by Rabbi Mordechai Willig
Parshas Reeh opens with a stark choice offered by Hashem: blessing or curse. The same word (reeh) and a similar choice are found in Parshas Nitzovim (30:15): life and good, or death and evil. Why does the negative alternative deteriorate from curse to death?
The Meshech Chochma (30:11) attributes this change to the intervening mitzva of teshuvah (30:1-10). Violations of Torah law are punished by a curse, but are not fatal. Hashem recognizes human frailty, and does not impose a death penalty for a momentary lapse.
The mitzva of teshuvah, which offers a remarkable opportunity to eliminates one's sins, is a two-edged sword. If one fails to repent, he is punished not only for the original aveira, but also for not doing teshuvah. Since one can repent at any time, the failure to do so cannot be viewed as a momentary lapse. Therefore, the penalty for one's persistent refusal to repent is referred to as death.
On that very day, when we were given the mitzva of teshuvah (P.N. 30:11), the life and death choice was presented (30:15). Moreover, on the same day, the two contrasts- life and death, and blessing and curse - were juxtaposed (30:19). This teaches that it is the failure to do teshuvah which increases the punishment.
Remarkably, Parshas reeh is always read on the Shabbos before the beginning of Elul. At this point in time, before the month of teshuvah the negative choice is called curse. Nitzavim is always read on the last Shabbos in Elul. At this stage, after failing to do teshuvah in the month designated for it, the negative choice is called death.
One whose good and bad deeds are equal of Rosh Hashana is given a suspended sentence until Yom Kippur. If he does not repent, he is sealed in the Book of Death (Rambam Teshuvah 3:3). The Lechem Mishna asks, why does he deserve death? He answers that the failure to repent in the ten days of teshuvah is itself a sin which seals his fate.
On Yom Kippur itself, when teshuvah is more readily accepted, the failure to do teshuvah is an even greater sin. In the Meshech Chochma's formulation (30:20), one who does not repent would be better off if there was no Yom Kippur, of if he died on Erev Yom Kippur. The expression "din vecheshbon" (Avos 3:1) refer, respectively, to the original aveira and the lack of teshuvah, and the latter sin is greater.
This dual expression reflects the nature of the two sins. Hashem ultimately judges the original error of commission, often the result of a fleeting error of judgment. The more grievous error of omission, the persistent, and therefore calculated failure to do teshuvah is subject to a cheshbon (accounting) with more drastic consequences.
During the month of Elul, ushered in by Parshas Reeh, every Jew must make a cheshbon hanaefesh ( a self-accounting) which is a prerequisite to teshuvah. The customary shofar is a wake-up call to use the special opportunity of Elul, lest the unwillingness to seize the opportunity be held against us. This call is especially critical this year, when Elul begins while many are in vacation areas which are not so conducive to teshuvah.
In the month of Av, we conclude Eicha by beseeching Hashem- bring us back to You and we shall return. In Elul this is insufficient. Since the time is so propitious for teshuvah, we must take the initiative. Hence, Ani L'Dodi V'Dodi Li, whose acronym is Elul. II
The opening of Parshas Reeh promises blessing if we listen to, i.e. observe, Hashem's mitzvos. However, Chazal, commenting on a pasuk read later in Elul consider one who learns and teaches Torah and observes miztvos to be cursed if he had the ability to strengthen others but did not do so. The Yerushalmi (Sotah 7:4) illustrates this point with the following incident.
During his reign, Menashe destroyed all the sifrei Torah in Israel and led the people astray. During the subsequent reign of Yoshiyahu, a sefer Torah was found, open to the pasuk, "Cursed is the one who will not uphold the words of this Torah (27:26). Yoshiyahu tore his garments and exclaimed, "Alai lehakim", it is incumbent upon me to uphold. He led an unprecedented teshuvah movement which forestalled the process of the destruction of the Beis Hamikdash (Melachim II, 22 and 23).
This spiritual revival was cut short by the untimely death of Yoshiyahu, to which the entire fourth pasuk of Eichah is devoted (Rashi 4:1). Rashi notes that the other sons of Tzion are included in the perek. This appears to be an understatement. Except for one reference to Hashem's anointed being trapped (4:20), the entire perek bemoans the fate of Am Yisrael. Why is this called a lament over Yoshiyahu? Moreover, why did he deserve such special recognition if all he achieved was a relatively short delay of the churban?
The last two pesukim refer to the destruction of the second Bais Hamikdash, and the fact that the exile of Edom is the final one (Rashi 4:21, 22). Why is this incorporated into the lament over Yoshiyahu, immediately after the reference to him as Hashem's anointed?
The answer to these questions is the incredibly long-lasting effect of Yoshiyahu's teshuva movement. In the fifteen subsequent years of his reign, an entire generation was returned to Torah. Even his wicked successors could not eradicate this influence. Thus, the "precious children of Tziyon" (4:2) owed their exalted state to Yoshiyahu, and the lament for them is a lament for him as well.
When the initial exile took place, the Torah scholars and leaders established themselves in Bavel (Melachim II 24:16). These great men, who developed only because of Yoshiyahu, later led the movement to rebuild the Bais Hamikdash. Since the second Bais Hamikdash was built because of the influence of Yoshiyahu, its subsequent destruction is bemoaned in the pasuk following the one which describes the king's untimely death. And the promise of no future exiles, which heartens us during these difficult times in Eretz Yisroel, is a dramatic capstone, a measure of consolation in the face of destruction, and the culmination of the amazing influence of Yoshiyahu on Jewish history throughout the ages.
While individuals do not wield as much influence as monarchs, their decisions can also have long-term impact. In effect, every person should say - alay l'hakim, it is incumbent upon me to influence my family and community, now and forever. Only then can he truly be blessed.
As we usher in and proceed through Elul, we are required to make two cheshbonos, accountings. First, we must improve ourselves and repent for our misdeeds. Then, we must analyze how we can uphold Torah and mitzvos for others as well. May we all merit the dual bracha of asher tishme'u, that you observe, and asher yakim, that you uphold the words, and the mitzvos, of our holy Torah.
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