Shabbat Shuva: Transcending Time

שׁ֚וּבָה יִשְׂרָאֵ֔ל עַ֖ד ה' אֱלֹקיךָ

Return, O Israel, to the L-RD your G-d

What is the relationship between Shabbat and Teshuvah? The Midrash (Breishit Rabbah 22:16) relates that Adam HaRishon met Kayin and asked him to share the verdict that he received after murdering his brother Hevel. Kayin responded that he repented and was thereby forgiven. Adam HaRishon was so moved hearing the power of Teshuva that he immediately composed Psalm 92, מזמור שיר ליום השבת, A psalm. A song; for the sabbath day. Yet, if you look at the text of מזמור שיר ליום השבת, it does not discuss the relationship of Shabbat and the Teshuvah process. The Mizmor expresses the appreciation of Hashem’s creations and the triumph of the righteous in contrast to the wicked. Why then did Adam compose this psalm as a way of expressing his profound appreciation of the concept of repentance?  

As mortal beings, we are not entitled to forgiveness from Hashem. He is our Creator and we owe everything to Him. We cannot undo what is already done and thus sin appears permanent. But Shabbat demonstrates that nature can be overcome. There is a sphere of existence that transcends nature, namely Shabbat. Shabbat is the space where even time is suspended and our regular way of life is replaced by a spiritual existence.  

One might think that if a person sins, he or she is forever labeled a sinner. This was the fear of Adam HaRishon. When he was spared death for his sin, he realized that Teshuvah is a space where one can overcome the limitations of natural existence, just as Shabbat allows man to rise above the humdrum of weekly pursuits.  

Shabbat inspires us to do Teshuva - just as we are able to rise above the limitations of the physical week, we can overcome sin and achieve forgiveness. We recite the words of Hoshea, Yoel and Micha directing us toward repentance to synthesize the message of the power of Shabbat in the Teshuva experience.