Shabbat Shuvah A close connection exists between the observance of Shabbat and the experience of teshuvah . This connection can be discerned already in the word שבת , which relates to the verb שוב , the root of the word תשובה . This connection also emerges from the following story told in the Midrash ( Vayikra Rabbah 10:5) about a meeting that took place between Kayin, after he repented for his sin, and his father, Adam: כיון שיצא פגע בו אדם הראשון אמר לו מה נעשה בדינך אמר לו עשיתי תשובה ונתפשרתי כיון ששמע אדם הראשון כך התחיל טופח על פניו אמר לו כל כך היא כחה של תשובה ולא הייתי יודע באותה שעה אמר אדם הראשון מזמור שיר ליום השבת. Adam asked Kayin what happened to him as a result of his sin, and Kayin replied that he repented and was thus given a light sentence. At that moment, the Midrash tells, Adam began slapping himself in frustration. "If I had realized that teshuvah was so powerful," he cried, "I would have performed teshuvah after my sin!" The Midrash concludes that Adam then proceeded to compose the Psalm of מזמור שיר ליום השבת , the special song for Shabbat. This clearly indicates that Shabbat somehow closely relates to the concept of teshuvah . Another indication to this effect can be found in a Midrashic passage cited by the Orchot Tzadikim( Shaar haTeshuvah) . The Midrash tells that when Moshe ascended to the heavens to receive the Torah, he found angels with a Sefer Torah open in each of the seven levels of heaven. At each level, the angels were learning about the corresponding day of creation: the angels at the first level were learning about the first day of creation, at the second level they were learning about the second day, and so on, until the seventh level, where the angels learned about Shabbat. Additionally, the angels at each level were discussing and praising G-d for a certain concept. At the first level, they spoke about the Torah; on the second, the Torah and the Jewish People; on the third, the city of Jerusalem; the fourth, Moshiach ; the fifth, the suffering of Gehinom ; on the sixth level, they spoke of Gan Eden and prayed that G-d grant the Jewish People a portion in Gan Eden . On the seventh level, which corresponds to Shabbat, Moshe Rabbenu held onto the Throne of Glory, which is situated on that level, and he saw all kinds of angels assembled discussing teshuvah . They praised the power of teshuvah , which reaches all the way to the Throne of Glory, as alluded to in the pasuk , שובה ישראל עד ה' אלקיך . This, too, points to a close connection between Shabbat and teshuvah . The seventh level of the heavens, which is situated near the Throne of Glory, corresponds to Shabbat, because Shabbat is associated with teshuvah , which rises directly to the Throne. The basis of this connection is the concept of return. Rav Wolbe noted that teshuvah does not actually mean "repentance," but rather "return." Teshuvah is about returning to Hashem, and Shabbat is the time when all of creation returns to its source. The concept of the seven different layers of the heaven is discussed by the Gemara, in Masechet Chagigah(12b). The Gemara there gives the names of these seven layers – וילון, רקיע, שחקים, זבול, מעון, מכון, ערבות . At the seventh level, the Gemara describes, there is "righteous, justice and charity," as well as "treasuries of life, treasuries of peace, and treasuries of blessing." (This, too, is connected to Shabbat, as it is the מקור הברכה – the source of all blessing – and thus G-d's "treasuries of blessing" are found on the seventh level of the heaven, which corresponds to Shabbat.) This level also contains the souls of the righteous, the souls of those who have not yet been born, and the טל תחיה – the dew with which G-d will one day resurrect the dead. Our Rabbis explain that the Gemara refers here not only to the literal resurrection, when the deceased will actually come back to life, but also the figurative "resurrection" – namely, teshuvah . A sinner is considered spiritually "dead," and the process of teshuvah enables him to regain his "life." The "dew" which enables us to "resurrect" ourselves after sin is found there, in the seventh level of the heaven, the level of Shabbat, because on Shabbat we are given the unique ability to grow and negate the harmful effects of sin. This unique power is given to us every Shabbat, but especially on Shabbat Shuvah, when Hashem calls to us, שובה עד ה' אלקיך – to return to Him, promising that our repentance will go straight to His Throne in the highest levels of the heavens. Shabbat Shuvah is so significant that the Tur ( Orach Chaim 612) records an opinion among the poskim permitting the recitation of Selichot on this Shabbat, despite the fact that Selichot is normally forbidden on Shabbat as it is inconsonant with the festive spirit of the day. The Bais Yosef explains that according to this view, the period of the Aseret Ymei Teshuvah is a time of danger, as we are being judged, and this unique situation allows us to recite Selichot and beseech Hashem for forgiveness. Although we do not follow this opinion, it demonstrates the special status of this Shabbat and how this is a most propitious time for teshuvah . Let us, then, take advantage of the unique opportunity offered by this special Shabbat, and thereby ensure that our teshuvah and efforts to grow and draw closer to Hashem will rise directly to His Throne, so we will be worthy of His kindness and grace throughout the coming year, אמן .