VEZOS HABRACHA AND SIMCHAS TORAH

VEZOS HABRACHA AND SIMCHAS TORAH

The very final Parsha in the Torah contains the first Passuk that we teach our children; “Torah Tziva Lanu Moshe, Morasha, Kehillas Yaakov .” This passuk is the source of the concept that there are 613 Mitzvos (Taryag Mitzovs); The Gemara says that the gematria of the word, ‘Torah’ is 611, which teaches us that Moshe Rabbeinu instructed Klal Yisroel in 611 mitzvos and Hashem directly told them the remaining two, those of belief in G-d and the prohibition to follow other gods, bringing the total to 613 .

This Gemara causes the commentaries great difficulty in defining which commands in the Torah are included in the 613, because, in truth there seem to be far more commands than these 613. The brother of the Vilna Gaon zt”l addresses this problem in ’Maalos HaTorah’. He quotes the Gaon himself explaining that the Torah is compared to a tree; a tree has roots and has many branches that sprout from the roots. So too, the Torah has 613 roots which comprise the Taryag Mitzvos, but that there are numerous branches that sprout from each root, all of which are Torah obligations. He goes further and writes that all the stories in the Torah are replete with ‘mitzvos’ that obligate us in numerous ways. Each lesson derived from the actions of the characters in the Torah constitutes a Torah obligation, consequently the number of ‘mitzvos’ in the Torah becomes incredibly great. The Gra explains that this is the explanation of Chazal’s saying that Hashem wanted to benefit the Jewish people by giving them many mitzvos - it does not just refer to the 613 of Taryag, rather to the thousands of obligations that arise from all the stories in the Torah .

With this understanding we can approach learning Torah with a new perspective. When the Torah tells us an account of an event, it is not merely telling us an interesting historical incident, rather it is teaching us valuable lessons about how we should live our own lives. Rav Noach Weinberg Shlita explains that the Torah is not merely a ‘history book’, rather it is called ‘Torah Chaim’, which is literally translated as ‘Instructions for Living.’

This lesson is highly relevant as we complete the annual cycle of learning and celebrate the gift of Torah. Torah is not merely a highly intelligent and interesting book, it is Hashem’s detailed instructions of how to conduct our lives. This applies to all aspects of Torah, including the Gemara and Halacho. However, it is perhaps most apparent with regard to the Chumash. One talmid chacham pointed out that it is possible for a person to miss this vital point and instead primarily look to the Chumash as a source of a ‘good vort’ on the Parsha to be said over at the Shabbos table! There is nothing wrong with having a good vort, however, it is important to remember that the Chumash is Hashem’s instructions about how to live our lives.

Rav Tzvi Kushelevsky Shlita makes this point in a haskama to a sefer that emphasizes the relevance of Torah to our daily lives. He quotes the Ramban in his Iggeres: “When you rise from studying a sefer, ponder carefully what you have learned in order to see what there is in it that can be put into practice.” Rav Kushelevski comments:

“The above words, written by the Ramban in a famous letter to his son, instructs us to search for the practical application of everything we learn in Torah. As lofty and essential as this goal is, however, it is one that often eludes us. We tend to perceive our Torah study as an intellectual pursuit, divorced from the reality of our lives. ”

Simchas Torah is a day when we celebrate the great gift of Torah. May we all be zocheh to utilize this gift to its fullest.

VEZOS HABRACHA - SIMCHAS TORAH

The Torah concludes with a stirring eulogy for Moshe Rabbeinu, ending with praise for, “the strong hand and awesome power that Moshe performed before the eyes of all Israel .” The Medrash, cited by Rashi explains that the phrase, “before the eyes of all Israel” refers to Moshe’s decision to break the luchos that he had just received, in front of all the Jewish people. Why, of all Moshe Rabbeinu’s great maasim, does the Torah choose to single this one out at its finale as perhaps the greatest of them all? The Ateres Mordechai offers a profound insight to explain this . Moshe had invested great effort over many years in bringing the Jewish people out of slavery in Mitzrayim to the point of Matan Torah, and now he had just spent forty days without food or drink fending off the angels and securing the Luchos for the Jewish people. When he returned from the mountain and saw the people worshipping the Golden Calf he realized that they were not on the madreiga to receive the Luchos and that he must destroy them. However, imagine what a nisayon it must have been to forsake all that effort and energy that he had invested to get to this moment. He surely could have rationalized that although they did not deserve the Luchos now, perhaps things would change soon and it wasn’t necessary to destroy them right away. But Moshe did not do so, he showed great integrity and intellectual honesty to break the luchos purely because that was the correct course of action.

Very often in life we are placed in similar situations to that of Moshe Rabbeinu - we invest time or energy into something and then we are faced with the possibility that we have made a mistake and need to start again or that there has been a new turn of events that makes our original stand obsolete. There is a great temptation in such instances to dig our heels in and stand by our initial plan against our better judgment. It is very hard to admit that we are wrong or need to start again after putting in so much effort into something. And perhaps the most difficult aspect of knocking down what we have already built is that we are showing that we have made a mistake - it is extremely difficult for people to admit that their opinions, lifestyle or attitude is wrong. One of the main factors that prevents non-religious people from changing their lifestyle is that to do so would mean admitting that all of their life up till this point was based on a mistake.

Rav Chaim Shmuelevitz zt”l brings an example from Tanach of how a person can become so set in his ways that he cannot change even when placed under the greatest pressure . After the destruction of Yericho, Yehoshua placed a curse on anyone who would rebuild it. In the time of Achav, a man named Chiel decided to defy the curse and rebuild Yericho . When he laid the first brick, his first-born died, and as he continued building his sons continued dying one by one until when he completed the city his youngest son also passed away. How can a person be so foolish to continue in a path that causes him such misery?! Rav Shmuelevitz answers that he was so convinced in the rightness of his actions that he could not admit that he had seriously erred and he preferred to bury all his sons over admitting that he was wrong!

In contrast the Gemara shows an example of the greatness involved in admitting one’s mistakes. The Tanna Shimon HaAmsoni used to explain every word ‘es’ in the Torah as providing an secondary meaning to the object mentioned . For example, in the mitzvo of honoring parents, there is an ‘es’ from which he derived the inclusion of older siblings, and consequently a person must honour his elder sibling as well as his parents. However, when he came to the passuk, “Es Hashem Elokecha tira” he was unable to find a secondary recipient of the fear that we must feel for Hashem. His talmidim asked him, “what will come of all the instances where you have explained the word ’es’”? He replied, “just as I have been rewarded for expounding them, so shall I rewarded now for abandoning them.” Then Rabbi Akiva came and taught that the ’es’ in the passuk teaches us that a person must feat G-d and also talmidei chachamim. The Alter of Kelm notes the greatness of the tanna Shimon who did not hesitate to abandon the theory that he had held and developed throughout his life when he felt that he could no longer justify it. Moreover, he taught his talmidim a priceless lesson - that his abandoning of his theory which was done in a moment was as great as all the investigating and explaining he had done all his life !

This lesson is strongly connected to the day of Simchas Torah with which Vezos Habracha always coincides. We end the Torah and then immediately restart it again, reading the opening passukm of Bereishis. This alludes to us that even though we have completed the whole Torah, we should not feel that we do not need to repeat it again. We can relearn it and develop new insights, sometimes even contradicting our present understanding and we should not feel embarrassed to acknowledge that we were wrong. This does not only apply to pshatim on the Chumash or Gemara but also to our outlook on life - if we see that a part of our outlook on life seems to not fully fit with Torah hashkafa than must be willing to honestly assess how we can change it.

Rav Frand suggests that this idea is also alluded to in the marriage ceremony . The custom is that the chassan breaks a glass, and most commentators explain that this is a remembrance of the destruction of the Beis HaMikdash. However, he notes that one commentator connects this custom to the breaking of the Luchos. Why do we need to be reminded of that event during a wedding? He answers that perhaps it is to teach the new couple that in order for their marriage to work, they must strive to emulate Moshe Rabbeinu’s actions in breaking the luchos. In order for a marriage to work, both husband and wife must be willing to act with great honesty and admit their mistakes rather than stand on their pride. Both need to be prepared to let go of their preconceived notions and prejudices and strive for truth. These are not easy demands, but if we see that Moshe was ready to break the most valuable thing in the world because it was the right thing to do, then we too can surely be prepared to make changes when it is clearly the ratson Hashem.

VEZOS HABRACHA - SIMCHAS TORAH By Yehonasan Gefen

The Torah concludes with a stirring eulogy for Moshe Rabbeinu, ending with praise for, “the strong hand and awesome power that Moshe performed before the eyes of all Israel.” The Medrash, cited by Rashi, explains that the phrase, “before the eyes of all Israel” refers to Moshe’s decision to break the luchos that he had just received, in front of all the Jewish people. Why, of all Moshe Rabbeinu’s great deeds, does the Torah choose to single this one out at its finale as perhaps the greatest of them all? The Ateres Mordechai offers a profound insight to answer this question. Moshe had invested great effort over many years in bringing the Jewish people out of slavery in Mitzrayim to the point of Matan Torah, and now he had just spent forty days without food or drink fending off the angels and securing the Luchos for the Jewish people. When he returned from the mountain and saw the people worshipping the Golden Calf he realized that they were not on the level to receive the Luchos and that he must destroy them. However, imagine what a nisayon it must have been to forsake all that effort and energy that he had invested to get to this moment. He surely could have rationalized that although they did not deserve the Luchos now, perhaps things would change soon and it wasn’t necessary to destroy them right away. But Moshe did not do so, he showed great integrity and intellectual honesty to break the luchos purely because that was the correct course of action.

Very often in life, we are placed in similar situations to that of Moshe Rabbeinu - we invest time or energy into something and then we are faced with the possibility that we have made a mistake and need to start again or that there has been a new turn of events that makes our original stand obsolete. There is a great temptation in such instances to dig our heels in and stand by our initial plan against our better judgment. It is very hard to admit that we are wrong or need to start again after putting in so much effort into something. And perhaps the most difficult aspect of knocking down what we have already built is that we are showing that we have made a mistake - it is extremely difficult for people to admit that their opinions, lifestyle or attitude is wrong. Indeed, one of the main factors that prevents non-religious people from changing their lifestyle is that to do so would mean admitting that all of their life up till this point was based on a mistake.

Rav Chaim Shmuelevitz zt”l brings an example from Tanach of how a person can become so set in his ways that he cannot change even when placed under the greatest pressure. After the destruction of Yericho, Yehoshua placed a curse on anyone who would rebuild it. In the time of Achav, a man named Chiel decided to defy the curse and rebuild Yericho. When he laid the first brick, his first-born died, and as he continued building his sons continued dying one by one until when he completed the city his youngest son also passed away. How can a person be so foolish to continue in a path that causes his misery?! Rav Shmueleviz answers that he was so convinced in the rightness of his actions that he could not admit that he was wrong and he preferred to bury all his sons over admitting that he was wrong!

In contrast the Gemara shows an example of the greatness involved in admitting one’s mistakes. The Tanna Shimon HaAmsoni used to explain every word ‘es’ in the Torah as providing an secondary meaning to the object mentioned. For example, in the mitzvo of honoring parents, there is an ‘es’ from which he derived the inclusion of older siblings, and consequently a person must honour his elder sibling as well as his parents. However, when he came to the passuk, “Es Hashem Elokecha tira” he was unable to find a secondary recipient of the fear that we must feel for Hashem. His talmidim asked him, “what will come of all the instances where you have explained the word ’es’”? He replied, “just as I have been rewarded for expounding them, so shall I rewarded now for abandoning them.” Then Rabbi Akiva came and taught that the ’es’ in the passuk teaches us that a person must feat G-d and also talmidei chachamim. The Alter of Kelm notes the greatness of the tanna Shimon who did not hesitate to abandon the theory that he had held and developed throughout his life when he felt that he could no longer justify it. Moreover, he taught his talmidim a priceless lesson - that his abandoning of his theory which was done in a moment was as great as all the investigating and explaining he had done all his life!
This lesson is strongly connected to the day of Simchas Torah with which Vezos Habracha always coincides. We end the Torah and then immediately restart it again, reading the opening passukm of Bereishis. This alludes to us that even though we have completed the whole Torah, we should not feel that we do not need to repeat it again. We can relearn it and develop new insights, sometimes even contradicting our present understanding and we should not feel embarrassed to acknowledge that we were wrong. This does not only apply to pshatim on the Gemara but also to our outlook on life - if we see that a part of our outlook on life seems to not fully fit with Torah hashkafa than must be willing to honestly assess how we can change it.

Rav Frand suggests that this idea is also alluded to in the marriage ceremony. The custom is that the chassan breaks a glass, and most commentators explain that this is a remembrance of the destruction of the Beis HaMikdash. However, he notes that one commentator connects this custom to the breaking of the Luchos. Why do we need to be reminded of that event during a wedding? He answers that perhaps it is to teach the new couple that in order for their marriage to work, a they must strive to emulate Moshe Rabbeinu’s actions in breaking the luchos. In order for a marriage to work, both husband and wife must be willing to act with great honesty and admit their mistakes rather than stand on their pride. Both need to be prepared to let go of their preconceived notions and prejudices and strive for truth. These are not easy demands, but if we see that Moshe was ready to break the most valuable thing in the world because it was the right thing to do, then we too can surely be prepared to make changes when it is clearly the ratson Hashem.