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Why does the Rambam (רמב"ם) define the mitzvah (מצוה) of teshuva (תשובה) as vidui (confession) rather than internal repentance? The shiur argues that genuine teshuva requires focusing on the victim—God or others—rather than self-improvement. Teshuva means "return" to closeness with Hashem (ה׳), not merely fixing past mistakes.
This shiur launches a series on teshuva (תשובה) using the Rambam (רמב"ם)'s Hilchos Teshuva as the primary text. Rabbi Zweig begins with a fundamental question about the Rambam's definition of teshuva: why is the mitzvah (מצוה) specifically vidui (confession) rather than the internal state of repentance? The Rambam emphasizes that confession must be "lifnei HaKeil baruch hu" (before God), suggesting something crucial about the nature of authentic teshuva. The shiur's central thesis challenges conventional approaches to repentance. Rabbi Zweig argues that most people's "teshuva" is actually self-centered—focused on relieving guilt, preserving reputation, or working through personal issues. True teshuva, however, must be other-focused: concerned with the victim's pain and restoring the damaged relationship. The requirement to confess "before God" teaches that teshuva is not self-analysis but relationship repair.
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Up Next in this Series
Why are converts from Ammon and Moab forbidden to marry into Klal Yisrael, while converts from Yishmael face no such restriction? Despite Yishmael's descendants committing worse acts of cruelty, their actions stem from a sense of victimization and perceived injustice. True cruelty lies in the coldness of Ammon and Moab's indifference to those who had helped them.
How can the Rambam require a commitment to never sin again when we know we'll likely fail? The shiur develops a fundamental insight: teshuvah isn't about perfecting the future, but about severing ourselves from our past patterns. A ba'al teshuvah is someone whose future choices aren't driven by yesterday's addictions.
Rambam Hilchos Teshuva 1:1
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