[Par-reg] Parshat Ve'etchan 5765 [& Nachamu]
Menachem Leibtag
tsc at bezeqint.net
Thu Aug 18 16:13:50 EDT 2005
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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For PARSHAT VE-ETCHANAN - 5765
Is there any logical reason why God couldn't grant
Moshe Rabeinu's request to simply allow him to 'cross the
Jordan River and see the Land'?
To any answer that the mind may contemplate - the heart
immediately answers - it just doesn't make sense.
Nonetheless, God tells Moshe to stop praying; God's
decision was final.
Back then, like today - there are times when God doesn't
answer our prayers; no matter how sincere, no matter how
logical our requests may be - and we don't always understand
why.
That doesn't mean that those prayers had no value. In
fact, from what God instructs Moshe to do immediately
afterward, we can possibly learn an important lesson for our
own time - that tragedy can sometimes provide a rare
opportunity for deeper insight.
In the following shiur, we explain how and why.
INTRODUCTION
Even though God refused Moshe's request to allow him to
enter the Land, He instructed him instead climb to the top of
Mount Nevo to get a glimpse of the land from afar:
"Climb to the top of the mountain, and lift up your eyes to
the west, north, south and east - and see with your eyes, for
you will not cross the Jordan. Then, charge Yehoshua, and
encourage him, for he will lead the people to the land... that
you can only see. " (3:27-28).
It's clear why Moshe must entrust the leadership with
Yehoshua - but why does God command him to ascend the
mountain, to take a view of the land, before doing so?
It would appear that both these commands relate to
God's refusal of Moshe's request.
A GREAT VIEW
Take another look at 3:27, noting the difficulty in those
directions - for God tells Moshe to look in all four
directions, i.e. not only to the west, north, south - but also
to the east.
Recall that Moshe now stands on Mount Nevo in the Moabite
Mountains - directly east of Eretz Canaan. Hence, it makes
sense that he should look towards the west, and even to the
north and south, for that could be understood as northwest and
southwest - but why would he look to east? After all, to the
east, the only area in sight would be wide plains and desert
areas of modern day Jordan, Iraq and Saudia Arabia.
So why does God tell Moshe to look to the East?
The answer can't be that God wanted to show him the
fullest borders of the Land of Israel, for Moshe had already
seen them in his battle against Sichon, and furthermore,
Moshe's request dealt specifically with the other side of the
Jordan, i.e. to the west!
Furthermore, we find a similar problem in Moshe Rabeinu's
original request - where he asks to: 'see the good land on the
other side of the Jordan, this good mountain and the
Lebanon..." (see 3:25)
We can easily understand why Moshe wants to see the
'good land', for that seems to imply the Land of Israel - as
it was described in 'spy-report' by Yehoshua and Kalev:
"The land that we have passed to scout it, the land is very
very good" (see Bamidbar 14:7).
But why does Moshe express interest to see Lebanon as
well? True, Lebanon is located on the northern border of
Eretz Canaan, but Moshe doesn't ask to see any of the other
bordering areas of Israel.
Finally, why is Moshe only interested in seeing mountain
ranges? What about the Negev, the lowlands, and the coastal
plain?
In fact, when he is shown the land (as recorded later on
in Devarim 34:1-4), God shows him the Negev, the mountain
ranges, and even the Mediterranean. Yet, in those psukim,
Lebanon is not even mentioned!
There seems to be something deeper that 'geography' in
both Moshe Rabbeinu's request and in God's answer.
To answer these questions, we must note an interesting
parallel between these psukim and similar psukim in Sefer
Breishit.
A SIMILAR VIEW FOR AVRAHAM AVINU
Recall our discussion of the centrality of Bet El in
Avraham Avinu's first journey to the Land of Israel (as
discussed in our shiur on Parshat Lech Lecha).
There we explained how the climax of Avraham's original
arrival in Canaan (from Aram) was his building of a mizbeiach
in Bet El - where he called out in God's Name (see Breishit
12:1-8). Similarly, upon Avraham's return to Canaan from
Egypt, he ascended once again to his mizbeiach in Bet El - to
call out in the Name of God (see Breishit 13:1-4).
At that same time (and after Lot had left him), God
appeared to Avraham once again in Bet El, and reiterated His
promise that this Land will one day become the homeland of his
offspring.
However, note the special preface that God adds to this
promise at that time, and its similarity to our pasuk in Sefer
Devarim:
"And God said to Avram after Lot had left him: Lift up your
eyes and SEE from the place where you are - to the north and
south, east and west, for this land that you see I will give
to you and your offspring" (see Breishit 13:14-16).
Note how God tells Avraham to lift up his eyes and
look in all four directions from Bet El, just as He later
tells Moshe Rabbeinu to look in all four directions from Har
Nevo.
Of course, this parallel could simply be incidental,
for this is usually the directions that one looks when he is
on a high place. However, we find one additional instance
where these four directions are mentioned, and once again in
relation to Bet El.
THE FIRST 'BET ELOKIM'
Recall that when Yaakov Avinu was running away from
Esav on his way to Aram, he stopped overnight at Bet El, at
the same site where Avraham had built his mizbeiach.
There, God appeared to him in a dream, confirming that
Yaakov would be the inheritor of His covenant with Avraham.
In that blessing, note how we find once again all four
directions:
"...And your offspring will [numerous] be like the dust of the
earth, and you spread out to the west and east, north and
south, and through you will be a blessing to all the nations
on the earth" (see Breishit 28:10-15).
Here again we find all four directions, and in fact
these three sources are the only times in Chumash where these
'four directions' are found. However, this source concerning
Yaakov is most significant, for when he awakes from his dream
Yaakov makes a special promise concerning this site.
"And Yaakov awoke in the morning and took the rock that was by
his head and erected it as a monument and anointed it with
oil. Then he named this spot Bet El... and he vowed that when
he returns... this monument will become a Bet- Elokim [House
for God]..."
(see 28:18-21).
These psukim establish a connection between this
special site of Bet El and a House for God - a Bet Elokim.
[In case you didn't notice, that's why it is called Bet
El.]
This site was destined to house the "bet ha-mikdash" -
that would become the symbol of the very purpose of God's
choice of the Jewish nation, and a site where man will be able
to focus on perfecting his connection [through prayer] to God.
VIRTUAL JERUSALEM
With this background, we can suggest an alternate
reason for both Moshe's request and for God's response.
Surely, Moshe wants to see the land, but not simply as
a tourist; rather Moshe wants to see the achievement of the
ultimate goal for Am Yisrael, as reflected in Yaakov's dream
at Bet El and Avraham's vision from Bet El. When Moshe
requests to see 'ha-har ha-tov' - the good mountain (3:25),
one could suggest that he wants to 'see' the Temple Mount
[note 'tov' in Breishit 1:4,10,12 etc.], and when he requests
to see Ha-Levanon - he may be hinting not only to that
northern mountain range, but [as Chazal suggest] to the Temple
that will one day be constructed from the wood of the cedars
of Lebanon (see I Melachim 5:16-32, and Rashi on 3:25!).
In a similar manner, we can now understand God's
response to Moshe. He instructs Moshe to climb to the highest
mountain and to look out in all four directions, just as
Avraham Avinu had done at the dawn of Jewish History. Moshe
wishes to see the dream of God's promise to Avraham Avinu
fulfilled, and God allows Moshe an experience that would
reflect its fulfillment.
Moshe looks in all four directions for God has
'virtually' placed him in 'Bet-El' - the site of the Bet
ha'Mikdash. He is reminding him of the vision that He showed
Avraham Avinu.
With that vision, not only of the physical land of Israel
- but more so of its spiritual purpose - Moshe can then
proceed to charge Yehoshua, for he will lead Bnei Yisrael into
the land (see Devarim 3:28), and it will become his mission
to make this vision a reality.
Moshe's request is denied, but he is consoled - for
God has shown him how to pass on his vision to the next
generation.
SHABBAT NACHAMU - 5765
This week, our request that God allow us to keep Gush
Katif was also denied. We prayed, but God said no. God
didn't tell us precisely why, but surely He must have his
reasons - and surely, we must strive to understand them.
To do so - requires vision. Hopefully, our heartbreaking
loss will challenge us to climb a mountain - to take a
refreshed look, not only of the physical land - but also its
purpose; and to take a refreshed look at ourselves - not of
how great we are, but at how great we need to be; and to pass
that vision on to the next generation.
shabbat shalom,
menachem
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FOR FURTHER IYUN
A. See Rashi on Devarim 3:25. Note how our shiur attempts to
explain the pshat of the drash that Rashi quotes!
See also Chizkuni on 3:25. How is his peirush
different? How does he explain the connection between Levanon
and the bet ha-mikdash (based on Yoma 39b!).
B. In your opinion, does Moshe also want to remain the leader
of Bnei Yisrael, or does he just want to enter as [sort of a]
'rabbi emeritus', while allowing Yehoshua to lead the nation?
Which possibility does 3:28 support?
Relate your answer to Bamidbar 20:12 [& our conclusion
in regard to this topic in our shiur on Parshat Chukat.]
Does God explain to Moshe why His answer is no?
If so, what is that answer? [Does it relate to 1:36?]
If not, can you explain why He doesn't?
C. Note the use of the 'shoresh' ayin.bet.reish. in both
3:25, 3:26 and 3:28. Does this shoresh have the same meaning
in each of these psukim, or different meanings? Explain.
Now read Bamidbar 27:12-14 (see also 27:15-23).
In your opinion, is this the same story or a different
one?
[How do these two accounts complement each other?
See Rashi & Chizkuni on 27:12.]
Now, note the name of the mountain that Moshe is instructed to
ascend - 'Har Ha-avarim'. Note again the shoresh
ayin.bet.reish!!
What is the 'real name' of this mountain - see Devarim
32:49! Based on the above questions, why do you think that
the Torah refers to it as Har Ha-avarim instead of Har Nevo?
Is there a geographical reason as well for this name?
See Ramban 27:12.
[Note also the use of ayin.bet.reish. in Bamidbar
27:6-11!
Note also the use of verb 'latet' - to give -
both in 27:7 and 27:12! (cute?)]
Relate your answer to this question to the above shiur.
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