In the opening verses of parshas Veyeilech, there are two sets of phrases that have contradictory elements within them. Moshe begins by telling Bnei Yisrael that he will not accompany them on the rest of their journey as they enter and conquer the land of Israel. Moshe states "lo oochal latzes velavo, vaHashem amar elai lo sa'avor es hayarden hazeh". The first phrase explains that the reason Moshe cannot accompany them is simply that he physically is unable to do so. He is currently 120 years old and incapable of travelling further. The second phrase explains that the reason has nothing to do with physical capabilities but rather the reason he cannot accompany them is because Hashem has forbidden him to do so.
Rashi's approach to these verses is to explain them as statements of fact. Moshe Rabbeinu continues on his quest to prepare Bnei Yisrael for life in the Land of Israel and here, as introductory remarks to the words of encouragement about to come, Moshe states that he will not be accompanying them. Therefore, Rashi explains, these phrase are not contradictory. Rather, the latter phrase merely clarifies the former: Moshe is not able to go -latzes velavo - BECAUSE Hashem has forbade him to do so.
Sforno takes a different approach. The Sforno explains that these phrases - which Rashi explains as introductory remarks - are actually part of the words of encouragement from Moshe Rabbeinu. Moshe is telling Bnei Yisrael that he needs to leave them now for their benefit. Firstly, he is too old to lead them and second, due to Divine decree, they cannot enter Eretz Yisrael with him. Therefore, it is better for them that he does not accompany them.
The next verse has a more blatant contradiction within it. Moshe Rabbeinu tells Bnei Yisrael "HASHEM ELOKECHA HU OVER LEFANECHA hu yashmid es hagoyim ha'eileh milfanecha virishtam YEHOSHUA HU OVER LEFANECHA ka'asher diber Hashem". First Moshe states that Hashem will lead the people into the Land, then he states that Yehoshua will lead them into the Land. Which is it?
The Sforno explains this seeming contradiction consistently with the explanation of the previous contradiction. Moshe continues to encourage Bnei Yisrael by telling them that they should not fret the loss of his leadership because, in fact, a greater Being will lead them into the Land: Hashem himself. Yehoshua will merely act as His messenger - "bemitzvas ha-Kel" - in this regard.
Rashi, though, does not offer an explanation on these verses. Perhaps Rashi's explanation of the previous contradiction naturally flows to this one. The latter phrase merely clarifies the former. Moshe Rabbeinu is telling Bnei Yisrael that they were never really led by him. They were always led by Hashem. Therefore, it is obvious that this verse follows the natural course of events. Bnei Yisrael will continue to be led by Hashem. However, the physical manifestation of that leadership as they enter the Land will be Yehoshua.
Based on this explanation, perhaps we can say that Rashi's approach is similar to the Sforno's. Rashi, too, implies that even these opening verses are words of encouragement. However, his approach to these words of encouragement is slightly different. The Sforno focuses on the future. He explains that Moshe is telling Bnei Yisrael that they are better off without his accompaniment. He will only hold them back. Of course the Sforno agrees that Bnei Yisrael have always been led by Hashem. However, these words of encouragement focus on the natural course of human events that Bnei Yisrael need to accept as they enter the Land. Open miracles like those witnessed in the desert will be diminished. Sustenance will not come from the manna of heaven but rather from working the land. Therefore, the Sforno focuses on the physical, tangible benefits that Moshe is attempting to describe.
Rashi focuses on the thread of Jewish history. These words of encouragement are statements of fact by Moshe Rabbeinu. They explain that our destiny has always been and will always be under the direct guidance and intervention of Hashem. Undoubtedly, life in Eretz Yisrael will be different than life in the desert. Open miracles will be diminished. Nonetheless, we must realize that the guiding, compassionate, loving hand of Hashem remains with us even if we do not always see it. Differing physical manifestations of leadership or life are merely different delivery mechanisms of Hashem's kindness and protection. Even what we might think are physical limitations are actually not. Indeed, anything can be accomplished as long as we fulfill the will of Hashem.
The combination of Rashi's and Sforno's approaches deliver a poignant message. Our lives need to be filled with hishtadlus, with great effort on our part to do everything in our power to achieve personal growth, help our communities, and Klal Yisrael. We must recognize that the physical things granted to us are for our benefit. We just need to find ways to use them properly, appropriately, and optimally. Nonetheless, we must always remember that the guiding, loving hand of Hashem is always with us, encouraging and aiding us on our endeavors to assure that we achieve our goals and attain shefa berachos.
Friday, September 21, 2012
Thursday, September 13, 2012
Netzavim
The most essential part of the Selichos prayer is the portion stating the Thirteen Attributes which are interwoven throughout the Selichos. Chazal inform us that the covenant of the Thirteen Attributes is a covenant of kindness called upon to counteract the attribute of strict justice and enable us to attain forgiveness. Why do we need this special covenant of kindness to help overcome strict justice? After all, there is an initial covenant from Hashem that was integrated into Creation that performs this role. Chazal tell us that - kaviyachol - initially the intent was to create a world operating under the guidelines of strict justice. Ultimately, however, Hashem decided to incorporate the aspect of kindness into the operation of the world. That is why Bereishis begins with the name Elokim alone - signifying the attribute of justice alone - but eventually includes the name of Hashem that signifies the attribute of kindness as well. If the attribute of kindness was included in the creation and nature of the world then why the need for a special covenant of kindness implemented through the Thirteen Attributes?
Moreover, it would logically seem that Selichos should call upon the original covenant of inclusion of kindness made at the time of Creation. After all, it is on Rosh Hashanah when kol ba'ei olam ya'avrun lefanecha - every creature passes before Hashem for judgment. U'vamedinos bo yeameir eizo lara'av v'eizo lasova - all nations are judged as well. Rosh Hashanah is referred to as yom haras olam - the birthday of the world. Particularly, this birthday of creation, when the entire world is judged, seems to be the appropriate time to call upon the covenant of kindness made at the origin of Creation.
Perhaps we can say that the original covenant with Creation was a universal/communal one and on Rosh Hashanah each individual is judged. Therefore, a special covenant related to individuals is appropriate. However, this concept presents an additional conflict. The Halachah informs us that, although much of the Selichos can be said by individuals, the Thirteen Attributes must be said with a minyan quorum. Therefore, it would be difficult to posit that, on the one hand we are seeking a covenant that applies specifically to individuals while, simultaneously, we are choosing a covenant whose recitation cannot be done by individuals but specifically requires a minyan.
Atem nitzavim hayom kulchem lifnei Hashem Elokeichem...l'avracha bibris Hashem Elokecha u'v'aloso asher Hashem Elokecha koreis imcha hayom. The opening section of parshas Nitzavim describes a covenant between Hashem and Bnei Yisrael. A covenant has two sides. Presumably, each side is koreis their part. If that is so, then what is the meaning of the term 'l'avracha' - to pass over, as if to pass over to another covenant? It would make more linguistic sense to use a form of koreis, like lehachrischa to describe Bnei Yisrael's entry into this covenant.
The covenant of the Thirteen Attributes is the first covenant made after receiving the Torah on Har Sinai. There was something about that event that changed not only the status of Bnei Yisrael but the very nature of the world. Prior to receiving the Torah, Bnei Yisrael were just another part of the greater world. The exodus from Egypt made us into a People. However, there were many different People and Nations in the world. Receiving the Torah made us the Chosen People - asher bachar banu mikol ha'amim venasan lanu es toraso.
This change enables us to beseech Hashem on a dual level. We can beseech Hashem on the communal as well as the individual level. Chazal inform us that when we encamped around Har Sinai vayichan sham Yisrael - k'ish echad balev echad - we were a single unit, a People. Additionally, the singular term of vayichan can also imply that there is significance and importance to every individual of Bnei Yisrael. The events at Har Sinai enabled us to 'cross over' - l'avracha - to a different relationship with Hashem, enabling us to attain a covenant of kindness above and beyond the one given to the world at the time of Creation. The covenant of kindness of the Thirteen Attributes is both a communal and individual covenant designated specifically for Bnei Yisrael as an addition to the one received as a member of the community of nations.
It is particularly this covenant that we call upon at this time of year, as we beseech Hashem on both the communal and individual levels to grant us a happy, healthy, sweet year. May we all - as individuals and as Knesses Yisrael - be zocheh to a Shanah tovah umetukah umevurechet.
Moreover, it would logically seem that Selichos should call upon the original covenant of inclusion of kindness made at the time of Creation. After all, it is on Rosh Hashanah when kol ba'ei olam ya'avrun lefanecha - every creature passes before Hashem for judgment. U'vamedinos bo yeameir eizo lara'av v'eizo lasova - all nations are judged as well. Rosh Hashanah is referred to as yom haras olam - the birthday of the world. Particularly, this birthday of creation, when the entire world is judged, seems to be the appropriate time to call upon the covenant of kindness made at the origin of Creation.
Perhaps we can say that the original covenant with Creation was a universal/communal one and on Rosh Hashanah each individual is judged. Therefore, a special covenant related to individuals is appropriate. However, this concept presents an additional conflict. The Halachah informs us that, although much of the Selichos can be said by individuals, the Thirteen Attributes must be said with a minyan quorum. Therefore, it would be difficult to posit that, on the one hand we are seeking a covenant that applies specifically to individuals while, simultaneously, we are choosing a covenant whose recitation cannot be done by individuals but specifically requires a minyan.
Atem nitzavim hayom kulchem lifnei Hashem Elokeichem...l'avracha bibris Hashem Elokecha u'v'aloso asher Hashem Elokecha koreis imcha hayom. The opening section of parshas Nitzavim describes a covenant between Hashem and Bnei Yisrael. A covenant has two sides. Presumably, each side is koreis their part. If that is so, then what is the meaning of the term 'l'avracha' - to pass over, as if to pass over to another covenant? It would make more linguistic sense to use a form of koreis, like lehachrischa to describe Bnei Yisrael's entry into this covenant.
The covenant of the Thirteen Attributes is the first covenant made after receiving the Torah on Har Sinai. There was something about that event that changed not only the status of Bnei Yisrael but the very nature of the world. Prior to receiving the Torah, Bnei Yisrael were just another part of the greater world. The exodus from Egypt made us into a People. However, there were many different People and Nations in the world. Receiving the Torah made us the Chosen People - asher bachar banu mikol ha'amim venasan lanu es toraso.
This change enables us to beseech Hashem on a dual level. We can beseech Hashem on the communal as well as the individual level. Chazal inform us that when we encamped around Har Sinai vayichan sham Yisrael - k'ish echad balev echad - we were a single unit, a People. Additionally, the singular term of vayichan can also imply that there is significance and importance to every individual of Bnei Yisrael. The events at Har Sinai enabled us to 'cross over' - l'avracha - to a different relationship with Hashem, enabling us to attain a covenant of kindness above and beyond the one given to the world at the time of Creation. The covenant of kindness of the Thirteen Attributes is both a communal and individual covenant designated specifically for Bnei Yisrael as an addition to the one received as a member of the community of nations.
It is particularly this covenant that we call upon at this time of year, as we beseech Hashem on both the communal and individual levels to grant us a happy, healthy, sweet year. May we all - as individuals and as Knesses Yisrael - be zocheh to a Shanah tovah umetukah umevurechet.
Wednesday, September 5, 2012
Ki Tavo
The parsha of Ki Tavo opens with two commandments: mikra bikurim - the commandment to express a specific statement upon bringing the bikurim to the Beis HaMikdash, and vidui maaser - the commandment to make certain statements upon the completion of separating the special maaser after the third and sixth year of the shemittah cycle. The commandments of actually bringing the bikurim and separating maaser were given earlier in the Torah. Why, then, are the commandments regarding the necessary statements not given until now?
The statement necessary when bringing the bikurim is one that connects the one bringing the bikurim to the history of the Jewish people. Upon completing the commandment of vidui maaser, Moshe Rabbeinu tells Bnei Yisrael that we need to obey all the commandments given. He then uses a phrase v'laleches bidrachav. The Ramban explains that this means that we must act kindly with one another - v'tigmalu chesed ish es re'ehu. What is the significance of the bikurim connecting us to our history and what is the connection of vidui ma'aser connecting us to each other?
Parshas Ki Savo is often the parsha read on the Shabbos before we recite selichos. In explaining the essence of the commandment of mikra bikurim - the requirement to make specific statements upon bringing the bikurim to the Beis Ha Mikdash - the Sefer Hachinuch states lefi sheha'adam me'orer machshevosav u'metzayer bilvavo ha'emes b'koach divrei piv. A person awakens and defines the feelings in the depths of his heart through the power of his speech. We firmly establish our appreciation for all that Hashem has done for us by articulating those feelings in words. Therefore, we are commanded to articulate the statement of our history, in appreciation of all that Hashem has done for us and our ancestors throughout history enabling us to reach this goal.
Perhaps the statement regarding vidui ma'aser is done for similar reasons. We articulate our adherance to the nuances of the commandments and communicate our desire for Divine blessings. These two commandments are both given so that we can articulate the true feelings in our hearts.
Although the commandments to perform the actual mitzva of bikurim and the mitzva of maasers are given earlier, the commandments regarding the statements specifically wait for the time of year when articulating the feelings in the depths of our hearts is of utmost importance. As we get closer to the High Holidays we enhance our prayers with selichos. Selichos are a method of pouring out our hearts before Hashem as we prepare for the Yom Hadin. Understanding the need to properly articulate these feelings (even if it's through the wordless method of tekias shofar) is essential at this time of year. Therefore, these mitzvos, which emphasize this trait, are given in Ki Savo, as we prepare for selichos.
Similarly, the Torah informs us of the right mindset to have as we enter selichos through these commandments. We are implored to remember where we came from and what we are part of. We must remember our history and become part of Knesses Yisrael. Associating with Knesses Yisrael does not merely mean to do so in the context of the present. It also means associating with the timelessness of the Jewish people, associating with its rich history, its trials and tribulations throughout history, and taking responsibility and pride in its optimistic, redemptive future. Mikra Bikurim prepares us for this association.
Additionally, we are implored to connect with our present Knesses Yisrael situation as well. Concern for one another is an essential element for forgiveness and success. The commandment of vidui ma'aser is immediately followed by the charge from Moshe Rabbeinu to do kindeness ish es re'ehu, one with another. Concern for our fellow is a prerequisite for all our upcoming requests.
Therefore, these two commandments were 'saved' for parshas Ki Savo, so that two essential elements assuring success in our prayers at this time of year - beginning with selichos - are articulated and established in our hearts and minds, assuring that we will be granted a Shanah tovah u'metukah, u'mevurechet.
The statement necessary when bringing the bikurim is one that connects the one bringing the bikurim to the history of the Jewish people. Upon completing the commandment of vidui maaser, Moshe Rabbeinu tells Bnei Yisrael that we need to obey all the commandments given. He then uses a phrase v'laleches bidrachav. The Ramban explains that this means that we must act kindly with one another - v'tigmalu chesed ish es re'ehu. What is the significance of the bikurim connecting us to our history and what is the connection of vidui ma'aser connecting us to each other?
Parshas Ki Savo is often the parsha read on the Shabbos before we recite selichos. In explaining the essence of the commandment of mikra bikurim - the requirement to make specific statements upon bringing the bikurim to the Beis Ha Mikdash - the Sefer Hachinuch states lefi sheha'adam me'orer machshevosav u'metzayer bilvavo ha'emes b'koach divrei piv. A person awakens and defines the feelings in the depths of his heart through the power of his speech. We firmly establish our appreciation for all that Hashem has done for us by articulating those feelings in words. Therefore, we are commanded to articulate the statement of our history, in appreciation of all that Hashem has done for us and our ancestors throughout history enabling us to reach this goal.
Perhaps the statement regarding vidui ma'aser is done for similar reasons. We articulate our adherance to the nuances of the commandments and communicate our desire for Divine blessings. These two commandments are both given so that we can articulate the true feelings in our hearts.
Although the commandments to perform the actual mitzva of bikurim and the mitzva of maasers are given earlier, the commandments regarding the statements specifically wait for the time of year when articulating the feelings in the depths of our hearts is of utmost importance. As we get closer to the High Holidays we enhance our prayers with selichos. Selichos are a method of pouring out our hearts before Hashem as we prepare for the Yom Hadin. Understanding the need to properly articulate these feelings (even if it's through the wordless method of tekias shofar) is essential at this time of year. Therefore, these mitzvos, which emphasize this trait, are given in Ki Savo, as we prepare for selichos.
Similarly, the Torah informs us of the right mindset to have as we enter selichos through these commandments. We are implored to remember where we came from and what we are part of. We must remember our history and become part of Knesses Yisrael. Associating with Knesses Yisrael does not merely mean to do so in the context of the present. It also means associating with the timelessness of the Jewish people, associating with its rich history, its trials and tribulations throughout history, and taking responsibility and pride in its optimistic, redemptive future. Mikra Bikurim prepares us for this association.
Additionally, we are implored to connect with our present Knesses Yisrael situation as well. Concern for one another is an essential element for forgiveness and success. The commandment of vidui ma'aser is immediately followed by the charge from Moshe Rabbeinu to do kindeness ish es re'ehu, one with another. Concern for our fellow is a prerequisite for all our upcoming requests.
Therefore, these two commandments were 'saved' for parshas Ki Savo, so that two essential elements assuring success in our prayers at this time of year - beginning with selichos - are articulated and established in our hearts and minds, assuring that we will be granted a Shanah tovah u'metukah, u'mevurechet.
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