Making Choices

Toward the beginning of this week’s Parsha, as he continues his final message to Klal Yisroel, Moshe Rabbeinu speaks at length about the Chet HaEgel and its aftermath. He relates that at the end of his forty days on Har Sinai, just as he was about to descend the mountain with the Luchos, Hashem told him of the terrible Chet that Bnei Yisroel had committed. The Passuk speaks about Hahsem’s reaction to the Egel. “Heref Mimieni, V’Ashmedem: Leave me so that I may destroy them.” but also of Moshe’s own reaction: “V’Era, V’Hinei Chatassem L’Hashem Elokeichem..V’Esposh B’Shnei Luchos VAshalchem MeAl Sheti Yaddai V’Ashabrem L’Eynechem And I saw that behold you had sinned against Hashem…and I took hold of the two Luchos and I threw them down, breaking them before your eyes.”

Moshe continues, telling of the consequences of the Egel and of his own subsequent efforts to intercede on behalf of Klal Yisroel in order to quell the anger of Hashem. As we know, Moshe was successful in his mission, securing Kaparah for our nation. As a result, Hashem commanded him to create a second set of Luchos, known as the Luchos Shnios, and to once again ascend Har Sinai, where he would once again spend forty days and nights, before returning to Klal Yisroel with the new Luchos.

We are of course familiar with this story from Parshas Ki Sisa, and many can even quote those Pessukim , which are quite familiar as they are Leined twice on each Taanis Tzibbur. There is one detail in the Moshe’s portrayal in this week’s Parsha that is not included in Parshas Ki Sisa: “BaEs Hahi Amar Hashem Elai Pesol Lecha Shnei Luchos KaRishonim…V’Asisa Lecha Aron Etz: At that time Hashem told me ‘Carve for yourself two Luchos, like the first ones and make a wooden Aron’.” A few Pessukim later Moshe says that he indeed made that Aron before carving the Luchos and going back up to Har Sinai.

This additional piece of information, that Moshe was commanded to make an Aron, is of note—there is no mention of this Aron in Parshas Ki Sisa—and would is therefore seem incumbent upon us to understand the function and message of this Aron of Moshe in the context of this week’s Parsha.

Rashi explains that there was a practical consideration at play here: when Moshe came down from Har Sinai after another forty day stay with the Luchos Shnios, he would need someplace to put them and therefore he built the Aron before he went up to Har Sinai. Rashi also quotes the Medrash Tanchuma which says that this Tzivuy was obviously given prior to the Tzivuy of the Meleches HaMishkan, as the Passuk says “Ba’Es Hahi” and that the Aron that Betzelel made for the Mishkan was separate from the Aron that Moshe made for the Luchos Shenios. The Medrash continues, explaining that it was the Aron that was constructed by Betzlael that was placed in the Mishkan, while the Aron of Moshe Rabbeinu went out with them to Milchama.

It is important to point out that not all agree with this Medrash. The Ramban discusses the Aron of Moshe at length and concludes that once Betzalel built his Aron, there was no need for the Aron of Moshe and it was Nignaz like any other Davar Shebikdusha. The fact remains, however, that at least according to this Medrash, there were two Aronos: that of Moshe and that of Betzelel. Of course we must understand why there were two Aronos—the Ramban seems to make a valid point: once the Aron of Betzalel was built, and the Luchos Shnios were placed inside of it, there was no need for Moshe’s Aron, why then was it kept according to this Medrash?

The truth is that more than just the Luchos Shnios were placed in Moshe’s Aron. The Passuk here tells us that Hashem said to Moshe: “V’Echtov Es HaDevarim Asher Hayu Al HaLuchos HaRishonim Asher Shibarta, V’Samtem BaAron: And I will write [on the Luchos] the words that were on the first Luchos, which you broke, and place them in the Aron.” The Gemarah in Menachos learns, from the placement of the words “Asher Shibarta” and “V’Samtem B’Aron”, that the “Shivrei Luchos”, the broken pieces of the Luchos Rishonos, were place in the Aron.

Because the Luchos Shnios were eventually placed in the Aron of Betzalel, which stayed in the Kodesh HaKedashim, it would seem that when the Aron of Moshe went out to war with Bnei Yisroel, as the Medrash indicates, the Luchos Shnios were inside it.

This notion serves only to enhance our question above. It would seem that the Aron that Moshe built was used only during war, and at that time was bearing only the Shivrei Luchos. How are we to understand the purpose of this Aron and why it was needed at times of war? What is the significance of Moshe’s Aron and the Shivrei Luchos? Why were these items purposeful at times of war, and how can they be meaningful to us?

Let us first understand the message of the Shivrei Luchos.

The very last words of the Torah are “Asher Asah Moshe L’Einey Kol Yisroel,” Chazal tell us that “L’Einey Kol Yisroel” refers to the Sheviras HaLuchos, as the Passuk in our Parsha says “V’Ashabrem L’Eynechem.” Thus the final act that the Torah speaks of, as the various accomplishments of Moshe Rabbeinu are being extolled, is the Sheviras Haluchos. While we know that Hashem was happy that Moshe broke the Luchos—the Gemarah tells us that Hashem said “Yasher Kochacha Sheshibarta”—it would seem that perhaps there are aspects of Moshe’s life that could be seen as a more fitting closing to the Torah. Why was Sheviras Haluchos selected?

R’ Shimshon Pincus explains that the Torah wished to leave us with a vital message. If we think about it, the act of breaking the Luchos was one of considerable weight. Obviously anything with even a fraction of the Kedusha that the Luchos had would require special treatment—none of us could imagine throwing a Sefer Torah on the floor under any circumstance. Rather we must understand that Moshe Rabbeinu did not throw down the Luchos out of anger or disgust, rather he made a Cheshbon that at this juncture the destruction of the Luchos would enhance Kvod Shamayim rather than to denigrate it.

R’ Shimshon quotes a saying of R’ Yisrael Salaneter: one cannot open a Yeshiva unless is prepared to close a Yeshiva. He explains that this is the lesson the Torah wishes to teach us: there are times that the apparent destruction of Torah is more important that what one might assume is Kiyum HaTorah. The virtue of Moshe Rabbeinu that is being lauded at the very end of the Torah is his ability to know when this was necessary—to be able to decide that keeping the Luchos would result in more of a Chilul Hashem than actually destroying that.

A similar example, cited by R’ Shimshon, is that of Tamar and Eshes Potifar. The Medrash in Beraishis Rabbah tells us that the stories of their two figures appear next to each other in the Torah to teach us that both Tamar and Eshes Potifar had the same intentions: Both sought to be a part of the future of Klal Yisroel, as the Mesdrash says, “L’Shem Shamayim Niskavnu.” The difference, says R’ Shimshon, is how they behaved when faced with an obstacle to their plans: Tamar refused to embarres Yehudah in public even a the risk of her life, whereas Eshes Potifar took retribution against Yosef HaTzaddik by telling lies. Tamar knew when she was to abandon her plan in favor of Kvod Shamayim, Eshes Potifar did not.

The Torah closes with the words “L’Einey Kol Yisroel”, which recalls the Shviras HaLuchos. This is a most important lesson to leave us with, so to speak: the Derech HaTorah can be applied in any situation. When Moshe was confronted with the specter of the Chet HaEgel he reacted in a way that earned the approbation of Hashem himself: “Yasher Kochacha Sheshibarta.” This episode teaches us that in every situation there is a way to enhance Kvod Shamayim, even if that option seems bleak and even if the method seems counterintuitive. Perhaps this can help us understand why the Aron of Moshe, containing the Shivrei Luchos went to war with Klal Yisroel.

As we learn later on in Sefer Devarim, the army of Klal Yisroel was not made up of the strongest or best–trained soldiers, but of those who did not fear that their Aveiros would endanger them. Anyone who felt that he did not bear enough Zechusim to survive the war was sent home, leaving an army of Tzaddikim—a reality that is discussed at length in Parshas Ki Seitzei.

One would imagine that these individuals, steeped in Torah and Yiras Shamayim, the products of years of Tikkun HaMidos, might be repulsed by the prospect of warfare. How can someone who has spent time working on his Bein Adam L’Chaveiro deign to participate in cold-blooded combat?

The Torah therefore instructs us to take the Aron of Moshe Rabeinu into the field of battle with us. This Aron contained the Shvirei Luchos—a stark reminder that there can be Kiddush HaShem and Kedusah in even the most brutal act. As he considered the Chet HaEgel Moshe Rabbeinu realized that breaking the Luchos would be a Ribbuy Kvod Shamayim. So to, as they entered battle the soldiers of Klal Yisroel had to understand that the very act that would otherwise be considered beyond the capacity of Rachmanim Bnei Rachmanim could in this case bring about Kiddush Hashem.

Given this reality—that there are circumstances in which Kvod Shamayim requires the opposite of what we may expect—we may wonder how these decisions are made. How can we know when to act in this way? How can we be sure that our decisions are sound?

This too can be learned from the Shivrei Luchos.

The Ohr HaChaim Hakadosh points out that when Moshe ascended Har Sinai to be Mekabel the first Luchos, he did not build an Aron. Where then did he expect to place those Luchos when he brought them down to Klal Yisroel? He explains that the Luchos Rishonos, which were Maseh Elokim could stand on their own and did not require an Aron, as opposed to the Luchos Shnios, which were Maseh Adam. The Luchos Rishonos were thus wholly different than the Luchos Shnios.

This difference went beyond their physical characteristics and capabilities though.

R’ Shimon Shkup, in the Hakdama to Sharei Yosher, writes that the Torah given at Har Sinai was such that one would never forget any of his learning—any area of Torah once learned would be forever retained. This ability, however, was tied to the Luchos Rishonos and was lost when those Luchos were broken.

In a similar sense, the Meor V’Shemesh, in Parshas Zos HaBracha, explains that the first two Dibros were given directly from Hashem to Bnei Yisroel at Har Sinai and the effects of this experience were seen in the Luchos Rishonos, an effect that was lost once those Luchos were shattered by Moshe Rabbeinu. This approach would also seem to explain why the ability to retain Torah learning indefinitely was affect by the Sheviras HaLuchos.

The Luchos Rishonos symbolized a direct connection between Hakadosh Baruch Hu and Klal Yisroel: some of the Dibros on the Luchos Rishonos were given M’Pi HaGevurah and that link between Hashem and his Am Hanivchar was contained within those Luchos.

When the Luchos were broken by Moshe we may have lost that direct connection, and the wondrous affects that such a relationship begot, but the Shivrei Luchos remain. Those Shivrei Luchos remind us that such a connection is possible, that in a perfect world we would be capable of a link to the One above that was free of intermediaries, and that Hashem actually desired this type of relationship.

The Shivrei Luchos teach us that there are times that we must always act in the way that will enhance Kvod Shamayim to the greatest degree, even if it may seem that the path to doing so runs counter to our intuitions. But perhaps they also teach us that we can only presume to make such impactful decisions if we are connected to Hakadosh Baruch Hu. We cannot unilaterally decide the best way to enhance Kvod Shamayim—such judgments can be responsibly made only as a result of a connection to the Torah and to the Ratzon Hashem. This is why the Sheviras HaLuchos was the ultimate praise of Moshe Rabbeinu—that choice, which earned the approbation of Hakadosh Baruch Hu, displayed his innate connection to the Ratzon Hashem and Ribbuy Kvod Shamayim.

Our lives are filled with decisions, some more impactful and far-reaching than others. At all times we must be cognizant of the message of the Shivrei Luchos and the Aron of Moshe: our choices must be tied to Ribuy Kvod Shamayim at all costs even if this sometimes seems counterintuitive. We must also realize that our responsibility is to act in accordance with the Ratzon Hashem and that we are not always equipped to make such choices based on our own intellect. If we seek a connection to Hakadosh Baruch Hu, through Limud HaTorah and relationships with Gedolei Yisroel, we will be able to make wise choices, and hopefully be Zoche to our own level of Yasher Kochacha Sheshibarta.