Vayeilech – Shabbos Shuvah
Rabbi Jablinowitz
We read in this week’s parsha (Chapter 31, Pasuk 17), V’Amar Bayom Hahu Halo al Ki Eiyn Elokai B’Kirbee Metza’uni Ha’Ra’os Ha’eiyleh. This pasuk is speaking in a context of Bnei Yisrael worshipping idolatry and then subsequently being punished. Bnei Yisrael ultimately acknowledge their wrongdoing and admit that all the bad that has befallen them is because Hashem is not in their midst. But in the very next pasuk we read, V’Anochi Hasteir Astir Panai Bayom Hahu, and I will hide My face from them on that day. The commentators ask, if Bnei Yisrael do Teshuvah and admit their wrongdoing, then why does Hashem respond by hiding His face from them?
The Ramban answers by explaining that what is described in pasuk 17 is not a real vidui, or confession, on the part of Bnei Yisrael. Rather, it is an understanding and awareness that the punishment that has befallen them is on account of abandoning Hashem. But it doesn’t produce the appropriate response and subsequent process of Teshuvah which is necessary for atonement. As the Rambam teaches in Hilchos Teshuvah, it is not sufficient to feel the pangs of remorse and regret. One must verbally articulate the acknowledgment of the sin along with the remorse and regret, and in addition he must accept on himself not to do the aveirah again in the future. This process is missing in pasuk 17.
Therefore, explains the Ramban, there are two different statements of “Hester Panim” described in pasuk 17 and 18. In the first pasuk, before the pangs of remorse and regret, the “Hester Panim” brings about punishment and calamity. But in pasuk 18 which follows, the pangs of remorse are sufficient to end the suffering, but the lack of total Teshuvah causes a “Hester Panim” which keeps Bnei Yisrael distant from Hashem and prevents the Geulah from coming about.
These words of the Ramban teach us the different levels of doing Teshuvah. Often times we are aware of our wrongdoing and honestly feel we need to change. But we don’t articulate these thoughts and accept upon ourselves real change. This, explains the Ramban, can make the difference between experiencing the Geulah, as promised in parshat Nitzavim, or remaining mired in Galus.
The Sfas Emes teaches in the name of Rav Simcha Bunim of P’Shischa another answer to the question of why there is “Hester Panim” after the acknowledgment of sin. He explains that the pasuk says that Bnei Yisrael will say that the reason for their suffering is Ki Eiyn Elokai B’Kirbee, because Gd isn’t in our midst. The statement that Hashem is not in our midst is itself a sin, and therefore the next pasuk speaks of “Hester Panim”. The lack of faith is what causes the “Hester Panim”. Even when dealing with a difficult situation a Jew should never say Gd is not in our midst. He must realize that even when there is a Hester, when Hashem seems hidden, there is still Panim, there is still a presence of Gd in our midst. And this is why in the next pasuk the Torah says to write the words of the Shirah, because the Torah testifies that even in a time of Tzarah Gd is with us.
This is an important message during the Aseres Yemei Teshuvah. A Jew sometimes feels he is all alone and incapable of changing. He must realize that Gd is always with him and eager to assist him. As Chazal teach, Hashem says Pischu Lee Pesach K’Chudo Shel Machat, give me even a small opening like the eye of a needle, V’Ani Eftach Lecha K’Pischo Shel Ulam, and I will make it into a huge opening. May we be zocheh during this period of Teshuvah and Erev Yom Kippur to do complete Teshuvah and fulfill the words of the Torah, V’Shavtah ad Hashem Elokechah.
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