כִּ י תִ שָּׂ א אֶ ת רֹאשׁ בְּ נֵי יִשְׂ רָ אֵ ל לִ פְ קֻ דֵ יהֶ ם וְ נָתְ נוּ אִ ישׁ כֹּפֶ ר נַפְ שׁוֹ לַ ה' בִּ פְ קֹד אֹתָ ם וגו' (ל, יב)
When you count the heads of the children of Yisroel according to their numbers and every man will give a redemption for their soul to Hashem when you count them (30:12)
One Who Gives Tzedakah is Considered to Have Fulfilled all 613 Mitzvos:
The Gemara (Bava Basra 10B) says that Moshe asked Hashem how the heads of Klal Yisroel can be uplifted and Hashem answered, “With Ki Sisa”. Rashi explains that they should be made to give a donation to tzedakah.
The Chida zt”l (Sefer Maris Ayin) explains by quoting the Gemara (Bava Basra 9A) that says that the mitzvah of tzedakah is equal to all other mitzvos.
Accordingly, he says that Moshe’s question of how to “uplift the heads of Klal Yisroel” was how someone can fulfill all 613 mitzvos. Not every mitzvah applies to every person, so how can anyone fulfill all 613?
Hashem answered that one can fulfill the entire Torah through tzedakah because tzedakah is equal to all other mitzvos. This is alluded to by the fact that the first letters of the words “ki sisa es rosh bnei Yisroel”, which refer to tzedakah, have a gematriah of 613.
One Who Treats Others With Chesed and Rachamim is Treated by Hashem The Same Way:
The Chofetz Chaim (Sefer Ahavas Chesed, Chelek 2, Perek 3) writes: Everyone wants Hashem to treat him with middas hachesed and rachamim, but this goes in tandem with emes and tzedek. This means that the way a person conducts himself with these middos is the way Hashem will treat him. If a person treats others with kindness and compassion, he will arouse the Divine attributes of kindness and compassion and Hashem will have mercy on the world in his merit, as is stated (Shabbos 151B): “Anyone who has mercy on other people will be provided with mercy from Shomayim.”
The Zohar Hakdosh (Parshas Emor) says that a person’s actions in this world around a similar reaction in the Upper Worlds. If a person acts a certain way in this world, that means of conduct is aroused in Shomayim. For example, if a person does chesed for others, he arouses the Divine traits if chesed in the Upper Worlds, which provides kindness to this world in his merit. The opposite is also true. If one is unbending towards others and is not compassionate, he arouses the middas hadin in the Upper Worlds, and Hashem will not have compassion towards him.
The pasuk states (Yeshaya 3:10-11): “Praise the righteous man for he is good, for the fruit of their deeds they shall eat. Woe to the wicked who does evil, for the actions of his hands shall be done to him.” This clearly means that Hashem treats a person the same way that he acts. When one does good deeds in this world and is kind to others, Hashem treats him the same way. Furthermore, he arouses the Divine middos of chesed and rachamim, which provides much kindness for the entire world.
Hashem desires chesed (see Micha 7:18). He wants Klal Yisroel to be found meritorious and not to have to face strict judgment. Therefore, He commands us to emulate His ways and to be kind to others, so that He can treat us the same way.
In Sefer Sichos Hachafetz Chaim it is related that the Chofetz Chaim once met a businessman who made a living by importing merchandise from other countries. In order to avoid paying taxes while crossing the border, he bribed the head official and gave several hundred rubles to look the other way and allow his goods in tax-free. The Chofetz Chaim asked him, “Is it really worth it to give the official so much money?”
The man answered, “Yes. By giving him a few hundred rubles, I am saving thousands of rubles that I would have to pay in taxes.”
The Chofetz Chaim said that this is how it will be in the Olam Ha’emes on the day of judgment. The person being judged will place all of his “merchandise” before the Heavenly Court, and it will be ruled that his aveiros were done completely but his mitzvos were incomplete, as they were missing ahavah, yirah, etc. It will be found that he owes “tax” that must be paid. However, if he performed acts of chesed, he will be able to “bribe” the court. The mitzvah of chesed will exempt him from paying what he really owes.
The Chafetz Chaim concluded, “People often do not do chesed because they claim to have no time. What they really don’t have is common sense. Through a little chesed, one can save himself from a lot of suffering in Shomayim.”
A Small Donation is Very Big:
Sefer Imros Moshe relates that Rav Moshe of Kobrin zy”a once saw that his shamash was very upset that a rich man only gave him a small donation for tzedakah. He felt that a man who was so wealthy should give a larger amount.
Rav Moshe told him, “Rashi says that Moshe Rabenu didn’t understand the machatzis hashekel until Hashem showed him a fiery coin and said, ‘They should give like this.’ What was hard for Moshe to understand? He had already done much harder things than this, such as making the Mishkan and the menorah. What didn’t he understand about a coin?
“The answer is that Moshe couldn’t understand how a small, almost insignificant, coin could serve as an atonement for one’s soul. To answer his question, Hashem showed him a coin made out of fire. He was hinting that a person has a yeitzer hara that burns within him and finds ways to convince him not to give any donation at all. If one overcomes this fiery yeitzer hara and gives any amount to tzedakah, it is a great thing. Even if he only gives a small amount, he has done something very big and, therefore, it can serve as an atonement for him.”
Hachnasas Kallah and Simchas Chosson:
It is said that Rav Eliyahu Chaim Meisel zt”l, the Rov of Lodzh, was a finicky person. Whenever he traveled, he would bring along his own bedsheets, pillow and blanket, as he found it distasteful to use someone else’s.
He once found himself in a small town, where he was asked to serve as Mesader Kiddushin at a wedding. When he arrived, he found that there was a delay in starting the chuppah because the chosson was refusing to get married until the kallah’s family gave him the bedding that they had promised to provide. Since the father-in-law was a poor man, he had not been able to pay for the bedding, and the chuppah was in danger of being cancelled.
When Rav Eliyahu heard about this, he ran to his wagon and took down his sheets, pillows and blankets, and gave them to the bride and groom. The chosson then agreed to go ahead with the chuppah, which was celebrated with much joy – and no one was as happy as Rav Eliyahu Chaim, who was overjoyed to have been given the opportunity to fulfill the mitzvah of hachnasas kallah.
When the wagon driver got ready to leave, he noticed that Rav Eliyahu Chaim’s bedding was gone. He thought it had been stolen and he told the Rebbitzen about the theft. This caused her a lot of grief.
The next day, as Rav Eliyahu Chaim was sitting with his family, he told them the story of the kallah who couldn’t afford to provide bedding for her chosson. The Rebbitzen said, “It’s a shame that your bedding was stolen. If it hadn’t been, it could at least have been given to the poor bride.”
Rav Eliyahu Chaim then said with a smile, “In fact, that is exactly what happened.”
The Reward is in Accordance With the Giving:
It is important to give tzedakah with a smile and with warmth, as the reward one receives is in accordance with the way he gives.
The pasuk states (Tehillim 126:5): “He who plants with tears will reap with joy.” Sefer Razin D’Ohraysa says in the name of a student of the Baal Shem Tov zy”a that this is referring to the mitzvah of tzedakah, which is called “a planting” (Hoshea 10:12). The pasuk is saying that if people give tzedakah with tears – meaning that they give with a sour face – they will still get reward, just like those who give with a smile. The difference between them is (ibid:6): “He will go along weeping…” He will only get a small amount of reward for his tzedakah. But one who gives with joy: ‘He will come back with song, carrying his sheaves.” He will receive a much greater reward. This is as Chazal say (Bava Basra 9B) that one who comforts his friend receives 11 blessings. And Chazal further say (Sukkah 49B) that the value of tzedakah is determined according to how much chesed goes along with it.
זֶ ה יִ תְּ נוּ כָּ ל הָ עֹבֵ ר עַ ל הַ פְּ קֻ דִ ים מַ חֲ צִ ית הַ שֶּׁ קֶ ל בְּ שֶׁ קֶ ל הַ קֹּדֶ שׁ וגו' (ל, יג)
This they shall give, everyone who goes through the counting: half a shekel according to the holy shekel… (30:13)
One Who Transgresses Must Give:
When Rav Shayala of Kerestir zy”a first began leading his flock, many Yidden began to flock to him to receive his blessings. Amongst them were irreligious Jews who did not observe Torah and mitzvos, who would give money as a “pidyon nefesh”. He was unsure if he should accept this money or refuse to take it.
At that time, Rav Mordchele of Nadvorna zy”a, who was very close to Rav Shayala and supported his holy work, visited the city of Kerestir. Rav Shayala went to see him and asked his advice. As soon as he entered the house, Rav Mordechele said, “My uncle, Rav Meir (of Premishlan) and his father, my grandfather Rav Uren Leib of Premishlan, had a discussion regarding whether a rebbe must take impure money. My uncle said that one should not take it, while my grandfather said that one may take it. And I say that one must take it.”
Rav Mordechele then said, “This is the meaning of the words ‘kol ha’over al hapekudim yitnu’. Even if one transgresses the laws of Hashem, he must give.”
Rav Shayala said, “I actually came to hear your opinion on this exact topic!”
Rav Mordchele responded, “Don’t think that I have ruach hakodesh. Rather, Hashem puts into my mouth the words that need to be heard at the moment.”
Knowing What to Use Each Dollar For:
Although a tzadik must take money from every donor, he also must use the money wisely. It is related (Yalkut M’orei Ohr, page 68) that after the petirah of the Magid of Chernobyl zy”a, his son, the Magid of Trisk zy”a, began traveling far and wide, visiting many villages and small towns. When he passed through the city of Trisk, he saw an area on the outskirts of the city that covered in mud and soil, with a flow of water dribbling through it. He said, “This is where I will live.”
And so it was. He built his bais medrash and court on that spot. It goes without saying that it cost quite a bit more to build upon such rough ground than it would have to erect a building on smooth land. The chasidim couldn’t understand why the rebbe specifically wanted to build on that land, but no one dared to question him.
Some time later, the Magid came to the city of Kavla, where he met with his uncle, Rav Yitzchok of Neshchiz zy”a. Rav Yitzchok asked him why he spent so much money to build his bais medrash on rough land, and the Magid responded as follows:
He said that when Betzalel built the Mishkan, Hashem granted him a spirit of wisdom to know and understand. This means that he granted him ruach hakodesh, as is stated in Rashi (31:3). Why did he need ruach hakodesh to do this work? Why wasn’t it enough to be master craftsman and builder?
The answer is that there were three types of Jews who gave donations for the Mishkan. Some people donated wholeheartedly, with their sole desire being to serve Hashem. Others intended to fulfill Hashem’s commandment, but they also wanted to get credit for themselves. Yet others really didn’t want to give at all. They only gave because they felt forced to do so.
Betzalel needed ruach hakodesh to know each person’s intentions. He used the money donated by those with the purest intentions for the holiest parts of the Mishkan, and used the money given with less pure intentions for less holy items.
The Magid concluded, “So, I only wanted to build the holiest parts of my bais medrash from donations given with pure intentions. That money was used for the sefer Torah, Aron Hakodesh, bima, etc. The rest of the money was used for the muddy and dirty places…”
Machatzis Hashekel Saves From Death:
Sefer Tiferes Shlomo notes that when we look at the words we recite in davening on Shabbos: “Tovim me’oros shebara Elokeinu” (the illuminations created by our G-d are good) we can see that the first and last letter of the word “me’oros” are “mem tes”, which spells the word “meis” (dead). In between those letters, is the word “ohr” (light). This indicates that a tzadik – a light to the word, has the power to separate us from death and transform bad things into good.
So too, in the word “machatzis”, the word “chatzi” separates the letters mem and ches. This indicates that the machatzis hashekel is an atonement for Klal Yisroel that saves from death.
Even during times of exile, when we do not have this mitzvah, we can give as much tzedakah as we can in order to merit this atonement. The pasuk says (Shemos 21:35): “And divide the money received for it, and they shall also divide the dead body.” If one gives away half of his money to tzedakah, death will be divided for him, meaning that his life will be saved and he will merit to live long.
הֶ עָ שִׁ יר לֹא יַ רְ בֶּ ה וְ הַ דַּ ל לֹא יַ מְ עִ יט מִ מַּ חֲ צִ ית הַ שֶּׁ קֶ ל לָ תֵ ת אֶ ת תְּ רוּ מַ ת ה' וגו' (ל, טו)
The wealthy man should not give more and the poor man should not give less than a half shekel to give as his donation to Hashem… (30:15)
No Gain and No Loss:
Chazal say (Shabbos 119A): “Aser bishvil shetisaser.” Give tzedakah so that you will become wealthy. This means that when one gives money to charity, he never loses. On the contrary, he will greatly benefit. Hashem will open up “the windows of Heaven” for him and send him untold blessings (Malachi 3:10).
The Chasam Sofer zt”l (Sefer Torah Moshe) states that this is only true if one gives tzedakah with intentions of fulfilling the mitzvah. If one gives in order to atone for his sins, however, he does not have this guarantee. For him, it is sufficient that his sins are erased. This is seen from the fact that the donations towards the Mishkan were given to atone for the sin of the eigel hazahav, and, therefore, did not contain a guarantee of wealth to the donors.
With this in mind, he explains the words of this pasuk. “A wealthy man should not give more” – he will not be given more wealth as a result of this donation. However, “a poor man should not give less” – still and all, no one will lose anything through this donation. This is as the Shulchan Aruch rules (Yoreh Deah 247:2) that no one ever becomes poor as a result of giving tzedakah.
Tzedakah Brings Wealth:
Rav Shmelke of Nikolsberg zy”a used to collect money before Pesach for “Ma’os Chittim” to provide the yomtov needs for the poor people of town. He once came to the home of a wealthy man, who welcomed him with much honor. Rav Shmelke asked for a large donation but the man claimed that his financial situation was not that good right now. He said that he had recently lost a lot of money and he could only give a small amount. However, Rav Shmelke said that, if that were the case, he wouldn’t take anything from him. He then stood up to leave.
The wealthy man was very embarrassed that the Rebbe wouldn’t take anything from him. Left with no other choice, he felt forced to give him the amount Rav Shmelke had requested. The Rebbe gave him a bracha for much success, saying that Hashem would bless him many times over.
The rich man then audaciously said, “I have a big question to ask you. But I ask the Rebbe not to be upset at me for asking.”
Rav Shmelke said, “I will not be upset.”
He asked, “How is the Rebbe different than an armed robber. A robber forces a person at gunpoint to give him money, and the Rebbe forced me with his words to hand over my money. What’s the difference?”
Rav Shmelke answered with a moshol: A king had a son who became very sick. Eventually, he reached a point where the doctors gave up hope for his life. The boy was so sick that he couldn’t put any food in his mouth. One day, an expert doctor arrived in town. This doctor said that he had with him a medicine that could cure the prince. However, the boy was unable to even open his mouth to swallow it.
With no other choice, he performed an operation by cutting a tiny hole in the boy’s throat, through which he inserted the medicine. A short time later, the sickness began to abate. The prince steadily got better until he was completely cured, much to the delight of his parents. He stood up and said, “That doctor was a terrible person. He cut a hole in my body! He should be killed!”
The king told him, “No, this man saved your life. You must thank him. He was doing a kindness to you by cutting you so that you could ingest the medicine and be healed.”
The nimshol is obvious. By forcibly taking tzedakah, the Rebbe was helping the man by granting him Hashem’s favor and allowing him to find success.
The wealthy man accepted these words and willingly parted with the money. A short time later, his financial situation improved greatly.
Fulfilling the Mitzvah With No Gaivoh or Depression:
Rav Yitzchok of Neshchiz zy”a explains this pasuk by saying that the “ashir” is one who is rich in mitzvos, while the “dal” is one who is poor in mitzvos. The Torah is saying that one who is has many mitzvos “should not increase”, meaning that he should not become haughty. It further says that one who possesses few mitzvos “should not decrease”, meaning that he should not fall to depression or to think that his mitzvos have no value. Even one mitzvah is very valuable and, therefore, he should not demean himself.
וַ יֹּאמֶ ר אֲ לֵ הֶ ם אַ הֲ רֹן פָּ רֲ קוּ נִ זְ מֵ י הַ זָּ הָ ב אֲ שֶׁ ר בְּ אָ זְ נֵ י וגו' וְ הָ בִ יאוּ אֵ לָ י (לב, ב)
And Aharon said to them, “Remove the golden rings that are in your ears…and bring them to me. (32:2)
Aharon’s Intentions:
Sefer Chemda Genuzah, (Chelek 2) relates: I heard from Rav Tevli of Dukla zt”l that when he was 11-years-old, he was in the presence of Rav Yoel of Shotz zy”a, the son-in-law of Rav Meir of Permishlan zy”a.
Rav Yoel asked him, “How are you doing”? Rav Tevli answered that he had been up all night because he was so bothered by the story of the eigel hazahav. How could such a great tzadik like Aharon Hakohen make an eigel?
Rav Yoel answered him by saying that he would explain the story of the eigel with a moshol: A king once planted a very beautiful garden, which grew fine fruit. This king had an only son. One day, the king traveled away from home. While he was gone, his son went into the garden and destroyed all of the trees and fruits. When the king returned home and saw what his son had done, he became very angry. He told him, “I will forgive you this time. But if it happens again, I will punish you.”
The king then had his garden fixed.
A while later, the king left home again. Once again, his son went into the garden and destroyed the trees. When the king got home, he became irate, but he said, “I will forgive you this time as well, but I promise you that if you do this again, I will kill you!”
The next time the king left home, the son went into the garden once more, with intentions of destroying it. A friend of the king saw him, realized what he was about to do, and said, “Do you really want to break the trees so much that you can’t hold yourself back? Let me do it for you. You stay inside and don’t do anything.“
The friend’s intentions were to save the prince’s life. He knew that the king would fulfill his promise and kill his son, which would later cause him a lot of anguish. Therefore, he felt that it would be better for him to do than for the prince to do it.
This is also what Aharon did. He knew that Klal Yisroel had already sinned numerous times and, if they would sin again, Hashem would not forgive them. Therefore, he hurried to make the eigel himself in order to save them.
וַ יֹּאמֶ ר לָ מָ ה ה' יֶ חֱ רֶ ה אַ פְּךָ בְּ עַ מֶּךָ אֲ שֶׁ ר הוֹצֵ אתָ מֵ אֶ רֶ ץ מִ צְ רַ יִ ם בְּ כֹחַ גָּ דוֹל וּבְ יָ ד חֲ זָ קָ ה (לב, יא)
And he said, “Why, Hashem, should Your anger be kindled against Your people whom You have brought up from the land of Egypt with great power and with a strong hand?”
Drawn to Idols in Egypt:
Why did Moshe mention that Hashem took Klal Yisroel out of Egypt with great power? If he was trying to defend Klal Yisroel, how was this a defense?
The Alshich Hakadosh explains that Moshe was saying that Hashem should not be surprised that the nation was drawn to idol worship because they had been in Egypt, the most idolatrous land in the word, for many years. As a result, they had fallen to the 49th level of impurity and, in order to leave, Hashem had to use His great power and strong hand. Therefore, it was unsurprising that they had sinned in this way and they should not be harshly punished for it.
מֶ ה עָ שָׂ ה לְךָ הָ עָ ם הַ זֶּ ה כִּ י הֵ בֵ אתָ עָ לָ יו חֲ טָ אָ ה גְ דֹלָ ה (לב, כא)
What did this people do to you that you brought a grave sin upon them? (32:21)
Their Hearts Were Not in Their Control:
Rav Yitzchok of Vorka zy”a (quoted in Sefer B’Yashishim Chochmah) asks why Moshe, who was trying to defend Klal Yisroel, would say that they committed a “grave sin”.
He answers that Moshe was defending Klal Yisroel by saying that they certainly did not sin deliberately because the sin itself was so big that they couldn’t possibly have had the ability to do it. They had just stood by Har Sinai and heard Hashem’s voice directly, and definitely would not have committed such a grave sin. He said that Hashem must have caused the sin to occur and the people were not in control of their actions. Therefore, they should not be punished.
This is, in fact, stated in the Gemara (Rosh Hashanah 4B): “Rav Yehoshua ben Levi said that Yisroel only made the eigel in order to open the door for baalei teshuva…” Rav Yochanon further stated that Dovid was not holding by such a sin (with Bas-sheva) and Klal Yisroel was not holding by committing such a sin…He says that these sins were caused to occur so that people who sinned in the future would know that they could do teshuva.
Rashi explains that Klal Yisroel were in control of the yeitzer hara and it should not have been able to overpower them. Rather, it was Hashem’s decree that they should lose control of themselves in order to help sinners of the future and teach them that they can do teshuva.
וַ יָּ שָׁ ב מֹשֶׁ ה אֶ ל ה' וַ יֹּאמַ ר אָ נָּ א חָ טָ א הָ עָ ם הַ זֶּ ה חֲ טָ אָ ה גְ דֹלָ ה וגו' (לב, לא)
And Moshe returned to Hashem and said: “Please! This people has committed a grave sin. They have made themselves a god of gold.”
A Big Mistake:
Sefer M’Zekeinim Esbonen quotes Rav Mordechai Chaim of Slonim zy”a as saying the following in the name of the Sar Shalom of Belz zy”a:
When someone asks forgiveness from Hashem, it would make sense to minimize the sin. Why did Moshe refer to the eigel as a “grave sin”?
Chazal say (Yoma 86B) that the word “avon” refers to an intentional sin, while the word “chet” refers to an unintentional sin. Moshe was saying that Klal Yisroel did a “big chet”, meaning that they made a big mistake, but the sin was unintentional.
וְ עַ תָּ ה אִ ם תִּ שָּׂ א חַ טָּ אתָ ם וְ אִ ם אַ יִ ן מְ חֵ נִ י נָ א מִ סִּ פְ רְךָ וגו' (לב, לב)
And now, if You forgive their sin. But if not, erase me now from Your book. (32:32)
No One to Rely On:
The Dubno Magid zt”l explains this pasuk with a moshol:
There once was a high-ranking minister who had a relative who was arrested numerous times for stealing from the king’s treasure house. Every time he was arrested, the minister would speak in his defense and use his connections to set him free without punishment. This thief once went too far and stole a very substantial amount of money from the king’s treasury, and the minister couldn’t come up with any way to save him from judgment.
He approached the king and said, “Your majesty, I request to be relived of my position.”
The king was surprised by this request and asked for an explanation. The minister said, “My relative always depends on me to save him when he steals. That’s why he keeps stealing. If I quit my job, there will be no one to speak on his behalf, and he will stop stealing.”
This is what Moshe Rabenu said to Hashem. “Erase my name from Your book.” Klal Yisroel depends on me to speak to You on their behalf. Therefore, I ask to be taken out of the picture so that they will have no one to rely on and, therefore, will stop sinning.
וַ יִּ שְׁ מַ ע הָ עָ ם אֶ ת הַ דָּ בָ ר וגו' וַ יִּ תְ אַ בְּ לוּ וְ לֹא שָׁ תוּ אִ ישׁ עֶ דְ יוֹ עָ לָ יו (לג, ד)
The people heard this news…they mourned, and no one put on his finery. (33:4)
The Sin of Depression:
Sefer Tiferes Yisroel (Perek 1, Ois 17) quotes Rav Shraga Feivel of Gritza zy”a (the father of Rav Yechiel of Alexander zy”a and grandfather of the Yismach Yisroel zy”a) as relating that the first time he went to see the Chozeh of Lublin zy”a, the Chozeh spoke about this pasuk. He said that we see from the verse that the people’s main sin was the fact that they mourned and became depressed after they sinned. He translated the words “v’lo shasu ish es adav alav” to mean that they didn’t take to heart the fact that they were still holy people, who are an adornment of finery to Hashem, and they should move forward, leaving the past in the past.
After hearing this explanation, Rav Shraga Feivel decided to connect himself with the Chozeh and he became very close to him.
וְ חַ נֹּתִ י אֶ ת אֲ שֶׁ ר אָ חֹן וְ רִ חַ מְ תִּ י אֶ ת אֲ שֶׁ ר אֲ רַ חֵ ם (לג, יט)
And I will favor when I wish to favor, and I will have compassion when I wish to have compassion. (33:19)
Davening for One’s Friend:
The Gemara states (Brachos 7A): “I will favor when I wish to favor” – even if the person is undeserving. “I will have compassion when I wish to have compassion” – even if the person is undeserving.
Sefer Tiferes Shlomo says that from this pasuk we see the power of davening for one’s friend. He understands it to mean that Hashem will grant favor even if the person who is davening is undeserving and He will grant compassion even if the person one is davening for is undeserving. He will still accept this prayer because one who davens for his friend is answered first (Bava Kama 92A).
נֹצֵ ר חֶ סֶ ד לָ אֲ לָ פִ ים נֹשֵׂ א עָ וֹן וָ פֶ שַׁ ע וְ חַ טָּ אָ ה וגו' (לד, ז)
Preserving kindness for thousands, forgiving iniquity and rebellion and sin. (34:7)
A Small Bundle of Aveiros:
Sefer Kobetz Eliyahu (written by Rav Chaim Eliyahu Sternberg zt”l, Bais Chernobyl Ois 48) relates that next door to the Me’ohr Einayim zy”a, there lived an irreligious Jew who transgressed every mitzvah in the Torah. This man made sure to avoid the Me’ohr Einayim, as it was known that the Rebbe could see every man’s sins. One day, however, he inadvertently bumped into the Rebbe, who proceeded to tell him all the aveiros he had done. This caused the man to faint.
When he was revived, he went into the Me’ohr Einayim’s home, but the only one in the house at the time was his son, Rav Mordechai of Chernobyl zy”a. He told Rav Mordechai what happened and asked him to tell him how to do teshuva.
Rav Mordechai told him, “I won’t tell you to engage in any bodily afflictions. All I ask of you is to accept not to return to your previous ways from now on!”
The man asked, “How will I atone for my past sins?”
Rav Mordechai said, “If you don’t sin again, I will take your aveiros upon myself.”
The man agreed but said that he wanted it in writing. Rav Mordechai, “If you agree to sign on a document saying that you won’t go back to your sinful ways, I will sign the agreement.”
And so it was. The two of them wrote up the contract and signed it.
The neighbor went home and, as soon as he left, the Me’ohr Einayim entered his house and saw the contract on the table. He began to yell at his son for what he had done but Rav Mordechai said, “It says in the Torah that Hashem is ‘noseh avon’. He ‘carries sins’. If He can carry a huge bundle of sins, why can’t I carry a small bundle of sins so that this Jew will do teshuva?”