Va'eschanan
Rabbi Jablinowitz
We read in the beginning of the parsha that Moshe Rabbeinu prays to Hashem asking him to allow him to enter Eretz Yisrael. The very first pasuk in the parsha explains the timing of this request with the ambiguous term “Bah’Eis Haheeh”, at that particular time. Rashi explains that the timing of Moshe’s request was that after the defeat of Sichon V’Og, and Moshe having captured and entered the land across from Eretz Yisrael, B’Eiver Hayarden, he thought the vow was nullified. Perhaps this was an indication that his punishment was forgiven and he would be allowed to enter Eretz Yisrael. This was the reason for the timing of his prayer.
The Meshech Chachmah explains the timing in a different manner. Basing himself on the Medrash Rabbah (2,5) which teaches that the timing was the appointment of Yehoshua as the new leader of Clal Yisrael (see the penultimate pasuk in last week’s parsha), the Meshech Chachmah explains in the following manner. When a leader sins and falls from
grace, the loss of his position is itself a major punishment. Moshe Rabbeinu was told after the incident at Mei Merivah, Lo Savi’u es Ha’am Hazeh. He and Aharon were told together that they would not lead Bnei Yisrael into Eretz Yisrael, but the emphasis is on Moshe, the leader, would now not lead them into the land. For when Aharon dies, the Torah says (Bamidbar, Chapter 20, Pasuk 24), Ki Lo Yavo el Ha’aretz, He will not enter the land. Moshe will not lead them into the land, while Aharon will not enter the land, both for the sin of Mei Merivah.
Therefore, “Bah’Eis Haheeh”, when Yehoshua is appointed the new leader of the Jewish people, Moshe Rabbeinu prays to Hashem. And his prayer is, I’ve already received the punishment of not leading Bnei Yisrael into Eretz Yisrael. Yehoshua is the one destined to lead them and not me. But let me enter as a private person. Why can’t I at least be one of the masses, a regular Jew entering the land and having the opportunity to keep the special mitzvoth “Hateluyot B’Artetz”, those mitzvoth only kept in the Holy Land? This is the meaning of the words (Chapter 3, Pasuk 25), Ebrah Nah V’Ereh es Ha’Aretz HaTovah. Allow me to enter the land and see it by myself, since it’s already been ordained that I won’t lead them in.
But Hashem does not allow him to enter, as Moshe recounts in the next pasuk, Vayis’aber Hashem Be Le’Ma’anchem. Gd would not allow me to enter Le’Ma’anchem, for your good. The Meshech Chachmah explains Sheyakumu Mesei Midbar. The p’shat is not that it’s your fault he didn’t allow me, but rather for your good. In order for the generation that died out in the Midbar to enter Eretz Yisrael in the end of days, it was essential for Moshe Rabbeinu to be buried with them as well to lead them and therefore he could not enter the land. (See Rashi on Chapter 33, Pasuk 21, that the whole pasuk is a reference to Moshe Rabbeinu).
We learn an important lesson from this p’shat of the Meshech Chachmah. We see that the notion of leadership for Moshe Rabbeinu was something that was intrinsic to him for eternity. There was no such thing for Moshe to be a “private citizen”. It was inconceivable. Moshe’s status of leadership extended beyond his lifetime and to the end of time. And perhaps we can extend this idea to learn a lesson about ourselves as well. The responsibilities we have in life as leaders, whether it’s as heads of families or communities or anything of the sort, is not something which can be discarded, even temporarily. The obligations we accept in life are permanent and eternal with everlasting implications.Print this article
