Daf Yomi, Rabbi Simcha Feuerman, Torah and Psychology, Marriage Counseling, Psychotherapy
Our Mishna and Gemara on Amud Aleph discuss the principle of blood from a chattas offering that was designated for sprinkling on the altar but ended up on an article of clothing. The garment must be laundered within the Temple courtyard to remove the blood.
What is the significance of the power of this blood? Toras HaOlah (III:35) says that the blood that is sprinkled represents the penitence for the sin. This is considered exceedingly powerful and holy. This is based on the principle that the penitent is even holier than the pure Tzaddik, as his efforts at repair drive him to higher states. (We discussed this in Psychology of the Daf 82 — that the thirst for an item intensifies desire and experience. The Baal Teshuva’s desire to return intensifies the holiness and longing. Berachos 34b and Tanya 16, Perek 7.)
Toras HaOlah adds a fascinating point. The Asham Taluy sacrifice, which is also brought for a sin, does not have this rule. Why not? He explains that since the Asham Taluy is brought when the person is in doubt whether he committed a sin or not, the repentance is not with the same intensity and drive. Therefore, the blood does not carry the same sacred energy.
Mei Hashiloach (II Likkutei Shas, Sanhedrin 99a) makes a similar observation about the Baal Teshuva from a different law. We learned on daf 89a that though the blood of the chattas takes precedence over the blood of the Olah, the limbs of the Olah take precedence over the limbs of the chattas. Why? The Gemara says because the meat of the Olah is fully consumed on the altar, unlike the chattas, which has parts eaten by the cohanim.
Mei Hashiloach adds this dimension: True, the blood of the chattas takes precedence over the Olah because the drive of the Baal Teshuva is more intense and supersedes that of the ordinary righteous person. But the deeds and actions of the righteous — represented by the limbs (which perform) — are superior to the Baal Teshuva. The righteous, who have not sinned, have performed more actions of mitzvos in both quality and quantity that are superior to those of the Baal Teshuva. This is why the limbs of the Olah take precedence.
From these analyses we gain a nuanced insight into what makes the Baal Teshuva great — but, to be fair, we also see what the continuously righteous have that is superior as well. The longing and the intensity are the gift of awareness and dedication that only a person who hit bottom can achieve. Nevertheless, the wholeness and consistency that a fully righteous person brings into his actions and mitzvos remains superior.
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