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שיעורים לפי נושאים
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דבר תורה לר"ה – במידה שאדם מודד מודדים לו*

בפיוט המופלא 'מכניסי רחמים', אנו אומרים:

מַכְנִיסֵי רַחֲמִים! – הַכְנִיסוּ רַחֲמֵינוּ לִפְנֵי בַּעַל הָרַחֲמִים.

מַשְׁמִיעֵי תְפִלָּה! – הַשְׁמִיעוּ תְפִלָּתֵנוּ לִפְנֵי שׁוֹמֵעַ תְּפִלָּה.

מַשְׁמִיעֵי צְעָקָה! – הַשְׁמִיעוּ צַעֲקָתֵנוּ לִפְנֵי שׁוֹמֵעַ צְעָקָה.

מַכְנִיסֵי דִּמְעָה! – הַכְנִיסוּ דִמְעוֹתֵינוּ לִפְנֵי מֶלֶךְ מִתְרַצֶּה בִּדְמָעוֹת.

הִשְׁתַּדְּלוּ וְהַרְבּוּ תְּחִנָּה וּבַקָּשָׁה, לִפְנֵי מֶלֶךְ אֵל רָם וְנִשָּׂא.

הַזְכִּירוּ לְפָנָיו, הַשְׁמִיעוּ לְפָנָיו, תּוֹרָה וּמַעֲשִׂים טוֹבִים שֶׁל שׁוֹכְנֵי עָפָר.

יִזְכֹּר אַהֲבָתָם, וִיחַיֶּה זַרְעָם, שֶׁלֹּא תֹאבַד שְׁאֵרִית יַעֲקֹב.

כִּי צֹאן רוֹעֶה נֶאֱמָן הָיָה לְחֶרְפָּה, יִשְׂרָאֵל גּוֹי אֶחָד לְמָשָׁל וְלִשְׁנִינָה.

מַהֵר עֲנֵנוּ אֱלֹהֵי יִשְׁעֵנוּ, וּפְדֵנוּ מִכָּל גְּזֵרוֹת קָשׁוֹת, וְהוֹשַׁע בְּרַחֲמֶיךָ הָרַבִּים מְשִׁיחַ צִדְקֶךָ וְעַמֶּךָ.

אנו מבקשים מהמלאכים שייקחו את תפילתנו, צעקותינו ודמעתנו ויביאו אותם לפני הקב"ה, כעין מה שאנו מבקשים בתפילת 'יעלה ויבוא', ש"יעלה, ויבוא, ויגיע, וייראה, ויירצה, וישמע, וייפקד, וייזכר – זכרוננו, ופקדוננו", אך יש לשאול מה הכוונה ש"מכניסי רחמים – הכניסו רחמים לפני בעל הרחמים"? בכל הדברים אנו מייחלים ומתפללים, בוכים וצועקים ומבקשים שהדברים יגיעו ויכנסו לפני כסא כבודו, אך כאן מה אנו עושים שאנו מבקשים שיגיע לפניו יתברך?

הביאור הפשוט הוא שהקב"ה יראה את הסבל והכאב, את המאמצים והקשיים, את הקורבנות והוויתורים שאנו עושים והרחמנות שמתעוררת בעקבות הסבל והכאב יעלו לפניו יתברך.

אכן זה מה שאומר דוד המלך בתהלים (כה, יח) "ראה עניי ועמלי ושא לכל חטאותי", ועל זה אנו אומרים בסליחות "פנה לתלאות ואל לחטאות", ועוד במקומות רבים מאד.

אך ניתן לפרש מכניסי רחמים הכניסו את רחמנו על עם ישראל ועל כל יהודי ויהודי, כלומר, מכניסי רחמים, ראו איך אנו מרחמים על כל יהודי ויהודי, ודנים אותו לכף זכות, והכניסו את זאת לפניו יתברך שידון אותנו לכף זכות.

שהרי חז"ל מלמדים אותנו 'במידה שאדם מודד – בה מודדים אותו' (משנה סוטה ח:), וכפי שאומר רבי אליעזר לרבי עקיבא (שבת קכז.): "כשם שדנתני לכף זכות כך ידינוך מן השמיים לכף זכות", וכדברי רבא (מגילה כח.): "כל המעביר על מידותיו, מעבירין ממנו כל פשעיו שנאמר: 'נושא עוון ועובר על פשע', למי שנושא עוון למי שעובר על פשע".

יתר על כן, מובא בשם הבעש"ט שהאדם דן את עצמו, וכך הוא מפרש את הפסוק (עמוס ד,יג): "ומגיד לאדם מה שיחו" , שהכוונה היא שבעת המשפט בפני בי"ד של מעלה, רואים מה הוא דיבר אם דיבר ודן לכף זכות כך דנים אותו.

וכעין מה שמצאנו אצל דוד המלך שנתן הנביא נותן לו לשפוט את גוזל כבשת הרש, ואומר דוד: "ויאמר אל נתן חי ה' כי בן מות האיש העושה זאת ואת הכבשה ישלם ארבעתים, עקב אשר עשה את הדבר הזה ועל אשר לא חמל", ובעקבות פסיקתו והכרעתו אומר לו נתן הנביא: "ויאמר נתן אל דוד אתה האיש!".

וכך כותב ה'בני יששכר':

"תמצא בדברי הגדולים הראשונים, דקדקו בדברי המשנה הסתכל בג' דברים וכו' ולפני מי אתה עתיד ליתן דין וחשבון וכו' (אבות פ"ג מ"א), דקדקו מהו דין וחשבון, הלא האדם אינו נותן את הדין רק חשבון, ופירשו ששואלין להאדם הנידון בעצמו בשעת הדין של מעלה לעוה"ב, אם יעשה האדם כך וכך מה דינו, והוא פוסק הדין וההלכה עפ"י התורה שלמד, ואח"כ נותן חשבון על כל מעשיו, ממילא האדם נותן הדין והחשבון, כי פסק הדין וההלכה תלוי במקבלי התורה, לנו ניתנה התורה במתנה".

וכותב סניגורם של ישראל, ר' לוי יצחק מברדיצ'ב (קדושת הלוי, דברים טז,יח):

"דהנה הקב"ה שופט את כנסת ישראל בבוא יום המשפט בגודל רחמיו וחסדיו, אך צריכין אתערותא דלתתא לעורר את המדה של רחמנות למעלה, ועל ידי מה נתעורר אותו המדה של חסד, כשאנו למטה מתנהגים בחסד ומלמדים זכות על כל איש מישראל לדונן לכף זכות, ואז על ידי זה גם מלמעלה נתעורר אותו המדה, ומלמדין גם עליו וגם על כל זרע ישראל חסדים, ואם כן האדם מעורר בעובדא שלמטה השער העליון לפתוח שערי חסד להריק ברכה על כל זרע ישראל."

ומכאן גודל הזהירות שאנו צריכים בימים אלו בכלל, ובר"ה בפרט לדון כל אדם לכף זכות, ולראות ולדבר את הטוב בכל אחד ואחד.

יהי רצון שנזכה לכך, בראש השנה וכל השנה, לראות כל אחד בעין טובה ולהרבות האהבה, והקב"ה יראה רחמינו ואהבתנו, וידון אותנו כולנו לכף זכות.

*הדברים מבוססים על החוברת 'אוהל מועד' של הרב איציק אמתי.

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