Our Gemara on Amud Beis notes that unlike a chattas sacrifice, which is for one specific sin, an Olah sacrifice can bring atonement for a number of sins simultaneously.
The idea that certain atonements can be bundled while others must be performed separately is discussed by the Baal HaTanya (Iggeres HaTeshuva III:3). In prior times when people had greater spiritual fortitude and physical stamina, they followed the practice of teshuvas ha-mishkal, which was a tradition of a set number of fasts and other self-flagellation to atone for specific sins. Each sin had its own formula and number of fasts.
The Baal HaTanya considers whether one set of fasts can atone for multiple commissions or the same sin. He says some compare this to the chattas sacrifice, which can only atone for one sin at a time; if so, each sin requires its own set of fasts and privations. Others compare it to the Olah sacrifice, and therefore one can do the same teshuvas ha-mishkal for several sins.
The conceptual difference between a chattas sacrifice and an Olah sacrifice is that the chattas is a specific obligation incurred for a specific sin. It is a direct atonement and cleansing ritual. On the other hand, the Olah sacrifice is more of an all-purpose attempt at re-establishing closeness to God, and therefore is used for any number of general sins and lapses. The Gemara (7b) compares an Olah sacrifice to a gift that one might send in advance to a king with whom he has fallen out of favor. It is not a specific restitution but rather an appeasement.
This is similar to the idea that tzedakah can soften or nullify a heavenly decree for punishment, as we say in the High Holiday prayer of Nesaneh Tokef. But if so, how would teshuvas ha-mishkal of fasting be at all comparable to the Olah? Its function is apparently penitential and a form of cleansing, not merely appeasement. The answer lies in what is the nature of fasting. On one level, it surely is penitence and cleansing, but perhaps it can also be seen as an appeasement gift. How so? Consider the similar but critical distinction between the rituals of Tisha B’Av and Yom Kippur. On both days we fast and go without bathing and leather shoes. Yet, on Tisha B’Av it is an expression of mourning but on Yom Kippur it is to be closer to angelic qualities (see see Pirke De-Rabbi Eliezer 45.) The abstentions of Yom Kippur, though similar in form to Tisha B’Av, are not just expiation, but also an attempt to free ourselves from the distractions and burdens of physical need.
If so, then fasting in teshuvas ha-mishkal may also be about temporarily reducing physical distractions so as to become close to God. We now can understand those who take the position that teshuvas ha-mishkal is comparable to an Olah.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com