3

If a person does a sin, is it possible to completely clean it in the spiritual and physical worlds as it never happened and fix all the damages it caused?

What are the sources that prove that? Are there sources in Tanach?

Are all sins reparable?

1

The answer: YES

In short: One can always erase one's sin's through returning to G-d. Not only can they be erased, but also transformed into merits. One does not need to actually sin to do this; however, simply transforming the natural emotion of "love" of the animal soul is similar to being a Baal-Teshuva in this manner. But the true way to completely be nullified in Hashem is through performing the Mitzvos, commandments, because through them one reveals G-dliness even in the dark world, and through transforming the world itself into G-dliness, one can himself receive that nullification to G-d.

Full explanation with sources: This Maamer (ש"פ עקב, כ"ף מנחם-אב [מאמר א'] ה'תשכ"ז) came to mind, with the english translation here: https://www.chabad.org/therebbe/article_cdo/aid/2299269/jewish/Maamar-ViHayah-Eikev-Tishmaun.htm as well as MANY other Maamarim from the Rebbe, and many Maamarim from all of the other Rebbe's as well, and of course Tanya (and many places in the Gemara that are quoted in this/these Maamarim); this Maamer just came to mind.

--- look at section 4 (IV).

For the sake of having everything "on this website" so the answer isn't COMPLETELY dependent on links, I've quoted the entire section 4 (it's not so long), since it's one continuous idea, as well as the notes, which not only have the sources from Gemara etc. but are also saying important things in their own right, when I copied the notes from the website, the numbers are the same size as the actual text, but there's no way I can fix that on this website so just look them up at the bottom: (from the English version on Chabad.org, but one who can read Hebrew should look it up in the original Hebrew, since the English is usually harder to understand than the Hebrew; also, while I was writing this, I noticed that the note numbers are different on the chabad.org translation than they are in the original, so I've copied both the Hebrew and English notes for completeness):

(BTW, some quick terms you may need to know: Teshuva = repentance / returning to G-d, Baal-Teshuva = owner of Teshuva / one who has done Teshuva, Tzadik = one who is righteous and has never sinned (and has no desire to sin))

ד) ויובן זה ע"פ המבואר במקום אחר30, דבמעלת הבעלי תשובה על צדיקים גמורים, שני ענינים. א', שע"י התשובה מתגלה תוקף ההתקשרות של נשמתו עם הקב"ה, שגם ההבדלה שנעשה ע"י החטאים (עוונותיכם מבדילים31) הוא רק בהגילויים ולא בעצם הנשמה, שלכן, גם לאחרי החטאים וכו', בשעתא חדא וברגעא חדא32, נעשה צדיק גמור33. דעילוי זה שבבע"ת לגבי צדיק הוא זה שבבע"ת מתגלה תוקף ההתקשרות בהנשמה שישנו (בהעלם) גם בצדיק. וב', דע"י התשובה באופן שזדונות נהפכים לזכיות34, מיתוסף בו עילוי חדש שאינו בצדיקים גם בהעלם, כידוע35 שזכיות אלו נעלים יותר מזכיות דצדיקים.

ועד"ז הוא גם בהעילוי דתשובה שנעשה בהנשמה ע"י ירידתה למטה, וכידוע36 שהנשמות קודם ירידתם למטה הם בבחי' צדיקים גמורים והיתרון שנעשה בהם ע"י ירידתם בגוף הוא שנעשים בבחי' בעלי תשובה, שיש בזה דוגמת שני ענינים הנ"ל. א', דע"י שהגוף ונה"ב מעלימים ומסתירים על אור הנשמה, עי"ז מתעוררים כחות הנעלמים שלה, ועד לכחות העצמיים שלמעלה גם מכחות הנעלמים37. וב', שע"י עבודת הנשמה למטה נעשה ענין חדש, הבירור והזיכוך דגוף ודנה"ב וחלקו בעולם. דענין זה מכיון שהוא התחדשות (ולא גילוי ההעלם) הוא נעלה יותר מגילוי כחות הנעלמים דהנשמה [נוסף שעי"ז דוקא (בירור וזיכוך הגוף וכו') נשלמת הכוונה דירידת הנשמה למטה ודדירה בתחתונים38]. ומכיון דגם עילוי זה (החידוש דזיכוך הגוף ודנה"ב וחלקו בעולם) נעשה ע"י עבודת הנשמה, לכן, גם העלי' דהנשמה שע"י עבודתה למטה היא (לא רק שמתגלים כחות הפנימיים והעצמיים שלה, אלא) באופן דהתחדשות. וכמבואר בכ"מ39 בענין היתרון דאהבת ה' שנה"א פועלת בנה"ב על האהבה דנפש האלקית, שהאהבה דנה"א, היא בבחי' מציאות. דגם האהבה דהנשמה מה שהיא רוצה לידבק בשרשה ומקורה הגם שתהי' אין ואפס ותתבטל שם במציאות לגמרי40, מ"מ, מכיון שרצון זה הוא מצד טבעה, הרי ע"י רצון זה אינה בטלה צורתה העצמית. משא"כ האהבה דנה"ב, מכיון שבטבעה היא נמשכת לענינים גשמיים, והאהבה לאלקות היא היפך טבעה41, הרי ע"י האהבה לאלקות (שנתחדש בה ע"י העבודה דנה"א), נפסד צורתה ובטלה לגמרי, ביטול המציאות. וזה פועל גם ביטול הצורה דנה"א42, שהאהבה שלה תהי' בבחי' ביטול43, לא מצד הטבע ומציאות דהאוהב (נשמה), כי אם, אהבה מצד הנאהב (אלקות). ועד"ז הוא בהבירור והזיכוך דחלקו בעולם, דכיון שזה פועל שעניני העולם יהיו כלים לאלקות, הו"ע של התחדשות, היפך הטבע דעולם מלשון העלם והסתר44, הרי ענין זה (שהעולם נעשה כלי לאלקות) הוא לא מצד העולם כ"א מצד האלקות, מצד זה שאחדותו ית' אין לה כל הגבלה, עד שגם המציאות דעולם מיוחד עמו ית'45, ועי"ז נעשה גם בהאדם (שפעל הבירור וזיכוך דחלקו בעולם) שעבודתו את קונו תהי' בתכלית הביטול, לא רק מצד מציאותו של האדם אלא מצד האלקות46.

30) ד"ה ושבתי בשלום דמוצאי ש"פ ויצא ה'תשל"ח (לעיל ח"ב ע' כח ואילך). לקו"ש חט"ו ע' 254 ואילך.

31) ישעי' נט, ב. אגה"ת פ"ה.

32) ראה זח"א קכט, סע"א ואילך. – ג' הלשונות "בשעתא חדא ביומא חדא ברגע חדא" שבזהר שם נתבארו בלקוטי לוי"צ לזהר שם (ע' פא). וראה לקו"ש ח"כ ע' 86 ואילך.

33) ראה קידושין מט, ב: המקדש את האשה "על מנת שאני צדיק אפילו רשע גמור מקודשת שמא הרהר תשובה בדעתו". ובאור זרוע סי' קיב; לקו"ת ר"פ דברים (א, ב): על מנת שאני צדיק גמור. וראה תניא פ"א.

34) ראה יומא פו, ב.

35) ראה דרמ"צ קצא, א ואילך. סה"מ תרפ"ז ע' לז. לקו"ש חי"ז ע' 186 ואילך.

36) לקו"ת בלק עג, סע"א. ובכ"מ. ובלקו"ת שם, שזהו "התירוץ האמיתי" למה ירדה הנשמה לעוה"ז. וראה ד"ה מים רבים דמוצאי ש"פ נח ה'תשל"ח סעיף ד (לעיל ח"א ע' רמח).

37) המשך יונתי תר"ם פי"ד. ד"ה ומעין מבית ה' ה'תש"ו פ"ד (סה"מ תש"ו ע' 64). ובכ"מ.

38) תניא פל"ז (מח, ב).

39) ד"ה תניא שבעה דברים כו' תרצ"ז (סה"מ קונטרסים ח"ב שצד, א). ד"ה לריח שמניך ה'תש"ו פ"ו (סה"מ תש"ו ע' 105).

40) תניא רפי"ט.

41) ראה קונטרס העבודה פ"ג (ע' 32), דאין זה סותר למ"ש בכ"מ (לקו"ת חוקת נו, ד. ועוד) דכח המתאוה בעצם אינו רע – כי "זהו רק שאין בו ציור רע בעצם, אבל מ"מ אינו טוב, ואדרבה בטבעו הוא נמשך לענינים חומריים".

42) והו"ע הרקבון שעי"ז נעשה הצמיחה – ד"ה צאינה וראינה תר"ן (סה"מ תר"ן ע' שסה). ד"ה הנ"ל תרצ"ז (שצד, ב). ובד"ה צאינה וראינה שם (ע' שסז), דענין הצמיחה הוא גילוי תענוג הבלתי מורגש. וראה לקמן סעיף ז.

43) בהמאמרים שבהערה 39 מבואר בענין האהבה. אבל מובן, שכ"ה גם בהעבודות שענינם הוא ביטול (כמו יראה, קב"ע וכיו"ב) – דמכיון שהביטול דהנשמה הוא מצד טבעה, הרי גם הביטול הוא "מציאות". וע"י שנה"א פועלת ביטול בנה"ט, שביטול דנה"ט אין בה עירוב של "מציאות" – גם הביטול בהנשמה היא לא מצד הטבע שלה אלא ביטול אמיתי שמצד אלקות. ולהעיר מד"ה והי' עקב תרע"ג פקע"ח (המשך תער"ב ח"א ע' שסג) שדוקא בירידת הנשמה למטה, הביטול שלה הוא בבחי' הנחת עצמותו.

44) לקו"ת שלח לז, ד. ובכ"מ.

45) וע"ד המעלה דאחד לגבי יחיד – ראה תו"א ר"פ וארא. אמרי בינה שער הק"ש פ"ח. ובכ"מ.

46) ונוסף על היתרון שבזה בענין הביטול – גם העבודה גופא היא באופן נעלה יותר. דמכיון שהיא מצד האלקות – אינה מוגבלת כ"כ בההגבלות דטבע האדם, גם לא בההגבלות דטבע הנשמה. דזהו"ע "עבודתינו" – יגיעה ביותר גם מטבע הנשמה (כנ"ל).

...The above can be understood on the basis of the explanations in other sources32 with regard to the two advantages baalei teshuvah possess over perfect tzaddikim:

a) Teshuvah reveals the intensity of the soul’s bond with G‑d, [that the bond is so powerful] that even the separation caused by sin (as it is written: “Your sins separate between you and your G‑d”33 ) affects only the revealed aspects of the soul, but not its essence. This is evidenced by the fact that even after committing sins, in one moment,34 [through teshuvah, all traces of sin can be erased and even a wicked man]35 can become a perfect tzaddik. This advantage which a baal teshuvah possesses — that teshuvah reveals the intensity of his soul’s connection to G‑d — is possessed (albeit in a hidden manner) by a tzaddik.36

b) When [a person] turns in teshuvah in a manner that his sins become transformed into merits,37 he gains a new positive potential that tzaddikim do not possess even in a hidden manner. For as is well known,38 the merits [that come about through the transformation of sin] are higher than the merits [achieved by the Divine service of] tzaddikim.39

Similar concepts apply with regard to the heights of teshuvah attained by the soul’s descent to the worldly plane. For as is well known,40 before the souls’ descent to the worldly plane, they can be considered as perfect tzaddikim, and through the descent into the body, they attain the higher level of baalei teshuvah. Here, too, we find parallels to the two concepts explained above:

a) Because the body and the animal soul conceal and veil the light of the soul, the soul’s hidden powers — and even its essential powers which surpass its hidden powers — are aroused.41

b) Through the soul’s descent to the worldly plane, it can achieve a new [mode of service], the refinement and perfection of the body, the animal soul, and its portion of the world. Since it is a new [mode of service] (and not merely the revelation of hidden [powers]), it reflects a higher rung than the revelation of the soul’s hidden powers. {Moreover, it is the refinement and perfection of the body which fulfills the intent for the soul’s descent to this worldly plane [through] establishing a dwelling [for G‑d] in the lower realms.}42

Since the attainment of this high level (— the new service of refining the body, the animal soul, and one’s portion of the world —) is also achieved by the efforts of the soul, therefore the ascent granted to the soul by virtue of its Divine service on the material plane is also an [entirely] new rung (and not merely the revelation of inner or essential powers which it possesses).

This concept is explained in other sources43 with regard to the advantage of the love for G‑d which the G‑dly soul brings about within the animal soul over the love experienced by the G‑dly soul itself. The love of the G‑dly soul allows for a sense of self. Even the love experienced by the soul in which it desires to cling to its root and source although in doing so, it will become void and nothingness, losing all sense of its individual existence,44 [does not represent complete self-transcendence]. For since this is a natural desire, this does not cause [the soul] to nullify its fundamental form. The love [for G‑d] experienced by the animal soul, by contrast, does represent a negation of the animal soul’s fundamental form. For by nature, [the animal soul] is drawn after material things, and the love for G‑d runs contrary to its nature.45 Thus, its experience of a love for G‑d represents complete and utter self-nullification.

[Bringing the animal soul to such love has a reciprocatory effect on] the G‑dly soul,46 nullifying its fundamental form, and causing its love to be characterized by self-nullification.47 Instead of the love being motivated by the natural tendencies and characteristics of the lover (i.e., the soul), the love becomes inspired by the object of love (G‑d).

Similar concepts apply with regard to the refinement and perfection [achieved by the soul] within its portion of the world. Causing material entities to become vessels for G‑dliness represents a new development, a fundamental change in the nature of the world. [For the nature of the world is to conceal G‑dliness. Indeed, this is alluded to in the Hebrew word which means “world”] עולם which relates to the word העלם, meaning “concealment” or “veiling.”48 This (— that the world becomes a vessel for G‑dliness —) does not come about because of the world’s [natural tendency], but rather is inspired by G‑dliness. Since G‑d’s oneness is totally unlimited, it can also encompass the existence of our [material] world.49

Endeavoring to bring about this oneness has a reciprocal effect on the person (who brought about the refinement and perfection within his portion of the world) and enables his Divine service to be characterized by complete bittul: self-nullification that does not stem from his individual identity, but from G‑dliness.50

  1. See the maamar entitled Vishavti BiShalom, 5738 (Sefer HaMaamarim Meluket, Vol. II, p. 157); Likkutei Sichos, Vol. XV, p. 254ff.

  2. Yeshayahu 59b; note the explanation in Tanya, Iggeres HaTeshuvah, ch. 5.

  3. See Zohar, Vol. I, p. 129ff. [More particularly, the Zohar mentions] three terms: “in one day, in one hour, and in one moment.” The gloss Likkutei Levi Yitzchak on Zohar (p. 81) explains these three phrases. See also Likkutei Sichos, Vol. 20, p. 86ff.

  4. See Kiddushin 49b which states that even if an utterly wicked man consecrates a woman on the condition that he is a tzaddik, the consecration is effective, because he may have undergone thoughts of teshuvah at that time. See also Or Zerua, sec. 112; Likkutei Torah, Devarim, p. 1b; Tanya, ch. 1.

  5. [I.e., although the tzaddik has not revealed the power of this inner bond, he — like the baal teshuvah — has the potential to do so.]

  6. See Yoma 86b.

  7. See Derech Mitzvosecha, p. 191a; Sefer HaMaamarim 5687, p. 37; Likkutei Sichos, Vol. XVII, p. 186.

  8. [This is an advantage possessed by baalei-teshuvah which tzaddikim lack.]

  9. See Likkutei Torah, Bamidbar, p. 73a which states: “This [— to attain the rung of a baal teshuvah —] is the true explanation why the soul descended into this world.” See also the maamar entitled Mayim Rabbim, 5738 (Sefer HaMaamarim Meluket, Vol. I, p. 275).

  10. See the series of maamarim entitled Yonasi, 5640, sec. 14, and the maamar entitled U’Mayon MiBeis HaShem, 5706, sec. 4 (Sefer HaMaamarim 5706, p. 64), et al.

  11. Tanya, ch. 37 (p. 48b).

  12. See the maamar entitled Tanya Shivah Devarim, 5697 (Sefer HaMaamarim Kuntreisim, Vol. II, p. 394a; the maamar entitled Lireiach Shemonecha 5706, sec. 6 (Sefer HaMaamarim 5706, p. 105).

  13. Tanya, ch. 19.

  14. See Kuntres HaAvodah, ch. 3 (p. 32). The concepts explained above do not contradict the explanations found in many sources (Likkutei Torah, Bamidbar, p. 56d, et al.) that the power of desire is not essentially bad, for as stated [in that maamar]: “In essence, it does not have an evil form. It is, nevertheless, not good, and does have a natural tendency toward material matters.”

  15. [The process follows the pattern of growth manifested by a seed. First, the shell] decays, and this allows for growth to begin. See the maamar entitled Tz’enah Ur’enah, 5650 (Sefer HaMaamarim 5650, p. 365ff.), and the maamar entitled Tanya Shivah Devarim cited above (p. 394b).

The maamar entitled Tz’enah Ur’enah, p. 367, states: “The growth [experienced by the soul] refers to the revelation of pleasure that transcends sensation.” See also sec. VII of this maamar.

  1. The maamarim cited in note 43 explain these concepts with regard to love. It can, however, be understood that these same principles apply with regard to aspects of Divine service whose thrust is bittul (e.g., awe and kabbalas ol). Since the bittul of the soul is a natural tendency, this bittul [leaves one’s fundamental identity intact]. Through the G‑dly soul’s endeavors to spur the natural soul to bittul — and the natural soul’s bittul has no conception of self —the bittul of the G‑dly soul [is elevated to a higher rung]. Its [spiritual aspirations] no longer stem from its own natural tendencies. Instead, it reaches the level of true bittul that is inspired by G‑dliness.

[With regard to this factor,] the natural soul’s bittul transcends that of the G‑dly soul. For by nature the bittul of the G‑dly soul does not nullify its selfhood entirely. The animal soul, by contrast, loses all consciousness of self. This lifts up the level of the bittul of the G‑dly soul and endows it with selflessness.

See also the maamar entitled Vihayah Eikev, 5673, sec. 178, which explains that it is only through the soul’s descent to the worldly plane that it reaches a level of bittul that goes beyond its fundamental self-concern.

  1. Likkutei Torah, Bamidbar, p. 37d, et al.

  2. This reflects the advantage that the oneness described by the term “echad” possesses over the oneness described by the term “yachid.” See Torah Or, the beginning of Parshas Va’eira, Imrei Binah, Shaar HaKerias Shema, sec. 8, et al.

  3. Not only does this bring about a higher level of bittul, the person’s Divine service itself is of a higher rung. Since the person’s Divine service is inspired by G‑dliness, it is not limited by the constraints of his nature, not even the nature of his [G‑dly] soul. This is the true meaning of “avodaseinu,” “our Divine service,” efforts which transcend even the natural tendency of the G‑dly soul as explained above.

As you can see, one clear source from the Gemara is a law that a women who becomes betrothed to someone on condition that he is perfectly righteous is betrothed, even if that person is completely wicked a second before, because maybe he had a thought of Teshuva (repentance), which would have transformed him into a completely righteous man and instantly erased all of his sins. He says that at this level of Teshuva, the person becomes on equal standing pretty much with someone who was already a Tzadik, but not necessarily MORe powerful.

But besides for just "erasing" one's since completely, he also talks about in this Maamer (and many other places) the idea of transforming one's sins into merits, which allows a Baal Teshuva to become even more powerful than a Tzadik, because he not only wipes away the past, but uses it to transform himself into an entirely new entity, and with the power of these new "merits" which were transformed from past "sins", he gains more power to connect to Hashem than a Tzadik has done through his own regular merits.

So up until then officially answers your question with all of the sources, that yes, sins can not only be completely erased, but even transformed into more powerful merits than would be achievable otherwise. THEN he goes on for the next few paragraphs to explain that this is not only true regarding someone who ACTUALLY sins and then does repentance for his misdeeds, but also in a general way, the difference between a Baal Teshuva and a Tzadik is like the difference between the soul in the physical body, and the soul in heaven before it comes down into the body.

He says that the soul before it comes down into the body is like a Tzadik, it's only connected to G-dly-ness and has nothing to do with the physical world or any kind of animalistic feelings at all.

So just like before there were two levels of "Teshuva", so too here than can be two levels of the soul's "Teshuva" (returning to Hashem) through coming into the body:

  1. The simple way of Teshuva of the soul, which is simply coming into a physical body which also has an animal soul which (both of them) conceal the G-dly light of the soul initially, and through the soul shining through the body despite the fact that it's being concealed, the souls essence is brought out and felt -- this manner of revealing the soul is like someone who simply erases his sins and becomes like a Tzadik, since he's merely revealing what he already posses in his Soul before it came down into the world, like a Baal Teshuva who merely becomes on the same level as a Tzadik.
  2. Through coming down into this physical world, not only is the soul able to reveal itself despite the concealments of the body and animal soul (which would be just like regular Teshuva); rather, it can also transform the body and animal soul itself (not merely be revealed DESPITE them, rather also transform them themselves), and one's surroundings / "portion in the world", and through transforming them into holiness, he the soul attains an even greater level than it was at before it came down into this world at all.

Then he explains how specifically through making the animal soul love G-d, is one's self-identity completely nullified to Hashem, because even if the G-dly soul has such a love for G-d that it wants to go out of the body and cling only to G-d (which is talked about in a lot of places in Chassidus and Kabbalah etc. as "kalos hanefesh, expiring of the soul"), even that, which is seemingly literally becoming nullified to G-d, isn't a complete way of being nullified to Him, since that is the nature of the G-dly soul: it wants to become close to G-d even if it loses its existence. Whereas the animal soul doesn't want to become nullified to G-d at all, so getting even IT to have a love for G-d that it becomes nullified to Him is the truest way to become nullified to G-d.

Then he goes on to explain how the same is true for transforming one's "portion in the world" (through doing Mitzos): the world, by definition, is something that conceals G-dliness (the world for "world" in Hebrew "Olam" is similar to the Hebrew word "Helem" -- concealment), so the world by nature wants to conceal G-d. But through, nevertheless, revealing G-d in the world by transforming it through doing Mitzvos, one brings G-dliness into the world despite it's nature, and that is the greatest nullification to Hashem of all, and through THAT the PERSON performing the Mitzvos and transforming the world himself becomes nullified in an even greater way.

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    @AlBerko what if that link is later deleted, how will people still know the answer, and it also needs explaining since its complicated for some people. Did you read the full answer? There are many answers on this site that are way longer than this – bluejayke Nov 18 '18 at 23:28
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    @AlBerko I also don't see why an "overcomplete" answer should be downvoted, especially since it answers the question in full – bluejayke Nov 18 '18 at 23:33
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    @AlBerko The simple answer is in the very beginning: "YES", but you might wonder: how? to explain how something works, it takes more than one word. – bluejayke Nov 18 '18 at 23:43
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    @AlBerko what's unreadable or unclear about it, can you give me an example of what you don't understand? I'd be happy to explain it more simply if you want. – bluejayke Nov 18 '18 at 23:45
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    @mbloch done :) – bluejayke Nov 19 '18 at 5:18
-1

I have a very simple (and funny) proof it never does "as it never happened" (Yumah 86b):

"אמר ריש לקיש: גדולה תשובה שזדונות נעשות לו כשגגות
שנאמר שובה ישראל עד ה' אלהיך כי כשלת בעונך וכו'...
והאמר ריש לקיש גדולה תשובה שזדונות נעשות לו כזכיות
שנאמר ובשוב רשע מרשעתו ועשה משפט וצדקה עליהם יחיה
לא קשיא כאן מאהבה כאן מיראה."

As we can see from the Gemmorah, the Teshuva either overdoes it and turns sins into merits or underdoes it and can not clean the sin completely. Either way, it does not level it off.

But don't take it seriously - listen to Rambam's Hilchot Teshuva!

  • It says clearly in Kiddushin that one who is mekdaesh an isha on the coondition that he's a completely Tzadik is betrothed, because perhaps he had a though of repentance which transformed him into a Tzadik -- INTO A TZADIK, nothing more – bluejayke Nov 18 '18 at 23:41
  • and I don't understand the comment "But don't take it seriously - listen to Rambam!" can you please explain, what part of the Rambam are you referring to that would seemingly contradict the Gemara? And why is this a funny proof? – bluejayke Nov 18 '18 at 23:42
  • What about Rambam's Hilchos Teshuva contradicts the Gemara? – bluejayke Nov 18 '18 at 23:46
  • @user2016831 "INTO A TZADIK" meaning what? 2. Rambam's edited. 3. It is funny because you can never have the exact measure to fix it evenly, ha-ha-ha. It is funny because it is unexpected and true – Al Berko Nov 18 '18 at 23:46
  • @user2016831 If I 'm not mistaken Rambam claims the sins are cleaned. – Al Berko Nov 18 '18 at 23:47

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