Nothing can stand in the way of Teshuvah

5 Shevat 5782

“Indeed, it is impossible for the wicked to begin to serve G-d, that is, to observe the mitzvot out of a feeling of love and fear of G-d, without first repenting for their past” (Lessons in Tanya, Likutei Amarim, middle of Chapter 17)

By “repenting for their past” the wicked draw from the 13 Divine Attributes of Mercy, which transcend even the logic of reward and punishment. The wicked can thus “shatter the kelipot that were created by their sins” and begin to serve Hashem again from the purity of their hearts. The power to restore a wicked person to his rightful place can only come from something that transcends the extremes of reward and punishment, Hashem’s infinite mercy.

“It came to pass at midnight that G‑d smote all the firstborn in the land of Egypt” (Shemos 12:29)

“The Jews in Egypt had sunk to the ‘forty-ninth gate of impurity,’ so that morally and spiritually they were virtually indistinguishable from the Egyptians. Thus, when G‑d passed over the Jewish firstborn to kill the Egyptian firstborn, the divine attribute of justice argued: ‘How are these any different from these? These are idol-worshippers, and these are idol-worshippers!’ Nevertheless, G‑d chose to extract the children of Israel from ’the bowels of Egypt’ and acquire them as His chosen people.

This is why the plague of the firstborn occurred precisely at midnight. The first half of the night embodies the divine attribute of gevurah (justice), and its second half, the divine attribute of chessed (benevolence). Midnight is the juncture that fuses and supersedes them both, since the power to join two opposites can come only from a point that transcends their differences. ‘Midnight’ is thus an expression of a divine involvement in creation that transcends all standard criteria for punishment or reward.” (Ohr HaTorah)

[Note: The fact that “the power to join two opposites can come only from a point that transcends their differences,” is probably why we saw the Rebbe stress again and again that the Torah—not political ideals, common geographical heritage or cultural affectations—is what binds all Jews together and what will ultimately unite us all under the banner of King Moshiach.]

“L‑rd, my G‑d, I cried out to You, and You healed me.” (Tehillim 30:3)

As we see above, Teshuva from the brokenness and contriteness of the heart has the power to restore anyone. This isn’t merely an inspirational “vort,” it is explicit Halacha from one of the greatest Poskim who ever lived. The Rambam states in Mishneh Torah, Sefer Madda, Teshuvah 3:14, “Even if [a person] denies G‑d’s existence throughout his life and repents in his final moments, he merits a portion in the world to come.” “Nothing can stand in the way of Teshuvah” and with it the imminent arrival of Moshiach, may it be speedily in our days.