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שיעורים לפי נושאים
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פרשת ראה – הישר והטוב

בפרשת השבוע אנו פוגשים ביטוי ייחודי לספר דברים:

"לא תוכל לאכול בשעריך מעשר דגנך ותירושך ויצהרך ובכורות בקרך וצאנך וכל נדריך אשר תדר ונדבותיך ותרומת ידך, כי אם לפני ה' אלוקיך תאכלנו במקום אשר יבחר ה' אלוקיך בו".

במקום לכתוב את האיסור באופן פשוט – 'לא תאכל בשעריך…', מופיע הביטוי המיוחד 'לא תוכל'. ביטוי זה מופיע מספר פעמים בספר דברים:

"לא תוכל לזבוח את הפסח באחד שעריך אשר ה' אלוקיך נותן לך, כי אם אל המקום אשר יבחר ה' אלוקיך לשכן שמו שם תזבח את הפסח".

"שום תשים עליך מלך אשר יבחר ה' אלוקיך בו מקרב אחיך תשים עליך מלך לא תוכל לתת עליך אישנכרי אשר לא אחיך הוא".

"לא תראה את שור אחיך או את שיו נדחים והתעלמת מהם, השב תשיבם לאחיך…וכן תעשה לכל אבידת אחיך אשר תאבד ממנו ומצאתה, לא תוכל להתעלם".[1]

וננסה להבין מה עניינו של הביטוי הייחודי הזה? ומדוע הוא מופיע רק בספר דברים?

לספר דברים יש שם ייחודי ספר הישר (על פי אחת הדעות בגמרא בעבודה זרה (כה א)). הביטוי 'ספר הישר' הן בספר יהושע: "וידום השמש וירח עמד עד יקום גוי אויביו הלוא היא כתובה על ספר הישר…", והן בספר שמואל: "ויאמר ללמד בני יהודה קשת הנה כתובה על ספר הישר", וחז"ל מבררים מהו ספר הישר?

בעניין זה אומרת הגמרא:

"מאי ספר הישר? אמר רב חייא בר אבא אמר רבי יוחנן: זה ספר אברהם יצחק ויעקב  (ספר בראשית) שנקראו ישרים, שנאמר: 'תמות נפשי מות ישרים'… רבי אליעזר אומר: זה ספר משנה תורה, ואמאי קרו ליה ספר הישר? דכתיב: 'ועשית הישר והטוב בעיני ה"…רבי שמואל בר נחמני אמר: זה ספר שופטים, ואמאי קרו ליה ספר הישר? דכתיב: 'ובימים ההם אין מלך בישראל איש הישר בעיניו יעשה'".

אנו מבינים היטב מדוע ספר בראשית מכונה ספר הישר, ספר שבו מופיעים מעשיהם ותולדותיהם של הישרים ביותר אברהם יצחק ויעקב. אך מדוע ספר שופטים מכונה ספר הישר, הרי הביטוי 'איש הישר בעיניו יעשה' לא בא ללמד על מעשים טובים אלא להיפך, על חוסר שלטון וחוסר הנהגה. ומדוע ספר דברים נקרא ספר הישר בגלל שפעם אחת מופיע הביטוי 'ועשית הטוב והישר'?

כדי לענות על שאלות אלה יש להבין את הביטוי 'ישר' – מה הכוונה להיות ישר? נראה שהכוונה היא לעשות את הדברים מרצון עצמי פנימי, מוסר כליות, כביטויו הידוע של הרב קוק במאמר הדור על הישר לעומת הכובש. ראייה לכך ניתן להביא מרש"י בפרשתנו: "…בבמה אין קרב אלא הנידר והנידב. וזהו 'איש כל הישר בעיניו', נדרים ונדבות שאתם מתנדבים על ידי שישר בעיניכם להביאם ולא על ידי חובה, אותם תקריבו בבמה".

הדבר הייחודי באבות הוא שהם לא נצטווו על המצוות אלא שמרו אותם מעצמם, "אמר ר' שמואל בר נחמני אברהם לא היה לו רב ולא למדו, מהיכן למד תורה תני רשב"י מלמד שזימן לו הקב"ה שני כליותיו כמין שני רבנין נובעות ומלמדות אותו חכמה ודעת". גם בספר שופטים העם עושה את רצונו (כי אין הנהגה).  אך עדיין יש להתבונן מה הקשר לספר דברים?

וכאן החידוש הגדול והאדיר. ספר דברים הוא ספר ההכנה לכניסה לארץ. וכשמגיעים לארץ ישראל האדם נדרש להתעלות למדרגה שהציווי האלוקי כל כך מובן ובהיר, בשכל וברגש, שהוא רוצה לעשות את דבר ה', ואז הוא הופך להיות ישר – הוא מגיע למצב שהוא לא יכול להתעלם מאבידת חברו, שהוא לא יכול לא להעלות את הקורבנות לבית המקדש. הוא כל כך מחובר לדבר ה' שהוא באמת לא יכול אחרת.

באופן מפתיע מתוך שש פעמיים שמופיע בתורה הביטוי לעשות את הישר, חמש פעמיים מופיעים בספר דברים.

זהו גילוי אדיר ונפלא. ניתן לראות בדורנו את בקשת ההתחברות, את הרצון לעשות דברים מתוך הזדהות הבנה והרגשה, והנה כאן חושפת התורה שזוהי התנועה הטבעית והנכונה בדור של גאולה.

אנו נצבים בתחילת אלול וזוהי העבודה האדירה שעלינו לעשות, לחבר את עצמנו לדבר ה', לעשות רצוננו רצונו, 'אני לדודי ודודי לי', יה רצון שנזכה להיות ישרים וטובים.


[1] יש פעמיים נוספות שעל פי חלק מהפרשנים הביטוי 'לא תוכל', במובן שאין לך רשות מופיע לא בספר דברים: 'לא תוכל לראות את פני כי לא יראני האדם וחי', "…לא יוכל העם לעלות אל הר סיני כי אתה העדותה בנו לאמור הגבל את ההר וקידשתו", אבל שם המובן הפשוט הוא שבאמת אין אפשרות פיזית-טכנית. בנוסף, במקרה זה מדובר באירוע חד פעמי ולא איסור לדורות.

 

 

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