Hold On Tight

Simchas Torah is a day that is marked by much Krias HaTorah. In keeping with Minhag Yisroel, the first Pessukim of Zos HaBracha are repeated many times, until each member of the Tzibbur capable of making the Brachos receives an Aliyah. This is of course followed by the Aliyos of “Kol HaNearim”, Chosson Torah and Chosson Beraishis, leading to an overall departure from the regular structure of five Aliyos for a Yom Tov day. It is therefore sometimes easy to forget that there is also a Maftir, and therefore Haftorah for the day. If we think about it, however, the Haftorah is really the “last word”, the final opportunity to try and grasp the meaning of the day, through the eyes of Chazal. As always, if we pay close attention to the Pessukim that the Chachamim selected, we will not only have new insight into the Divrei HaNavi, but also to the Yom Tov itself.

The Haftorah for Simchas Torah is taken from the very first Perek of Sefer Yehoshua. This of course dovetails very nicely with the main Kriah of the day: Parshas Zos HaBracha discusses the Petirah of Moshe Rabbeinu, and so the Pessukim describing the rise of his successor would seem like an apt selection. It should be noted, however, that the Yom Tov Haftorahs are often unrelated to the Pssukim of Krias HaTorah, but more to the essence of the Chag, and in this case we also Lein the initial Pessukim of Beraishis between the final Pessukim of Zos HaBracha and Maftir. It would therefore seem that Chazal wanted us to learn these particular Pessukim on Simchas Torah, not only because of their historical context, but also because of the message they send.

Sefer Yehoshua begins with the words “Vayehi Achrei Mos Moshe Eved Hashem” and then turns immediately to the first Nevuah received by Yehoshua bin Nun. Hashem speaks to the new leader of Klal Yisroel, informing him that Bnei Yisroel will soon cross the Yarden, and enter Eretz Yisroel, under his leadership. Yehoshua is told that his venture will be met with success as Hashem promises “Lo Yisyatzev Ish Lifanecha Kol Yimei Chayecha”, that the occupying residents of the land will be helpless.

Throughout the Pessukim Yehoshua is reminded of his predecessor, being told “K’Asher Hayisi Im Moshe Aheyeh Imach” but also warned not to deviate in any way from the path set forth by his Rebbe: “K’Chol HaTorah Asher Tzivcha Moshe Avdi Al Tasur Mimenu Yamin U’Smol”. An overall focus on the adhesion of Yeshoshua to the Torah is a focal point of the Nevuah, and in fact his very success is tied directly to this charge.

Besides for the thematic reiteration, there is also a phrase that seems central to these Pessukim. During this initial Nevuah, which spans all of nine Pessukim, Hashem uses the words “Chazak V’Amatz” three times, which would seem to indicate that they have a particular relevance here. These words themselves, “Chazak V’Amatz” are a relatively rare pairing, and seem to be redundant—both can be translated as “be strong”. This being the case there are really two questions: why is this phrase repeated, and why does it contain two words which seem to mean the same thing?

Rashi, each time that the words “Chazak V’Amatz” appear, explains to what it refers. The first time, when Hashem is discussing the battles that lay ahead, these words refer to “Derech Eretz”, meaning that Yehoshua is meant to strengthen himself regarding practical matters of warfare. At the next occurance, when the Passuk speaks of the need for Yehoshua to maintain fealty to the teachings of Moshe, however, Rashi notes that the words “Chazak V’Amatz” refer to the Torah itself. It seems, then, that according to Rashi the repetition of the phrase is somewhat coincidental. One may also deduce that the use of two words that essentially mean the same thing is merely a way of creating emphasis.

This, however, does not seem to be the case. Rather, there are a number of indications that the words “Chazak” and “Amatz” have varied implications. For example, the Gemara in Brachos tells us that Torah and Maasim Tovim are among the matters that require constant Chizuk, as seen from our Pessukim, where Chazak refers to Torah and Amatz to Maasim Tovim. Similarlh, the Gr”a offers a number of explanations. In once case, he explains that “Chazak” is “B’Guf” and “Amatz” is “B’Lev” as indicated by the Passuk in Devarim that says “V’Imetz Es Levavo”. Later, extends this interpretation as referring to Mitzvos Asei and “Amatz” to Mitzvos Lo Sasei.

It also seems unlikely that the use of this terms is coincidental.

As we noted, the words “Chazak V’Amatz” are not often seen in Pessukim. In fact, they appear only twice in the Torah itself, and in both instances the one being spoken to is Yehoshua bin Nun. It is apparent, then, that these words are directly related to the mission and spirit of Moshe’s successor.

Perhaps the most interesting use of these words with relation to Yehoshua, however, comes at the end of the Haftorah, when they are not spoken by the Kaviyachol.

After receiving the Dvar Hashem for the first time, Yehoshua begins his reign of leadership by gathering the leaders of Klal Yisroel, the “Shotrei Ha’Am.” He issues them practical instructions regarding the coming advance into Eretz Yisroel, which they are in turn to pass on to their Shevatim. He then speaks to the leaders of Reuven, Gad and Menashe, reminding them of their responsibilities as per the agreement made with Moshe Rabbeinu. In response to these directives, the Shotrei Ha’Am pledge their allegiance to Yeshoshua: “Kol Asher Tzivisanu Na’aseh V’El Kol Asher Tishalchenu Nelech”. They further promise to follow him as they followed Moshe before him, provided that Hashem is with Yeshoshua in the same vein. In the final Passuk of the Haftorah the Shotrim offer a piece of advice—that anyone who rises against Yehoshua be put to death—and close their response by echoing the words of Hashem: “Rak Chazak V’Amatz”.

Now, as much as we understood the use of this phrase when Hashem spoke to Yehoshua, we must have a different understanding in this case. Why would the Shotrim think that it is their job to remind Yehoshua to be Mechazek himself in Torah and Maasim Tovim? Why is this the proper way to reply to Yehoshua’s instructions to them? Metzudos renders these words in context, explaining that they relate to the advice the Shotrim were giving Yeshoshua: he should be strong in responding to his critics and not allow for dissension in the ranks. Even with this explanation, however, these words are difficult to understand—why did the Shotrim see a need to make this suggestion to Yehoshua and why did they select these very words to do so?

The truth is that the conversation between Yehoshua and the Shotrei Ha’am is even more curious in light of a Gemara in Bava Basra. There, the Gemara brings the Passuk in Parshas Pinchas that discusses the appointment of Yehoshua as the successor to Moshe Rabbeinu. Moshe is told to place his hand upon Yeshousha, in front of Elazar HaKohen and the entire nation, at which point, Hashem says, “V’Nasata M’Hodcha Alav”. The Gemarah makes a Drasha: “M’Hodcha V’Lo Kol Hodcha”, some of Moshe’s Hod, or glory, would be transferred to Yehoshua but not all of it. The Gemarah relates that the Tzaddikim of the Dor noted that not all of Moshe’s Hod would be given over to Yehoshua and said: “Pnei Moshe K’Pnei Hachama Pinei Yehoshua K’Pnei HaLevana”. In comparison to his Rebbe Moshe, Yehoshua would be like the moon compared to the sun.

Now, if we are to assume that the “Shotrei HaAm”, those who Yehoshua spoke to in order to transmit messages to the Shevatim, were the Tzaddikei HaDor, there seems to have been a bit of a change of heart. The Gemarah relates that the Tzaddikim, noting the difference between Yehoshua and his predecessor, exclaimed: “Oy Lah L’Osa Busha Oy La L’Osa Klima”. It seems, however, that at this point they had come to terms with the leadership of Yehoshua, proclaiming their allegiance and offering him advice. What prompted this change in stance? Why did the Shotrim now seem to be squarely on the side of Yehoshua, going so far as to suggest that anyone who challenges him be put to death?

Perhaps we can reframe this discussion based on an explanation given by the Ksav Sofer to a Passuk in Zos Habracha.

At the end of the Parsha, when Moshe is Niftar, the Torah tells us his age, and that he was physically sound until the day he left this world, as evidence of his Tzidkus. The Torah then interrupts the discussion of Moshe Rabbeinu with the following words: “V’Yehoshua Bin Nun Milei Ruach Chachma Ki Samach Moshe Es Yadav Alav V’Yishmeu Elav Bnei Yisroel VaYaasu K’Asher Tziva Hashem Es Moshe”. Then, the Torah goes back to speaking about Moshe Rabbeinu, extolling his level of Nevua.

Why, asks the Ksav Sofer, does the Torah seem to interrupt the discussion of Moshe, and his Petirah, to speak about Yehoshua? He explains, based on the words of the Ramban, that the relationship that Bnei Yisroel had with Moshe Rabbeinu was somewhat fraught. At various times we see members of the Dor HaMidbar challenging Moshe and his leadership because they thought that Moshe acted out of his own self-interest. They suspected that Moshe took them out of Mitzrayim, using his own Chachma, so that he could be their leader. We see the greatest evidence of this rift at the time of the Egel: when they thought that Moshe Rabbeinu was not coming down from Har Sinai, there was no mourning, there was instead rejoicing. This was because Bnei Yisroel was so insecure about the motives of Moshe Rabbeinu.

However, explains the Ksav Sofer, at the end of his life, Moshe’s true intentions were seen. As we noted, Hashem told Moshe “Kach Es Yehoshua…V’Samach Yadcha Alav”, that he was to place a hand upon Yeshoshua. The Torah later tells us, however, “Vayismach Yadav Alav”, Moshe placed both hands upon Yehoshua. In doing so, Moshe displayed his true intentions: rather than preserving his own legacy as the ultimate leader of Klal Yisroel and passing only some of his qualities onto Yehoshua, he infused as much as he could into his successor. This was the mark of someone unconcerned with his own Kavod, but wholly dedicated to the survival and success of his flock.

Thus, when Moshe was Niftar, and the people sensed that Yehoshua was “Milei Ruach Chachma Ki Samach Moshe Es Yadav Alav”, they attained a newfound respect for their departed leader. In his transmission of power, Bnei Yisroel learned of Moshe’s true Tzidkus and it was now that they mourned him in earnest. This Passuk is therefore a fitting tribute to Moshe, and belongs among those that describe his qualities, for it is a testament to his defining Anivus and selflessness.

Perhaps this is why the Shotrei Ha’Am now placed their full confidence in Yehoshua: after the Petirah of Moshe it was apparent that Yehoshua had been infused with much more of his Moshe’s spirit than they anticipated, and they were no longer embarrassed at the Pnei Levana that led them. Their advice to Yehoshua, that he not bridge any dissent, was itself a statement of their respect for him—it was their way of telling him that they truly saw him as a leader of Bnei Yisroel, having been fully granted the mantel of leadership by their great Rebbi, Moshe.

Maybe this is why they too used the words “Chazak V’Amatz” and why these words appear so often in relation to Yehoshua.

The Pessukim in Divrei Hayamim tell us that Dovid Hamelech told Shlomo that he wished to build the Bais Hamikdash, but was unable. He was promised by Hashem, however, that his son would do so and now Dovid passed this mission on to Sholmo. In two places Dovid conveys these instructions to Shlomo and in both cases he says “Chazak V’Amatz”. We see then, that these words refer to transition, or a transmittal of responsibilities. Dovid began the path to the Bais Hamkikdash and wished his son to pick up the torch and see it to completion, and so he used this phrase. Similarly, Yehoshua’s reign was a direct continuation of that of Moshe Rabbeinu, his strength came directly from Moshe, and everything he had was the result of that moment in which Moshe placed his hands upon the head of his Talmid. He was thus told, time and again, Chazak V’Amatz, hold on to that which was transmitted to you.

Maybe this is the lesson of Simchas Torah.

We travel the path of Elul and Tishrei, the days of Slichos, Rosh Hashana, Yom Kippur and now Sukkos, in the process spending more than a month together with Hashem. Hashem does not send us away empty handed, however, he asks us to stay an extra day,”Ikvu Imi Od Yom Echad.” That day is used to remind us that there is something we can take with, a legacy of our own: the Torah Hakedosha. Simchas Torah is the day of “Vayismach Yadav Alav” as Hashem gifts us with the Chachma that we can take into the coming monthsIn reminding us of our most precious gift, the Torah Hakedosha, Hashem tells us that we can take Tishrei with us because it was for our own good all along. This is the day of transition, and as we go from the crescendo of the holiest days of the year back to the mundane rhythm of our lives the final words of the Hafotrah ring in our ears: “Chazak V’Amatz”. We must hold on to that which we have gained, and onto the Torah itself, dancing toward the Yom Shekulo Tov.