The
Purpose Of Sin
Sichos In English
Parshas
Ki Sisa; 14-18 Adar I, 5752
1.
Parshas Ki Sisa describes concepts that range across a broad spectrum,
including the giving of the First Tablets, the sin of the Golden Calf
and the destruction of the Tablets, Moshe’s prayers for forgiveness,
Moshe’s vision of G-d’s glory, the Thirteen Attributes of Mercy, the
giving of the Second Tablets, and the shining of Moshe’s face.
The
Torah is not a historical record. Although these events occurred in
chronological proximity to each other, we must understand why the Torah
mentions concepts of such extreme polarity in a direct sequence.
To
clarify the radical nature of the changes in sequence: The First Tablets
represent an extremely high spiritual level. “The Tablets were the
work of G-d, and the writing, the writing of G-d.” The breaking of
these Tablets (because of the sin of the Golden Calf), represents a most
extreme descent. The Thirteen Attributes of Mercy and Moshe’s vision
of G-d’s glory represent an extremely high spiritual level.
Afterwards, the giving of the Second Tablets represents a further
change, for they were different in nature from the First Tablets. (The
most obvious difference was that, opposed to the First Tablets which
were “the work of G-d,” the Second Tablets were hewn by Moshe).
Despite
these differences, however, the fact that all of these concepts were
recorded in a single sequence in a single Torah reading indicates that
they share a connection. That connection is reflected in the name of the
Torah reading, Ki Sisa, which literally means, “When you lift up.”
Herein lies an obvious question. The sin of the Golden Calf represents
an unprecedented descent. The impurity, which had blemished the souls of
all people after the sin of the Tree of Knowledge and had departed after
the giving of the Torah, returned after this sin. This sin is the source
and root of all other sins, and all the punishments suffered by the
Jewish people throughout the centuries have a connection to this sin. If
so, how can it have a place in the portion that reflects the ascent of
the Jewish people?
All
of the above difficulties can be resolved with the explanation of a
unique phenomenon that is present in Parshas Ki Sisa: G-d has created
the world with the following pattern: The beginning, the head, reflects
the purpose and intent of the whole. The middle sets in motion a process
leading to the achievement of that purpose. And then the conclusion, the
goal, is actualized and consummated.
These
three stages can be defined as follows: a) The Torah, “the beginning
of the path,” which preceded the world and which is the purpose of
creation, as our Sages commented on the word Bereishis; b) creation,
through which the world is brought into being and given a chance to
fulfill its purpose; c) the Redemption, the ultimate purpose of the
world’s existence.
These
three stages are also alluded to in the first three letters of the
Hebrew Alef-Beis. The Alef is the first letter of
the Ten Commandments and includes all the Ten Commandments within it.
The Beis is the first letter of the word “Bereishis,”
the beginning of the Torah’s narrative of creation. (Indeed, our Sages
relate, “The world was created with a Beis”). The third
letter, Gimmel, is the first letter of the word “Geula,”
meaning redemption.
In
Kabbalistic terminology, these three phases can be described as: a) the Ohr
Ein Sof, G-d’s Infinite Light, which encompassed all
existence; b) the tzimtzum, the process of Divine
self-contraction, which left a “vacuum and empty space”; and c) the
revelation of the Ohr Ein Sof within the vacuum.
All
three stages of this process are openly expressed in our Torah reading.
The First Tablets refer to the Torah as it transcends the world (and
thus they begin with the letter Alef). The descent into the
context of worldliness is reflected by the sin of the Golden Calf. And
the giving of the Second Tablets reflect the ultimate elevation that
comes after this descent.
To
explain: Our Sages interpret the final words of the Torah, “before the
eyes of the children of Israel,” as referring to Moshe’s breaking of
the Tablets before the eyes of the Jewish people. They continue,
explaining that G-d acknowledged the positive dimensions of Moshe’s
act and even congratulated him for it. Although the question is asked:
what positive result did breaking the Tablets have? In Chassidic
thought, it is explained that breaking the Tablets enabled a higher
dimension of Torah to be revealed. Through the process of sin and teshuva,
the Jews were elevated to a higher spiritual plane, as our Sages
declared, “In the place of baalei teshuva, completely
righteous men are unable to stand.” This higher level is reflected in
an increase of Torah knowledge. Thus our Sages relate that if Moshe had
not destroyed the Tablets, we would have received only the Five Books of
the Chumash and the Book of Yehoshua. Only after the breaking of the
Tablets were we granted the other dimensions of Torah study.
The
advantage of the Second Tablets is also reflected in the contrast
between the First and Second Tablets mentioned above — that the First
Tablets were the work of G-d, whereas the Second Tablets were hewn by
Moshe. It is true that the First Tablets represented a higher level of
revelation, but the advantage of the Second Tablets was that their
holiness permeated worldly existence. Thus, the First Tablets could be
broken, for worldly existence represents a contrast, and even a
conflict, with their holiness. The Second Tablets, by contrast, are
eternal, for they represent the fusion of holiness with material
existence.
This
level is reflected in the ultimate fulfillment to be experienced by the
Jewish people, the Redemption, which will follow the teshuva of
the Jewish people. And at that time, it will be revealed how the
material dimensions of the world will have become fused with their
ultimate spiritual purpose, how they all exist for the sake of the
Torah.
Thus
we can see how this threefold sequence is contained in Parshas Ki Sisa.
This also leads to another concept, that the flow from one stage to
another is a sequence established by G-d. In this process, to reach the
third stage, one must undergo the descent represented by the second
stage.
This
gives us a different perspective regarding sin: In Chassidic thought it
is explained that sin is, to paraphrase a verse, “an awesome intrigue
devised against man.” If a person’s yetzer ha’ra
overcomes him and makes him sin, that is because, from Above, the yetzer
ha’ra was prompted to bring him to this sin. The Jews, by
nature, are above any connection with sin. Nevertheless, G-d, however,
devises “an awesome intrigue” in order to elevate our people to a
higher level by having them first undergo a descent.
Since
this descent is merely a means to lead to a greater ascent, it is brief.
To borrow a phrase: “I abandoned you for a fleeting moment.” The
ascent that follows, by contrast, is eternal. This pattern will be
expressed in the ultimate Redemption. It has been preceded by an awesome
descent, this present exile, but it will lead to a great and eternal
ascent, “a redemption never to be followed by exile.”
When
seen in this context, the descent is not merely for the purpose of an
ascent, but is itself a stage of that ultimate ascent. In this sense,
our Sages relate that the entire purpose of the sin of the Golden Calf
was to allow for the potential of teshuva.
Accordingly,
we can appreciate how all three phases mentioned above are part of the
sequence of Ki Sisa, the ascent of the Jewish people. The giving of the
First Tablets reflected the first phase, the revelation of the intent.
It was followed by the second phase, the descent, the sin and the
breaking of the Tablets. This motivated the Jewish people to turn to G-d
in teshuva, evoking the third phase, the revelation of the
Thirteen Attributes of Mercy. [It also evoked] the great ascent that
found expression in the giving of the Second Tablets and the shining of
Moshe’s countenance.
The
above also enables us to understand the connection between the Second
Tablets and the shining of Moshe’s countenance. The giving of the
Second Tablets followed the descent of the sin of the Golden Calf. The
tablets relate to the world as it exists within its own perspective.
This is reflected in the fact that they were hewn by Moshe from stone in
this world. At the same time, however, they are associated with a great
revelation — indeed, quantitatively, a greater revelation than the
First Tablets. And thus, this revelation reflects a fusion of
materiality and spirituality, which brought about an elevation within
the physical person of Moshe himself, causing his face to shine. In
fact, this revelation was so intense that it was necessary for Moshe to
place a veil over his face. This veil was necessary, however, only when
Moshe and the Jewish people were involved with worldly matters, the
refinement of the world at large. When Moshe communicated G-d’s word
to the people, however, he would remove this veil.
Moreover,
even in regard to the world at large, this concealment is not a
permanent factor. Ultimately, through the Jewish people’s service in
refining and elevating the world, they make it possible for a revelation
of G-dliness to be contained in our worldly environment. This process will
be consummated in the Era of the Redemption, when “Your Master will no
longer conceal Himself and your eyes will behold your Master,” “the
glory of G-d will be revealed and all flesh will see.”
The
three phases of service mentioned above are reflected in our Divine
service every day. We begin our day with the first stage, the
declaration of intent, “Modeh Ani,” in which we
thankfully acknowledge our connection with G-d. This declaration is
given expression and allowed to take form in the morning prayers and the
study session that follows them.
Afterwards,
we proceed to the second stage, the descent into worldliness, our
occupation with our surrounding environment through our daily business
affairs. At the conclusion of the day, we reach the third stage, the
ingathering of all the activities performed during the day. This is
communicated in the final verse of the evening service, “Indeed, the
righteous will thankfully acknowledge Your name, etc.” (Significantly,
this verse employs the same verb that is used in the phrase “Modeh
Ani.”) And more particularly, the person’s giving himself
over to G-d is reflected in the final verse of Kriyas Shma al
HaMita, the prayers recited before retiring at night, “In Your
hands, I entrust my soul.”
The
above is particularly relevant in the present generation, the last
generation of exile and the first generation of Redemption. The previous
generations have completed the service of refining the world and our
generation is confronted with the task of causing the third phase of the
process, the Redemption, to actually come to fruition.
In
this, we can take a lesson from the beginning of the Torah reading, the
command to “lift up the heads” of the Jewish people. Significantly,
this command was addressed to Moshe. It is Moshe — and similarly, the
extension of Moshe that exists in every generation — who infuses the
Jewish people with the spiritual power to undergo this threefold process
of ascent.
Similarly,
the process of ascent is accomplished through the spark of Moshe that
exists within every individual Jew. The spark of Moshe is identified
with the power of mesirus nefesh, the willingness of every
Jew to give himself over to G-d. This
source of commitment is openly revealed in the souls of the leaders of
the generations, and will reach complete expression in Melech HaMoshiach.
May
we experience this revelation in the very near future and may the
happiness of the month of Adar break through all barriers and allow us
to “join redemption to redemption,” and proceed from the redemption
of Purim to the ultimate Redemption. May this take place in the
immediate future.