Parshat Vayelech
Rabbi Jablinowitz
BS"D
Parshat Vayelech – Shabbos Shuva
In parshat Acharei Mos towards the end of the section commanding the special Avodah on Yom Kippur, the pasuk says (Chapter 16, Pasuk 30), Ki Vayom Hazeh Yechaper Aleichem Le'Taher Eschem Michol Chatoseichem, Lifnei Hashem Titharu. This pasuk, which we mention during the Shemonah Esrei on Yom Kippur, illustrates the dual process which takes place on Yom Kippur. First the pasuk mentions Kapparah, as the pasuk says Ki Vayom Hazeh Yechaper Aleichem, and then it mentions Taharah, as the pasuk says Le'Taher Eschem Michol Chatoseichem, Lifnei Hashem Titharu. How are we to understand these two elements of Kapparah and Taharah on Yom Kippur?
When one does an aveirah, one of the consequences of the sin is that there is a punishment. Kapparah is the process of removing the punishment from the person. The sin is pardoned in the sense that the person will not receive the usual punishment for the sin. And this is accomplished by the day of Yom Kippur itself. As the Rambam explains in Hilchos Teshuvah, Atzmo Shel Yom HaKippurim Mechaper, the essence of the day itself creates the atonement. Whether it needs to be accompanied by Teshuvah, or death, or suffering, the day itself atones for sins. And this is indicated by the words of the pasuk which state says Ki Vayom Hazeh Yechaper Aleichem, the day of Yom Kippur atones and creates forgiveness for the sin.
When one sins there is another effect which is also created. Not only is there the consequence of a punishment, but every time someone sins his soul becomes sullied. There is a "Timtum HaLev", a closing of the heart which results from the aveirah. Having the punishment pardoned has no impact on the fact that the sinner has lowered his level and polluted his Neshamah. And when one's soul has been tainted he is more likely to sin another time. The Ohr Gedalyahu teaches that this is the meaning of the words of Ben Azzai in Avos (4, 2) Aveirah Goreres Aveirah, one sin leads to another sin. After one sins his heart is closed up and he becomes more distant from Hashem and is therefore more likely to sin. The antidote for this impurity is to do Teshuvah before Hashem. One must try to purify his tainted soul through the process of remorse and regret and accepting to refrain from the aveirah.
This process is described in parshat Eikev as (Chapter 10, Pasuk 16), U'Maltem es Arlas Levavchem, You shall circumcise the Arlah over year heart. Rashi explains that the "Arlah" of your heart is the cover over your heart which obstructs and blocks your heart from feeling. This is the result of the sin and Teshuvah is necessary in order to open this blockage and bring one closer to Hashem. This is the process of purification described in the pasuk as Lifnei Hashem Titharu. The result of the purification process is to remove the covering over one's heart and bring him closer to Hashem.
The Gemara Yerushalmi in Makkos states that Nevu'ah, i.e. prophecy, was asked what the appropriate punishment for a sinner is and he replies "Hanefesh Hachota'as Tamus", the soul which sins shall die. The Torah is asked what the appropriate punishment is and the Torah replies he should bring a Karban Asham, a sin offering. Hashem is then asked and He replies, let him do Teshuvah and he will be forgiven.
The Ohr Gedalyahu asks, why doesn't the Torah reply that he should do Teshuvah. The Torah itself speaks of doing Teshuvah, as we read in last week's parsha ( Chapter 30, Pasuk 2), V'Shavta Ad Hashem Elokecha, You shall return to Hashem. And the prophets were constantly exhorting the people to do Teshuvah. Why didn't "Nevu'ah" respond with, let the sinner do Teshuvah?
He answers that really "Nevu'ah" is correct. The sinning soul must die. Once one's soul is sullied it is finished and can't be rectified. The Torah responds, let him bring a sin offering. When one brings a Karban, it's as if he is sacrificing himself and it's a form of death. His soul needs to die and this is a way to accomplish this end.
But Hashem answers let him do Teshuvah. This is because even though one's soul needs to die once it's been polluted, it is a chesed from Hashem that He comes and purifies us. As we read in last week's parsha (Chapter 30, Pasuk 6), U'Mal Hashem Elokecha es Levavcha v'es Levav Zarecha. Gd shall circumcise your heart. Though the earlier pasuk we quoted states you shall circumcise your heart, the real process of purification is performed by Hashem as a chesed when we do Teshuvah.
This is why the pasuk says Lifnei Hashem Titharu. The process of Taharah is before Hashem. The purification is a process of renewal in which Hashem presents us with a new soul instead of the old tainted one. The pasuk in Yechezkel says (Chapter 26, Pasuk 26), V'Nasati Lachem Lev Chadash, I will implant in you a new heart. And the Rambam teaches in Hilchos Teshuvah (Chapter 2, Halacha 4) that one of the ways of a Ba'al Teshuvah is to change his name in order to emphasis that he is someone new, not the same person who committed the aveirah. The Yerushalmi is emphasizing that the way Teshuvah leads to actual purity and not only creates forgiveness is a special chesed from Hashem which is beyond the teachings of the prophets and the regular statutes of the Torah.
Yehi Ratzon we should merit this Yom Kippur to do a proper Teshuvah and receive not only forgiveness, but also the purity of a new soul and a renewed ability to connect to Hashem.
Good Shabbos and Gemar Chasima Tova
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