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שיעורים לפי נושאים
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פרשת ראה – הורשה וישיבה

בפרשת השבוע אנו מוצאים את המצווה הגדולה, מצוות יישוב הארץ: "כִּי אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן לָבֹא לָרֶשֶׁת אֶת הָאָרֶץ אֲשֶׁר ה' אֱלֹקיכֶם נֹתֵן לָכֶם וִירִשְׁתֶּם אֹתָהּ וִישַׁבְתֶּם בָּהּ", וכך מופיע גם בפרשת מסעי: "וְהוֹרַשְׁתֶּם אֶת הָאָרֶץ וִישַׁבְתֶּם בָּהּ כִּי לָכֶם נָתַתִּי אֶת הָאָרֶץ לָרֶשֶׁת אֹתָהּ".

והמצווה מחולקת לשני חלקים: ירושה וישיבה.

ירושה עניינה לכבוש את הארץ ולהחיל עליה את שלטון ישראל. ישיבה עניינה ליישב בפועל את הארץ בבתים ושדות, אזורי מסחר וכבישים וכו'. וכך כותב מו"ר הגר"א מלמד שליט"א:

"מצווה המוטלת על כלל האומה, לכבוש את הארץ, לשלוט בה ולהתיישב בה. וכך כתב הרמב"ן (השמטות לספר המצוות מצווה ד): "נצטווינו לרשת את הארץ אשר נתן הא-ל יתעלה לאבותינו לאברהם ליצחק וליעקב, ולא נעזבנה ביד זולתנו מן האומות או לשממה, וזהו שנאמר (במדבר לג, נג-נד): וְהוֹרַשְׁתֶּם אֶת הָאָרֶץ וִישַׁבְתֶּם בָּהּ כִּי לָכֶם נָתַתִּי אֶת הָאָרֶץ לָרֶשֶׁת אֹתָהּ. וְהִתְנַחַלְתֶּם אֶת הָאָרֶץ…"

כשנדייק בדבריו נמצא, שישנם שני צדדים במצווה הכללית של ישוב הארץ. האחד שהארץ תהיה תחת שלטון ישראל ולא תחת שלטון זר. אולם בכיבוש הארץ המצווה עדיין לא נשלמת, וצריך להוסיף את הצד השני, שהוא ליישב את כל הארץ בפועל, באופן שלא תישאר שממה. וברור שאין די בהתיישבות עירונית ובבניית בתים בלבד, הואיל וכך יישארו בארץ חלקים שוממים, אלא המצווה היא להפריח את כל שיממות הארץ, באופן שברכתם של המקומות תתגלה באופן המיטבי".

כפי שאמרנו המצווה השלימה כוללת את שני החלקים אך מה יותר חשוב, מהקודם, מה עדיף יותר, הירושה או הישיבה?

מצאנו לכאורה מחלוקת בדבר:

מחד, "וירשתם אותה וישבתם בה – בזכות שתירש – תשב" (ספרי), מאידך, "תנא דבי רבי ישמעאל: 'וירשתם אותה וישבתם בה' – במה תירשוה? בישיבה, מכאן לקרקעות שנקנות בחזקה" (קידושין כו, א).

אך לאמיתו של דבר אין זו מחלוקת. ההתחלה היא בהחלת השלטון על הארץ, ומכיוון שארץ ישראל נקנית בייסורים זה מצריך מאבק, מלחמה וכיבוש. ולאחר החלת השלטון ניתן באופן לאומי להתיישב, ואז הכיבוש הופך לקבוע. הדוגמה לכך היא קיום מצוות יישוב הארץ בליבה של הארץ, בירושלים, יהודה, בנימין והשומרון – הורשנו את הארץ במלחמת ששת הימים ואנו הולכים ומיישבים את הארץ, ועד שלא ניישבה כראוי הירושה עומדת תלויה על בלימה, וככל שאנו מיישבים את הארץ כראוי, ירושת הארץ הולכת ומתחזקת.

כלומר, ישיבה בלי ירושה, היא ברת חלוף, ארעית, שהרי אין כאן ריבונות, ואין כאן אמירה שארץ ישראל שייכת לעם ישראל. ירושה בלא ישיבה, היא אמירה ללא כיסוי, אמירה שבפועל בשטח הולכת ונחלשת, הולכת ומתכרסמת, ראו מה עם יריחו שלנו, שכם שלנו, בית לחם שלנו… חייבים ירושה וישיבה, וזהו סידרן, כמבואר בפסוקים.

בשנים הראשונות לאחר קום המדינה ניטש ויכוח גדול האם צריך להוריש את הארץ או די בישיבה, והמשורר הגדול שבדור אורי צבי גרינברג כתב על כך דברים שהאמת שלהם מהדהדת עד היום:

"רַבּוֹתֵיכֶם לִמְּדוּ: אֶרֶץ בְּכֶסֶף נִקְנֵית.

קוֹנִים אֶת הַנִּיר וְתוֹקְעִים בּוֹ מַעְדֵּר.

וְאָנֹכִי אוֹמֵר: אֵין אֶרֶץ בְּכֶסֶף נִקְנֵית

וּבְמַעְדֵּר גַּם חוֹפְרִים וְקוֹבְרִים אֶת הַמֵּת.

וְאָנֹכִי אוֹמֵר: אֶרֶץ נִכְבֶּשֶת בְּדָם.

וְרַק הַנִּכְבֶּשֶת בְּדָם, מְקֻדֶּשֶת לָעָם

קְדֻשֶּת הַדָּם.

וְרַק הַהוֹלֵךְ אַחֲרֵי הַתּוֹתָח בַּשָּדֶה,

זוֹכֶה כֵן לָלֶכֶת אַחֲרֵי מַחֲרַשְתּוֹ הַטּוֹבָה

עַל זֶה הַשָּדֶה שֶנִּכַּבש.

רַבּוֹתֵיכֶם לִמְּדוּ: הַמָּשִיחַ יָבוֹא בְדוֹרוֹת הַבָּאִים

וִיהוּדָה תָקוּם בְּלִי אֵש וּבְלִי דָם.

הִיא תָקוּם עִם כָּל עֵץ, עִם כָּל בַּיִת נוֹסָף.

וְאָנֹכִי אוֹמֵר: אִם דּוּרְכֶם יְפַגֵּר

וְלֹא יִדְחֹק בְּיָדָיו וּדְפָקָיו אֶת הַקֵּץ

וּבָאֵש לֹא יָבוֹא עִם מָגֵן שֶל דָּוִד

וּבַדָּם לֹא תָבֹאנָה אַרְכֻּבּוֹת סוּסָיו –

לֹא יָבוֹא הַמָּשִיחַ בְּדוֹר גַּם רָחוֹק.

לֹא תָקוּם יְהוּדָה.

רַבּוֹתֵיכֶם לִמְּדוּ: יֵש אֱמֶת אַחַת לָאֻמּוֹת:

דָּם תַּחַת דָּם – וְלֹא הִיא אֱמֶת-יְהוּדִים.

וְאָנֹכִי אוֹמֵר: אֱמֶת אַחַת וְלֹא שְתַּיִם.

כְּשֶמֶש אַחַת וּכְשֵם שֶאֵין שְתֵּי יְרוּשָלַיִם.

כְּתוּבָה בְּתוֹרַת הַכִּבּוּש שֶל מֹשֶה וִיהוֹשֻעַ

וְעַד לְאַחֲרוֹן מְלָכַי וּלְבִיאַי הַפָּצוּעַ,

אֱמֶת, שֶשִּנֵּי גָלֻיּוֹת וּבוֹגְדִים אֲכָלוּהָ"

אנו עומדים בראש חודש אלול, ואני רוצה להוסיף שכפי שאנו מצווים ליישב את הארץ בשני שלבים, כך גם בכל התקדמות רוחנית יש שני שלבים. האחד להוריש, להחליט ולהביא את עצמך למקום, ואז יש את השלב הגדול והחשוב של הישיבה, העבודה היום יומית, לקנות את המקום שהגעת אליו. לדוגמה, בחור הגיע לישיבה בזמן אלול – ההגעה לישיבה היא ההורשה, יש לו מקום, הוא בחור ישיבה, הוא בסביבה מאפשרת, ועכשיו הוא צריך להתיישב, לבנות את סדרי הלימוד, להתפתח בלימוד, להפוך להיות בן תורה. דוגמה נוספת, אדם רוצה לקבוע עיתים לתורה אז הוא החליט להיכנס לכמה שיעורים – זוהי הירושה. ועכשיו עיקר העבודה זו הישיבה, ללמוד היטב ולהתמיד. הירושה היא קצרה ודורשת החלטות ומאמץ ושינוי, והישיבה היא העבודה ארוכת הטווח והקשה, אשר בלעדיה אין ירושה.

יהי רצון שנזכה להוריש וליישב את כל מרחבי ארצנו, ואת כל המידות הטובות, והמעשים הטובים שאנו רוצים ליישבם בתוכנו.

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