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שיעורים לפי נושאים
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דבר תורה לפרשות ניצבים-וילך

"אתם ניצבים היום כולכם לפני ה' אלוקיכם… לעוברך בברית ה' אלוקיך ובאלתו אשר ה' אלוקיך כורת עימך היום". ומופיע בספרים הקדושים שכל מקום שכתוב 'היום' הכוונה היא ליום ראש השנה, "היום הרת עולם". וכפי שאנו גם מכירים את התפילה הנאמרת בסוף חזרת הש"ץ של מוסף שמדגישה את המילה 'היום', 'היום תאמצנו, היום תגדלנו וכו'.

ביום ראש השנה אנחנו מתייצבים, דהיינו, מופיעים במלוא קומתנו וכוחותינו, לפני ה' אלוקינו ומחדשים את הברית בין עם ישראל לקב"ה ובין האדם לאלוקיו.

כאשר כורתים ברית, ממילא ישנה בדיקה כיצד קוימה הברית במהלך השנה שהחלפה, ועל פי נאמנותו של האדם לברית הוא מקבל כוחות להמשיך ולהופיע את ברית זו בעולם. והבחינה היא כפולה, מה נעשה עד היום ואולי יותר חשוב מכך, מה מתכנן האדם לעשות במהלך השנה הבאה, ועל פי בחינה מדוקדקת של גודל הכוונות, של רצינות ההצהרות, של ההכנות המעשיות לקיום הברית, מקבל האדם כוחות לשנה הבאה.

הברית היא שהאדם תפקידו להופיע שם ה' בעולם, לעורר ולהגדיל כבוד ה', שהרי כל מה שברא לכבודו ברא. והדין איננו חשבונאות קטנונית אלא בחינה אמתית להיכן יש להזרים כוחות, עוצמות ומשאבים, כדי לקדם את העולם לגאולתו, כדי לחבר את העולם לאלוקיו ולתקנו במלכות שד-י.

לכן יש שמחה עצומה בראש השנה, שהרי כל העולם, על כל פרטיו, מתקרב לבוראו ונבחן מהי מידת התאמתו והתדמותו לבוראו. אין שמחה גדולה מהתקרבות לבורא, אין תענוג גדול יותר מההדבקות בקב"ה ואין אושר גדול יותר מלקבל כלים וכוחות בכדי להמשיך ולהתענג על ה'.

בהמשך הפסוקים, "ולמען הקים אותך היום לו לעם והוא יהיה לך לאלוקים", וכדברי רש"י הנפלאים:

"כל כך הוא נכנס לטרוח למען קיים אותך לפניו כעם, לפי שדיבר לך ונשבע לאבותיך שלא להחליף את זרעם באומה אחרת, לכך הוא אוסר אתכם בשבועות הללו שלא תקניטוהו אחר שאינו יכול להיבדל מכם".

כלומר, הקב"ה כביכול חסר ברירה אלא לעשות הכול, הן את הטוב והן את מה שנראה בעיננו כרע, כדי לקרבנו אליו.

אנו מצידנו, כל תפילתנו ובקשתנו הם "השיבנו ה' אליך ונשובה", "אחת שאלתי מאת ה' אותה אבקש, שבתי בבית ה' כל ימי חיי לחזות בנועם ה' ולבקר בהיכלו". כל מחשבתנו ורצונותינו בראש השנה מרוכזים בעניין אחד בלבד, רצוננו לעשות רצונך. שאיפתנו היא לקדש שם שמים בעולם ולעשות נחת רוח לה'.

לכן אנו מתחננים שתיתן לנו בינה, חכמה ודעת, תן לנו כוח ויכולת כדי להידבק בך. והשאיפה הזאת, האין סופית, היא היא יסוד כל התפילות והמעשים שאנו עושים בכל ימי חיינו בכלל ובראש השנה בפרט.

הגמרא בסנהדרין עו: דורשת את הפסוק מפרשתנו "למען ספות הרווה את הצמאה" ש"המחזיר אבידה לכותי עליו הכתוב אומר 'למען ספות הרווה את הצמאה לא יאבה ה' סלוח לו". ומבאר רש"י

"השווה וחיבר כותי לישראל ומראה בעצמו שהשבת אבידה אינה חשובה לו מצוות בוראו, שאף לכותי הוא עושה כן, שלא נצטווה עליהם".

הדבר מופלא, שגם מצוות השבת אבידה שהיא מצווה מוסרית- שכלית, אין אנו מקיימים אלא כדי להתקרב לקב"ה, לקיים מצוותו, וכאשר אדם עושה דבר שלא נצטווה עליו מראה הוא שמגמתו איננה לעשות רצון ה' אלא מגמה נמוכה יותר של מוסר אנושי, תרבותי, נימוסי, ועל כך נאמר "לא יאבה ה' סלוח לו".

אפשר להסביר יותר, על פי ראשית דברינו, שכל ממון שבא לידינו, כל כוח שנמצא בנו, מגמתו אחת, לקדש את שמו בעולם, ולכן אדם שנותן כוח שבא לידו, שמבזבז משאבים שה' שולח לו ולא מנצל אותם כדי להתקרב לבוראו, 'לא יאבה ה' סלוח לו'.

לכן החזרת אבידה לכותי במקום להשאיר אותה לישראל יש בכך פגיעה נוראה, שהרי רש"י שם ממשיך ומבאר מה פירוש המילים 'למען ספות הרווה את הצמאה' ואיך לומדים מהם דין זה. וזה לשונו: "רווה- עובדי כוכבים ששבעים ואינם מצמאים ליוצרם. צמאה- זו כנסת ישראל שצמאה ותאבה ליראת יוצרה ולקיים מצוותיו".

דהיינו, חטאו של האדם הוא בחיבור והוספת הרווה, שהם אומות העולם, יחד עם הצמאה, שהרי העולם כולו נברא ומקבל כוחות, שפע וברכה בשביל הצמאה בלבד, בשביל אלה שצמאים כמים לעשות רצון יוצרם. "כאייל תערוג על אפיקי מים כן נפשי תערוג אליך אלוקים". "צמאה לך נפשי, כמה לך בשרי, כארץ צייה ועייף בלי מים".

יהי רצון שנתמלא בצימאון עצום לאל חי ואז נהיה בטוחים שהקב"ה, בראש השנה, ירווה צימאוננו.

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