1. The Mitzvah of Confession in Parshas Naso
The Torah portion of Naso, specifically in Shlishi, discusses the concept of confession when one commits a sin. The Torah commands that a person must confess their wrongdoing. This is the basis for our practice on Yom Kippur, when we recite Al cheit shechatanu—for the sins we have committed, or Ashamnu vagadnu—we have been guilty, we have betrayed. These are forms of verbal confession, acknowledging our misdeeds before Hashem.2. The Value of Verbal Confession Without Inner Remorse
A central question arises: What if someone only gives lip service? That is, they say the words of confession and tell Hashem they are sorry, but do not truly feel remorse in their heart. Is there any value to this act? Ideally, teshuvah—repentance should involve genuine regret and a firm resolve not to repeat the sin. One should both feel remorse and express it verbally. However, what happens if the feeling is absent and only the words are spoken? Is such a confession worthless or does it still carry some significance?3. The Analogy of the Mikvah and the Sheretz
The Rambam addresses this issue with a vivid analogy. He writes that if someone confesses without sincerity—saying “I’m sorry” without meaning it—it is like immersing in a mikvah while holding a sheretz—a source of ritual impurity. Immersion in a mikvah purifies, but if one is still holding onto the source of impurity, the immersion does not work. At first glance, this seems to suggest that insincere confession is entirely ineffective.4. Comparing Rambam and Gemara: Subtle Differences
However, examining the language closely reveals an important distinction between Rambam and his source in the Gemara. The Gemara states that even if all the waters in the world were available for immersion, one would not become pure while still holding onto the sheretz—implying total ineffectiveness. In contrast, Rambam describes being “in the mikvah with the sheretz,” indicating that some progress has been made: you are already in the mikvah, but you must let go of what defiles you to achieve full purification.5. The Rebbe’s Interpretation: Gradual Growth in Teshuvah
The Rebbe explains that according to Rambam’s formulation, there is indeed value even in verbal confession without inner remorse. You are “in the mikvah,” meaning you have taken an important step toward purification even if you are not yet fully ready to let go of your shortcomings. Sometimes a person cannot immediately feel true regret; beginning with verbal admission can eventually lead to genuine feelings of remorse and complete repentance.6. Practical Implications: Confession Between People
This principle applies not only between man and Hashem but also between people. When wronging another person, it is essential to verbalize an apology so they know you are sorry—since others cannot see into your heart as Hashem can. Whether or not you truly feel sorry at first, expressing regret can help repair relationships and may eventually lead to sincere change.7. The Power of Verbalization for Commitment
Verbalizing commitments or confessions has practical benefits beyond spiritual growth. Sharing your resolutions with others creates accountability and makes it harder to back out later due to embarrassment or social pressure. The Rebbe once advised that telling someone about your decision strengthens your resolve because others now know about it; keeping commitments private makes it easier to falter.8. Conclusion: Steps Toward Sincere Repentance
In summary, even if one’s initial confession lacks heartfelt remorse, there is still value in saying “I’m sorry.” This first step can lead to deeper feelings and more complete repentance over time. Verbalizing regret brings abstract intentions into concrete reality and helps both with spiritual growth before Hashem and with maintaining commitments among people.