Hasidut untuk Imamat 5:1

Leviticus 5,17. “and if a person who has sinned by ‎inadvertently committing one of the acts that ought not to be ‎committed, and as a result has become guilty;” it is well ‎known that the more a person is engaged in serving G’d the less ‎he thinks of his own worth as an individual when compared to ‎the Creator and His greatness. However, when a person performs ‎a commandment of the Torah and at the same time reflects on ‎the insignificance of the commandment in the overall scheme of ‎things, he commits a wrong; this is the reason why this verse ‎commences with the conjunctive letter ‎ו‎ which is hard to justify ‎from the context of the paragraph. The meaning of the whole ‎line is that as a result of such an attitude he becomes guilty, ‎although the attitude was the direct product of his performing a ‎Torah commandment. [The author clearly arrives at this ‎exegesis as he was at a loss why the Torah had to tell us that a ‎person who transgresses a negative commandment becomes ‎guilty; who did not know this? Ed.]‎

In the section on tzitzit, "Look at it ... do not follow ...." (Num. 15:38-39). The mitzva of tzitzit is a corrective for seeing, as Rashi commented [that the word] is from the expression of (Song of Songs 2:9), "Peering [metzitz] from the lattice." And through this mitzva, one can perceive and grasp God's wonders. And therefore, in Sh'ma, there are the mitzvot of t'fillin and tzitzit And it says (Ber. 14b), "Anyone who recites Sh'ma without t'fillin, it is as if he has borne false testimony against himself." And in Ra'aya Mehemna, it says that also [one reciting Sh'ma] without tzitzit is like one who bears false witness; see there in the Zohar on this parasha. And the idea where it is written (Lev. 5:1), "able to testify as one who has either seen or known" is that there can be testimony from seeing or from knowing, for the testimony that the Jews testify is not oral, but every Jew can grasp, and see, and know Him, may He be blessed, as it is said (Deut. 4:35), "You were shown in order to know [that Adonai is God]." And so through these mitzvot, these aspects of seeing and knowing are brought from potential to actual. Through the sin [in the Garden of Eden], good and evil became mingled, and so the Tree of the Knowledge of Good and Evil requires clarification, and the Torah gives the Jews counsel on how to correct these matters. And the Sh'ma itself is the Tree of Life, and one must combine it with the aspect of knowledge. And therefore, they [HaZaL] said (Ber. 14b), "[reciting Sh'ma without t'fillin] is as if he has offered a burnt-offering without a meal-offering or a peace-offering without libations." For the mitzva of libations and of meal-offering that was given to the Israelites on their entering the Land was an indication that the aspects of the Tree of Knowledge had been corrected, as Hazal said (Ber. 40a), "The tree from which Adam ate was wheat" [and] he pressed grapes for himself. And when the Tree of Knowledge was clarified, the Holy One, blessed be He, commanded offering meal-offerings [from wheat] and libations [of grape wine] with the sacrifice. And similarly with Sh'ma, to juxtapose to it the clarification of knowledge, which is done with the power of t'fillin. And this is why one does not need t'fillin, because regarding them it is written about it (Exod. 31:13), "[Shabbat is a sign] that you may know that I Adonai have consecrated you." And tzitzit is the aspect of seeing, as it is written (Gen. 3:7), "And the eyes of both of them were opened, and they knew that they were naked." ...