Parshat Reeh 5780
Rabbi Jablinowitz
We read in the first pasuk of this week’s parsha, Re’eh Anochi Nosein Lifneichem Hayom Bracha U’Kelalah. See, I am giving before you today a blessing and a curse. This introduction is followed by two pasukim which state the choice available before every Jew. First the pasuk states, Es Ha’Bracha, Asher Tishma’u el Mitzvos Hashem Elokeichem, and in the next pasuk we read, Ve’Ha’Kelalah Im Lo Sishma’u el Mitzvos Hashem Elokeichem. The contrast between presenting the blessing and then the curse is stark. By the blessing it says you shall listen to the mitzvos, while by the curse it states, if you do not listen to the mitzvos. Why does the Torah present these two choices in such a different manner?
This question was asked by Rashi. This is why he comments Al Menas Asher Tishma’u. When the option of bracha is given it says Asher Tishma’u and not if you shall listen, because Hashem wants us to keep the mitzvos. He gave us the Torah in order for us to accept the Torah and not to reject the Torah.
The Maharal, in his commentary on Rashi, Gur Aryeh, focuses on Rashi’s comment Al Menas and understands it literally as, on condition. Hashem gave us the mitzvos on the condition that we accept it. And the Maharal quotes the Gemara in Gittin 74A, Kol Ha’Omer Al Menas K’Omer Me’Achshav Dami; When a person makes a condition, if the condition is fulfilled, it takes effect retroactively from the moment of the stipulation.
The Maharal’s understanding of Rashi is that the reason for the difference in the presentation of the two options is that by the blessing, the bracha begins right away. It is stated as a stipulation and therefore the blessing begins immediately subject to the fulfillment of the mitzvos. But by the Kelalah, only upon the rejection of the mitzvah, chas v’shalom, is there any negative consequence. Therefore, it states Im Lo Sishma’u, if you don’t accept etc.
The Sfas Emes learns the pasuk in a way that the other commentaries shy away from. He learns Asher Tishma’u suggests that the Torah is telling us you will listen. This is because every Jew has a basic tendency towards fulfilling mitzvos and therefore the two options are not presented in an equal fashion. However, sinning is also an option since no person is perfect, as the pasuk in Koheles says (Chapter 7, Pasuk 20), Eiyn Tzadik Ba’Aretz Asher Ya’aseh Tov V’Lo Yechta. There is no Tzadik that only does good and never sins. But this is an unusual occurrence since the innate nature of all Jews is to follow the mitzvos of the Torah.
Based on this, the Sfas Emes gives us an understanding of the statement of Chazal in the Gemara in Kiddushin 40A that Hashem is Metzaref Machshava Tova L’Ma’ase Aval Lo Machshavah Ra’ah. When a person does a mitzvah, the thought process which went into performing the mitzvah is included, and one gets reward for the thoughts which led to the mitzvah. But if one sins, he isn’t held accountable and punished for the thoughts as well.
What is the reason for this distinction?
The reason is precisely as he explained the p’shat in the pasukim above. The inherent nature of a Jew is to follow the mitzvos and this is why the pasuk says Asher Tishma’u. Similarly, when one does a mitzvah and plans it beforehand, he receives reward for the careful thought and preparation as well. This is because the thoughts of mitzvah express his true nature. But if one sins, chas v’shalom, it is an aberration which doesn’t truly indicate who the person is. When he acts on it he is surely punished for one is held accountable for his actions. But the thoughts beforehand certainly don’t express who he is and therefore are not calculated as part of his infraction.
The Ba’al Ha’Turim teaches that the word Anochi in the first pasuk is a reference to the Aseres Ha’Dibros. And the Sfas Emes adds that the word Hayom in Re’eh Anochi Nosein Lifneichem Hayom expresses the idea that every day there is a new Kabbalas Ha’Torah as Rashi expresses many times in Chumash (see in last week’s parsha Rashi’s comment on Chapter 11 Pasuk 13). This is because our nature is to keep the mitzvos, but since there are aberrations, we need to reaccept and reconnect to Kabbalas Ha’Torah. This choice takes place on a daily basis, reconfirming our commitment to Torah and mitzvos. And even if we slip up and sin, clearly, we are on the side of Asher Tishma’u.
Good Shabbos
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