פרשת נצבים התשפ״ה

 פרשת נצבים התשפ״ה

הרב ארי דוד קאהן                                                                                                             ari.kahn@biu.ac.il

 

Shiur is dedicated in memory of Miriam bat Avraham A”H

By her son Gabor Szerb

1.    דברים פרק ל פסוק א - טז (פרשת נצבים)

(א) וְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כָּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַהֲשֵׁבֹתָ֙ אֶל־לְבָבֶ֔ךָ בְּכָל־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ ה֥' אֱלֹהֶ֖יךָ שָֽׁמָּה: (ב) וְשַׁבְתָּ֞ עַד־ה֤' אֱלֹהֶ֙יךָ֙ וְשָׁמַעְתָּ֣ בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר־אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם אַתָּ֣ה וּבָנֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ: (ג) וְשָׁ֨ב ה֧' אֱלֹהֶ֛יךָ אֶת־שְׁבוּתְךָ֖ וְרִחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכָּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ ה֥' אֱלֹהֶ֖יךָ שָֽׁמָּה: (ד) אִם־יִהְיֶ֥ה נִֽדַּחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם מִשָּׁ֗ם יְקַבֶּצְךָ֙ ה֣' אֱלֹהֶ֔יךָ וּמִשָּׁ֖ם יִקָּחֶֽךָ: (ה) וֶהֱבִֽיאֲךָ֞ ה֣' אֱלֹהֶ֗יךָ אֶל־הָאָ֛רֶץ אֲשֶׁר־יָרְשׁ֥וּ אֲבֹתֶ֖יךָ וִֽירִשְׁתָּ֑הּ וְהֵיטִֽבְךָ֥ וְהִרְבְּךָ֖ מֵאֲבֹתֶֽיךָ: (ו) וּמָ֨ל ה֧' אֱלֹהֶ֛יךָ אֶת־לְבָבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַהֲבָ֞ה אֶת־ה֧' אֱלֹהֶ֛יךָ בְּכָל־ לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ: (ז) וְנָתַן֙ ה֣' אֱלֹהֶ֔יךָ אֵ֥ת כָּל־הָאָל֖וֹת הָאֵ֑לֶּה עַל־אֹיְבֶ֥יךָ וְעַל־שֹׂנְאֶ֖יךָ אֲשֶׁ֥ר רְדָפֽוּךָ: (ח) וְאַתָּ֣ה תָשׁ֔וּב וְשָׁמַעְתָּ֖ בְּק֣וֹל ה֑' וְעָשִׂ֙יתָ֙ אֶת־כָּל־מִצְוֹתָ֔יו אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם: (ט) וְהוֹתִֽירְךָ֩ ה֨' אֱלֹהֶ֜יךָ בְּכֹ֣ל׀ מַעֲשֵׂ֣ה יָדֶ֗ךָ בִּפְרִ֨י בִטְנְךָ֜ וּבִפְרִ֧י בְהֶמְתְּךָ֛ וּבִפְרִ֥י אַדְמָתְךָ֖ לְטֹבָ֑ה כִּ֣י׀ יָשׁ֣וּב ה֗' לָשׂ֤וּשׂ עָלֶ֙יךָ֙ לְט֔וֹב כַּאֲשֶׁר־שָׂ֖שׂ עַל־אֲבֹתֶֽיךָ: (י) כִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ ה֣' אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר מִצְוֹתָיו֙ וְחֻקֹּתָ֔יו הַכְּתוּבָ֕ה בְּסֵ֥פֶר הַתּוֹרָ֖ה הַזֶּ֑ה כִּ֤י תָשׁוּב֙ אֶל־ה֣' אֱלֹהֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ: ס (יא) כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא: (יב) לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה: (יג) וְלֹֽא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבָר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה: (יד) כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ: ס (טו) רְאֵ֨ה נָתַ֤תִּי לְפָנֶ֙יךָ֙ הַיּ֔וֹם אֶת־הַֽחַיִּ֖ים וְאֶת־הַטּ֑וֹב וְאֶת־הַמָּ֖וֶת וְאֶת־הָרָֽע: (טז) אֲשֶׁ֨ר אָנֹכִ֣י מְצַוְּךָ֘ הַיּוֹם֒ לְאַהֲבָ֞ה אֶת־ה֤' אֱלֹהֶ֙יךָ֙ לָלֶ֣כֶת בִּדְרָכָ֔יו וְלִשְׁמֹ֛ר מִצְוֹתָ֥יו וְחֻקֹּתָ֖יו וּמִשְׁפָּטָ֑יו וְחָיִ֣יתָ וְרָבִ֔יתָ וּבֵֽרַכְךָ֙ ה֣' אֱלֹהֶ֔יךָ בָּאָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ:

2.    רמב"ם הלכות תשובה פרק ז הלכה ה

כָּל הַנְּבִיאִים כֻּלָּן צִוּוּ עַל הַתְּשׁוּבָה וְאֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּתְשׁוּבָה, וּכְבָר הִבְטִיחָה תּוֹרָה שֶׁסּוֹף יִשְׂרָאֵל לַעֲשׂוֹת תְּשׁוּבָהבְּסוֹף גָּלוּתָן וּמִיָּד הֵן נִגְאָלִין שֶׁנֶּאֱמַר וְהָיָה כִי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים וְגוֹ' וְשַׁבְתָּ עַד ה' אֱלֹהֶיךָ וְשָׁב ה' אֱלֹהֶיךָ וְגוֹ'.

3.    רמב"ם הלכות תשובה פרק א הלכה א

כָּל מִצְוֹת שֶׁבַּתּוֹרָה בֵּין עֲשֵׂה בֵּין לֹא תַעֲשֶׂה אִם עָבַר אָדָם עַל אַחַת מֵהֶן בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיָשׁוּב מֵחֶטְאוֹ חַיָּב לְהִתְוַדּוֹת לִפְנֵי הָאֵל בָּרוּךְ הוּא שֶׁנֶּאֱמַר אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ וְגוֹ' וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ זֶה וִדּוּי דְּבָרִים, וִדּוּי זֶה מִצְוַת עֲשֵׂה, כֵּיצַד מִתְוַדִּין אוֹמֵר אָנָא הַשֵּׁם חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ וְעָשִׂיתִי כָּךְ וְכָךְ וַהֲרֵי נִחַמְתִּי וּבֹשְׁתִּי בְּמַעֲשַׂי וּלְעוֹלָם אֵינִי חוֹזֵר לְדָבָר זֶה, וְזֶהוּ עִקָּרוֹ שֶׁל וִדּוּי, וְכָל הַמַּרְבֶּה לְהִתְוַדּוֹת וּמַאֲרִיךְ בְּעִנְיָן זֶה הֲרֵי זֶה מְשֻׁבָּח, וְכֵן בַּעֲלֵי חַטָּאוֹת וַאֲשָׁמוֹת בְּעֵת שֶׁמְּבִיאִין קָרְבְּנוֹתֵיהֶן עַל שִׁגְגָתָן אוֹ עַל זְדוֹנָן אֵין מִתְכַּפֵּר לָהֶן בְּקָרְבָּנָם עַד שֶׁיַּעֲשׂוּ תְּשׁוּבָה, וְיִתְוַדּוּ וִדּוּי דְּבָרִים שֶׁנֶּאֱמַר וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ, וְכֵן כָּל מְחֻיְּבֵי מִיתוֹת בֵּית דִּין וּמְחֻיְּבֵי מַלְקוּת אֵין מִתְכַּפֵּר לָהֶן בְּמִיתָתָן אוֹ בִּלְקִיָּתָן עַד שֶׁיַּעֲשׂוּ תְּשׁוּבָהוְיִתְוַדּוּ, וְכֵן הַחוֹבֵל בַּחֲבֵרוֹ וְהַמַּזִּיק מָמוֹנוֹ אַף עַל פִּי שֶׁשִּׁלֵּם לוֹ מַה שֶּׁהוּא חַיָּב לוֹ אֵינוֹ מִתְכַּפֵּר עַד שֶׁיִּתְוַדֶּה וְיָשׁוּב מִלַּעֲשׂוֹת כָּזֶה לְעוֹלָם שֶׁנֶּאֱמַר מִכָּל חַטָּאוֹת הָאָדָם.

4.    במדבר פרק ה פסוק ה - ז (פרשת נשא)

(ה) וַיְדַבֵּ֥ר ה֖' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר: (ו) דַּבֵּר֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַעֲשׂוּ֙ מִכָּל־חַטֹּ֣את הָֽאָדָ֔ם לִמְעֹ֥ל מַ֖עַל בַּה֑' וְאָֽשְׁמָ֖ה הַנֶּ֥פֶשׁ הַהִֽוא: (ז) וְהִתְוַדּ֗וּ אֶֽת־חַטָּאתָם֘ אֲשֶׁ֣ר עָשׂוּ֒ וְהֵשִׁ֤יב אֶת־אֲשָׁמוֹ֙ בְּרֹאשׁ֔וֹ וַחֲמִישִׁת֖וֹ יֹסֵ֣ף עָלָ֑יו וְנָתַ֕ן לַאֲשֶׁ֖ר אָשַׁ֥ם לֽוֹ:

5.    תפילת וידוי - עַל חֵטְא

עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּוִדּוּי פֶּה:

6.    ויקרא פרק כו פסוק מ (פרשת בחקותי)

וְהִתְוַ֤דּוּ אֶת־עֲוֹנָם֙ וְאֶת־עֲוֹ֣ן אֲבֹתָ֔ם בְּמַעֲלָ֖ם אֲשֶׁ֣ר מָֽעֲלוּ־בִ֑י וְאַ֕ף אֲשֶׁר־הָֽלְכ֥וּ עִמִּ֖י בְּקֶֽרִי:

7.    תלמוד בבלי מסכת יומא דף פו עמוד א -ב

אָמַר רַבִּי חָמָא (בַּר) חֲנִינָא גְּדוֹלָה תְּשׁוּבָה שֶׁמְּבִיאָה רִפְאוּת לְעוֹלָם שֶׁנֶּאֱמַר ^{{הושע י"ד:ה'}} אֶרְפָּא מְשׁוּבָתָם אוֹהֲבֵם נְדָבָה.... ^{דף פו עמוד ב}  ...אָמַר רַבִּי יוֹנָתָן גְּדוֹלָה תְּשׁוּבָה (שֶׁמְּקָרֶבֶת) [שמביאה] אֶת הַגְּאוּלָּה שֶׁנֶּאֱמַר ^{{ישעיהו נ"ט:כ'}} וּבָא לְצִיּוֹן גּוֹאֵל וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב מָה טַעַם וּבָא לְצִיּוֹן גּוֹאֵל מִשּׁוּם דְּשָׁבֵי פֶשַׁע בְּיַעֲקֹב. אָמַר רֵישׁ לָקִישׁ גְּדוֹלָה תְּשׁוּבָה שֶׁזְּדוֹנוֹת נַעֲשׂוֹת לוֹ כִּשְׁגָגוֹת שֶׁנֶּאֱמַר ^{{הושע י"ד:ב'}} שׁוּבָה יִשְׂרָאֵל עַד ה' אֱלֹהֶיךָ כִּי כָשַׁלְתָּ בַּעֲוֹנֶךָ הָא עָוֹן מֵזִיד הוּא וְקָא קָרֵי לֵיהּ מִכְשׁוֹל אִינִי וְהָאָמַר רֵישׁ לָקִישׁ גְּדוֹלָה תְּשׁוּבָה שֶׁזְּדוֹנוֹת נַעֲשׂוֹת לוֹ כִּזְכִיּוֹת שֶׁנֶּאֱמַר {^{יחזקאל ל"ג:י"ט}} וּבְשׁוּב רָשָׁע מֵרִשְׁעָתוֹ וְעָשָׂה מִשְׁפָּט וּצְדָקָה עֲלֵיהֶם (חָיֹה) יִחְיֶה לָא קַשְׁיָא כָּאן מֵאַהֲבָה כָּאן מִיִּרְאָה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן גְּדוֹלָה תְּשׁוּבָה שֶׁמַּאֲרֶכֶת שְׁנוֹתָיו שֶׁל אָדָם שֶׁנֶּאֱמַר ^{{יחזקאל י"ח:כ"ז}} וּבְשׁוּב רָשָׁע מֵרִשְׁעָתוֹ (חָיוֹ) יִחְיֶה.

8.    תולדות יצחק דברים פרק ל פסוק א (פרשת נצבים)

והיה כי יבואו עליך כל הדברים האלה, הפרשה הזאת עתידה כי כולה לא היתה ומקצתם בעשרה שבטים ומקצתם בנו ומקצתם בנו ובהם, ומה שאמר קודם זה [כט כז] ויתשם יי' מעל אדמתם הוא עלינו, וישליכם אל ארץ אחרת כיום הזה הוא על עשרת שבטים שהם מקובצים והם חוץ לארצם כיום הזה שהיו מקובצים במדבר חוץ לארצם, ומה שאמר והשבות אל לבבך, הוא על עשרת שבטים שהם נדחים ואינם נפוצים, ולזה אמר בזה בכל הגוים אשר הדיחך יי' שמה ושבת עד יי' אלהיך, הוא גלותינו יהודה ובנימין, ושב יי' אלהיך את שבותך הוא עשרת שבטים, ושב וקבצך הוא יהודה ובנימין, ולזה אמר בו וקבצך מכל העמים אשר הפיצך יי' אלהיך שמה.

9.    רמב"ן דברים פרק ל (פרשת נצבים)

(א) והיה כי יבאו עליך כל הדברים האלה - כבר הזכרתי (ויקרא כו טז) כי הפרשה הזאת עתידה, כי כל עניניה לא היו ולא נבראו, אבל הם עתידין להיות: (ו) ומל ה' אלהיך את לבבך - זהו שאמרו (שבת קד א) הבא לטהר מסייעין אותו, מבטיחך שתשוב אליו בכל לבבך והוא יעזור אותך. ונראה מן הכתובים ענין זה שאומר, כי מזמן הבריאה היתה רשות ביד האדם לעשות כרצונו צדיק או רשע, וכל זמן התורה כן, כדי שיהיה להם זכות בבחירתם בטוב ועונש ברצותם ברע. אבל לימות המשיח, תהיה הבחירה בטוב להם טבע, לא יתאוה להם הלב למה שאינו ראוי ולא יחפוץ בו כלל. והיא המילה הנזכרת כאן. כי החמדה והתאוה ערלה ללב, ומול הלב הוא שלא יחמוד ולא יתאוה. וישוב האדם בזמן ההוא לאשר היה קודם חטאו של אדם הראשון, שהיה עושה בטבעו מה שראוי לעשות ולא היה לו ברצונו דבר והפכו, כמו שפירשתי בסדר בראשית (ב ט):...וזהו שאמרו רבותינו (שבת קנא ב) והגיעו שנים אשר תאמר אין לי בהם חפץ (קהלת יב א), אלו ימות המשיח, שאין בהם לא זכות ולא חובה. כי בימי המשיח לא יהיה באדם חפץ אבל יעשה בטבעו המעשה הראוי, ולפיכך אין בהם לא זכות ולא חובה, כי הזכות והחובה תלויים בחפץ:

(יא) וטעם כי המצוה הזאת - על כל התורה כולה. והנכון, כי על כל התורה יאמר (לעיל ח א) "כל המצוה אשר אנכי מצוך היום", אבל "המצוה הזאת" על התשובה הנזכרת, כי והשבות אל לבבך (בפסוק א) ושבת עד ה' אלהיך (בפסוק ב) מצוה שיצוה אותנו לעשות כן. ונאמרה בלשון הבינוני לרמוז בהבטחה כי עתיד הדבר להיות כן. והטעם, לאמר כי אם יהיה נדחך בקצה השמים ואתה ביד העמים תוכל לשוב אל ה' ולעשות ככל אשר אנכי מצוך היום, כי אין הדבר נפלא ורחוק ממך אבל קרוב אליך מאד לעשותו בכל עת ובכל מקום: וזה טעם בפיך ובלבבך לעשותו - שיתודו את עונם ואת עון אבותם בפיהם, וישובו בלבם אל ה', ויקבלו עליהם היום התורה לעשותה לדורות כאשר הזכיר (לעיל פסוק ב) אתה ובניך בכל לבבך - כמו שפירשתי (שם):

10.דרשות הר"ן - הדרוש העשירי נוסח א

...וַאֲנִי לָמֵד דָּבָר זֶה מִמַּה שֶׁכָּתוּב בַּתּוֹרָה, וְהָיָה כִי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְגוֹ' וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ וְגוֹ', וְשַׁבְתָּ עַד ה' אֱלֹהֶיךָ וְגוֹ', וְשָׁב ה' אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב גּוֹ'. וְצָרִיךְ לְדַקְדֵּק בַּמִּקְרָאוֹת הַלָּלוּ, כִּי אָמַר רִאשׁוֹנָה, וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ, וְאַחַר כָּךְ אָמַר, וְשַׁבְתָּ עַד ה' אֱלֹהֶיךָ, וּפָסוּק אַחֲרוֹן גַּם כֵּן אָמַר, וְשָׁב ה' אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ, וְאָמַר עוֹד, וְשָׁב וְקִבֶּצְךָ מִכָּל הָעַמִּים, וְצָרִיךְ בֵּאוּר מַה הֵם שְׁנֵי זוּגוֹת הַלָּלוּ, וְנִרְאֶה לְפָרְשָׁם כָּךְ, רִאשׁוֹנָה אָמַר וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כְּלוֹמַר שֶׁתְּהַרְהֵר הַתְּשׁוּבָה בַּלֵּב אֲבָל לֹא תְּשַׁלֵּמְנָה עֲדַיִן שֶׁתַּעֲשֶׂנָּה בְּפֹעַל, וְאַחַר תִּתְחַזֵּק לְהַשְׁלִימָהּ, וְזֶהוּ שֶׁאָמַר וְשַׁבְתָּ עַד ה' אֱלֹהֶיךָ וְשָׁמַעְתָּ בְּקֹלוֹ וְגוֹ', וְאַחַר אָמַר, שֶׁעַל שְׁנֵי דְבָרִים הַלָּלוּ יִגְמָלְךָ ה' עַל כָּל אֶחָד וְאֶחָד כְּפִי עִנְיָנוֹ, עַל רִאשׁוֹן שֶׁהִרְהַרְתָּ תְּשׁוּבָה בְּלִבְּךָ יֹאמַר וְשָׁב ה' אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ, כְּלוֹמַר שִׁתְנֵךְ לְרַחֲמִים לִפְנֵי כָּל שׁוֹבֶיךָ וְיַנִּיחַ לְךָ מֵעַצְבְּךָ, וְיִהְיֶה "וְשָׁב" נִגְזַר מִלְּשׁוֹן בְּשׁוּבָה וְנַחַת תִּוָּשֵׁעוּן. אֲבָל לֹא יוֹצִיאֲךָ ה' בִּשְׁבִיל זֶה בִּלְבַד לִרְוָחָה, שֶׁכְּשֵׁם שֶׁאַתָּה לֹא הַשְׁלָמַת חֹק תְּשׁוּבָתְךָ כֵּן הוּא לֹא יַשְׁלִים עִמְּךָ לִפְדּוֹת נַפְשְׁךָ לְגַמְרֵי, אֲבָל עַל הַדָּבָר הַשֵּׁנִי שֶׁהִזְכִּיר לְמַעְלָה וְהוּא וְשַׁבְתָּ עַד ה' אֱלֹהֶיךָ וְשָׁמַעְתָּ בְּקֹלוֹ, שֶׁפֵּרוּשׁוֹ שֶׁתַּשְׁלִים חֹק תְּשׁוּבָתְךָ לְגַמְרֵי, עָלָיו שָׁנָה וְאָמַר וְשָׁב וְקִבֶּצְךָ, כְּלוֹמַר שֶׁכְּמוֹ כֵּן יַשְׁלִים הוּא גְּאֻלָּתְךָ מִכֹּל וָכֹל, וְכָתוּב אַחֲרָיו, אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם וְגוֹ' וֶהֱבִיאֲךָ ה' אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ: בָּרוּךְ ה' לְעוֹלָם אָמֵן וְאָמֵן:

 

11.ספורנו דברים פרק ל פסוק א (פרשת נצבים)

והשבות אל לבבך. התבונן בחלקי הסותר ותשיבם אל לבבך יחדיו להבחין האמת מן השקר ובזה תכיר כמה רחקת מן האל יתעלה בדעות ובמנהגים אשר לא כתורתו בכל הגוים. בעודך בגלות:

12.תלמוד בבלי מסכת קידושין דף מט עמוד ב

עַל מְנָת שֶׁאֲנִי צַדִּיק אֲפִילּוּ רָשָׁע גָּמוּר מְקוּדֶּשֶׁת שֶׁמָּא הִרְהֵר תְּשׁוּבָה בְּדַעְתּוֹ. עַל מְנָת שֶׁאֲנִי רָשָׁע אֲפִילּוּ צַדִּיק גָּמוּר מְקוּדֶּשֶׁת שֶׁמָּא הִרְהֵר דְּבַר עֲבוֹדָה זָרָה בְּדַעְתּוֹ.

13.פסקי ריקאנטי סימן ס"ז

כתב רבי שמחה דכל בעלי תשובה צריכין טבילה כאבות דר' נתן [פ"ח] מיהו אין הטבילה מעכבת אלא מיד שהרהר תשובה ה"ה צדיק גמור אלא שצריך לצער עצמו.

14.ספר אור זרוע חלק א - הלכות שליח ציבור סימן קיב

כִּדְאָמַר בְּשׁוֹחֵר טוֹב, בְּמִזְמוֹר, בְּבֹא אֵלָיו נָתָן. וְכֵן הוּא אוֹמֵר: הָרַב, כַּבְּסֵנִי מֵעוֲוֹנִי. מִכָּאן אַתָּה לָמֵד שֶׁכָּל מִי שֶׁעָבַר עֲבֵרָה, כְּאִלּוּ נִטְמָא בְּטֻמְאַת מֵת, וְאֵין מַזִּין עָלָיו אֶלָּא בְּאֵזוֹב. וְאַף דָּוִד אָמַר כֵּן: תְּחַטְּאֵנִי בְּאֵזוֹב וְאֶטְהַר. וְכִי נִטְמָא דָּוִד? אֶלָּא בַּעֲוֹן נַפְשׁוֹ חָלָל. וְכֵן קִבַּלְתִּי מִמּוֹרִי, הָרַב רַבֵּנוּ שִׂמְחָה זצ"ל, שֶׁכָּל בַּעֲלֵי תְּשׁוּבָה צְרִיכִין טְבִילָה. דְּתָנֵי בְּאָבוֹת דְּרַבִּי נָתָן פ"ג: מַעֲשֶׂה בְּרִיבָה אַחַת שֶׁנִּשְׁבֵּית וְכוּ'. וּלְאַחַר שֶׁפְּדָאוּהָ, הִטְבִּילוּהָ. שֶׁכָּל אוֹתָם הַיָּמִים שֶׁהָיְתָה שְׁרוּיָה בֵּין הָעַכּוּ"ם, הָיְתָה אוֹכֶלֶת מִשֶּׁלָּהֶם, וְעַכְשָׁו הִטְבִּילוּהָ כְּדֵי שֶׁתִּטְהַר. אַף עַל גַּב דְּגִעוּלֵי עַכּוּ"ם אֵינָם מְטַמְּאִים אֶת הַגּוּף, אֲפִלּוּ הָכֵי הִטְבִּילוּהָ כְּדֵי לְטַהֲרָהּ מִן הָעֲבֵרָה. וְאַף עַל פִּי שֶׁפֵּרַשְׁתִּי שֶׁכָּל בַּעֲלֵי תְּשׁוּבָה צְרִיכִין טְבִילָה, אפילו כֵן הַטְּבִילָה אֵינָהּ מְעַכֶּבֶת הַתְּשׁוּבָה. אֶלָּא: אֶחָד חַיָּבֵי לָאוִין וַעֲשֵׂה, וְאֶחָד חַיָּבֵי כְּרֵיתוֹת וּמִיתוֹת בֵּית דִּין, בֵּין שֶׁהֵזִיד, בֵּין שֶׁשָּׁגַג – מִיָּד כְּשֶׁהִרְהֵר תְּשׁוּבָה, הֲרֵי הוּא כְּצַדִּיק גָּמוּר לְכָל הַתּוֹרָה כֻּלָּהּ.אֶלָּא שֶׁצָּרִיךְ לְצַעֵר אֶת עַצְמוֹ וּלְסַגֵּף אֶת גּוּפוֹ לְהִתְכַּפֵּר לוֹ מַה שֶׁכְּבָר עָשָׂה. וּרְאָיָה לַדָּבָר: דְּאָמְרִינַן פ' הָאִישׁ מְקַדֵּשׁ – עַל מְנָת שֶׁאֲנִי צַדִּיק, אֲפִלּוּ רָשָׁע גָּמוּר – מְקֻדֶּשֶׁת, שֶׁמָּא הִרְהֵר תְּשׁוּבָה. וְאַף עַל פִּי דְּיָדְעִינַן בֵּהּ דְּרָשָׁע גָּמוּר, אֲפִלּוּ הָכִי – אִי הִרְהֵר תְּשׁוּבָה, מְקֻדֶּשֶׁת, וְהָוֵי צַדִּיק, אַף עַל פִּי שֶׁעֲדַיִן לֹא עָשָׂה שׁוּם דִּין. /..... שהוא ראוי ליעשות שליח צבור. ואי משום ההיא דפרק ר' ישמעאל דבעי מניה ר' יוסי בן שאול מרבי כלים ששמשו בהם בחוניו מהו שישמש בהם במקדש קמיבעיא ליה אליבא מאן דאמר חוניו לאו בית ע"ז הוא דתנן כהנים ששמשו בבית חוניו לא ישמשו במקדש בירושלים כהנים הוא דקנסו רבנן בהו משום דבני דעה נינהו פי' דהוו מזידים אבל כלים לא פי' הואיל ולאו בני דעה נינהו הוו להו כמו אנוסים ולא קנסו בהו רבנן. ומסקנא התם שקנסו בהם. אלמא אפילו באונס נפסלים הא לא קשיא דשאני התם שנעשית בהם עבודה לבית חוניו במזיד. ועוד נראה דאפי' רוצח שהרג במזיד ועשה תשובה הרי זה נעשה שליח צבור שהרי עדיף מצדיק מעיקרו ואינו דומה לעושה שירות לע"ז שנעשה כבעל מום דהתם גלי קרא אצל ע"ז אבל לענין רציחה ושאר עבירות לא מצינו שנעשה כהן בעל מום. וראי' לדבר דאמר בברכות כהן שהרג את הנפש לא ישא את כפיו שנאמר ובפרישכם כפיכם וקבלתי ממורי רבינו אבי העזרי דדוקא בשלא עשה תשובה אבל אם עשה תשובה הרי זה נושא את כפיו ומברך את ישראל כדאי' בירושלמי בהניזקין שלא תאמר כהן זה מגלה עריות ושופך דמים והוא מברכני אמר הקדוש ברוך הוא וכי הוא מברכך אני הוא שמברכך שנאמר ושמו את שמי. וכל היכי שנוכל ליישב ירושלמי עם תלמודא דידן לא נאמר שחלוקים זה על זה הילכך מוקמי ההי' דברכות שלא עשה תשובה וההיא דהניזקין בירושלמי בשעשה תשובה הילכך מתתי' זה השוגג בזה התינוק כשר ליעשות שליח צבור. ואי משום הא דסדר תענית גבי שליח צבור דמסיק ונאה בפרקו ומפרש רש"י שלא יצא עליו שם רע. מן הא לא קשיא דאין זה שם רע שבאתה בשגגה לידו. שא"כ תקשי לך פ"ק דמכות דתניא אמר ר' יהודה בן טבאי אראה בנחמה אם לא הרגתי עד זומם להוציא מלבן של צדוקים שהיו אומרים אין העדים נהרגין עד שיהרג הנידון אמר לי' שמעון בן שטח אראה בנחמה אם לא שפכת דם נקי כו' כל ימיו של ר' יהודה בן טבאי הי' משתטח על קברו כו' ור' ישמעאל פ"ק דשבת קרא והטה. הרי באת לאלו הצדיקי' שגגת מיתת ב"ד וכי משום זה לא תאמר שפרקן נאה ח"ו. לא פרקו נאה היינו שמזיד ומועד לדברים שלא כהוגן אבל אדם שבאת לידו שגגה ומתחרט הרי זה צדיק גמור לכל התור'. ואתה תזכה ליום שכולו אורה. לכתר ועטרה כחשקי. יצחק ב"ר משה נב"ה:

15.בני יששכר מאמרי חודש תשרי - הערות מאמר ד - גדולה תשובה, דרוש יד

*) הג"ה ובזה יתורץ מה דאיפסק להלכה המקדש את האשה על מנת שאני צדיק גמור ונמצא רשע גמור (אפילו כריתות ומיתות ב"ד וחילול ה') מקודשת שמא הרהר בתשובה [קידושין מט ב] (היינו בתשובה הידועה תשובה מאהבה, הבן).

 

16.אמרי אמת דברים פרשת נצבים שנה תרצג

בפרשת התשובה, והיה כי יבואו עליך כל הדברים האלה הברכה והקללה וגו' והשבות אל לבבך בכל הגוים אשר הדיחך וגו' (דברים ל א), ואחר כך (פסוק ח) כתיב עוד פעם ואתה תשוב, הלא כבר כתוב מקודם תשובה, אלא שיש ב' תשובות, תשובה מיראה ותשובה מאהבה, בתחילה גבי תשובה מיראה כתיב (פסוק ב) ושמעת בקולו ואח"כ גבי תשובה מאהבה כתיב כי תשמע בקול ה' אלקיך בלשון נוכח, ע"י תשובה מיראה מגיעים לתשובה מאהבה וע"י תשובה מאהבה נעשים הזדונות כזכיות(יומא פו ב), וזה דכתיב (פסוק ו) גבי ואתה תשוב ומל ה' אלקיך את לבבך ואת לבב זרעך לאהבה את ה' אלקיך וגו', וכתיב (פסוק ז) ונתן ה' אלקיך את כל האלות האלה על אויביך ועל שונאך אשר רדפוך, זה מתהפך עליהם וזה הוא הסימן, ר"ה ויו"כ הם ג"כ כך, ר"ה הוא תשובה מיראה ואח"כ ביו"כ מתקיים ונתן ה"א את כל האלות האלה על אויביך וגו' כדכתיב (ויקרא טז כב) ונשא השעיר עליו את כל עונותם, זדונות נעשות כזכיות, כוחות חדשים, הכוחות באים חזרה ולזאת צריכים שוב לעשות תשובה, ואתה תשוב, ר"ה ויו"כ הם שני פתחים, ביו"כ נפתחת הפנימיות, הפתח השני.

לא יאבה ה' סלוח לו (דברים כט יט), מה לא יאבה, אלא שהקב"ה רוצה בתשובת הרשעים, הרוצה בתשובה, וכשהבעל תשובה מתחיל לעשות תשובה מתקיים בו מה שאיתא (שבת קד א) בא ליטהר מסייעים אותו היינו שמסייעים לו בכל מיני סיוע, וכתיב (יחזקאל יח כג) החפץ אחפוץ מות רשע וגו' הלא בשובו מדרכיו, זה מסייע לתשובה, אבל ביחיד המוציא עצמו מן הכלל, כשהוא מתנתק מן הכלל, ע"ז נאמר לא יאבה ה' סלוח לו, איתא בגמ' (סוכה נב א) ארבעה מתחרט עליהן הקדוש ברוך הוא שבראם וכו' יצה"ר דכתיב (מיכה ד ו) ואשר הרעתי, וכי שייך אצל הקדוש ברוך הוא חרטה, אלא שזה רמז על הרהורי תשובה, הרצון הזה נותן כח לבעל תשובה שיוכל לקרב עצמו, כתיב למען ספות הרוה את הצמאה ואיתא ברמב"ן שהבעל עבירה מתאוה לתאוות גשמיות אפילו שלא כדרך הטבע, למה ניתן הכח הזה, אלא כדי שיהיה כח להיפך, שהבעל תשובה יוכל להתקרב בדרכים שלא כדרך הטבע, איתא (עי' זוה"ק ח"ג קכו א) שבכל יום יוצאת ב"ק שובו בנים שובבים, הבעל תשובה צריך לשמוע זאת וזהו דכתיב (דברים ל ח) ואתה תשוב ושמעת בקול ה', איתא בספר אוהב ישראל מהרב מאפטא ז"ל (בליקוטים לימי הרצון והתשובה) על הגמ' חגיגה (טו א) יצתה בת קול ואמרה שובו בנים שובבים חוץ מאחר שהב"ק מעוררת לתשובה אך יש כאלה שצריכים להתעורר מעצמם ולעורר זאת, וזה חוץ מאחר היינו שאין לו הסיוע, וכששמע אחר זו הבת קול היה צריך להתעורר מזה עצמו ששמע ב"ק זו, איתא בגמ' ע"ז (יז א) גבי ר"א בן דורדיא שהיה הולך לכולם שיבקשו עליו רחמים, אמר הרים וגבעות בקשו עלי רחמים וכו' שמים וארץ בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמינו וכו', החטאים גרמו שכל אחד היה לו לעסוק עם עצמו.

17. Rabbi Joseph B. Soloveitchik   Shiur Date: October 26, 1976

Erev and Boker: The Structure of Teshuva

The Rav, drawing on Ramban and Ibn Ezra (Bereishit 1:5), explored the symbolic meaning of Erev and Boker. Erev—evening—is a time of confusion, when forms blur and distinctions fade. It is the moment when man loses clarity, when moral categories collapse into ambiguity. Boker—morning—is the time of discernment, when light reveals the contours of reality and man regains his capacity to distinguish between good and evil.

This division of time is not arbitrary. The Rav taught that the human condition is structured around this dialectic. Man sins in the Erev, in the fog of confusion, in the existential disorientation that accompanies freedom. But it is precisely this confusion that makes Teshuva possible. If man were always in a state of clarity, he would be an angel, not a human being. The greatness of man lies in his ability to emerge from the Erev into the Boker, to transform confusion into insight, failure into growth.

Hirhur Teshuva: The Stirring of the Soul

The Gemara (Kiddushin 49b) teaches that even a wicked man who betroths a woman on the condition that he is righteous may be considered righteous—shema hirher teshuva b’libo, perhaps he contemplated repentance. The Rav saw in this halakhic principle a profound psychological truth: the first movement of Teshuva is not action but thought, not confession but contemplation.

Hirhur Teshuva is the moment when man becomes aware of his brokenness. It is the silent cry of the soul, the shame that precedes speech, the pain that precedes healing. It is the Erev of Teshuva, the moment of existential crisis that opens the door to transformation.

Yom Kippur: The Day of Becoming

On Yom Kippur, man lives through both Erev and Boker. The night is filled with introspection, with the weight of memory and regret. The day brings clarity, the possibility of renewal. The Rav emphasized that Teshuva is not merely a return—it is a creative act. The penitent does not revert to his former self; he becomes a new being. As the Rambam writes (Hilchot Teshuva 7:6), “Yesterday he was hated by God, today he is beloved.” This transformation is what makes Yom Kippur Echad—a day of unity between past and future, between sin and sanctity, between man and God.

Ki Tavo: Averting Eviction | Rabbi Ari Kahn | September 11th 202525

Parashat Ki Tavo: Be Happy

 

Parashat Ki Tavo: Be Happy

Rabbi Ari Kahn

This week’s parashah opens with a vision of arrival: “And it shall be when you come to the Land…” (Devarim 26:1). The Torah describes a special mitzvah to be performed upon entering the Land of Israel—the offering of bikkurim, the first fruits. But this mitzvah is not merely agricultural or ceremonial. It is deeply spiritual and educational.

The farmer brings his fruits to Jerusalem, but he also brings his story. He recites a declaration that begins with “Arami oved avi”—a passage familiar from the Passover Haggadah. This declaration recounts our national journey from slavery to redemption, from Egypt to the Promised Land. The Torah is crafting what we might call historical consciousness—a spiritual memory that transcends generations [1].

Children born in freedom must be taught about slavery. Those raised in prosperity must learn about suffering. The mitzvah of bikkurim is not just about gratitude for the harvest; it is about contextual gratitude—recognizing the divine hand in our history and our present.

And then, the Torah adds a surprising command: “You shall rejoice in all the good that Hashem your God has given you” (Devarim 26:11). Not a suggestion. A command. Be happy.

How can happiness be commanded? Isn’t joy an emotion, spontaneous and elusive?

Later in the parashah, we encounter the terrifying tochacha—a litany of curses that will befall the nation for its disobedience. Among the reasons given is this: “Because you did not serve Hashem your God with joy and gladness of heart…” (Devarim 28:47). Apparently, joy is not optional. It is essential.

The Arizal, Rabbi Yitzchak Luria, taught that all his spiritual achievements were rooted in one principle: serving God with joy [2]. His student, Rabbi Chaim Vital, recorded that the Arizal’s mystical insights were not the result of asceticism or suffering, but of happiness in divine service.

We can all fulfill mitzvot. The question is: do those mitzvot transform us? Do they deepen our relationship with God? Do they bring us joy?

And here lies the paradox of our generation. We live in unprecedented comfort. We have more material goods than any previous generation. And yet, depression and dissatisfaction are rampant. What went wrong?

We focus on what we lack, not on what we have. This spiritual malady dates back to Eden. Adam and Chava were given access to every tree in the garden—except one. And that one tree became their obsession. The serpent’s strategy was simple: fixate on the forbidden [3].

The mitzvah of bikkurim is a tikkun—a spiritual repair—for that original sin. Instead of obsessing over what we cannot have, we celebrate what we do have. We bring our first fruits, not our last. We rejoice in the beginning, not just the end.

So perhaps the question is not whether the glass is half full or half empty. Perhaps the real insight is this: we have all the water we need, and God gave us a very large glass.

Let us teach our children to rejoice. Let us cultivate historical consciousness and spiritual gratitude. Let us serve God with joy. And if we do, perhaps we will merit not only divine blessing—but truly happy lives.

---

Footnotes:

[1]: See Ramban on Devarim 26:5, who emphasizes the importance of recounting the Exodus as part of the bikkurim declaration. [2]: Shaar HaGilgulim, Introduction by Rabbi Chaim Vital. [3]: Bereishit 3:6, and commentary of Sforno and Meshech Chochmah on the psychological manipulation of the serpent.

Coming to the Land (Based on a Lecture of Rabbi Ari Kahn)

 Coming to the Land (Based on a Lecture of Rabbi Ari Kahn)

This week’s parashah, Ki Tavo, opens with a powerful phrase:
“And it shall be, when you come into the land which Hashem your God gives you as an inheritance…” (Devarim 26:1).
The Torah is not merely describing a geographical relocation—it is describing a spiritual arrival. The Land of Israel is not just a place; it is a divine gift, a fulfillment of ancient promises made to our forefathers.

For me, this parashah carries personal resonance. Thirty-four years ago, my family and I made aliyah. We left America on September 11, 1984—a date that held no particular significance at the time—and arrived in Israel on September 12. That Shabbat, we heard Parashat Ki Tavo read in shul. The timing felt providential. We had just arrived in the land, and the Torah was speaking directly to us: “When you come into the land…”

The First Mitzvah: Bikurim

The first mitzvah mentioned in this parashah is the offering of bikkurim, the first fruits. The farmer brings his produce to Jerusalem and recites a declaration that recounts our national history—from wandering to slavery, from Egypt to redemption (Devarim 26:5–10). This ritual is not just agricultural; it is deeply spiritual. It cultivates two essential forms of consciousness:

1. Historical consciousness – recognizing the journey that brought us here. 
2. God-consciousness – acknowledging the divine hand in our success.

This dual awareness is critical. Without historical memory, we risk ingratitude. Children born into comfort may not realize the sacrifices of previous generations. The mitzvah of bikkurim ensures that we remember.

A Tikkun for the First Sin

There is a deeper layer to this mitzvah. The mystical tradition notes that the first sin in human history involved fruit. Adam and Chava were commanded not to eat from one particular tree—and they did. The serpent’s temptation was theological:
“For God knows that on the day you eat of it, you will be like God…” (Bereishit 3:5).
The sin was not just disobedience—it was a failure of appreciation. Adam blames Chava, and by extension, blames God:
“The woman whom You gave to be with me—she gave me of the tree…” (Bereishit 3:12).
Rashi comments that Adam was kafui tov—ungrateful for the good God had given him [1].

The mitzvah of bikkurim is a tikkun, a spiritual repair. It is an act of hakarat hatov, recognizing the good. We bring our fruits and say thank you—not just for the produce, but for the journey, the land, and the divine providence that brought us here.

God in Search of Man

After Adam’s sin, God does not abandon him. Instead, God seeks him out:
“Where are you?” (Bereishit 3:9).
This is not a question of location—it is a question of relationship. My father, Rabbi Pinchas Kahn, wrote about this dynamic in his essays on the Book of Yonah. Yonah runs away, but God pursues him—not to punish, but to reconnect. It is the tender image of a parent chasing after a child, still holding out a lunch bag, still caring.

Rabbi Abraham Joshua Heschel famously wrote about “God in Search of Man.” When we stop seeking God, He begins seeking us. The mitzvah of bikkurim is our response. It is our way of saying: We see You. We remember. We are grateful.

The Present Moment: Hayom Hazeh

The parashah continues with a series of verses emphasizing the present tense:
“This day, Hashem your God commands you…” (Devarim 26:16).
“You have affirmed this day…” (26:17).
“Hashem has affirmed you this day…” (26:18).
This repetition of hayom hazeh—“this day”—creates a sense of immediacy. The covenant is not ancient history. It is happening now.

The language echoes the Shema:
“…with all your heart and with all your soul.”
We are called to live with full presence, full commitment. The relationship between God and Israel is described as one of exclusivity and sanctity:
“To be His treasured people… to be a holy people to Hashem your God…” (Devarim 26:18–19).

A New Beginning

Coming to the Land of Israel is not just a physical relocation—it is a spiritual transformation. It requires appreciation, memory, and presence. The mitzvah of bikkurim teaches us to say thank you, to remember our journey, and to recognize God’s hand in our lives.

Unlike Eden, where the lack of appreciation led to exile, here we are called to build a new reality—one rooted in gratitude and holiness. This is the beginning of a new chapter. And it begins hayom hazeh—this very day.

Coming to the Land – Covenant and Consecration

In the previous section, we explored the mitzvah of bikkurim as a spiritual response to entering the Land of Israel—an act of gratitude and historical consciousness. Now, the Torah shifts from the personal to the national, from the farmer’s offering to the people’s covenant.

A National Covenant: Writing, Building, Rejoicing

Immediately following the mitzvah of bikkurim, the Torah outlines a national ceremony to take place upon crossing the Jordan River:

“On the day you cross the Jordan into the land that Hashem your God is giving you, you shall set up large stones and coat them with plaster. You shall write upon them all the words of this Torah…”
(Devarim 27:2–3)

This act of inscribing the Torah on stone is followed by another command:

“You shall build there an altar to Hashem your God… and offer burnt offerings and peace offerings… and you shall rejoice before Hashem your God.”
(Devarim 27:5–7)

The sequence is striking: write, build, sacrifice, rejoice. The Ibn Ezra (on Devarim 27:5) emphasizes that the first mitzvah upon entering the land is not merely the writing of the Torah, but the building of a new altar—a mizbeach chadash—as an act of hakarat hatov, gratitude to God for allowing us to begin life in the land.

This is, in essence, a chanukat habayit, a consecration—not of a private home, but of a national existence. Just as we dedicate a new home with blessings and joy, so too the Jewish people dedicate their new life in the land with offerings and celebration.

The Joy of Covenant

The Torah repeats a remarkable phrase:
“You shall rejoice before Hashem your God.”
(Devarim 27:7)
This command appears multiple times in the parashah. Joy is not optional—it is part of the covenantal experience. The olahoffering represents total dedication to God, while the shlamim offering symbolizes peace and partnership. Together, they express a relationship of intimacy and gratitude.

A New Covenant in Moav

Later in the parashah, we encounter a surprising statement:

“These are the words of the covenant that Hashem commanded Moshe to make with the Children of Israel in the land of Moav, in addition to the covenant He made with them at Chorev.”
(Devarim 28:69)

Why is a new covenant necessary? Didn’t we already receive the Torah at Sinai?

Rabbi Joseph B. Soloveitchik suggests that this is a generational renewal. The covenant at Sinai was made with the generation that left Egypt. Now, a new generation stands poised to enter the land. They must affirm the covenant for themselves.

This idea may also explain the institution of Hakhel, the national assembly every seven years, where the Torah is read aloud to the entire nation (Devarim 31:10–13). Hakhel serves as a periodic reaffirmation of the covenant, ensuring that each generation hears, accepts, and internalizes the Torah anew.

Covenant as Contract: The Role of the Tochacha

Rashi (on Devarim 28:69) explains that the covenant in Moav includes the tochacha—the rebuke and consequences for disobedience. This is not merely a warning; it is part of the contractual structure of the covenant. A true covenant requires clarity: both sides must understand the terms, the obligations, and the consequences.

This echoes a fascinating debate among the commentators regarding the phrase Na’aseh v’nishma—“We will do and we will hear” (Shemot 24:7). Rashi sees it as a declaration of unconditional commitment. The Ramban, however, argues that it followed the detailed laws of Parashat Mishpatim, implying informed consent. The Chizkuni goes further, suggesting that even the tochacha in Vayikra was included in the original covenant—making it a kind of spiritual prenuptial agreement.

Consecrating a New Reality

The entry into the Land of Israel is not just a historical event—it is a theological moment. It demands gratitude, joy, and covenantal clarity. The building of the altar, the offerings, and the public inscription of the Torah all serve to consecrate a new reality: the Jewish people living in their land, under the sovereignty of God.

This is not merely about territory. It is about identity. It is about affirming who we are, where we come from, and what we are called to become.

Covenant Renewed, Zion Remembered

We return to a central question: Why is there a second tochacha—a second rebuke—in Sefer Devarim, when one already appears in Vayikra? One answer, though uncomfortable, is straightforward: the first covenant was broken. Like any contract, when violated, it must be renewed. The second tochacha is not merely a repetition—it is a response to failure.

But there is a deeper layer. The tochacha in Vayikra completes the covenant at Sinai. It is the conclusion of Matan Torah, not merely the giving of laws, but the articulation of consequences. Only after this covenantal structure is complete do the Israelites leave Sinai.

A Covenant for the Land

The second covenant, forged in the plains of Moav, is not simply a renewal—it is a new covenant for a new reality: life in the Land of Israel. While the Sinai covenant was about receiving the Torah, the Moav covenant is about living the Torah in the land.

This distinction is reflected throughout Sefer Devarim. Moshe repeatedly warns the people:
“You are crossing over… you are entering the land… make sure you keep the commandments.”
The Torah is not abstract. It is meant to be lived—in homes, in fields, in cities, in society.

Shema: A Zionist Declaration

This theme is embedded in the most central declaration of Jewish faith: the Shema.
“Hear, O Israel: Hashem is our God, Hashem is One.” (Devarim 6:4)
But what surrounds this verse?

Before the Shema, the Torah speaks of entering the land:
“This is the commandment… to be performed in the land you are crossing into…” (Devarim 6:1–3)
After the Shema, the Torah continues:
“And it shall be, when Hashem your God brings you into the land…” (Devarim 6:10)

The Shema is sandwiched between two Zionist messages. It is not merely a theological statement—it is a call to live a life of faith in the Land of Israel. The second paragraph of the Shema (Devarim 11:13–21) reinforces this:
“…so that your days and the days of your children may be prolonged on the land that Hashem swore to your ancestors…”

Signposts for Return: Yirmiyahu’s Message

The prophet Yirmiyahu, often associated with sorrow and exile, offers a poignant message:
“Set up signposts for yourself… mark the way… return, O virgin Israel…” (Yirmiyahu 31:20)
As the people leave the land, they are commanded to leave markers—to remember the path back. This is not just poetic. It is theological. Exile is not the end. Return is always possible.

The Ramban and the Sifrei: A Mitzvah to Return

Many attribute the idea of a mitzvah to live in the Land of Israel to the Ramban (Nachmanides). But this teaching is rooted in the Sifrei, the halachic midrash on Devarim. The Sifrei interprets the command to possess the land as a positive mitzvah—not just to conquer, but to settle and live in the land.

This mitzvah is not merely national—it is personal. It is about building homes, planting vineyards, raising families, and living a life of Torah in the land promised to our ancestors.

Covenant, Land, and Legacy

The second tochacha is not redundant—it is contextual. It is a covenant for a people about to enter their land. It is a reminder that Torah is not just received—it must be lived. The Shema, the covenant, the rebuke, and the promise are all part of a single message: the Land of Israel is central to Jewish destiny.

As we read Parashat Ki Tavo, we are reminded that our journey is not just historical—it is spiritual. We are called to remember, to rejoice, and to return. And when we leave, we must leave signposts—so that we, or our children, can always find the way back.

Here is Part 4 of the essay on Parashat Ki Tavo, completing the arc of covenant, exile, and return. This section focuses on the theological significance of mitzvot in exile, drawing from the Sifrei, Rashi, and Ramban, and refining the original lecture into a polished, source-based essay:

Mitzvot in Exile, Signposts for Return

We’ve seen how Parashat Ki Tavo outlines a covenantal vision for life in the Land of Israel. But what happens when that vision is interrupted—when the people are exiled from the land? What becomes of the mitzvot, and how do we maintain our identity?

The answer lies in a remarkable teaching from the Sifrei on the second paragraph of the Shema (Devarim 11:18–21), which commands us to bind tefillin, teach Torah, and affix mezuzot. The Sifrei comments:

“Even though I exile you from the land to outside of it, be distinguished through the mitzvot, so that when you return, they will not be new to you.”
(Sifrei Devarim 43)

This is a profound idea. The mitzvot we perform in exile are not merely obligations—they are signposts. They preserve our spiritual identity and prepare us for return.

Mitzvot as Markers of Memory

The Sifrei’s language echoes the prophet Yirmiyahu:

“Set up markers for yourself… set your heart on the path you walked… return, O virgin Israel…”
(Yirmiyahu 31:20)

Yirmiyahu is not speaking metaphorically. He is instructing the exiled nation to leave spiritual breadcrumbs—to maintain practices that will guide them home. The mitzvot become those markers. They are not just rituals; they are reminders.

The Mishnah and the Scope of Mitzvot

The Mishnah in Kiddushin (1:9) distinguishes between mitzvot that are dependent on the land (mitzvot teluyot ba’aretz)—such as agricultural laws—and those that apply everywhere, like tefillin and mezuzah. Yet the Sifrei adds a layer of meaning: even mitzvot that apply outside the land are meant to remind us that we are not home.

This is not exile as abandonment. It is exile as preparation. The mitzvot are not just duties—they are dress rehearsals for redemption.

The Royal Parable

The Sifrei offers a parable:

A king becomes angry with his wife and sends her back to her father’s house. But he tells her: “Continue to wear your royal garments and jewelry, so that when you return, it will not be unfamiliar.”
So too, God says to Israel: “Even in exile, be adorned with mitzvot, so that when you return, they will not be new to you.”

This is not just a metaphor. It is a theology of hope and continuity. The mitzvot are our royal garments. They remind us of who we are, even when we are far from home.

Rashi and the Ramban: Exile Is Not the End

Rashi, commenting on the same verse in Devarim 11:18, quotes the Sifrei almost verbatim:

“Even after you are exiled, be distinguished through mitzvot… so that they will not be new to you when you return.”

Ramban (on Devarim 11:18) expands this into a theological principle. He affirms that mitzvot like tefillin and mezuzah are obligatory everywhere, but adds:

“There is a deep secret here.”
The mitzvot performed in exile are not the ideal—they are preparatory. They are meant to keep us spiritually ready for the day we return to the land.

This “deep secret” (sod amok) is not mystical in the esoteric sense—it is profound in its simplicity: Exile is not permanent. Mitzvot are the bridge between dispersion and return.

Exile with Purpose

The Sifrei, Rashi, and Ramban all converge on a single message: Mitzvot in exile are not just obligations—they are orientation. They point us homeward. They remind us that we are not where we are meant to be, but also that we are not lost.

Every mezuzah, every tefillin strap, every whispered Shema is a signpost. A marker. A declaration that we remember, and that we are preparing to return.

As Parashat Ki Tavo reminds us, the covenant is not broken—it is waiting. And the mitzvot are the thread that ties us to our past, our land, and our future.

Here is Part 5 of the essay on Parashat Ki Tavo, continuing the exploration of mitzvot in exile, the sanctity of the Land of Israel, and the deeper theological implications found in the writings of the Ramban, Rashi, and the Sifrei:

Secrets, Sanctity, and the Sensitivity of the Land

The Ramban’s commentary on the Torah is filled with profound insights, and occasionally, he hints at something deeper—what he calls a “sod amok”, a deep secret. In his commentary on Devarim 11:18, the Ramban affirms that mitzvot apply outside the Land of Israel, but he emphasizes that their primary context and fulfillment is within the land. Exile is not the ideal. It is a temporary state, and mitzvot performed in exile are meant to preserve identity and prepare for return.

This idea is echoed in the Sifrei, which teaches that mitzvot like tefillin and mezuzah are to be kept in exile so that they will not be unfamiliar when we return to the land. The mitzvot are not just obligations—they are spiritual signposts, reminders of our true home.

The Ramban’s Secret and Its Interpreters

Two works attempt to unpack the Ramban’s “secret”:

• Rabbi Yitzchak of Akko, a student of the Ramban, claims to reveal what his teacher kept hidden.
• Menachem Recanati, a kabbalist, offers mystical commentary on the Ramban’s teachings, later expanded by the Lavush.

These works suggest that the Ramban’s emphasis on mitzvot in the land is not merely halachic—it is cosmic. The Land of Israel is not just holier—it is spiritually reactive.

The Land’s Sensitivity to Sin

In Vayikra 18, the Torah warns:

“Do not defile yourselves… for the nations before you defiled themselves, and the land became impure…”
(Vayikra 18:24–25)

This passage introduces a radical idea: the Land of Israel has a spiritual constitution. It cannot tolerate impurity. The nations that preceded Israel were expelled not merely because of moral failure, but because they polluted the land.

This is not conventional reward and punishment. It is spiritual incompatibility. The land itself reacts to sin. It is, as it were, intolerant—not of lactose or gluten, but of immorality and impurity.

Why Some Fear to Return

Some rabbinic voices have hesitated to encourage aliyah, arguing that the land is too holy for a generation not yet ready. The concern is that living in Israel without spiritual integrity risks defiling the land. Better, they argue, to remain in exile until the nation is spiritually prepared.

But this view overlooks a central truth: the Jewish people have never been permanently at home anywhere else. Exile is not a solution—it is a condition to be transcended. The mitzvot we perform in exile are meant to guide us back, not to keep us away.

Conclusion: The Land as Covenant Partner

The Torah presents the Land of Israel not just as a gift, but as a covenantal partner. It responds to our actions. It welcomes holiness and expels impurity. The mitzvot are not just duties—they are the language of that covenant.

The Ramban’s “deep secret” is this: the Land of Israel is the true home of the mitzvot. Outside the land, we rehearse. Inside the land, we perform. And every mezuzah, every tefillin, every prayer facing Jerusalem is a reminder that we are not yet home—but we are on the way.

Here is Part 6 of the essay on Parashat Ki Tavo, concluding the series with a reflection on the sanctity of the Land of Israel, the spiritual stature of its inhabitants, and the theological depth of the Ramban’s teachings:

The Palace of God and the People Within

A profound teaching from the Kabbalistic tradition suggests that the Land of Israel “spits out” those who do not deserve to dwell within it. This idea, rooted in Vayikra 18:28, implies that those who remain in the land are, by definition, tzaddikim—righteous individuals. It’s a humbling thought: the person who cuts you off in traffic, the stranger you pass on the street—each one may carry a story of sacrifice, suffering, and spiritual merit.

This land has been acquired not only through divine promise, but through blood, tears, and holiness. Every stone, every field, every home is steeped in the legacy of those who fought, prayed, and built. We walk among tzaddikim, even if we do not always recognize them.

The Land’s Spiritual Constitution

The Torah warns that the previous inhabitants of the land were expelled due to their immoral behavior:

“Do not defile yourselves… for the nations before you defiled themselves, and the land became impure and vomited them out.”
(Vayikra 18:24–28)

This is not simply divine punishment. It is a reflection of the land’s spiritual sensitivity. The Land of Israel is described by the Ramban as having a unique constitution—it cannot tolerate impurity. It is, as it were, spiritually allergic to sin.

This idea reframes our understanding of exile. It is not only about divine judgment—it is about spiritual incompatibility. The land itself reacts to moral failure.

Micromanagement in the Palace

The Ramban (on Vayikra 18) explains that while God governs the world through a system of angels and intermediaries, the Land of Israel is different. Here, God micromanages. The land is His palace, and sinning in the palace is fundamentally different from sinning elsewhere.

This is the “deep secret” the Ramban alludes to. The mitzvot are not merely obligations—they are the protocols of palace life. Living in Israel means living in proximity to the Divine. It demands a higher level of awareness, responsibility, and sanctity.

Yaakov’s Intuition and Rachel’s Fate

The Ramban connects this idea to a moment in Yaakov’s life. Upon returning to the Land of Israel, Yaakov commands his household to remove all foreign gods (Bereishit 35:2–4). The Ramban suggests that Yaakov intuitively understood the land’s intolerance for idolatry. What was permissible in exile was no longer acceptable in the land.

He goes further: Yaakov’s marriage to two sisters—permissible outside the land—becomes untenable upon entering it. And so, Rachel dies. The land demands purity, even from its greatest figures.

Living in the Palace

The Land of Israel is not just a homeland—it is a holy land, a palace of the Divine. Its spiritual sensitivity requires us to live with integrity, humility, and reverence. The mitzvot are not just commandments—they are the etiquette of living in God’s presence.

As we walk its streets, we must remember: we are guests in the palace. And those around us—no matter how ordinary they may seem—are fellow guests, fellow tzaddikim, each carrying a story of merit and meaning.

Yaakov’s Return, the GRA’s Vision, and the Spiritual Architecture of Zion

In Bereishit 35, Yaakov returns to the Land of Israel and is commanded by God to build a mizbeach—an altar. At first glance, this seems like a fulfillment of a vow: Yaakov had promised to build an altar upon his safe return. But upon deeper reflection, we realize something more profound is happening.

Yaakov’s return is not just personal—it is archetypal. He is doing exactly what the Jewish people are commanded to do in Parashat Ki Tavo: enter the land, build an altar, remove idolatry, and consecrate the space. As Ibn Ezra and Ramban understand it, this is not just ritual—it is covenantal. It is the spiritual architecture of return.

Yaakov as the Prototype of National Return

Yaakov’s actions mirror the national journey:

• He builds a mizbeach. 
• He commands his household to remove foreign gods. 
• He enters the land with reverence and responsibility.

The Ramban adds a tragic but profound layer: Rachel’s death. Outside the land, Yaakov could be married to two sisters. But upon entering the land, the spiritual constitution changes. The land cannot tolerate such a union. Rachel’s death is not just a personal loss—it is a theological necessity. The land demands purity.

The GRA’s Radical Insight: Mitzvot and Micromanagement

The Vilna Gaon (GRA), in his commentary on Devarim 32, goes even further than Ramban and Rashi. He asserts that even non-Jews living in the Land of Israel are bound by its spiritual laws. The land is not just holy for Jews—it is holy in itself. It demands moral integrity from all who dwell within it.

The GRA’s worldview is striking. He taught that God micromanages the Land of Israel, unlike other lands where divine providence operates more generally. In Israel, every detail matters. Every action reverberates. The land is a palace, and we are its guests.

The GRA and the Call to Return

More than any other figure in the last 200 years, the Vilna Gaon urged his students to make aliyah. He foresaw the destruction of European Jewry and insisted that Eretz Yisrael would be the safest place. He died in 1797, but his disciples laid the groundwork for the Ashkenazi return to Jerusalem.

The GRA also warned of spiritual resistance. He described how the Sitra Achra—the forces of spiritual opposition—would target the greatest leaders, blinding them to the truth of redemption. The messianic process, he taught, would unfold under the radar, through quiet acts of faith and courage.

The Three Vows and the Satmar Debate

The Gemara in Ketubot 111a speaks of three vows:

1. That Jews should not ascend to Israel en masse. 
2. That they should not rebel against the nations. 
3. That the nations should not oppress the Jews excessively.

The Satmar Rebbe built a theological framework around these vows, arguing that Jews must wait for Mashiach before returning. But this position is difficult to sustain. The third vow has been violated repeatedly—during the Crusades, the Chelminitsky massacres, and the Holocaust. The contract, as it were, has been broken.

To deny the hand of God in the miracles of 1948, 1967, and beyond is to ignore the spiritual fingerprints on history. The success of the Israeli army, the survival of the Jewish state, and the flourishing of Torah in Israel are not accidents. They are open miracles, unfolding daily.

Conclusion: Flying Under the Radar Toward Redemption

The GRA’s vision is clear: redemption will come not through grand proclamations, but through quiet faithfulness. Through mitzvot, through aliyah, through building altars—literal and spiritual. The land is holy. The people within it are tzaddikim. And the journey home is not just historical—it is eternal.

Gertoshev, Mitzvot, and the Memory of Exile

The sanctity of the Land of Israel is not limited to its Jewish inhabitants. The Vilna Gaon (GRA) taught that even non-Jews living in the land are bound by its spiritual laws. This idea builds on the Torah’s warning that the land “vomits out” those who defile it (Vayikra 18:28). The nations that previously inhabited the land were expelled not merely because of moral failure, but because the land itself could not tolerate their impurity.

Who May Dwell in the Land? The Status of the Ger toshev

The Torah and Talmud recognize a category known as Ger toshev—a non-Jew who lives in the Land of Israel under certain conditions. The Gemara in Avodah Zarah 64b presents a three-way machloket (dispute) regarding the definition of a Gertoshev:

1. Rabbi Meir: A Gertoshev is one who rejects idolatry. This minimal requirement reflects the land’s intolerance for idolatry above all else.
2. Chachamim (Sages): A Gertoshev must accept the Sheva Mitzvot Bnei Noach—the seven Noahide laws, which include prohibitions against murder, theft, sexual immorality, and more.
3. Acheirim (Others): A Gertoshev is one who accepts all mitzvot of the Torah, except for the prohibition against eating neveilot (non-slaughtered meat), based on the verse: 

“You shall give it to the stranger in your gates…” (Devarim 14:21)

This third opinion is striking. It suggests that a Ger toshev may voluntarily accept additional mitzvot beyond the Noahide laws, creating a halachic framework for partial observance within a non-Jewish identity.

Halachic Implications: Writing Tefillin and Accepting Mitzvot

The Mishnah Berurah (Orach Chaim 32:3, Biur Halacha) discusses whether a Ger toshev may write tefillin. The halachic principle is that only one who is obligated in a mitzvah may perform it in a way that affects others (e.g., writing tefillin for others). The Mishnah Berurah defends the Magen Avraham, who permits a Gertoshev to write tefillin—if he has accepted the mitzvah upon himself.

This leads to a broader principle: voluntary acceptance of mitzvot creates obligation. The same applies to women, who are generally exempt from time-bound mitzvot. If a woman accepts the mitzvah of tefillin, she becomes obligated and may write tefillin.

This halachic flexibility reveals a deeper truth: the mitzvot are not just legal obligations—they are spiritual commitments. And those who choose to bind themselves to them, even partially, are elevated by that choice.

Mitzvot in Exile: A Torah Obligation with a Different Objective

The performance of mitzvot in chutz la’aretz (outside the Land of Israel) is a Torah obligation. But the objective is different. As the Sifrei and Ramban teach, mitzvot in exile serve as reminders—signposts that we are not yet home.

We wear tefillin, affix mezuzot, and recite the Shema not only because we are commanded, but because these acts preserve our identity. They remind us of the covenant, the land, and the promise of return.

The Land, the People, and the Path Home

The concept of Ger toshev reveals the inclusive sanctity of the Land of Israel. It is not just a homeland—it is a spiritual ecosystem, sensitive to purity, morality, and covenantal commitment. Whether Jew or non-Jew, those who dwell in the land must live with awareness of its holiness.

The mitzvot are not just laws—they are markers of memory, tools of transformation, and pathways home. And as we perform them—whether in exile or in the land—we affirm our place in the story, our role in the covenant, and our hope for redemption.

Signs, Sanity, and the Covenant of Home

The covenant forged in Parashat Ki Tavo is not merely a renewal—it is a new covenant for a new existence. The covenant at Sinai was about accepting the mitzvot. The covenant in the plains of Moav is about living those mitzvot in the Land of Israel.

This is not a repetition. It is a transformation. The Ramban and Ibn Ezra both understand that the Torah is describing a new reality—a life of holiness, rooted in the land, where mitzvot are not just obligations but expressions of divine intimacy.

The Ideal Relationship: Home Together

The Torah’s vision is clear: the ideal relationship between God and Israel is one of dwelling together in the land. Just as a husband and wife are meant to live together in their home, so too the Jewish people are meant to live in their land. Exile is a disruption. Return is restoration.

The mitzvot, especially those like tefillin, are meant to be performed in the land. Their full meaning is realized only in the context of covenantal presence.

Rabbi Nachman’s Parable: Signs of Sanity

Rabbi Nachman of Breslov tells a parable:

A king learns that the wheat crop has been poisoned. Anyone who eats it will go insane. His advisor suggests they eat from last year’s wheat. But then, they will be the only sane ones—and everyone else will think they are mad.
So they decide to eat the poisoned wheat like everyone else—but they will wear signs on their heads, so that when they see each other, they will remember: We are crazy.

This parable is a metaphor for exile. In exile, we live in a distorted reality. We eat the same wheat, speak the same language, live among the nations. But we wear tefillin—signs on our heads—to remind ourselves: We are not home. We are not whole. We are not where we are meant to be.

Tefillin as Tzionim: Signposts of Return

Tefillin are not just mitzvot. They are tzionim—signposts. They remind us of the covenant, the land, and the promise of return. In exile, they are markers of memory. In the land, they are expressions of fulfillment.

As Yirmiyahu taught:
“Set up signposts for yourself… mark the way…” (Yirmiyahu 31:20)
The mitzvot are those signposts. They guide us home.

Conclusion: Vindicating the Journey

Thirty-four years ago, I arrived in Israel on a Thursday morning. That Shabbat, we read Parashat Ki Tavo. Today, on another Thursday morning, I reaffirm that decision. The Land of Israel is not just a place—it is the home of the Jewish people. It is the context in which our covenant comes alive.

For those who may say this is too much Zionism—I offer no apology. The Torah itself is saturated with this message. The mitzvot, the Shema, the covenant, the land—they are all part of a single story. And that story is not just about where we came from. It is about where we are meant to be.