Nosei Avon: Difference between revisions

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Nosei Avon is one of the 13 attributes of the beard of Arich Anpin. Its essence relates to the concept of rebuke through confession, which elevates the sin to its root, through which the sin is forgiven.

'''Nosei Avon''' is one of the 13 attributes of the beard of [[Arich Anpin]]. Its essence relates to the concept of rebuke through confession, which elevates the sin to its root, through which the sin is forgiven.

== In Chassidut ==

The Baal Shem Tov explains the verse "nosei avon v'over al pesha" (bears iniquity and passes over transgression) with a parable: When two people who have quarreled wish to reconcile, they discuss to determine who wronged whom. However, when one does not wish to reconcile, he does not "bear the iniquity" by confronting the other with his sin. This is the meaning of "nosei avon" - he bears the iniquity and confronts it openly - which happens when he wishes to "pass over the transgression." We also find that the term "se'et" (lifting) indicates forgiveness of sin, as in the verse "If you improve, there will be lifting (se'et)," which follows the same principle.

[[The Baal Shem Tov]] explains the verse "nosei avon v'over al pesha<ref>Micha:7</ref>" (bears iniquity and passes over transgression) with a parable: When two people who have quarreled wish to reconcile, they discuss to determine who wronged whom. However, when one does not wish to reconcile, he does not "bear the iniquity" by confronting the other with his sin. This is the meaning of "nosei avon" - he bears the iniquity and confronts it openly - which happens when he wishes to "pass over the transgression." We also find that the term "se'et" (lifting) indicates forgiveness of sin, as in the verse "If you improve, there will be lifting (se'et)," which follows the same principle<ref>Toldot Yaakov Yosef, Parshat Tazria, Page 93a</ref>.

== Elevating the Life-Force Within Sin to Its Source ==

==== Elevating the Life-Force Within Sin to Its Source ====

In Tractate Rosh Hashanah, there is a disagreement about the interpretation of "nosei avon" - one says it means "carries" and one says it means "suppresses," and this is the attribute, etc., while the sin itself is not erased.

In Tractate Rosh Hashanah<ref>17B</ref>, there is a disagreement about the interpretation of "nosei avon" - one says it means "carries" and one says it means "suppresses," and this is the attribute, etc., while the sin itself is not erased.

The Baal Shem Tov explained that the three lines of Chesed, Gevurah, and Tiferet (kindness, severity, and beauty) extend from the highest heights to the depths where kelipah (impurity) resides. Chesed in the realm of holiness above is pleasure, but when extended downward into kelipah becomes promiscuity. This is what they meant by saying, "There is nothing higher than oneg (pleasure) and nothing lower than nega (affliction)." The line of Tiferet, when extended downward into kelipah, becomes pride. The line of Gevurah below becomes anger and idolatry. These are connected like a flame to its coal, all the way to the highest level, except below it is without knowledge, as our Sages said, "Women are light-minded," meaning the wicked are in the feminine aspect with light-mindedness, while above there is knowledge that directs one to find greater pleasure in divine service rather than in impurity. The essence of teshuvah (repentance) is this knowledge.

The Baal Shem Tov explained<ref>Toldot Yaakov Yosef Page 208</ref> that the three lines of Chesed, Gevurah, and Tiferet (kindness, severity, and beauty) extend from the highest heights to the depths where kelipah (impurity) resides. Chesed in the realm of holiness above is pleasure, but when extended downward into kelipah becomes promiscuity. This is what they meant by saying, "There is nothing higher than oneg (pleasure) and nothing lower than nega (affliction)." The line of Tiferet, when extended downward into kelipah, becomes pride. The line of Gevurah below becomes anger and idolatry. These are connected like a flame to its coal, all the way to the highest level, except below it is without knowledge, as our Sages said, "Women are light-minded," meaning the wicked are in the feminine aspect with light-mindedness, while above there is knowledge that directs one to find greater pleasure in divine service rather than in impurity. The essence of teshuvah (repentance) is this knowledge.

This explains "nosei avon" and why "the sin itself is not erased" - because something physical and repulsive cannot ascend to the source of pleasure. "This is the attribute" refers to the attribute of "rav chesed" (abundant kindness) which is pleasure/kindness, as pleasure is clothed within it, etc. And one says "suppresses," etc.

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Since through this he becomes contrite, he is greatly distressed that his body and animal soul clothe his soul, and he becomes lowly in his own eyes. He then becomes nullified to the surrounding light above him and makes himself like remnants. Supreme kindness is then drawn upon him to "bear iniquity and pass over transgression," as the supreme kindness extends to an even lower place, as mentioned above. Through this, he can elevate his soul and bind it to God's Infinite Light and holiness, and escape the prison and sheath of the body and animal soul that clothe his divine soul so it will not be rooted and attached to them. For kindness is compared to water, and water detaches adhesions of the lung when giving the animal to drink. Similarly, kindness prevails and separates the divine soul from its imprisonment in the body, allowing it to be nullified and included in Him.

== References ==

[[Category: Yud Gimmel Midos HaRachamim]]

[[he:נושא עוון]]

@@ Line 1: / Line 1: @@
-Nosei Avon is one of the 13 attributes of the beard of Arich Anpin. Its essence relates to the concept of rebuke through confession, which elevates the sin to its root, through which the sin is forgiven.
+'''Nosei Avon''' is one of the 13 attributes of the beard of [[Arich Anpin]]. Its essence relates to the concept of rebuke through confession, which elevates the sin to its root, through which the sin is forgiven.
 == In Chassidut ==
-The Baal Shem Tov explains the verse "nosei avon v'over al pesha" (bears iniquity and passes over transgression) with a parable: When two people who have quarreled wish to reconcile, they discuss to determine who wronged whom. However, when one does not wish to reconcile, he does not "bear the iniquity" by confronting the other with his sin. This is the meaning of "nosei avon" - he bears the iniquity and confronts it openly - which happens when he wishes to "pass over the transgression." We also find that the term "se'et" (lifting) indicates forgiveness of sin, as in the verse "If you improve, there will be lifting (se'et)," which follows the same principle.
+[[The Baal Shem Tov]] explains the verse "nosei avon v'over al pesha<ref>Micha:7</ref>" (bears iniquity and passes over transgression) with a parable: When two people who have quarreled wish to reconcile, they discuss to determine who wronged whom. However, when one does not wish to reconcile, he does not "bear the iniquity" by confronting the other with his sin. This is the meaning of "nosei avon" - he bears the iniquity and confronts it openly - which happens when he wishes to "pass over the transgression." We also find that the term "se'et" (lifting) indicates forgiveness of sin, as in the verse "If you improve, there will be lifting (se'et)," which follows the same principle<ref>Toldot Yaakov Yosef, Parshat Tazria, Page 93a</ref>.
-== Elevating the Life-Force Within Sin to Its Source ==
+==== Elevating the Life-Force Within Sin to Its Source ====
-In Tractate Rosh Hashanah, there is a disagreement about the interpretation of "nosei avon" - one says it means "carries" and one says it means "suppresses," and this is the attribute, etc., while the sin itself is not erased.
+In Tractate Rosh Hashanah<ref>17B</ref>, there is a disagreement about the interpretation of "nosei avon" - one says it means "carries" and one says it means "suppresses," and this is the attribute, etc., while the sin itself is not erased.
-The Baal Shem Tov explained that the three lines of Chesed, Gevurah, and Tiferet (kindness, severity, and beauty) extend from the highest heights to the depths where kelipah (impurity) resides. Chesed in the realm of holiness above is pleasure, but when extended downward into kelipah becomes promiscuity. This is what they meant by saying, "There is nothing higher than oneg (pleasure) and nothing lower than nega (affliction)." The line of Tiferet, when extended downward into kelipah, becomes pride. The line of Gevurah below becomes anger and idolatry. These are connected like a flame to its coal, all the way to the highest level, except below it is without knowledge, as our Sages said, "Women are light-minded," meaning the wicked are in the feminine aspect with light-mindedness, while above there is knowledge that directs one to find greater pleasure in divine service rather than in impurity. The essence of teshuvah (repentance) is this knowledge.
+The Baal Shem Tov explained<ref>Toldot Yaakov Yosef Page 208</ref> that the three lines of Chesed, Gevurah, and Tiferet (kindness, severity, and beauty) extend from the highest heights to the depths where kelipah (impurity) resides. Chesed in the realm of holiness above is pleasure, but when extended downward into kelipah becomes promiscuity. This is what they meant by saying, "There is nothing higher than oneg (pleasure) and nothing lower than nega (affliction)." The line of Tiferet, when extended downward into kelipah, becomes pride. The line of Gevurah below becomes anger and idolatry. These are connected like a flame to its coal, all the way to the highest level, except below it is without knowledge, as our Sages said, "Women are light-minded," meaning the wicked are in the feminine aspect with light-mindedness, while above there is knowledge that directs one to find greater pleasure in divine service rather than in impurity. The essence of teshuvah (repentance) is this knowledge.
 This explains "nosei avon" and why "the sin itself is not erased" - because something physical and repulsive cannot ascend to the source of pleasure. "This is the attribute" refers to the attribute of "rav chesed" (abundant kindness) which is pleasure/kindness, as pleasure is clothed within it, etc. And one says "suppresses," etc.
@@ Line 16: / Line 16: @@
 Since through this he becomes contrite, he is greatly distressed that his body and animal soul clothe his soul, and he becomes lowly in his own eyes. He then becomes nullified to the surrounding light above him and makes himself like remnants. Supreme kindness is then drawn upon him to "bear iniquity and pass over transgression," as the supreme kindness extends to an even lower place, as mentioned above. Through this, he can elevate his soul and bind it to God's Infinite Light and holiness, and escape the prison and sheath of the body and animal soul that clothe his divine soul so it will not be rooted and attached to them. For kindness is compared to water, and water detaches adhesions of the lung when giving the animal to drink. Similarly, kindness prevails and separates the divine soul from its imprisonment in the body, allowing it to be nullified and included in Him.
+== References ==
+[[Category: Yud Gimmel Midos HaRachamim]]
+[[he:נושא עוון]]