Parshas Devarim - Opportunities for Kedusha

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July 13 2009
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In Parshas Devarim, Moshe Rabbeinu provides for the people an historical account with elaborate context in order to connect the people to the events which led to the long-delayed entry into Eretz Yisroel. Because so many of those who were present for Moshe's monologue in Devarim did not experience these events personally, Moshe details the events so as to relate the past directly to the present. Of course, Moshe elaborates primarily on the Chet Ha-Meraglim (Sin of the Spies), for whose punishment it was decreed that B'nei Yisroel would have to wait until the end of 40 years to enter the Land, once that generation would die out. As the Chet Ha-Meraglim was the direct factor which precipitated the 40-year period of wandering and which caused the younger generation to be the one to enter the Land, it is well understood why the Chet plays such a central role in the parshah. It is also clear why other major events, such as Yetzi'as Mitzrayim (the Exodus from Egypt) and Mattan Torah (Giving of the Torah) do not appear in Parshas Devarim, as the parshah is devoted to explaining to the new generation why it stands where it does at the time and what led to the situation at hand. For this reason, very recent national occurrences, such as the conquest of Sichon and Og and the ensuing Jewish settlement in their lands, are featured in the parshah, as these important events took place during the lives of those being addressed.


In this light, our attention should be drawn to two seemingly out-of-place narratives early in the parshah. In his introductory remarks, Moshe relates how the nation was charged to depart from Har Mount Sinai and proceed toward Eretz Yisroel. This section of text begins with the phrase "Rav lachem sheves ba-har ha-zeh" - "Much (or "enough") time have you dwelt at this mountain". (Devarim 1:6) Rashi quotes the Sifri for a homiletic interpretation: "Much ("rav") greatness and reward did your dwelling at this mount provide, for there did you construct the Mishkan, the Menorah and holy vessels; there did you receive the Torah and appoint a Sanhedrin..." Of what relevance is the importance of Har Sinai to the thrust of our parshah? Seeing that the parshah omits numerous other major events that occurred in the Midbar (Desert) due to their lack of a direct relationship with the parshah's specific theme, it would seem that a discussion about Har Sinai should have been omitted as well.


Similarly, shortly thereafter do we read a long discussion about Moshe's appointment of judges and the judges' qualifications (ibid. v. 12-18), pursuant to Moshe's feeling overwhelmed by the responsibility of being the nation's sole judge and arbiter. Rashi invokes numerous midrashic statements to demonstrate how unreasonable the people were with their demands on Moshe, as well as Moshe's apprehension of the massive personal liability involved with his unshared judicial role. Again, although it contains much important information, why is this lengthy narrative here? It seems out of place.


The answer to both questions appears to be that Moshe, in his address to the nation about to embark on entry to Eretz Yisroel, seeks to provide the true roots of the problems which transpired, so as to prevent recurrence and to set the nation on a proper course. Har Sinai was the locus where B'nei Yisroel connected with Hashem in a most direct fashion; the nation's encampment at the Mount was the epitome of living in the shadow of God, as it were, as attested to by the spiritual nourishment that was derived there. Similar to this was Moshe Rabbeinu's service as the people's sole judge and arbiter: a judge who had direct contact and guidance from Hashem at any and all times - what could be better or more perfect? Nonetheless, rabbinic sources criticize B'nei Yisroel for having been eager to depart Har Sinai (see K'li Yakar on v. 6), and people were unreasonable with Moshe in his role as judge. Rashi (on v. 14, from Sifri) further explains that people were desirous to have judges instead of Moshe, hoping to be able to manipulate those judges. What emerges is a sense of not fully appreciating the unique experiences of being before the Shechinah, both at Har Sinai as well as in the presence of Moshe as judge, in which he served as a direct conduit between God and Man.


This is an ever so appropriate introduction to the Chet Ha-Meraglim, in which the opportunity to live in the Holy Land - a land under Hashem's direct guidance and watch - was squandered and unappreciated. Moshe utilized the examples of leaving Har Sinai and the delegation of his judicial functions to others as a warning of what can and did ensue when an opportunity for Kedushah experiences is not valued and is therefore wasted. By invoking squandered past Kedushah opportunities and the potentially tragic consequences, Moshe lay forth the underlying factor that led to the predicament at hand, and he posed a challenge to his audience to learn from such mistakes and chart a new course for the future.


May we take heed and try to fully value and pursue opportunities for Kedushah in our daily lives. May we take advantage and maximize our Torah learning, especially when we can learn Torah from those with a unique grasp of it. May we seek out the best environment for tefillah, appreciating and pursuing venues which instill high levels of kavanah, where one is motivated to sense the meaning and significance of communication with Hashem. May we do our best to be in situations which inspire and enable us to draw close to Hashem, and may we avoid the many distractions and impediments to this life goal of every Jew.

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    Learning on the Marcos and Adina Katz YUTorah site is sponsored today by Judy & Mark Frankel & family l'ilui nishmos מרדכי בן הרב משה יהודה ע"ה and משה יהודה ז"ל בן מאיר אליהו ויהודית and by the Polinsky Family to commemorate the 5th Yahrzeit of Gil Polinsky, Gedalyahu Gootmun Chaim ben Yaakov Dov