The concept of teshuva (repentance or return) is a significant theme in Jewish tradition. It involves attempting to correct the past and become a better person. The question arises whether this concept also applies to Bnei Noach (non-Jews). While one could briefly say that teshuva is also possible for non-Jews, it is valuable to delve deeper into Jewish sources on this topic.
Jewish Teshuva
For Jews, teshuva encompasses both remorse for the past and improvement for the future, and it has effects in both this life and the next. In the time of the Temple, Jews could bring offerings to atone for their sins. Now that the Temple is no longer standing, these offerings have been replaced by prayers.
Teshuva for Bnei Noach
Various Jewish sources offer different perspectives on teshuva for non-Jews:
1. Talmud Bavli:
The Talmud Bavli notes that non-Jews cannot bring offerings for atonement. However, this does not mean that there are no possibilities for them to reconcile or make amends, though this is not specifically discussed in the Talmud Bavli.
2. Talmud Yerushalmi:
Radak:
The story of Nineveh is included in the Torah to show the Jewish people that another nation performed teshuva while they often did not. Nineveh was forgiven because it was a large group of people who collectively sought forgiveness and improved their actions. This elicited God’s mercy. The forgiveness was granted not only due to their remorse but because they actively improved their deeds.
Maharsha:
Maharsha explains that Nineveh’s forgiveness arose because God saw that the people’s hearts had humbled themselves before Him.
Ram de Fano:
Ram de Fano argues that non-Jews do not have teshuva unless they convert to Judaism. This is because teshuva is not a specific commandment of the seven Noahide laws (unlike the 613 commandments for Jews). He believes that non-Jews do not have the ability to purify their deliberate or inadvertent sins and will be held accountable for their transgressions and for positive actions they could have performed but did not. Nineveh received forgiveness because they went beyond legal requirements by not only returning stolen goods but also ensuring they were returned in perfect condition.
Mabit:
Mabit teaches that teshuva for non-Jews only takes effect if it is complete and sincere, and it affects only this world, not the next. He distinguishes two forms of teshuva: remorse for the past and a promise not to repeat the sins in the future. Nineveh’s teshuva involved only the first form, which may explain why the city was eventually destroyed as the people did not change their behavior.
Rambam:
Rambam teaches that non-Jews are not obligated to perform teshuva, but it is not forbidden. A non-Jew can engage in teshuva if they wish, which can yield benefits and rewards in this world. However, the reward for teshuva for non-Jews applies only to this world. Rambam also states that a Jew is essentially good and returns to their true self through teshuva. In contrast, a non-Jew is considered inherently flawed, so their teshuva cannot entirely remove evil.
Rebbe:
Before the giving of the Torah at Sinai, forgiveness was equal for all people. After the giving of the Torah, teshuva differs for Jews and non-Jews. The Rebbe distinguishes between ordinary non-Jews and righteous non-Jews who sincerely follow the seven Noahide laws. These righteous non-Jews can achieve a measure of holiness and a place in the world to come. Although their teshuva does not provide the same purification of essence as that for Jews and their faults cannot be fully restored as with Jews, there is still a valuable role and reward for those who strive to live according to their guidelines and rules.
Sources
Nevi'im, Jonah, chap. 3, verses 5-10
Commentary of Radak there.
Talmud Bavli Ta'anit 15a, commentary of Maharsha (16a).
Talmud Yerushalmi Nazir, chap. 9, law 1
Midrash Tanchuma Ha'azinu, 4
Talmud Yerushalmi Ta'anit, chap. 2, law 1
Rama de Fano, Asara Maamarot, Jikur Din, 2:11
Talmud Yerushalmi Berakhot, chap. 9, law 1
Mabit, Beit Elokim, Sha'ar HaTeshuva, chap. 12-14
Likkutei Sichot, vol. 6, p. 55. Total 47.
Midrash Rabba Bereshit, 22:13
Likkutei Sichot, vol. 35, pp. 7-9