Our Gemara on Amud Beis discusses the belt, the avnet, worn by the Kohen Gadol. In today’s post, we will study the purpose of the avnet and a psychological challenge during the process of repentance.

The Gemara in Zevachim (88b) tells us that the avnet achieves atonement for sins of the heart. This is due to its proximity to the heart, as unlike contemporary belts, it is worn on the chest underneath the arms. The symbolism may also include designating a boundary—possibly even a bridge—between the intellect above, the avnet, the physical lower portion of the body representing procreative and other lusts, and the heart in the middle that resides between both.

There is an old joke that Litvaks also wear a gartel; it is just called a necktie. However, they need to separate much more of their bodies from their heads!

There is an interesting Gemara (Bava Kama 94b) about a career criminal who experienced a pang of guilt and contemplated changing his ways and repenting. His wife, believing she was “knocking some sense into him,” said: “You empty-headed one, if you repent you will have to return all the stolen items to their rightful owners, and even the belt that you are wearing is not yours!” Indeed, the moment was lost and he did not repent. Based on that incident, the rabbis, practical-minded and compassionate, made an edict that one should not accept returns of stolen items from thieves who voluntarily repent, in order that people like that fellow not be overwhelmed and discouraged from repenting.

I am wondering if there is a deeper message in this interlude. Oftentimes, when a loved one becomes more devoted to religious practice, it is perceived as a threat to the other family members. Their feeling, rightly or wrongly, is that the person is overdoing it and they are going to lose this person’s love. In other words, he or she is going to become so “fanatical” as to be devoted to the religion and forget the realities of life and family. Sometimes it is true, and people overdo it. Often it is not, but family members fight tooth and nail because they are terrified. Could this also be what the woman meant to say: “We will lose everything if you repent—all our money and even your heart!” When starting a process of religious reawakening, it is important to keep lines of communication open with loved ones in order to achieve the best collaboration and balance, and to defuse defensive behaviors that could undermine the process. The fires of a passionate reawakening can be doused by a persuasive and influential family member who feels threatened.

And a final thought. This Gemara is a powerful message to contemplate at this time of year: not to become overwhelmed by the consequences of the sin, but to repent anyhow. The rabbis ask not only that we not demand payment from a thief who repents, but even further that we not accept payment. Could God be less generous than what the rabbis ask of the standard citizen?