Parshas Ki Tetzei

You Take the First Step!

“You should not see and ignore your friend’s donkey or ox falling on the road. Rather, together with your friend, you should lift up the load.”. (Devarim 22:4)

The Torah (Devarim 22:4) says, if you notice that the load on the back of your friend’s animal has fallen, you should help your friend pick it back up. Rashi, quoting the Talmud (Bava Metzia 32A), explains that you are only obligated to help if your friend does the work, together with you. That is what the Torah is teaching us with the word “imo”, together with your friend. What if the owner of the animal tells you, since it is your mitzvah to load the animal, he is not going to help? In that situation, you are not obligated to do the work (unless the owner is incapable of doing it due to age, etc…). You are only instructed to help if the owner does it with you.

The Chofetz Chaim zt”l (Sefer Chofetz Chaim on the Torah) extends this idea to all the mitzvos that we do. If we put in our effort to do a mitzvah, then Hashem will help us succeed. However, if we just ask Hashem for help but do nothing on our own, then Hashem will not help us. We must also put in our own effort!

The Chofetz Chaim illustrates his point with a parable:

Beryl was very poor and was in dire straits. He met Moshe on the street. Moshe was very rich and very charitable. Beryl asked Moshe to do him a favor and lend him 5 rubles. Beryl said that he had a business opportunity, and this loan could set him on his feet. Moshe graciously agreed and told Beryl to come to his house at 5 o’clock that afternoon. At that time, Moshe would loan Beryl the money. Moshe rushed his afternoon schedule to be home by 5 o’clock. He waited for Beryl, but Beryl did not come. Thinking that Beryl was unavoidingly delayed, Moshe waited for him until 6 o’clock. Beryl still had not come.

The next afternoon, Beryl again met Moshe on the street and asked him for a loan of 5 rubles. Moshe told him that he was willing to help, and he even waited for Beryl for an extra hour on the previous day. Beryl apologized and agreed to come that afternoon at 5 o’clock. Moshe rushed his schedule to be home promptly, but Beryl did not come. Moshe waited and waited, but Beryl still did not come. The next day, Beryl again met Moshe and asked him for a loan. Moshe got upset saying that that Beryl was insincere and probably did not need the money.

The Chofetz Chaim says, if we ask Hashem to help us refrain from speaking loshon hara, then we must also put in our own effort. That shows that are request is sincere. Then Hashem will help us because Hashem wants to help us! This is included in “imo”, together with your friend. One who tries to “purify “himself and improve in any area, is helped by Hashem to succeed. The Chofetz Chaim also says that there are numerous places in our prayers that we ask Hashem to enlighten our eyes to understanding Torah. Hashem is ready to help us! However, we must also put in some effort. When we leave the synagogue immediately after praying, without learning, we are like Beryl in the parable. We are making a request but not showing Hashem that we are sincere about it. This scenario occurs day after day. However, if we do show Hashem that we truly desire that which we are praying for, by learning some Torah, then Hashem will help us.

Hashem is happy to help us succeed in doing mitzvos. We need to ask Hashem for help and

make an effort on our own, to show Hashem that we truly desire what we are asking for.

Parshas Shoftim

The Glass Is Always Totally Full!

“… and they shall judge the people with righteous judgement.” (Devarim 16:18)

Rav Levi Yitzchak of Berditchev zt”l was a Chassidic Rabbi, known for his love of every Jew. He would always find the kernel of good in his fellow Jew. Two anecdotes illustrate that: One Shabbos, Rav Levi Yitzchak met a Jew smoking in the street. The rabbi asked the young man if he had forgotten that such an act is forbidden on Shabbos. The young man replied that he had not forgotten. Rav Levi Yitzchak asked if there was some circumstance causing him to sin. The young man replied that he was knowingly and voluntarily sinning. Rav Levi Yitzchak looked up to the sky and said, “L- rd of the Universe, see the holiness of your people! They’d rather declare themselves sinners than utter a lie!” Another time, Rav Levi Yitzchak saw a wagon driver fixing his wagon wheel, while wearing his tallis and tefillin and praying the morning prayers. Rav Levi Yitzchak looked heavenward and exclaimed to Hashem, “Look how your servants only think of You, even when busy pursing their livelihood. (Lilmod Ulelamed by Rabbi Mordechai Katz)

The Torah requires a Jewish justice system be established (Devarim 16:18). Rashi says that the judges should be qualified and righteous and be able to judge honestly. The Midrash Tanchuma (Paragraph 4) quotes Rabbi Yehudah ben Rabbi Shalom who learns from this pasuk that the judges have an additional responsibility. They must intercede before Hashem, on behalf of the Jewish People. They must search for any merits that the Jewish People may have and bring them before Hashem. Rabbi Yehudah ben Rabbi Shalom learns this from the story of Gideon ben Yoash. The Jews had fallen to a low level due to their sins. As a punishment, they were subjugated by the nation of Midian for 7 years. The people of Midian stole their crops and killed their animals. The Jews were reduced to poverty and starvation. According to Rashi, Hashem sent them the prophet Pinchas to encourage the nation to repent from their sins. Pinchas reminded the Jews about all the miracles Hashem had done for their forefathers in rescuing them from Egypt and settling them in the Land of Israel. They should understand Hashem’s power, fear only Hashem and stop sinning by worshipping idols. Then, an angel appeared to Gideon.  Gideon protested to the angel, in defense of the Jews.  Rashi (Devarim 6:13) quotes Gideon’s words. It was Pesach, and Gideon told the angel, “Last night, my father recited the Hallel for me, and I heard him read, “When Yisroel departed from Egypt…the sea observed and fled, the Yardein turned back, etc.” (Tehilim, 114)—but now Hashem has abandoned us. If our forefathers were saintly, let Him act on our behalf in their merit; and if they were wicked, then, just as He worked His wonders for them gratuitously, so, let Him act in our behalf. Where are all His marvels?”

Gideon spoke up to the angel in defense of the Jews. He admitted that the Jews were sinful. However, he claimed that they should be saved just as their unworthy ancestors were saved from the Egyptians. As a result of Gideon’s words, Hashem, Himself, responded to him. “Go in this strength of yours and deliver Israel from the Midianites. I hereby make you, My messenger.”  What strength was Hashem referring to? The Midrash Tanchuma explains that it was the strength of the merit of advocating for the Jewish People. Therefore, Gideon merited to become a shofet, a judge and leader of the Jewish People. Hashem told Gideon to take only 300 soldiers to battle the 135,000 soldiers of Midian. The Jewish army miraculously defeated the army of Midian.

Rav Avraham Pam zt”l (Rav Pam on Chumash by Rabbi Sholom Smith) learns a beautiful lesson from this Midrash. We should learn from Gideon’s actions to speak favorably about our fellow Jews! A father only wants to hear good things about his children. It distresses him to hear bad things. Hashem is our loving father. We do have our faults, but it saddens Hashem to hear negative reports about us. Hashem is grateful when one defends a member of the Jewish People, even if he is unworthy due to his sins.

Rav Pam says, “Jews must look for opportunities to praise the accomplishments of their fellow Jews. Who can estimate the far reaching effect this advocacy will have in heaven and the blessings it will bring upon the Jewish People.”

Parshas Re’eh

Your Pain is My Pain!

“See, I present before you today a blessing and a curse.” (Devarim 11:26)

Many commentaries, including Rabbi Shimshon Chaim Nachmani (in sefer Zera Shimshon), ask the obvious question. Why does the pasuk begin with the word re’eh, “see,” in singular, while continuing the pasuk with the word lifneichem, “before you,” in plural?

Rabbi Shimshon Chaim Nachmani answers that Hashem is instructing every individual to see himself as part of the tzibbur, part of the nation. Whether Hashem is giving the nation blessings or even curses, every individual must see himself as part of the nation and should not separate himself from them.

The Talmud (Ta’anis 11A) says that Moshe Rabbeinu shared in the distress of the nation. During the war with Amalek, Moshe raised his hands to Hashem, praying for victory. When Moshe’s hands became heavy, he sat upon a stone (Shmos 17:12). Didn’t Moshe have a pillow or cushion to sit on? Why did he sit on a rock? Moshe said, “Since the Jewish People are immersed in pain, I, too, will be with them in suffering,” as much as I am able, although I am not participating in the fighting.

Hashem, Himself, shared in our suffering! Before the 10 Commandments were given, Moshe, Aharon, Nadav, Avihu and the 70 elders approached Mount Sinai. They noticed that under Hashem’s feet was the likeness of a brick pavement, made of sapphire. Those bricks were there from the time of the Egyptian slavery, as a constant reminder to Hashem of the servitude and pain to which the Jews had been subjected (Rashi on Shmos 24:10).

The Talmud (Ta’anis 11A) says, when the Jewish people are in distress, no individual should separate himself from the community. He should share in their suffering. If he does not, the two ministering angels who accompany him place their hands on his head, and say, “This man, so-and-so, who has separated himself from the community, should not see the consolation of the community”. Since he did not feel the pain of his people, therefore so he will not share in their communal happiness.

 The Talmud continues and says, When the community is immersed in suffering, a person may not say: I will go to my home and I will eat and drink, and peace will be upon me. The Ben Yehodaya says, when the Jews are in distress then Hashem is also in distress. One who removes himself from the communal distress, shows that he is not bothered by Hashem’s distress!

The Ben Yehodaya says that in times of distress, the Jewish community does two things. After davening, they recite Tehillim and Slichos. They also fast during the day. This fellow removes himself from feeling the distress of the tzibbur. He goes home before the recitation of Tehillim and Slichos. When he enters his home, he eats a full meal and doesn’t fast. Since this person separates himself from the tzibbur, he will be punished.

We are 1 unit, a single, united tzibbur. If one doesn’t feel the pain of the tzibbur, one is showing that he does not care about the tzibbur or the pain that Hashem is feeling for the tzibbur. Thus, one who removes himself from the tzibbur, will forfeit the blessings given to the tzibbur.

Parshas V’eschanan

Are You Protected? I am!

“אַתָּה הָרְאֵתָ לָדַעַת כִּי ד’ הוּא הָֽאֱלֹקִים אֵין עוֹד מִלְּבַדּוֹ:”
“You have come to know that Hashem is the L-rd, there is no other besides Him” (Devarim 4:35)

During WWll, Rav Yitzchak Zev Soloveitchik, travelled from Warsaw to Vilna to escape from the advancing Nazis. The roads were full of German soldiers and travel was very dangerous. Keeping the words of Rav Chaim Volozhin in mind, Rav Soloveitchik concentrated on the idea that everything that happens is from Hashem. No human can harm a person unless Hashem wills it. That concentration enabled Rav Soloveitchik to pass by many Nazis, without being harmed. Once, he lost his concentration and was stopped by a German soldier who wanted to kill him. After returning to his thoughts that “there is no other besides Hashem”, the German soldier left abruptly, without harming him. (Sefer Talelei Oros)

One day, a Jewish merchant ran into the home of Rav Yosef Dov Soloveitchik. The Russian police were searching the stores in the area for black market goods. Anyone who was caught would be sent to Siberia. This merchant was terrified because his store was full of such goods. As soon as Rabbi Soloveitchik heard about the danger, he took the sefer Nefesh HaChaim from his shelf and started learning it with the merchant. They reviewed Rabbi Chaim Volozhin’s wonderous segulah to protect one from harm. After learning the sefer for two hours, the merchant’s wife ran into the room, screaming that they were saved. The police had skipped their store. What had happened? The soldiers were about to take a lunch break when they approached the store. They put a mark on the store to remember which store they were up to. After lunch, the soldiers had a quarrel among themselves. Some said that that their mark meant they had not yet checked this store. Others said that it meant that this was the last store that they had already checked. They decided that they had already checked the store. The merchant was spared because of the powerful protection that was taught by Rav Chaim Volozhin!

Rav Chaim Volozhin zt”l wrote in his sefer, Nefesh haChaim, having the awareness that everything comes from Hashem, is a wonderous segulah; It is a very powerful force which can protect us from harm.  The recognition that Hashem is the only power in the world, that no one else can harm us, can help us overcome all of life’s trials and tribulations. Problems that had seemed insurmountable, can disappear.

HaRav Yechezkel Levenstein  zt”l writes that this idea that “there is no other besides Hashem” is a foundation of our emunah, our belief in Hashem. He says that the goal of our tefillah and brachos is to reinforce this idea.

Rev Henach Leibowitz zt”l explains that the Jewish People had various challenges while traveling in the desert, after leaving Egypt. They did not camp in one place. Sometimes their resting place was not comfortable. Sometimes they were there for such a short time that they had no time to settle in, making it difficult to feel relaxed. Despite that, their experience WAS restful because they had total emunah, faith in Hashem.

The Alter of Slobodka zt”l says that Avraham arose early in the morning, on the day that he went to sacrifice his son. That infers that he slept peacefully the night before. How was he able to sleep at all, knowing he would soon be sacrificing his beloved son? The answer is, since he had total faith in Hashem, he was able to feel totally calm, despite the magnitude of his “test”.

Apparently, Hashem gave the power for some forces to harm us. When we concentrate on the fact that Hashem is the only power, that can protect us from these outside forces.

We cannot rely on our money, our political connections, or our health-care system. Rabbi Moshe Chaim Luzatto zt”l says, that all the events that occur in the world are to help us come to this understanding that Hashem can do everything and that there is no other power other than Hashem. 

Parshas Devarim

Small is Really Huge!

“I charged your judges at that time as follows, “Hear out your fellow men, and decide justly …You shall not be partial in judgment….” (Devarim 1:16-17)

Rabbi Paysach Krohn tells a story of a woman who was afraid that she would lose her job. By chance, her employer found out who her grandfather was. Her employer said that his own father had died when he was young, leaving him and his mother poverty stricken and alone. This woman’s grandfather had stepped in to provide food and money for them. As a result of the kindness of this woman’s grandfather, her employer said, “You will always have a job with me!”.

The employer showed hakaras hatov, appreciation for a kindness done to him many years earlier. He understood the extent one must show to appreciate a favor. Even though the woman herself did not do anything to earn this hakaras hatov, she benefitted from it.

Moshe had cautioned the Jewish judges to judge righteously and not show any favoritism to one of the two arguing parties. The Ibn Ezra explains that the judge was told, if one of the parties was his friend, he should not favor him. Previously, the Torah (Shmos 23:8) cautioned judges not to take bribes.  Even the smallest bribe had the potential to affect and influence the judge’s thinking, causing him to favor one party over the other.

From the Talmud (Kesubos 105B) we see that bribes are not necessarily monetary gifts. Even seemingly minor favors that were done for the judge, could sway his judgement. The amora (one of the rabbis of the Talmud), Shmuel, recused (removed) himself from a case when he saw that one of the parties was the one who had helped him cross a rickety bridge. Another amora, Ameimar, recused himself when he found out that one of the litigants was the one who had removed a feather that had fallen on Ameimar’s head. The Talmud says that even giving the judge a compliment could be considered a form of “bribery” that could cloud the judge’s judgement.

How could it be that such learned people could be swayed by seemingly “minor” favors? How could this cause them to mishandle and misjudge a case?

Harav Henach Leibowitz zt”l would have said that we see from here the complexities of a person. Yes, receiving a small bribe or minor favor can influence, even a great person, on a subconscious level. The judge may not even realize that he was influenced. The Talmud brings a case of an amora, who was a bystander, in a court case. One of the parties had done him a small favor. As he was listening to the court proceedings, he realized that he kept thinking of strategies and claims that his “benefactor” could have used to win the case. The amora realized that his thinking HAD become biased because of the small favor that he had received.

HaRav Avraham Pam zt”l (quoted in Rabbi Frand on the Parasha 3) had a different understanding of the Talmud. The favors that the judges received were not considered minor or insignificant. The judges had a total understanding of hakaras hatov, appreciating the favors that others do. There was no such thing as a “minor” favor. Every favor “demanded” a high level of appreciation. It is that high-level of appreciation and good feelings that could influence a judge’s thinking.

Harav Henach Leibowitz zt”l quoted a Midrash Tanchuma (Siman 8 on Vayikra 19:23) who says, when the Jewish People entered the Land of Israel, there were numerous trees that had already been planted. The Jews had no need to plant any more. Even if they were to plant trees, the trees would take years to grow into maturity and they might not even benefit from the fruit of those trees. Yet, Hashem commanded them to plant trees. Why? It was a situation of hakaras hatov. They had personally benefitted from trees that had been planted by others. In a similar vein, they should also plant to benefit others, to “give forward” andshow their appreciation for what they had received.

Rav Pam zt”l pointed out, if we would better appreciate the level of hakaros hatov that we are obligated to show then our interpersonal relationships would be stronger and better. Husbands and wives should appreciate all the favors and “small” chores that their spouses do for them. They should not take those favors for granted, feeling that it was their spouse’s job to do it. If they would appreciate those favors as seriously as the amoraim did, then they would have happier marriages. Similarly in employer-employee relations or in any relationships between two people.

By not taking favors for granted, but by truly appreciating them,

we will feel closer bonds and will be able to get along much better with others.

Parshas Ha’azinu

I Did Not Realize Until Now!

“Return O Israel to Hashem your G-D for you have fallen because of your sin”. Haftorah for Shabbos Shuva (from Parshas Vayelech) (Hoshea 14:2)

Rav Saadia Gaon zt”l was the pre-eminent Jewish leader in the 900’s. Once he was a guest at the home of a fellow Jew who did not recognize him. The Jew welcomed his guest warmly and treated him with the utmost respect. He treated him in a fine fashion, the same way he would treat any fellow Jew. The next day, when the host found out that his guest was none other than the great Rav Saadia Gaon, he felt terrible. He quickly ran to find the great sage. When he found Rav Saadia Gaon, the host begged his forgiveness. He apologized saying, had he known who his guest was, he would have treated him with more respect. Rav Saadia Gaon was surprised. He responded that the host welcomed him with open arms and did treat him very respectfully. The host responded that it was true that he treated Rav Saadia Gaon with respect. However, had he known who he was, he would have treated him with even more respect.

Rav Saadia Gaon learned a lifelong lesson from the words of his host. His host had felt the need to apologize for not having given him the proper respect the day before, based on his new knowledge today, of who his guest was. Rav Saadia Gaon felt that he should feel the same way, regarding his relationship with Hashem. He felt that he currently had more of an appreciation of Hashem than he did the day before. Taking the lead from his host, he felt that he had to apologize to Hashem for not have shown Hashem greater respect the day before, based on his his new-found understanding of Hashem. From that day forward, Rav Saadia Gaon repented every single day for not having shown Hashem the proper respect the day before. (based on a dvar Torah quoted by Rabbi Yaakov Yisroel Beyfuss in his sefer Yalkut Lekach Tov)

Based on Rav Saadia Gaon’s actions, we can understand the answer to a glaring question. On Yom Kippur, we spend an entire day, close to Hashem. We abstain from physical pleasures such as eating, drinking, washing ourselves, …. We are almost like angels who have no physical needs. We spend almost the entire time praying to Hashem enumerating our many sins and begging Hashem for forgiveness. If we are sincere in our pleading, at the conclusion of Yom Kippur we feel a sense of accomplishment. We feel that we exerted all our efforts to cleanse ourselves from our sins.  Immediately following the Yom Kippur prayers, we pray the weekday evening prayer. In the Shmone Esray we say to Hashem, “Forgive us, our Father, for we have sinned”.  If we just spent our entire day cleansing ourselves of our sins, why are we asking for forgiveness for our sins? What sins do we have now? Based on Rav Saadia Gaon’s actions, we can understand the answer to our question. We spent an entire day begging Hashem for forgiveness and enumerating our many sins. We declared Hashem’s greatness and loving kindness. We felt ourselves coming ever closer to Hashem. Now we realize just how terrible our past sins really were. Based on this new understanding, now we plead to Hashem, please forgive us for our prior sins.

The closer we get to Hashem, the more we realize how much we owe Him.

Parshas Nitzavim-Vayelech

I Hit ‘Rock Bottom’ Now What?

“If your dispersed will be at the ends of heaven, from there Hashem, your G-D, will gather you in and from there he will take you.” (Devarim 30:4)

Soon after conceiving the idea for Harry Potter, J.K. Rowling began writing but was pulled away from her work by the devastating death of her mother, which caused her to sink into a deep, grieving depression.  Soon after, she ended up with a failed marriage and a baby daughter she now had to raise alone. She had no job, no finished product and two mouths to feed. She had hit rock bottom. As she struggled with depression, raising a child on her own and living off meager unemployment benefits, she resumed work on her book in cafes while her daughter was asleep. She finally finished her book and sent it to numerous publishers who all rejected it. Finally, one accepted it and published it. Now, J.K. Rowlings is a famous author and a billionare! J.K. Rowlings had hit rock bottom. She persevered through a very difficult time in her life and succeeded beyond her wildest dreams. (from Failure. Rejection. Success: The J. K. Rowling Story)

Rabbi Shimshon Chaim Nachmani zt”l, in his sefer Zera Shimshon (as quoted by Rabbi Nachman Seltzer) asks an insightful question on our pasuk. It appears as if the pasuk includes unnecessary words. The Torah would have the same message had it left out the words “from there” as well as the words “and from there He will take you”.  The message of the pasuk would then be, “If your dispersed will be at the end of the heavens, Hashem, your G-D, will take you”.

The Talmud (Megillah 16A) quotes Rabbi Yehuda son of Ilai who says that the Jewish People are compared to the dust on the ground and the stars in the heavens. When the Jewish People fall, they fall all the way down to the dust on the ground. In his commentary the Maharsha, Rav Shmuel Eidels zt”l explains that everyone steps on dust.  Similarly, when the Jews fall, they may fall so low that everyone, even slaves, will have dominion over them. However, when the Jewish People rise, they rise as high as the stars.

 Rabbi Isaac Alfasi zt”l, in his commentary the Rif, says that when the Jews fall down so low, to the dust of the ground, that is a sign that they will rise as high as the heavens! Chanoch Zundel ben Yosef zt”l, in his commentary Eitz Yosef (on the Talmud in Brachos 4B), adds that if the Jewish People fall as low as the dust of the earth, Hashem will not help them to rise up. However, that is only if the Jews can raise themselves up on their own. If the Jews fall so low that they can not raise themselves up then Hashem will perform a miracle, going against nature, and raise them up.

Clearly, when the Jews sink so low, that is an indication that the ascent is about to begin.  The Jewish People will once again rise to greatness, like the stars of the sky.

Rabbi Shimshon Chaim Nachmani zt”l explains that this is what the seemingly extra words of the pasuk are alluding to.  If the Jews have fallen so low that it does not seem that they can fall any more, then “from there Hashem will gather you in” and turn you around.      “From there Hashem will take you” and you will begin to ascend to the greatest heights.         

When Hashem approached Moshe to redeem the Jewish People from Egypt, Moshe told Hashem, “Behold, they will not believe me and not listen to me” (Shmos 4:1). Moshe knew that the Jewish People had sunk so low. Moshe felt certain that they were hopelessly entrenched in the quagmire of Egypt and would ignore him. Hashem showed Moshe that he was wrong. Yes, the Jews had fallen to the 49^th level (out of 50) of impurity in Egypt. Yet they could rise, and they did rise to the highest levels when they perceived Hashem’s Presence at the splitting of the Red Sea and again when they received the Torah.

We should never give up on ourselves or on others. No matter how difficult things are or no matter how low a Jew has sunk, things change, and people can rise to the greatest heights! As Rosh Hashana approaches, we should realize our inherent greatness and holiness. We can become great again! If it is too hard for us to do so on our own, then Hashem, Himself, will help us become great again!

Parshas Ki Savo

You Can Dig A Little Deeper!

“Hashem did not give you a heart to know and eyes to see and ears to hear until this day”. (Devarim 29:3)

I vaguely recall reading a very fascinating story. Baruch had a desperate need. He approached his rabbi who asked him if he had davened to Hashem. Baruch said that he had. The rabbi then asked Baruch if he had davened with intensity. Baruch said that he had.  The rabbi drove Baruch to a lonely spot in the desert, in the dark of night, and without a cell phone.  The rabbi said he would be back in a few minutes and meanwhile Baruch should daven to Hashem to answer his prayers. The rabbi left Baruch and returned a few minutes later. The rabbi looked at him and said he was going to leave him for a lengthier period. When the rabbi returned and looked at Baruch again, the rabbi shook his head, no. He said that he was going to leave for an even lengthier period. At this point in time, in the dark of night, with the sound of animals in the background, Baruch truly felt that he was alone. No human could help him, and he could only rely on Hashem.  With tears streaming down his face, he davened to Hashem from the depths of his heart. This time, when the rabbi returned, he noticed that Baruch had tear-stained eyes and looked weary as if he had just run a marathon. The rabbi understood that Baruch finally davened to Hashem from the inner depths of his heart. The rabbi felt that these were powerful prayers and took Baruch home, confident that Baruch had done his best. 

Moshe Rabbeinu knew Hashem had decreed that he would not enter Eretz Yisroel (the Land of Israel). As the Jews were approaching Eretz Yisroel, Moshe defeated the two powerful giants, Sichon & Og in battle. Since the Jews were about to enter the land, Moshe wondered, if perhaps that meant the decree against him had been lifted. He prayed to Hashem. Hashem responded that the decree still stood, and Moshe was not permitted to lead the Jews into the land. Moshe prayed many times, but Hashem did not remove the decree against him (Devarim Perek 3). The Midrash Rabbah (Devarim 7:10) says that Hashem had made two decrees. One was that the Jewish men would die because they had sinned with the golden calf. (This punishment excluded the women who had neither participated in the sin nor were responsible for stopping it).  The second decree was that Moshe would not enter Eretz Yisroel because of a “sin” that he had done. Hashem had told Moshe to speak to a specific rock, which would then miraculously provide water for the millions of Jews and their animals. Moshe did so. However, instead of speaking to the rock, Moshe hit it. [There is a discussion among the commentators as to what Moshe’s actual sin was.]

After the Jews had sinned with the golden calf [only a tiny percentage of people were actively involved in the sin] Hashem told Moshe that He wanted to destroy the Jewish People and start the nation anew from Moshe. The Maharzu (Devarim 7:10) explains when Hashem said that He would make Moshe into a great nation it meant that Moshe would enter Eretz Yisroel and inherit it for eternity.  The Midrash continues, Moshe prayed for the Jews and Hashem spared them and removed the decree against them. “I have forgiven them, according to your words” (Bamidbar 14). Now, as the Jews were close to entering Eretz Yisroel, Moshe asked Hashem to remove the second decree, that barred him from entering the land. Hashem told Moshe that he could not have it both ways. If Hashem would remove the decree and allow Moshe to enter Eretz Yisroel, then Hashem would have to reinstate the decree which called for the death of the Jews for their sin with the golden calf. The Maharzu explains, Hashem had told Moshe that He wanted to destroy the Jewish People for their sin. Moshe would enter Eretz Yisroel and the Jewish nation would begin anew from Moshe. Hashem forgave the Jews “according to your [Moshe’s] words”. The Jews would be forgiven, and Moshe would not enter Eretz Yisroel in their place. If Moshe would enter the land now, the decree against the Jews would be reinstated.  The Midrash says, Moshe heard that he had the choice. Either the Jews would be forgiven, and he would not be allowed to enter Eretz Yisroel or he would enter Eretz Yisroel and the Jews would be destroyed for their sin. Moshe, showing his love for the Jewish people, immediately said, “Moshe should die and not one fingernail of one Jew be harmed”.

Despite this, Moshe criticized the Jewish People before his death. He said to them, “One person could redeem six hundred thousand but six hundred thousand couldn’t redeem one person?” Moshe’s prayers saved the lives of the Jewish People. Yet, the six hundred thousand Jews (males between 20 and 60) could not save Moshe’s life. Moshe had a complaint, why the Jews did not daven and beg Hashem for mercy to allow him to enter Eretz Yisroel. It would been a great benefit for them. Had Moshe led the Jews into Eretz Yisroel, the Beis HaMikdash would have been built immediately and permanently. It would never had been destroyed and the Jewish People would never have had to go into exile.

Moshe had hinted to the Jews a few times that he would not be leading them into Eretz Yisroel. (Matnos Kehuna & Maharzu in 3:11). Apparently, they did not take the hint. The Maharzu (3:11) says, had they truly and totally loved Moshe then their deep feelings for him would have prompted them to daven for him. Since they did not do it on their own, even after Moshe’s hint, then their prayers would not have sufficed even had Moshe told them explicitly to daven for him.

HaRav Henach Leibowitz zt”l  explains that prayer comes from the heart. There are many different levels of feeling. A prayer is more effective if it comes from the depths of ones’ heart and soul. If it comes from every fiber of our being then it is a more powerful prayer. HaRav Henach Leibowitz says that the Jewish People did love Moshe very much and did pray for him. However, the decree against Moshe was so strong that it required a prayer from greatest depths of their hearts. And that was lacking.

Hashem cherishes and listens to every prayer that we say. Even a prayer that is not said with intensity is valuable. At times, our prayers are more intense and come from the depths of our heart.  Those prayers are more powerful and are more capable of overcoming strong decrees against us. May we take advantage of our “secret weapon”, davening to Hashem with all our heart and all our soul.