Ki Savo – פרק מ׳׳ו

Kapital 46 begins with the words “Lamenatzeach L’Bnei Korach Al Alamos Shir” an introduction that tells us not only who wrote the Mizmor—the sons of Korach—but also an additional fact about its composition. Rashi tells us that the words Al Alomos Shir, refer to a specific instrument, which is mentioned in Dvrei HaYamim. Radak, agrees, reminding us of his Shita throughout Sefer Tehillim: when we are told that a Mizmor was meant to be played on a particular Kli Shir, as in this case, the sound or tone of the instrument somehow corresponds to the essence of the Perek.

In the case of this Kapital, the theme of the Pessukim is uncontested—all Meforshim agree that these words are written about Milchemes Gog U’magog, which will take place L’Asid Lavo. Taking into account the authors of this Kapital, however, a question arises: what connection do the Bnei Korach have to Milchemes Gog U’Magog? Why did they pen a Mizmor related to something that would happen so far in the future? To answer this question, we must first understand the overall nature of this Perek.

There are several Kapitlach Tehillim written about the Yemos HaMoshaich, many filled with glorious words of Hallel to be offered upon the Geulah HaAsida. This Perek, on the other hand, has a somewhat more serious tone reflecting the realities of the war about which it is written. Chazal tell us that there will be much darkness at the time of Gog U’Magog , which will lead to the bright light of Geulah. The words of this Perek can therefore be seen as a source of Chizuk to those who will witness these days.

For example, the Mizmor begins with the words “Elokim Lanu Machseh V’Oz”, and Radak explains that these words are meant to remind us that even as we are in the throes of Tzaros brought on by the Chevlei Moshiach, HKBH is our protector. The next Passuk continues in this vein: “Al Kein Lo Nira B’Hamir Aretz U’Bimot Harim”, although the earth changes and the mountains shake, we need not fear. This is the message of this Perek: when the world seems to be spinning out of control, we look to Hashem as our Machzeh V’Oz.

It is this message, explains Rashi, that the Bnei Korach were uniquely positioned to deliver. They witnessed great destruction—the Pi HaAretz opened and swallowed all who surrounded them, yet “Bnei Korach Lo Meisu”—they survived. It was this experience that poised them to write about Chevlei Moshiach and Milchemes Go U’Magog, with a clarion call: though destruction may surround us, we must be ready to witness the Yeshuas Hashem.

The Pessukim that follow keep to this overall theme, expressing the reality that desperate as our situation may seem, the Yeshua is in the offing. Though the waters may rage, “Yehamu Yechmaru Meymav”, the Ir Hahsem will yet rejoice, “Yismichu Ir Elkim Kodesh Mishkanei Elyon”. The Perek even addresses geopolitical instability: “Hamu Goyim, Matu Mamlachos”, nations will shake and kingdoms will shake, but we must remember that “Nassan B’Kolo Tamug Aretz”, it was HKBH who caused these events to unfold.

The Perek also includes a Passuk that is very familiar to us, and really encapsulates this idea: “Hashem Tivakos Imanu Miskav Lanu Elokei Yaakov Selah”. Metzudos explains that the Shem of “Tzivakos” refers to the Shlita that HKBH has on all aspects of the Briah—they are all but soldiers acting on the Ratzon HaBorei. When we feel that the world itself is at risk, these words are our salve, reminding us that Hashem Tzevakos is our fortress, our protector. The fact that these words are repeated twice—once in middle of the Perek and again at its close—reinforces the notion that this is the overarching message of these Pessukim.

There is, however, one Passuk that seems to veer slightly from this message, at least Al Derech HaPshat.

The Passuk says: “Harfu U’Deu Ki Anochi Elokim”. Rashi and Radak both explain that these words are directed at the Umos HaOlam, as Hashem orders to them to stop their attacks and realize that they will be judged by Hashem, whose name will doubtlessly be exalted, “Arum BaGoyim Arum B’Aretz”.

Unlike most of the Pessukim in this Perek, these words are not addressed at those experiencing the Chevlei Moshiach, but rather to the Umos HaOlam. This Passuk does not provide the Chizuk that others do—it seems more threatening. Why then is it included here?

On one hand we may look at this Passuk as an indirect source of the same Chizuk: we may take comfort in the knowledge that HKBH will ultimately exact justice on those who threaten us. The remainder of the Perek, however, is quite direct—why then the change here?

Perhaps we can explain this Passuk in line with the others in the Perek based on a Medrash that is quite relevant not only to this week’s Parsha, but to this time of year.

The Medrash, in Shir HaShirim Rabba, speaks about the imperative to do Teshuva and the impact that this has. For example: “Ilu Hayu Yisroel Ossin Teshuva Afilu Yom Echad Miyad Ben Dovid Bah.” Even one day of true Teshuva has the ability to bring Moshiach. The Medrash there also makes a Drasha based on the words “Harfu U’Deu Ki Anochi Elokim” : “Amar HKBH L’Yisroel Harfu M’Maasechem HaRa’im V’Asu Teshuva K’Heref Ayin U’Deu Ki Anochi Elokim”. Hashem tells us to cease our bad acts, and do Teshuva “K’Heref Ayin”, after which we will reach Yedias Elokim.

This Passuk, according to the Medrash, is talking about Teshuva, urging Bnei Yisroel to take advantage of this great gift. This is of course an important message, but there are, however, two questions to be asked. First, what is Teshuva “K’heref Ayin”? We think of Teshuva as a process—the Rambam outlines specific steps needed to achieve this goal—how can it be done instantly? The words “Harfu U’Deu” do imply an sudden change, but how does this apply to Teshuva?

Second, how does this message apply to the greater Perek? Why, in the midst of a Kapital focused on Chizuk during the confusing times of Chevlei Moshiach, does the Passuk speak about Teshuva K’Heref Ayin?

To answer these questions, we must better understand what Teshuva really means, and how we can achieve this important ideal.

There is a section of Parshas Nitzavim that begins with the words: “Ki HaMitzvah HaZos Asher Anochi Metzaveh Eschem HaYom Lo Niflesi Hi Mimcha…” and goes on to discuss the ease with which this “Mitzva” may be done, “Ki Karov Elecha HaDavar Me’od”. Although it is not immediately clear which Mitzvah these Pessukim refer to, the Ramban tells us that this section is connected to the one before it, which is known as Parshas HaTeshuva. The Pessukim in that part of the Sedra speak about Teshuva and its benefits, telling us that if we do Teshuva, Hashem will return to us. According to the Ramban, then, the Pessukim here are telling us that Teshuva is “Lo Niflesi Hi Mimcha”, not difficult to access, but rather “B’Picha U’Bilvavcha L’Asoso”.

Here too we may ask a similar question: how is Teshuva defined as “Karov Elecha HaDavar Me’od”? Why does the Torah go to such great lengths to speak about the accessibility and ease of Teshuva if is actually an Avodah?

Before trying to understand the simple meaning of these words, let us look at a Limud brought by Chazal on this Passuk.

The Medrash Rabba, on the words “Ki HaMitzvah HaZos”, tells us: “Kol Mi SheMaschil B’Mitzvah V’Aino Gomra Gorem SheYikbor Ishto U’Banav”. One who begins a Mitzvah but does not complete the task is forced to bury his wife and children. This is a chilling statement, but the Medrash brings an example: the Shevatim originally wished to kill Yosef, but Yehuda stopped them, saying “Mah Betza Ki NaHarog Es Achinu.” Because he was the Melech, the Shevatim listened to him and Yosef’s life was spared, but Yehuda did not follow through—he did not insist that Yosef be returned to Yaakov Avinu. As a result his wife, Shuah, and two sons, Er and Onen, died young and he was forced to bury them.

While this Drasha certainly impels us to complete that which we have started, how can we understand its relationship to this Passuk? Why does the Medrash tell us this in relation to a Passuk about Teshuva? How does the warning about “Maschil B’Mitzvah V’Aino Gomra” connect to the Mitzva of Teshuva and specifically its accessibility?

R’ Yerucham Levovitz in Da’as Torah to Parshas Vayeshev asks another important question on this Medrash: how can it be that one who begins a Mitzvah, but does not finish, is worse than one who never began the Mitzva at all? The Medrash implies that Yehuda suffered the loss of his wife and children bevause he did not take his Mitzvah to the end, but the Shevatim, who were entirely complicit in Mechiras Yosef, were not punished at all? Why is this the case?

Further, the Mashgiach points out that the Gemara in Sota has a slightly different version of this Memra: “Kol Mi SheMaschil B’Davar V’Aino Gomra Gorem SheYikbor Ishto U’Banav”. It seems from the Gemara that the punishment is not related to a Mitzva per se, but to anything: one who does not complete that which he started will ultimately suffer. Why might this be the case?

R’ Yerucham explains that this behavior is symptomatic of a character flaw. When one has Hisorerus to begin something but does not act with alacrity, that initial feeling wears off and the action remains incomplete. If one does not complete the mundane tasks he begins, than certainly when it comes to Mitzvos the same will occur and he will be punished with the deaths of his wife and children.

Perhaps we can explain the Medrash as well as the concept of Teshuva K’Heref Ayin based on this idea.

We are often put into situations in which we are inspired to change our ways, but we do not act immediately and the Hisorerus dissipates. In such cases we are akin to one who is Maschil B’Mitzvah V’Aino Gomra, because we do not follow through on the original impetus to Teshuva that we felt. This explains why this Limud is brought in realtion to this Passuk.

This can also help us understand why we “are told that Teshuva is “Lo Niflesi Hi Mimcha…” but rather “Ki Karov Elecha Me’od”. When one has the Hisorerus to do Teshuva, if he begins to think about how difficult it might be, but in reality the difficulty comes when we allow that initial Hisorerus to die out, and then try to change our ways. When this happens we lose the opportunity and are like a Maschil B’Mitzvah V’Aino Gomra. Rather we are meant to cease that Hisorirus and make the changes immediately—we must think of Teshuva and “Karov Eilecha Me’od” and then we will be successful.

This is the Teshuva K’Heref Ayin discussed in the Medrash Shir HaShirim: the Teshuva that comes as the result of Hisorerus that is seized upon. When we act upon true inspiration, Teshuva is indeed easy and can come in the blink of an eye.

We can now understand how these words fit into this Perek.

When we are faced with confusing, even frightening world events, we may be inspired to Teshuva—and we must take advantage of the opportunity. If we are among those who are “Harfu M’Maasechem HaRa’im V’Asu Teshuva K’Heref Ayin”, if we let true Hisorerus take hold of us and make real changes in our lived, than we will reach the ultimate Yedias Hashem which comes with true Geulah.