Parshas Bereishis
The Buck Stops Here
By Rabbi Pinchas Avruch
Having just eaten from the Tree of Knowledge, Adam was confronted by G-d
for
the violation of the sole Divine instruction which he was commanded to
maintain. Given the opportunity to explain his lapse, Adam attempted to
evade blame. "The woman whom You gave to be with me - she gave me of the
tree and I ate." (Beraishis/Genesis 3:12) While the Talmud (Avoda Zara 5b)
notes Adam's ingratitude, Sforno (1) observes Adam's shift of
responsibility
to G-d Himself: "she", whom you gave me as a helpmate and assistant, gave
me
from the Tree and served as a stumbling block. With this he traced back his
sin to G-d, instead of answering appropriately as King David did when he
told Nosson (Nathan, the Prophet) "I have sinned to G-d." (Samuel II 12:13)
Upon reflection of the myriad kindnesses bestowed by G-d upon Adam in that
one day, this intransigence seems unfathomable. G-d formed him out of earth
and blew into him a living soul, gave him a spouse as a helpmate, placed
him
in the Garden of Eden, and gave him free choice to follow the Divine
command, with which he could reach such lofty levels of spiritual
achievement that G-d's own administering angels were intimidated by his
presence. What did Adam do with these gifts? He abused his free choice to
sin, thereby introducing the phenomenon of death to creation. And even
though he recognized the enormity of his sin - the realization that "they
were naked" (3:7) was actually an overwhelming sense of anguish and remorse
for their abysmal failure with their lone commandment (see Kol HaKollel
Beraishis 5764) - he still possessed the audacity to deflect responsibility
for this tragedy to G-d.
Rabbi Alter Henach Leibowitz (2) elucidates that this demonstrates the
fantastic difficulty inherent in admitting transgression, in conceding
failure. As our own human experience reveals, it is much easier to deny
responsibility than deal with the myriad consequences of such an admission.
In fact, notes Rabbi Leibowitz, Sforno's point of comparison, King David's
admission to Nosson, was not easily achieved. Nosson first offered the King
a parable, but David did not realize he was the subject of the allegory; it
was only when Nosson directly confronted him that the King grasped his
error. King David, whose Torah knowledge was so profound and whose
relationship with G-d was so intense that he was able to author Psalms, may
not have ever comprehended had Nosson not spelled out the indiscretion.
But we know we can accomplish it, because we already have. We just finished
the four most intense weeks of the Jewish calendar. This most benevolent
Divine gift - the mitzvah (Divine commandment) of teshuva, regretting one's
misdeeds and resolving to return to G-d's path - defies human logic. Yet
during the past month, we have capitalized on multiple opportunities to
renew our relationship with our Father in Heaven, casting away the sins of
the past year and fortifying our new relationship and resolve for the
coming
year. As we head into the cold darkness of winter, we cannot let the heated
emotions of the Tishrei holiday season fade; we must capture the passion
that will keep our spirituality warm, remembering the entire process hinges
on two straightforward - yet exceedingly complicated - words: I erred.
Have a Good Shabbos and a Good Yom Tov!
(1) 1470-1550; classic Biblical commentary of Rabbi Ovadiah Sforno of Rome
and Bologna, Italy
(2) Rosh Yeshiva/Dean of Yeshiva Chofetz Chaim of Kew Gardens Hills, New
York; in Chidushei HaLev, the collection of his ethical discourses
Text Copyright © 2004 by Rabbi Pinchas Avruch
and Torah.org.
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