Becoming a Nation (Ki Tavo 5785)

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In Devarim (Deuteronomy) 27:9, it is written: וַיְדַבֵּ֤ר מֹשֶׁה֙ וְהַכֹּהֲנִ֣ים הַלְוִיִּ֔ם אֶ֥ל כׇּל־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַסְכֵּ֤ת ׀ וּשְׁמַע֙ יִשְׂרָאֵ֔ל הַיּ֤וֹם הַזֶּה֙ נִהְיֵ֣יתָֽ לְעָ֔ם לַה׳ אלקיך

Moses and the Levitic priests spoke to all Israel, saying, "Pay attention [‘hasket’] and listen, O Israel! This day, you have become a nation to the L-rd, your G-d.”

What does it mean to become a nation?  And why specifically “this day”?

The Jewish people are gathered in the land of Moab, about to cross the Jordan River to enter into the land.  They are given certain last commandments that will come into force upon their entry into Canaan/Israel: the laws and declarations of first fruits (bikkurim) and tithing, specifically the tithing for the poor (ma’aser ani).  In addition, the Jews collectively accept upon themselves the blessings and curses promised by G-d for their fulfilment or neglect of Torah, respectively. This covenant at the conclusion of the Torah mitzvot marks the people as a true nation in the eyes of Hashem.

Note that the use of the word הַיּ֤וֹם - today - signifies not just the specific day several millennia ago where this pronouncement occurred, but every single day of Jewish existence. Indeed, Mizrachi, Divrei David and other sages comment on this verse that a Jew should consider each and every day as though they were newly receiving Torah and entering into covenant with Hashem.  And in the Talmud, R. Yehuda remarks, “each and every day the Torah is as dear to those who study it, as it was on the day it was given from Mount Sinai” (Berachot 63a).

The word הַסְכֵּ֤ת [hasket] is what is known as hapax logemenon - a word that appears only once in scripture.  While this word is commonly translated as ‘pay attention’ (i.e. to devote oneself, to listen with kavanah), R. Yossi Bar Hanina in the Talmud identifies the word to mean עֲשׂוּ כִּתּוֹת וְעִסְקוּ בַּתּוֹרָה - “form many groups/classes, and engage in Torah.”  The word הַסְכֵּ֤ת hasket is thus a portmanteau of the words עֲשׂוּ כִּתּוֹת וְעִסְקוּ Asu kitot v’asku. To which R. Yossi Bar Hanina adds, לְפִי שֶׁאֵין הַתּוֹרָה נִקְנֵית אֶלָּא בַּחֲבוּרָה - “for the Torah is only acquired through companionship”.

In Netivot Olam, the Maharal, Judah Loew ben Bezalel of Prague, explains that there are two fundamental levels of sechel, i.e. intelligence. The שכל העליון sechel elyon, i.e ascendant intelligence, is one that derives from Divinity, while the שכל גשמי  sechel gashmi, i.e. earthly intelligence, is entrenched in and restricted to the material world.  One simply cannot transcend the realm of material knowledge by oneself; a person who tries to acquire such wisdom totally on their own sows the seeds of folly. Rather, ascendant intelligence is attainable only via Chavura – friendship, interaction, accompanied study. The Sechel Elyon requires the transcendence of self.  Through the exchange of ideas between two or more souls we achieve intelligence beyond our limitations. Such intelligence/torah acquired via exchange  (masa umatan) of knowledge remains no longer private but part of a shared/collective wisdom.  And when two people study together, Hashem contributes/grants their success… the acquisition of such knowledge is not like an earthly one (where one cedes and one acquires) but where all parties engaged gain together.

Bringing this idea back to the original verse, the Jewish people do not become a nation until they share in learning Torah! It is this shared wisdom which constitutes the foundation of the Jewish nation.  And it is through such continued sharing, imparting, and exchange of Torah that the nation sustains and fortifies itself with Hashem’s help.

So the mitzvah of “Shema Yisrael” – of truly taking to heart words of Hashem - constitutes not just a passive action.  It requires forming groups and engaging with one another to attain the higher realm of knowledge which Hashem makes accessible to us only through sacred dialogue and exchange.