The pasuk tells us: זכור ימות עולם בינו שנות דור ודור - “Remember the days of old, reflect on the years of ages past.” (Devarim 32:7)
Rashi, in his second explanation of this passuk, says: “If you have not set your attention to the past (i.e. you have failed to remember the days of old) then at least consider the years of generations so that you become conscious of what might happen in the future.” Meaning, that we are encouraged to reflect on the past, but if we do not, we should contemplate on future events.
This Rashi needs an explanation. We generally assume that someone who is able to correctly intuit and predict the future is a tremendous חכם, as we find in the Gemara Bava Basra (12a) חכם עדיף מנביא (A Sage is greater than a Prophet). And yet it seems from our parsha, that on the scale of attributes, reflection on the past is actually of a higher level. First and more importantly, we should reflect on the past; if we are incapable of that we should at least (see Sifsei Chachamim 5) reflect on the future.
If a person person is unsuccessful in reflecting on the ימות עולם (days of old), why then would he be capable of something which requires even greater wisdom – becoming conscious of the שנות דור ודור – of what will happen in the future?
The implication here, then, is that there is something very significant about the ability and necessity to reflect on the past. What is it?
One could try to resolve this difficulty based on a famous quote attributed to the philosopher Edmund Burke (1729-1797): “those who don’t know history are destined to repeat it.” It makes sense for someone to be sure to study the past so that he can avoid making the same mistakes. But this idea is not enough to fully answer our question. For the Torah is telling us that if you did not study the past, at least you should study the future. If one has not learned from the past, from concrete errors, then how will it help to reflect on the future? Seemingly just as he was incapable of learning from the past he will be incapable of learning from the future, an even more abstract reality to consider!
I would like to suggest a deeper approach. While it is a great thing to display foresight, this unto itself does not necessarily bespeak anything of the character of the person. Some people are able to intuitively make predictions. But that is just a mere talent, a G-d given skill of drawing together various pieces of information to formulate ideas.
However, one who is able to accurately reflect on and learn from the past is truly exemplary in his character. When recounting past events it is a natural temptation to twist the facts to fit our desired narratives: that really we meant this, or it was actually the other person's fault, or a failure “given the context” was truly the only possible option.
This יצר הרע of looking at the world through the back mirror is a pernicious one, and eventually leads people to their ends. For one who cannot accurately analyze past mistakes and cannot push away the clouds of willful obfuscations of the facts, is truly doomed to repeat it. It is then for this reason that the Torah tells such a person to consider the future. Perhaps contemplation on what has not yet come to be will shake him into reality and bring him to repentance. Of this, even one on a lower level of character can be successful, for it does not require the same measure of self-awareness.
It is said jokingly that the only ones capable of changing history are G-d and the historians. Only someone who is principled and not agenda driven is able to accurately recount past events. History is full of examples of kings and warlords erecting immense statues and monuments supposedly recounting their resounding defeat and destruction of their opponents, yet we have verifiable evidence which completely contradicts their claims. Why is this so? Because these kings wanted to shape and create their own narratives, and versions of reality, a reality that depicts their grandiose, faultless views of themselves.
And this leads us to theme of the day. The strength to face the past is the foundation of חשבון הנפש (taking spiritual stock of one's affairs) – being fearless and courageous in viewing reality, not the way we want to see it, but the way it actually is. In שער חשבון הנפש, the Chovos Halevavos references our verse to say that one who does not reflect or make an accounting of himself lacks basic knowledge and understanding. For a lack of self awareness typifies his attitude to the desire to learn even other things. It bespeaks of a general incapability to face reality.
This time of the year is when we approach G-d, our Books of Deeds are opened before Him (Rosh Hashana 32b). He knows our intentions and He knows the objective, undeniable truth. And before Him, there is no obfuscation; there is no possibility of twisting the facts. Only the bare-boned truth stands before Him, and we cannot escape. We can only plead to him to grant us forgiveness, as well as clarity in our lives and the ability to truly learn from our actions in order to improve.
May we be blessed this year with clarity which it lead us to a greater sense of fulfillment and may we be zoche to see the crowning of the King of Kings, amen.
Good Shabbos and Gmar V’chasima Tovah
