Ki Tisah
Torah Fax
Friday, February 21, 2003 - 19 Adar I, 5763
Torah Reading: Ki Tisa (Exodus30:11 - 34:35))
Candle Lighting Time: 5:19 PM
Shabbat Ends: 6:20 PM
Mercy Mercy
When the Israelites constructed and worshipped the Golden Calf, it provoked G‑d to punish the Jews harshly. Moses interceded on their behalf and "persuaded" G‑d to forgive them. In response to Moses' pleas G‑d taught Moses the secret to arouse Divine mercy in similar times of need. By reciting the Thirteen Attributes of Mercy, we are taught that the G‑d arises from His Throne of Justice and sit on His Throne of Mercy.
The Thirteen Attributes begin with the repetitive mention of the four letter, ineffable name of G‑d that connotes mercy: "G‑d, G‑d.." The Talmud interprets this repetition as a reference to the two occasions when we are in need of G‑d's compassion: "Once before the sin and once after the sin."
Commentators ask why we need compassion before we sin. Compassion is something we need after sinning but what is its role before the sin? Simply put, not only do we need G‑d's assistance after we've erred to help us get back on track and to absolve us of our past misdeeds, we are equally in need of His benevolence before we've strayed, to keep us on the correct path. This is especially true for those who live in an environment that can sometimes be construed as hostile to the ways of the Torah. The peer pressure and the temptations that abound can be overwhelming for many people, but G‑d's special blessing and assistance help us overcome those obstacles.
The question, however, still remains. No one would argue that we are in need of G‑d's help wherever and whenever we are. Just to cross the street safely depends on G‑d seeing to it that no mishap occurs. Being in the right place at the right time is not coincidental. It is part of a divinely orchestrated plan. But this is not the point. There is a difference between Divine generosity and Divine compassion. Kindness and generosity are expressions of G‑d's attribute of chesed, kindness, which precedes His attribute of judgment. Compassion, by contrast, is the attribute that follows His judgment. Compassion is invoked when G‑d's judgment has already been activated and one is in need of an extraordinary power to ameliorate G‑d's harsh judgment that one's behavior has provoked.
The original question thus remains: Why do we need G‑d's mercy before we sin? While we need his and kindness at all times, particularly, when we are weak and vulnerable, why would we be in need of compassion, which is G‑d's "override mode," where He overrules His sense of justice, before there is anything negative that might arouse His attribute of justice?
One answer to this question has been provided by Rabbi Meir, the son of one of the great Chassidic masters, R. Levi Yitzchak of Berditchev, in his work Kesser Torah. What follows is an adaptation of his explanation: When a person sins, and G‑d's attribute of mercy is invoked, the sin is neutralized because as the Talmud states, G‑d Himself takes responsibility for having created the evil impulse. Invoking G‑d's mercy actually means that He acknowledges His own role in the commission of the sin. True, G‑d also gives us the ability to resist temptation and therefore His attribute of justice demands retribution for the transgression, but at the same time, His attribute of mercy puts the onus on Him and His creating of the multitude of obstacles that "make" us sin.
But if this analysis of G‑d's mercy after the sin is true, then we can likewise not claim any credit for not sinning, for is it not G‑d's energy that provides us with the ability to resist sinning? If G‑d takes responsibility for our sins-getting us off the hook, so to speak-why could He not also claim responsibility for our positive record before we sin? It is not we that are righteous. Why then should we get any credit for it?
This is where there is a different kind of Divine mercy. G‑d is so kind that while He gives us total credit for the good we do, notwithstanding the major role He plays in those decisions, He also assumes full responsibility for our sins (provided of course, we invoke this attribute in the process of our repentance).
In both cases, G‑d overrides logical roadblocks to our spiritual growth. Before we sin, we can feel that we've accomplished nothing because it is not our actions, but G‑d's, that keep us straight. After we sin, we might assume full responsibility for our sins and not be capable of getting back on track. G‑d's dual attribute of mercy dictates otherwise: He gives us full credit for all the good we do, and takes full responsibility for the evil once we own up to the fact that we've sinned.
We can apply this lesson to the efforts we have done to bring Moshiach. One might have thought, who are we to bring about the coming of Moshiach? Even our positive deeds are not truly our accomplishments, but the product of G‑d putting us in the right home with good teachers and peers, not to speak of G‑d's blessings that accompany us. Our sins, we might think, are truly our own. The twin mention of G‑d's compassion-before and after the sin-dispels this pessimistic self-analysis. On the contrary, we have the right to claim full credit for our positive actions while G‑d will take the responsibility for the negative. We deserve Moshiach.
Moshiach Matters
When Moshiach (who is a king) will be revealed, we will require the special anointing oil to anoint the Kohein Gadol (High Priest) and (perhaps) Moshiach himself. The author of the book Kinas Sofrim quotes Rashbatz who says: "We have total faith in G‑d that this oil will be revealed upon the arrival of Moshiach."
Moshiach - Its a Jewish issue. For more info, visit www.moshiach.com
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