Latest update: December 11th, 2012
The third dimension of sin is that it defiles. It leaves a stain on your character. Isaiah, in the presence of God, feels that he has “unclean lips” (Isaiah 6:5). King David says to God, “Wash me thoroughly from my iniquity, and cleanse me from my sin” (meichatati tahareni, Psalms 51:4). About Yom Kippur the Torah says, “On that day atonement will be made for you, to cleanse you [letaher etchem]. Then, before the Lord, you will be clean from all your sins” (Leviticus 16:30).
Ramban says that this is the logic of the sin offering. All sins, even those committed inadvertently, “leave a stain on the soul and constitute a blemish on it, and the soul is only fit to meet its Maker when it has been cleansed from all sin” (Ramban to Leviticus 4:2). The result of the sin offering is tehorah – cleansing, purification.
So the sin offering is not about guilt but about other dimensions of transgression. It is one of the stranger features of Western civilization, due in part to Pauline Christianity, and partly to the influence of the philosopher Immanuel Kant, that we tend to think about morality and spirituality as matters almost exclusively to do with the mind and its motives. But our acts leave traces in the world. And even unintentional sins can leave us feeling defiled.
The law of the sin offering reminds us that we can do harm unintentionally, and this can have psychological consequences. The best way of putting things right is to make a sacrifice, to do something that costs us something.
In ancient times, that took the form of a sacrifice offered on the altar at the Temple. Nowadays the best way of doing so is to give money to charity (tzedakah) or to perform an act of kindness to others (chesed). The prophet said so long ago: “For I desire loving-kindness, not sacrifice” (Hosea 6:6). Charity and kindness are our substitutes for sacrifice and, like the sin offering of old, they help mend what is broken in the world and in our soul.
Adapted from “Covenant & Conversation,” a collection of Rabbi Jonathan Sacks’s parshiyot hashavua essays, to be published by Maggid Books, an imprint of Koren Publishers Jerusalem (www.korenpub.com), in conjunction with the Orthodox Union. Rabbi Lord Jonathan Sacks, chief rabbi of the British Commonwealth since 1991, is the author of many books of Jewish thought, most recently “The Koren Sacks Rosh HaShana Mahzor” (Koren Publishers Jerusalem).
About the Author: Rabbi Lord Jonathan Sacks, chief rabbi of the British Commonwealth since 1991, is the author of many books of Jewish thought, most recently The Koren Sacks Rosh HaShana Mahzor (Koren Publishers Jerusalem).
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