A thought on פרשת נשא
"...l'mo'al bo mo'al...v'hisvadu es chatosam..."
"...to sin treacherously...they must confess their errors..." (5:6-7)
An important subtext in this week's Torah reading involves the remedies for people's mistakes. We are given the protocol for seeking atonement, which includes the confession mentioned in the verse cited first. The Torah also acquaints us with the concept of me'ila - that a sinful deed is considered treachery. This is mentioned in the second verse.
The Recanati offers some valuable perspective here. The Torah's use of a doubled expression (mo'al - mo'al) in reference to sinful behavior is to remind us that our straying and deviation from the True Path has two dreadful consequences. The "spiritual" one is that we have defied the Word of HaShem. This is treacherous. It makes a "dent" in our connection with Above. That is one dimension of me'ila.
Our misguided acts and our sinful deeds has a second level of impact. It lowers the overall status and integrity of our nation. The Jewish people needs each one of us. Each one of us whose behavior veers from the covenantal path decreases that cohesiveness. This is the second dimension of me'ila. This is the Recanati's interpretation of the doubled expression.
The obverse of this concept is the principle of teshuva - repentance. The Torah prescribes the steps of repenting, which revolve around a sincere verbalized confession about our acts and our regrets. We can understand the impact of such teshuva on ourselves. Confessing from the heart and mind can impact the soul. We begin to feel cleansed and able to regain a state of sanctity. This is one dimension of teshuva.
This process, however, goes further and higher, if you will. There is a familiar phrase found in the book of Chabakuk the prophet (3:4): v'tzadik be'emunaso yichyeh - "the righteous (person) shall live by his faith. The Recanati offers a variation to our understanding of those words. "Tzadik" does not mean a righteous person. It refers to "the Righteous One," HaShem. We have already described how people who sin detract from their connection with HaShem. People who cling to HaShem by allegiant behavior strengthen their bond with Him. The prophet's message is that through steadfast faith in HaShem (emuna refers to enduring commitment), one's sense of their connection with the Divine is invigorated. He translates the words as "through enduring commitment, the Righteous One seems vibrant and real." This is the second dimension of teshuva.
The Recanati introduces a lesser know midrash (Aicha Rabati 3:35) with the reassuring message that "Sharei Teshuva l'olam pesuchim" - the Gates of Repentance are open forever. In these dark times of golus, so much of our sense of the sacred has dimmed and diminished. We have explored the Recanati's explanations of this in past parsha thoughts.
We must know, despite all of the dead ends and closed doors to spirituality, that one path is always lit. The path to sanctity passes through the ever-open Gates of Repentance. This is because our efforts to return bring us closer to our people and its legacy, and make the supernal light seem brighter as we aim for the highest ascent.
Good Shabbos and good yom tov. D Fox
"...to sin treacherously...they must confess their errors..." (5:6-7)
An important subtext in this week's Torah reading involves the remedies for people's mistakes. We are given the protocol for seeking atonement, which includes the confession mentioned in the verse cited first. The Torah also acquaints us with the concept of me'ila - that a sinful deed is considered treachery. This is mentioned in the second verse.
The Recanati offers some valuable perspective here. The Torah's use of a doubled expression (mo'al - mo'al) in reference to sinful behavior is to remind us that our straying and deviation from the True Path has two dreadful consequences. The "spiritual" one is that we have defied the Word of HaShem. This is treacherous. It makes a "dent" in our connection with Above. That is one dimension of me'ila.
Our misguided acts and our sinful deeds has a second level of impact. It lowers the overall status and integrity of our nation. The Jewish people needs each one of us. Each one of us whose behavior veers from the covenantal path decreases that cohesiveness. This is the second dimension of me'ila. This is the Recanati's interpretation of the doubled expression.
The obverse of this concept is the principle of teshuva - repentance. The Torah prescribes the steps of repenting, which revolve around a sincere verbalized confession about our acts and our regrets. We can understand the impact of such teshuva on ourselves. Confessing from the heart and mind can impact the soul. We begin to feel cleansed and able to regain a state of sanctity. This is one dimension of teshuva.
This process, however, goes further and higher, if you will. There is a familiar phrase found in the book of Chabakuk the prophet (3:4): v'tzadik be'emunaso yichyeh - "the righteous (person) shall live by his faith. The Recanati offers a variation to our understanding of those words. "Tzadik" does not mean a righteous person. It refers to "the Righteous One," HaShem. We have already described how people who sin detract from their connection with HaShem. People who cling to HaShem by allegiant behavior strengthen their bond with Him. The prophet's message is that through steadfast faith in HaShem (emuna refers to enduring commitment), one's sense of their connection with the Divine is invigorated. He translates the words as "through enduring commitment, the Righteous One seems vibrant and real." This is the second dimension of teshuva.
The Recanati introduces a lesser know midrash (Aicha Rabati 3:35) with the reassuring message that "Sharei Teshuva l'olam pesuchim" - the Gates of Repentance are open forever. In these dark times of golus, so much of our sense of the sacred has dimmed and diminished. We have explored the Recanati's explanations of this in past parsha thoughts.
We must know, despite all of the dead ends and closed doors to spirituality, that one path is always lit. The path to sanctity passes through the ever-open Gates of Repentance. This is because our efforts to return bring us closer to our people and its legacy, and make the supernal light seem brighter as we aim for the highest ascent.
Good Shabbos and good yom tov. D Fox
posted by Rabbi Dr. Fox at 9:55 PM
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