Together Forever

As its name suggests, much of this week’s Parsha concerns the Mitzvos that are to apply when Bnei Yisroel arrives in Eretz Yisroe, “Ki Savo El HaAretz”. The first two Mitzvos in the Parsha, Bikkurim and Viduy Maaser Sheni, are of course Mitzvos HaTeluyos B’Aretz but could only really be done a number of years after Bias HaAretz, though they were also are Noheg as long as we are in Eretz Yisroel. After giving these Tzivuyim, however, Moshe turns to a Mitzvah that was to be done immediately upon entering Eretz Yisroel, but was done only once.

The Torah tells us that Moshe called the Ziknei Yisroel and instructed them as follows: “Bayom Asher Tavrun Es HaYarden…V’Hakimosa Lecha Avanim Gedolos V’Sadita Osam B’Sid.” As soon as we crossed the Yarden and entered Eretz Yisroel, the leaders of Klal Yisroel were to take two large stone pillars and coat them in plaster, and then inscribe the contents of the Torah upon them. Moshe also instructed the Zekenim that at the time this was done they should build a Mizbeach and bring Olos and Zevachim to Hashem.

In these Pessukim, Moshe Rabbeinu describes what can only be seen as a ceremony that was meant to set the tone for Yerushas HaAretz. Concurrent with our arrival in Aretzeinu Hakedosha, our leaders were meant to remind us how we would be able to stay in the Land: by unwavering fealty to the Divrei Hatorah Hazos. The second part of this process is described a number of Pessukim later: the Brachos and Klalos that were issued on Har Gerizim and Har Eivel, which also focused on the behaviors which would allow us to stay in Eretz Yisroel, and those which would unfortunately be our downfall.

There are, however, two Pessukim which seem to be inserted between those that describe the first part of this ceremony, the Hakamas Avanim Gedolos, and the second, the Brachos and Klalos. The Torah tells us that Moshe, along with the Kohanim and Leviim, spoke to Bnei Yisroel: “Haskes U’Shema Yisroel HaYom HaZeh Nihiyesah L’Am L’Hashem Elokecha V’Shamata B’Kol Hashem Elokecha V’Asisa Es Mitzvosav V’Es Chukosav Asher Anochi Mitzvecha HaYom.”

Even without translating the Pessukim literally, their intent seems clear: Moshe, the Kohanim and Leviim proclaim that on this day we, Klal Yisroel, became the nation of Hashem, and we should therefore heed their words, and keep the Torah and Mitzvos as expected. That said, these Pessukim require some explanation.

The most glaring question is asked by the Gemarah in Brachos: “V’Chi Oso Hayom Nitnah Torah L’Yisroel?” Why does the Passuk say “HaYom HaZeh Nihiyesah L’Am” if the Torah had been given forty years prior? The Gemarah answers that this teaches us “Chavivah Torah Al Lomdeha B’Chol Yom V’Yom K’Yom Shenitna M’Har Sinai” The Gemara is teaching us an important lesson in Chavivus HaTorah: when one learns Torah, it becomes so beloved to him that each day is seen as the day of Mattan Torah itself. That said, it does not explain why this Passuk appears here—why does the Torah chose this point, which is seemingly in middle of a topic of discussion, to teach us this lesson?

Besides the words “HaYom HaZeh Nihiyesah L’Am”, there are two, perhaps more minor, questions to be asked on the Passuk.

First, the term “Haskes” is unfamiliar, and is therefore noteworthy. Rashi does not offer a Pirush on this word, other than pointing us to the Targum, which translates it as “Atzis”, which would usually mean “heed.” The Ibn Ezra, for his part, points out that the word is not used elsewhere, and therefore must be understood in context. It would then be curious that the word Haskes is used in conjunction with the words “Shema Yisroel”, which have a similar connotation. Perhaps then there is another implication to this word that will help us understand the message being conveyed by the Kohanim and Leviim.

In fact, it is also noteworthy that the Kohanim and Leviim speaking to Bnei Yisroel here. For most of Sefer Devarim, Moshe himself was addressed Klal Yisroel as a whole, or in this case the Zekenim, why are the Bnei Levi added now?

There is a Rashi toward the end of the Parsha that describes the events of that day, the Yom Hazeh, which may help us understand the role of the Bnei Levi in this Passuk, and might also help us properly frame these Pessukim.

The Passuk at the end of the Sedra uses the term: “Ad Hayom Hazeh”, in reference to the ability of Bnei Yisroel to truly appreciate the gifts Hashem has bestowed upon them. Rashi there writes that he heard the following explanation for these words. The Torah, later on in Parshas Vayelech tells us that Moshe gave a Sefer Torah to the Leviim. At that time, Rashi says, the rest of Bnei Yisroel came to Moshe complaining that he chose to give the Torah to the members of his Shevet alone: “Af Anu Amadnu B’Har Sinai V’Kibalknu Es HaTorah V’Nitna Lanu.” We too had the privilege of accepting the Torah, they said, why are you giving it to Bnei Levi now? Perhaps they will later deny our share in the Torah Hakedosha! Moshe was very pleased at this reaction and claim, and Rashi says that it was then that he told them “Hayom Nihiyesa L’Am”, because it was apparent that they were “Devekim V’Chafetzim Bamakom”

With the insight of this Rashi we have a new understand the words “Hayom Nihiyesa L’Am.” The sense of entitlement that Klal Yisroel displayed for the Torah, being almost jealous of the Bnei Levi, was proof that they were truly the Am Hashem. It is also now understandable that the Bnei Levi were the ones to say these words, as they were the ones who Klal Yisroel were challenging, so to speak, and it would follow that they too would have understood the value and significance of these claims.

This would also to answer the question posed by the Gemarah in Brachos: indeed there was a Kabalas Hatorah of sorts on that day, as our remonstrations at the apparent favor shown to Bnei Levi indicated our Chavivus HaTorah, and reaffirmed our grasp on the Torah itself.

There remain, however, two questions on this Passuk. First, as we mentioned, what is meant by the use of the word Haskes? Second, why did the Moshe and the Bnei Levi use the term “Am”, as in Hayom Nihiyesa L’Am? If they meant to highlight our connection to the Torah, why use the term Am specifically and not a word related to the Torah itself?

Perhaps we can answer both these questions based on another line in that Gemarah in Brachos. There the Gemarah brings the following Drasha: “Haskes—Asu Kitos Kitos V’Asku Batorah SheAin HaTorah Niknes Ela B’Chaburah” Chazal see the word “Kitos”, groups, in the word “Haskes,” and use the word to tell us to make groups as we learn Torah, for the Torah is only acquired when learned as a group.

We may ask a question on this Drasha: as important as the concept of “Ain HaTorah Niknes Ela B’Chaburah”—it is in fact the basis for Chavursah and Chaburah style learning that is prevalent in our Yeshivos—why do we learn it here, from the words “Haskes U’Shema Yisroel” that appear here?

Maybe we can answer this question based on a precept introduced by the Meshech Chachma in Parshas Shelach. We know that there are Korbanos Tzibbur, that are purchased from funds that are donated by each member of Klal Yisroel. The Halacha however is that monies donated by non-Jews are not allowed to be included in this fund—only members of Klal Yisroel may participate. R’ Meir Simcha explains this Halacha based on Dinei Tumah V’Taharah and then offers an approach based in Machshava.

The only reason that a Korban can be brought by a Tzibur, a group, is because of the Din of Arvus. We are all connected to one another, but this link is not theoretical or genetic: it is the result of our common connection to the Torah and Mitzvos. Only those who have this bond can together form a Tzibbur, and a Nochri, who has no connection to Torah and Mitzvos is therefore precluded from joining Korbanos Tzibbur. It would follow, based on this Meshech Chachma, that whenever our sense of Tzibbur is strengthened our grasp on the Torah is as well, and visa versa—the two are always linked. Perhaps we can use this concept to explain the words “Haskes U’Shema Yisroel HaYom HaZeh Nihiyesah L’Am.”

Klal Yisroel came to Moshe with a claim, protesting the apparent favor showed to Bnei Levi: “Af Anu Amadnu B’Har Sinai V’Kibalknu Es HaTorah”. In so doing, they showed a strong and unshakable bond to the Torah, for they were unwilling to allow one group to have and outsized share or claim to their rightful heritage. When they showed this strong connection to the Torah, Moshe and the Bnei Levi responded: “HaYom HaZeh Nihiyesah L’Am”, today you are a nation. By showing a strong connection to the Torah, our existence as an Am, a nation connected to one another, was itself reinforced for it is the bond of Torah that unites us. On the day that we showed that we were “Devekim V’Chafetzim Bamakom” our very identity as an Am a Tzibbur, was reaffirmed.

Perhaps this is why the word Haskes, related to the concept of “Ain HaTorah Niknes Ela B’Chaburah” is used as well. when we join together as a Chanurah, a group, we strengthen the bonds of Arvus and this itself allows us to further be Mekabel the Torah. A group of people learning are not many individuals, but a Chaburah, a singular entity that is capable of Kabalas Hatorah.

There is an idea that is oft repeated as the Yomim Noraim approach: one should attach himself to a Tzibbur so that his Din is not as a Yachid, but combined with others. In this way he will share the Zechuyos of others in the Tzibbur and have their benefit as he faces the Yom Hadin. Perhaps these Pessukim teach us a most effective way to do so. By joining one another through Torah—by joining a Tzibbur in learning or by being Mechazek the learning of a Chaburah, one joins the ultimate Tzibbur. In doing so, we too will show that we are Devekim V’Chafetzim Bamakom thus ensuring that we are found among those who are Zakaim B’Din.