We learned (in just one of several examples from goldless ceremony on Yom Kippur due to golden calf avodah zarah) that the Kataygor (prosecutor) cannot become the Sanaygor (the defender). We have been taught that Chazal successfully dovened that Avodah Zarah should be eliminated as a Ta'avah. We are further taught that today money is the avodah zara ta'avah. If the principle of Ein Kataygor Na'aseh Sanaygor is to be maintained (with a straight face and any semblence of integrity) then how can monetary acts of charity be said to bring us Kaparah when money if the kataygor?
Scott Needleman, Monsey, NY, USA
First of all, while Darshanim have compared homiletically the drive for money to Avodah Zarah, no one would say that someone who cannot control his lust for money is an Oved Avodah Zarah and Dino k'Akum.
More importantly, "Ein Kateigor Na'aseh Saneigor" is not specific to the Aveirah of Avodah Zarah but applies to all Aveiros. When we ask for Kaparah we demonstrate our remorse and shame by being sensitive to any hint of the Aveirah we committed. When a person gives Tzedakah with the hope that it will lead to Kaparah for a certain Aveirah he committed, the money in no way hints to that Aveirah.
You will ask, what about someone who committed a money-related Aveirah, such as Geneivah, and, after having returned the money, seeks Kaparah by giving Tzedakah? Why then don't we say "Ein Kateigor Na'aseh Saneigor"?
The Gemara here concludes that the principle of "Ein Kateigor Na'aseh Saneigor" applies only to acts of Kaparah where one beautifies himself with the object with which he performed the Aveirah, thereby flaunting the Aveirah, and only for acts of Kaparah performed bi'Fnim, in the Kodesh ha'Kodashim -- neither of which applies to Tzedakah.
Furthermore, by giving Tzedakah, someone who committed Geneivah shows that he is a true Shav (penitent) by acting selflessly with his money, as per the Rambam in Hilchos Teshuvah 2:1.
Avraham Phillips