Shabbos Selichos carries with it a special significance.
Every person understands that the end of the year is drawing near, and that the process of spiritual accounting that accompanies this time should be drawing to a close.
Herein the message of the essay to follow becomes more and more relevant: to proceed deeper and deeper into the spiritual awareness that characterizes Eretz Yisrael until one becomes conscious of G-d's kindness.
And if every year such a message is relevant, it is surely pertinent in the present year, when gaining awareness of G-d's kindness requires more effort.
May every member of our people merit a kesivah vachasimah tovah in the year to come with abundant blessings in both the material and spiritual spheres.
And may this year include the ultimate blessing, the coming of Mashiach and the fulfillment of the prophecy, "And those who repose in the dust will arise and sing." [Isaiah 26:19]
18 Elul, 5754
Adapted from:
Likkutei Sichos, Vol. IX, pgs. 152ff, 289;
Vol. XIX, p. 245ff;
Shabbos Parshas Ki Savo 5750;
Sefer HaSichos 5748, p. 634ff;
Sefer HaSichos 5751, p. 810ff
Our Sages teach,
[1] "A person who gives a coin to a poor person is granted six blessings; one who gratifies him is blessed elevenfold."
Gratifying does not necessarily mean giving the recipient a greater amount. It means giving him a positive feeling, showing him that you care about him, and that he means something to you.
When one invests himself in another person, putting enough of himself into that person that the other person feels appreciated, he has given him something far greater than money. And therefore, he receives more ample blessings from G-d.
This leads to a deeper concept: Appreciation stems from involvement.
The deeper the relationship between people, the more one will appreciate the uniqueness that the other person possesses. This will not remain a passive potential.
When a person appreciates a colleague, he is motivated to act in a manner that reflects the connection they share, doing whatever he can for that other person.
These concepts apply, not only with our relationships with our fellow man, but also with regard to our relationship with G-d.
One of the fundamental thrusts within Judaism is hakaras hatov, appreciating the goodness which G-d constantly bestows upon us. And as with regard to appreciation of our fellow man, the emphasis is not only on the material dimensions of G-d's kindness, but on going deeper, and sensing the love and care which He showers on every person. [2]
In this vein, we can understand the sequence of our Torah reading, Parshas Ki Savo.
The Torah reading begins describing the mitzvah of bikkurim, [3] the first fruits which the Jews would bring to the Beis HaMikdash, and shortly afterwards, speaks of the establishment of a covenant concerning the entire Torah. [4]
What is the connection between these subjects?
The mitzvah of bikkurim was instituted to show that we are not ungrateful for the good G-d has granted us, [5] and to display our appreciation to Him for "granting us all the blessings of this world." [6]
And this appreciation is not expressed merely by a verbal expression of thanks as we find throughout our prayers, but through actual deed.
A person would select his first fruits, and make a special journey to bring them to Jerusalem to show his thanks to G-d.
Moreover, the first fruits would become consecrated, indicating that a lasting connection to G-d's holiness had been established.
Herein lies the connection to the entire Torah.
For in a larger sense, every aspect of a person's life is bikkurim, an act of expression of thanks to G-d for His goodness.
And at every moment, a person is standing before G-d and demonstrating that every element of existence shares an active bond with Him.
As a preparation for the mitzvah of bikkurim, the Torah tells us:
[7] Ki savo el haeretz, "And when you will enter the land that G-d... is giving you as a heritage."
The ability to bring bikkurim depends on entering Eretz Yisrael, the land of which it is said, [8] "the eyes of G-d, your L-rd, are upon it from the beginning of the year until the end of the year."
As a person enters Eretz Yisrael - and allows Eretz Yisrael to enter him - his sensitivity is heightened to the extent that he is able to perform the spiritual service of bikkurim, and indeed, have this mode of service characterize his approach to the Torah and its mitzvos as a whole.
A deeper dimension of the above concepts can be grasped through considering the halachic implications of the word savo, meaning "enter."
Our Sages explain that this word implies coming in entirely, without any portion of the body in question remaining outside.
For example with regard to the contraction of impurity from a house plagued by tzaraas, discoloration associated with leprosy, it is written: [9] "One who enters the house... will become impure."
On this basis, our Sages rule [10] that a person's entire body must enter the house. If a person places only certain limbs inside the plagued structure, he does not contract ritual impurity.
Similarly, with regard to the transition to a state of purity, when speaking of the immersion of a utensil in a mikveh, it is written: [11] "It will enter the water... and become purified."
This prooftext is interpreted to mean that the entire utensil must be submerged in the mikveh at one time.
The same law applies with regard to a person immersing himself; his entire body must enter the mikveh. If even one hair is above the water, the immersion is unacceptable.
In this vein, Ki Savo, entering Eretz Yisrael to bring the first fruits, means coming into the land in a full sense. Therefore, the verse [7] mentions not only entering Eretz Yisrael, but also that "you will take it as an inheritance, and you will settle it."
For until the Jews had taken Eretz Yisrael as a heritage, and had settled the land, their "entrance" was not complete.
Only after they had settled the land could the atmosphere of Eretz Yisrael penetrate their thinking processes sufficiently to motivate the appreciation expressed by bringing bikkurim. [12]
The above also enables us to understand a difference of opinion among our Sages with regard to when the Jews became obligated to bring bikkurim.
The Sifri, in its exegesis of the phrase "And when you will enter the land," states that the Jews were required to bring the first fruits immediately. As soon as an individual received his own portion of the land as a heritage, he was required to bring the first fruits as an offering.
The Talmud, [13] however, states that the obligation to bring the first fruits did not begin until after the completion of the fourteen years during which the Jews conquered Eretz Yisrael and divided it among the entire people.
What is the difference between these two approaches?
The extent of the entry into Eretz Yisrael which is required.
The Sifri maintains that as soon as each individual receives his portion of Eretz Yisrael, his entry into the land is completed and he is required to bring his offering.
The Sages of the Talmud, by contrast, maintain that until the entire Jewish people take possession of Eretz Yisrael, no individual's entry is complete.
Only after every member of the people is settled in his home, can any individual be considered to have entered Eretz Yisrael in the full sense.
Alternatively, it can be explained that these two opinions refer to two different phases in the expression of our appreciation to G-d.
To cite a parallel in our daily Divine service:
As soon as we arise, we begin our day with Modeh Ani, a statement of thanksgiving to G-d for returning our souls. [14]
This expression of gratitude is natural and spontaneous, emanating from the core of the soul.
Nevertheless, it is underdeveloped, for it has not been cultivated by thought.
In our prayers, culminating with the Modim blessing of the Shemoneh Esreh, (Amida) [15] we offer a more complete expression of thanks.
The soul's intuitive feelings of gratitude are enhanced by our prayerful meditation on the manifold manifestations of G-d's kindness we enjoy.
Similarly, with regard to the obligation to bring bikkurim, entering Eretz Yisrael means going deeper and deeper into the spiritual dimensions of the land until one's appreciation of G-d's kindness is complete and all-encompassing.
This cannot be done immediately, but rather requires a long-term commitment to growth and development.
Moshe gave the Jews the promise of Ki Savo, that they would enter the Eretz Yisrael, while they were in the desert.
This phrase, however, serves as the name of the entire Torah reading, for the promise that we will enter Eretz Yisrael is sufficient to inspire a commitment to observe all the mitzvos mentioned in the Torah reading.
Similar concepts apply at present.
For we have been given the promise that we will soon "enter the land that G-d... is giving you as a heritage" led by Mashiach.
The awareness of this promise should inspire a commitment strong enough to overcome the remaining challenges of exile. And soon we will bring the first fruits as an offering to G-d in the Beis HaMikdash, thanking Him for all His kindness.
Notes:
- (Back to text) Bava Basra 9b.
- (Back to text) In this context, there is a connection with the month of Elul in which Parshas Ki Savo is always read. For Elul is associated with the verse "I am my Beloved's and My Beloved is mine" (see Timeless Patterns in Time, Vol. II, p. 153), emphasizing the love relationship between G-d and mankind.
- (Back to text) Deuteronomy 26:1-11.
- (Back to text) Op. cit.:16ff.
- (Back to text) Rashi, gloss to Deuteronomy 26:3.
- (Back to text) Sefer HaChinuch, mitzvah 606.
- (Back to text) Deuteronomy 26:1.
- (Back to text) Deuteronomy 11:12.
- (Back to text) Leviticus 14:46.
- (Back to text) Chulin 33b. See Tosafos, entry Dicolei.
- (Back to text) Leviticus 11:32.
- (Back to text) When one of the Tzemach Tzedek's chassidim asked him for his blessings to make aliyah to Eretz Yisrael, the Tzemach Tzedek told him: "Make Eretz Yisrael here," i.e., fill your immediate environment with the holiness of Eretz Yisrael (Igros Kodesh Admor Rayatz, Vol. I, p. 485). Thus in an extended sense, the above concepts have significance beyond the geographic boundaries of Eretz Yisrael.
- (Back to text) Babylonian Talmud, Kiddushin 37b; Jerusalem Talmud, Shevi'is, 6:1.
- (Back to text) Siddur Tehillat HaShem, p. 6.
- (Back to text) Ibid., p. 58.
Seitzei 5754