The parsha opens by discussing the bikkurim declaration that Jewish farmers were to proclaim upon bringing the first-ripened fruits of the year to the Temple. In it, one mentions the suffering that Yaakov Avinu, our forefather, experienced from his uncle Lavan, and how the wicked uncle attempted to eradicate his nephew and fiendishly stymie the creation of the Jewish nation.
What is interesting to note is that only Lavan is mentioned here and not the troubles that Yaakov suffered from his brother Esav, which were greater both in number and in intensity. One must understand, why is one mentioned while the other omitted?
The answer suggested by the Brisker Rav, R’ Yitzchok Zev Halevi Soloveitchik zt” l, is that the purpose of the bikkurim declaration is to give thanks to Hashem for His goodness, through which our possession of the Holy Land of Israel and the harvesting of its crops have become possible. Thus, the declaration focuses on the precarious state of our beginnings as a nation, to the extent that our forefather Yaakov was almost destroyed by his enemy Lavan, and then we proceed to thank the Almighty for ultimately delivering us from these and other perils and enabling us to possess the land and cultivate it. The incident of Lavan is wholly appropriate to this theme, because it is an example of a near disaster from which Hashem delivered us. The troubles that Yaakov had, and indeed, the Jewish people continue to have with Esav (Edom), have never been brought to a final conclusion. Our deliverance from the hands of Esav will not be complete until the advent of the era of Moshiach, as the Navi Ovadiah says (א כה): “Saviors will ascend Mount Zion to judge the Mountain of Esav, and the kingdom will be Hashem’s.” It is thus not appropriate to mention this particular episode of Jewish history when giving thanks to Hashem for enabling us to bring the bikkurim to the Temple.
Tzaddikim
In the Medrash (איכה רבה א) it states as follows: “Behold, we find that the passing of great Tzaddikim are more painful before the Holy One blessed be He, than the ninety-eight curses found in Mishne Torah (Sefer Devarim) and even the destruction of the holy Temples. By the curses, it says, ‘And Hashem will make your plagues wondrous’ והפלא)) and by the Temple’s destruction it states: ‘And you will go down in wonder.’ (פלאים) However, by the death of the righteous, it states: ‘Behold, I will again do a wonder among this people, a wondrous wonder. (הפלא ופלא) And why? Because, ‘the wisdom of their wise men shall perish; the prudence of their prudent men shall be hidden.” How can this be, since Chazal have taught us: “The death of the righteous is equal (שקול) to the burning of the Lord’s house.” Thus, it is not greater; it is equal.
R’ Moshe Sternbuch Shlit’a (Taam V’Daas) explains that when the Gemara teaches that the two are “equal” it is referring to a Tzaddik who leaves over progeny or disciples worthy enough to take his place. When the Temples were destroyed and the Avodah that was performed there was nullified, our Sages understood that we have the ability to replicate this service today through our prayers and requests- "ונשלמה פרים שפתינו". The same is true, when a Tzaddik dies and another replaces him and continues to instruct the nation and promulgate his teachings and ideologies. Thus, the pain emanating from both occurrences is equally bad.
However, what the Medrash is referring to is a circumstance that is so terrible, that the curses of the Tochacha, as well as the Churban Bais Hamikdash, pale in comparison. When the Jewish nation has reached a stage where we lose our Gedolim and we have nobody left to replace them, that is the ultimate catastrophe! Hashem should have mercy on us that we never reach such a low level, for who will be left to carry on the prominence of the Torah?
Parshas Ki Savo Torah Tavlin
