Parshas Vaeschanan/Shabbos Nachamu
22 Menachem Av 5768
August 23 , 2008
Daf Yomi: Gitin 43
GUEST RABBI:
Rabbi Ari Jacobson
Young Israel of Monsey/Wesley Hills, NY
Yom Ha’Atzmaut may have passed, but we continue to celebrate Israel’s sixtieth birthday, for there is so much to be proud of. The list of her accomplishments in so many varied realms is long and formidable, nothing short of astounding. Israel’s meteoric ascent as an international leader in industry, agriculture, and academia is unprecedented – not to mention Eretz Yisrael’s reclaimed status as the undisputed center of Torah study and scholarship. And yet, we dare not forget our not-so-silent partner in this endeavor.
As Bnai Yisrael prepare for their long-awaited foray into the Land of Israel, Moshe Rabbeinu addresses any lingering apprehension (Devarim 7:17-18):
כי תאמר בלבבך רבים הגוים”
האלה ממני איכה אוכל להורישם
לא תירא מהם זכר תזכר את אשר
עשה ה' אלוקיך לפרעה ולכל
“:מצרים
“Ki tomar bilvavchah rabim hagoyim ha’eileh mi’meni aicha uchal li’horisham. Lo tirah mi’hem zachor tizkor et asher asah HaShem Elokechah li’paroah u’li’chol Mitzrayim.”
Perhaps you will say in your heart, “These nations are more numerous than I; how will I be able to drive them out?” Do not fear them! You shall remember what HaShem, your G-d, did to Pharaoh and to all of Egypt.
Most interpret “כי” (ki) to mean “if”: “If you say to yourself, ‘These nations are more numerous than I. How can I possibly drive them out?’ Do not be afraid of them; remember what HaShem did to Pharaoh and all of Egypt.” R. Yeshaya HaLevi Horowitz, in his classic Shenei Luchot HaBrit, however, suggests that “כי” means not “if,” but rather “when.” When you truly believe that the enemy is more numerous and powerful than yourself, thereby necessitating complete reliance upon Him, “לא תירא מהם.”
“Lo tirah mi’hem.” Only then is there no need to fear, for HaShem guarantees deliverance of those who recognize His ever-present involvement and intervention. No such promise exists when success and achievement are attributed to one’s own might and acumen, “כוחי ועוצם ידי” “Kochi v’oztem yadi.” “My strength and the might of my hand” (Devarim 8:17.)
Who can forget the ubiquitous“‘ישראל בטח בה” “Yisrael B’tach Ba’HaShem” - “Israel, trust in HaShem” bumper stickers that appeared in the aftermath of the Six Day War, and remained popular through the early 1970’s? Maybe they should be reissued today.
All too often, we turn to HaShem when in need, but tend to overlook Him when the need is satisfied. Notice, writes R. Meir Simcha of D’vinsk in Meshech Chochma, how the Torah only mandates a bracha upon completion of a meal; brachot before eating were only later added by the Rabbis. While acknowledging HaShem’s role in our sustenance is always appropriate, the primary requirement is to recognize G-d after satiation, thereby countering the natural tendency to forget Him once one’s needs are satisfied. It is thus no coincidence that the Torah’s commandment to recite Grace (8:10) “ואכלת ושבעת וברכת” “V’achalta v’savata u’berachta” - “You will eat and you will be satisfied, and bless” - immediately precedes a series of pesukim warning not to fall prey to the hubris borne of success, "ורם לבבך ושכחת את ה' אלוקיך” “V’ram levavcha v’shachachta at HaShem Elokechah” - “And your heart will become haughty and you will forget HaShem, your G-d” (8:14.) Consistent recital of Birkat HaMazon when full will prevent the onset of the ensuing attitude of
כוחי ועוצם ידי עשה לי את”
“החיל הזה
“Kochi v’otzem yadi asu li et ha’chayil ha’zeh” - “My strength and the might of my hand made me all this wealth” (8:17) - the attribution of one’s accomplishments to superior abilities alone rather than to HaShem.
Acknowledgement of G-d’s role in any success may be the basis for a practice pertaining to both the cup of wine used in Birkat HaMazon, as well as other instances requiring a
“כוס של ברכה”
– “Kos shel bracha” – “The cup on which the blessing is said.” The Shulchan Aruch (O.C. 183, 4) rules that the cup should initially be accepted with both hands. Explains R. Avraham Shmuel Binyamin Sofer in Kesav Sofer, the one praising HaShem is symbolically declaring that he has personally worked as hard as he possibly can. Nonetheless, the cup remains only in the right hand, the hand traditionally representing strength, in this case the strength of HaShem. Despite an individual’s most noble efforts, the ultimate source of blessing is the right hand of HaShem, representing might:
“ימין ה' עושה חיל” “Yemin HaShem oseh chayil” - “HaShem’s right hand does valiantly” (Tehillim 118.)
In extolling the virtues of properly responding to the Kaddish prayer, R. Yehoshua ben Levi (Shabbat 119b) teaches:
כל העונה אמן יהא שמיה רבא” מברך בכל כחו
“קורעין לו גזר דינו
“Kol ha’oneh “amen yihay shmei rabbah mevarech” b’chol cocho - korin lo g’zar dino.” One who answers ‘let His name be exalted forever and ever’ with all of his strength is spared Heavenly prosecution. ‘With all of his strength’ certainly refers to the way in which a person answers “יהא שמיה רבא” – “Yihay shmei rabbah.” It may also, however, refer to the circumstances under which he answers. To acknowledge one’s Maker with a response of “יהא שמיה רבא” when one is weak, endangered, impoverished, or otherwise challenged, is unexceptional. The mark of a true servant of G-d, concludes Rabbi Sofer, is being sufficiently astute and humble so as to acknowledge and praise the Ribbono Shel Olam even when he is ‘with all of his strength’ in every regard. Even at the apex of personal or collective success, we remain keenly aware that, ultimately, “ימין ה' עושה חיל” “Yemin HaShem oseh chayil” - “HaShem’s right hand does valiantly.”
Shabbat Shalom.
Nachamu, Nachamu, Ami.
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