Tosafos on Amud Aleph (“Asher Pesach”) discusses the principle of Ein Ma’avirin Al Hamitzvos — one does not pass over a mitzvah. A daily example of this principle is when starting to pray: the talis should be donned first, and then the tefilin, so as to elevate in holiness (Shulchan Aruch 25:1). Yet, if his hands pass over the tefilin first, he is not allowed to bypass them and must put them on first before the Talis (Mishna Berura ibid:3).
Based on this principle, Tosafos asks: Why do we need a special verse to teach that the blood of the sin offerings brought in the inner sanctuary is poured on the western base of the altar? Since it is the first base area encountered when exiting the sanctuary, one should automatically be required to pour on the western base, so as not to pass over a mitzvah.
Tosafos answers that there is a subtle distinction. When one has two mitzvos in front of him and plans to do both, he cannot pass one over for the other. However, here the question is which base is appropriate, and so there is no active choice in front of him yet. We need the verse to tell us which base is valid; one does not automatically presume it must be the first one encountered. By way of comparison, if one does not yet intend to wear tefilin (for whatever reason—perhaps anticipating a need to go to the bathroom), it is not a violation of this principle to bypass the tefilin (see Mishna Berura ibid).
Related to this, the Ritva (Shabbos 23a) rules that one may also pass over a mitzvah if it allows him to perform it in a superior manner. For example, a person walking home on Chanukah night encounters a lit menorah. Technically, he could recite the She’asa Nisim blessing now, even before he gets home and lights his own menorah. However, Ritva rules that he should wait to recite the blessing when he gets home and lights his own menorah. This is not violating the principle of passing over a mitzvah, as he will be able to recite the blessing in a superior fashion.
Tiferes Shlomo (Shemini and Shabbos Shuva) uses this principle as a play on words and mussar idea. Often, when faced with a mitzvah such as prayer or another encounter with God, the yetzer hara tries to stop you by arousing feelings of unworthiness and insecurity. A person may think, “How dare I, a sinner, even approach God?” That is the wrong way to think. Ein Ma’avirin Al Hamitzvos — one is not allowed to pass over a mitzvah, and the Hebrew word for “pass” (aveirah) also means “sin” or “trespass.” One is not allowed to let thoughts about the aveirah stop him from doing the mitzvah. Hashem will accept his service when approached with a sincere and humble attitude, regardless of his prior transgressions.
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