A Major Question
Sefer Devarim twice (Perakim 11 and 27, in addition to the actual event described in Yehoshua, perek 8) devotes considerable attention to the dramatic Har Gerizim and Har Eival event. This great event was of monumental importance since then we assumed formal areyvut (responsibility) for each other
(Sotah 37b).
However, one wonders why the Torah even mentions this event. The Gemara (Megillah 14a) sets forth a foundational principle—the Tanach only records that which is relevant for all generations. The Torah does not chronicle our entire history. It records only the information that each generation must know. Why must later generations know about the Har Gerizim episode?
A Powerful Visual Message
An answer emerges by imagining the event’s appearance. Half of the shevatim stood on Har Gerizim and half of the Har Eival in a manner that—as much as possible—evenly split the nation (Yehoshua 8:33 and see Sotah 36b and Tosafot Sotah 36a, s.v. Mai V’HaChezyo). Kli Yakar (to Devarim 11:26) explains that the message, thereby, communicated is the following Talmudic (Kiddushin 40a-b) teaching (slightly modified translation from the William Davidson edition of the Talmud): “A person should always view himself as though he were exactly half-liable and half-meritorious. In other words, he should act as though the plates of his scale are balanced, so that if he performs one mitzvah he is fortunate, as he tilts his balance to the scale of merit. If he transgresses one prohibition, woe to him, as he tilts his balance to the scale of liability, as it is stated: ‘But one sin destroys much good,’ (Ecclesiastes 9:18), which means that due to one sin that a person transgresses he squanders much good.”
The Kli Yakar explains that this insight explains why sefer Devarim (11:26) uses the term, “re’eh—see,” regarding the Har Gerizim-Har Eival ceremony. Not only were the words said at Har Gerizim and Har Eival critically important, but the visual of the evenly divided nation on these two mountains also expressed a crucial message. The Torah wants us to see our people evenly balanced on these two mountains, and even one mitzvah or one sin can tip the “national scale.”
Eternal Har Gerizim and Har Eival
We can extend the Kli Yakar’s idea and say that every generation should “see” in their imagination the scene at Har Gerizim and Har Eival and internalize the message expressed thereby. This way, the experience at these two mountains was not a one-time event. Each generation is summoned to imagine the scene at these mountains and internalize the message expressed.
Conclusion: Everyone’s Actions Matter!
When faced with potential sin, our yetzer hara tries to convince us that we do no harm if we violate the Torah. When deciding to do a mitzvah, the yetzer hara tells us that our mitzvot make no impact. Conjuring up the image of the evenly balanced nation on Har Gerizim and Har Eival neutralizes these counter-productive thoughts. Our sins and mitzvot matter! They can save or destroy ourselves, our communities and even our entire nation.
No wonder sefer Devarim twice emphasizes the ceremony at these two mountains. “Seeing” this event in our mind’s eye builds self-esteem and steers us to the proper path!
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.
