Who Needs Teshuva More?

 Parshas VaYikra, Rosh Chodesh Nissan, 5786

As we enter Chodesh Nissan, we're reminded of the fact that this month is "mesugal for" (meaning, more likely to merit) the Final Redemption, the Ge'ulah (see Gemara Rosh HaShonah 11a, in the name of Rebbi Yehoshua).  However, the Geulah isn't ushered in by bombing - it's ushered in by belonging - to HaShem -- meaning Teshuvah.

We see a lot of focus on indicators - simonim - of Geulah.  These simonim can play a very positive role if they motivate us to introspect and repent.  However, they're close to worthless, and even worse, if we misuse them to distract ourselves - and fail to pursue the cause of Geulah - the sibas haGeulah, being Teshuva, repentance.

This year, Rosh Chodesh Nissan falls on Thursday, corresponding to the aliyah of Chamishi, which addresses the Korbonos brought when leadership errs in inadvertently sinning  These korbonos serve as part of the Teshuva process.  Being a leader doesn't mean being perfect; it means being responsible, including rectifying mistakes, and thereby showing the way for the rest of the tzibbur.

Perhaps the coinciding of the two (Rosh Chodesh Nissan and Chamishi) relates to a powerful lesson about the pivotal role leadership plays in restoring the Divine Presence, one primary function of the Geulah. This is a lesson that appears to be spectacularly revealed by a deep insight hidden in the Ba'al HaTurim of last week's kriyah. The Ba'al HaTurim on 35:26 (the 26th passuk of VaYakhel), on the word "Ossonah" ("them"), contrasting with the very same word in Yechezkel 34:21.  The Ba'al HaTurim explains that the Torah is alluding to the following contrast: Just as the righteous women spinning the wool for the Mishkon, on one hand, brought the Divine Presence to dwell amongst us -- on the other hand - faulty leadership - which the Novi Yechezkel excoriates - repel the Divine Presence, by causing the "sheep" to sin.

However, he doesn't explain the significance of the term "Ossonah" in Yechezkel referring not to the corresponding misleading "shepherds" - but rather to the weak sheep - victimized by the former - described as "nachlos" (see Rashi 34:4).

Therein, I humbly suggest, lies a powerful and very relevant lesson.  Those very same weak sheep, who acutely need chizuk [and who even endure Galus under the influence of faulty leadership (see meforshim in Yechezkel)] - those same "shvacheh Yidden" - when provided the chizuk and direction they need - by replacing their misleaders with proper leadership - can grow and thrive, and become the ultimate of noshim tzidkoniyos - akin to the righteous women, exemplified in VaYakhel (see Rav Shamshon R. Hirsch ZY"A there).*

(*  It's been suggested that the Torah juxtaposes the "weak sheep" to righteous women in particular because women often tend to be more trusting, thus more susceptible to the influences of leadership.)

This is a powerful rebuke of the attitude of abandoning spiritually weak and disadvantaged Jews to be victimized - be it by derelict leaders, or via other harmful influences and dangers.

Those who have worked on saving neshomos from less/ non-observant backgrounds extricate themselves from the ravages of the broader culture - or who've been involved in work like that of the "Chomosaich" organization, saving "periphery" girls from the headhunting crusaders of the Israeli Army Draft Office - can see the truth of this in high relief.

Furthermore, this also holds a powerful message for each one of us. In our weaker moments, we tend to abandon ourselves to yi'ush, giving up.  In reality, it is precisely in such times that being mechazek ourselves is so much more potent in actualizing the latent greatness hidden in every soul.

Perhaps this year's coinciding of Rosh Chodesh Nissan with the aliyah of Chamishi is to alert us, individually and communally, to focus on saving potential tzaddikim - and tzidkoniyos - in who's merit the future Geulah is to come (Sefer Kav HaYashar, ch. 82) - from derelict leadership -- by providing them the authentic leadership they so desperately need -- if we truly wish to merit to witness the Geulah, for which this month is so mesugal.

In this context, we need mention the following insight by Rav Eliezer Simcha Lieff שליט"א, Rosh Yeshiva of Yeshiva Gedola of South Monsey.

The term "Ba'al Teshuva" is generally a misnomer.  It applies to those who actively left Torah observance - and then returned. Most of those who are described as ba'alei teshuva simply never had a Chinuch opportunity.  In other words, "their school bus just came 15 years late."  They just had a late start.  However, often they're unfairly penalized for that which wasn't their fault.

I would humbly observe that with all the talk about the important role of Achdus in meriting the Geulah, many lose sight of what it really requires.  Authentic Achdus is not about feel-good virtue-signalling. It's about taking responsibility for those who need our help, particularly those so often ignored or sidelined - be it due to their non-observant background, being otherwise disadvantaged, or other factors.  And when we, as a community, tolerate the institutionalization of relegation of such neshomos to those who have wicked designs for them, we ought not be surprised when HaShem sends us continuous, sometimes seemingly unbearable wake-up calls.

Perhaps the ones who need to do Teshuva the most are not those who never had a proper chance - but those of us who did.

If you would like to do your part in participating in such work, with respect to saving the next generation of Jewish mothers from abandonment to the Israeli military draft, please contact us, today.  We're no more obligated to over-extend ourselves than most of you reading this.

May we merit the Geulah in the zechus of performance of that which helps bring it, including authentic Teshuva, on both an individual and communal level. 

Good Shabbos,

Rabbi Noson Shmuel Leiter,

Executive Director,

Help Rescue Our Children

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