It’s Contagious

Though the structure of our calendar varies from year to year there are some occurrences which are true no matter the year. For example, Parshas Devarim will always be the Shabbos before Tisha B’Av. This weeks Parsha is another example of an absolute: Parshas Ki Savo will always be leined just before Rosh HaShana.

This is of course not by happenstance, but by design. The Gemarah in Megillah tells us that Ezra Hasofer established the cycle of the Parshios such that the Tochecha of Bahaloscha would be read before Shavuos and the Tochecha of Ki Savo right before Rosh HaShana. The reason for this Takana, as quoted by the Gemarah is: “K’Dei Shetichleh Shana V’Kililoseha: So that the year will end along with its curses.”

Of course on one hand we can understand the Gemarah in a metaphysical sense: by reading the Tochecha along with it’s Klalos at the end of the year, we are leaving these negative and ominous Pessukim and thoughts behind as we welcome a new year. On the other hand, however, there are Pessukim of Bracha in this Parsha as well: before the Torah gives the Klalos it describes that Brachos we may see as well. This being the case, are we not leaving these Brachos behind as well, so to speak? Why does the Gemarah only mention the negative aspect, which would be good to leave behind, and not the positive, which would not be?

Perhaps the Gemarah is offering a practical solution, rather than a philosophical abstraction: if, when we read the Tochecha of Ki Savo, we do so properly, if we take the lessons of the Tochecha to heart, we can start the new year without those Klalos. If we learn this Parsha correctly, we need not be doomed to experience the consequences of the Klallos.

It would therefore seem wise to examine the Tochecha, to extract some meaning for our lives so that we may fulfill the dictate of the Gemarah, leaving the Klalos behind in this year, and starting next year on a path to the Brachos.

As we learn through the Tochecha it is clear that as much as the Torah expounds on the Klalos in graphic detail, this is not meant to scare us but to guide us. The purpose of the Tochecha is so that we can look at events that occur in our life and history and see that they match the events that the Torah predicts, so that we can be cognizant that our actions have consequences. This can be clearly seen from the fact that the Torah provides us with the exact reason for our downfall. The Tochecha starts with an explicit condition: “V’Haya Im Lo Sishma B’Kol Hahsem Elokech,” the events delineated in the following Pessukim clearly are a result of our general lack of adherence to the Dvar Hashem.

Later on, though, in middle of the Tochecha itself, the Pasuk seems to add a condition: “Tachas Ahser Lo Avadita Es Hashem Elokecah B’Simcha Uvituv Levuv Merov Kol.” Thus the Torah admonishes us not only for disobeying Hashem, but more sepcifically for failing to perform our Avodas Hashem with the proper Simcha.

The Sfas emes points out that, while the Torah does not explicitly say so, we can surmise that if we can undertake our Avodas Hashem with Simcha we will be Zoche to the Brachos listed prior to the Tochecha,

It certainly seems that a focus on Avodas Hahsem B’Simcha is underlying theme of the Tochecha, and even the Brachos, that we invariably read before Rosh Hashana. Why is this a message so important for this time of year? If we are to assume that learning the lessons of the Tochea is the key to Ttichleh Shana V’Kililoseha, how can the message of Simcha be understood and applied? Why is this the lesson that we must learn going into the Yimei HaDin?

The truth is that the Pessukim of the Tocheca is not the only place that Simcha appears in Parshas Ki Savo. Towards the beginning of the Sedra the Torah discusses Maaser Ani, and specifically the Viduy Maaser that is said when one separates Maaser Ani. In that short Teffilah we declare that all Terumos and Maasros have been separated in accordance with Halacha, and that they have been accorded the proper treatment. The Viduy ends with a broad, and rather absolute statement: “Asisi K’Chol Asher Tzivisani: I have done all that you commanded me.”

Now the prior lines of Viduy Maaser include a whole host of specific conditions that have been met—for example “Lo Achalti B’Oni Mimenu: I did not eat it in a state of Aninus”—we must understand what is added by the statement “Asisi K’Chol Asher Tzivisani.” Rashi therefore comments: “Samachti V’Samachti Bo: I was happy and I made others happy with it.”

Obviously this Rashi is quite remarkable. The words “Asisi K’Chol Asher Tzivisani” are quite a declaration, and Rashi tells us that this is accomplished through Simcha—yet another indication of the importance of Simcha. But Rashi also includes the words “V’Samachti Bo” which the Sifsei Chachamim indicates refers to being Mesameach others. The implication of these words is that having private Simcha ourselves is not a Kiyum of “Asisi K’Chol Asher Tzivisani”, only once that Simcha is shared with others can we declare that we have fully fulfilled the Ratzon Hashem.

Another example of this can be seen in Meseches Taanis. The Gemarah tells us that Rebbi Broka met Eliyahu HaNavi and asked him to point out someone who was a Ben Olam Habbah. Eliyahu pointed out two men and declared that they were Bnei Olam Habbah. When Rebbi Broka asked these men what they did, they responded: “Anshei Beduchi Anan Mivadchinan Atzivi: We are merry men, and cheer up depressed people.” Rashi there comments: “Semechim U’Misamchim Bnei Adam: We are happy and we make others happy.”

Here too we see the value of Simcha—this Middah deemed these men Bnei Olam Habbah—yet we also see an indication that in order for its true value to be seen, Simcha must be shared with others. It was not enough that they were Anshei Beduchi, men who were B’Smicha—that they shared this Simcha with others was the key, this was the reason that they were Zoche to be B’nei Olam Habbah.

Why is this true? Why does it seem, both from Viduy Maaser and from the Gemarah abover, that Simcha is only valuable when shared with others? “Samachti” is not enough of an accomplishment to declare “Asisi K’Chol Asher Tzivisani “ until one can also say “V’Samachti Bo.”

Perhaps if we better understand this idea, we can also understand why the message of Simcha is so vital at this time of year.

Simcha, happiness, is an interesting emotion because it can be infectious: one who is happy can make others happy just by being near them. If a person happened upon a Simcha or someone who is experiencing a Simcha, they are made happy regardless if the actual Simcha is personal to them. The actual happiness is contagious. If someone is sad, on the other hand, he will not cause others to be sad unless he shares with them the reason for his sorrow—sadness can only be felt for a reason.

In fact, this phenomenon can perhaps be seen in the words of the men in Meseches Taanis: “Anshei Beduchi Anan Mivadchinan Atzivi.” Perhaps these men were professional comedians or clowns and they entertained others with jokes and pratfalls. But perhaps their disposition, their nature as Anshei Beduchi was the very thing that was Mivadchinan Atzivi. If a person is naturally happy, he will make those around him happy as well.

This is why Simcha is measured by how it affects others. When someone is truly happy, his elation is contagious and shared by others. Only when he reaches that level, when his Simcha makes those around him happy, can he declare Asisi K’Chol Asher Tzivisani—for this is Simcha Shel Mitzvah on the highest level.

The Torah tells us that the Klalos of the Tochecha come because we did not follow the word of Hashem, but adds “Tachas Ahser Lo Avadita Es Hashem Elokecah B’Simcha Uvituv Levuv,” which implies that we did serve Hashem, just not with Simcha. Why is a lack of Simcha in our Avodas Hashem akin to not serving Hashem at all?

Perhaps we can understand these Pessukim as follows. When we do Mitzvos without emotion we are Mikayem the Mitzvos in terms of checking off boxes, but we do not accomplish our ultimate purpose in life: Sheyheh Shem Shamayim Misahev Al Yadecha. If we were to perform Mitzvos with the appropriate joy and passion, we would cause others to be happy; they would sense our delight and be affected by it. This could only bring about a large measure of Kiddush Hashem, enhancing the Avodas Hashem of others.

As the Sfas Emes said, Avodas Hashem B’Simcha has the capacity to bring Moshiach. But when we fail to inject Simcha into our Avodas Hashem we can still do Mitzvos, but the lack of a positive effect on those in our spheres of influence is a great shortcoming, which can lead to the Klalos of the Tochecha.

As we approach the Yimei Hadin, can there be a more important message? As we try to make changes in our own Avodas Hashem, we must be cognizant that if done properly we can affect not only our own lives and futures, but the lives of others. Simcha Shel Mitzva is contagious and can bring an explicit fulfillment of the directive of Sheyheh Shem Shamayim Misahev Al Yadecha.

We read the Tochecah prior to Rosh Hashana in order to ensure that we leave the behavior which causes the Klalos behind, to encourage us to change ourselves so that the coming year may be the one in which we are Zoche to the Brachos that are enumerated in the Parsha.

If we realize that our own Asiyas HaMitavos has the potential to create such an impact, to cause others to appreciate the beauty of Torah and Mitzvos, we can certainly be inspired to inject added Simcha into our own Avodas Hashem, which will bring an added measure of Kiddush Hashem as we all become Anshei Beduchi Anan Mivadchinan Atzivi who can proudly make the declaration, with all its implications, of Asisi K’Chol Asher Tzivisani.