Well Oiled and Kicking
There is a principle called Lidrosh Simuchin, inferring principles from the proximity between paragraphs in the Torah. There is a debate whether this principle can be applied to the entire Torah, or only the book of Devarim. Unanimous opinion, however, is that it is applicable to the book of Devarim. The beginning of our parsha begins describing the mitzvah of Bikkurim, bringing the first fruits to the Beit HaMikdash. Immediately preceding it, in last week’s parsha, was the paragraph about Amalek. Since the two are immediately adjacent, is there anything we can infer from the proximity of these two paragraphs?
Parshat Ki Tavo is the second parsha (in addition to Bechukotai) in the Torah that contains lengthy curses. Ezra HaSofer instituted that these two parshiyot would be read prior to festivals, Bechukotai prior to Shavuot and Ki Tavo prior to Rosh Hashana (with buffer parshas in between, Bamidbar/Nitzavim respectively). The reason given in the Gemara (Megillah 31b) is that the current year with its curses should end and that a new year with its blessings should commence.
If, however, you examine the paragraphs of the curses, both in Bechukotai and in Ki Tavo, you will see that they are preceded by a paragraph of blessings. So how does this correlate with Ezra HaSofer’s decree? By reading these parshas before the festivals, you are leaving behind both the curses and the blessings, not just the curses? And if you say that it is to usher out the curses and usher in the blessings, why not reverse the order, i.e. begin with curses and then follow with the blessings?
In this week’s shiur, I would like to explore the mechanism of a concept called Vayishman Yeshurun Vayiv’at (Devarim 32:15), Yeshurun (Israel) became well-oiled and kicked, which is actually from parshat Ha’azinu, but has direct bearing on the subject under discussion here. When Moshe rebukes Am Yisrael in parshat Ha’azinu, he states this as a fact, not as a conditional statement. It is not a theoretical concept that might happen, Moshe is saying – it is for sure going to happen!
Yeshurun is one of the names of Am Yisrael. What is the origin of the name Yeshurun? Moshe called Am Yisrael Yeshurun (Devarim 32:15) and so does HaKadosh Baruch Hu (Isiah 44:2).
Seemingly what this phrase is telling us is that Am Yisrael will get complacent and rebel against HaKadosh Baruch Hu. Why does the pasuk use the word Vayiv’at to tell us that Am Yisrael will rebel against HaKadosh Baruch Hu, why “kick”?
The Gemara (Avodah Zarah 3a) says that the Gentiles came to complain to HaKadosh Baruch Hu. “The reason Am Yisrael are your Chosen Nation is because you gave them 613 mitzvot to observe. If you would have given us all these mitzvot, we too would have been your chosen children!” HaKadosh Baruch Hu responded to this claim “You think you would have observed the mitzvot like Am Yisrael? Let’s see. I have one small, easy mitzvah that doesn’t cost much, called Sukkah (back then building a sukkah didn’t cost much, today it is not that cheap). Let’s see you observe this mitzvah.”
The Gentiles indeed go ahead and build sukkot on their roofs. HaKadosh Baruch Hu then brings the sun out in full force to beat down upon them. A short time later, they can’t take the heat anymore and rush out of the sukkah, kicking it as they leave. HaKadosh Baruch Hu then laughs at them.
The Gemara goes on to ask “But the halacha is that if someone is seriously suffering in the sukkah (from rain/heat, etc.), you are allowed to exit!” The Gemara answers, “Yes you are allowed to leave the sukkah according to halacha, but when a Jew leaves under such circumstances, he is very distressed to leave, he certainly does not kick the sukkah.” The reason the Gentiles kick the sukkah is not to exhibit remorse or distress, but rather anger and disdain.
When Moshe wants to say that Am Yisrael will “rebel” against HaKadosh Baruch Hu, he uses the word “kick,” indicating that same disdain as the Gentiles kicking the Sukkah as they leave – “Who needs HaKadosh Baruch Hu anyway?”
In Ki Tavo (and Bechukotai) the curses are prefaced by blessings. When we read them, it sounds like paradise on earth! However, Moshe is telling us that Vayishman Yeshurun Vayiv’at is not a possibility, but a certainty. When HaKadosh Baruch Hu gives us all these blessings the inescapable outcome is that we are going to “kick.” It may not be immediate, but it will eventually happen.
How does this destructive dynamic come about? It begins with prosperity, develops into complacency and ends with propriety. The first time you see something, it is amazing, wondrous, but the second time you see the same thing, it is not so impressive. After the 10,000th time, it becomes – the norm. After you observe repeated blessings, the wonder dissipates and you become complacent. In addition, our active participation in these blessings, tilling the fields, sowing the seeds, harvesting, etc. harbors a danger that we will mistakenly assume “propriety” over these blessings and attribute them to our own efforts.
This ends in our rebelling against HaKadosh Baruch Hu, the aftermath of which is … Amalek. The Torah immediately follows with the cure – bikkurim. Vayishman Yeshurun Vayiv’at is a euphemism for ingratitude. There is no mitzvah in the Torah that more embodies the principle of gratitude than the mitzvah of bringing bikkurim to the Beit HaMikdash. It inculcates in us the character trait of preserving a constant consciousness of gratitude to HaKadosh Baruch Hu.
Parshat HaShavua Trivia Question: What type of “Teneh” (Devarim 26:2), basket, were the Bikkurim brought in?
Answer to Last Week’s Trivia Question: What other mitzvah in the Torah (beside Shiluach HaKen) is rewarded with long life? Honoring our parents (Devarim 5:15).
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