Photo Credit: Jewish Press

 

In Parshat Pinchas, following the events of the “Waters of Dispute” and the death of Aharon that we learned of a couple of weeks ago, Hashem informs Moshe that it is time for him to pass from the world. Moshe immediately proceeds to teach the details of the korbanot to be offered every day in the Beit HaMikdash.

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Rabbeinu Bachye explains that Moshe had received this wisdom from Hashem on Har Sinai – in fact most of the relevant principles were introduced in Sefer Vayikra – but he had hoped to be present in the Land of Israel when the work was to begin in earnest and to instruct the Kohanim at this time. Now, confronted with his impending death, Moshe decides to teach this Torah, and it is the first thing he does upon learning his fate. The account of the korbanot begins with the Tamid, given twice every day, and proceeds through all the special offerings of the holidays.

On Rosh Chodesh, a male goat is sacrificed, recalling the scapegoat on Yom Kippur. This is described as a Chatat, a “sin-offering” to atone for unspecified transgressions. The language in the pasuk is unique, describing a Chatat l’Hashem (Bamidbar 28:15) where normally when a Chatat offering is specified, the reference to Hashem is omitted and frankly extraneous. After all, to whom would the offering be brought if not to Hashem? The Sages learned from this that there is something distinctive about the Chatat for Rosh Chodesh, different from that for all other holidays.

The Gemara in Shevuot (9a) explains that the reference to Hashem concerns misdeeds that only Hashem can know. According to this Gemara, the Chatat of Rosh Chodesh atones for all violations of the purity of the Beit HaMikdash that occurred without the knowledge of any human being. However, in Chulin (60b), Reish Lakish teaches that the offering is meant to atone for Hashem, because according to the Midrash, He reduced the moon when she complained for good reason about the imbalance inherent in the way she and the sun were created.

Rabbbeinu Bachye delves into this aggadah in detail but finds it problematic to accept the literal interpretation that Hashem somehow erred, requiring our intercession on His behalf. He explains that the real purpose of this mitzvah of the Chatat on Rosh Chodesh is to give hope to those who have gone astray but wish to return to the faithful service of Hashem. Such a person might long for forgiveness, but fear that the crimes he committed and the guilt he feels will form an impassable barrier between him and his Creator. Just as the moon was originally given an outcome she didn’t desire but which turned out to be for the best for the universe, so too the person who has made mistakes should understand that truly everything is for the best, and part of a Divine plan.

In fact, Rabbbeinu Bachye explains the tension between the light of the moon and the light of the sun as an allegory for the twin lights of Mercy and Judgment from Hashem. Drawing principally upon Kohelet Rabbah, he says that during this phase of existence, from the six days of creation until the final redemption, the reduction of the moon denotes the diminishment of the power of mercy in the governance of the world, and the overwhelming power of judgment which is perceived in our eyes as an absence. The moon, as opposed to the sun, is most frequently recognized by its absence. However, when the world is restored to its proper balance and the light of mercy is once again allowed to flow into the world undiminished, then the light of the moon will also be as bold and bright as that of the sun. In this time, may it arrive speedily in our days, even the smallest person will become great through repentance and illumination by the revealed light of Hashem.

This is the Chatat of Hashem, which is the hope of the returning miscreant – that the original error of creation, that is, the error of Adam and Chava in causing the suffusing of judgment into the world and the eclipse of mercy – will be corrected once and for all.


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Avraham Levitt is a poet and philosopher living in Philadelphia. He has written on Israeli art, music, and spirituality, and is working to reawaken interest in medieval Jewish mysticism. He can be contacted at [email protected].