The Time is Now

This week’s Parsha is wide ranging but includes many elements that discuss the nature of our relationship with Hashem. Included is the second Parsha of Krias Shema as well as many Pessukim that discuss the love that Hashem has for us, how this was shown in the Midbar and how he will continue to show his love for us in the future.

There is a Passuk at the beginning of Chamishi that is outstanding not only in the challenge it issues to us, but also in the manner in which the Passuk does so. “V’Ata Yisroel, Mah Hashem Elokecha Shoel Mimcha: And now, Yisrael, what does Hashem ask of you?” The Passuk enumerates what in fact Hashem asks of us: Yiras Hashem, Ahavas Hashem, and our mandate to emulate Hashem “Laleches B’chol Deracav.”

This Passuk contains many of the Mitzvos that we are responsible for in our daily lives, including two of the six constant Mitzvos. In this way it is a Passuk that is central to our role as Jews.

But the Passuk is also formulated differently than others. Rather than state the Mitzvos in the form of a statement or a Tzivuy, it begins with a question: “Mah Hashem Elokecha Shoel Mimcha?” The Gemarah in Brachos actually asks: Why does the Torah seem to be saying that this is not a lot to ask, as if to say “What is Hashem asking of you already?” Is Yiras Hashem such a small thing? It is it insignificant? Many of us spend our whole lives working on our Yiras Hashem. The Gemarah answers that indeed for Moshe Rabeinu the concept of Yiras Shamayim was so simple and understood that he considered it minor. The formulation of the Passuk though, the fact that it is written in the form of a rhetorical question, still needs explanation.

Another curiosity is that the Passuk begins with the word “V’ata.” This Passuk comes after Moshe relates the story of the Egel Hazahav to Klal Yisroel as part of his review of the events that transpired in the Midbar. This Passuk is written at the “end” of that section of Moshe’s narrative. What is the connection of the word V’ata to Passuk and why is it written specifically at that point in Moshe’s final address to Klal Yisroel?

The first time the word V’ata, and now, appears in the Torah is in Parshas Berashis after Adam and Chava eat from the Etz Hadaas, and are punished. The Passuk says that Hahsem said “Hen HaAdam Haya K’Echad Memenu, L’Daas Tov V’rah, V’ata Pen Yishlach Yado V’lakach Gam Metz HaChaim V’Acha, V’chai Lolam: Behold the man has become like us, knowing good and evil; and now, what if he reaches out and eats from the Etz Hachaim and lives forever?” Hashem was worried, so to speak, that once Adam had eaten from the Etz Hadaas he would also eat from the Etz HaChaim and he would be able to live forever, therefore he sent them out of Gan Eden, as the next Passuk says.

The Medrash on this Passuk says that Hashem had opened the door to Teshuva for Adam, and if he would have taken advantage and done Teshuva, and then eaten from the Etz HaChaim he would have reached a Madreiga not meant for people. Therefore Hahsem sent them from Gan Eden. How do we know the doors of Teshuva were open to Adam? The Medrash tells us from the word “V’Ata: Ein Atah Ela Teshuva: The word V’ata always means Teshuva.” The source for this is the Passuk in our Parsha: “V’ata Yisroel.”

The Chofetz Chaim, in Sefer Ahavas Chesed (footnote) asks the question that screams from this Medrash: What does the word V’ata have to do with Teshuva? It would be understandable if the Medrash said that our entire Passuk is talking about Teshuva—one can certainly attain Teshuva through Yiras Hashem, Ahavas Hashem and the other qualities discussed in the Passuk—but why does the word V’ata specifically refer to Teshuva?

The Chofetz Chaim answers that the biggest stumbling blocks to these qualities that the Yetzer Harah puts out, the strongest weapon he has in his arsenal, is procrastination. He knows that he will not convince us to never do Mitzvos, perform Avodas Hashem, improve our ways or learn more Torah. Instead he tells us: “Tomorrow.” He convinces us that we don’t have time today, or that other things are more important, but that we can do what Hashem wants of us at a later time. He adds, in the name of “Gaon Echad” that there are three things a person should focus on at all times: that there is only one piece of Torah—the one he is learning now—that there is only Jew in the world—himself—and that there is only one day to live—today.

If a person is completely focused on the now, on what is in front of him, many of our Cheshbonos fall away.

If we look at the Torah as a whole, we are confronted with a mountain that is too tall to conquer, so why even try: “Shas is long, and Shas is hard” one of my Rabbeim used to say. But if we look at one Daf at a time, one Mescheta at a time, one Perek of Mishnayos at a time, we will not be discouraged by that which we cannot accomplish, and instead be able to attain that which we can.

If we look at the world and say “There are people better suited than I to address the needs of Klal Yisroel” than we will miss opportunities to do so, on micro and macro levels. Yes, there are some people with more resources or more time; says the Chofetz Chaim we can’t use those as excuses: imagine that there is only one Jew.

And if each day we say: “I’ll do it tomorrow,” we also will never attain the heights we are meant to. In acting this way we stunt our own growth. We have to look at each day as our last, because today will never exist again. Each day is a once in a lifetime opportunity, and we must maximize it.

That is the Pshat in our Passuk, says the Chofetz Chaim. “V’ata” each day we must ask ourselves “Mah Hashem Shoel Mimcha.” What does Hashem want from me today. How can I improve myself today? How can I become closer to Hashem today?

This is the connection between V’ata and Teshuva. The way to do Teshuva is to focus on today. To recommit ourselves to Yiras HaShem and to Ahavas Hashem on a “V’ata” basis—living each day as if it is the only one we have.

Perhaps this also explains the placement of this Passuk following the story of the Chet HaEgel, to remind us that the Teshuva we are capable of by living a V’ata existence can allow us to reach Kapparah even for the most serious of Aveiros.

There is another Passuk in this week’s Parsha that can be a message about the dangers of looking toward tomorrow.

Earlier in the Parsha Moshe Rabbeinu is speaking to Bnei Yisroel about their impending entrance to Eretz Yisroel. He explains that the nations waiting for them on the other side were quite powerfeul and would put up a fight. But says Moshe: “V’yadata Hayom Ki Hahsem Elokecha Hu Holech Lifanecha; You should know today that Hashem will go in front of you,” and that Hashem would destroy their enemies.

Why does the Passuk begin with the words “V’yadata Hayom?” Moshe could have said, there will be enemies, but do not fear because Hashem will destroy them—why did he have to stress that they should know “HaYom?”

One of the Chassidic masters explains that after the wars were over, and the enemies vanquished, it would be the wrong time to explain that Hashem was responsible for their victories—at that time the impulse to take credit for our victories would be too strong. Therefore Moshe told them in advance “HaYom” before our own Gavvah could take hold, so that we would go into the wars knowing that our own strengths would be immaterial.

This is another important message about procrastination.

We sometimes put ourselves in positions where our own Gaavah may take hold and we can fall into a trap of “Koci V’otzem Yadi.” We must therefore prepare in advance, reminding ourselves that this is not the case. But this is true in a more general sense as well: just as we must use today to its fullest, we must also be cognizant of our future challenges, preparing ourselves adequately.

We cannot wait for “tomorrow”