For Now and Forever

The beginning of Parshas Veschanan speaks about the effort that Moshe made to be Mevatel the Gezeirah that he would not enter Eretz Yisroel. Speaking in the first person, Moshe Rabbeinu describes the numerous Teffilos that he offered which had a theme that echoed through the ages of Galus: “Ebra Nah V’Ereh Es HaEretz Hatova”. Chazal tell us that Moshe offered no less than five-hundred and fifteen Tefillos—the Gematria of the word “V’Eschanan”—begging to be allowed entry into Artzenu Hakedosha.

Desite the Koach Hatefillah, however, Moshe was rebuffed, as he tells Klal Yisroel: “VaYisaber Bi Hashem Lemanchem, V’Lo Shama Eilai.” The final half of this phrase is understood—Hashem did not heed Moshe’s pleas, as the next few Pessukim detail—but the initial words are uncommon. Rashi explains that the word “VaYisaber” refers to anger: “Nismaleh Cheima.” Not only did Hashem deny Moshe’s request, then, but He was angered by it, Kaviyachol.

Why, though, was this the case? Moshe was the subject of a Gezeirah, and he was being Mispallel to stop it from becoming reality. Tefillah is the way that we combat Gezieros that are out of our control, and Moshe himself had used this tool at other times in the Midbar to much success—why in this case did it cause Hashem to be “Nismaleh Cheima”?

The next word in the Passuk is a little hard to understand as well. The term “Lemanchem” usually means “for you” or “on your behalf”. Here, however, Rashi tells us that it means “because of you”: “Atem Geramtem Li”. Moshe tells Klal Yisroel that Hashem was angry at him, but they caused it. Rashi goes on to explain that Moshe was referring to the episode of the Mei Meriva which was the reason that Moshe was punished and not allowed into Eretz Yisroel. Because that story began with Klal Yisroel complaining about a lack of drinking water, it was as if they had caused Moshe Rabbeinu’s punishment and the anger of Hashem.

The words of Rashi are based on Divrei Chazal and certainly explain the Passuk on one level, but there are some questions to be asked nonetheless. As we mentioned, this approach relies on an atypical usage of the word “Lemanchem”, leaving us to ask why this word was used here and not the word “Biglalchem”, which is used elsewhere to convey this meaning. In addition, why was Moshe reminding Klal Yisroel that they were the source of his punishment, and how does this relate to the anger of Hashem the seems to have resulted from the Teffilah of Moshe?

Sforno offers an alternate approach to this word which may help resolve some of these difficulties. He explains that Moshe was telling Klal Yisroel why he was so intent on entering Eretz Yisroel: “Mipnei SheHayisi Misaveh Likayem Eschem Bah Shelo Tiglu Mimenu L’Olam.” Moshe was telling Klal Yisroel that he wanted so badly to enter Eretz Yisroel because he wished to create a reality in which they would never be sent to Galus from its midst. This explanation is in line with a Shita of Sforno mentioned in numerous places: had Moshe Rabbeinu entered Eretz Yisroel there never would have been a Galus, and Klal Yisroel would be Sheruyim Al Admasam evermore. In this approach, the word “Lemanchem” seems to be referring to the actual Teffilos of Moshe Rabbeinu: he was telling them that his efforts were really on their behalf.

If this is the case, however, should not this word have been used earlier, when Moshe described his Teffilos, and not now, when he spoke of the anger of Hashem? Why is the word “Lemanchem” associated with the term “Vayisaber”? it seems that the word Lemanchem refers to the anger that Hashem expressed at this point—that the Chamas Hashem itself was Lemanchem. How can we understand this keeping in line with the approach of Sforno that Lemanchem refers to Moshe’s desire to prevent Galus?

Perhaps we can begin by understanding the word “Vayisaber” itself. There are many words used to describe anger, such as Vayichar or Vayiktzof, that are usually found in the Pessukim. Clearly, then, the Torah employs this less common term here to tell us something, and we must rely on the Divrei Chazal to tell us what that may be.

The Sifri here brings two explanations of the word “Vayisaber”. The first is that of R’ Nechemiah, which is brought by Rashi here: “Nismaleh Alav Cheimah.” Then the Medrash brings the explanation of R’ Yehoshua: “K’Isha Sheinah Yechola Lasuach Mipnei Ubra.” The literal translation of these words does little to help us understand them: “As an expectant woman who cannot bend because of her fetus.” R’ Yehoshua is explaining that the word “Vayisaber” is somehow related to an Ubra, a pregnant woman. Clearly some explanation is necessary.

The Netziv, in his Pirush on Sifri called Emek Haneztiv, explains the Mashal of the Medrash as follows: a woman who is expecting is overjoyed and by her state and thatnkful for that which awaits her, but at the same time her condition sometimes causes her discomfort, as when she cannot bend. Hakadosh Baruch Hu so badly wished to fulfil the request of Moshe Rabbeinu, but he could not, and that caused him Tzar and even anger, as embodied by the word “Vayisaber”.

If we view the words of Sforno through the lens, a new approach to the words “Vayisaber Bi Lemanchem” emerges. Moshe wished to enter Eretz Yisroel so that Klal Yisroel would never face Galus, and Hashem really wished to accede his request. For some reason, however, this was not in the best interest of Klal Yisroel, and so Hakadosh Baruch Hu resisted, and did not allow Moshe to enter the land. Just as a Meuberes sometimes experiences pain as a result of the her most welcome predicament, so to the anger and pain of Hashem was aroused by a decision that was ultimately for the good of his treasured nation.

The question then is: why? Why was it in the best interests of Klal Yisroel to be exposed to the possibility of Galus, rather than living an existence in which their hold on Eretz Yisroel was ensured? Would this not be the best possible situation for our Nitzchius?

Before answering this question, it may be instructional to understand why this was the case—why would Moshe Rabbeinu’s entrance into Eretz Yisroel preclude the advent of Galus at any time thereafter?

The Shem M’Shmuel, in Parshas V’Era, offers an insight that is most fascinating, even as it is slightly beyond our comprehension. One may assume that Moshe’s inability to enter Eretz Yisroel was a “Giraon”, something of a degradation, but the opposite is true: it was in fact a “Mailah”, a positive attribute. He explains, based on a Zohar that the Madreigah of Moshe Rabbeinu is above that of Eretz Yisroel, and therefore it would have actually been a “Giraon” if Moshe had entered the land.

This is an almost shocking statement to make, that a Basar V’Dam could be on a higher Madreiga than Artzeinu Hakedosha, but the Shem M’Shmuel explains why this was true. The existence of Moshe Rabbeinu, he explains, was one of Nissim, a reality of L’Malah Min HaTeva. For this reason, his Hanhaga in the Midbar was fitting as that too was an existence that rose above Teva, in which we were sustained through Nissim. Eretz Yisroel at that time, on the other hand, was a land of Teva, one which had to be worked , through Zeriyah and Charisha, in order to yield its fruits. Thus, the entrance of Moshe Rabbeinu into Eretz Yisroel would almost be below him, as he was a person who lived “L’Malah Min HaTeva”.

Based on this, it would seem that had Moshe Rabbeinu entered Eretz Yisroel, he may have been able to raise the land itself to a status of L’Malah Min HaTeva, leading to the promise of an enduring Yeshivas HaAretz. Though his entrance may indeed have been a “Giraon”, this would be temporary as his presence would raise the Madreigah of Eretz Yisroel to his own. This change would have the effect of precluding Galus, which is the most brutal manifestation of Teva, at any point thereafter.

Our question is now perhaps greater. Why would Hashem not wish for this eventuality to occur? Why did Hakadosh Baruch Hu withstand the entreaties of Moshe Rabbeinu and not allow him to enter Eretz Yisroel, dispite his desire to do so as the word “Vayisaber” indicated? Why would it be bad for Klal Yisroel to live an existence of L’Malah Min HaTeva in Eretz Yisroel and have their Achuzas HaAretz ensured?

The truth is that it seems as though there is another way to secure the promise of an uninterrupted stay in Eretz Yisroel, perhaps indicating that this would itself not be undesirable.

The Passuk in Parshas Behar tells us “Vayeshavtem Al HaAretz Lavetach,” which Chazal explain tells us that if we keep Shemitah we are protected from Galus. In fact, Sforno there writes: “Vayeshavtem Al HaAretz Lavetach: Shelo Tiglu Mimenu”, using almost the exact same Lashon as his comment here in Parshas V’Eschanan.

Almost.

There is a one word difference between the two lines, and perhaps therin lies the answer. In our Parsha Sforno says that Moshe’s entrance into Eretz Yisroel would ensure “Shelo Tiglu Mimenu L’Olam” but in Parshas Behar, that final word is omitted: “Shelo Tiglu Mimenu.” This minor change make a major difference.

If Moshe Rabbeinu had led Klal Yisroel in Eretz Yisroel, he would have raised the level of the land to one of L’Malah Min HaTeva and Galus would never ever be possible. Out very existence would be above Teva and therefore Galus. The promise of Shemitta, however, is very different.

Though the majority of the Dinim of Shemitta apply only in the seventh year, the existence of the Mitzvah has an effect that pervades our mindset. The other six years are spent in the knowledge that Shemitta approaches, and this forces us to reckon with our own limitations. In order to be successful in the Mitzvah of Shemitta, one must be working on his Bitachon at all times. Only if we are secure and unwavering in our knowledge that Hashem is the true Masbiah L’Chol Chai Ratzon will we truly be able to be Shmorei Shiviis. It is this type of existence that ensures that we will not be sent to Galus, but it is not a permeant state—it must be constantly worked on and fortified.

Moshe wished to enter Eretz Yisroel in order to ensure a reality of “Shelo Tiglu Mimenu L’Olam”, but Hashem could not let it be so, “VaYisaber Bi Hashem Lemanchem”, Hashem denied Moshe’s request, despite a desire to grant it, for the good of Klal Yisroel. We cannot live an existence of “L’Olam”, where our security is guaranteed and there is no need or incentive to work on ourselves, to chase the goal of “Shelo Tiglu Mimenu.” Ours is to reside in a world of Teva, in which we can achieve great heights through constant work, and even achieve a reality of “Shelo Tiglu Mimenu” on our own.

Shabbos Nachamu is a time of joy, but really one of hope. The Haftoros of the Shiva D’Nechemta are in the future tense: “Nachamu Nachamu Ami Yomar Elokeichem”. There will come a day on which Hashem tells us to be consoled, for the Galus has ended and we may return to our land. In order to bring that day closer, we must think about the ways that Galus could have been prevented in the first place: through a constant Chizuk in our Emunah and Bitachon, in our Shemiras HaMitzvos, that would have allowed us to keep Shemitta properly. If we achieve our goal, we will reach the ultimate Geulah of “V’Nigleh Kvod Hashem” as we are brought back to Eretz Yisroel, to finally live in a reality of Shelo Tiglu Mimenu L’Olam.