The auspiciously approaching Shabbas Kodesh, the third Shabbas of the month of Elul, the month of teshuvah, is parshas Ki Savo. In this essay, we will explore the fascinating connection between the month of Elul and this parsha, which is always read in Elul.
We learn in the Gemara (Megillah 31b) that Ezra HaSofer arranged for Yisrael to always read the curses of parshas Ki Savo prior to Rosh HaShanah: "כדי שתכלה השנה וקללותיה"—so that the year would end along with its curses. This is a form of "סור מרע"—avoiding and distancing ourselves from that which is negative and improper (wrong). We will also explore the positive, constructive aspect connecting the parsha and the month of Elul— "עשה טוב". After all, the teshuvah we perform in Elul is a practical way of correcting all of our wrongdoings of the past year.
The Nations of the World Are Intimidated by the Tefillin shel Rosh
We will begin by focusing on an intriguing passuk in this week’s parsha (Devarim 28, 10): "וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך"—and all the nations of the land shall see that the name of Hashem is called upon you, and they will fear you.” We find the following exposition related to this passuk in the Gemara (Menachos 35b): "תניא רבי אליעזר הגדול אומר, אלו תפילין שבראש"—it was taught in a Baraisa: Rabbi Eliezer the Great says: This is a reference to the tefillin worn on the head. Immediately afterwards, the Gemara introduces another exposition related to tefillin based on the remark HKB”H made to Moshe Rabeinu (Shemos 33, 23): "והסירותי את כפי וראית את אחורי, אמר רב חנא בר ביזנא אמר רבי שמעון חסידא, מלמד שהראה לו הקב"ה למשה קשר של תפילין." “And I will remove My hand, and you will see My back”: Rav Chana bar Bizna says that Rabbi Shimon Chasida says: This teaches that the HKB”H showed Moshe the knot of the tefillin (shel rosh).
It behooves us to explain the connection between these two expositions. Additionally, we must explain why, indeed, the nations of the world fear the tefillin shel rosh specifically and not the tefillin shel yad. Also, we must comprehend the profound gesture of HKB”H showing Moshe specifically the knot of the tefillin.
We also wish to explain several other aspects related to the mitzvah of tefillin. Firstly, the Gemara (ibid. 37a) teaches us that the tefillin shel yad should be donned on the left arm. They derive this from the passuk (ibid. 13, 16): "והיה לאות על ידכה"—and it shall be a sign upon your arm. They note that the word for “your arm” is spelled ידכ"ה instead of the usual ״ידך״. Spelled with the letter “hei” at the end, it is interpreted as יד כהה—the weaker arm; for most people, the left arm is weaker than the right. This, too, deserves further explanation. After all, the right arm is preferred over the left in the performance of other mitzvos, since it is considered to be more important. So, why is the mitzvah of tefillin different?
We will also address that which is written in parshas Shoftim (Devarim 20, 8): "ויספו השוטרים לדבר אל העם ואמרו, מי האיש הירא ורך הלבב ילך וישוב לביתו, ולא ימס את לבב אחיו כלבבו"—the officers shall add in speaking to the people and say, “Who is the man who is fearful and fainthearted? Let him go and return to his house and let him not melt the heart of his brothers, like his heart.” They expounded on this passuk in the Mishnah (Sotah 44a): “The man who is fearful and fainthearted refers to one who is fearful because of the sins he is guilty of.” The Gemara explains (ibid. 44b): "שח בין תפילה לתפילה עבירה היא בידו, וחוזר עליה מעורכי המלחמה." If one spoke between donning the “tefillin shel yad” and the “tefillin shel rosh,” he has committed an aveirah, and he is compelled to return from the battle ranks. We must explain why interrupting between donning the tefillin shel yad and shel rosh is such a grievous transgression, so much so that it necessitates returning home from the battlefield.
