These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand’s Commuter Chavrusah Series on the weekly portion: #1481 – Selichos: Can It Be Said Without a Minyan? Sitting Down? The shiur will resume with Parshas Bereishis.

We extend our heartfelt thanks to R’ David Twersky for his decades of dedication in transcribing and editing this shiur. May he and his family be zoche to many more years of good health and continued hatzlacha. Good Shabbos.

The pasuk in Parshas Nitzavim says, “Atem nitzavim hayom kulchem…kol ish Yisrael.” There is a wonderful sefer, to which Rabbi Kulevsky, zt”l, introduced me, called Hadrash V’ha’iyun, written by Rav Aharon Lewin, the grandfather of the famous attorney, Nat Lewin. He wrote a sefer on Maseches Brochos. The sefer I am referring to is on Chumash.

The sefer quotes a Baal Haturim (Shemos 19:4), which notes that there are four pesukim in Tanach that begin with the word “atem” (you). They are “Atem k’chu lachem teven…” (Shemos 5:11); “Atem re’isem asher aseesi l”Mitzrayim…” (Shemos 19:4); “Atem nitzavim hayom kulchem…” (Devarim 29:9); and “Atem Aydie neum Hashem” (Yeshaya 43:10). The Baal Haturim, as is typical, does not provide an explanation regarding a connection between these seemingly disparate pesukim.

The Hadrash V’ha’iyun suggests a beautiful pshat: In world history, there seems to have been a sea-change as to how Hakadosh Baruch Hu deals with Klal Yisrael and the world. Up until a certain point in history, Hashem would perform nissim geluyim (open miracles) on behalf of Klal Yisrael. Throughout the Torah and into Neviim Rishonim, changes to nature miraculously occur for the salvation or benefit of Klal Yisrael. Then, suddenly, the nissim stopped. It seems that there are no longer nissim.

The four pesukim that all begin with the word “atem” are coming to dispel that myth and to proclaim that there are still nissim geluyim even today. The first of these “atems” was when Klal Yisrael was suffering in Mitzrayim. They didn’t see any hope when their situation deteriorated with the command from Pharaoh: “Atem will need to gather your own straw to make bricks.” Consequently, the Ribono shel Olam brought about the nes called Yetzias Mitzrayim (the Exodus from Egypt) to rid them of that travail. The Ribono shel Olam reminds Klal Yisrael of that nes with the second “atem“: “Atem re’isem asher aseesi b’Mitzrayim” (You saw what I did to Egypt.)

That was during the period of nissim geluyim. But don’t think that nissim have stopped. Do you know why? It is because “Atem nitzavim hayom kulchem” (You are standing today, all of you). Because Klal Yisrael is still around. “Atem nitzavim hayom kulchem” is not merely referring to Moshe Rabbeinu’s conversation with Klal Yisrael on the last day of his life. “Atem nitzavim hayom kulchem” is referring even to us in the 2020s after all that we have experienced up until this point in history.

That is the point of the fourth “atem“: “Atem Aydie neum Hashem.” (You are My witnesses says Hashem). Your mere existence is the greatest proof! As great as the nes of Yetzias Mitzrayim was, there is an even greater nes. The greater nes is “Atem nitzavim hayom kulchem.” That is the message of the pasuk in Yeshaya: “Atem Aydie neum Hashem.” You — the existence of Klal Yisrael — are proof that there is a Ribono shel Olam.

The sefer Yismach Yehudah brings basically the same idea from Rav Chatzkel Levenstein (the Mashgiach Ruchani of the Mirer Yeshiva in Europe and in Shanghai). He said an amazing thing: The fact that the Mirer Yeshiva survived World War II was, in fact, a bigger nes than the nes of Purim. That is an amazing statement.

Consider one relatively minor part of their experience. The travel from Kobe, Japan to Shanghai was an ocean voyage. They got hold of an old rickety boat which could not take all the talmidim at once. They had to make several trips, under hazardous conditions, in what was basically a floating tub. When the last group of talmidim arrived in Shanghai, the boat headed back to Kobe, and it sank on the way! Their survival is a miraculous story.

However, Rav Yakov Emden made an even bolder statement in the introduction to his siddur. “I swear to G-d, when I contemplate about the continued survival of the Jewish people, it is equivalent in my eyes to events greater than Yetzias Mitzrayim and all the Biblical miracles of that era, for the nes of the survival of the nation is not a one-time nes, but it is an ongoing and constant nes, because in each and every generation, they rise up against us to destroy us, and only Hakadosh Baruch Hu saves us from their hands.”

Therefore, yes, “Atem gather straw…” and yes “Atem saw what I did to Mitzrayim…” refer to the nes of Yetzias Mitzrayim, and “Atem are all standing here together…” and “Atem are My witnesses says Hashem” refer to the nes of our continued survival, which is no less of a nes, if not even more of a nes. This explans the connection of all four “atems.”

He is Indeed the Melech

The other thought I wish to share this week has to do with Rosh Hashanna.

In Mussaf on Rosh Hashanna, we recite pesukim which mention Malchiyus (Kingship), Zichronos, and Shofaros. The Gemara in Maseches Rosh Hashanna darshens (expounds on) pesukim which teach the need to include each of these sections in Mussaf on Rosh Hashanna.

There are a variety of opinions as to the sources for Malchiyus, Zichronos, and Shofaros. The Gemara there (Daf 32) cites the opinion of Rebbi that the source for saying Malchiyus is the pasuk “Ani Hashem Elokeichem,” which is juxtaposed to another pasuk, which begins “On the seventh month…”

Vayikra Perek 23, in Parshas Emor, which is known as the Parshas Hamoados, is the first time the Torah goes through the varyious yomim tovim, starting with Pesach, then Shavuos, followed by Rosh Hashanna, Yom Kippur, and Sukkos. The middle of Parshas Hamoados contains a seemingly unrelated pasuk. Right in the middle of this perek related to yom tov, the Torah inserts the halachos (laws) of leket (one or two individual stalks that fall while reaping), shikcha (grain forgotten in the field), and peah (leaving over the edge or corner of the field). These halachos appear between the mention of Shavuos and the mention of Rosh Hashanna. Rebbi says that we learn the requirement to recite Malchiyus from the juxtaposition of the words “Ani Hashem Elokeichem” in the pasuk about leket, shickcha, and peah with the halachos of Rosh Hashanna, that begin with “On the seventh month…”

This seems like somewhat of a stretched drasha. What is the pshat in Rebbi’s drasha?

There is a related Toras Kohanim (quoted by Rashi 23:22) on the pasuk of “U’b’kutzrechem es ketzir artzechem…” (Vayikra 19:9) The Toras Kohanim asks why the Torah saw fit to include these agricultural halachos in the midst of the halachos of the various holidays. The Toras Kohanim answers that the purpose is to teach us that when a person properly leaves over leket, shickcha, peah, and gives ma’aser ani for the poor, the Torah considers it as if the Beis Hamikdash was standing and the person offered his korbonos (sacrifices) within it.

Leket, shickcha, and peah are all forms of tzedaka (charity) given from the crops on your field. We never find elsewhere by tzedaka such an equation that giving tzedaka is the equivalent of the Beis Hamikdash being standing and offering korbonos within it! A person can write a check for $100,000 to a worthy institution. Despite it being a big mitzva, nowhere is it equated with offering korbonos in the Beis Hamikdash. So why is someone who leaves over leket, shickcha, and peah suddenly getting credit as if he offered korbonos for leaving over a few stalks of corn or wheat or whatever it may be?

The pshat here is that leket, shickcha, and peah have a key advantage over writing a check. When a person writes a check, he feels good about it. He is the one who picks the benefitting organization. He may even get his name on a building or be honored at a banquet. There is a distinct satisfaction to be derived. “I am giving you” makes a person feel good. A person does not have that same sense of satisfaction from leaving over leket, shickcha, and peah. You don’t know whom you are giving it to, and it is not even your choice to give.

You just need to leave it there, to the extent that this produce really doesn’t even belong to you. Yes, it is your field, and you own the land. You planted and tilled. You did everything. But guess what? It’s not yours! Whose is it? It’s Mine! Ki li kol ha’aretz. This is My land and I determine that every poor person gets shikcha. Whatever you forget, I am giving it to him.

If there is one parsha in the Torah that emphasizes the concept of “L’Hashem ha’aretz u’melo’oh” it is the parsha of leket, shickcha, and peah. These mitzvos testify to the fact that the Ribono shel Olam is the ba’al habos on our land. He is the melech (king).

Now the drasha of Rebbi makes so much sense! How does the parsha of leket, shickcha, and peah end? It says “Ani Hashem Elokeichem.” It is not your land and not your produce. It’s mine! I control everything. Therefore, Rebbi beautifully says, from where do we know that we recite Malchiyus? We learn it from the fact that it says “Ani Hashem Elokeichem” and then juxtaposes it to “On the seventh month.”

For those of us who live in the modern world, it is very hard for us to relate to the concept of a king. It has been 250 years since America had a king. Even countries that have kings today are really just constitutional monarchies. Their kings are not really kings. Therefore, it is hard for us to relate to the main concept of Rosh Hashanna, which is appreciating the idea of monarchy and kingship, the idea of Hashem melech, Hashem malach, Hashem yimloch l’olam va’ed.

But this year, in the year 5780 (2020), we can relate to it a little easier. That is because we can see that it is He who runs the world. It is not our world. It is His world and He has decided to turn the world upside down. If anyone had any doubt about it, look where we are holding. We’ve been in this (Covid epidemic) now for six months and we are not finished. It may even be getting worse. The schools need to close down, at least partially. Our minyanim on Rosh Hashanna will be so different. We are not in control. “Ki li kol haaretz.” Of all the years, this is the year that we can, in fact, relate to the idea that the Ribono Shel Olam is the adon. He is the baal habos. He controls the world. He is indeed the melech!

Transcribed by David Twersky; Jerusalem [email protected]

Edited by Dovid Hoffman; Baltimore, MD [email protected]

This week’s write-up is adapted from the hashkafa portion of Rabbi Yissochar Frand’s Commuter Chavrusah Series on the weekly Torah portion. A listing of the halachic portions for Parshas Nitzavim/Vayeilech is provided below:

• # 022 – Reading Haftorah: Scrolls vs. Book
• # 112 – Shoteh: Mental Incompetence in Halacha
• # 158 – Schar Shabbos: How Do We Pay Rabbonim and Chazzanim?
• # 205 – Kiddush Before T’kiyas Shofar
• # 252 – Buying Seforim
• # 295 – Burying the Dead on Yom Tov Sheni
• # 341 – The Brachos on the T’kios
• # 342 – Is Building a Succah a Mitzvah?
• # 385 – Fasting on Rosh Hashana
• # 386 – Succah Gezulah
• # 429 – Treatment of an Invalid Sefer Torah
• # 473 – Seudas Siyum Mesechta
• # 517 – What Exactly Is Mitzva of Shofar
• # 561 – Lo Bashomayin He
• # 605 – Selling A Sefer Torah
• # 649 – Minhagim of the Yomim Noraim
• # 693 – My Father’s Chumros
• # 737 – Borrowing and Lending Seforim
• # 781 – I’m the Baal Tokeah and Not You!
• # 825 – The Shuls of Gaza – A Halachic Perspective
• # 826 – Yom Kippur: Women and the Shehecheyanu; Women and Kor’im
• # 869 – The Mitzvah of Chinuch-Whose Responsibility? Mother or Father?
• # 870 – Yom Kippur – The Yom Kippur That They Did Not Fast
• # 913 – The Tefilah of Oleinu
• # 957 – Coming Late for Tekias Shofar and Other Rosh Hashana Issues
• # 1000 – Ta’amei Hamikra – The Tropp – How Important Is It?
• # 1044 – Must You Stand for Chazoras HaShatz on Rosh Hashana?
• # 1088 – Learning During T’kias Shofer?
• # 1131 – Asking For Personal Needs On Rosh Hashana?
• # 1173 – Oops! I Forgot Ya’Aleh Ve’Yavo in Bentching on Rosh Hashana
• # 1217 – Fascinating Halachos Pertaining to a Choleh on Yom Kippur
• # 1261 – Did I Say Hamelech Hakadosh? / Nuts on Rosh Hashana
• # 1305 – The Case of the Esrog That Was Not As Advertised
• # 1349 – The Baal Tokeah Who Was Doubtful If He Could Blow
• # 1393 – The Baal Tokeah Who Could Only Blow From His Left Side and Other Shofar Issues
• # 1437 – Dip the Apple in the Honey Make A Bracha: Which Bracha?
• # 1481 – Selichos: Can It Be Said Without a Minyan? Sitting Down?
• # 1567 – Returning A Lost Object to an Aino Yehudi
• # 1607 – Lo BaShamayim Hee – Can You Use The Heavens to Pasken Shailos?

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