PARSHAS MAS'EI
Parshas Mas’ei concludes Sefer B’midbar and the forty years of journeying in the
desert. Certainly, there is another Chumash that awaits us, but that Chumash is
Mishneh Torah, being the discourse of Moshe Rabbenu to B’nei Yisroel during the
final 37 days of his life.
[Additionally, there is a status of Mishneh Torah which makes it inherently different
than the first four books in that it was said by Moshe Rabbenu, with Hashem’s
authorization unlike the previous books which were G-d’s Word transmitted by
Moshe Rabbenu. (Regarding the beginning of the “sayings” of Moshe Rabbenu see
the last Rashi in Parshas Pinchos (Perek 30/Posuk 1) and the supra-commentaries
there. Regarding the distinctive nature of Sefer D’vorim, see among others Ramban
and Netziv.)]
Thus, we are not surprised to read a repeat of previously issued commands to B’nei
Yisroel to prepare for their entry into Eretz Yisroel. This is now an issue of
immediate concern and thus they must be prepared for this momentous event
which will take place in about two months time.
“…ki a’tem ‘o’v’rim es ha’Yarden el Eretz K’no’an. V’ho’rash’tem es kol yo’sh’vei
ho’retz mip’nei’chem… V’ho’rash’tem es ho’o’retz vi’y’shav’tem boh…” (Perek
33/P’sukim 51-53).
You [B’nei Yisroel] will be passing the Jordan [River] to the Land of Canaan. And you
shall dispossess all of the inhabitants of the Land from before you. And you shall
dispossess the Land [of its inhabitants] and you shall dwell there.
Though we explained that this is an expected verse, Rashi does not think so at all.
“V’ha’lo ka’mo p’o’mim huz’ho’ru ‘al kach?” (Posuk 51-52). Rashi asks, ‘were not
B’nei Yisroel [already] given these Mitzvos many times [so why is it necessary to
repeat them again]?
Rashi answers that there is an implicit condition that is being stated here. When
they will cross the Jordan River they must have in mind that it is for the purpose to
dispossessing the Canaanites. “V’im lav, ma’yim bo’in v’shot’fin es’chem.” And [if
you, B’nei Yisroel] do not [have this as your mindset when you cross the Jordan
River], water will come and wash you away.
How do the words of these verses or their flow or the context in which they are
presented bring Rashi to the interpretation that he presents to us? How do we
understand that the miracle that will occur when they cross the Jordan River is
predicated on an attitude to dispossessing the inhabitants and taking Eretz Yisroel to
be theirs, given to them by Hashem?
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In many Shuls, some twenty-five verses early on in our Parsha are read with a
distinctive tune. Those verses (Perek 33/11-35) are distinctive because each
describes one of the journeys of our ancestors in the desert and each has the same
basic fundamental trop-Torah cantillations. There are a number of other verses that
also describe additional journeys but they are not read with the same special tune
because they have a variety of trop and contain details other than the place of
disembarkation and the arrival location.
Some of the locations described in these verses have already been referenced, some
in great detail, in the Torah beginning with the Exodus. Others, many others, are
names that not mentioned any place else in the Torah and thus they provide us with
some background information of the forty years in the desert. However, that
background information seems to be somewhat frustrating because we do not know
anything regarding the events that occurred there. All we have is a name and with
the passing of the millennia we are hard-pressed to even know where those places
were.
Later on in the Parsha we come across a few other names, places with locations that
are also difficult to place. Those are the places that define the borders of Eretz
Yisroel as the Torah gives us a full tour regarding those areas. In fact, the location of
some of those areas is more problematic because they are dispersed in all directions
whereas the locations of the journeys are contained in a relatively smaller area from
Egypt to the south of what is now Israel and to the Lands of Edom and Moav, in
present-day Jordan.
The difference between these two sections is that it is apparent that we need to
know the borders of Eretz Yisroel and our lack of knowledge means that we are
bereft of vital information that is relevant to the future, not just to the past. Like any
Halachic doubt that may arise, our lack of precise geographical knowledge has all
sorts of ramifications, particularly in regard to the observance of Mitzvos Ha’Tluyos
Bo’oretz. In what places are the fruits and vegetables obligated to have their trumos
and maasros separated? In which places is the Torah law of Shmitta obligated, in
which cases is it only of Rabbinic requirement?
When we come to the journeys, however, it is difficult to understand why the Torah
would write them. What could be learned from them? What impact do they have
upon us?
Ramban (in his introduction to Parshas Mas’ei) tells us that the reason for these
listings is not fathomable to us. “V’hi’neh mich’tav ha’ma’sa’os Mitzvas Hashem
he…lo nis’ga’leh lo’nu so’do”. The writing of these journeys was done according to
G-d’s command and the hidden reason for it was not revealed to us.
Ramban tells us that the hidden nature of the listing of the journeys is part of the
opening verses of our Parsha. There we read, “Va’yich’tov Moshe es mo’tzo’ei’hem
l’mas’ei’hem ‘al pi Hashem…” (Perek 33/Posuk 2). Moshe wrote the departures of
their journeys according to the word of Hashem. Now, since the entire Torah was
“al pi Hashem”, the addition of these three words is most unusual. What do they
teach us? Ramban explains that they were written to convey to us the hidden
message of these journeys that the Torah writes about so extensively.
Rashi, however, has a different opinion of the purpose for which the words “al pi
Hashem” were written here. He, too, understands the seeming lack of impact of the
ongoing listing of the journeys of places that we do not know nor with which we are
familiar regarding significant events that occurred there.
In his second explanation, Rashi tells us that these journeys are revealed to us “al pi
Hashem”. That is, it is a form of communication between G-d and B’nei Yisroel that
we would refer to it as reminiscences were the subjects to be people only.
Again, were it to be a human story, we would say that the one who was recounting
the episodes was engaging in nostalgia, remembering events that were significant
for him.
Rashi expresses it this way. “…mo’shol l’melech she’ho’yo b’no cho’leh v’ho’li’cho
l’mo’kom ro’chok l’ra’po’so kei’von she’ho’yu choz’rin hees’chil o’viv mo’neh kol
ha’ma’so’os. O’mar lo ‘kan yo’shan’nu, kan hu’kar’nu kan cho’shash’to es rosh’ch
v’chu.” [Hashem’s listing of the journeys can be understood through] a parable
about a king whose son was ill and who took him to a distant place to heal him.
Upon their return [from that distant place] his father began recounting all of their
travels. He said, ‘here we slept and here we became chilled and here you had a head
malady, etc.
These many verses were said with the purpose of a sharing of the collective history
of G-d and B’nei Yisroel. He Yisborach took them to the desert to heal them after
years of servitude in Egypt. That healing process was not simple. There were
vicissitudes that sometimes implied success and other times failure. But the King did
not give up and when it was time to return home, he wanted his son to fully
understand all of the events that he experienced.
Of course, this is only a moshol and thus the human emotional aspects that we
properly attached to this parable become inoperative when we now try to
understand the nimshal, the object of the parable.
We can certainly appreciate the love that Hashem expresses by means of these
journeys that provide us with a vehicle to express that love.
Nonetheless, when we examine the nimshal and must understand the Divine
message of it, the ideas of reminiscing and nostalgia must be abandoned.
So what was Hashem telling us when these journeys are listed? What are we to
learn from them?
If we go back to the moshol, we can ask ourselves-what message does the father
intend to transmit to his son when they have such a discussion? What message does
a parent wish to transmit to his child when they sit and look through an album of
family pictures and the parent tells the child aspects of events that he could never
understand when they occurred. Even if the child remembers the events, he was
unable to appreciate their meaning at their historical time. Now that the child is
older, the messages can be relayed and be appreciated.
With that appreciation, the child sees a world that was never contemplated. He
begins to grasp that all that he took for granted was not some haphazard series of
events, all unrelated and seemingly random. There was a pattern. And he, the child,
begins to realize that he was the center of that pattern. He was the focus. All of
those events now take upon a unified meaning. They were done for him.
What type of picture begins to emerge from all of this? The child learns that all of
the events that surrounded him, many of which were not attended to, all had a
purpose. They were all done for his benefit.
The sense that is now being realized is one of great trust. Not only does the father
have a sincere paternal interest but since he is the king he can get the job done. He
can make the accomplishments.
Where does that lead the child in his thinking? Perhaps that the next time there is a
journey he will understand that it is purposeful, for his benefit and that he is able to
trust the expected results. Partially, this sense comes about due to the paternal love
that is expressed and partially because of the power and competence of the king.
Now, with this in mind we can begin to understand the ambience that is created by
the recounting of the journeys in light of this explanation cited by Rashi.
Now, this recounting precedes the crossing of the Jordan and the entry into Eretz
Yisroel. The purpose of that upcoming journey is made clear. The goals are there
and the result is expressed without leaving any room for doubt.
What are the expectations from the child who has been privileged to gain insight
into the important events that make up his life?
He is expected to understand that now he is called upon to appreciate the efforts of
the father/king and to follow those instructions that are given to him.
Otherwise, the journey is for naught. Otherwise the journey will not take place.
Otherwise, the waters of the Jordan will come together bringing a sad finale to so
many years and a frustrating end to all of the groundwork that never would have its
expected results realized.
This is the theme with which Rashi begins the Parsha and it carries through to their
anticipated entry into Eretz Yisroel.
We find the ideas expressed here as a theme in our tefilos as well.
Let us think out the morning and evening amida is introduced.
It is always preceded by the Bracha of “Go’al Yisroel”. He, Hashem, redeemed
Israel. That Bracha is replete with examples of G-d’s salvation, with particular focus
on the Exodus (because this third blessing of Birchos Krias Sh’ma reflects the content
of the third of the three paragraphs of Shma’. That final paragraph concludes with
Hashem’s Words B’midbar Perek 15/Posuk 41): “Ani Hashem E…lo’kei’chem a’sher
ho’tzei’si es’chem meiEretz Mitrayim li’h’yos lo’chem lEi…lo’kim Ani Hashem
E..lo’kei’chem (emes).”
The blessing of “Go’al Yisroel” leads us to the Shmoneh Esrei in which the central
focus is our requests from G-d. Are those requests sincere or are they merely words
that we have learned to say without thinking?
The way by which we are committed to our words, that the requests that we make
are done in sincerity is to really believe, to really know that G-d does provide
wisdom, heal the sick and bring the salvation. We are able to believe this is by
reminding ourselves of the journeys that we have taken with G-d and how, when we
followed His word, we reached the desired destination with health and
completeness.
It is for this reason that we have a Halacha that reflects this idea. In Masseches
Brachos (9 a) we learn “som’chin g’u’la li’t’filah”. A person is obligated to have a
complete continuity between the Bracha of “Go’al Yisroel” and the Sh’moneh ‘Esrei.
Shulchan Aruch brings this as an obligation (Orach Chaim Siman 111).
Even during Mincha there is an obligaition to create the ambience of “geula
li’t’filah”. In Siman 93/s’if 2 we read, “Lo ya’a’mod l’his’pa’lel e’lo b’ei’mo
v’hach’no’oh …e’lo mi’toch simcha k’gon tan’chu’mim shel Torah so’mooch li’g’u’las
Mitzrayim o so’mooch li’t’hi’la l’Dovid she’ko’suv bo r’tzon y’rei’ov ya’a’seh (T’hillim
Perek 145/Posuk 19).”
Do not rise to pray [the Amida] except with fear of [G-d] and humility [before Him].
Rather [rise to pray the Amida] with happiness, for example [after reciting] the
consolation of the Torah in proximity to [the recitation] of the redemption from
Egypt of in proximity to “Ashrei” within which we read, “He [Hashem] performs the
will of those who fear Him”.
This technical aspect of the order of prayer is to reflect the relationship that is
created during prayer that is explained by another parable of Chazal cited by the
Mishnah Brurah (Siman 111/s’if koton 8). One who recites “Go’al Yisroel” and does
not immediately recite the Amida is compared to a person who knocks on the King’s
door and the King opens the door to invite his guest to enter. However, when the
door is opened the guest is nowhere to be found. In the absence of the guest, the
King, too, departs. Of course, if there is “somchin g’eulah li’tfila” then we have
knocked on the door and the King greets us.
But there is an implication of this Moshol which is relevant to us. What if “go’al
Yisroel” was not recited at all? What if Ashrei was not recited at all? In such a case,
there is not even a knock on the door and the King does not know that we seek him.
Thus, our Parsha concludes the years in the desert by teaching us that what may
have appeared to be wandering, rootless drifting, was in fact something else
entirely. It was one meticulously planned journey. It had many stops along the way,
each one seeming to be a unit in and of itself, but in reality a piece of a large puzzle
that G-d only revealed to them at this point.
The journeys were revealed ‘al pi Hashem in order that our ancestors be fortified
with the knowledge of the Divine Providence that was with them and continues to
guide ‘Am Yisroel thousands of years later.
As we enter the mourning period of the Nine Day, we can lose sight of the purpose
of the mourning.
The purpose of the mourning is expressed by the unique prayer of Tisha B’av that is
recited towards the conclusion of that day (by Ashkenazim, Eidot HaMizrach recite it
in each Sh’moneh Esrei of Tisha B’av). The tefila is “Nachem”.
We ask G-d to comfort us. If we have reached an understanding of the tragedy of
the destruction, how can we expect to be comforted? When a person is in
mourning, prior to the burial (“mi she’mei’so mu’tol l’fo’nov”) one does not offer
comfort. It is forbidden to do so since how can a person be comforted when
confronting the loss of life that is before his eyes?
However, G-d can comfort us. We know that because it was He Who brought the
churbon and it is He Who can restore what we have lost.
The question does not revolve around G-d’s abilities. We know he is omnipotent.
The question revolves around our conscious thoughts when we turn to Him in
prayer.
Do we let our intellectual knowledge of Hashem’s power into the fervor of our
prayers so that when we turn to Him in the midst of destruction, we can truly believe
that if we are deserving, Hashem Yisborach will bring us comfort bimheira
b’yomeinu.
Shabbat Shalom
Chodesh Tov
B’vircat Nechemat Tziyon
Rabbi Pollock