Tanya Part 3 Chapter 1
By Rabbi Shneur Zalman of Liadi
Translation and Commentary by Rabbi Gedalia Potash and William Schecter, MD
September 9, 2022
This draft has neither been edited nor approved by Rabbi Potash
It is taught at the end of Masechet Yoma (86: a): there are three types of atonement, and each is associated with repentance: 1. A person who transgressed a positive commandment and repented, he does not move until he is forgiven (he is forgiven immediately) 2. A person who transgressed a negative commandment and repented and his repentance is suspended until Yom Kippur. (meaning that although the issue exists, a positive commandment is great and suppresses a negative commandment (that is a positive commandment is more important than a negative commandment), meaning that through the performance of a positive commandment the light and abundance in the supernal worlds flows down from the radiation of the Eternal Light Blessed be He (as it is written in the Zohar that the 248 commandments are the 248 limbs of the King) and also on to the G-dly Soul, as is said “that He sanctified us by His commandments”. But regarding the issue of repentance, although they forgive him the punishment for rebelling against His Kingship, and not acting in accordance with G-d’s word (commandment) in any case the light disappeared.
Comment: The Elter Rebbe does not get to the third type of atonement until later in the chapter. Have patience 😊
As our Sages said concerning the passage “A twisted thing cannot be made straight “(Ecclesiastes 1:15) refers to “He who did not recite the evening Shm’a or etc” (Chagigah 9b:9). Even if he was careful from now on to recite the evening Shm’a and the morning Shm’a forever, His repentance does not effectively correct his failure to recite it even once.
The person who transgresses a negative commandment, by cleaving to the evil in his soul, creates a defect above in the root of the soul and the source from which it was hewn (in the garments of the ten Sefirot of the world of Asiyah, as was written in the Tikkunim of the Zohar:
לבושין תקינת לון דמינייהו פרחין נשמתין לבני נשא" וכו”
“You affixed garments to them (the Sefirot) from which their souls fly to mankind”)
Thus, there is atonement neither for his soul nor for the defect above until Yom Kippur, as it is written “and atone for the Holy (that is the sacred place) from the impurities of the Children of Israel and from their crimes” etc, “Before the L-rd you shall be purified” (Leviticus 16:16, “Before the L-rd” (Leviticus 16:30) precisely.
Comment: Rabbi Potash commented that the expression “לפני ה׳-before the L-rd” has a deeper meaning than just standing before G-d. לפני commonly translated as “before” actually means “to face”. It has the same semitic root as “פנימיות” which we have been translating as “internality”. The Elter Rabbi, by quoting the passage “Before the L-rd” is saying that we must have a deep intimate connection with G-d, “face to face” or “internality to internality” (from the depts of our Soul) in order to achieve real atonement.
Therefore, we do not learn from this any leniency, G-d forbid, for a transgression of a positive commandment, and in particular, for Talmud Torah (Torah study). On the contrary, the Sages said “G-d permits (gave up, was lenient for) Avodah Zarah (idol worship: etc.) even though they are punished by being cutting off from the world to come and a death sentence by a Bet Din (religious court) “but he did not permit neglect of Talmud Torah”. (Jerusalem Talmud Hagiga1:7)
Comment: Rabbi Potash pointed out that a positive commandment is more important than a negative commandment in the sense that one is permitted to violate a negative commandment in order to perform a positive commandment. Yet, paradoxically, violation of a positive commandment is immediately forgiven if one sincerely repents but violation of a negative commandment must wait until Yom Kippur for forgiveness.
Now the Elter Rebbe goes on to discuss the third type of sin, that is a sin that is so severe that it is punishable by Kritot (being cut off) or by a death sentence imposed by a religious court. Rabbi Potash instructed that a Krita can relate to one being cut off from the world to come or can relate to being cut off in this world where one is isolated both physically and spiritually. In either case, in addition to true repentance, prayer and charity, one must endure suffering to achieve forgiveness in this circumstance. The Elter Rebbe now explains.
If a person transgressed a commandment punishable by kritot or a death sentence from a religious court, repentance and Yom Kippur will suspend the sentence and suffering (anguish) will cleanse him (of his sin) (meaning they will complete the atonement. This concept comes from the words -מריקה ושטיפה לצחצח הנפש cleansing, washing to shine (polish) the soul. Because atonement is the word קינוח meaning מקנח – wiping- the filth of the sin), as is said “And I shall punish their crimes with the rod and their iniquity with plagues” (Psalm 89:33) This concludes the Baraita (Yoma 86: a)
Comment: The word קינוח (Kinuach) also means dessert. Rabbi Potash explains that the dessert helps “wash down” the previously eaten meal.
And here the Commandment from the Torah is to give up the sin (as is said in the Gemorrah Chapter 3 of Sanhedrin …) meaning that one will repent in his complete heart and he will not return again to the folly of rebellion against G-d’s Kingship and never again transgress the commandments of the King, G-d forbid, neither the positive nor the negative commandments. And this is the main meaning of repentance, to return to G-d with one’s entire heart and soul, to serve Him and observe all of His commandments.
Comment: The root of the word תשובה (repentance) and שוב (return) is the name. Hence to “repent” is “to return” to G-d.
As it is written “the evil person will leave his path and the man of iniquity (with licentious thoughts) his thoughts and will return to G-d” and G-d will pardon him. (Isaiah 55:7).
And in Parashat Nitzavim it is written “And you shall return to the L-rd your G-d and shall heed His voice with all your heart” (Deuteronomy 30:2) etc. “Return Israel to the L-rd your G-d” (Hosea 14:2) etc. “Return us O G-d to You”. (Lamentations 5:21).
Comment: The Elter Rebbe is quoting various passages in the Tanach to emphasize the concept of repentance as leaving sin and returning to G-d. As he says below, fasting, in and of itself, is not repentance. It is an adjunct to the process but not repentance itself.
And not like the opinion of the masses that fasting is repentance.
And even a person who has committed a transgression punishable by Kritot (cutting off from this world or the world to come) or a death sentence by a religious court, completes his atonement via suffering, meaning that G-d brings upon him suffering (as it is written “I shall punish with the rod” (Psalm 89:33) specifying punishment. Meaning that when his repentance is desirable before G-d, when he returns to G-d with all his heart and soul from love, there will be an awakening from below like the reflection of his face in water. (Proverbs 27:19)
Comment: when a person stares at the reflection of his face in water there is an “awakening”. The full quotation from the Proverb is “as face answers to face in water, so does one man’s heart to another”. The Elter Rebbe’s intention is to say that when man turns to face G-d with an intimate longing, it inspires G-d to turn to man “face to face”.
This causes an awakening (of G-d) from above to awaken the Divine love and kindness, to cleanse his iniquity with the suffering of this world as is written: “For he whom the L-rd loves, He rebukes” (Proverbs 3:12). Therefore, neither the Rambam nor the Sefer Mitzvot Gedolot mention any fasts at all in the section on the Mitzvot of repentance. Although for Kritot and religious judicial death sentences, only the Vidui (confession) and the request for forgiveness is mentioned in the Torah as is written “And the they shall confess their sin” (Numbers 5:7). As is written in the Book of Joel: “Repent (Return to me) with all your hearts with fasting and tears” (Joel 2:12) meaning nullification of the decree to cleanse the iniquity of the generation through suffering in a plague of locust. And this is the reason for all the fasts for each sorrow that threatens the public as it is written in the Book of Esther.
Comment: When Mordechai sent Esther to plead on behalf of the Jews, Esther asked Mordechai to assemble the Jews and fast for three days (Esther 4:16)
And what is written in the Book of the Musar (Ethics), the first of which is Sefer Harokaiach (the Book of the Pharmacist) and Sefer Hasidim (the Book of the Hasidim)—many fasts, סיפוגים (self-inflicted wounds, mortifications) for the transgressor who commits sins punishable by Kritot or death. And everyone who spills semen, a sin punishable by death from the Heavens as it is written in the Torah regarding the punishment of Er and Onen (the two sons of Judah), His sentence is similar to the sins punishable by Kritot, meaning that in order to avoid the punishment suffering from above, G-d forbid, fasting is required.
Comment: When Judah’s son Er died, his wife, Tamar, was given to his other son Onen in a Levirite marriage (if one brother dies without issue, the other brother’s duty is to marry the dead brother’s widow {unless both decline in which case there is a ceremony performed called Chalitza} in order to establish his “brother’s house”.) Onen declined and “spilled his seed” during his relations rather than father children in his brother’s name. This of course is a serious sin. Interestingly enough, when Eliezer ben Yehudah was resuscitating Hebrew as a living as opposed to liturgical language, he had to come up for a word for masturbation. He invented the word “Leonain” after Onen who spilled his seed (Genesis 36:8-10). This was the subject of a joke on an irreverent Israeli comedy TV show several years ago.
And also, to hasten the completion of the atonement of his soul. And also, perhaps, he is not returning to G-d with all his heart and soul out of love but rather from fear.
תניא בסוף יומא: שלושה חלוקי כפרה הם, ותשובה עם כל אחד. עבר על מצוַת עשה ושב, אינו זז משם עד שמוחלין לו. עבר על מצוַת לא תעשה ושב, תשובה תולה ויום הכיפורים מכפר. (פירוש, דאף על גב דלענין קיום – מצות עשה גדולה, שדוחה את לא תעשה, היינו משום שעל ידי קיום מצות עשה ממשיך אור ושפע בעולמות עליונים מהארת אור אין סוף ברוך הוא (כמו שכתוב בזוהר דרמ"ח פקודין אינון רמ"ח אברין דמלכא), וגם על נפשו האלקית, כמו שאומרים "אשר קידשנו במצוותיו". אבל לעניין תשובה, אף שמוחלין לו העונש על שמרד במלכותו יתברך ולא עשה מאמר המלך, מכל מקום האור נעדר וכו'. וכמאמר רז"ל על פסוק "מעוות לא יוכל לתקן", "זה שביטל קריאת שמע של ערבית או" וכו'. דאף שנזהר מעתה לקרות קריאת שמע של ערבית ושחרית לעולם, אין תשובתו מועלת לתקן מה שביטל פעם אחת.
והעובר על מצות לא תעשה, על ידי שנדבק הרע בנפשו, עושה פגם למעלה בשורשה ומקור חוצבה (בלבושים דעשר ספירות דעשיה, כמו שכתוב בתיקוני זוהר: "לבושין תקינת לון דמינייהו פרחין נשמתין לבני נשא" וכו'), לכך אין כפרה לנפשו ולא למעלה עד יום הכיפורים, כמו שכתוב: "וכפר על הקדש מטומאות בני ישראל ומפשעיהם" וכו' "לפני ה' תטהרו", "לפני ה'" דייקא. ולכן אין ללמוד מכאן שום קולא חס ולום במצוות עשה, ובפרט בתלמוד תורה. ואדרבה, אמרו רז"ל: "ויתר הקב"ה על עבודה זרה" וכו', אף שהן כריתות ומיתות בית דין, "ולא ויתר על ביטול תלמוד תורה"). עבר על כריתות ומיתות בית דין, תשובה ויום הכיפורים תולין וייסורין ממרקין (פירוש, גומרין הכפרה. והוא מלשון מריקה ושטיפה לצחצח הנפש. כי כפרה היא לשון קינוח, שמקנח לכלוך החטא), שנאמר: "ופקדתי בשבט פשעם ובנגעים עוונם". עד כאן לשון הברייתא:
והנה מצוַת התשובה מן התורה היא עזיבת החטא בלבד (כדאיתא בגמרא פרק ג' דסנהדרין ובחושן משפט סוף סימן ל"ד לעניין עדות), דהיינו שיגמור בליבו בלב שלם לבל ישוב עוד לכסלה למרוד במלכותו יתברך ולא יעבור עוד מצוַת המלך חס ושלום, הן במצוות עשה הן במצוות לא תעשה. וזהו עיקר פירוש לשון תשובה, לשוב אל ה' בכל ליבו ובכל נפשו, לעובדו ולשמור כל מצוותיו, כמו שכתוב: "יעזוב רשע דרכו ואיש און מחשבותיו וישוב אל ה'" וכו'. ובפרשת נצבים כתיב: "ושבת עד ה' אלקיך ושמעת בקולו" וכו' "בכל לבבך" וכו', "שובה ישראל עד ה' אלקיך" וכו', "השיבנו ה' אליך" וכו'. ולא כדעת ההמון, שהתשובה היא התענית.
ואפילו מי שעבר על כריתות ומיתות בית דין, שגמר כפרתו היא על ידי יסורים, היינו שהקב"ה מביא עליו יסורים (וכמו שכתוב "ופקדתי בשבט" וכו', "ופקדתי" דייקא). והיינו כשתשובתו רצויה לפניו יתברך בשובו אל ה' בכל ליבו ונפשו מאהבה, אזי באתערותא דלתתא וכמים הפנים וכו' – אתערותא דלעילא, לעורר האהבה וחסד ה', למרק עוונו בייסורים בעולם הזה, וכמו שכתוב: "כי את אשר יאהב ה' יוכיח" וכו'. ולכן לא הזכירו הרמב"ם והסמ"ג שום תענית כלל במצוַת התשובה, אף בכריתות ומיתות בית דין, רק הווידוי ובקשת מחילה, כמו שכתוב בתורה: "והתודו את חטאתם" וכו'. ומה שכתוב ביואל: "שובו עדי בכל לבבכם בצום ובבכי" כו', היינו לבטל הגזרה שנגזרה למרק עוון הדור על ידי יסורים בארבה. וזהו הטעם בכל תעניות שמתענין על כל צרה שלא תבוא על הציבור, וכמו שכתוב במגילת אסתר. ומה שנמצא בספרי המוסר, ובראשם ספר הרוקח וספר חסידים, הרבה תעניות וסיגופים לעובר על כריתות ומיתות בית דין, וכן למוציא זרע לבטלה, שחייב מיתה בידי שמים כמו שכתוב בתורה גבי ער ואונן, ודינו כחייבי כריתות לעניין זה, היינו כדי לינצל מעונש יסורים של מעלה חס ושלום. וגם כדי לזרז ולמהר גמר כפרת נפשו. וגם אולי אינו שב אל ה' בכל