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שיעורים לפי נושאים
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היום – דבר תורה לפרשת ראה

הפרשה פותחת בהצגת אפשרות הבחירה העומדת בפני האדם: "ראה אנכי נותן לפניכם היום, הברכה וקללה, את הברכה אשר תשמעו אל מצוות ה' אלוקיכם, אשר אנוכי מצווה אתכם היום, והקללה אם לא תשמעו את מצוות ה' אלוקיכם, וסרתם מן הדרך אשר אנוכי מצווה אתכם היום ללכת אחרי אלוקים אחרים אשר לא ידעתם".

אנו נתמקד ונבאר שני דגשים הנמצאים בפסוק:

  1. המילה 'היום', החוזרת ונשנית שוב ושוב.
  2. האפשרויות שניצבות לפני האדם הם אפשריות חדות וקיצוניות, ברכה או קללה, אין דרך בייניים. אין אמצע – רק ברכה או קללה.

לא לדחות למחר

הנקודה הראשונה קיבלה התייחסות רחבה ע"י חז"ל – 'כל יום יהיו בעיניך כחדשים' – חשיבות ההתחדשות היומיומית – כל יום הוא עולם מלא ומופלא, כל יום הוא הזמן להתחדש מחדש, לא להביט על מה שהיה אתמול, מחד, ומאידך לא לחשוב שיש את מחר, ולכן אפשר לדחות ולעכב, להתעצל ולוותר.

מי שביטא את הדברים באופן נפלא הוא ר' נחמן מברסלב (ליקוטי מוהר"ן רע"ב):

"הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ. זֶה כְּלָל גָּדוֹל בַּעֲבוֹדַת הַשֵּׁם שֶׁלּא יָשִׂים לְנֶגֶד עֵינָיו כִּי אִם אוֹתוֹ הַיּוֹם הֵן בְּעֵסֶק פַּרְנָסָה… וְכֵן בַּעֲבוֹדָתוֹ יִתְבָּרַך לא יָשִׂים לְנֶגֶד עֵינָיו כִּי אִם אוֹתוֹ הַיּוֹם וְאוֹתוֹ הַשָּׁעָה כִּי כְּשֶׁרוֹצִין לִכָּנֵס בַּעֲבוֹדַת ה' נדְמֶה לְהָאָדָם כְּאִלּוּ הוּא מַשָּׂא כָּבֵד וְאִי אֶפְשָׁר לוֹ לִשָּׂא מַשָּׂא כָּבֵד כָּזוֹ אֲבָל כְּשֶׁיַּחֲשׂב שֶׁאֵין לוֹ רַק אוֹתוֹ הַיּוֹם, לא יִהְיֶה לוֹ מַשָּׂא כְּלָל. וְגַם שֶׁלּא יִדְחֶה אֶת עַצְמוֹ מִיּוֹם לְיוֹם לֵאמר מָחָר אַתְחִיל, מָחָר אֶתְפַּלֵּל בְּכַוָּנָה וּבְכחַ כָּרָאוּי וְכַיּוֹצֵא בָּזֶה בִּשְׁאָר הָעֲבוֹדוֹת כִּי אֵין לְאָדָם בְּעוֹלָמוֹ כִּי אִם אוֹתוֹ הַיּוֹם וְאוֹתוֹ הַשָּׁעָה שֶׁעוֹמֵד בּוֹ
כִּי יוֹם הַמָּחֳרָת הוּא עוֹלָם אַחֵר לְגַמְרֵי. הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ, 'הַיּוֹם' דַּיְקָא".

כלומר, האדם צריך להתבונן, במידה מסוימת, על כל יום כאלו אין לו אלא את אותו היום ובו עליו לפעול ולעשות, להיזהר מקלקולים, ולחתום את חותמו בהיסטוריה.

היום הזה חשוב

את חשיבותו של כל יום מתאר באופן נפלא וציורי האור החיים קדוש (תחילת פרשת ויחי):

"…כתב איש אלוקים קדוש ה"ה הר"י לוריא זצוק"ל (האר"י), ומצאת כי תדרשנו בספר קהלת יעקב וז"ל: 'ואמנם ידעת מהתחלקות הנשמות לכמה ניצוצות ובכל גלגול וגלגול באים קצת מהם, וכפי מספר הניצוצות של הצלם כך מספר ימי חייו, והימים שעושה בהם המצות נתקן ניצוץ אחד של הצלם ההוא כנגד היום ההוא, והיום שאין עושה בו מצוה נשאר פגום ניצוץ ההוא של הצלם ההוא כנגד היום ההוא, וכן על זה הדרך וכו'.

והמשל בזה למלך שחלק אבנים טובות הבאים מהמחצב לאומנים, לתקנם בתכלית היופי וההכנה ולעשות להם משבצות זהב… ונתן האבנים במספר הרבה מאוד לכל איש ואיש, לאחד נתן שלש מאות אלף, ולאחד ג' מאות וחמשים אלף, הן חסר הן יתיר, וקבע להם הזמן אשר יספיק למלאכה יום אחד לכל אבן ואבן, ובמלאת הימים ישלח המלך לקחת האבנים הטובות… והנה יחד אוספו והמציאו לפני המלך פקדונו, ולא די שלא עשו בהם מלאכת התיקון והיופי, אלא עוד להם קלקלו אותם ולכלכו אותם… וכעס המלך על הדבר, והצית אש בכל העבדים ההמה… וימלך לבלתי הרבות להם המלאכה והקיל מעליהם הדבר, ויתן להם שלשים אלף עד ארבעים אלף, וזה היה לבחירת ההטבה לעבדיו אולי יוכלו הכין, גם לצד אמצעות היות פקודת המלך קרובה יתנו לב:

הן הנה הדברים הנאמרים במלך ישראל אלהי עולם ברוך הוא אשר חלק אבנים טובות, הם הנשמות הנקראים אבנים יקרות, והוא סוד אומרו (להלן מט כד) משם רועה אבן ישראל, שבאמצעות הכלים וההכנה אשר הכין בידינו היא התורה ומצותיו יתברך להאיר אותם ולעשותם בתיקון אשר יאות עשות, על דרך אומרם ז"ל (זוהר ח"א פג:)… והוא בחינת המשבצות אשר כתבנו במשל… ולראשונים התחיל ה' להרבות להם המלאכה ונתן להם נשמות גדולות, שבכל אחת יש בה חלקים רבים, והגביל לכל חלק מלאכתו יום אחד, והוא סוד דבר יום ביומו (שמות טז ד), כי הענף יקרא יום, ונתן להם ימים רבים כנגד חלקים אשר בנפשותם…"

כיוון שהתארכו הדברים, לנקודה השנייה נתייחס במאמר ההמשך.

ובינתיים, נייחל שנזכה לחיות ולנצל כל יום ויום, כדברי ר' נחמן – כי היום זהו היום!

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