Parshah

Rabbi Pesach Siegel

Parshas Va'eschanan

 The parshah begins with Moshe Rabeinu beseeching Hashem to allow him to enter and behold with his eyes the Land of  Israel. Hashem denies his supplication owing to the lack of kiddush shem shamayim which arose from Moshe hitting the rock to bring forth its water rather than speaking to it. What is the connection, the midda k'neged midda, between Moshe's offense and subsequent punishment? 

 Furthermore, we find that Hashem offers Moshe compensation. He assures him that a great deal more awaits him in the future. In addition, he grants part of his request by allowing him to, at least, gaze upon the promised land. What comfort does Moshe take in the fact that he is allowed to see Eretz Yisroel? Is Moshe Rabeinu a tourist? Furthermore, why must he wait for his future reward? 

 Let us attempt to understand the desire of Moshe to gaze upon the land. The gemora in Meseches Baba Basra 56a quotes Rav Yehuda saying in the name of Shmuel, All the land that was shown to Moshe Rabeinu by Hashem, its produce is obligated in maaser. We see that a connection exists between Moshe Rabeinu resting his eyes on Eretz Yisroel and the unique status of the land regarding its inherent holiness. 

 The sense of sight is what enables us to define what we see. It gives us a sense of form. One can hear about something, and it can be described vividly in all its particulars, but “seeing is believing.” The Torah, in Parshas Breishis, tells us that when Hashem completed each stage in creation He gazed at it and pronounced it "tov". This gazing is part of the process of creation. Before Hashem beheld the world with the sense of sight, creation lacked definition. Had we been there at that moment we would have been unable to see anything with our power of sight. Hashem's "seeing" of the world was the “finishing touch” to his creation.   He brought the world into a stage that it can be seen.

 Man is created in the "tzelem Elokim" (image of Hashem). We also possess the ability to create with sight. The way we behold something affects it, positively or adversely. (The evil effects of the "ayin hara" are based on the above concept. The subject is a lengthy one, and is beyond the scope of this article.) Sight is a manner of connecting with the seen subject. When one establishes eye contact a bond is formed. 

 In summation, sight is what enables us to connect with and actually affect the world we see, depending on the manner in which we behold it. 

 Hashem's purpose in creating the world was in order for people to exercise their free will in enhancing His honor within his creation. Everything contained in creation is a potential tool to be used towards this goal. The problem being, not everyone sees things that way. Some behold the gifts that Hashem provides us with as sources of self-gratification. This facade is allowed to exist in order to facilitate free will. Our task is to pierce the veil and attain the perspective of the true purpose of all the wonderful things provided to us. Within the boundaries of Eretz Yisroel we are provided with heavenly assistance in this task. The inanimate earth is actually infused with holiness. This is manifested by the obligations of trumos and maasros. The very ground proclaims its purpose, which is to be "mekadesh shem shamayim". 

 This special status was actually brought about by Moshe Rabeinu. He was one to whom the hidden secrets of creation were an open book. When he looked upon Eretz Yisroel he saw more than a physical realm. He saw the "kedushas haaretz". He made contact with the land through his sight, and a land that has been "touched" by such a tzaddik is no longer what it was. He brought out the potential of Eretz Yisroel. The viewing of the land by the eyes of Moshe Rabeinu was a continuation of the process of creation. (Heard from Rav Yonason David - Rosh Yeshiva of Yeshivas Pachad Yitzchok).

 This is why Moshe so much wanted to see Eretz Yisroel, and this is why Hashem granted his request. Moshe Rabeinu did not physically enter the land, but in the realm of sight he indeed came into Eretz Yisroel and contributed to its holiness. As a result, Eretz Yisroel possesses a kedusha like no other land, but in a hidden form. We only merit rare glimpses of its true holiness. 

 Had Moshe Rabeinu spoken to the rock, then it would appear as if the rock was giving forth water on its own accord. There is no need for a display of force. The very reason of this rock's existence was to provide the Bnei Yisroel with water. For this it was created. A kiddush Hashem would have resulted, providing the assemblage with an insight to the purpose of all things in creation. Klal Yisroel would have risen to the level that they would perceive all things in creation in this manner. Had Klal Yisroel merited to gaze upon creation in such a manner the entire level of creation would have been brought up as a result. The stage was set for the ultimate redemption. It was a lost opportunity. The world would have to wait. Now is no longer the time.

 Moshe Rabeinu does not exist in a vacuum. His task in life is to bring the Bnei Yisroel to the vantage point where they see things as he does. He alone cannot go into Eretz Yisroel having failed to bring his nation along with him. But, Hashem comforts him. He tells him that he will, in a sense, go into Eretz Yisroel. As a result of what he accomplishes with his "seeing" of the land, Klal Yisroel is invested with the ability to gain from the kedushas haaretz and merit the ultimate geulah. This is what Hashem meant by telling Moshe that much more awaits him in the future. 

 The passages in Megilas Eichah follow the order of the aleph bais, with two noted exceptions. In the second and third chapters the order of the letters "ayin" and "peh" are reversed. The gemora in Meseches Sanhedrin 104b explains that this is done to point out the source of the destruction. The meraglim, rather than seeing Eretz Yisroel with an unbiased eye, first formulated what they were going to see, and saw things accordingly. This is called being "makdim peh l'ayin" (the mouth preceding the eye). They didn't see Eretz Yisroel as it truly is, but rather as they conceived and expressed it to be. Their sense of sight was flawed. The opportunity to rectify this was presented to Moshe Rabeinu when commanded to speak to the rock. Had he done so, Klal Yisroel would have had the proper insight in Hashem's creation. The two incidents are related, and they form the basis for the subsequent churban bais hamikdash. The ultimate "tikkun" (rectification) for this flaw begins with Moshe ascending the mountain and seeing Eretz Yisroel. It will end with the coming of Mashiach Tzidkeinu, when Moshe Rabeinu will arise from the dead along with his flock, and he will lead them, finally, into the promised land (Medrash Devarim Rabbah, 2, 5).

May it come speedily in our days.