| ROSH HASHONA 5782 One of the most encompassing mitzvos we find in the Torah is one that is mentioned in last week's parsha, Ki Savo, which states: 'V'holachto B'derichov', to go in the ways of Hashem. This mitzvah includes perfecting our middos to resemble the ways of Hashem, as we perceive them. Although having good middos is not included in the standard lists of the taryag mitzvos, the Rambam, as well as many other Rishonim, devote significant space to stress the importance of refining our character through the various virtues attributed to Hashem such as, rachmonus, erech apayim, and middas hachesed. This brings us to wonder, then, about the words of the Rambam in the seventh perek of Hilchos Teshuvah. The Rambam informs us that just as there is an obligation of teshuvah for standard aveiros that comprise of actions such as stealing, and the like, so, too there is a chiyuv (obligation) to repent on improper middos. Furthermore, the Rambam says it is even more difficult to do teshuva for middos royos (bad traits) because once they are repeated again and again they become ingrained in one's personality and become harder to purge. Meforshim, including the Sefer Ha'Likutim printed in the back of most standard editions of Rambam, ask why the Rambam even feels it necessary to discuss the need to do teshuva on middos. There is already a mitzvah of 'V'holachto B'derichov' to follow in the ways of Hashem by emulating his middos. Why then does the Rambam have to single out the n need to do teshuva on middos if we already to teshuva on all mitzvos, including 'V'holachto B'derichov'? Perhaps we can suggest the following answer. Since Hashem is not a human being, whenever the Torah makes note of His middos, it is not nearly the description of Him and His personality that the Torah is describing. It is the perception we have based on what He does. Rav Chaim Soloveichik, zt'l interpreted the words in one of the most well-known piyutim we recite on Yamim Nora'im this way. In the piyut beginning with l'kol orach din, we say l'poale rachamov b'din', which is aptly interpreted as He who produces compassion in judgement. He Himself defies any description and does not possess feelings of virtures in the same style as people. However, the mitzvah of 'V'holachto B'derichov' requires us to imitate those manifestations of what we perceive as chanun, rachum etc. If the obligation is to emulate the middos of Hashem, there would be room to think that the requirement is limited to superficial behaviors that displays a particular middah, just as a middah of Hashem is a manifestation of our perception rather than His essence. Therefore, if one is deficient in a middah, perhaps it would have been enough to simply reverse course and change the resulting behavior. This is why the Rambam needs to teach us that it is not enough. We are mandated to go beyond the superficial, and to become so infused with middos tovos to the point that they become part of who we are. And when we are lacking and fall short, the negative middah itself must be purged and eradicated. This would also explain why the Rambam stresses that repenting on middos ra'os is very difficult. He is not out to make us depressed chalila, rather to bring out the essence of what this teshuva must consist of. Specifically because we need to completely eradicate the middah from our midst, and not merely stop the activity it produced, it is harder than simple repentance on an action. As mentioned in Parshas Ki Seitze, bad middos are hereditary and can doom a whole entire nation for the rest of time, as we found with Amon and Moav During these Yimei Haslichos, we implore Hashem endless times to demonstrate His middah of rachamim toward us. The sefer Tomar Devorah informs us that the way to merit those manifestations of Hashem's middos, is only by practicing and perfecting them ourselves. Our journey through the Aseres Yimai HaTeshuva must give high priority to working on those middos and bringing merit and bracha to our lives.
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