Parshat Ki Tavo
13 Elul 5761
September 8, 2001
Daf Yomi: Baba Kama 43


Guest Rabbi:
Rabbi Pinchas Weinberger
Young Israel of Teaneck, NJ

In Parshat Ki Tavo (Chapter 26:12-14) we read: "When you have finished taking all of the tithes of your grain for the third year, you must give them to the Levite, and the foreigner, orphan and widow so that they will eat their fill in your settlements. You must then make the following declaration before G-d your L-rd. I have removed all the sacred portions from my house. I have give the appropriate ones to the Levite, orphan and widow following all of the commandments that You have prescribed to us. I have not violated Your commandment and have forgotten nothing. I have not eaten the second tithes while in mourning. I have not separated any of it while unclean, and I have not used any of it for the dead. I have obeyed You my L-rd and have done all that You have commanded me."

In the Mishna of Maaser Sheni (5:10) and in the Gemora Sotah (32) this declaration ("I have removed...), which is recited twice in the seven year Shmitta cycle (in the fourth and in the seventh year), is referred to as Vidui Maaser-The Maaser confession. This categorization of the declaration (I have obeyed you my L-rd and have done all that You have commanded me") as a confession (Vidui) is, to say the least perplexing. (See the Sforno, who suggests that the underlying sin to which the Vidui refers is the sin of the golden calf, which caused the firstborns to lose their privilege to serve in the Beis HaMikdash.)

Before presenting an answer as to why the declaration of Maaser is referred to as Vidui, let us turn our attention to another question.

The sefer Abudraham Hashalem, in the section discussing the Parshiyot and the Haftorot, notes that it is stated in the P'shikta that from Parshat Bereishit until Shiva Assur B'Taamuz we read a Haftora which is similar in content to the Parsha (Domeh Ledomeh). From Shiva Assur B'Taamuz forward the Haftorot are related to the calendar rather than the Parsha. There are three haftorot (Shlosha D'Peronusa) of travail and seven Haftorot (Shiva D'nechemta) of consulation and two Haftorot relating to the theme of repentance (Tshuva).

The two Haftorot relating to Tshuva are Dirshu HaShem Bhematzo (Seek G-d while He is accessible) and Shuva Yisrael (Return O Israel). However, our custom is two read only one Haftora of Tshuva, Shuva Yisrael on the Shabbat before Yom Kippur (see Orach Chaim 428).

The seven Haftorot of consolation are:

1. Parshat Veschanan: Nachamu Nachamu Ami (Comfort comfort My people says Your G-d).
2. Parshat Ekev: Vatomer Tzion Azavani HaShem (But Zion says G-d has forsaken me).
3. Parshat Re'eh: Aniya Seora Lo Nuchama (Afflicted one, stormed, tossed and disconsolate).
4. Parshat Shoftim: Anochi Anochi Menachmechem (I am He who comforts you).
5. Parshat Ki Tetze: Roni Akara Lo Yolada (Sing barren one, you who has not given birth).
6. Parshat Ki Tavo: Koomi Oori Ki Vo Orach (Arise shine, for your light has come)
7. Parshat Nitzavim: Sos Asis (I will greatly rejoice in my G-d).

The Abudraham explains, in the name of the Midrash, that the sequence of the seven Haftorot has a striking message. The opening verse of each Haftorah records part of a conversation between the Navi, Klal Yisrael and HaShem.

First, HaShem sends His prophet who says in the name of HaShem "Comfort comfort my people says your G-d". But Klal Yisrael does not want to be spoken to through intermediaries and Klal Yisrael responds "G-d has forsaken me. The Navi reports back to HaShem that Klal Yisrael is the "Afflicted one, stormed tossed and disconsolate". In the next three haftorot, HaShem Himself addresses Klal Yisrael and says "I am He who comforts you" and "Sing barren one, you who has not given birth". Finally HaShem says "Arise shine, for your light has come". Now that Klal Yisrael has what it wants, namely a direct relationship with HaShem, Klal Yisrael is rejuvenated and says "I will greatly rejoice in my G-d".

The Abudraham fails to explain however what connection, if any, there is between the last of the Shiva D'Nechemta and the Pesikta's requirement to follow with two Haftorot of Tshuva. I believe that there is a connection which can be best understood after we return to answer our initial question as to why the "declaration of tithes" is called a Vidui.

Rabbi Joseph B. Soloveitchik zt"l explains in a Drasha (Brit Avot), that the Vidui of Maaser and the Vidui of Tshuva represent two sides of the same coin. The basis of every confession is that a person expresses his recognition that he is guilty of a sin and undertakes not to repeat his error. If, however a person believes that he is not capable of behaving better, then his confession is empty and without meaning! Only when a person believes that he is capable of doing better is his confession meaningful.

This is precisely the function of Vidui Maaser - to express that I did everything that I was commanded to do and that I did it correctly. And because I am capable of doing things correctly I can sincerely regret my actions when I fail to do so. Therefore the Maaser declaration is called Vidui because it enables and gives meaning to the Vidui of Tshuva.

Now we can understand the connection between the end of the Haftorot of Nechama and the Haftorot of Tshuva. In order for Klal Yisrael to engage in its collective Tshuva it needs to believe that a direct and meaningful relationship with HaShem is accessible. If Klal Yisrael feels that HaShem will not have a direct relationship then Klal Yisrael feels rejected and dejected by G-d. Attempting Tshuva seems futile. It is only after HaShem, Bichvodo Uvatzmo, communicates directly with Klal Yisrael that Klal Yisrael realizes that Tshuva can be effective to restore a loving and lasting relationship with HaShem. Thus, the message of the Shiva D'Nechamta enables and emboldens Klal Yisrael to start the Tshuva process.