THETESHUVA PROCESS [PART II]: THE DYNAMICS OF REONCILIATION
In a previous post, we discussed the distinction between mechilah (the act of forgiving)and kaparah (the act of granting atonement). We noted that, althougha human being possesses the ability to forgive his repentantvictimizer, only God possesses the ability to grant atonement. Granting atonement entails a metaphysicalremoval of the repentant victimizer’s moral/spiritual taint and a his original purity.
We also noted thatthe act of seeking forgiveness - from man and from God - is appropriate throughoutthe entire year, whereas the act of seeking kaparah (atonement) isrelevant primarily to Yom Kippur.
In light of theforegoing, we shall examine certain aspects of the process of reconciliation.
At the end ofTractate Yoma, the Mishnah states:
Yom Kippurprovides atonement for transgressions between Man and God. For transgressionstowards another human being, Yom Kippur will not provide atonement until hepacifies the party he has wronged.
The Mishnah inthe eighth chapter of Bava Kama discusses compensatory payments for assault andbattery. After describing these monetary requirements, the Mishnah states that,even after the assailant has satisfied all monetary obligations, he is notforgiven by God until he seeks reconciliation from his victim.
If he is trulycontrite, the Mishnah instructs, the victim is obligated to accept his apologyand reconcile.
As a proof-text illustrating the need forreconciliation and forgiveness, the Mishnah refers to the Biblical narrative inGenesis describing Avimelech’s abduction of Avraham’s wife, Sarah. Godinstructs the repentant Avimelech, “Return the man’s wife…and he willpray for you and you will live.” Analogously, at the end of the Book of Job, God tell Job’s friends, whohave acted inappropriately towards him, that they will obtain forgiveness whenJob will pray for them.
From these sources, we may conclude thatthe act of forgiveness requires that the victim be willing to ask God todo for the transformed victimizer that which only God is able to do, namely, togrant kaparah, i.e., to eradicate the taint of sin - the contaminating impurity- from the metaphysical essence of the now repentant sinner.
This act of prayerful petition thus alignsthe victim with his now repentant, former assailant. This alignment indicatesgenuine reconciliation.
We find an analogy to this phenomenon incontemporary secular courts, when, prior to sentencing, the judge may ask thevictim whether or not he desires his victimizer to receive a reduced sentence. Inso doing, the court is inviting the victim to “pray” on behalf of theguilty party. The victim may choose to do so if he is convinced thathis victimizer has sincerely repented, and is morally a different person, aperson for whom this harsh punishment would now be superfluous.
Just as only the earthly court possessesthe power to reduce the sentence, only the Divine court possesses the abilityto purify the victimizer from his metaphysical taint, and from the sanctions orconsequences of his previous hurtful behavior - in this world and in the Worldto Come.