This subject, harboring [contrary emotions] simultaneously in the heart, humility—the state of teshuvah tataah as explained, and gladness as well, has already been discussed in Likkutei Amarim, end of ch. 34. It has been illuminated by the Zohar,1II:255a; III:75a. “Joy is lodged in one side of my heart….” Joined to this is the faith and confidence, the heart being firm and certain in G–d that He desires goodness,2Micah 7:18. and is gracious and merciful3Nehemiah 9:17. and generously forgiving4Cf. Isaiah 55:7. the instant one pleads for forgiveness and atonement of Him. (“According to Your great mercies wipe away my sins; cleanse me, purify me, wipe away all my sins….”)5Psalms 51:3, 4, 11. Not the faintest vestige of doubt dilutes this absolute conviction.
For this reason, in every Shemonah Esrei, the moment we plead, “Forgive us…” we conclude, “Blessed are You, L–rd, gracious One, who pardons abundantly.” Without the certainty of pardon this would be a case of doubtful blessing, which we do not recite lest it be a blessing in vain.6Berachot 33a. But there is no doubt here whatsoever, for we have asked, “Pardon us, forgive us.” Furthermore, were we not to repeat our transgressions we would be immediately redeemed,7Cf. Sanhedrin 976. in accordance with the blessing we recite, “Blessed are You, L–rd, Redeemer of Israel.”
Even by human standards this certainty of pardon is legitimate. One must forgive as soon as he is asked for pardon. He must not be cruel and vindictive, even when one mutilates another, as we find in Bava Kama,892a. end of ch. 8. If one has asked his fellow for forgiveness three times and has been rebuffed, he need not apologize further.
When King David9II Samuel 21. asked the Gibeonites to forgive King Saul who had killed Gibeonites, they refused to pardon him. David decreed that they shall not enter the Congregation of G–d, who are merciful…. See Yevamot, end of ch. 8.1078b and 79a.
The praise and blessing addressed to G–d, “gracious One, who pardons abundantly,” emphasizes the word marbeh, “abundantly,” implying multiplicity. In Ezra11The reference is not to the term but to the concept; see explanation by the Lubavitcher Rebbe in Shiurim B’Sefer HaTanya, p. 1212 ff. [too], we find that G–d “pardons abundantly.” It is characteristic of men that if one injures another and asks his pardon, which is granted, and then repeats the misdeed, it becomes more difficult to grant pardon again, and certainly a third and fourth time.
But by the standard of G–d, there is no difference between once and a thousand times. Pardon is a manifestation of the attribute of mercy. Divine attributes are not bounded and finite; they are infinite as in the verse, “For His mercies have not ended.”12Lamentations 3:22. In terms of infinity, there is no difference whatsoever between a small number and a large one. Before Him all are considered as naught,13Cf. Daniel 4:32. and He makes equal the small and the great….14Liturgy, High Holiday Musaf, V’chol maaminim.
Therefore, “He removes our sins every year.”15Liturgy, Yom Kippur Amidah. All the sins confessed in the Al Chet annually, though repeatedly violated, are again confessed on Yom Kippur in the coming year, and so on always. “Every year” is not necessarily a yearly pardon, for three times every day we pronounce, “Blessed are You, O G–d, gracious One, who pardons abundantly.”
Our Sages teach, “the prayers were introduced in place of the daily sacrificial offerings.”16Berachot 26a. The daily morning offering was to atone for the sins of the previous night, and the regular evening sacrifice atoned for the sins of the past day, and so on day by day constantly. “Every year” means only that Yom Kippur atones for the grave sins, while the regular offerings, the olah, atoned only for violations of positive commands.17See ch. 2 above. In our time, prayer with repentance replaces offerings, as noted above.
But this is not an attitude of “I will sin and later repent.”18Yoma 85a. That is relevant only if while committing the sin he could have overcome his impulse to evil, but depended in his heart on repenting later. Since the opportunity to repent caused him to sin, “He is not granted an opportunity….”18 And even then, he is not granted an opportunity. But if he pressed forcefully and overpowered his evil impulse and did repent, then his repentance is accepted.19Yoma 87a; Shulchan Aruch, Orach Chaim 606:1.
But we who plead daily, “Pardon us,” preface that prayer with “bring us back to You in wholehearted repentance,” that is, that we revert no more to folly. On Yom Kippur too we ask, “May it be Your will that I sin no more.”20Liturgy, Confession Prayers. For us opportunity is granted, freely, as our Sages teach, “Whoever comes to purify himself is given assistance.”21Shabbat 104a. Whoever comes, as soon as he comes, and the pardon and forgiveness are also granted forthwith.
“My sin is before me always”22Psalms 51:5. does not imply that one ought constantly to be melancholy, humiliated, G–d forbid, for a following verse declares, “Let me hear gladness and joy…and the free spirit shall uphold me….”23Psalms 51:10, 14. He ought all his days experience teshuvah ilaah, which is marked by great joy, as we noted above. “Before me” is the term negdi, as in “Stand mineged,”24II Samuel 18:13. and “Mineged around the Tent of Assembly shall they camp.”25Numbers 2:2. Rashi defines the term as “at a distance.” The intention of our verse is merely that his heart does not become haughty,26Cf. Deuteronomy 17:20. that he be of humble spirit before all men,27Cf. Avot 4:10 and 4. for the remembrance is between his eyes28Cf. Exodus 13:9. that he has sinned before G–d.
In fact, as far as gladness is concerned, the remembrance will be especially effective in encouraging happiness in the face of whatever misfortunes threaten to overtake him, whether from Heaven or caused by man, whether in speech or in deed. (This constant awareness of one’s sins is good counsel to be immune to anger or any sort of resentment….) The Talmud29Shabbat 88b. “…they are meant in the verse: ‘Those who love Him (shall be) like the sun rising in full strength’ (Judges 5:31).” declares, “Those humiliated who do not humiliate in turn, who hear their insult and do not retort, who perform out of love and are happy in affliction….” Whoever passes over his feelings, all his sins are passed over.30Rosh Hashanah 17a.
וְאָמְנָם, לִהְיוֹת בְּלִבּוֹ הַהַכְנָעָה, הִיא בְּחִינַת תְּשׁוּבָה תַּתָּאָה כַּנִּזְכָּר לְעֵיל, וְגַם הַשִּׂמְחָה בַּה׳, שְׁתֵּיהֶן בְּיַחַד – כְּבָר מִילְּתָא אֲמוּרָה בְּלִקּוּטֵי־אֲמָרִים סוֹף פֶּרֶק ל״ד, כְּמוֹ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ ״חֶדְוָה תְּקִיעָא בְּלִבַּאי מִסִּטְרָא דָא וְכוּ׳״. וּבְצֵירוּף עוֹד הָאֱמוּנָה וְהַבִּטָּחוֹן, לִהְיוֹת נָכוֹן לִבּוֹ בָּטוּחַ בַּה׳, כִּי חָפֵץ חֶסֶד הוּא, וְחַנּוּן וְרַחוּם וְרַב לִסְלוֹחַ, תֵּיכֶף וּמִיָּד שֶׁמְּבַקֵּשׁ מְחִילָה וּסְלִיחָה מֵאִתּוֹ יִתְבָּרֵךְ (״כְּרוֹב רַחֲמֶיךָ מְחֵה פְשָׁעָי״ ״כַּבְּסֵנִי טַהֲרֵנִי״, וְכָל עֲווֹנוֹתַי מְחֵה״ וְכוּ׳), בְּלִי שׁוּם סָפֵק וּסְפֵק סְפֵיקָא בָּעוֹלָם.
This subject, harboring [contrary emotions] simultaneously in the heart, humility—the state of teshuvah tataah as explained, and gladness as well, has already been discussed in Likkutei Amarim, end of ch. 34. It has been illuminated by the Zohar,1II:255a; III:75a. “Joy is lodged in one side of my heart….” Joined to this is the faith and confidence, the heart being firm and certain in G–d that He desires goodness,2Micah 7:18. and is gracious and merciful3Nehemiah 9:17. and generously forgiving4Cf. Isaiah 55:7. the instant one pleads for forgiveness and atonement of Him. (“According to Your great mercies wipe away my sins; cleanse me, purify me, wipe away all my sins….”)5Psalms 51:3, 4, 11. Not the faintest vestige of doubt dilutes this absolute conviction.
וּכְמוֹ שֶׁאָנוּ מְבָרְכִין בְּכָל תְּפִלַּת י״ח תֵּיכֶף שֶׁמְּבַקְשִׁים ״סְלַח לָנוּ כוּ׳״ – ״בָּרוּךְ אַתָּה ה׳ חַנּוּן הַמַּרְבֶּה לִסְלוֹחַ״, וַהֲרֵי ״סְפֵק בְּרָכוֹת לְהָקֵל״, מִשּׁוּם חֲשַׁשׁ בְּרָכָה לְבַטָּלָה? אֶלָּא, אֵין כָּאן שׁוּם סָפֵק כְּלָל, מֵאַחַר שֶׁבִּקַּשְׁנוּ ״סְלַח לָנוּ״ ״מְחָל לָנוּ״, וְאִילּוּ לֹא הָיִינוּ חוֹזְרִים וְחוֹטְאִים – הָיִינוּ נִגְאָלִין מִיָּד, כְּמוֹ שֶׁאָנוּ מְבָרְכִין: ״בָּרוּךְ אַתָּה ה׳ גּוֹאֵל יִשְׂרָאֵל״.
For this reason, in every Shemonah Esrei, the moment we plead, “Forgive us…” we conclude, “Blessed are You, L–rd, gracious One, who pardons abundantly.” Without the certainty of pardon this would be a case of doubtful blessing, which we do not recite lest it be a blessing in vain.6Berachot 33a. But there is no doubt here whatsoever, for we have asked, “Pardon us, forgive us.” Furthermore, were we not to repeat our transgressions we would be immediately redeemed,7Cf. Sanhedrin 976. in accordance with the blessing we recite, “Blessed are You, L–rd, Redeemer of Israel.”
וַהֲרֵי אֲפִילוּ בְּמִדַּת בָּשָׂר וָדָם כֵּן, שֶׁצָּרִיךְ הָאָדָם לִמְחוֹל תֵּיכֶף וּמִיָּד שֶׁמְּבַקְשִׁים מִמֶּנּוּ מְחִילָה, וְלֹא יְהֵא אַכְזָרִי מִלִּמְחוֹל, וַאֲפִילוּ בְּקוֹטֵעַ יַד חֲבֵירוֹ, כִּדְאִיתָא בַּגְּמָרָא בְּסוֹף פֶּרֶק ח׳ דְּבָבָא קַמָּא:
Even by human standards this certainty of pardon is legitimate. One must forgive as soon as he is asked for pardon. He must not be cruel and vindictive, even when one mutilates another, as we find in Bava Kama,892a. end of ch. 8. If one has asked his fellow for forgiveness three times and has been rebuffed, he need not apologize further.
וְאִם בִּיקֵּשׁ מִמֶּנּוּ ג׳ פְּעָמִים וְלֹא מָחַל לוֹ – שׁוּב אֵין צָרִיךְ לְבַקֵּשׁ מִמֶּנּוּ, וְהַגִּבְעוֹנִים שֶׁבִּיקֵּשׁ דָּוִד הַמֶּלֶךְ עָלָיו־הַשָּׁלוֹם מֵהֶם מְחִילָה בְּעַד שָׁאוּל שֶׁהֵמִית אֶת הַגִּבְעוֹנִים, וְלֹא רָצוּ לִמְחוֹל – גָּזַר דָּוִד עֲלֵיהֶם שֶׁלֹּא יָבֹאוּ בִּקְהַל ה׳, שֶׁהֵם רַחֲמָנִים וְכוּ׳, כִּדְאִיתָא בְּפֶרֶק ח׳ דִּיבָמוֹת.
When King David9II Samuel 21. asked the Gibeonites to forgive King Saul who had killed Gibeonites, they refused to pardon him. David decreed that they shall not enter the Congregation of G–d, who are merciful…. See Yevamot, end of ch. 8.1078b and 79a.
וּבְמִדַּת הַקָּדוֹשׁ־בָּרוּךְ־הוּא, עַל אַחַת כַּמָּה וְכַמָּה לְאֵין קֵץ.
As a divine trait, forgiveness is as swift, and infinitely more so.
וּמַה שֶּׁמְּשַׁבְּחִים וּמְבָרְכִים אֶת ה׳ ״חַנּוּן הַמַּרְבֶּה לִסְלוֹחַ״ – ״הַמַּרְבֶּה״ דַּיְיקָא, וּכְמוֹ שֶׁכָּתוּב בְּעֶזְרָא ״וְרַב לִסְלוֹחַ״, דְהַיְינוּ, שֶׁבְּמִדַּת בָּשָׂר וָדָם, אִם יֶחֱטָא אִישׁ לְאִישׁ וּבִיקֵּשׁ מִמֶּנּוּ מְחִילָה וּמָחַל לוֹ וְאַחַר כָּךְ חָזַר לְסוּרוֹ – קָשֶׁה מְאֹד שֶׁיִּמְחוֹל לוֹ שֵׁנִית, וּמִכָּל שֶׁכֵּן בִּשְׁלִישִׁית וּרְבִיעִית.
The praise and blessing addressed to G–d, “gracious One, who pardons abundantly,” emphasizes the word marbeh, “abundantly,” implying multiplicity. In Ezra11The reference is not to the term but to the concept; see explanation by the Lubavitcher Rebbe in Shiurim B’Sefer HaTanya, p. 1212 ff. [too], we find that G–d “pardons abundantly.” It is characteristic of men that if one injures another and asks his pardon, which is granted, and then repeats the misdeed, it becomes more difficult to grant pardon again, and certainly a third and fourth time.
אֲבָל בְּמִדַּת הַקָּדוֹשׁ־בָּרוּךְ־הוּא אֵין הֶפְרֵשׁ בֵּין פַּעַם אַחַת לְאֶלֶף פְּעָמִים, כִּי הַמְּחִילָה הִיא מִמִּדַּת הָרַחֲמִים, וּמִדּוֹתָיו הַקְּדוֹשׁוֹת אֵינָן בִּבְחִינַת גְּבוּל וְתַכְלִית, אֶלָּא בִּבְחִינַת אֵין־סוֹף, כְּמוֹ שֶׁכָּתוּב ״כִּי לֹא כָלוּ רַחֲמָיו״, וּלְגַבֵּי בְּחִינַת אֵין־סוֹף אֵין הֶפְרֵשׁ כְּלָל בֵּין מִסְפָּר קָטָן לְגָדוֹל, דְּ״כוּלָּא קַמֵּיהּ כְּלָא – מַמָּשׁ – חֲשִׁיב״, וּ״מַשְׁוֶה קָטָן וְגָדוֹל וְכוּ׳״.
But by the standard of G–d, there is no difference between once and a thousand times. Pardon is a manifestation of the attribute of mercy. Divine attributes are not bounded and finite; they are infinite as in the verse, “For His mercies have not ended.”12Lamentations 3:22. In terms of infinity, there is no difference whatsoever between a small number and a large one. Before Him all are considered as naught,13Cf. Daniel 4:32. and He makes equal the small and the great….14Liturgy, High Holiday Musaf, V’chol maaminim.
וְלָכֵן ״מַעֲבִיר אַשְׁמוֹתֵינוּ בְּכָל שָׁנָה וְשָׁנָה״, וְכָל הַחֲטָאִים שֶׁמִּתְוַודִּים בְּ״עַל חֵטְא״ מִדֵּי שָׁנָה, אַף שֶׁחָזַר וְעָבַר עֲלֵיהֶם – חוֹזֵר וּמִתְוַדֶּה עֲלֵיהֶם בְּיוֹם הַכִּפּוּרִים בְּשָׁנָה הַבָּאָה, וְכֵן לְעוֹלָם. וּ״בְכָל שָׁנָה וְשָׁנָה״ לָאו דַּוְקָא, אֶלָּא כְּמוֹ כֵן בְּכָל יוֹם וָיוֹם ג׳ פְּעָמִים מְבָרְכִים: ״בָּרוּךְ אַתָּה ה׳ חַנּוּן הַמַּרְבֶּה לִסְלוֹחַ״.
Therefore, “He removes our sins every year.”15Liturgy, Yom Kippur Amidah. All the sins confessed in the Al Chet annually, though repeatedly violated, are again confessed on Yom Kippur in the coming year, and so on always. “Every year” is not necessarily a yearly pardon, for three times every day we pronounce, “Blessed are You, O G–d, gracious One, who pardons abundantly.”
וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״תְּפִלָּה כְּנֶגֶד תְּמִידִין תִּקְּנוּהָ״, וְתָמִיד שֶׁל שַׁחַר הָיָה מְכַפֵּר עַל עֲבֵירוֹת הַלַּיְלָה, וְתָמִיד שֶׁל בֵּין הָעַרְבַּייִם עַל שֶׁל יוֹם, וְכֵן מִדֵּי יוֹם בְּיוֹם לְעוֹלָם: אֶלָּא שֶׁיּוֹם הַכִּפּוּרִים מְכַפֵּר עַל עֲבֵירוֹת חֲמוּרוֹת, וְהַתָּמִיד, שֶׁהוּא קָרְבַּן עוֹלָה, מְכַפֵּר עַל מִצְוֹת עֲשֵׂה בִּלְבַד, וְכֵן הַתְּפִלָּה בִּזְמַן הַזֶּה עִם הַתְּשׁוּבָה, כַּנִּזְכָּר לְעֵיל.
Our Sages teach, “the prayers were introduced in place of the daily sacrificial offerings.”16Berachot 26a. The daily morning offering was to atone for the sins of the previous night, and the regular evening sacrifice atoned for the sins of the past day, and so on day by day constantly. “Every year” means only that Yom Kippur atones for the grave sins, while the regular offerings, the olah, atoned only for violations of positive commands.17See ch. 2 above. In our time, prayer with repentance replaces offerings, as noted above.
וְאֵין זֶה ״אֶחֱטָא וְאָשׁוּב״, כִּי הַיְינוּ דַוְקָא שֶׁבִּשְׁעַת הַחֵטְא הָיָה יָכוֹל לִכְבּוֹשׁ יִצְרוֹ, אֶלָּא שֶׁסּוֹמֵךְ בְּלִבּוֹ עַל הַתְּשׁוּבָה, וְלָכֵן, הוֹאִיל וְהַתְּשׁוּבָה גּוֹרֶמֶת לוֹ לַחֲטוֹא – ״אֵין מַסְפִּיקִין וְכוּ׳״. וְאַף גַּם זֹאת ״אֵין מַסְפִּיקִין״ דַּיְיקָא, אֲבָל אִם דָּחַק וְנִתְחַזֵּק וְנִתְגַּבֵּר עַל יִצְרוֹ וְעָשָׂה תְּשׁוּבָה – מְקַבְּלִין תְּשׁוּבָתוֹ.
But this is not an attitude of “I will sin and later repent.”18Yoma 85a. That is relevant only if while committing the sin he could have overcome his impulse to evil, but depended in his heart on repenting later. Since the opportunity to repent caused him to sin, “He is not granted an opportunity….”18 And even then, he is not granted an opportunity. But if he pressed forcefully and overpowered his evil impulse and did repent, then his repentance is accepted.19Yoma 87a; Shulchan Aruch, Orach Chaim 606:1.
אֲבָל אָנוּ שֶׁמְּבַקְשִׁים בְּכָל יוֹם: ״סְלַח לָנוּ״ – אָנוּ מַקְדִּימִין לְבַקֵּשׁ: ״וְהַחֲזִירֵנוּ בִּתְשׁוּבָה שְׁלֵימָה לְפָנֶיךָ״, דְּהַיְינוּ שֶׁלֹּא נָשׁוּב עוֹד לְכִסְלָה, וְכֵן בְּיוֹם הַכִּפּוּרִים מְבַקְשִׁים: ״יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁלֹּא אֶחֱטָא עוֹד״ – מַסְפִּיקִין וּמַסְפִּיקִין, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״הַבָּא לִטַּהֵר מְסַיְּיעִין אוֹתוֹ״ – ״הַבָּא״ דַיְיקָא, מִיָּד שֶׁבָּא. וְאֵי לָזֹאת, גַּם הַסְּלִיחָה וְהַמְּחִילָה הִיא מִיָּד.
But we who plead daily, “Pardon us,” preface that prayer with “bring us back to You in wholehearted repentance,” that is, that we revert no more to folly. On Yom Kippur too we ask, “May it be Your will that I sin no more.”20Liturgy, Confession Prayers. For us opportunity is granted, freely, as our Sages teach, “Whoever comes to purify himself is given assistance.”21Shabbat 104a. Whoever comes, as soon as he comes, and the pardon and forgiveness are also granted forthwith.
וּמַה שֶּׁכָּתוּב ״וְחַטָּאתִי נֶגְדִּי תָמִיד״ – אֵין הַמְכֻוָּון לִהְיוֹת תָּמִיד עָצֵב נִבְזֶה חַס וְשָׁלוֹם, דְּהָא כְּתִיב בַּתְרֵיהּ: ״תַּשְׁמִיעֵנִי שָׂשׂוֹן וְשִׂמְחָה וְגוֹ׳ וְרוּחַ נְדִיבָה תִסְמְכֵנִי וְגוֹ׳״, וּמִשּׁוּם שֶׁצָּרִיךְ לִהְיוֹת כָּל יָמָיו בִּתְשׁוּבָה עִילָּאָה, שֶׁהִיא בְּשִׂמְחָה רַבָּה כַּנִּזְכָּר לְעֵיל. אֶלָּא ״נֶגְדִּי״ דַיְיקָא, כְּמוֹ: ״וְאַתָּה תִּתְיַצֵּב מִנֶּגֶד״, ״מִנֶּגֶד סָבִיב לְאֹהֶל מוֹעֵד יַחֲנוּ״, וּפֵירֵשׁ רַשִׁ״י ״מֵרָחוֹק״. וְהַמְכֻוָּון, רַק לְבִלְתִּי רוּם לְבָבוֹ, וְלִהְיוֹת שְׁפַל רוּחַ בִּפְנֵי כָל הָאָדָם, כְּשֶׁיִּהְיֶה לְזִכָּרוֹן בֵּין עֵינָיו שֶׁחָטָא נֶגֶד ה׳.
“My sin is before me always”22Psalms 51:5. does not imply that one ought constantly to be melancholy, humiliated, G–d forbid, for a following verse declares, “Let me hear gladness and joy…and the free spirit shall uphold me….”23Psalms 51:10, 14. He ought all his days experience teshuvah ilaah, which is marked by great joy, as we noted above. “Before me” is the term negdi, as in “Stand mineged,”24II Samuel 18:13. and “Mineged around the Tent of Assembly shall they camp.”25Numbers 2:2. Rashi defines the term as “at a distance.” The intention of our verse is merely that his heart does not become haughty,26Cf. Deuteronomy 17:20. that he be of humble spirit before all men,27Cf. Avot 4:10 and 4. for the remembrance is between his eyes28Cf. Exodus 13:9. that he has sinned before G–d.
וְאַדְּרַבָּה, לְעִנְיַן הַשִּׂמְחָה יוֹעִיל זִכְרוֹן הַחֵטְא בְּיֶתֶר שְׂאֵת, בִּכְדֵי לְקַבֵּל בְּשִׂמְחָה כָּל הַמְּאוֹרָעוֹת הַמִּתְרַגְּשׁוֹת וּבָאוֹת, בֵּין מִן הַשָּׁמַיִם, בֵּין עַל־יְדֵי הַבְּרִיּוֹת, בְּדִיבּוּר אוֹ בְּמַעֲשֶׂה (וְזוֹ עֵצָה טוֹבָה לְהִנָּצֵל מִכַּעַס וְכָל מִינֵי קְפֵידָא וְכוּ׳). וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״הַנֶּעֱלָבִין וְאֵינָן עוֹלְבִין, שׁוֹמְעִין חֶרְפָּתָם וְאֵין מְשִׁיבִין, עוֹשִׂים מֵאַהֲבָה וּשְׂמֵחִים בְּיִסּוּרִים וְכוּ׳״, וְ״כָל הַמַּעֲבִיר עַל מִדּוֹתָיו – מַעֲבִירִים לוֹ עַל כָּל פְּשָׁעָיו״:
In fact, as far as gladness is concerned, the remembrance will be especially effective in encouraging happiness in the face of whatever misfortunes threaten to overtake him, whether from Heaven or caused by man, whether in speech or in deed. (This constant awareness of one’s sins is good counsel to be immune to anger or any sort of resentment….) The Talmud29Shabbat 88b. “…they are meant in the verse: ‘Those who love Him (shall be) like the sun rising in full strength’ (Judges 5:31).” declares, “Those humiliated who do not humiliate in turn, who hear their insult and do not retort, who perform out of love and are happy in affliction….” Whoever passes over his feelings, all his sins are passed over.30Rosh Hashanah 17a.