Save "Racial Justice and Teshuvah (Repentance)
"
Racial Justice and Teshuvah (Repentance)

ו מתני׳ העיד רבי יוחנן בן גודגדא ... הגזול שבנאו בבירה שיטול את דמיו מפני תקנת השבים ועל חטאת הגזולה שלא נודעה לרבים שהיא מכפרת מפני תיקון המזבח: גמ׳ ... ועל המריש הגזול שבנאו: תנו רבנן גזל מריש ובנאו בבירה ב"ש אומרים מקעקע כל הבירה כולה ומחזיר מריש לבעליו וב"ה אומרים אין לו אלא דמי מריש בלבד משום תקנת השבין:

... The mishna teaches that Rabbi Yoḥanan ben Gudgeda further testified about a stolen beam that was already built into a building and said that the injured party receives the value of the beam but not the beam itself. With regard to this, the Sages taught in a baraita (Tosefta, Bava Kamma 10:5): If one robbed another of a beam and built it into a building, Beit Shammai say: He must destroy the entire building and return the beam to its owners. And Beit Hillel say: The injured party receives only the value of the beam but not the beam itself, due to an ordinance instituted for the sake of the penitent. In order to encourage repentance, the Sages were lenient and required the robber to return only the value of the beam. The mishna was taught in accordance with the opinion of Beit Hillel. §

Questions:

In what ways has our country been "built with a stolen beam"?

What would it look like to dismantle the building or to pay for the value of that beam?

Why does Hillel advocate for restitution rather than returning the actual beam?

Under what circumstances would it be permitted by Hillel not to dismantle the building?

(א) אֵי זוֹ הִיא תְּשׁוּבָה גְּמוּרָה. זֶה שֶׁבָּא לְיָדוֹ דָּבָר שֶׁעָבַר בּוֹ וְאֶפְשָׁר בְּיָדוֹ לַעֲשׂוֹתוֹ וּפֵרַשׁ וְלֹא עָשָׂה מִפְּנֵי הַתְּשׁוּבָה. לֹא מִיִּרְאָה וְלֹא מִכִּשְׁלוֹן כֹּחַ.

(1) What is complete repentance? A person who once again had the power to repeat a violation, but separated himself/herself/themselves from it, and did not do it because of repentance, (not out of fear or lack of strength.)

(ט) אֵין הַתְּשׁוּבָה וְלֹא יוֹם הַכִּפּוּרִים מְכַפְּרִין אֶלָּא עַל עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם כְּגוֹן מִי שֶׁאָכַל דָּבָר אָסוּר ... אֲבָל עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ כְּגוֹן הַחוֹבֵל אֶת חֲבֵרוֹ אוֹ הַמְקַלֵּל חֲבֵרוֹ אוֹ גּוֹזְלוֹ וְכַיּוֹצֵא בָּהֶן אֵינוֹ נִמְחַל לוֹ לְעוֹלָם עַד שֶׁיִּתֵּן לַחֲבֵרוֹ מַה שֶּׁהוּא חַיָּב לוֹ וִירַצֵּהוּ. אַף עַל פִּי שֶׁהֶחֱזִיר לוֹ מָמוֹן שֶׁהוּא חַיָּב לוֹ צָרִיךְ לְרַצּוֹתוֹ וְלִשְׁאל מִמֶּנּוּ שֶׁיִּמְחל לוֹ. אֲפִלּוּ לֹא הִקְנִיט אֶת חֲבֵרוֹ אֶלָּא בִּדְבָרִים צָרִיךְ לְפַיְּסוֹ וְלִפְגֹּעַ בּוֹ עַד שֶׁיִּמְחל לוֹ. לֹא רָצָה חֲבֵרוֹ לִמְחל לוֹ מֵבִיא לוֹ שׁוּרָה שֶׁל שְׁלֹשָׁה בְּנֵי אָדָם מֵרֵעָיו וּפוֹגְעִין בּוֹ וּמְבַקְּשִׁין מִמֶּנּוּ. לֹא נִתְרַצָּה לָהֶן מֵבִיא לוֹ שְׁנִיָּה וּשְׁלִישִׁית. לֹא רָצָה מְנִיחוֹ וְהוֹלֵךְ לוֹ וְזֶה שֶׁלֹּא מָחַל הוּא הַחוֹטֵא....

(9) Neither repentance nor the Day of Atonement atone for any save for sins committed between a person and God, for instance, one who ate forbidden food ... but sins between one person and another, for instance, one injures his/her/their neighbor, or curses his/her/their neighbor or plunders, or offends in like matters, is ever not absolved unless s/he/they make(s) restitution of what s/he/they owe(s) and begs forgiveness of the harmed party. And, although s/he/they make restitution of the monetory debt, s/he/they must pacify the harmed party and to beg his/her/their forgiveness. Even if the offense was in words alone, s/he/they must appease him/her/them and implore until the harmed party forgives. If the neighbor refuses to forgive, the one who sinned should bring a group of three witnesses to implore and beg forgiveness. If the harmed party still refuses, the sinner should bring a committee a second and third time, and if the harmed party still does not forgive, the sinner may move on, and the sin then rests upon the one who refuses to forgive...

Questions:

What are the key elements to true repentance according to these texts from Maimonides?

Are there other elements you would add?

In your experience, what enables a person to release sinful behavior?

What enables a person to forgive when he/she/they have been harmed? Who benefits from that forgiveness and in what way?

How would these teachings apply or not apply to the American sins of slavery and racial injustice or other collective sins?

We use cookies to give you the best experience possible on our site. Click OK to continue using Sefaria. Learn More.OKאנחנו משתמשים ב"עוגיות" כדי לתת למשתמשים את חוויית השימוש הטובה ביותר.קראו עוד בנושאלחצו כאן לאישור