Thu, March 28 2024
18 Adar II 5784
Parasha Insight from Rabbi Mansour
Parashat Tzav- Teshuba Works
Parashat Sav presents some of the laws relevant to the various categories of Korbanot (sacrifices). One of the sacrifices which were offered in the Bet Ha’mikdash was the Asham (guilt-offering). Unlike the Hatat (sin-offering), which was required after certain inadvertent violations, the Asham was brought after the intentional transgression of certain commands.
The Torah says about the Asham, “Bi’mkom Asher Yish’hatu Et Ha’ola Yish’hatu Et Ha’asham” – it was slaughtered in the same area in the courtyard of the Bet Ha’mikdash as the voluntary Ola sacrifice (7:2).
Rav Moshe Alshich (Safed, 1508-1593) explains the significance of this Halachic detail. He notes the earlier sources establishing that a person would bring a Korban Ola to atone for Hirhureh Abera (sinful thoughts), and for violations of a Misvat Aseh (affirmative command). When a person is guilty of sinful thoughts, Rav Moshe Alshich writes, he achieves atonement by doing just the opposite – by having thoughts of repentance and of love for Hashem. And with regard to violating a Misvat Aseh, the Rambam writes explicitly in Hilchot Teshuba that complete atonement is attained for such violations immediately upon repenting. These violations are less severe than the violation of a Misvat Lo Ta’aseh (Torah prohibitions), and thus the process of repentance is completed immediately once the violator repents. Clearly, then, if a person guilty of these wrongs goes even further, and offers a sacrifice, his atonement is perfect and complete.
By commanding that the Asham be sacrificed in the same location as the Ola, the Torah conveys the powerful message that one who performs Teshuba for a grave, intentional transgression reaches the same “place” as someone who repents for minor transgressions. The Ola, which is offered in cases of relatively minor misdeeds which are easily atoned for, is slaughtered in the same location as the Asham, which is brought in cases of severe, willful violations – to teach us that repentance is equally effective in both instances. We mustn’t think that forgiveness and atonement are attainable only for sins of lesser severity, or for unintentional wrongs, but not for grave mistakes and serious breaches of Torah law. The Torah emphasizes that repentance brings a person bringing an Asham to the same place as a person who brings an Ola. As long as the sinner’s Teshuba is sincere and heartfelt, his repentance is lovingly accepted. In fact, the Sages famously teach that “the place where penitent sinners stand – even the perfectly righteous cannot stand there.” Nobody should ever feel forever trapped by the mistakes of his past. Teshuba works, and brings a person complete atonement, regardless of the severity of the sin which he committed.
This must be our perspective on our own failings, as well as those of other people. We should never judge people because of things they said or did in the past. Even if someone had made grave mistakes, we are to follow G-d’s example of mercy, compassion and forgiveness, and recognize the power of Teshuba. If the person sincerely regrets his mistake and seeks to improve, he deserves our respect and admiration, and must not be forever defined by his past sins.