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Parshat Vayelech Parshat Vayelech Shabbat Shuva 6 Tishrei 5776 /September 19, 2015 Daf Yomi: Nazir 28 ; Nach Yomi: Daniel 12 Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO On Being A Man Rabbi Yonah Gross Associate Member, Young Israel Council of Rabbis On the last day of his life, Moshe personally counsels Yehoshua regarding the transition to becoming the leader of the Jewish people. What greater gift could the new leader ask for than advice from Moshe Rabbeinu himself? But, just a few verses later, Moshe seems to be contradicted by HaShem! Moshe tells Yehoshua to be “strong and courageous for you shall come with this people into the land” (31:7). Rashi points out Moshe’s guidance was that Yehoshua recognize that he is not taking on such an enormous task alone. He was to lead the Jewish nation, and carry the burden of the people, with the help of the Elders of the generation. Rashi notes, however, that just sixteen verses later (31:23), HaShem advises Yehoshua directly. There too, Yehoshua is told to be “strong and courageous” but the reason given is because “you will bring the children of Israel into the land.” There is no mention of any help from others. The Talmud (Sanhedrin 8a) records this inconsistency and resolves it only by saying that one was said by Moshe and one by HaShem. Does that mean Moshe was wrong? Was he being over-ruled? Rav David HaLevi Segal, (1586–1667, the “TAZ,” known for his commentary on Shulchan Aruch), provides the following approach in his commentary on Chumash, Dibra David. Moshe’s suggestion was that Yehoshua should recognize that he is not alone, that Yehoshua’s initial reaction when confronted with a problem should be to realize that the Elders of Israel are there to advise him. Every night during the Maariv prayers we ask that HaShem “set us aright with good counsel.” The advice of Moshe was that Yehoshua should recognize the importance of good counsel and achieving consensus. Beyond this, HaShem wanted to make sure Yehoshua realized that the final decisions would ultimately be Yehoshua’s to make. True, he could, and should, seek advice and help from others, but that would not absolve Yehoshua of his responsibility of leadership and of being the final decider of law. Richard Nixon wrote in his memoirs following his defeat to John F. Kennedy in the 1960 election: “For those who practice the art of politics there are two unbreakable rules. In a winning campaign, the candidate must not only allow but encourage each one of his advisors and associates to take credit for the tactics that led to victory. In a losing campaign, only the candidate is responsible for the tactics that led to defeat.” Perhaps this tension is alluded to earlier in Parshat Pinchas (27:16), where we find the first discussion of Yehoshua becoming the next leader. Moshe requests that “HaShem, the spirit of all flesh, appoint a man over the assembly,” and Rashi comments that being “the spirit of all flesh” was to say that only HaShem, the one who knows the true characteristics of every man, will be able to find a leader befitting every member of his constituency. HaShem’s reply is most telling. “Take to yourself Yehoshua, a man in whom there is spirit.” And HaShem’s response is that Moshe should not search for a leader who would contort his opinions to appease each member of the people. Rather, the goal is to find someone who, by his character, by being himself, is able to lead the people whether or not they agree with all of his positions. Leaders must take counsel from others but the final decision, and therefore the responsibility, is always theirs to embrace. The emphasis on taking ownership of one’s decisions is not limited to those in leadership roles. Each individual is faced with important personal decisions to make, and each individual is urged to seek guidance in making those decisions. But the final responsibility lies with the individual. When HaShem created man on the sixth day of creation, He said to the angels (Bereishit Rabbah 8:8)) “let us make man in our image as our likeness” (Bereishit 1:26). The Sforno explains that the angels are similar to their heavenly hosts in that they function with knowledge and recognition, but they lack freedom of choice. Man is more like HaShem, because HaShem, like man, has the freedom to choose. In fact, the Meshech Chochma (Bereishit 1:26) posits that freedom of choice is what the term ‘in the image of HaShem’ actually means. As we move from Rosh HaShanah, the anniversary of the creation of man and the celebration of free choice, to Yom Kippur, the Day of Atonement for making erroneous choices, it is important to take the message of Yehoshua to heart and concentrate on the importance and the effects of the decisions we make, and accept responsibility for our actions. That is what makes man who he is. Shabbat Shalom, Gmar Chatima Tova. The Weekly Sidra “The Education of Children” Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis In this week’s Sidra we are presented with the Mitzvah of Hakhel, or gathering: “And Moshe commanded them, saying, ‘At the end of every seven years, in the set time of the year of Sh’mitah (Sabbatical), on the Feast of Sukkos. When all Yisroel has come to appear before HaShem your G-d in the place which He shall choose, you (the king) shall read this Torah before all Yisroel in their hearing. Gather (Hakhel) the people together, men, and women, and the babes, and your stranger who is inside your gates, that they may hear, and that they may learn, and fear HaShem your G-d, and take care to do all the words of this Torah.’” (D’varim 31:10-12) The Mishna in the Gemarah of Sotah 41a describes this event in the following manner: “What was the procedure in connection with the portion (of the Torah) read by the king? At the conclusion of the first day of the Festival of Sukkos in the eighth (year), that is the end of the seventh, they erect a wooden dais in the court (of the Bais HaMikdash- Temple) upon which he (king) sits, as it is said, ‘At the end of every seven years in the set time.’ The synagogue attendant takes a Torah scroll and hands it to the synagogue President. And, the synagogue President hands it to the Kohain Gadol’s (high Kohain) deputy. He hands it to the Kohain Gadol who hands it to the king. The king stands and receives it, but reads (it) sitting….. The king reads from the beginning of D’varim up to the Sh’ma…..” Concerning the Mitzvah of Hakhel, the Gemarah in Chagigah 3a poses the following question and responds: “Our Rabbis taught that once Rabbi Yochanan Ben B’roka and Rabbi Elazar Ben Chisma went to pay their respects to Rabbi Y’hoshua at P’ki'in. Said he (Rabbi Y’hoshua) to them, ‘What new teaching was there at the Bais HaMidrash (study hall) today?’ They replied, ‘We are your disciples and your waters do we drink…..’” Momentarily interrupting the Gemarah, Rashi informs us that Rabbi Yochanan Ben B’roka and Rabbi Elazar Ben Chisma were reluctant to speak before their master Rabbi Y’hoshua. We return to the Gemarah: “…... Said he (Rabbi Y’hoshua) to them, ‘Even so, it is impossible for a Bais HaMidrash session to pass without some novel teaching. Whose week was it (to lecture)?’ (They replied,) ‘It was the week of Rabbi Elazar Ben Azarya.’ ‘And what was his discourse today?’ They answered, ‘The section of Hakhel.’ ‘And what exposition did he give thereon?’ ‘”Gather the people together, men, and women, and the babes.” If the men came to learn, the women came to hear, but wherefore have the babes to come? In order to grant reward to those that bring them…..’” The Gemarah concludes: “….. Said he (Rabbi Y’hoshua) to them, ‘There was a fair pearl in your hand, and you sought to deprive me of it (by not revealing to me this discourse of Rabbi Elazar Ben Azarya).’” In the text Yalkut Ha’Urim (published 1955- Rav Moshe Uri Keller of blessed memory) a further query is posed. In truth, if men and women had the obligation of attending the Mitzvah of Hakhel in Y’rushalayim, they had no choice but to bring their babies. For, how could they have left small children unattended at home? And, if this is so, why did the Torah even have to issue a Mitzvah to bring babies with them? The answer to this is that even though it was necessary to take their small children with them, the Torah nevertheless, desired to issue a Mitzvah to bring these children so that reward could be given to their bringers. It is as the Mishna in the Gemarah Makkos 23b puts it: “….. Rabbi Chananya Ben Akashiya says, ‘HaKadosh Baruch Hu desired to make Yisroel worthy, therefore, He gave them the Torah (to study) and many Mitzvos (to accomplish). For, it is said, “HaShem was pleased for His righteousness sake to make the Torah great and glorious.”’” (Y’shaya 42:21) In the commentary of the S’fas Emes (Rav Y’huda Aryeh Leib Alter 1847– 1905 of blessed memory), we have this observation. In reality, small children and babes have the tendency to continuously cry and make noise, which certainly must have disturbed their parents’ concentration while the king read from the Torah.
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