What Does Judaism Say About Those Who Return to Jewish Practice?

The status of a baal teshuvah, a person who has returned to Jewish observance, is far from ordinary. Judaism views such a person as someone who may have attained an inspiring level of spiritual greatness.

The most famous statement on this subject appears in the Talmud: “In the place where baalei teshuvah stand, even the completely righteous cannot stand” (Berachot 34b). This teaching, attributed to Rabbi Abahu, overturns what we might naturally expect. Someone who sinned and then returned through teshuvah may reach an even higher spiritual level than someone who never strayed from the path. One explanation lies in the effort involved. A baal teshuvah knows the power of temptation through personal experience, and his spiritual growth therefore involves struggle, resistance, and conscious choice in a particularly profound way.

A similar principle appears in Tractate Yoma (86b): “Great is teshuvah, for deliberate sins can become merits.” Under certain circumstances, the journey a person has undergone does not merely erase past sins, but can transform the past itself into a catalyst for spiritual growth.

The Rambam teaches that the door to teshuvah is always open to every person. He writes: “Regarding all the commandments of the Torah... if a person transgresses one of them... when he repents from his sin... he is obligated to confess” (Hilchot Teshuvah 1:1). The Rambam describes the practical process of teshuvah as including recognition of the sin, regret, and actually abandoning the wrongdoing.

According to the Rambam, the true test comes when a person encounters the same situation again, has the opportunity to repeat the sin, and chooses not to do so. Teshuvah is also not merely a single act. It is an ongoing journey of change, growth, and repair.

Never Use a Person’s Past Against Them

Alongside the tremendous respect Judaism gives to baalei teshuvah, Jewish sources issue a serious warning against causing them pain by bringing up their past. The Mishnah states unequivocally: “If he was a baal teshuvah, one should not say to him, ‘Remember your former deeds’” (Bava Metzia 4:10).

The Gemara classifies reminding someone of his past in this way as ona’at devarim, causing pain through words, which is prohibited by the Torah. Our Sages understood the sensitivity that can accompany a person’s new identity and way of life. Bringing up someone’s past can undermine his confidence and damage his sense of belonging.

Judaism’s message is therefore twofold. We are to recognize and respect the baal teshuvah for the remarkable personal journey he has undertaken, while at the same time, we must accept him, without digging into his past or using his former life against him.