This auspiciously approaching Shabbas Kodesh, we will read parshas Ki Savo. As an introduction to this parsha, we customarily refer to the “takanah” of Ezra in the Gemara (Megillah 31b). He instituted that Yisrael read the “klalos”—curses—in parshas Bechukosai prior to Chag HaShavuos and the “klalos” in parshas Ki Savo prior to Rosh HaShanah. The rationale for this practice is so that the year will end along with all of its curses.
The Tiferes Shlomo (Ki Savo) explains the rationale for this institution: Even if it has been decreed, chas v’shalom, that we deserve a harsh punishment for our wrongdoings; nevertheless, by reading the punishments—curses—enumerated in the Torah, it will be considered as if we actually received all of them. Thus, the plea that “the year end along with its curses” will be fulfilled.
This teaches us a vital lesson! During the reading of the Torah on this Shabbas Kodesh, it is imperative for every one of us to adopt an attitude of fear and reverence of Hashem; we should have in mind that by reading the “klalos” in the “tochachah,” it should be considered as if we were actually punished for all of our wrongdoings. Having been punished appropriately, we can then begin the new year and merit a blessed year with a “kesivah va’chasimah tovah”!
Blessed Is the One Who Fulfills the Precepts of This Torah
With this important message in mind, it behooves us to emphasize the following: The final curse heard on Har Eival in this “tochachah” is (Devarim 27, 26): "ארור אשר לא יקים את דברי התורה הזאת לעשות אותם ואמר כל העם אמן"—accursed is one who will not uphold the words of this Torah, to perform them. And the entire nation shall say, “Amen.” Rashi comments on this passuk: Here he included the entire Torah, and they accepted it upon themselves with a curse and with an oath. The Ramban, however, presents the interpretation of the Yerushalmi (Sotah 7, 4): “One who will not uphold (the Torah),” but is there a falling Torah? Rabbi Shimon ben Yakim says: This refers to the “chazan” . . . And by the way of homily, they (the sages of the Yerushalmi) taught: “This refers to the ‘chazan,’ who does not stand the sefer-Torah up properly, so that it does not fall.”
The Ramban goes on to clarify the meaning of the Yerushalmi’s statement: It appears to me that it is referring to a “chazan” who does not hold up the sefer-Torah before the congregation, so that they can all see its written script. As it is explained in Maseches Sofrim (14, 14), they should lift it (the Torah) and show its written surface to the people standing to its right and to its left and turns it to face in front of him and in back of him. For, it is incumbent upon all men and women to see the written words and bend at the knee and proclaim (ibid. 4, 44): “This is the Torah that Moshe placed before Bnei Yisrael.” And this is the custom. Rabeinu Bachayei also presents this exposition of Chazal that the words "אשר לא יקים" refer to a “chazan” who does not lift the sefer-Torah high enough (and in such a way) to show the congregation the written words.
It is worthwhile pointing out that the source for this sacred minhag is found the Beis Yosef (O.C. 134, 2). He cites the aforementioned ruling in Maseches Sofrim and rules accordingly in the Shulchan Aruch (ibid.): He shows the written surface of the sefer-Torah to all of the people standing to his right and to his left, and he turns to his front and to his back; for it is a mitzvah for all men and women to see the written word, to bow and proclaim, “This is the Torah . . .” According to the “michaber”—the author of the Shulchan Aruch—this is done prior to the reading of the Torah. This, indeed, is the minhag of our Sephardi brothers; the minhag of the Ashkenazim, however, is to do so after the reading of the Torah, as per the Rama (ibid.).
