The Shabbat between Rosh Hashanah and Yom Kippur is known as Shabbat Shuvah, the Shabbat of Return. The name derives from the beautiful haftarah of the prophet Hosea. "Return O Israel, because you have stumbled in your iniquity."

Judaism has developed the profound belief in teshuva, that we all might transform ourselves through the serious process of introspection, which is known in Hebrew as Heshbon hanefesh, the "calculus of the soul". Recently, our local clergy has had a discussion in the press concerning the concept of G-d as determining our destiny in the Book of Life. Whatever the reality of G-d, which is truly beyond our comprehension, we must live our lives as though that Book of Life was being inscribed with the finest pen. It is only when we take the religious language of Judaism with the utmost seriousness that it will have any significance in our lives. Our ancestors truly believed that their destinies were determined on Rosh Hashanah and sealed on Yom Kippur. Let us engage in a personal examination that is worthy of the powerful faith in the Author of the Sefer HaHayyim, the Book of Life.

The joke is told of two construction workers who sat down to have their lunch. One opened his lunchbox and screamed, "Bologna again! I can't believe it! I hate bologna. This is the fourth time this week I've had bologna. I can't stand bologna." The friend said, "Take it easy. Why don't you just tell your wife that you don't like bologna? Ask her to fix something else." And the first one said, "Wife? I make my own lunches."

Maimonides teaches us the four R's of Teshuva. First, we must recognize what it is about our behavior that we wish to transform. Then, we must have a sense of remorse. Judaism does not believe in guilt that paralyzes the individual. The notion of Jewish guilt has more to do with stand up comics than the religious belief of our tradition. Judaism feels that a functional sense of contrition should push the person to move on in his or her life. The third step in the Maimonidean analysis is resolve. The person must make a clear declaration that he or she is undeniably committed to a new pattern of behavior. The proof of the pudding is the final stage in the art of teshuva. When the individual repeats his or her interaction, the response has changed. Maimonides views teshuva as a discipline of the soul.

Judaism is optimistic about human nature, but also realistic. It believes that we can change, but change does not come about easily. Let us commit ourselves during these Days of Repentance to that inner reflection that can ultimately result in our transformation.