrael.

רק שיש בו ריחוק וקירוב שבנ"י הם קרובים אליו ית' בעבודה מיוחדת להם כנ"ל.

Except that within it there is distance and nearness — for Bnei Yisrael are close to Hashem through an avodah unique to them, as above.

Even within the universal servant-relationship there are gradations: Bnei Yisrael draw uniquely near through their special avodah.

ועל ב' אלו כתיב דרשו ה' בהמצאו הוא התורה בחי' שהי' נעלם ולעתים היא במציאות.

And about these two it is written, "Seek Hashem when He is found" — this is the Torah, the aspect that was hidden yet at times becomes findable.

"When He is found" (Yeshayahu 55:6) points to the Torah-dimension: ordinarily concealed, but at special times made available.

קראוהו בהיותו קרוב הוא עבודה ותפלה שלעתים שערי תפלה פתיחות ויש התקרבות בהם.

"Call upon Him while He is near" — this is avodah and tefillah, for at times the gates of tefillah are open and there is a drawing-near through them.

"While He is near" points to the servant-dimension of prayer, which has favorable times when its gates open.

בפיך ובלבבך לעשותו זהו הג' זמנים.

"In your mouth and in your heart to do it" — these are the three times.

The threefold phrase "mouth, heart, to do" corresponds to the three festivals of the season of teshuvah.

ר"ה יוה"כ סוכות.

Rosh Hashanah, Yom Kippur, Sukkos.

These are the three times of the Days of Awe.

בחי' תשובה ותעלה וצדקה.

The aspects of teshuvah, tefillah, and tzedakah.

They align with the three things that avert a harsh decree — teshuvah, tefillah, and tzedakah.

בדיבור ומעשה ומחשבה.

In speech, in action, and in thought.

And with the three modes of avodah — speech, deed, and thought.

שעשרת ימי תשובה כוללים כל חלקי התשובה.

For the Ten Days of Teshuvah encompass all the components of teshuvah.

This whole stretch of days contains every facet of return.

ושבת תשובה הוא התשובה מאהבה בחי' בנים ותורה כדאיתא שבת יעשה כולו תורה ובו ניתנה תורה לישראל.

And Shabbos Shuvah is teshuvah out of ahavah — the aspect of children and Torah, as is taught that Shabbos should be devoted entirely to Torah, and on it the Torah was given to Yisrael.

Shabbos Shuvah specifically embodies the higher teshuvah of love and the child-bond, since Shabbos is the day of Torah and of Matan Torah.

והוא בפיך ובלבבך.

And this is "in your mouth and in your heart."

Shabbos Shuvah corresponds to the inner phrases "mouth and heart" — the child-aspect.

ובימי המעשה הוא לעשותו בחי' עבדים כנ"ל:

And on the weekdays of action it is "to do it" — the aspect of servants, as above.

The weekdays of work correspond to "to do it" — the servant-dimension of practical avodah.

Summary: The teshuvah of the Aseres Yemei Teshuvah works on both dimensions of our bond with Hashem — the child-relationship rooted in Torah and chosenness, and the servant-relationship of avodah and tefillah. Shabbos Shuvah expresses the loftier teshuvah of love (children/Torah, "mouth and heart"), while the weekdays express the practical service of servants ("to do it").