Parshat
Vaetchanan (Shabbat Nachamu)
13 Av 5767
July 28, 2007
Daf Yomi: Yevamos 86
Guest
Rabbi:
Rabbi Yehoshua Wender
Young Israel of Houston, TX
Parshas
Vaeschanan finds Moshe Rabbeinu continuing to retell the story
of the 40 years that the Jewish people spent in the desert. He
dramatically recreates the Revelation at Har Sinai and reminds
bnei Yisrael of their responsibility to live Torah lives. Moshe
informs the people that this obligation is incumbent on all
future generations. This is a theme that is repeated several
times in Sefer Devarim, with the most explicit example being
29:14.
The obvious question on this assumption – that the obligation is
incumbent on all future generations – is, why? Although the
Jewish people willingly accepted the Torah with their
pronouncement of Naaseh V’nishmah, “We will do and we will
listen,” how does this translate to future generations? Through
what mechanism does the commitment of the parents obligate the
children?
The most common answer to this question is found in both the Kli
Yakar and the Sifsei Chachamim on Devarim 29:14. Both
commentaries quote the famous Kabbalistic concept that the souls
of all future Jews (including converts), were present on Har
Sinai. Accordingly, our very own soul also participated in the
acceptance of Torah. It is our own agreement, not that of our
ancestors, which binds us to Torah observance.
Although this is a very beautiful answer, it has at least one
major problem: the Talmud in Tractate Shabbos (88A) discusses
the giving of the Torah on Har Sinai and how HaShem suspended a
mountain above the Jewish people and “coerced” them to accept
the Torah. Rav Acha bar Yaakov states that if this is the case,
then a Jew can absolve himself from Mitzvah observance by
claiming that we, as a people, were forced to take the Torah.
Rava retorts and says that nevertheless, in the time of the
Purim story, we all accepted the Torah for ourselves and for our
children without any distress, as it says Kiymu V’kiblu
Hayihudim Aleihem V’al Zaram – “The Jews confirmed and undertook
upon themselves and upon their future generations” (Esther:
9:27). The above answer is now problematic. Even if we assume
that all Jewish souls were present at Sinai, can the same
assertion be made about the second acceptance at the time of
Purim? If not, the problem returns. The Pasuk in the Megilla
says that the people re-accepted the Torah for themselves and
for their children, but through what mechanism? How are we
obligated through their deeds, since our souls were not involved
in that event?
Accordingly, let us look at an alternative answer. The simpler
approach is that the acceptance of Torah at Har Sinai was not
done by 600,000 individuals, and if it was, then in fact it
could not be binding on us. The acceptance of Torah was in fact
performed by one people, Am Yisrael. What this means is that a
new entity, similar to a corporation, accepted the Torah. This
acceptance obligates all present and future members of the
corporation. This is similar to obligations and treaties that
are made by legitimate governments which become the
responsibility of future generations of its citizens. Although,
at the time of Sinai we were not yet a country or a government,
nevertheless we had achieved the status of Am, one people. Am
Yisrael accepted the Torah and accordingly, all future members
of Am Yisrael must keep it. The same phenomena occurred in the
days of Mordechai and Esther. All Jews lived within the
boundaries of the Persian Empire and therefore, it was once
again Am Yisrael that re-accepted the Torah.
With this idea, one can gain an added insight into a famous
Rashi. In Parshas Yisro (Shmot 19:2) Rashi tells us that when
the Jews camped at Sinai they were K’ish Echad B’lev Echad,
“like one man with one heart,” that as we prepared for the
monumental event at Sinai, we Jews achieved remarkable unity.
Normally this Rashi is used to teach the importance of Jewish
unity and that it was a prerequisite for HaShem giving us the
Torah. With the above idea, we can go even further. The very
status of Am Yisrael that was described above could not have
been achieved without this total Jewish unity. K’ish Echad
transformed 600,000 individuals into one people. Only then,
could our ancestors form a unit that is intact to this very day.
The same idea also fits beautifully with the Gemara in Shabbos.
Long after Sinai, we once more reached a level of great unity;
after the miracle of Purim. The Megilla constantly uses the
world Kahal to emphasize our deep sense of community at that
time. (In fact, we commemorate this unity to this day with the
giving of Mishloach Manot throughout our communities).
Consequently, the bonds of Am Yisrael were once again
solidified. Accordingly, when the Jewish people made their
second acceptance of the Torah at this time, as described in the
Talmud, we once again did so as Am Yisrael. This is why the
Pasuk can say that the obligation is binding on them and on
their children.
In a similar vein, we have a deeper appreciation of the idea of
kol Yisrael areivim zeh l’zeh, that all Jews are responsible for
the spirituality of their fellow Jews. As individuals, our
ancestors would never have received the Torah, nor would we,
their descendants, have any obligations. Only by the formation
of a new entity, Am Yisrael, did we ever merit to receive the
word of HaShem. If so, it stands to reason that all members of
Am Yisrael are responsible for the entire group. If even one Jew
gets lost, then we as a group must be concerned.
There is one event in our history where this sense of community,
must again occur. It is in the time of Moshiach. We are told at
that time, the Jews will open their hearts and accept HaShem’s
kingdom. Once again, Am Yisrael as a unit will make a commitment
for themselves and their descendants. One can assume that as in
the past, this obligation will be made by a united Am. Having
just gone through another Tisha b’Av, we have re-emphasized the
pain of Galus. We have reminded ourselves of how sinas chinam,
unjustified hatred, caused the destruction of the Beis Hamikdash.
We have heard how the antidote to our misdeeds is Ahavas Yisrael,
unconditional love. This is not coincidental. Our rabbis are
teaching us, that to welcome Mashiach as an Am, we must act as
an Am. Only when we achieve the unity of Sinai and Purim can we
move on to future glory. May HaShem give us the strength to not
only talk about Ahavas Yisrael but to live lives filled with
Ahavas Yisrael.
Nachamu, Nachamu, Ami.
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