Parshat Naso 5779
Rabbi Jablinowitz
We read in this week's parsha the parsha of Gezel HaGer. The Torah discusses the case where a person falsely denies owing someone else money and swears to the false claim as well. After he admits to his wrongdoing, he is obligated to pay back what he owes plus a fifth, and he is also obligated to bring a Karban Asham. This rule is taught in the end of parshat Vayikra and included in our parsha as well. Rashi explains that it is repeated in our parsha for two new added principles. Firstly, the person must confess and admit to his crime; it may not result from testimony or proof against him. And secondly, the Torah includes the case of Gezel HaGer; if one steals from a Ger and then the Ger dies, even though he has no inheritors the money is returned to the Kohanim.
The Rambam in Hilchos Teshuvah (Chapter 1, Halacha 1) teaches the mitzvah of Vidui, the obligation of confessing one's sin as part of dong Teshuvah, and brings the source for Vidui from our parsha. The pasuk says (Chapter 5, Pasuk 7), V'Hisvadu es Chatasam Asher Asu, they shall confess the sin which they commit.
The Sfas Emes teaches that this is a special ability given to Clal Yisrael to repent from their sins through the words of Vidui. This is because a sin results from a Ruach Shtus, as Rashi teaches regarding the Isha Sotah. Rashi comments on the words (Chapter 12), Ish Ish Ki Sisteh Ishto, Ein Ha'Mena'afin No'afin Ad Sheticanes Bahen Ruach Shtus. Even though Rashi is referring specifically to adulterers, Chazal understand the same about all sinners; one doesn't sin unless a spirit of foolishness enters him. And how does the mitzvah of Vidui override the Ruach Shtus which caused the sin?
The unique power of speech of a Jew, the Ruach Melalela man received at creation, is the tikkun for the Ruach Shtus which causes a person to sin. And as we taught last week, the Ruach Melalelah of Bnei Yisrael, though given at the time of creation, was completed when we received the Torah at Har Sinai and were given our direction for speech. And one of the ways we use our refined speech is to confess our sins and yearn to return to our pristine ways free of sin.
This is in contradistinction to a non-Jew who doesn't have the capacity to do Teshuvah in the same manner. Though we do find non-Jews doing Teshuvah, as in sefer Yonah with the people of Ninveh, this was only accomplished through a total change in their ways. But speech alone can't achieve atonement. Only the sincere and total confession of a Jew which includes remorse, regret, and a genuine resolution for the future can bring Kapparah.
As we mentioned above, this power of speech stems from the Torah we received at Har Sinai. And this is reflected in the pasuk (Tehillim, Chapter 19, Pasuk 8) Toras Hashem Temimah Meshivas Nafesh, the Jew is able to repent and return from his sinning ways through his speaking in Torah. The pasuk tells us that when someone sins, it is a blemish of his soul, as the pasuk states (Chapter 5, Pasuk 6), V'Ashmah Ha'Nefesh Hahi. Torah is Meshivas Nafesh; it brings the soul back and enables it to be revived. When a Jew sincerely speaks of his desire to return to the path of Torah and mitzvos, the impact of his words is powerful enough to enable his soul to be cleansed and atoned.
Good Shabbos
Print this article
