A sin is not an isolated act but represents the intent and will to sin and it encompasses the man. Thus, under normal conditions, one would not be able to extricate oneself from the spiritual decline. Chazal related to this and said: "What shall the sinner do? Prophecy and wisdom were asked this question and could find no answer for the sinner. Only Hakodosh Boruch Hu Himself said: Let him repent and he will be redeemed."
As it is brought, the foundation of the fall of sin is to be found already at the creation of man. The world was created through the letter `hei,' but a special creation was required to incorporate teshuva into the world itself.
Chazal further stated that repentance per se is a creation, and not an insignificant one at that. Rather, it had to exist before the world came into being. They said: "Seven things were created before the world came into being: Torah, teshuva etc... As is written, `Before the mountains were brought forth and You gave birth to the earth and the world... You turn man back to dust and say: Return, children of men.'"
Let us examine the words of Chazal regarding the Creations that preceded the world, namely Torah and teshuva. Let us concede that it can be said and understood that Torah was there before the world. But how can we say this about teshuva, which is a repair of something damaged and a restoration to its former state? How then can we understand that it is a creation of its own?
This, then, can be understood to mean that normally or naturally, it is impossible to repair a sin because it is implanted in man and in this world. This is why something had to precede sin before Creation since this is a course outside of the rules of the world. This is precisely the phenomenon of teshuva.
We also find in the gemara, "How can we understand what is written in Yechezkel's prophecy, `and the hand of a human is under their wings.' The hand is His, Hashem's hand, which is spread under the wings of the celestial animals, extended in order to receive [and protect] the penitents from the Measure of Justice. Rashi and Rashbam comment: `Because the Measure of Judgment indicts man, saying: Do not accept him [the penitent]. That is why Hashem must receive them clandestinely."
How can we understand this interpretation that Hashem must conceal His accepting the penitent, as it were? Is it conceivable that Hashem must find ways to overcome the Measure of Judgment and conceal Himself from it?
This can be understood to mean that rationally and naturally, there is no place for teshuva at all for the very barriers erected by the sins prevent man from returning and approaching Hashem. The process of teshuva must be hidden, because it does not fit into the laws governing the natural administration of the world.
It is the Hand of Hashem which is extended to receive the returners, especially during these days of Aseres Yemei Teshuva. "Return unto Me with your full hearts."
