“There is no righteous man on earth who does good and never sins.” - Kohelet 7:20.
So wrote King Solomon, known as “the wisest of all men” (Kings I, Chapter 5).
In the book of Breishet (Genesis), we encounter the prototypes of the first sins - Adam and Eve eating from the Tree of Life, and later, Kayin slaying Hevel. From these early stories, we learn not only about sin itself but also about denial of sin and man’s futile attempt to flee from G-d. We learn that one can run, but cannot hide from the Almighty.
The same person who sins due to a lack of faith or fear of G-d is often the one who then denies his sin and tries to escape divine judgment. Ironically, his very act of denial and flight demonstrates that he does, in fact, fear G-d.
This sheds light on Rashi’s comment about Noah, who both “had faith and lacked faith” (Genesis 7:7), as he hesitated to enter the ark despite warning others of the coming flood. The same can be said of Adam - and of most of us. Adam and Eve “heard the voice of G-d... and hid from Him,” and G-d called out, “Where are you?” (Genesis 3:8-9). On the one hand, they sinned; on the other, they had enough belief to fear G-d’s wrath and to try to hide - as if they could escape His sight. If Adam truly feared G-d, how could he think G-d would not see him?
We find a similar pattern with Kayin. Why would he kill his brother out of jealousy that G-d accepted Hevel’s offering? The very jealousy proves his belief in G-d’s reality - he desired divine favor but could not accept rejection. And when G-d confronted him, Kayin denied responsibility: “I do not know. Am I my brother’s keeper?” (Genesis 4:8-11).
The Thin Line Between Righteousness and Evil
From these episodes, we learn one of Judaism’s profound truths: the boundary between good and evil, between sweet and bitter, is thinner than we imagine - sometimes no more than a single hair’s breadth separates bitter defeat from glorious victory.
This mirrors our own inner struggles. On the one hand, we can do teshuvah (repentance) and rise above temptation, drawing strength away from the evil inclination. On the other, we can fall from righteousness in an instant. This might explain how Yehoash is described in Kings II as a righteous man, yet in Chronicles as a wicked murderer - the same person, the same Bible, two opposite judgments.
Hebrew: One Root, Opposite Meanings
Rabbi Meir Kahane, of blessed memory, explains the phenomenon of Hebrew words with opposite meanings sharing the same or similar roots.
The Holy Tongue is unlike any other language. The world itself was created through Hebrew, a divine language - not a man-made one. (Ramban) Every word contains secrets, hints, and moral lessons. Sometimes even opposing words share the same root to teach us that man has free will to choose between good and evil - both originating from the same source. (See Or HaRaayon, p. 17; Sefer HaMakabee on Shemot, p. 156.)
The Great Paradox Within Us
This, then, is the great contradiction within the human soul - the eternal internal battle we all wage every moment of our lives. Which side will prevail: the side of faith or the side of doubt? Will we choose life or death?
The distance between the two choices is often as narrow as a single strand of hair. Our minds play tricks of illusion and denial, confusing sin with righteousness. The line separating a mitzvah (good deed) from a sin can be perilously thin, for both can stem from similar motives or desires.
But in G-d’s universe there is no vacuum - man cannot remain static. He is either ascending or descending; there is no standing still. Ultimately, good and evil cannot coexist. Every person must choose. One may lose a battle, and indeed, “there is no man who never sins.”
Yet in the end, good must overcome if we wish to attain eternal life, true happiness, and lasting peace.