by Rav Moshe Leib HaCohen Halbershtat, yeshiva.org.il, translated by Hillel Fendel.
We will read two Torah portions this week, Nitzavim and Vayelekh (Deut. 29,9-31,30). Nitzavim continues to recount the words of Moshe Rabbeinu to Israel as they are about to enter the Land of Israel, where he specifies what will happen to the nation if they sin. But this is puzzling, given that in last week's Torah portion of Ki Tavo, Moshe told them the same thing! Why the repetition?
The Ramban (Nachmanides, 1194-1270) tells us that in Ki Tavo, Moshe was delivering words of rebuke, as well as some optimistic promises, as to what could be expected to happen based on their behavior. But in Nitzavim, Moshe was speaking actual prophecy. Israel was hearing exactly what was going to happen when they disobeyed G-d and how the punishment would be carried out, and then how they would actually repent and return and merit once again to receive all the promised blessings.
But the question still remains: What need is there for words of prophecy, when it was previously made clear what would happen in any given situation?
We know that Avraham Avinu was tested by G-d ten different times, and he passed each one successfully. The Mishna in Pirkei Avot (5,3) teaches that this tells us of G-d's great love for Avraham. Though we are amazed and inspired by Avraham's strong faith that emboldened him to withstand a series of difficult tests, we must remember that the very fact that he was tested by G-d shows that he had the requisite strengths to pass them! Why? Because G-d does not send a test to one who is not strong enough to pass it!
How do we know this? From the famous trio Hananya, Mishael, and Azaryah, who were thrown into a fiery furnace by Babylonian King Nevuchadnetzar for refusing to bow to his image (see Daniel 3). This didn't help him, however, because G-d saved them for their faith and they were not consumed by the fires. The Talmud adds an interesting comment: "If they had not been thrown into a furnace, but were rather whipped, they would have bowed down to the figure." The Tosafot commentary explains that it's not that they would have violated a Torah commandment, because this was not really a question of idol-worship, but rather of showing honor to the king. They were willing to give up their lives in order not to have to equate his honor with G-d's honor – but the pain of whipping would have been even harder to withstand, given that what they were being ordered to do was actually permitted.
However, the Chidushei HaRim asks: What is the Gemara trying to teach us here? Why do we have to know that whipping would have been more torturous to them than death?
He answers as follows: The Gemara is telling us that G-d chose not to bring upon them the test of whipping because they wouldn't have been able to withstand it! For G-d does not bring a test upon a person unless he can pass it. We must therefore always know that if we are faced with a difficult test, we most definitely have the ability to withstand it!
Therefore, when we read that Avraham was faced with ten Heaven-sent tests, it is clear that he had the necessary abilities to withstand them – for otherwise G-d would not have brought them upon him.
The story is told of a pious Hassid named Berish, who was a follower of a certain Rebbe whom he had never met. One day he decided to make a trip to the big city to meet his Rebbe, hear his Torah, share with him his worries, and ask for his blessings. He slowly saved up the required amount of money for the trip, and finally, the big day came. He hired a wagon driver, and they made their way to the big city. Astounded by the hustle and bustle and the tall buildings, Berish found the Rebbe's court and made his way inside. Making sure he had his list of blessings and requests, he took his place in line to wait for his long-awaited appointment – and all of a sudden he sees his home-town neighbor Kalonymus running wildly and crying out, "Berish, Berish! I'm so sorry!" Berish is quite puzzled, and Kalonymus continues, "Terrible news! Your father has passed away!" Whereupon Berish faints and falls. With everyone in a tizzy, the other Hassidim try to revive him – but to no avail. Every time they manage to wake him up, he remembers the terrible news he heard about his father, and falls again into a faint. After this happens a few times, the Rebbe himself is alerted to the dire situation. His assistant asks the Rebbe, "What should we do? Berish is not waking up!" The Rebbe says, "Tell him it's not true. Tell him his father is alive." The Rebbe's pronouncement does the trick, and Berish begins to come back to himself – and in fact, it is later learned that Kalonymus had been mistaken.
Later, the Rebbe's assistant asked him, "How did you know? After all, the report of the man's death seemed to be quite reliable." The Rebbe answered, "When I heard that Berish was not able to deal with it, I realized that it couldn't be true – for G-d does not bring a test upon someone who cannot meet and withstand it."
The Medrash Tanchuma tells us that the reason Nitzavim follows immediately after the punishments and curses of Ki Tavo is because when Israel heard all these curses, plus the others at the end of Vayikra, they paled and panicked and asked, "How can we possibly withstand this?!" Moshe therefore gathered them together in Parashat Nitzavim and successfully appeased them.
To elaborate: The children of Israel said to Moshe, "How can G-d bring upon us such tests that we clearly don't have the ability to withstand?" Whereupon Moshe answered them prophetically, saying, "Here's a preview of everything that will happen to you, including your ability to withstand whatever G-d brings upon you – all the way up to the happy ending of your Redemption." He thus gave them the strength to withstand the difficult tests. Moshe Rabbeinu understood that what they needed to hear now was not warnings and promises – but actual prophecy that would show that they do, in fact, have the ability to succeed, and that G-d will give them only tests that they can pass, leading to the greatness and joy of the End of Days, speedily in our days.
(based partially on a work by Rav Shalomo Schwadron)
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