Chapter 2

To understand the matter more clearly: The verse states:1 “G-d is good and upright, therefore He instructs the sinners in the [right] path.”

The Midrash2 comments: “Why is He good? Because He is upright. Why is He upright? Because He is good.”

In this verse, Dovid HaMelech helps us understand how Divine character traits differ from man’s. For humans, to be good and to be upright are two entirely different traits to be upright implies that one judges every matter strictly, so that even minor deviations from proper conduct are grounds for harsh disciplinary action. This is quite the opposite of human goodness, which tends to look kindly upon all matters.

In Heaven, however, goodness and uprightness are joined; goodness overflows with uprightness and uprightness is full of goodness.

In addition, Heavenly goodness and Heavenly uprightness in and of themselves are different from man’s. Pesikta3 and Yerushalmi4 state: “Chochmah (the attribute of wisdom), prophecy, the Torah and G-d were each asked what the punishment of a sinner should be. Chochmah replied: “A sinner should be driven from the world.”5 Prophecy replied: “A sinner should be punished by death.”6 The Torah replied: “A sinner should bring the asham sacrificial offering and his will be forgiven.” G-d replied: “Let the sinner repent and his sin will be forgiven.”

The opinion of chochmah and prophecy both refer to human uprightness, while the opinion of the Torah and G-d reflect goodness.

In a narrow sense, of course, even the Torah’s advice may be classified as “upright.” Though it is true that an asham atones for both intentional7 and unintentional sins, atonement is achieved only through the bringing of the offering; without it, the sinner has no recourse. In addition, there are many intentional sins which cannot be atoned for by an asham offering, in which case the Torah would concur with the opinions of chochmah and prophecy regarding the sinner’s punishment.

G-d’s advice, however, is “good,” for teshuvah brings forgiveness for all sins.8

The verse states:9 “You have surrounded me both from front and behind.” Our sages10 comment: G-d created man on the sixth day, after having created everything else. Man is thus both the last and the first part of Creation, since the whole purpose of Creation is man, who can and must fulfill the Divine intent. When a person studies Torah, performs mitzvos and displays fine character traits, he illuminates and refines the world. But one who does not study Torah, perform mitzvos or display fine character traits is lower than even an ant.11

Furthermore, it is easy for one who fails to study Torah to fall prey to sin [due to his lack of knowledge]. He may transgress positive precepts (not doing that which should be done), as well as negative precepts (by doing that which is prohibited). These transgressions are all done unwittingly, since the person is not even aware that he is sinning. But because he does not take the trouble to study, and is lax in his approach to the performance of precepts affecting daily life, he will eventually transgress intentionally as well.

There are men who violate five negative precepts every time they shave with a razor.12 Their lackadaisical attitude towards Torah keeps them unaware that they are violating five precepts every time they shave in this manner. There are certain halachic authorities who say that if the beard is removed precisely in the manner they prescribe, there is no prohibition and it is permissible. But he who is lax in the performance of mitzvos will shave with a razor, basing his actions on the observation that others appear clean-shaven.

Herein lies the advice of the Torah and G-d: Those who sin unwittingly or commit those few intentional sins for which an offering may be brought should bring an asham and they will be forgiven. However, [for the many transgressions for which an asham cannot be brought] the intentional sinner must do teshuvah, regretting past misdeeds and resolving not to repeat them.

The month of Elul is a time for teshuvah, enabling each person to merit that he or she be inscribed and sealed for a good year on Rosh HaShanah both materially and spiritually, together with all of Israel.

In summary: In terms of human character traits, “good” and “upright” are two distinct attributes: “upright” denotes strict firmness, a meting out of reward and punishment with equal impartiality. But the Heavenly attributes of “good” and “upright” overflow into one another. Of the four opinions expressed by chochmah, prophecy, the Torah and G-d, the first two reflect human uprightness, while the latter two reflect “goodness.” In a narrower sense, the opinion of the Torah is also “upright,” while only G-d’s opinion is “good.” Neglect of Torah study and a lackadaisical spiritual attitude lead to intentional transgressions. Being inscribed and sealed for a good year on Rosh Hashanah and Yom Kippur depend on the spiritual stocktaking and teshuvah performed during the month of Elul.