Make Good Choices

וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹקִים אֶת בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ

אָמַר הַקָּב׳׳ה הוֹאִיל וְנִתְעַלָּה מִן הַכֹּל הוּא יְבָרֵךְ אֶת יִשְׂרָאֵל

As its name suggests, the majority of Parshas Zos HaBracha consists of the Brachos that Moshe Rabbeinu gave to Klal Yisroel just prior to his Petirah . These Pessukim are leined time and again on Simchas Torah, in a way forming the backdrop of the day, and one therefore assumes that there is a message found within these Brachos that is related to the Yom Tov.

As we think about these Pessukim, however, an overarching question emerges: what compelled Moshe Rabbeinu to give Brachos to each Shevet on that day? He had spent the month preceding his final day speaking to Bnei Yisroel as a whole, issuing Tochacha and instructions about their entry into Eretz Yisroel. He had reviewed all of the Mitzvos that had already been taught and introduced those that would be relevant only once they had achieved the status of Toshvei HaAretz . What was added on that day that had not already be shared?

Even the way that Moshe gave the Brachos , separately to each Shevet, is notable. Why did he single out each Shevet rather than giving the Brachos to Klal Yisroel as one?

There are numerous Medrashim on the words וְזֹאת הַבְּרָכָה אֲשֶׁר, each discussing the Brachos from a different angle, including one that seems relevant to these questions.

The Medrash begins with a Drasha: רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל כֻּלָּנָה, מַהוּ וְאַתְּ עָלִית עַל כֻּלָּנָה, מְדַבֵּר בְּמשֶׁה, עַל שֶׁנִּתְעַלָּה יוֹתֵר מִן הַכֹּל . The familiar words from Mishlei, רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל כֻּלָּנָה, are said to be referring to Moshe Rabbeinu himself, who was נִּתְעַלָּה יוֹתֵר מִן הַכֹּל . Now, while it is understandable that Moshe would be described as greater than anyone who lived in his time, or ever after, the title of נִּתְעַלָּה יוֹתֵר מִן הַכֹּל seems even more expansive.

The Medrash continues, describing discussions that Moshe Rabbeinu had with those who came before him, each of which is astonishing in its own right .

First, we are told that Adam HaRishon came to Moshe and said: אֲנִי גָּדוֹל מִמְּךָ שֶׁנִּבְרֵאתִי בְּצַלְּמוֹ שֶׁל הקב׳׳ה. Adam felt that he was greater than Moshe because he had been created בְּצֶלֶם אֱלוֹקִים. Moshe, however, disputed this claim: אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, אַתָּה כָּבוֹד שֶׁנִּתַּן לְךָ נִטַּל מִמְּךָ, זִיו הַפָּנִים שֶׁנָּתַן לִי הקב׳׳ה, עִמִּי הוּא. Moshe felt that he was greater than Adam HaRishon because he had retained the level he achieved, evidenced by the words לֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵחֹה , while Adam had not.

Next, the Medrash tells us that Noach approached Moshe with a similar claim: אֲנִי גָּדוֹל מִמְּךָ שֶׁנִּצַּלְתִּי מִדּוֹר הַמַּבּוּל. Moshe responded to this assertion as well: אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, אַתָּה הִצַּלְתָּ אֶת עַצְמְךָ וְלֹא הָיָה בְךָ כֹּח ַ לְהַצִּיל אֶת דּוֹרְךָ, אֲבָל אֲנִי הִצַּלְתִּי אֶת עַצְמִי וְהִצַּלְתִּי אֶת דּוֹרִי. Noach had been unable to save other members of his generation, but Moshe had saved the entirety of Klal Yisroel at the time of the חֵטְא הָעֵגֶל, and so Moshe was able to say אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ.

The Medrash continues: אַבְרָהָם אוֹמֵר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁהָיִיתִי זָן לָעוֹבְרִים וְשָׁבִים. Avrohom Avinu felt that his Chesed, serving those who passed by his tent, entitled him to say אֲנִי גָּדוֹל מִמְּךָ. Moshe, however, disagreed: אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, אַתָּה הָיִיתָ זָן בְּנֵי אָדָם עֲרֵלִים, וַאֲנִי הָיִיתִי זָן בְּנֵי אָדָם מְהוּלִים, וְלֹא עוֹד אֶלָּא אַתְּ הָיִיתָ זָן בַּיִּשּׁוּב, וַאֲנִי הָיִיתִי זָן בַּמִּדְבָּר. Because he had sustained people who were Mahul, and did so in the Midbar , as opposed to Avrohom who served Arelim in populated areas, Moshe could say אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ.

Next, the Medrash tells us that Yitzchok said: אֲנִי גָּדוֹל מִמְּךָ שֶׁפָּשַׁטְתִּי אֶת צַוָּארִי עַל גַּבֵּי הַמִּזְבֵּחַ וְרָאִיתִי אֶת פְּנֵי הַשְּׁכִינָה, referring to his Mesiras Nefesh at the Akeida , which allowed him to behold the Shechina . Moshe, however, responded in kind: אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, שֶׁאַתָּה רָאִיתָ פְּנֵי הַשְּׁכִינָה וְכָהוּ

עֵינֶיךָ,אֲבָל

אֲנִי הָיִיתִי מְדַבֵּר עִם הַשְּׁכִינָה פָּנִים בְּפָנִים וְלֹא כָהוּ עֵינָי. whereas Yitzchok’s eyes had been affected, as the Passuk in Parshas Toldos tells us, וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת, Moshe asserted that he too had encountered the Shechina and was not physically harmed.

Finally, the Medrash tells us that Yaakov Avinu spoke about his encounter with Saro Shel Esav: אֲנִי גָּדוֹל מִמְּךָ שֶׁנִּפְגַּשְׁתִּי עִם הַמַּלְאָךְ וְנִצַּחְתִּי אוֹתוֹ. Moshe, however, countered that Yaaov had only battled the Malach on earth, whereas he had faced the Malachim in their native environment, when he went to receive the Torah, and the Malachim had feared him.

The Medrash concludes: אָמַר הַקָּב׳׳ה הוֹאִיל וְנִתְעַלָּה מִן הַכֹּל הוּא יְבָרֵךְ אֶת יִשְׂרָאֵל, וְזֹאת הַבְּרָכָה. Since Moshe indeed fulfilled the definition of וְאַתְּ עָלִית עַל כֻּלָּנָה, it was fitting that he give Klal Yisroel the Brachos of Zos HaBracha .

This Medrash is nothing short of astounding. How are we to understand these exchanges? Why did Adam, Noach and each of the Avos wish to claim the title of אֲנִי גָּדוֹל מִמְּךָ, and why did Moshe respond in this way to them? Moshe was, of course, עָנָו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה, yet in the conversations recorded in this Medrash he seems to minimize the accomplishments of no less than the Avos HaKedoshim , seeming to boast of his own achievements. We also cannot assume that the Avos did not understand the differences that Moshe pointed out to them, why then did they make these claims?

Clearly, there is more than meets the eye—what might that be?

We must also understand the conclusion of the Medrash: אָמַר הַקָּב׳׳ה הוֹאִיל וְנִתְעַלָּה מִן הַכֹּל הוּא יְבָרֵךְ אֶת יִשְׂרָאֵל. What does the fact that Moshe was greater than those who had preceded him have to do with Brachos ? Why are the Brachos of Zos HaBaracha , so central to the avodah of Simchas Torah, related to the fact that Moshe was defined by the words וְאַתְּ עָלִית עַל כֻּלָּנָה?

Perhaps we can answer this question based on another Medrash that uses the words from Mishlei in relation to Moshe Rabbeinu.

The Passuk in Parshas Pekudei says: וַיָּבִיאוּ אֶת־הַמִּשְׁכָּן אֶל־מֹשֶׁה אֶת־הָאֹהֶל וְאֶת־כׇּל־כֵּלָיו . Once all the items for the Mishkan had been gathered and the Kelim built, they were all brought to Moshe Rabbeinu. The Medrash Rabba, there explains what happened: לָמָּה שֶׁעָשׂוּ אֶת הַמִּשְׁכָּן וְלֹא הָיוּ יוֹדְעִין לְיַשְּׁבו ֹ, מֶה עָשָׂה נָטְלוּ כָּל אֶחָד וְאֶחָד מְלַאכְתּוֹ וּבָאוּ לָהֶם אֵצֶל משֶׁה. All of the Chachamim and craftsman could not put up the Mishkan , and so all the components and materials were brought before Moshe. The Medrash continues, telling us: כֵּיוָן שֶׁרָאָה משֶׁה אוֹתָם מִיָּד שָׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְהֵקִימוֹ. This, explains the Medrash was because מּשֶׁה הָיָה מְעֻלֶּה מִכֻּלָּם, as the Passuk says וְאַתְּ עָלִית עַל כֻּלָּנָה.

The Medrash adds one detail to this story, however: וְלֹא תֹאמַר משֶׁה הֶעֱמִידוֹ, אֶלָּא הַמִּשְׁכָּן נַעֲשׂוּ בוֹ נִסִּים וְעָמַד מֵעַצְמוֹ. We should not assume that Moshe put the Mishkan up on his own, instead a Nes took place and the Mishlan stood on its own.

Rashi, on this Passuk , expands on this part of the Medrash, telling us that Moshe realized that it was impossible for a human to erect the Mishkan —the Kerashim were simply too heavy—and he asked Hashem what he should do. HKBH responded: עֲסֹק אַתָּה בְּיָדְךָ, וְנִרְאֶה כִּמְקִימוֹ וְהוּא נִזְקָף וְקָם מֵאֵלָיו. Moshe was required to make some effort with his hands, and then the Mishkan would be constructed on its own.

This Medrah , and especially the way it is explained by Rashi, certainly requires explanation.

First, and more relevant to our discussion, how was Moshe’s ability to build the Mishkan , which was anyway a complete Nes, an expression of the words וְאַתְּ עָלִית עַל כֻּלָּנָה? Why did the fact that Moshe was מְעֻלֶּה מִכֻּלָּם impact his ability to build the Mishkan in this way?

More broadly, we must understand the process that took place: if it was impossible for Moshe to put the Mishkan up, and it was clear to all the bystanders that this was the case, why did Hashem say עֲסֹק אַתָּה בְּיָדְךָ at all? Why was it necessary for Moshe to make a show of making an effort if the Nes would be open for all to see in any case?

The Mashgiach, R’ Nosson Wachtfogel

zt”l

, in a Vaad printed in Noam HaMussar , answers this question with a simple, yet eye-opening, insight.

It is, of course, true, he explains, that Hashem can do anything at any time—this is axiomatic. In order for something to have a Kiyum , however, for it to be long-lasting, it must come with an element of Bechira , choice. The way that Bechira is established, he continues, is through action: when a person chooses to do something, he shows that he wants the result to occur, and his Bechira can be discerned.

Perhaps the clearest example of this rule, explains the Mashgiach, is the Luchos Shenios . The first Luchos were written by HKBH, לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹקִים , but they were later broken. The Luchos Shenios , however, came with a Tzivuy of פְּסׇל־לְך ָ שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים even though HKBH ultimately wrote them, וְכָתַבְתִּי עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ. It was this set of Luchos , which included the action of Moshe and therefore an element of Bechira , that lasted.

With this in mind, we can perhaps explain the Medrash in Parshas Pekudei .

These examples, the Mishkan and Luchos , were not the only time that Moshe was told to do a small action so that a Nes could occur—there are several instances of this throughout the Torah. it seems, then, that this was an concept which Moshe understood perhaps better than anyone, and informed his every action.

Moshe was defined as מְעֻלֶּה מִכֻּלָּם not because of what he did, but because he understood the power of his own Bechira . He understood that if he wished for something to take place, if he made a conscious decision, then even the smallest action would be enough to effectuate his will. This is the Middah defined by the words וְאַתְּ עָלִית עַל כֻּלָּנָה—this Passuk does not denote a title or stature, but a capacity. Because Moshe Rabbeinu understood the power of his own Bechira , he would be able to turn that Bechira the action necessary to erect the Mishkan . It was he alone who understood the meaning of the words עֲסֹק אַתָּה בְּיָדְךָ, which would allow the reality of וְהוּא נִזְקָף וְקָם מֵאֵלָיו.

If we understand that this was an essential Middah of Moshe Rabbeinu, as expressed by the words וְאַתְּ עָלִית עַל כֻּלָּנָה, we can perhaps understand his discussions with the Avos .

We must assume that when confronted with examples of the Gadlus of others, Moshe responded not with Gaiva , but with Anivus . This can be seen in the choice of one word, which appears several times in the Medrash: נִתְעַלֵּיתִי . This construction connotes a sense of passivity or reflexivity. Moshe did not say “I am elevated”, but “I was elevated”, revealing to us, and the Avos , his understanding of how he reached the Madreigos that he did.

Moshe knew one thing: he took small actions based on his Bechira , and then he became elevated by HKBH. He did not assume that he reached the levels that he did because of his own stature, but because he put his Bechira into action, in the realm of עֲסֹק אַתָּה בְּיָדְךָ, and was then Zoche to a reality of וְהוּא נִזְקָף וְקָם מֵאֵלָיו.

It was the Middah , and this understanding, that led to the statement made by the Medrash: אָמַר הַקָּב׳׳ה הוֹאִיל וְנִתְעַלָּה מִן הַכֹּל . Moshe was given the title of the title of וְאַתְּ עָלִית עַל כֻּלָּנָה because had an innate understanding of the Koach of Bechira . Moshe knew that when the right choices are put into even the smallest action, greatness occurs, and therefore it was only fitting that הוּא יְבָרֵךְ אֶת יִשְׂרָאֵל.

The Brachos of Zos HaBracha were given on Moshe’s last day, when he had reached the pinnacle of his Gadlus , and he passed this secret on to Klal Yisroel. He spoke to each Shevet separately because each one had its own Kochos , and would have its own Nisyonos , but the key to growth remained the same: עֲסֹק אַתָּה בְּיָדְךָ, וְנִרְאֶה כִּמְקִימוֹ וְהוּא נִזְקָף וְקָם מֵאֵלָיו. If they were to choose greatness and take actions that reflected this Bechira , they too would enjoy the fruits of their labors.

This is the message with which we end not only Simchas Torah, and not only Sukkos , but the Yerach HaEysanim as a whole. The path before us in daunting—affected by these days of Kedusha, we have renewed awareness of what is expected of us. It is on this day that the message of Moshe Rabbeinu, about whom it was said וְאַתְּ עָלִית עַל כֻּלָּנָה is so important. As we take leave of the Yomim Noraim , we can take the message of הוּא יְבָרֵךְ אֶת יִשְׂרָאֵל with us, each finding ways to put our Bechira into action, fulfilling the dictate of עֲסֹק אַתָּה בְּיָדְךָ so that we may enjoy a reality of וְהוּא נִזְקָף וְקָם מֵאֵלָיו.