Be Strong

Though very short, there is quite a lot to be learned from this week’s Parsha, the events of which takes place on the final day of Moshe Rabbeinu’s life. As this Shabbos is also Shabbos Shuva, however, we must try to find a message within the Parsha that applies to this part of the year.

As Moshe Rabbeinu prepares to take leave of Klal Yisroel, he once speaks to them about their entry into Eretz Yisroel, and encourages them not to be scared of the enimies they are to face: “Hashem Elokecha Hu HaOver Lifanecha Hu Yashmid Es Hagoyim HaEla”. Moshe adds that Hashem will do onto the inhabitants of Eretz Yisroel as he did to Sichon, reinforcing the promise that Bnei Yisroel has nothing to fear, for “U’Nisanam Hashem Elokecha B’Yadecha.”

It seems a little interesting that as Moshe Rabbeinu spends his last few hours with the nation that he loved so dearly, the People that he risked his life for time and again, he was focused on the way they would approach the coming battles. In fact, a look back at Sefer Devarim reveals that this has been discussed numerous times, with Moshe Rabbienu continually ensuring Klal Yisroel that they had nothing to fear. In addition, one would assume that Bnei Yisroel had learned from the Ma’aseh Meraglim that the wars they were to face would not be fought on natural terms—why did Moshe Rabbeinu choose to reinforce this point on this, his final day?

The way in which Moshe Rabbeinu talks to Bnei Yisroel requires explanation as well. After he tells them “Hashem Elokecha Hiu HaOver Lifanecha” and “U’Nisanam Hashem Elokecha B’Yadecha”, making it clear that the battles to be waged would be faught by Hakadosh Baruch Hu. Then Moshe urges them no to be scared, telling them: “Chizku V’Amtzu, Al Tiru V’Al Tamtzu Mipnehem” This seems somewhat redundant: we had been told, in more ways than one, that our enemies would be disposed of by Hashem Himself—why would we be afraid, and why would be need to strengthen ourselves? Then, Moshe repeats: “Ki Hashem Elokechem Hu HaHolech Imach”, for Hashem would be going with us. Why did Moshe repeat this once again—had it not been made clear that Hashem would be with us as we faced the enemy?

On the other hand , while the words “Chizku V’Amtzu” may seem unnecessary or extra, they also appear to be quite important. When Moshe Rabbeinu speaks to Yehosuha in front of Klal Yisroel—passing on the torch, so to speak—he uses almost the exact same words: “Chazak V’Amatz.” The fact that this particular phrase is used in both instances indicates that there may be a deeper meaning that can perhaps allow us to better understand exactly what Moshe Rabbeinu meant.

There is of course a way to understand this all in the simplest way, which would actually provide us an insight into true leadership. Moshe Rabbeinu, being finely in tune with the needs and feelings of Klal Yisroel, may have sensed that at this juncture they needed this particular Chizuk. A change in leadership after all those years may have been a frightening prospect for many, leading Moshe Rabbeinu to calm them by reminding them that Hashem would protect them in Eretz Yisroel as He had in the Midbar.

Perhaps, however, there is another way to understand the words of Moshe Rabbeinu.

Chazal, in more than one place, note that when the Torah speaks about Milchama it refers not only to physical battles, but to the Milchemes HaYetzer as well. Similarly, the term Oyev, enemy, is understood in the sense of the Yetzer Harah, our ultimate enemy. For example, Meforshim explain that when the Passsuk, in L’Dovid Hashem Ori, says “Im Takum Alai Milchama” it refers to the way the Yetzer Harah attacks us, seeking to steer us astray.

With this in mind, we can perhaps read the words of Moshe Rabbeinu, as he instruct Klal Yisroel as to the way to approach the coming battles, as referring not only to the human enemies they will face, but to the spiritual Oyev as well.

The first thing that Moshe tells his beloved nation is: “Hashem Elokecha Hu HaOver Lifanecha”. When it comes to battling our evil inclination, people often feel helpless: he has won us over so many times, how can we hope to succeed? Therefore, we must know that we are not alone in the fight: “Hashem Elokecha Hu HaOver Lifanecha”; we are aided by Hakadosh Baruch Hu. This reality should enable us to face our enemy, secure in the knowledge that we are not alone and we can succeed.

The Ibn Ezra points out that only after Moshe Rabbeinu tells Bnei Yisoel this does he tell them the next step in the battle plan: “Chizku V’Amtzu”. Although these words may sound like emotional or psychological advice, as though to tell Klal Yisroel to strengthen their resolve, or even their Emunah or Bitachon, in the Milchemes Hayetzer they have a practical meaning as well.

The Sifri here tells us that the term “Chizku” refers to Torah while the word “Amtzu” to Mitzvos. Moshe told Bnei Yisroel that while Hashem would be in their camp, so to speak, they had to do their part through Limud HaTorah and Asias HaMitzvos. In our understanding of this advice, Moshe was telling Klal Yisroel that while Hashem would aid them in their fight against the Yetzer Harah, they had to know that this help was predicated on their ability to live up to the dictates of “Chizku V’Amtzu.”

It would appear, however, that there was a condition even within the way to achieve a level of “Chizku V’Amtzu.” The Gr”a, brought in the Ksav V’Hakabala, explains that the word Chazak refers to the Guf, physical strength, with Amatz refers to the Lev, which is emotional or intellectual strength. One would assume, then, that Chazak would refer to the Mitzvos, which are physical actions done with ones Guf, while Amatz would refer to Limud HaTorah which is a less active pursuit and could be closer related to the Lev. As we have seen, however, Chazal tell us that the opposite is true.

Perhaps we can therefore understand that perfunctory Asias HaMitzvos, or intellectual pursuit of Yedias HaTorah do not rise to the level of “Chizku V’Amtzu”. However, if one learns Torah and allows it to affect his actions, allowing the Torah to affect his Guf, he has accomplished the ideal of “Chizku.” Similarly, if someone does Mitzvos in a way that they are not just rote actions, but they affect his Lev, his very essence—his thoughts, feelings and outlooks—he has fulfilled the mandate of “Amtzu.”

Following the warning that they must take a part in the battle against the Yetzer Harah, through their dedication to Torah and Mitzvos, Moshe concludes his words to Klal Yisroel by once again mentioning Hashem’s role: “Ki Hashem Elokechem Hu HaHolech Imach”. The Kli Yakar points out that the term “HaHolech Imcha” is similar to the words used to describe Noach: “Es HaElokim Hishalech Es Noach.” He explains that this is an indication of the level of help needed by Klal Yisroel: just as Noach, who was M’Ketanei HaEmunah, required substantial help from Hashem, so to Klal Yisroel would need a signifigant amount of support in their battles. Based on this we must understand why Moshe Rabbeinu choose to highlight the amount of help Hashem would need to give us at this point specifically at the end of his words.

Perhaps though it was to remind us that if we achieve any level of victory against the Yetzer Harah, we should not think it was due to our own actions. We must remember that it is only with the direct intervention of the Kudsha Brich Hu that we have any success in our Milchemes HaYetzer, “Ki Hashem Elokechem Hu HaHolech Imach.”

There is a similar idea contained in one of the central themes of Yom Kippur. The Mishna in Yoma extolls the fortunes of Klal Yisroel in that we are Zoche to be made pure, through Teshuva and Kapparah, before Hashem: “Ashrechem Yisroel Lifnei Mi Attem Mitaharim U’Mi Metaher Eschem”. R’ Schor, in Ohr Gedalyahu, explains that the Mishna is telling us that as much as a person tries to be Metaher himself through Teshuva, his actual purification comes only though the ultimate Metaher—Avinu Shebashmayim.

The overarching premise of Moshe Rabbienu’s words is thus clear: we can face the Yetzer Harah and even be successful, we must be confident of that. But at the same time it is imperative to know that we can only do so with the aid and assistance of Hakadosh Baruch Hu in conjunction with our own dedication to Torah and Mitzvos.

This is of course a vital message during the Aseres Yimei Teshuva: as each of us contemplates our own path of Teshuva in anticipation of Yom Kippur, we can take strength from the fact that we are not alone, “Ki Hashem Elokechem Hu HaHolech Imach” and hone our Derech based on the ideals of “Chizku V’Amtzu”, renewing our dedication to sincere and meaningful Limud HaTorah and Asias HaMitzvos. This can allow us to achieve Teshuva Sheleima and a Gmar Chasima Tova.