Our Gemara discussed the concept of diychuy, which means that if a animal is set aside for a sacrifice, and then for various reasons, it becomes ineligible. Even if the animal reverted back to a technical eligibility, it is tainted and cannot be any more used for a sacrifice. On the surface, this is an issue of honor and respect. By the way of metaphor, would one offer to a king a “like new open box special” even if technically the item is new and unused? Of course not. So too, the sacrifice that became ineligible, even later became eligible again, it is no longer appropriate for an offering.
The Yeytev Panim (Shabbos Shuva) asks if conceptionally the idea of dichuy is valid, how is it that God can accept repentance? Once the person has been tainted, why should there be recovery? And if there can be recovery, why is the sacrifice not given the same possibility? He answers that repentance has a unique quality of a transcending time. This is what the Gemara (Pesachim 54a) means when it says that repentance was created before the world was created. Repentance taps into something prior to time itself and therefore can transcend it. He also says this is alluded to in the verse (Tehilim 90:3-4): “…You call out for people to repent. For in Your eyes a thousand years are like yesterday that has passed, like a watch of the night.” God is beyond time, and when a person repents he taps into this godly perspective. However, that type of connection can only happen through the human intellect and soul, therefore the animal is subject to dichuy, while the human is not.
The idea of a repentance that transcends the physical laws so to speak, is expressed in a similar but different chiddush from Rav Soloveitchik. Gemara Kiddushin (61b) raises various proofs to Rabbi Meir’s position that legal conditions for them to be binding must have both the positive and negative clause enumerated. Thus, one must state, “If you do X, then I will grant Y, and if you do not do X, then I will not grant Y..” The Gemara raises a question from the verse where God instructs Cain (Bereishis 4:7):
Surely, if you do right, there is uplifting (or forbearance). But if you do not do right, sin crouches at the door. Its urge is toward you, yet you can be its master.
Here we see God detailing both the positive and negative clauses, which supports Rabbi Meir’s position. Rav Solovetchick (Reshimas Shiurim ibid) asks how is this a support to Rabbi Meir and proof against his opposition? This is not a legal action that requires conditions; rather, it is God letting Cain know about the facts of life, so to speak. Rav Solovetchick answers that we must say the verse is referring to a legal condition that validates or invalidates the action of sin. The message to Cain is, “Though you may have sinned, if you repent, then the sin will be revoked. But if you do not repent, then it will be enacted and remain valid.”
Rav Soloveitchik connects this to the position of Reish Lakish in Yoma (86b) that repentance has the power to turn intentional sin into accidental sin, and repentance from sincere love can even turn past sins into mitzvos! How is such a metaphysical feat possible when the sin is an action that was, in fact, done? If we say that the action of sin itself was contingent upon God’s clause to Cain (and, after all, God alone gets to decide what is sin and what the terms are), then repentance can uproot and invalidate the sinful action in its entirety.
Ultimately, this revolutionary idea of Rav Soloveitchik opens up a new understanding of how repentance works. It is not merely forgiveness, but rather the activation of a “backdoor clause,” where the original sin was conditional upon NOT repenting. Repentance truly can erase sin.
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