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How can sins be "cast away" if we committed them? The shiur uses the Ramak's explanation of Tashlich to develop a yesod that sins are external to our essence, not inherent flaws - evidenced by the Torah (תורה)'s careful language with Yishmael versus the ben sorer u'moreh. This understanding transforms both teshuvah and how we view spiritual failures.
This shiur analyzes the profound concept behind Tashlich, the Rosh Hashanah custom of symbolically casting sins into water, through the lens of Ramak's explanation of the 13th Divine Attribute "v'hishlich bimtzulos yam kol chatosahem" (and You will cast all their sins into the depths of the sea). Rabbi Zweig explores an apparent contradiction between two Torah (תורה) concepts: the ben sorer u'moreh (wayward son) who is executed for future potential crimes, and Yishmael who was saved despite future wickedness because "ein adam nidon ela b'asher hu sham" (a person is judged only according to where he stands now). The resolution lies in understanding the fundamental difference between actions that stem from one's essence versus those that are merely experimentation or external influences. With the ben sorer u'moreh, despite perfect educational conditions and societal influences, the child's actions reveal an inherently flawed nature. With Yishmael, the Torah deliberately avoids using his name during his negative behaviors, referring to him only as "na'ar" (youth) or "yeled" (child), indicating these actions were not reflective of his essence but rather immature experimentation. This principle extends to the concept of teshuvah (repentance) itself - the ability to repent demonstrates that our sins are not truly part of our essence. When we genuinely repent, we reject assimilating those negative experiences into our identity. The Ramak's discussion of how oppressors like Pharaoh are punished only after Jewish repentance reflects this same principle - if our sins were merely external experiences rather than essential nature, then excessive punishment becomes unjustified. The Seir HaMishtaleach (scapegoat) on Yom Kippur operates on this same concept, symbolically carrying away sins that are separate from our essence. Rabbi Zweig emphasizes the crucial psychological and spiritual insight that feeling inherently evil is counterproductive and anti-religious. Such feelings lead to resignation from spiritual growth rather than motivation for improvement. The healthy approach recognizes that while we may have done wrong actions, these experiences remain external to our essential goodness. This understanding applies equally to how we view our children's mistakes and our own spiritual failures. The shiur concludes that the Tashlich ceremony reinforces this fundamental truth - sins are like items in our pockets that can be removed, rather than stains that permanently mark our souls.
Michah 7:19, Ramak on 13 Divine Attributes
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