Straight Shooters

At the beginning of Parshas Re’eh, as part of his final speech to Klal Yisroel, Moshe Rabbeinu discusses what will occur when they finally enter Eretz Yisroel after crossing the Yarden. His first instructions are clear: “Abed Ta’abedun Es Kol Hamikomos Asher Avdu Sham HaGoyim.” Upon entering Eretz Yisroel, we were to embark on a mission, not only to expel those who were inhabiting the land, but also their influence. As the next PAssuk details, there are specific Mitzvos to destroy all forms of Avodah Zarah that were left behind by the Zayin Umos—an indication of the dangers posed by living in their proximity, even if they are dormant.

The nest section of Pessukim begin with the words “Lo Sasun Ken L’Hashem Elokechem”, which Chazal tell us is the Issur to destroy or damage the Mizbeach in any way. Because we had just been commanded to destroy and Mizbeach that remained from the Goyim, we are commanded to treat the Mizbeach Hashem in the opposite way, with complete reverence and respect.

Rashi, however, brings another Pshat in these words: while the Mizbechos of Avodah Zarah could be found all over Eretz Yisroel, wherever the Goyim saw fit to erect one, “Lo Sasun Ken L’Hashem Elokechem”, we are not to do so. Rather, there will be a set place for us to bring our Korbanos. These locations are spoken about in the following Pessukim, and are called the “Makom Asher Yivchar Hashem…LaSum Es Shemo Shama”, the place upon which Hashem chose to rest his name. The Meforshuim explain that these Pessukim refer to both Mishkan Shilo and the Bais Hamikdash, and the Passuk tells us that it is there that we are to bring Korbanos of all sorts: “V’Havesem Shama Olosechem V’Zivchechem V’Es Masrosechem V’Es Terumas Yedechem V’Nidrechem V’Nidvosechem U’Bechoros Bikarchem V’Tzonachem.” These Pessukim tell us about the opportunites that present themselves in the Mishkan and Mikdash—a chance to connect to the Ribbono Shel Olam, and celebrate our portion of the bounty “Asher Berachecha Hashem Elokecha”.

As clear as these Pessukim are in their intent and their charge, the next Passuk seems almost cryptic: “Lo Sasun KiChol Asher Anachnu Osim Po Hayom Ish Kol HaYashar B’Eynav”. Literally translated, these words seem to be almost accusatory: “You shall not do as we do here today, each person what is correct in their eyes.” Taken in the broader context of the discussion, Moshe seems to be saying that when we enter Eretz Yisroel we will have to behave differently that we did in the Midbar, and perhaps hew closer to the Derech prescribed for us by the Torah and our Gedolim, rather than striking our own path.

This understanding of the words would seem to fit with a Passuk in Sefer Shoftim that is almost identical. There, the Navi is discussing the foibles of Klal Yisroel at the time of Micha, who erected a Pesel. The Passuk tells us: “Bayamim Hahem Ein Melech B’Yisroel, Ish Hayshar B’Enav Yaaseh.” Radak explains that the Passuk is telling us why no one stopped Micha from committing such an Aveirah: there was no Melech or Shofet, and people were free to act of their own accord. The use of the same phrase, “Ish Hayshar B’Enav”, in our Passuk would then appear to indicate that Moshe was referring to similar behavior.

That said, this simplest explanation of the Passuk would be quite difficult to understand. In what way did we act in the Midbar that qualified as “Ish Hayshar B’Enav” and why would Moshe include himself in the Passuk, using the term “Anachnu”. Also, while it is true that Moshe was speaking generally about the arrival of Klal Yisroel in Eretz Yisroel, this Passuk would be a little out of place in the specific discussion of the Mizbeach, the Mishkan and the Mikdash.

There are some Meforshim, including the Ibn Ezra and the Rivash, who explain that Moshe was alluding to the fact that our travels in the Midbar allowed some flexibility as to various Korbanos, and not all Mitzvos yet applied. This reality, which resulted in the ability for people to choose whether to bring Korbanos or give Terumah, was the aspect of “Ish Hayshar B’Enav” to which the Passuk refers, and that would come to an end once we entered Eretz Yisroel.

In this understanding of the Passuk, however, the end of the Tzivuy seems to be missing. If the entire Passuk refers to what we should not do, why does Moshe not mention what we are to do? One would expect Moshe to say: “Don’t act this way, rather…” It would almost appear that part of the thought is left out.

There, however, is another Pshat in these words, which is found in Chazal and brought by Rashi, which can perhaps help us understand the Passuk fully.

The Gemarah at the end of Zevachim tells us that Moshe was instructing Klal Yisroel about which Korbanos could be brought immediately upon entering Eretz Yisroel. As we know, the Mishkan was only built in Shilo after the fourteen years of Kivush and Chiluk HaAretz—the time needed to conquer and divide the land. Until this time, it could be found in Gilgal but private Mizbechos, called Bamos, were allowed as well. The Halachos governing this time period were unique: Nedarim and Nedavos, Korbanos that were brought voluntarily, could be brought on the Bamos or in the Mishkan in Gilgal, but Chovos were not brought in either location.

Accordingly the Passuk can be understood as follows: “Lo Sasun KiChol Asher Anachnu Osim Po Hayom”, upon entering Eretz Yisroel you will not bring all the Korbanos that we do in the Midbar, including the various Korbanos Chovah, but “Ish Hayshar B’Enav Yaaseh”, each person can bring the Korbanos Nedarim and Nedavos that he sees fit. The Passuk then goes on to tell us when the remaining Korbanos will be allowed: “Ki Lo Basem Ad Attah El Hamenucha V’El HaNachala”, you will not regain the status that we have Atah, now, until the Menucha, that is Mishkan Shilo, or Nachala, the Bais Hamikdash, are built.

This approach to the Passuk fits very well into the context of the surrounding Pessukim—Moshe is speaking about the various Mizbechos and so he details which Korbanos can be brought when. And, although the help of Chazal and the Meforshim is needed, the complete thought of Moshe Rabbienu can be seem: don’t bring Chovos, rather bring Nedarim and Nedavos.

That said, the actual wording of the Passuk needs some explanation. Why does Moshe speak almost cryptically, using the term “Ish Kol HaYashar B’Eynav”, rather than just stating the Halachos directly? He could have said “When you come to the land, you may bring Nedarim and Nedavos on the Bamos but not Chovos.” Why is the Mitzvah stated in this way?

The question is perhaps brought into clearer relief by the way the Gemarah explains his words. “Amar Lehu Moshe L’Yisroel: Ki Alisu L’Aretz Yaseros Takrivu Chovos Lo Takrivu. Moshe said to Bnei Yisroe: when you enter the Land, you may bring ‘Yesheros’ but you may not bring Chovos” Chazal are telling us that Moshe did in fact address the Dinim directly, but they too use the word “Yesheros” in place of Nedarim and Nedavos. In other words, it is clear from Chazal that the term Yashar is specifically used to refer to Korbanos that are of a voluntary nature. Certainly, then, if we wish to fully understand this Passuk, and the implication of Moshe’s words, we must understand why Nedarim and Nedavos are referred to this way. We should also be able to explain why in fact Moshe employs this term specifically here, when speaking about the Dinim of Bamos.

The term Yashrus is one that we find often. The Avos Hakedoshim are called Yashar, as the Gemarah tells us that when Bilaam said “Tamus Nafshi Mos Yesharim” he referred to them, and Sefer Beraishis, which speaks about the Avos is called “Sefer HaYashar.” It is clear then that the Middah of Yashrus is one to strive toward. In fact, R’ Yaakov Kaminetzky, in Emes L’Yaakov, explains that it was this Middah that guided the Avos prior to Mattan Torah, and informed their decisions. What then is this Middah, and how does it relate to Korbanos?

One of the interesting things about Yashrus is that we often find it in relation to Simcha, in Pessukim such as “Ohr Zaruah L’Tzadik U’Liyishrei Lev Simcha” or “Pikudei Hashem Yisharim Misamche Lev”. R’ Tzadok Hakohen, in Risisei Layla, explains why this is the case. Yashurus Halev, he explains, refers to a connection to Hakadosh Baruch Hu and a recognition that there is a “Borei Umanhig V’Ain Shum Davar Chutz Mimenu.” When one achieves this realization, all the “crookedness” in his heart, that which steers him from the Derech Hashem, is removed, and he attains Yashrus, and can experience Simcha for his worries and doubts are removed from his heart.

Lest we think that this is a very lofty level, one that certainly can be attributed to the Avos, but perhaps beyond us, R’ Tzadok continues, explaining that this level of Yashrus is not necessarily connected to a person’s Shemiras HaTorah V’Hamitzvos. Even if the Yetzer Harah still has a person in his grip, the recognition that Hakadosh Baruch Hu is the Borei U’manhig can have the affect of instilling a person with Yashrus. In fact, he writes that as members of Klal Yisroel, and Maaminim Bnei Maaminim, we are naturally infused with the Emunah in Hashem that can bring Yashrus Halev, and thus Simcha. R’ Tazadok repeats that this is not related to a person’s conduct: we are sometimes blinded by the Yetzer Harah, and act in ways that are contrary to the Derech Hashem, but this does not remove the status of Yishrei Lev.

Taking R’ Tzadoks words to heart, it seems that one of the most effective tools the Yetzer Harah has is to convince us that we are not capable of being Yishrei Lev—that our inequities remove us from this level. We must however constantly remind ourselves that this is not true, that our status as Maaminim Bnei Maaminim affords us the opportunity to connect to Hashem, and it is this very connection that will remove our impurities, and bring us to the Simcha of Torah and Mitzvos.

Perhaps this is the message that Moshe Rabbeinu wished to convey to Klal Yisroel as they entered Eretz Yisroel.

In a way, the arrival in Artzenu Hakedosha would be something of a downgrade. In the Midbar we lived an existence that was L’Malah Min Hateva and therefore much closer, so to speak, to Hashem. Our very food and water came B’Derech Nes, ensuring that the Hashgachas Hashem was an ever-present reality, and the Mishkan was in our midst and readily accessible for all forms of Avodah. Upon entering Eretz Yisroel, however, the level of the Mishkan was to be reduced—Chovos could not be brought at all. In addition, though the Hashgacha Elyona is always at work, our existence would be more reliant on our own Hishtadlus, adding another level of distance between ourselves and the Borei Olam.

Moshe therefore said: “Ki Alisu L’Aretz Yaseros Takrivu Chovos Lo Takrivu.” Even when we are in a situation that Chovos are not allowed, and in that way removed from the most direct connection to Hashem, we can always bring Nedarim and Nedavos. Just as a Yid, an offspring of the Avos Hakedoshim, can always retain his status of Yashrus and the Temimus with Hashem that it implies, he can always bring a Nedava and connect to Hahsem in that way. Our new reality in Eretz Yisroel would add layers of distance between ourselves and Avinu Shebashamayim, but the relationship that is inherent in each of us as Maaminim Bnei Maaminim cannot be severed. It was this message, this attitude that would carry us during those years, until the time that we realziied the promise of “Ki Lo Basem Ad Attah El Hamenucha V’El HaNachala Asher Hashem Elokech Nosen Lach.”

It is this message that carries us today as well. As we begin Chodesh Elul and each one focuses on their individual Cheshbon Hanefesh, we review the year in terms of Sur M’Rah as well as Asei Tov. But we must also keep in mind that our status as Maaminim Bnei Maaminim remains intact despite the room we have for improvement. It is this connection to Hashem, the Yashrus we inherit from our Avos, that will allow us to fight the Yetzer Harah, and reach a level of “Ohr Zaruah L’Tzadik U’Liyishrei Lev Simcha”, thereby bringing closer the day when we experience the promise of “V’Haniach Lachem Mikol Oyvechem Misaviv V’Yishavtem Betach.”