PARSHAS VOESCHANAN
Our Parsha, the next segment in the major tochecha-rebuke that Moshe
Rabbenu presented to B’nei Yisroel at the end of his life, begins with a
personal vignette. Not often does Moshe Rabbenu talk about himself,
but this time he did.
Moshe Rabbenu talks about the final time that he prayed to Hashem
Yisborach to enter into Eretz Yisroel. Although with seeming finality,
Hashem had already told him [and Aharon], “lo so’vi’u es ha’ko’hol
ha’zeh el ho’o’retz a’sher no’sa’ti lo’hem” (B’midbar Perek 20/Posuk
19). “You [two] will not bring this congregation to the land that I
Hashem gave to them”- Moshe still turns to G-d in prayer.
In Parshas Pinchos, the message was presented once more. “…’a’leh el
har ho’a’vo’rim ha’zeh u’r’eh es ho’o’retz…v’ne’e’saf’to el a’me’cho…”
(Perek 26/P’sukim 12-13). [Hashem told Moshe] ‘Ascend this Mount
Avorim and [from there] you will see the land…and you will die [here on
this side of the Jordan River].’
What was the reason that Moshe Rabbenu thought it proper to pray for
this previously repudiated request? Moshe said, “a’toh ha’chi’lo’so
l’har’os es ‘av’d’cho es god’l’cho v’es yo’d’cho ha’cha’zo’koh…” (D’vorim
Perek 3/Posuk 24). You [Hashem] have begun to show [me] Your
servant your greatness and your power…
You Yisborach have begun to show me Your greatness and Your power.
Since You Hashem have already brought me somewhat into Eretz
Yisroel, I Moshe had reason to hope that you would rescind your
prohibition.
In fact, there are many unique parts to this prayer-so unique that Or
HaChaim HaKodosh sees it as a paradigm for all prayers.
Prayer, to be maximally effective, should have four particular aspects to
it. First, G-d must be approached from a sense of utter humility-shiv’ron
lev-a person’s heart is broken and thus is aware that only G-d can heal
that wound.
Secondly, prayer cannot be demanding. The approach must be one in
which the pray-er knows that he is relying on G-d’s mercy.
Thirdly, prayer must be undertaken at the proper time, at the ‘eis
rotzon. The Novi Y’shaya said “Dir’shu Hashem b’hi’mo’tz’o k’ro’uhu
bi’h’yo’so ko’rov” (Perek 55/Posuk 6). Seek G-d when He is to be found,
call to Him when He is close. Chazal teach us in Masseches (Rosh
HaShanah18 a) that Aseres Y’mei Teshuva are particular appropriate for
individual prayer since that is when “b’hi’mo’tz’o”, when G-d can be
found, as it were.
Dovid HaMelech wrote, “Va’a’ni s’fi’lo’si l’cho Hashem eis rotzon,
E…lo’kim b’rov chas’de’cho ‘a’nei’ni be’e’mes yish’e’cho” (Tehillim Perek
69/Posuk 16). My prayer is to You Hashem [offered at] a time of when
You Hashem wish to hear the prayer, Hashem with your overwhelming
chessed, answer me with Your true salvation.
Finally, prayer has to be clear. A person must clearly express that which
he seeks from HaKodosh Boruch Hu.
These four fundamental elements are contained in the first verse of our
Parsha, the one that introduces us to this personal prayer of Moshe.
First, he expresses his prayer in the language of tachanunim,
supplications. Supplication is a plea, and expression of complete and
utter helplessness in the fact of whatever challenge confronts us. Thus
the word “voeshchanan”, expresses that idea so well.
Moshe said that his prayer was directed to Hashem, not using the name
of Elokim. The name “Hashem” implies mercy, in contrast to Elokim
which implies din, the letter of the law applied without mercy.
“Bo’eis ha’hi”, at that time. It was an eis rotzon.
Finally, the concluding word of this verse is “leimor”. “To say”. The
words of the pray-er must be said explicity, expressing clearly their
requests from HaKodosh Boruch Hu.
[The word “leimor” has many connotations. Usually it means for the
object of the speech to pass on the words to a third party. Thus when
we have P’sukim that state “Va’y’da’ber Hashem el Moshe lei’mor”,
Moshe is told “to say” these words, i.e. to transmit them to others. Here
however, Moshe is speaking to G-d. What could “lei’mor” mean?
Rashi explains that Moshe “demanded” that G-d answer his prayer. “To
say” means that G-d was to say His response.
Or HaChaim says that “lei’mor” in this Posuk, having no third party as a
reference, is referring to the way in which Moshe expressed his prayer,
deliberately and clearly.
Now, if Moshe Rabbenu “paskened” that it was appropriate to pray and
Or HaChaim sees the prayer as a prayer par excellence, then our
expectations are clearly for the prayer to be accepted without problem.
Except that was not to be. G-d told Moshe “no”. “A’leh rosh hapisgo
…u’r’eh v’ei’ne’cho ki lo sa’a’vor es ha’yar’den ha’zeh” (Posuk 27).
Ascend to the mountain peak and see with your eyes, but you will not
cross this Jordan [River].
Although we can understand little of the nature of the communication of
Hashem and Moshe, the fact is that our starting point would be that if
Moshe Rabbenu decides that prayer is appropriate, then it is. If prayer is
appropriate and offered by Moshe Rabbenu, why was it not answered?
This question is compounded by the view of the Or HaChaim HaKodosh
who sees this particular prayer is being paradigmatic.
But, this is not the only question.
When discussing the choice of the word “voeschanan”, rather than the
more standard “vo’es’pa’lel” for prayer, Rashi offers two explanations.
The first is that these words are completely synonymous. That is, each
expresses the same idea as the other and thus the question falls,
unborn.
The second [which writes first] explanation is very different. “Ein
chanun b’chol mo’kom e’lo l’shon mat’nas chi’nom. Af ‘al pi she’yesh
la’tzaddikim lis’los b’ma’a’sei’hem ha’tovim, ein m’vak’shim mei’eis
haMokom e’lo matnas chinom…”
Chanun [the root word of “voeschanan”] always means an undeserved
gift. Though the Tzaddikim [have a right] to make their requests based
on their good deeds, they only seek an undeserved gift from G-d.
This concept is most problematic. Chovos Ha’L’vo’vos in Shaar
HaBitchachon Perek 6 d.h. ‘avol perush ha’che’lek ha’shi’shi] writes, “Ki
gam im y’kub’tzu kol ma’a’sei’hem ha’to’vim shel kol ho’o’lom
v’yi’no’s’nu l’o’dom e’chod b’chol zos ei’no k’dai l’to’va achas
meiHashem.”
Even all the good acts of all the world would be accumulated and given
all to one person, even then that person would not be worthy of even
one gift from HaKodosh Boruch Hu.
Many of our M’forshim deal with these questions and provide us with
differing answers, each of which give us another angle or viewpoint to
understand the hashkafa of the Torah.
Chasam Sofer (5594 d.h. Voeschanan el Hashem) cites the Chovos
Ha’L’vovos and says that there is absolutely no contradiction between
the two sources. Certainly, even a Tzaddik has no right to think that he
deserves to be rewarded for his actions. [This is certainly in addition to
the words of Antigonos Ish Socho in Masseches Ovos (Perek 1/Mishna 3)
that, “al ti’h’yu ka’a’vo’dim ha’m’sham’shim es ho’rav ‘al m’nas l’ka’bel
pras e’lo he’vu k’a’vo’dim ha’m’sham’shim es ho’rav she’lo ‘al m’nas
l’kabel pras.” Do no serve G-d the way that slaves serve their master-for
the purpose of receiving a reward. Serve G-d, but not for the purpose of
receiving reward.]
Chasam Sofer explains that Chovos HaLvovos (and presumably the Tanna
Antigonos) were referring to the temporal rewards of this world. Those
temporal rewards are already promised in the Torah. For example,
“V’no’sa’ti m’tar at’tz’chem b’i’to yoreh u’mal’kosh v’o’saf’to
d’go’ne’cho v’si’ro’sh’cho v’yitz’ho’re’cho” (D’vorim Perek 11/Posuk 14).
Hashem does promise a reward of rain in its season, both quantitatively
and qualitatively (yoreh is Fall rain and malkosh is late Winter rain) and
grain, wine and oil. Hashem grants these rewards, but they are gifts. No
one really deserves them.
However, the Tzaddik who seeks reward is pursuing the service of
Hashem. He wants to be in the category of Mitzvah goreres Mitzvah.
Each Mitzvah that a person performs brings about other Mitzvos. Such a
reward can be requested by a Tzaddik. He can point to the Mitzvos that
he has performed already and request that they be a vehicle for future
Mitzvos. That is already a Torah promise. Nonetheless, the Tzaddik
does not even want to benefit from his Mitzvos in this most legitimate
way and even here requests matnas chinom.
In a number of sources I have seen references to the answer offered by
the Kotzker Rebbe ZT”l to our question. The Rebbe says that truly a
Tzaddik cannot bring his previous Mitzvos and Maasim Tovim as a basis
for Divine consent to requests that are made. On the other hand a
Tzaddik does have a right to say to HaKodosh Boruch Hu that His positive
answer to the prayer of the Tzaddik will allow the Tzaddik to accomplish
more Mitzvos and more maasim tovim. Since it is in G-d’s “interest” that
Mitzvos be performed, such a request would be valid. Thus, even
though Moshe had a valid basis for a request based on deeds (of the
future), he chose not to use that basis and instead to rely upon
tachanunim.
In an additional answer, Chasam Sofer (5594 d.h. Voeschanan perush
Rashi) gives us a different outlook.
Were Moshe Rabbenu to rely upon his Mitzvos that he has already
performed, he had to be concerned that their merit would be
exhausted. They would no longer be there for him.
[Compare this to the words of Yaakov Ovinu, “Ko’ton’ti mi’chol
ha’cha’sodim u’mi’kol ho’e’mes” (Breishis Perek 32/Posuk 10). Perhaps
the merit of Mitzvos is not permanent and their value can be diminished
because of sin. Compare also to the words of Hashem to Avraham Ovinu
at Bris Bein HaBsorim. Hashem tells Avrohom Ovinu “Al ti’ro Avrom
O’no’chi mo’gen loch s’cho’r’cho har’beh m’od” (Perek 15/Posuk 1). Do
not fear Avram, I Hashem protects you; your reward is very great. As
Rashi explains, Avraham Ovinu was concerned lest G-d’s salvation in the
war of the four and five Kings diminished the value of his merits. To that
concern Hashem responded, “s’cho’r’cho har’beh m’od”.]
For this reason, and with the above precedents, Moshe Rabbenu prayed
from a state of tachanunim, requesting matnas chinom rather from a
state of Tefila.
It is within this context that Hashem responded to Moshe Rabbenu “rav
loch” (D’vorim Perek 3/Posuk 26). In this context, Chasam Sofer
explains, “rav loch” means that “you have an abundance” of merits. As
it were, Hashem told him Moshe Rabbenu, ‘you have nothing about
which to worry. You are in no danger of losing the mass rewards for all
that you done personally and for B’nei Yisroel.
Now, what would follow from such a dialogue? Moshe Rabbenu Olov
HaShalom has an official pronouncement from HaKodosh Boruch Hu. He
has every right, and a full basis for that right, to “demand” his entry into
Eretz Yisroel. “Rav Loch”. You have an excess of merit and credit. [See
the warning that is given to B’nei Yisroel at Har Sinai, “v’no’fal mi’me’nu
rav” (Sh’mos Perek 19/Posuk 22). Rashi explains that even one death
would be excessive and the term for excessive is “rav”, as in our verse).
It is for this reason that Hashem continues to speak to Moshe Rabbenu
and tells him “al tosef daber ei’lai ‘od ba’dovor ha’zeh” (D’vorim ibid.)
Do not speak to Me anymore about this matter. If there would have
been no justification for Moshe Rabbenu to speak, how would he dare
to do so? Thus, this revocation must be stated because Moshe, from his
standpoint at least, did have a right to continue to appeal G-d’s
decision. Thus, Hashem had to inform him that that right could not be
exercised.
Shem MiShmuel (5670 d.h. B’Midrash Rabba) explains that assuming the
prayer posture implied by Voeschanan was a means of increasing the
efficacy of his prayer. The way in which someone states a request for
which he has a right is qualitatively different from the way in which a
request for which he has no right is stated.
A person making a purchase at a store has the item and presents the
cashier with the payment. Certainly he will say “please” and “thank you”
but the level of the request is minor and the politeness is certainly a way
of etiquette more than an expression of true gratitude.
The same is not true with ‘o’ni ho’o’med ba’pe’sach, the impoverished
person who knocks on your door to receive a donation.
First, he is not sure if the door will be opened. Secondly, even if the door
will be opened he does not know the type of reception he will receive.
Will it be gruff? Will the door be slammed in his face? Will he be told,
“I am sorry, but I cannot help”? Will he be given a minimum donation
that will not help so much or a more generous one, but with the body
language of the donor that is terribly insulting and demeaning?
The ‘o’ni ho’o’med ba’pe’sach has subdued all of his kochos hanefesh, in
the language of Shem MiShmuel. His tachanunim before G-d are pure
and Moshe Rabbenu approached G-d with this most important request
from such a state-‘o’ni ho’o’med ba’pe’sach, and not chas v’Shalom as if
he had any expectations that G-d would grant him his wish.
Finally, Shem MiShmuel (5675 d.h. Bmidrash Tanchuma) shares a very
perplexing Midrash Tanchuma (D’vorim Perek 3/Posuk 6) with us.
After receiving what must have been an initial rejection for his request,
Moshe Rabbenu went to the heavens, the stars, the mountains, and the
sea, and said to each (sequentially) “bak’shu ‘o’lai rachamim”. Go
before G-d and ask Him to be merciful to me [and grant my request to
enter Eretz Yisroel]. They each refused.
Finally, Moshe approaches “Sar HaPonim” [an angel with special rights
to approach G-d towards His “inner sanctum; Shem MiShmuel says it
was the angel Mattatron].
Moshe Rabbenu is told by the malach that he heard “mei’acho’rei
ha’par’god” (from the inner sanctum) that the prayer was rejected. The
Midrash describes Moshe’s reaction to this terrible news.
“Hi’ni’ach yo’dov ‘al ro’sho v’ho’yo tzo’eik u’vo’cheh v’o’mer ‘ei’tzel mi
ei’lech l’va’kesh ‘o’lai ra’cha’mim…”
He placed his head upon his head and cried and said, “To whom can I go
to seek for me mercy?” The Midrash teaches us that Hashem was
angered by this and then Moshe Rabbenu cried out the thirteen Middos
of Divine mercy, “Hashem Hashem Kel Rachum vChanun Erech apaim,
vRav chessed, veEmes No’tzer chesed lo’a’lo’fim No’sei o’von vo’fe’sha’
vcha’to’o v’Na’keh” (Shmos Perek 34/P’sukim 6-7). At that point,
Hashem is appeased and His anger abates.
How are we to understand this Midrash? If one would say that it means
that Hashem was angry at Moshe Rabbenu because it appeared he was
seeking help from another source, and that would be the meaning of “to
whom can I go to seek mercy?”, the implications would be that Hashem
thought that Moshe had erred grievously. This would be tantamount to
an act of idolatry! [See Masseches Kiddushin (49 b) where we read that
if a Tzaddik tells a woman, “ha’rei at m’ku’de’shes li ‘al m’nas she’ani
rosho’ a’fi’lu hu tzaddik go’mur m’ku’deshes she’mo hir’her d’var avodas
zarah b’li’bo”. Even though he is most righteous, if his marriage
declaration to his would-be wife (along with the giving of the ring) is that
she is marrying him with the understanding that he is wicked, we have
to be concerned that such is the case. Perhaps he really is wicked
because he thought an idolatrous thought at that moment. Rosh (Perek
2/14) explains that were this man to have a thought of idolatry at that
moment that he uttered his words, he would be considered a rosho’ due
to the gravity of the sin of Avoda Zarah. That is the meaning of the verse
in Y’chezkel (Perek 14/Posuk 5), “l’ma’an t’fos es Beis Yisroel b’li’bo”.
Hashem will find the Jewish People guilty even for a sin on their heartand the reference is to idolatry.]
Of course, Moshe Rabbenu was not entertaining a sign of idolatry.
Furthermore, Hashem did not exhibit anger when he did go and ask the
heavens and others to seek mercy for him.
However, at this point, his words, certainly rhetorical in intent, could be
understood as a real question. Taken out of context, and if we would be
unaware of who said it, these words could be misunderstood to be
malevolent and if one would know it was Moshe and remain with that
same outlook, the results could be disastrous.
Moshe Rabbenu corrected what could have been a misimpression by
reciting the Shlosh Esrei Middos of mercy. Through the recitation of
these words he removed any thoughts that his words were anything
other than rhetorical by clarifying for those who could misinterpret his
intent, that G-d is the sole source of mercy.
However, we do need to explain the reason that Moshe Rabbenu cried.
Why did he not accept G-d’s answer as being the truth, the correct
approach?
I believe that the answer to this question will give us insight into the
entire issue at hand.
In particular, the words of Chovos HaL’vovos ring in our ears. Could
Moshe Rabbenu ever think that he was deserving of G-d’s mercy? As
great as he was, as unmatched as he was, Moshe Rabbenu remained a
person with the limitations that people have. His may have been far
fewer and far less insulting. But there were limitiations. How could he
have entertained the thought to rely on his Mitzvos and Maasim Tovim?
Rambam in Hilchos Yesodei HaTorah (Perek 2/Halacha 2) distinguishes
between Ahavas Hashem and Yiras Hashem. Both the love of G-d and
the sense of feeling awe and reverence before Him are Torah Mitzvos.
Rambam writes:
“V’eich hu ha’derech l’ahavoso v’yir’o’so. B’sho’oh she’yis’bonen o’dom
b’ma’a’sov u’v’ru’ov ha’nif’lo’im ha’g’do’lim v’yir’eh mei’hen
choch’mo’so she’ein loh ‘e’rech v’lo ketz, mi’yad hu o’hev
u’m’sha’bei’ach u’m’fo’er u’mis’a’veh ta’a’voh g’do’lo lei’da’ Hashem
HaGodol…U’k’she’m’cha’shev ba’d’vo’rim ho’ei’lu ‘atz’mon mi’yad hu
nir’to’ l’acho’rov v’y’fa’ched v’yo’dei’a she’hu b’ri’oh k’ta’no sh’fei’lo
afei’lo ‘o’me’des b’da’as ka’loh u’m’eu’to”.
How does one approach His love and His awe? When a person considers
His wondrous and great deeds and creations and one sees in them His
immeasurable and infinite wisdom, immediately one loves and praises
acclaims [Hashem] and has a great desire to know the Great Hashem.
And when one considers these very things themselves, immediately he is
overcome with fear that pushes him away [from G-d] and he is afraid
and he knows that he is a small, lowly, inferior creature with little and
insignificant knowledge.
Of course the first part of the Rambam’s writing describes Ahavas
Hashem and the second describes Yiras Hashem.
That is to say, that the starting point for both of these Mitzvos is a
realization of our sense, our perspective vis a vis Hashem. The shared
perspective of both of these Mitzvos is G-d’s overwhelming greatness.
The second shared starting point is our perspective about ourselves.
That shared perspective recognizes our smallness, the infinitesimal
nature of our existence, in particular when contrasted with G-d’s
greatness.
The difference between Yiras Hashem and Ahavas Hashem is the
perspective we take upon the impassable divide between us and Him.
In the former, that impassable divide leaves us breathless and
speechless. We are overcome with the greatness; we are overwhelmed
by the glimpse of infinity that we recognize. We are almost frozen in
place from that sense of greatness that engulfs us.
Ahavas Hashem provides a different perspective. This time, too, we are
overwhelmed. However, here we are overwhelmed by G-d’s love for us,
His care for us, the fact that He attends to us. we are enraptured by the
knowledge that it is davka the infinity of Hashem that allows Him to
overcome the divide that is impassable, to cross the barrier which is
impenetrable and to care for us, to watch over us and to protect us.
The perspective of Moshe Rabbenu was one of Ahavas Hashem. Who
would know better than Moshe Rabbenu? He spoke with Hashem
directly, “ponim el ponim” (D’vorim Perek 34/Posuk 10) and thus was
particularly aware of that greatness of distance on the one hand and of
that greatness of care on the other.
Moshe Rabbenu served G-d out of love. His desire to be in Eretz Yisrael
was one of love-new opportunities to serve G-d in ways that were not
relevant while he was in chutz la’aretz.
He knew that his past Mitzvos and past maasim tovim would stand in
good stead for him were he to use them. He knew that the love that G-d
showed him (and shows us all) would not scorn his past achievements,
but would value them. [This is similar to the attitudes of Avraham Ovinu
and Yaakov Ovinu cited above who knew that G-d would appreciate their
past deeds-just that they did not if events had negated their value at
those respective moments.]
This is the prayer of Moshe Rabbenu. It is a prayer that teaches us about
two conflicting senses of Ahavas Hashem. The first is the one that
teaches him that he may refer to his accomplishments when speaking
with HaKodosh Boruch Hu. The second one is that his love for Hashem is
so great that he does not want to need an excuse to approach Him
Yisborach. Since Moshe loves G-d so much and understands the source
of that love, he wants to express his recognition of that love by doing
without an entrée, without a permit. He, Moshe the person, wishes to
approach G-d without any conditions, because of the fact that Hashem is
so approachable.
Why did he cry? Because with his impending death in the coming
weeks, that expression of love that he knew until now would be coming
to its end.
“To whom can I go to seek mercy “are the words of the terrible
impending loss that he feels at that moment, with his full realization that
all there is in his world is HaKodosh Boruch Hu.
Shabbat Shalom
Rabbi Pollock