A Strange Term

Rashi to Devarim 29:12 uses an unusual term to describe the 98 kelalot (consequences) outlined in the tochacha of Parashat Ki Tavo. He calls them the 100 minus two consequences. Why does Rashi not describe them using the exact number 98?

Kli Yakar

The Kli Yakar answers that fundamentally, there are 100 kelalot in parshat Ki Tavo—including the two referred to in Devarim 28:61: “All sicknesses and plagues will be inflicted.” The details of these additional two kelalot and plagues are not spelled out. Therefore, we have 100 minus two consequences whose specifics are omitted.

Rav Menachem Genack

Alternatively, Rav Menachem Genack (Birkat Yitzchak pages 286-287) notes that we must read the tochacha and parshat Nitzavim before Rosh Hashanah (Megillah 31b). Rav Genack suggests that Rosh Hashanah’s 100 shofar blasts (kolot) neutralize the 100 kelalot we recently read. Accordingly, we have another reason for the 100 kolot Ashkenazic and Sephardic Jews blow on Rosh Hashanah (Yemenite Jews blow only 40 shofar sounds).

An Alternative

We offer an alternative to Rav Genack’s approach in light of the Rambam’s (Hilchot Teshuva 3:4) writing that tekiat shofar should rouse us to teshuva. The 100 kolot plays a role in teshuva since it hints at the 100 kelalot we recently heard. The allusion to the 100 kelalot subtly warns us of the consequences of not doing teshuva.

Our approach fits with the traditional explanation of the 100 kolot. Tosafot (Rosh Hashanah 33b s.v. Shiur) cite the Aruch, who believes that the 100 kolot correspond to the 100 cries of Sisera’s mother upon realizing that her son perished in battle with Am Yisrael. Rav Yosef Dov Soloveitchik (Yemei Zikaron pages 169-171) explains that Sisera realized that raising her son as a ruthless warrior led to his premature demise. As a result, she cried incessantly—regretting her evil ways. Thus, Sisera’s mother’s cries are a stern warning of the deep costs of misguided behavior.

Seeing the 100 kolot alluding to the 100 kelalot fits the Aruch’s idea perfectly. Both are sobering reminders of the horrific effects of failing to correct our ways.

Conclusion:
Blending the Two Approaches

Ultimately, we can blend our suggestion with Rav Genack’s approach. Our internalizing of the warnings of the 100 kolot neutralizes the one kelalot and potentially even converts them into brachot. Such as the power of the tefillah (and Rav Soloveitchik emphasizes that shofar blowing is wordless prayer). Earnest tefillah softens the middat hadin, Hashem’s strict justice, to middat harachamim, Hashem’s merciful approach (Rashi to Bereishit 8:1).

Rabbi Jachter serves as the rav of Congregation Shaarei Orah, rebbe at Torah Academy of Bergen County and a get administrator with the Beth Din of Elizabeth. Rabbi Jachter’s 18 books may be purchased at Amazon and Judaica House.