| The text of Tomer Devorah, written by Rabbi Moshe Cordovero (HaRamak). Teshuvah Elyonah ~ Exalted Repentance. Chapter Four, Binah (Divine Enlightenment). Presented in the original Hebrew text and accompanied with the English translation. The English text is annotated with the commentary of “Laughter Will Fill Our Mouths.”
(א) היאך ירגיל האדם עצמו במדת הבינה? והוא לשוב בתשובה שאין דבר חשוב כמוה, מפני שהיא מתקנת כל פגם. ((1 How does one inculcate himself with the attribute of Binah (Divine Enlightenment)? By engaging in Teshuvah (Repentance) — for there is nothing as paramount as Teshuvah (Repentance), as it rectifies every flaw.
Teshuvah Rectifies Every Flaw
As a general rule, when the Torah wishes to discuss a derivative concept, it first introduces the primary, essential concept from whence the derivative springs, and only then turns to the derivative itself. For example, consider the Torah’s focus on the import of Man’s having been created in the Divine Image. First the Torah elucidates (to the extent of our limited ability to grasp) the concept of “the Almighty’s power and capabilities,” revealed through His affecting the Creation. Only then does it introduce the concept of Man’s having been created in the “Divine Image” – and thus mirroring His power in some way, no matter how diminished and limited. Only after the concept of “the Almighty’s power” is clear, can we understand the significance of
Man’s having been created in His Image.
If so, we may rightfully ask, why did the Ramak first present the comparison to Binah (Divine Enlightenment), man’s Repentance, and only afterward clarify the power of the Divine Level of Spirituality of Binah – that it “sweetens all Judgments and neutralizes their bitterness”?
The answer is that it is human nature to worry and fret over our sins, to lose hope of awakening Divine compassion and attaining forgiveness. Therefore, the Ramak first emphasizes the power of Teshuvah (Repentance) “for there is nothing as paramount as Teshuvah, as it rectifies every flaw.” This statement proclaims clearly that there is no transgression or negative character trait whatsoever that the Merciful One will not forgive and that man cannot rectify! Therefore, “there is nothing as paramount as Teshuvah!” As the Talmud (Yerushalmi Peah 5) states, “There is nothing that can stand in the way of Teshuvah.” In this light, even before learning of Binah’s (Divine Enlightenment’s) power to “sweeten all Judgments,” it is essential to first inform and encourage us that Teshuvah “rectifies every flaw.”
Encouragement to Perform Teshuvah
In Parshas Shemini (Leviticus 9), the Torah tells us that the Holy One consecrated Aaron to serve as the High Priest in the Tabernacle. Moses instructed Aaron to bring a young bull for a sin-offering. The significance of the “young bull” was to convey to Aaron that through this offering, he would be forgiven for his role in the sin of the Golden Calf (Rashi, Leviticus 9:2). When Aaron saw the altar, he imagined it as “the image of an ox,” and fear seized him because of his involvement in the sin of the Golden Calf. Therefore, Moses came forward and encouraged Aaron to strengthen himself, approach the altar and offer the calf — and attain the Holy One’s forgiveness (Ramban, Baal HaTurim, Leviticus 9:7-8).
We understand from Aaron’s initial hesitation that it is human nature for a person to be overwhelmed by feelings of remorse when engaging in Teshuvah (Repentance). Therefore, just as Moses encouraged his brother Aaron to perform Teshuvah (Repentance), the Ramak encourages his brethren to perform Teshuvah (Repentance).
Let us state clearly and unequivocally that “there is nothing as paramount as Teshuvah as it rectifies every flaw,” no matter how bitter and toxic. This is an absolute truth, with no exceptions, for the Merciful One decrees that “Teshuvah rectifies every flaw!" | 
