Be Prepared

The Rama, at the end of Hilchos Rosh Chodesh, Paskens that when Achrei Mos and Kedoshim are read together, as is the case in a regular year, we Lein the Haftorah of Achrei Mos, referred to by its opening words “Halo K’Vnei Kushiyim”. This diverges from the normal practice when two Parshios are read, which is to Lein the Haftorah of the second Parsha, indicating that there is a specific preference toward the Haftorah of Achrei Mos. In fact, during a year such as this one, this prefence becomes even more apparent, as our Minhag is to Lein the Haftorah of Achrei Mos this week, when the Sedra is Parshas Kedoshim alone, because last week we read the Haftorah of Machar Chodesh.

This Minhag, to ensure that “Halo K’Vnei Kushiyim” is read at some point actually seems to be tied to the time of year, as can be seen from its application in the case of a rare calendric occurrence: if Erev Pesach falls on Shabbos in a leap year, the Parsha would be Achrei Mos, and the Haftorah would of course be that of Shabbos Hagadol. In such a case we would Lein “Halo K’Vnei Kushiyim” the week after Pesach. It emerges, then, that these Pessukim are in all cases read during the weeks of Sefiras HaOmer. This being the case, it would seem appropriate to learn the Pessukim of the Haftorah with an eye towards this connection: in what way do the words of the Navi relate to the period of Sefirah, and how can this inform our Avodah during this period of time?

The Pessukim of the Haftorah come from the very end of Sefer Amos. Although the majority of the Nevuah of Amos is Divrei Kevushin directed at the Aseres HaShevatim—words that were meant to steer away from the path the led to their Galus—his final words are Divrei Nechama meant for all of Klal Yisroel. In these Pessukim, Amos speak about the eventual Geulah Sheleima, foretelling the day on which Hashem promises “Akim Es Sukkas Dovid HaNofeles”. The Pessukim of the Haftorah are therefore joyous ones, filled with the hope of the Geulah HaAsida.

In describing the world that will exist after this great day arrives, the Navi tells us: “Hinei Yamim Ba’im…ViNigash Choresh BaKotzer”, words which require some explanation. Rashi writes that the Passuk refers to the level of abundance we will experience upon our return to Admas Hakodesh: “Lo Yaspiku Lacharosh Ad SheYavo HaKetzir”. We will not complete the plowing process before the harvesting season arrives. This promise, notes Rashi, echoes one given in the Brachos of Parshas Bechukosai in which the Torah promises “Vihisig Lachem Dayash Es Batzir”, the threshing period will meet overtake the harvesting of grapes. Rashi seems to understand that the Passuk in Amos reflects that of Bechukosai: both tell us that in times of Bracha, the abundance given forth by the land will be reflected in the various seasons involved in working the fields.

That said, there is a question to be asked on the Pirush of Rashi. In Bechukosai the Torah tells us that the threshing season will extend until the grape harvest, meaning that there will be so much produce that we will still be processing the previous crop when the time to harvest the next year’s grapes arrives. How does this apply to the Passuk here, ViNigash Choresh BaKotzer, as Rashi explains it? The amount of time taken to plow a field is not related to its yield but to its size—taking a longer time to plow in no way indicates abundance. What then is the Bracha of “Lo Yaspiku Lacharosh Ad SheYavo HaKetzir”?

Perhaps sensitive to this point, Radak explains the Passuk in the opposite way: the harvesting seasons will extend all the way until the next plowing season arrives, which would of course be a sign that the crop was quite plentiful. He too notes the connection with words “Vihisig Lachem Dayash Es Batzir”, adding “V’Zeh Yoser”. The Bracha promised by Amos would in fact be greater than that of the Torah itself, because the plowing season and harvesting season take place much farther apart than the time of Dayash and Batzir—that these two seasons might overlap, is an indication of extreme abundance.

While there does seem to be something of a minor discrepancy between the way that Rashi and Radak learn the Passuk, they both have the same essential understanding: the abundance of the crops will be obvious due to the way the seasons will run into one another. That said, there seems to be a difference between the Passuk here and the one in Bechukosai, which may alter our understanding of this Bracha.

The Mahari Kra, in his Pirush on this, goes into great detail with regards to the Dikduk of these words. He explains that the way the Nikud is placed, the words refer not to a season but to a person. If the word was written Charish and Ketzir, it would apply to a time period, but the words Kotzer and Choresh speak of the people carrying out these tasks. Although we can explain the Passuk almost the same way, that the one doing the plowing will meet the harvesters, and it would have the same implications, it is important to point out that this is another way that the Passuk here differs from the one in Bechukosai. There, the words Dayash and Batzir certainly refer to the seasons of winnowing and grape-picking, and not to a person. This being the case, we must understand why the Navi uses the terms Kotzer and Choresh, and not the Ketzir and Charish, which would have matched the Passuk in the Torah itself.

Perhaps if we travel the Derech of Drush we can explain the Passuk in a way that would help answer these questions. In order to do so, it may be beneficial to examine an alternate implication of the words “Choresh” and “Kotzer”.

The Passuk, in Parshas Ki Sisa speaks about Shabbos, telling us: “Sheshes Yamim Ta’avod UBayom HaShevii Tishbos”, that we should work for six days and have Shabbos on the seventh, and then adds “Bacharish UVaKatzir Tishbos”. These words are apparently extra: the Torah already told us that on Shabbos were should be Shoves, why are the words “Bacharish UVaKatzir Tishbos” added? Chazal, in various places in the Medrash and Gemarah, bring Drashos to explain the presence of these words. They teach us, for example, that the harvesting of the Korban Omer is Docheh Shabbos.

While the Drashos of Chazal are of course the primary purpose of these words, the Torah seems to be speaking to each of us, telling each Yid how to keep Shabbos: “Bacharish UVaKatzir Tishbos”. With that in mind, some try to explain these words in a different light.

The Koznitzer Maggid, in Avodas Yisroel on Pirkei Avos, speaks about the importance of preparing for Avodas Hashem, each on his own level. The primary example of this is the Hachana Lifnei Teffilah that the Gemarah in Brachos speaks about, but The Maggid speaks about another: our preparation for the Shabbos.

The Rivash who writes that the word Charish, in the Passuk “Bacharish UVaKatzir Tishbos” is a Roshei Teivos for the words “Chamishi” “Revii” and “Shishi”. Just as one plows a field in order to prepare it for planting, so to one must us the last half of his week—the fourth, fifth and sixth days—to prepare for the upcoming Shabbos. Adequate preparation during the weekdays, explains the Avodas Yisroel, will allow a person to be properly Oved Hashem on Shabbos itself, reaching new heights in Ruchani, and being Zoche to the Bracha of Shabbos. If he is successful in this endeavor, he will be Kotzer: his Shabbos will affect the following week.

We see from the words of the Koznitzer that the words “Charish” and “Katzir” can be understood in the context of Avodas Hashem: when one prepares adequately for situations of Kedusha, his Avodas Hashem will have an effect—he will be elevated and Zoche to Bracha as a result.

Perhaps we can apply this idea to words of the Navi Amos.

We all try to capitalize on opportunities for growth. As a Shabbos or Yom Tov, or any opportunity for a Mitzvah, approaches we try to take time from our lives to prepare, to consider how we can most benefit from the moments of Kedusha. But so often we find that we have fallen short of even our most basic expectations. And sometimes, even when we are able to carry out the Avodas Hashem in a way that we are happy with, the inspiration leaves us moments later, and we think that we are standing exactly where we were before the Mitzvah. What happens? Where did our thoughts and plans disappear to? Why doesn’t the inspiration last?

If we look at these situations we can usually narrow the events down to some sort of a Ma’aseh Satan. Pressures of time, resources, and other external factors distract us from our intended path and cause our inspiration to dissipate too quickly. In the world that we live in, even when we are Choresh, we are not always successfully Kotzer.

Says the Navi: “Hinei Yamim Ba’im…ViNigash Choresh BaKotzer”. The Metzudos explains that the word “Nigash” does not just mean encounter, but has the implication of “Kiruv V’Dibuk”, or attachment. After the Geulah HaAsida, the Satan will be banished, and our abilities to be Oved Hashem will be free of his machinations. At that time, one who is Choresh will be a Kotzer—if one makes Hachanos for Avodas Hashem he will be sure to capitalize on those preparations, and his Avodah will yield lasting results. Not only will we be able to serve Hashem in the way that we wish, but the Hashpa’ah of the Avodah will affect us noticeably—if we are Choresh we will be Kotzer. What better Bracha can the Navi promise us than the ability to serve Hashem in such a way?

If we consider the words of the Navi, however, there is an important caveat: we must be Choresh. It would be much easier to say that L’Asid Lavo we will be able to do Mitzvos, and be impacted by them, without forethought or preparation, but that is not the case. The Navi is telling us that even when we are free of the binds of the Satan, Charisha is a precursor to Ketzirah.

This is certainly a vital message during the period of Sefiras HaOmer.

There is much written about the inner meaning of these days, but we cannot lose sight of their most basic purpose: Hachana for Kabalas Hatorah. We count the days until Shavuos, when each of us is Zoche to a new Kabalas Hatorah, a day on which our relationship and connection with the Torah Hakedosha is renewed. The Torah wished us to do so in order to give us time to adequately prepare for this monumental event: for seven weeks the approaching Kabalas Hatorah does not leave our minds and we can therefore ready ourselves for its arrival.

Perhaps this is why Chazal were insistent that these words be read during Sefirah—so that we would be mindful of the value of Hachana for a Mitzvah. By reminding ourselves that, even in the best of times, we cannot be Kotzer unless we are Choresh, the period of the Omer will take on a new meaning and importance. With the words of the Navi in mind, we will approach the Yom Tov of Kabalas Hatorah with a mindset of V”iNigash Choresh BaKotzer” thus being Zoche to a Kabalas Hatorah that will making a lasting impression.