Parshas Nitzavim- Know Your Value!

Parshas Nitzavim begins on the last day of Moshe Rabbeinu’s life. The Jewish people are currently situated in the plains of Moav, just outside of Eretz Yisrael. He gathers the people to create a new treaty between themselves and Hashem. Moshe emphasizes that “you are standing today, all of you…” (29:9). Furthermore, the treaty is “in order to establish you today as a people to Him, and that He be a God to you...” (29:12).

Rashi (12) explains two ideas. Al pi pshat, Hashem bound Himself inextricably with the Jewish people. He is unable to destroy them and replace them with another nation. Therefore, He wanted to bind them with these vows so as to not anger Him. Rashi continues with the midrashic interpretation. In last week’s Parsha, there were ninety-eight terrible curses leveled towards the Jews, should they sin. Upon hearing them, the Jewish people’s faces changed colors in fright. “How could one withstand these?” Moshe, wanting to comfort them, said “you are standing today.” You have already angered Him plenty. Despite this, you are still around. The curses and punishments are in place to sustain and keep you standing in front of Hashem.

It is difficult to understand the simple interpretation. What is the relationship between being unable to be destroyed, and therefore not angering Hashem?

The Kli Yakar asks a powerful question on the midrashic interpretation. Assuming the Jews have not sinned enough to receive the curses, Moshe’s comfort is challenging to understand. Perhaps in the future, when they increase their sins, they will be destroyed. Conversely, if they have already sinned enough to receive these curses, then the entire power of the curses seems untrue. This would seem to deny the veracity of the curses of last week’s Parsha. How can we understand the worry of the Jewish people, and the comforting words of Moshe?   

The Gemara (Megilla 25b) discusses certain parts of the Torah that are not meant to be read and/or translated in public. Certain portions could be misinterpreted or create misinformation. The blessings and curses is a point of discussion. These portions are allowed to be read and explained in public. The Gemara explains that this is a chiddush, a novel idea. One may have thought that this should not be done. It potentially would cause people to serve Hashem out of fear of retribution of the curses, and reward of the blessings. This would motivate people to not serve Hashem altruistically. Nonetheless it is permitted and we are not concerned.

If this is a concern, why is this reading permitted?

Chazal (Rosh Hashana 17a) categorize the different groups that will emerge after the ultimate judgement, following techiyas hameisim. Each will be allotted results befitting of their deeds. The final group listed are those who will suffer in Gehenom for all eternity. Included in this group are leaders who place excessive fear on the people, not for the sake of Heaven.

While this does appear to be a misdeed, it doesn’t appear to be terribly severe. Why are they fitting of such terrible punishment?

It may be easy for one to intimidate his constituents with words of fire and brimstone in order to yield results. The people may even start behaving in a more proper manner, in accordance with halacha. However, the result is that the people are at best serving Hashem out of fear of repercussion. They are not serving Hashem because that is the right thing to do. One who only serves Hashem with fear of retribution is limited in his service and is likely to disregard it when it becomes overwhelming. In small measure, strong words can help motivate people. When the entire focus is on repercussion, the leader is deemed wholly inappropriate. This form of leadership will result is great damage.

When the Jewish people heard the litany of curses in Ki Savo, they became overwhelmed with the extent of punishment. The problem was that they would then be performing the mitzvos only out of fear of retribution, and not l’shem shamayim. Moshe Rabbeinu comforted the people. He explained that the curses were not meant to strike fear in their hearts. Rather, based on the severity of punishment, we were to deduce the significance of our job. If the retribution is so severe, the work must be of prime value. And if avodas Hashem is so important, we must be extremely significant, being that it is our responsibility. Thus, Moshe explained to the Jews that the purpose of the curses was to show the Jews how important they were. This is illustrated in that Hashem would never destroy us, and we would last forever. The world needs the Jewish people. With this understanding, the people felt relieved and empowered.

The Gemara is telling us that there is no problem in reading the blessing and curses because Moshe already explained that they indicate our great value. Thus, one who hears them will not begin serving Hashem out of fear of retribution or desire for reward. He will understand that the importance of the work indicates our personal greatness.

It is easy to motivate people with fear of punishment. This can be appropriate in small measure. It is ultimately unsuccessful and damaging in excess. The appropriate motivating factor is to show someone how important they are. It people truly understood their value, they would be happy to do the right thing. The confidence and value they would feel would motivate them in the right direction. This is much healthier and ultimately yields significantly more success.

As we approach the Days of Judgement, this idea is of prime importance. Avinu Ha’av Harachaman, loves us and only wants our best. He values us, often more than we value ourselves. If we understand this, our service on these holy days becomes much easier and more pleasant.

May we all merit to recognize our greatness, and serve Hashem properly, in all the right ways. A Kesiva V’chasima Tova, and a happy, sweet New Year!

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