(יב) וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה ה' אֱלֹקֶ֔יךָ שֹׁאֵ֖ל מֵעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָה אֶת־ה' אֱלֹקֶ֜יךָ לָלֶ֤כֶת בְּכָל־דְּרָכָיו֙ וּלְאַהֲבָ֣ה אֹת֔וֹ וְלַֽעֲבֹד֙ אֶת־ה' אֱלֹקֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ׃ (יג) לִשְׁמֹ֞ר אֶת־מִצְוֺ֤ת ה' וְאֶת־חֻקֹּתָ֔יו אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לְט֖וֹב לָֽךְ׃
What is the good that we expect on our verse? How do you understand this good to be?
This is the first instance of "not good" appearing in the Torah. What is the good that we expect on this verse? How do you understand this good to be? How different is this "not good" as contrasted and compared to ra, evil or bad?
Genesis: Human condition is a commanded condition - one that sets limits in the behavior. The word good appears before this in the text, like in tov lemaakhal - source 2:9 - a fruit that is good to eat - and this good has no moral judgment. It is the same good we use when we talk about a "good" pistol - one that can shoot and kill efficiently; or a good car - never gave you trouble.
But in the same verse we have good as opposed to bad, or evil - and here there is obviously a moral judgment. So there is a functional good - like good citizen, good parent - and there is a moral good - one that Rav Aharon Lichtenstein defines as "inherently valuable and desirable."
We understand goodness to be that which is intrinsically morally good; not something which factually is desired, but something inherently valuable and desirable (Harav Aharon Lichtenstein zt"l, By His Light, p. 102)
Raba pointed out a contradiction to R. Nahman. We learnt: "These are the things the fruit of which man enjoys in this world, while the principal remains for him for the future world: Viz., honoring one's parents, the practice of loving deeds, and making peace between man and his neighbor, while the study of the Torah surpasses them all." Now, in reference to honoring one's parents it is written, 'that your days may be long, and that it may go well with you (Deut. 5:16). Of the practice of loving deeds it is
written: 'One who pursues righteousness and lovingkindness finds life, righteousness and honor.' (Prov. 21:21) Of peacemaking it is said: Seek peace and pursue it (Ps. 34:16) and R. Abbahu said: We learn ‘pursuing’ from ‘pursuing’. Here it is written: ‘Seek peace and pursue it’; and elsewhere it is written: 'One who pursues righteousness and lovingkindness. Of the study of the Law it is written: 'for
that is your life, and the length of your days' (Deut. 30:20). But with respect to the dismissal of the nest it is also written: 'that it may be well with you, and that you may prolong your days' (Deut. 22:7): then let this too be taught? — He teaches [some] and omits [others]. [What!] the Tanna states: ‘These are the things,’ [above] yet you say that he teaches [some] and omits [others]! — Said Raba, R. Idi explained it to me: 'Say you of the righteous, when he is good, that they shall eat the fruit of their doings' (Is. 3:10): is there then a righteous person who is good and a righteous person who is not good? But one he who is good to Heaven and good to man, that is a righteous person who is good; good to Heaven but not good to man, that is a righteous person who is not good. Similarly you read: 'Woe to the wicked [person] [that is] evil; for the reward of his hands shall be given to him' (Is. 3:11): is there then a wicked person that is evil and one that is not evil? But one that is evil to Heaven and evil to man, that is a wicked man that is evil; one who is evil to Heaven but not evil to man, that is a wicked man that is not evil. Merit has both stock and fruit, for it is said: Say you of the righteous, when he is good etc. [the fruit of his doings imply above one's merits] Transgression has stock but not fruit [one is punished just as they deserve, not more], for it is said: Woe unto the wicked when he is evil etc.' [only reward of his hands is mentioned, in contrast with fruit of their doings] Then how do I interpret: 'Therefore shall they [the wicked] eat of the fruit of their own way, and be filled with their own devices' (Mishlei/Prov. 1:31)? Transgression of those which 'bear fruit' has fruit; that of those which 'do not bear fruit' has no fruit. [Transgressions of the righteous are copied]
Good intention is combined with deed, for it is said: 'Then they that feared Ad-nai spoke one with another: and Ad-nai hearkened, and heard, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name.' (Malachi 3:16) Now, what is the meaning of ‘that thought upon his name’? — Said R. Assi: Even if one [merely] thinks of performing a precept but is forcibly prevented Scripture ascribes it to him as though he has performed it. Evil intention is not combined with deed, for it is said: 'If I regarded iniquity in my heart, Ad-nai would not hear.' (Ps. 66:18) Then how do I interpret 'behold, I will bring evil upon this people, even the fruit of their thoughts' (Jer. 6:19)? Intention which bears fruit [followed by action] the Holy One of Blessing combines with deed; intention which does not bear fruit the Holy One, blessed be He, does not combine with
deed. Then what of the verse: 'that I may take the house of Israel in their own heart' (Ez. 14:5)? — Said R. Aha bar Yaakov: That refers to idolatry, for a Master said: Idolatry is so heinous that he who rejects it is as though he admits [the truth of] the whole Torah. ‘Ulla said: [This is to be explained] as R. Huna. For R. Huna said: Once a man does wrong and repeats it, it is permitted him. ‘It is permitted him’ - can you really think so?! — But it becomes to him as something permitted.
(יא) לָמָּה־לִּ֤י רֹב־זִבְחֵיכֶם֙ יֹאמַ֣ר ה' שָׂבַ֛עְתִּי עֹל֥וֹת אֵילִ֖ים וְחֵ֣לֶב מְרִיאִ֑ים וְדַ֨ם פָּרִ֧ים וּכְבָשִׂ֛ים וְעַתּוּדִ֖ים לֹ֥א חָפָֽצְתִּי׃ (יב) כִּ֣י תָבֹ֔אוּ לֵרָא֖וֹת פָּנָ֑י מִי־בִקֵּ֥שׁ זֹ֛את מִיֶּדְכֶ֖ם רְמֹ֥ס חֲצֵרָֽי׃ (יג) לֹ֣א תוֹסִ֗יפוּ הָבִיא֙ מִנְחַת־שָׁ֔וְא קְטֹ֧רֶת תּוֹעֵבָ֛ה הִ֖יא לִ֑י חֹ֤דֶשׁ וְשַׁבָּת֙ קְרֹ֣א מִקְרָ֔א לֹא־אוּכַ֥ל אָ֖וֶן וַעֲצָרָֽה׃ (יד) חָדְשֵׁיכֶ֤ם וּמוֹעֲדֵיכֶם֙ שָׂנְאָ֣ה נַפְשִׁ֔י הָי֥וּ עָלַ֖י לָטֹ֑רַח נִלְאֵ֖יתִי נְשֹֽׂא׃ (טו) וּבְפָרִשְׂכֶ֣ם כַּפֵּיכֶ֗ם אַעְלִ֤ים עֵינַי֙ מִכֶּ֔ם גַּ֛ם כִּֽי־תַרְבּ֥וּ תְפִלָּ֖ה אֵינֶ֣נִּי שֹׁמֵ֑עַ יְדֵיכֶ֖ם דָּמִ֥ים מָלֵֽאוּ׃ (טז) רַחֲצוּ֙ הִזַּכּ֔וּ הָסִ֛ירוּ רֹ֥עַ מַעַלְלֵיכֶ֖ם מִנֶּ֣גֶד עֵינָ֑י חִדְל֖וּ הָרֵֽעַ׃ (יז) לִמְד֥וּ הֵיטֵ֛ב דִּרְשׁ֥וּ מִשְׁפָּ֖ט אַשְּׁר֣וּ חָמ֑וֹץ שִׁפְט֣וּ יָת֔וֹם רִ֖יבוּ אַלְמָנָֽה׃ (ס)
(11) “What need have I of all your sacrifices?” Says Ad-nai. “I am sated with burnt offerings of rams, And suet of fatlings, And blood of bulls; And I have no delight In lambs and he-goats. (12) That you come to appear before Me— Who asked that of you? Trample My courts (13) no more; Bringing oblations is futile, Incense is offensive to Me. New moon and sabbath, Proclaiming of solemnities, Assemblies with iniquity, I cannot abide. (14) Your new moons and fixed seasons Fill Me with loathing; They are become a burden to Me, I cannot endure them. (15) And when you lift up your hands, I will turn My eyes away from you; Though you pray at length, I will not listen. Your hands are stained with crime— (16) Wash yourselves clean; Put your evil doings Away from My sight. Cease to do evil; (17) Learn to do good. Devote yourselves to justice; Aid the wronged. Uphold the rights of the orphan; Defend the cause of the widow.
This is the prophet's message. To be sure, these verses focus primarily upon avodah: sacrifices, prayer, the Temple service. When these are attempted by a person devoid of goodness, they are particularly problematic, inasmuch as they entail an audacious advance towards God, an attempt at a rendezvous with Him. Here the governing principle is "one may not approach the king's gate in sackloth" (Esther 4:2), actual or figurative. To the extent that one penetrates (so to speak) God's domain, one must be not only physically but also morally pure "Prepare for your God, Israel" (Amos 4:12) - not only in terms of of clothing and physical purification, but in terms of one's inner being. Hence, we encounter in a particularly sharp form the revulsion against avodah which is unaccompanied by inner purity: "The offering of evildoers is an abomination" (Mishlei/Proverbs 21:27). With regard also to prayer, there is a concept of to'evah (abomination), a term which is not equally applicable to other mitzvot.(Harav Aharon Lichtenstein zt"l, By His Light, p. 114)
(ב) וְאוֹתִ֗י י֥וֹם יוֹם֙ יִדְרֹשׁ֔וּן וְדַ֥עַת דְּרָכַ֖י יֶחְפָּצ֑וּן כְּג֞וֹי אֲשֶׁר־צְדָקָ֣ה עָשָׂ֗ה וּמִשְׁפַּ֤ט אֱלֹקָיו֙ לֹ֣א עָזָ֔ב יִשְׁאָל֙וּנִי֙ מִשְׁפְּטֵי־צֶ֔דֶק קִרְבַ֥ת אֱלֹקִ֖ים יֶחְפָּצֽוּן׃ (ג) לָ֤מָּה צַּ֙מְנוּ֙ וְלֹ֣א רָאִ֔יתָ עִנִּ֥ינוּ נַפְשֵׁ֖נוּ וְלֹ֣א תֵדָ֑ע הֵ֣ן בְּי֤וֹם צֹֽמְכֶם֙ תִּמְצְאוּ־חֵ֔פֶץ וְכָל־עַצְּבֵיכֶ֖ם תִּנְגֹּֽשׂוּ׃ (ד) הֵ֣ן לְרִ֤יב וּמַצָּה֙ תָּצ֔וּמוּ וּלְהַכּ֖וֹת בְּאֶגְרֹ֣ף רֶ֑שַׁע לֹא־תָצ֣וּמוּ כַיּ֔וֹם לְהַשְׁמִ֥יעַ בַּמָּר֖וֹם קוֹלְכֶֽם׃ (ה) הֲכָזֶ֗ה יִֽהְיֶה֙ צ֣וֹם אֶבְחָרֵ֔הוּ י֛וֹם עַנּ֥וֹת אָדָ֖ם נַפְשׁ֑וֹ הֲלָכֹ֨ף כְּאַגְמֹ֜ן רֹאשׁ֗וֹ וְשַׂ֤ק וָאֵ֙פֶר֙ יַצִּ֔יעַ הֲלָזֶה֙ תִּקְרָא־צ֔וֹם וְי֥וֹם רָצ֖וֹן לַיהוָֽה׃ (ו) הֲל֣וֹא זֶה֮ צ֣וֹם אֶבְחָרֵהוּ֒ פַּתֵּ֙חַ֙ חַרְצֻבּ֣וֹת רֶ֔שַׁע הַתֵּ֖ר אֲגֻדּ֣וֹת מוֹטָ֑ה וְשַׁלַּ֤ח רְצוּצִים֙ חָפְשִׁ֔ים וְכָל־מוֹטָ֖ה תְּנַתֵּֽקוּ׃ (ז) הֲל֨וֹא פָרֹ֤ס לָֽרָעֵב֙ לַחְמֶ֔ךָ וַעֲנִיִּ֥ים מְרוּדִ֖ים תָּ֣בִיא בָ֑יִת כִּֽי־תִרְאֶ֤ה עָרֹם֙ וְכִסִּית֔וֹ וּמִבְּשָׂרְךָ֖ לֹ֥א תִתְעַלָּֽם׃
(2) To be sure, they seek Me daily, Eager to learn My ways. Like a nation that does what is right, That has not abandoned the laws of its God, They ask Me for the right way, They are eager for the nearness of God: (3) “Why, when we fasted, did You not see? When we starved our bodies, did You pay no heed?” Because on your fast day You see to your business And oppress all your laborers! (4) Because you fast in strife and contention, And you strike with a wicked fist! Your fasting today is not such As to make your voice heard on high. (5) Is such the fast I desire, A day for men to starve their bodies? Is it bowing the head like a bulrush And lying in sackcloth and ashes? Do you call that a fast, A day when the LORD is favorable? (6) No, this is the fast I desire: To unlock fetters of wickedness, And untie the cords of the yoke To let the oppressed go free; To break off every yoke. (7) It is to share your bread with the hungry, And to take the wretched poor into your home; When you see the naked, to clothe him, And not to ignore your own kin.
"Broadly defined, teshuvah is more than just repentance from sin; it is a spiritual reawakening, a desire to strengthen the connection between oneself and the sacred. The effectiveness of teshuvah is thus frequently a function of one's sense of distance from the sacred. The greater the distance, the greater the potential movement towards renewed connectedness. As one Jewish sage put it, A rope that is cut and retied is doubly strong at the point where it was severed.... All forms of teshuvah, however diverse and complex, have a common core: the belief that human beings have it in their power to effect inward change.
-- Adin Steinsaltz, Teshuvah: A Guide for the Newly Observant Jew, ed. and trans. by Michael Swirsky (New York: Free Press, 1987), 3-4.