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THE WEEKLY SIDRA- SH’LACH
Rabbi Moshe Greebel

While in other faiths, there is weekly absolution for the transgressions committed by adherents via a very un-strenuous repentance process, the view of T’shuva (repentance) in the Torah, is a much more serious matter. For, without true contrition and the true resolve not to sin again, T’shuva cannot exist, as we see from the Mishna in Yoma 85b:
“…..If one says, ‘I will sin and repent, I will sin and repent!’ no opportunity of doing T’shuva is placed into his hand…..”

T’shuva in the Torah is not a purification from one’s misdeeds through habitually insincere lip service alone, which in no way whatsoever tests a man through tribulation, and forges him into becoming a better human specimen than he was. In its most succinct form, as we see from the Gemarah in Sanhedrin 106b, all our obligations from the Torah can be summed up this way:
“…..Rather, HaKadosh Baruch Hu requires the heart…..”

And, that sincere giving over of the heart to HaShem Yisborach is more often than not, a very challenging endeavor, in which human nature is to be corrected. Most assuredly then, there is nothing habitual or routine about T’shuva.

In this week’s Sidra, we are given a rare glimpse of the most proper T’shuva ever accomplished by the B’nai Yisroel as a nation, in the Torah. In the text Otzar HaMachshava Shel HaChasiddus, we find the words of the celebrated Rav Simcha Bunim Bonhart of Peshischa (Przysucha, in Poland 1765-1827) of blessed memory, who stated that while the B’nai Yisroel were indeed forgiven for the Aigel HaZahav (golden calf), they were not forgiven for following the bad advice of the M’raglim, the spies (Bamidbar 13:27-33 and ibid. 14:1-45).

But, continued Rav Simcha, in truth, after each sin of the Aigel HaZahav and the M’raglim, we see the B’nai Yisroel destitute and full of contrition for their transgressions. After the Aigel, we see:
“And when the people heard these evil tidings, they mourned; and no man put on him his ornaments.” (Sh’mos 33:4)

And, after the M’raglim, in this week’s Sidra:
“And Moshe told these sayings to all the B’nai Yisroel; and the people mourned greatly.” (Bamidbar 14:39)

If the most important aspect of T’shuva is the pain of reaching an awareness and acceptance of personal shortcomings, and the resolve to rectify those shortcomings, posed Rav Simcha, why then, were the B’nai Yisroel not forgiven for following the advice of the M’raglim as well? Did they too not mourn afterwards, as they did after the Aigel HaZahav?

In response to this question, went on Rav Simcha, it must be understood that prior to the Aigel HaZahav, the B’nai Yisroel as a nation, had not yet sinned, which was a very unique time for them. For, after the Aigel HaZahav, the hearts of the B’nai Yisroel were shattered, and they were deeply shamed and dejected because of their transgression. They all felt as broken pottery, which, as their sin with the Aigel HaZahav, could never be mended.

And yet, even though they were at that time, convinced that there was no way back to HaShem, and that there was no pardon for so heinous a sin as the Aigel HaZahav, their powerful contrition nonetheless, caused them to mourn and do T’shuva in any event. Can there possibly be a higher form of T’shuva, than one accomplished in a situation where it is assumed that there is no hope of retribution? Without any expectations whatsoever, this was the perfect essence of T’shuva, straight, clean, and pure, without imperfection.

And, taught Rav Simcha, the B’nai Yisroel did not dare assume that their T’shuva would help after the Aigel HaZahav, which is why the Torah does not even utilize the term T’shuva at all with them during this incident, but instead, ‘They mourned; and no man put on him his ornaments.’

But, how delighted and content the B’nai Yisroel must have been, taught Rav Simcha, when they discovered that they were wrong, and that their T’shuva for the Aigel HaZahav, did cause them to be pardoned by HaShem in the end.

However, after the sin of following the advice of the M’raglim, the B’nai Yisroel were incapable of accomplishing that pure and total T’shuva they practiced after the Aigel HaZahav, for they knew that true and sincere T’shuva did result in forgiveness. And, because there now existed an ‘ulterior motive’ for their T’shuva, the Torah repeated the expression ‘mourning,’ to instruct that the first ‘mourning’ (post Aigel HaZahav) was of the highest caliber, and caused forgiveness. Because they had not totally given over their hearts to HaShem, this second ‘mourning’ (post M’raglim) however, was merely an attempt to re-create what worked in their benefit when they first sinned, and granted no forgiveness to a generation who were destined to die out in the Midbar (wilderness):
“And your children shall wander in the wilderness forty years, and bear your backslidings, until your carcasses are wasted in the wilderness. According to the number of the days in which you spied the land, forty days, each day for a year, shall you bear your iniquities, forty years, and you shall know my displeasure.” (Bamidbar 14:33-34)

There is a great lesson for us here. The mindset which produced that pure and perfect post Aigel HaZahav form of T’shuva is alas, with us no more. However, our T’shuva can still aspire to fulfill the words of the above Gemarah in Sanhedrin, wherein we fully give our hearts to HaKadosh Baruch Hu, Who requires them of us. For, the ability to figuratively go back in time, and correct our mistakes and imperfections through a sincere T’shuva, is yet another vivid example of the immeasurable kindness of HaShem Yisborach to His nation.

May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.

 

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