One of the people that are obligated to bring a korbon oshom is a witness who denies knowledge of a particular monetary dispute. He is then required to make a shavua (swear) that he lacks information on the matter. In an instance where the witness subsequently admits that he intentionally lied, he must bring a korbon oshom. When describing this korbon, the pasuk (5;1) states, ‘V’nefesh ki secheta v’shomoh kol olloh’, if a person will sin: if he accepted a demand for an oath.
 
Chazal (tosefta shavuos 3; 3) offer an explanation of this pasuk in a different light which provides us with an important lesson. They translate the pasuk literally; ‘V’nefesh ki secheta’, if a person will sin, he will ultimately sin again. How? ‘v’shomoh kol olloh’, by hearing his call to testify and deny knowledge that can help resolve a dispute. Even if a person simply witnesses a sin being done, chazal attribute it to the fact that he was at some point lax and careless in that specific sin.
 
The Kli Yokor (Beraishis 4; 7) explains the analogy told to Kayin, of an aveiroh “resting at the door” in a fascinating manner. The yetzer harah does not have the ability to penetrate the purity of man alone. He needs help. So he lurks as he waits for us to open a door for him. The moment he senses an opening, whether it’s an actual sin or a simple negligence in a specific mitzvah, he has found his point of entry. He can now get to work in his quest to destroy all respect and kavod that one may have for that mitzvah. And it all began with our inability to insulate ourselves properly. We let him in.
 
He explains that it is for this reason that chazal (berochos) compare the yetzer harah to a zevuv, a fly. A fly cannot bite or inflict pain on a human on his own. However if someone already has an open wound then the fly is capable of causing damage.
 
As we approach the yom tov of Purim, we are obligated to remember the cruelty of amalek. Interestingly, chazal (yalkut bishalach) also compare amalek to a fly. They attacked us when we were down. The moment they sensed that we were lackadaisical in our learning, they attacked and attempted to lure us to do the worst aveiros.
 
One can add a deeper dimension to this idea. No one is perfect. We all have flaws and shortcomings. We all trip, stumble and sometimes even fall. Yet we have to remember that our mistakes don’t define the people we truly are. We all possess a heart that desires growth and closeness to Hashem. We all want to do the right things. That desire truly defines who we are. We are members of a nation with a mission to glorify Hashems name and His Torah. The yetzer harah looms and waits for the opportunity to get inside of us. He attempts to poison our pure inner aspiration for greatness. He tries to convince us that our mistakes define who we really are. That can be the meaning of the yetzer harah resting at the door. He awaits an opening and then spreads his poisonous venom to our core. Recognizing and knowing his tactics are the first steps to successfully combating and overcoming his attacks.
 
May the Ribono Shel Olam give us all the strength we need to withstand his attempts of distorting our self-image and never forget what we truly represent. 
 
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