Parshas Va'eschanan - Moshe's Entreaty to Enter the Land
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The opening aliyah of this week's parshah details how Moshe Rabbeinu entreated Hashem to be permitted to enter Eretz Yisroel after the wars with Sichon and Og, and that his request was denied. The parshah (aliyos 2-7) then moves to the next major theme of Sefer Devarim - that of inspiring and encouraging Bnei Yisroel to adhere to the Torah. Moshe moves way back in time, relating the Sinai experience and its binding covenant for all generations of Jews, and he exhorts the people to not stray from God's Word in the time to come. (The next two parshiyos continue with this general theme of inspiring and encouraging observance of Torah.)
Why is the narrative of Moshe's petition to be permitted to enter the Land part of Parshas Va'eschanan? It would seem that the parshah should have begun with the second aliyah, for the topic of the first aliyah is more related to Parshas Devarim, which details the events in Sefer Bamidbar from the Sin of the Meraglim and onwards. The second aliyah commences a new, general theme which begins from the point of Matan Torah, spanning three parshiyos; the first aliyah thus appears to be unrelated, and it seemingly should have been part of Parshas Devarim, due both to its content and context.
Rashi (on 3:23, from Sifri) explains that Moshe petitioned God to be granted permission to enter Eretz Yisroel after the conquest of Sichon and Og due to Moshe's suspicion that Hashem's decree ("oath") which forbade Moshe entry to the Land was nullified. Moshe thought that since he lived to see the settlement of the tribes of Reuven, Gad and half of Menashe, God had revoked His ban on Moshe's passage west of the Jordan. (Sifsei Chachamim from Gur Aryeh).
It would seem that this narrative serves as a perfect introduction to Parshas Va'eschanan. As noted, the bulk theme of the parshah is that of adherence to Torah and its binding quality for all future generations. The story of Moshe's supplication and its denial are illustrative of the binding, irrevocable quality of Torah. Whereas Moshe thought that God had nullified His oath, he was informed that the case was not so. Moshe thus narrated this event as a preamble to his exhortation to keep Torah for eternity, for he wished to emphasize that Torah is immutable, even in situations in which one would have reason to believe that a change had been made (as an oath is subject to nullification, and circumstances indicated that it may have been rescinded).
Why is the narrative of Moshe's petition to be permitted to enter the Land part of Parshas Va'eschanan? It would seem that the parshah should have begun with the second aliyah, for the topic of the first aliyah is more related to Parshas Devarim, which details the events in Sefer Bamidbar from the Sin of the Meraglim and onwards. The second aliyah commences a new, general theme which begins from the point of Matan Torah, spanning three parshiyos; the first aliyah thus appears to be unrelated, and it seemingly should have been part of Parshas Devarim, due both to its content and context.
Rashi (on 3:23, from Sifri) explains that Moshe petitioned God to be granted permission to enter Eretz Yisroel after the conquest of Sichon and Og due to Moshe's suspicion that Hashem's decree ("oath") which forbade Moshe entry to the Land was nullified. Moshe thought that since he lived to see the settlement of the tribes of Reuven, Gad and half of Menashe, God had revoked His ban on Moshe's passage west of the Jordan. (Sifsei Chachamim from Gur Aryeh).
It would seem that this narrative serves as a perfect introduction to Parshas Va'eschanan. As noted, the bulk theme of the parshah is that of adherence to Torah and its binding quality for all future generations. The story of Moshe's supplication and its denial are illustrative of the binding, irrevocable quality of Torah. Whereas Moshe thought that God had nullified His oath, he was informed that the case was not so. Moshe thus narrated this event as a preamble to his exhortation to keep Torah for eternity, for he wished to emphasize that Torah is immutable, even in situations in which one would have reason to believe that a change had been made (as an oath is subject to nullification, and circumstances indicated that it may have been rescinded).
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