Parshat Ha’azinu: Eretz Yisrael
At the end of this week’s parshah, the Torah describes the last moments of Moshe’s life:
“Hashem spoke to Moshe on that very day, saying, “Ascend to this mountain…and see the Land of Canaan that I give to the Children of Israel as an inheritance, and die on the mountain where you will ascend, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people” [Deuteronomy: 32: 48-50]
After commanding Moshe the process by which he is to die, God reminds Moshe of the reason why Moshe was not permitted to enter the land (see Numbers 20:12 and 27:12-14 for more details):
“Because you trespassed against Me among the Children of Israel at the waters of Merivat-Kadesh, in the wilderness of Tzin; because you did not sanctify Me among the Children of Israel” [Deuteronomy: 32: 51]
Up until this point, this paragraph seems to be in order; it would’ve been very suitable for Hashem to end His conversation with Moshe at this point. However, Hashem decides to squeeze in one more verse:
“For from a distance shall you see the Land, but you shall not enter there, into the Land that I give to the Children of Israel” [Deuteronomy: 32: 52]
Why was this necessary!? God has already clearly articulated to Moshe in verses 49-50 that he shall see Israel from the mountain he was commanded to ascend! What is the reason God returns to the topic of “Moshe seeing the land” and relate it once again?
In truth, this final verse was crucial. If Hashem would have only commanded Moshe verses 49-50, Moshe could’ve posed the following question: “Hashem, I understand that because of my sin You have prohibited me from leading the nation into the land Israel. But, if You are already permitting me to view the land, why can’t I have a closer look? Why can’t I actually enter the land, by myself, for a short while and see the land from inside? Afterwards, I shall surely return to this mountain and I will die here as You have commanded me.” Seemingly, this is a very valid request. But it is to this request that Hashem had to repeat Himself with the emphasis that “from a distance shall you see the Land, you shall not enter there.”
Now that we have obtained a possible solution to this apparent redundancy, we are left with an obvious question: Why in fact couldn’t Moshe enter the land? Was it not enough that he was not permitted to lead the nation of Israel into it? The very same nation he took out of Egypt, and guided in the desert for 40 years! What message was God trying to convey to Moshe by not even letting him enter the land on his own?
There are many answers to this question; perhaps we can offer one. By prohibiting Moshe from even setting foot in the land, God was trying to communicate a very important lesson regarding the nature of the land of Israel. Yes, the physical land itself contains an inherent quality of tremendous holiness of which no other piece of land in the world can compare. Upon entering the land of Israel one can instantaneously feel his soul being lifted up to higher levels, eager to bring itself closer to God. But, despite its lofty state of holiness, the land of Israel is meaningless if it lacks a nation to dwell within it. Perhaps, God was trying to illustrate to Moshe that being alone in the land of Israel would not serve any purpose. Only within the collective whole of Am Yisrael can the function of the land of Israel be truly recognized.
Hopefully, most of us honestly realize the significance of the land of Israel and have cultivated within ourselves some level of yearning and attachment to it. But at the same time, how many of us actually focus, not only on the beauty and holiness of the land itself, but on our brethren that inhabits it? Living in Israel loses its luster if we constantly complain about the taxi drivers, airport attendants, or waitresses that unfortunately seem to have a talent of getting on our nerves daily! Only once we strengthen ourselves to develop a deeper love for our fellow Jews that live in (and out) of Israel, can the land of Israel truly reach its purpose.
Good Shabbos,
NZL
Parshat Ha’azinu: Eretz YisraelPosted using ShareThis
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