Likkutei Sichos Vol. 34 – Vezos HaBerachah
1. On the verse "And for all the mighty hand... which Moses performed before the eyes of all Israel" — the conclusion and seal of Parshas V'zos HaBerachah and of the entire Torah — Rashi explains the words "before the eyes of all Israel" as referring to Moses' decision to break the Tablets before their eyes, as it is stated, "and I broke them before your eyes," and G‑d agreed with his decision, as it is stated, "which you broke — well done for breaking them."
The source for interpreting "before the eyes of all Israel" as referring to the breaking of the Tablets is in the Sifrei on this verse, which states: "Regarding the breaking of the Tablets, it is said... 'and I broke them before your eyes,' and here it says 'which Moses performed before the eyes of all Israel.'
At first glance, this interpretation seems puzzling: this explanation does not follow the simple meaning of the text at all, for these verses speak of Moses' praise and his great virtues, as Rashi explains on these verses: "whom the L‑rd knew face to face" — that he was familiar with Him and spoke to Him whenever he wished; "and for all the mighty hand" — that he received the Torah on the Tablets with his hands; "and for all the great awe" — the miracles and mighty deeds in the great and terrible wilderness.
How does it fit that after these great and wondrous virtues, the verse concludes (with "before the eyes of all Israel") that "his heart lifted him to break the Tablets before their eyes"?
And Rashi — whose commentary on the Torah is solely for the simple meaning of the text — should have explained, like many of the commentators on the simple meaning of the text, that "before the eyes of all Israel" (is not a separate matter, but) follows "the mighty hand" and "the great awe" — that "they were performed before the eyes of all Israel."
Rashi's commentators have written that for this reason, Rashi adds (from another place in the words of the Sages) "and G‑d agreed with his decision, as it is stated, 'which you broke — well done for breaking them'" — to emphasize that although the breaking of the Tablets in itself is not a matter of virtue, nevertheless, it is a praise concerning Moses, for "G‑d agreed with him."
However, this explanation is questionable, for ultimately, the breaking of the Tablets itself is an undesirable matter and completely contrary to praise.
It is quite forced to say that in order to hint "that G‑d agreed with him," the verse would combine the matter of the breaking of the Tablets (a matter that in itself is utterly undesirable) with all the wondrous virtues of Moses (his prophecy, the signs in the land of Egypt, receiving the Tablets, etc.), especially — at their conclusion and seal!
[Especially since the content of this praise "G‑d agreed with him" — we find concerning Moses in a lofty and good matter, "Moses added one day on his own accord"; in addition to this, we find several times that through his prayer, Moses caused G‑d to annul a decree on Israel, and the like — so why did the verse bring the matter of G‑d's agreement specifically regarding the breaking of the Tablets (which is connected with the sin of the Golden Calf, about which it is said "on the day I visit, I will visit their sin upon them")].
Moreover, the main point is missing from the verse: in the wording of the verse ("before the eyes of all Israel"), only the act of breaking the Tablets before their eyes is hinted at, and there is no hint here of Moses' praise (G‑d's agreement with him).
2. We also need to understand:
a) Rashi is precise in saying "to break the Tablets before their eyes, as it is stated, 'and I broke them before your eyes,'" because this is the hint in the wording of the verse "before the eyes of all Israel." But this itself requires an explanation — why did the verse choose to hint at the matter of the breaking of the Tablets specifically in the manner of breaking "before the eyes of all Israel," which seemingly is only a side matter [especially since it is not a unique matter to the breaking of the Tablets specifically, for several of the matters listed in these verses were performed "before the eyes of all Israel," as mentioned by the commentators]?
b) What is the precision in Rashi's wording "his heart lifted him to break the Tablets" — seemingly (a) it should have been stated briefly "that he broke the Tablets"; (b) at the very least, Rashi should have used "it occurred to him" — as a continuation of Rashi's own wording "and G‑d agreed with his decision," and what is the matter of the lifting of the heart to break the Tablets?
3. From all the above, it is necessary to say that according to Rashi, there is in the act of breaking the Tablets itself a very lofty matter that indicates the greatness and praise of Moses our teacher.
4. In continuation of Rashi's wording "and G‑d agreed with his decision," the intention is not that this is the entire content of the praise, but rather an additional proof that in the breaking of the Tablets there is praise.
And since this is stated after all the wondrous virtues of Moses our teacher, it is understood, as mentioned above, that not only is there a virtue in the breaking of the Tablets, but this virtue surpasses the virtues enumerated before this (including the receiving of the Tablets — "that he received the Torah on the Tablets in his hands").
This resolves another difficulty in the matter: It is known that the principle is to "conclude with good" — so how is it possible that the conclusion and seal of the entire Torah ("the conclusion (completion) of the Torah") would be about the breaking of the Tablets, an entirely undesirable matter?
This question also applies to Rashi's own wording, which concludes his commentary on the Torah with the word "that you broke" — seemingly, even if it is necessary to explain that "before the eyes of all Israel" refers to the breaking of the Tablets, Rashi should have arranged his words in a way that their conclusion would not be with the word "that you broke," an undesirable matter, but rather with the words "well done" or "G‑d agreed with his decision," and the like.
Therefore, as mentioned above, it must be said that in the breaking of the Tablets itself there is a matter of great virtue and praise for Moses, which is why the Torah concludes with "before the eyes of all Israel," "that his heart lifted him to break the Tablets"; and therefore Rashi also concludes his commentary on the Torah specifically with the word "that you broke."
5. This can be explained based on what Rashi wrote earlier in its place, explaining the reason for the breaking of the Tablets:
On the verse "Hew for yourself two stone Tablets like the first ones," Rashi explains: "Hew for yourself — a parable to a king who went overseas and left his betrothed with the maidservants. Due to the misconduct of the maidservants, a bad name was given to her. Her best man stood and tore up her marriage contract, saying, 'If the king says to kill her, I will say to him, she is not yet your wife.'... The king is G‑d, the maidservants are the mixed multitude, and the best man is Moses. The betrothed of G‑d is the Israelites." This means that Moses' intention in breaking the Tablets was to protect Israel and save them from punishment, similar to the tearing of the marriage contract by the best man.
And although in its very place, on the verse "And he threw the Tablets from his hands and broke them," Rashi explains, "He said, 'If the Passover offering, which is one of the commandments, the Torah says, "No foreigner shall eat of it," here is the entire Torah, and all Israel are apostates, and I should give it to them?' (in wonder)" — meaning that the breaking of the Tablets was because Israel was not worthy to receive the Torah,
from the fact that Rashi does not present these two matters as two separate explanations, it is understood that according to Rashi's approach, both intentions were present in Moses' breaking of the Tablets: a) for the honor of the Torah — he did not want to give it to "apostates," b) for the protection of Israel.
It can be said that the first reason ("all Israel are apostates, and I should give it to them") primarily explains the lack of giving the Tablets to Israel — but it is not a (sufficient) reason for the breaking of the Tablets (which is contrary to the honor of the Torah); whereas the second reason explains well what led him to break the Tablets — similar to the tearing of the marriage contract by the best man.
From this, it is understood in our context — the praise and virtue of Moses in breaking the Tablets, that the content of the praise is emphasized (primarily) in the reason that the breaking of the Tablets was for the salvation of Israel, similar to the tearing of the marriage contract by the best man to save the king's betrothed, for which it was said to him "Hew for yourself... that you broke — well done for breaking."
And based on this, it can be explained what is the virtue of Moses' praise in breaking the Tablets more than his other virtues:
It is understood simply — the plain meaning of the text — the great and precious value of the Tablets, especially in the eyes of Moses our teacher, for "the Tablets are the work of G‑d... the writing of G‑d," and he merited to receive them from G‑d Himself — in addition to his affection for the words of Torah in general.
6. Nevertheless, when Moses our teacher, the faithful shepherd and lover of Israel, saw that there was a concern that the existence of the Tablets (which are analogous to a "marriage contract") could harm Israel, he did not hesitate for a moment (and did not even ask G‑d), and immediately broke the Tablets to save them from punishment.
Moreover, the breaking of the Tablets was to save only the smallest part of the people who were in the lowest state, having sinned with the Golden Calf. Yet, to protect them, Moses did not hesitate to break the Tablets (the first ones).
This is the remarkable virtue of Moses our teacher, the leader of Israel, the faithful shepherd of Israel: Not only did he abandon his entire being to protect the entirety of Israel (as it is written, "And if not, erase me from Your book," "from the entire Torah"), but he also broke the Tablets that he received directly from G‑d Himself, to protect those who had sinned with the Golden Calf!
Therefore, after the Torah enumerates many great and wonderful virtues of Moses our teacher, it concludes with his greatest virtue — "before the eyes of all Israel," "that his heart lifted him to break the Tablets," a greater virtue than receiving the Tablets ("the strong hand") — because only in the breaking of the Tablets is the greatness of Moses' self-sacrifice for Israel expressed, that to protect them, he broke the Tablets.
7. And this also resolves the precision in Rashi's wording (as mentioned above in section 2) — "that his heart lifted him to break the Tablets": This expression (lifting of the heart) indicates a movement of generosity towards a good matter (similar to the expression regarding the contributions for the Tabernacle, "every man whose heart lifted him," and others) — meaning, that the breaking of the Tablets was a result of the great feeling of love for Israel in Moses' heart, to the extent of sacrificing himself for the protection of Israel.
Therefore, Rashi uses "that his heart lifted him" and not "it occurred to him" — because it was the feeling of love in his heart for Israel that led him to break the Tablets.
It can be added (at least as a hint) — that in the phrase "his heart lifted him to break the Tablets," Rashi hints that in order to "break the Tablets," Moses needed an elevation and uplifting ("lifting") in the feeling in his heart, for his honor and reverence for the Torah were very great. Therefore, to "break the Tablets," he needed to elevate the love in his heart even more, meaning to arouse in his heart such a great love for Israel — to the extent that it would outweigh his reverence and honor for the Torah, and break the Tablets to save Israel.
It can be said that this is also the reason why the verse hints at the matter of breaking the Tablets with the words "before the eyes of all Israel": That Moses broke the Tablets "before the eyes of all Israel" ("and I broke them before your eyes"), is a) Moses' praise, his self-sacrifice for Israel was so great that it even outweighed the opposite of the honor of the Torah before the eyes of all Israel. Additionally, as a hint, b) to instill in the hearts of all Israel, until the end of all generations, the matter of perfect love for Israel.
Thus, in the words "before the eyes of all Israel," the praise of Moses in breaking the Tablets is hinted at — the greatness of his love for Israel.
8. However, further explanation is needed:
According to the principle that "everything follows the conclusion," it is reasonable to say that the conclusion and seal of the Torah ("the completion of the Torah") should express the (perfection) of the Torah's virtue.
And it is puzzling: Although from the above it emerges that the conclusion of the Torah is about a good matter — the praise of Moses regarding the greatness of his love and self-sacrifice for Israel, and it also reflects the great virtue of Israel, that even when they are in the lowest state, to protect them and save them from punishment, etc., it is worthwhile even to break the Tablets,
Nevertheless, concerning the Torah itself — this is the opposite of praise, for the breaking of the Tablets is "the nullification of the Torah" (and the opposite of the honor of the Torah)!
It can be said that the explanation is:
It is stated in Tanna Devei Eliyahu: "There are two things in the world... Torah and Israel, but I do not know which of them precedes. I said to him, my son, the way of people is to say the Torah precedes... but I say Israel precedes."
9. At first glance, it is not understood: What is the doubt "which of them precedes" (to the extent that Elijah needs to innovate "I say Israel precedes") — after all, the entire concept of the Torah is not possible without Israel, to whom the commandments of the Torah were given (as the continuation in Tanna Devei Eliyahu states — which is not understood initially, what was the original thought?!) and they are the ones who fulfill them. Therefore, it must be said that Israel precedes, as it is explicitly stated in the Midrash: "The thought of Israel preceded everything... If not for Israel being destined to receive the Torah, He would not have written in the Torah 'Command the children of Israel, speak to the children of Israel'."
However, the explanation is that from the statement "Command the children of Israel, speak to the children of Israel," we learn (only) precedence in time, but regarding precedence in virtue, one might say that the primary importance is the Torah (that the Torah precedes Israel in virtue and significance), and the greatness of Israel is that only they have the power and ability to fulfill the commandments of the Torah. And this is the innovation of "I say," that this precedence is primarily in virtue, the greatness of Israel, "Israel precedes." And perhaps it can be said even more, that the Torah was given to reveal the greatness of Israel.
This is also the content of the difference between the two reasons for the breaking of the Tablets as explained by Rashi:
In the first reason — "All of Israel are apostates, and I will give it to them" — the superiority of the Torah over Israel is emphasized, that the greatness of Israel is in that they fulfill and complete the commandments of the Torah, and therefore, when they are "apostates," the Torah should not be given to them;
Whereas in the second reason — the greatness of Israel over the Torah is emphasized, to the extent that the Tablets are broken to save Israel — that Israel precedes the Torah (and the Torah is for Israel).
10. And with this, we can understand the connection of "before the eyes of all Israel" (the breaking of the Tablets) with "the conclusion of the Torah":
In "the conclusion of the Torah," the end and seal of the entire Torah, the place where the content of the entire Torah comes. And this matter is emphasized in the words, in the matter "before the eyes of all Israel," "that his heart lifted him to break the Tablets before their eyes" — to tell you that when completing the entire Torah, it is known that its perfection and purpose is — "Command the children of Israel, speak to the children of Israel," "Israel precedes" (for this reason "his heart lifted him to break the Tablets").
This matter is emphasized on Simchas Torah — when we read "before the eyes of all Israel," "and make a festive meal for the conclusion of the Torah":
On Simchas Torah (the second day of Shemini Atzeres), the greatness of Israel is emphasized and revealed — "one bull, one ram" (which is read in the Torah for the Maftir), "corresponding to Israel," "a single bull... corresponding to a unique nation, a parable to a king... who said to his beloved, make me a small feast so that I may enjoy you," meaning, the matter of Simchas Torah is — "it shall be yours alone and no strangers with you," and in the language of the Zohar — "the king is found only with Israel alone."
Moreover, the emphasis and revelation of the greatness of Israel on Simchas Torah is — even regarding the Torah:
In "Simchas Torah" — there are two interpretations: A) the joy of Israel in the Torah ("rejoicing... in the conclusion of the Torah"), meaning that through the Torah, joy is made in Israel, B) the joy of the Torah, through Israel bringing joy to the Torah, to the extent that "Israel is the groom and the Torah... is the bride," meaning, that Israel influences the Torah.
This matter — that Israel has the power to bring joy to the Torah — is because of the greatness of Israel, who precede the Torah, "Israel precedes."
And since on Simchas Torah the greatness of Israel, who precede (even) the Torah, is revealed, therefore we read in "the conclusion of the Torah," "before the eyes of all Israel" (the breaking of the Tablets to protect Israel), in which the perfection and purpose of the Torah is expressed — "Command the children of Israel, speak to the children of Israel."
"(From the talk of the night of Simchas Torah 5747)"