Va'Eschanan: entering Eretz Yisrael

Parshat Va'eschanan

Moshe reviews the experience of the giving of the Torah, and how it happened. It raises the question - why did Hashem give the Torah in Chutz La'aretz? Why not take the Jews right into Eretz Yisrael and give the Torah there?

There can be a number of answers to this question, but I would like to suggest one. In 4:14 Moshe gives us an indication of why this was done ni chutz la'aretz. He tells the nation "וְאֹתִי צִוָּה יְהוָה, בָּעֵת הַהִוא, לְלַמֵּד אֶתְכֶם, חֻקִּים וּמִשְׁפָּטִים: לַעֲשֹׂתְכֶם אֹתָם--בָּאָרֶץ, אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ" - "And Hashem commanded me at that time to teach you statutes and ordinances, that you might do them in the land where you go over to possess it. "

The Torah had to be given over in chutz la'aretz, because you cannot just go into Eretz Yisrael. You have to prepare yourself, you have to educate yourself, before you can go into Eretz Yisrael. The Jews, in order to be able to successfully acclimate to Eretz Yisrael, had to be taught the Torah prior to their having entered the land.

Only with proper learning, only with proper preparation, could they go into Eretz Yisrael. Only with proper knowledge of the mitzvos, only with a solid relationship with Hashem, only with that could their entry into Eretz Yisrael possibly be successful.

So had they entered Eretz Yisrael and then been given the Torah, perhaps it would have been a failure. They would have looked at the holiness of the land differently, and they would have perhaps looked at the goals of the Torah differently, and that would have led to their abandoning the Torah and the Land.

The parsha starts out with Moshe davening to Hashem to be allowed in to Eretz Yisrael, after he had been punished and banned from the land. He even davens just to be allowed to pass through quickly to see it. yet his pleas are rejected by Hashem.

Chazal ask why Moshe wanted so badly to go into Eretz Yisrael. What is the big deal? Hashem said no, so no. Was it so important that he needed to see the sights?
Chazal say that Moshe's strong desire to go in was because he wanted the opportunity to fulfill the mitzvos ha'tluyos ba'aretz. Again, it was for the relationshiup with Hashem that had been developed in Chutz La'aretz. It could be brought to new heights, but only in Eretz Yisrael could it reach the pinnacle.

It is a tremendous zchus to be able to go into Eretz Yisrael, and even more so to be able to live there. Even the great Moshe, our greatest Navi ever, could not get in, and could not get Hashem to change His mind on this one topic. Yet we can go there with ease. We have a tremendous opportunity and a tremendous zchus that Eretz Yisrael is so accessible to us. But we have to go in with the proper education and preparation.

Korach: Are Egypt and Israel equal?

Parshat Korach

In 16:13-14, Dasan and Aviram are giving their response to Moshe who had called upon them to come talk with him. He was trying to sway them to drop out of the fight. They respond by saying (passuk 13) that he took them out of a land flowing with milk and honey... and (passuk 14) he did not even bring them into the promised land flowing with milk and honey.

Chazal broke up the aliya right in between those two psukkim. That is very unusual - to break an aliya in the middle of a sentence. Really it should even have waited, possibly, to break it up after Moshe's response, but at least wait until Dasn and Aviram finish saying what they were saying?

I would suggest that the reason Chazal put the break there is to cause us to think about what they were saying. Dasan and Aviram used the same exact words to describe Eretz Yisrael and Egypt. They described both as being the land flowing with milk and honey. They were equating the two lands - you took us from one, bring us to the other.

Chazal are making us think about that and saying stop. Dasan and AViram want to equate Eretz Yisrael and Egypt, but you cannot. they are not equal. We will make a division between them to show that.

N'Tzavim: learning in chu"l

Parshat N'Tzavim

In 30:12-13 the Torah says, "לֹא בַשָּׁמַיִם, הִוא: לֵאמֹר, מִי יַעֲלֶה-לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ, וְיַשְׁמִעֵנוּ אֹתָהּ, וְנַעֲשֶׂנָּה. וְלֹא-מֵעֵבֶר לַיָּם, הִוא: לֵאמֹר, מִי יַעֲבָר-לָנוּ אֶל-עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ, וְיַשְׁמִעֵנוּ אֹתָהּ, וְנַעֲשֶׂנָּה" meaning "It is not in heaven, that thou shouldest say: 'Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?' Neither is it beyond the sea, that thou shouldest say: 'Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?"

It is not just a matter of where you can learn better. It is not just saying, dont say I have to cross the ocean to learn Torah, rather you can even learn it where you are (in eretz yisrael).

No. The passuk says ,"and bring it unto us, and make us to hear it, that we may do it?"

Some say I can learn better in the US so I will not come to Israel, or some even leave Israel saying he can learn better in the US.

But it is not a matter of where you can learn better (or should I say, where you think/claim you can learn better). Rather, where better will you be able to perform the mitzvos. Where better will you be able to learn and put into action that learning in the form of mitzva observance. For that one need not leave Israel. There is no place better for mitzva observance than in the Land of Israel. There are tens of mitzvos one is simply unable to perform just by the nature of his being abroad.

וישמענו אותה ונעשנה

The learning on its own is important. But it is not the ikkar - the main aspect of Jewish life. If one can learn better abroad, then it might be a valid reason to remain outside of Israel. But the passuk is saying that one cannot claim that he will perform the mitzvos better abroad.

Ki karov aylecha hadavar m'od....

There is nowhere better to learn Torah and perform mitzvos than in Eretz Yisrael

Re'Eh: Eretz Yisrael and mitzvos

Parshat Re'Eh

In various sections of the parsha, and of neighboring parshiyot, we are introduced with intros such as "When you enter the Land of Israel" or "When Hashem expands your borders" etc.. and the Torah proceeds to explain various mitzvos.

I think this indicates to us how important Eretz Yisrael is as a prerequisite to fulfilling the mitzvos properly.

Some of the mitzvos described in these pesukim are mitzvos related to eretz yisrael, but just as often they are general mitzvos, yet the Torah connects them to our being in Eretz Yisrael.

Being in Eretz Yisrael is the way to fulfill all the mitzvos properly and completely.

Va'Eschanan: wanting to be in eretz yisrael

Parshat Va'Eschanan

This Monday is a very important day in the calendar. This Monday is Tu B’Av. The 15^th of Av. On the 15^th of Av we commemorate a number of events that took place in our history, and it is closely related to marriage and love.

In Israel Tu B’Av is celebrated by many Israelis as a form of Valentine’s Day. People will be giving their loved ones gifts and chocolates.

But there is another aspect to the significance of Tu B’Av. This Monday, Tu B’Av, is the first marker of the upcoming shemitta year. Tu B’Av is the first time one has to be concerned with shemitta. It is the cutoff date for planting new fruit trees. After Monday, in Israel, one can no longer plant fruit trees, until after the shemitta year is over.

In this week’s parsha, we read about how Moshe pleaded and prayed to Hashem to have his punishment rescinded. We know he was not allowed into Eretz Yisrael due to his having struck the rock rather than speaking to it. This was a terrible punishment for Moshe. He so desired to get into Eretz Yisrael that he tried everything he could to get Hashem to change his mind.

So he davens to Hashem. He says, “אֶעְבְּרָה-נָּא, וְאֶרְאֶה אֶת-הָאָרֶץ הַטּוֹבָה, אֲשֶׁר, בְּעֵבֶר הַיַּרְדֵּן: הָהָר הַטּוֹב הַזֶּה, וְהַלְּבָנֹן.” Let me cross the Jordan and see the good land, the mountains and the Levanon, referring to the Beis Hamikdash… But Hashem said “No. and I have had enough of this. I do not want to hear anymore”

Many of the meforshim say that Moshe did not just want to go into Eretz Yisrael. He desired to go in because of the Mitzvos Ha’Tluyos Ba’Aretz. The special mitzvos that only apply in the Land of Israel. Moshe knew he would never have an opportunity to fulfill these, as he would not be going in. He pleaded with Hashem to let him in so he could have such an opportunity. These mitzvos are a nice chunk of the 613, and he did not want to be deprived of the opportunity of keeping shemitta, and giving trumah and maser, leaving peah and the rest of them…

That is a wonderful explanation of the passuk. But I think there is also something to the simple reading of the passuk. The passuk tells us how Moshe wanted to go in and see the Land. He wanted to see yerushalayim, see the Mikdash, see its goodness. He wanted to tour Israel. He just spent 40 years in the desert leading the Jews to Israel, constantly telling them how good the Land is. He desired to actually see it. This was his goal for the past 40 years.

Moshe wanted to sign up for a Birthright trip, or join a Nefesh B’Nefesh flight, or even just to go in and go touring for a few days. He wanted to live in Eretz Yisrael, and of he could not then at least he should be able to see Eretz Yisrael.

A Jew might have great reasons for living in Chutz La’Aretz. But he should at least desire to live in eretz Yisrael, and if that is not feasible, then he should at least try to visit Eretz Yisrael. Even if he cannot, as Moshe could not, he should still make it his goal and objective. It should be at the forefront of his thoughts. He should do everything in his power to make it happen.

Tu B’Av is a good day to begin thinking about Eretz Yisrael, whether moving there or even just to come and visit. Tu B’Av is the first marker of shemitta. Think on Tu B’Av about all the mitzvos you cannot keep while living outside of Israel and how you really should be in Eretz Yisael. Think about how you should come for a visit and plan your aliya, even if right now you cannot do it. Make it a goal, or at least a consideration.

Masei: sphere of influence

Parshat Mas'ei

In 35:6-8, after Hashem and Moshe just appointed Yehoshua and some Nesiim to be the executors of the division of Eretz Yisrael, the Torah talks about the cities of refuge. It says the Levite tribe would not receive a portion but would be allotted the 6 cities of refuge, along with an additional 42 cities spread out among Israel.

Why did they not get a portion like every other tribe? If any one tribe was deserving of being given a portion, it would be them! They were completely dedicated to the service of Hashem. They were the ones who never strayed from doing the right thing (aside from korach, but that was individuals). So why were they not given a portion, but spread out in specific cities taken form the portions of other tribes?

Maybe the reason is because the Leviim were so dedicated to the service of Hashem. Much more so that any other group or tribe.

If Hashem gave them a portion, they would be fairly isolated. they would continue living a life dedicated to Hashem and all would be very nice.

But by mixing them among all the other tribes, life can be even better. By not being isolated in their own portion, but by living among the other tribes, they can show the rest of the Nation how to live a life of dedication. They can teach the people. They can influence.

When one has what to offer, he should not remain isolated. he should share it with everyone else.

Matos: the impression formed

Parshat Matos

In Perek 32 we find the tribes of Reuven and Gad requesting from Moshe that they be allotted the land on the eastern side of the Jordan River, as it was lush grazing land and better for their flocks.

Moshe's response was that by requesting this, and if he would approve it, an impression will be formed in the minds of the rest of the nation. The impression would be that these tribes are avoiding participating in the coming battles, and that they found a better land than the Land of Israel, and, in a sense, are rejecting the Land of Israel. By creating this impression, others might be influenced to reject Eretz Yisrael and attempt to avoid entering.

There was nothing really wrong with the actual request. On its own merits, it stands as a reasonable request. The only problem Moshe had with it was the impression it gave over to others. For that side issue alone, Moshe would have rejected the request. It was only because they found a solution - i.e. to go in with the nation, fight the battles, and only afterwards go to reside on the eastern banks of the Jordan River - was their request approved.

There are two lessons (that are connected) I see in this story:

1. We have to be careful of the impression we give over. Even if every other aspect of what we might be doing is fine, pure and logical, the impression (formed) is just as important a factor.
2. In the big debate about whether Jews in America, or anywhere in the Diaspora for that matter, are really striving to live in Eretz Yisrael - maybe on its own it is not so bad to live in America and even to want to remain there. A person can have very valid reasons - parnassah, culture, friends, health, etc.. - to desire to remain in America. These people, however, should still be careful to not give the impression that they are rejecting Eretz Yisrael, rather they are preferring Diaspora for a very specific, possibly legitimate, reason. That is a big responsibility because while they prefer to live in America, they should not be the cause of other people following in their ways for less legitimate reasons.
   

Chukas: fitting emuna

Parshat Chukas

After the incident in which Moshe hit the rock to draw water instead of speaking to the rock, Hashem gives Moshe a punishment. In 20:12, Hashem tells Moshe, "Therefore you will not bring the nation [into the land of Israel]."

How does the punishment fit the crime? Moshe hit the rock instead of speaking to it. Ok, so he did not maximize the possible Kiddush Hashem. He did not teach them the highest level of emuna he could have. What does that have to do with bringing Bnei Yisrael into the Land of Israel?

Living in Eretz Yisrael is the ultimate level of emuna one can have. Especially after coming from a life of slavery, and the life of the people who grew up in the desert. To live in Eretz Yisrael requires great emuna that Hashem takes care of us and our needs.


If Moshe could not teach Bnei Yisrael that level of emuna, then he is not the right person to prepare them and bring them into Eretz Yisrael. They need someone who can raise them to the appropriate level of emuna.

Shlach: part of the group

Parshat Shlach

In 14:6 it says, "ויהושע בן נון וכלב בן יפנה מן התרים את הארץ קרעו בגדיהם" - and Yehoshua and Calev, of those having spied out the land, tore their garments.

Don't we know they were 2 of the 12 spies already? Why does it have to tell us that they were of the spies?

Their report and whole attitude was completely different than that of the other 10 spies. One could be surprised to learn they were part of the same group of people. One could be shocked to see the differences between these two and the other 10. Maybe they were not really doing their job. Maybe they were just crazy right-wing fanatics with their own agenda to influence the decision to go into Israel.

The Torah reminds us that, no, they were not just trying to put on a good show on behalf of their friend Moshe. They were part of the group of spies. Everything the others saw and experienced, they also saw and experienced. They are tearing their garments because they know there is nothing wrong with the Land of Israel - they were the spies, so nobody knows it better than them.

Shlach: having an agenda

Parshat Shlach

In 13:21-33 we find the spies returning with a fairly negative impression and report of the Land of Israel. I find it astounding that being their report is so negative, why is it that none of their experiences are related to us? What happened to them that they had such a negative impression? The passuk simply says (aside from the one passuk about cutting down the cluster of grapes), "and they returned from spying out the land at the end of 40 days."

One would think, based on the negative reports they came back with, and the attitude that they are so against going into israel, that they must have experienced such traumatic and frightening events. Seen horrible things. Why does it not tell us a single negative event from their days of spying?

I suspect it might be because they did not experience any such negative or traumatic events.

I think their trip through the Land of Israel was probably relatively quiet and uneventful. The negative report was contrived based on their agenda. They had an agenda to recommend against going in, for whatever reason (many commentaries discuss their agenda).

It was not a result of any bad experiences or anything negative they might have seen while spying, just in order to justify their agenda.

Fountain of Youth

Parshat Yisro

In 20:12 in the middle of the Ten Commandments we encounter the commandment to honor one's parents. The passuk then adds, "למען יאריכון ימיך על האדמה" – so that you should extend your life on the land.

There is a debate among the commentators whether this is one promise, that you will achieve longevity in the land, or two promises, that you will achieve longevity and will have Eretz Yisrael to live in.

What does this have to do with honoring one's parents? Why is this reward promised here rather than by any of the other commandments? What is unique about honoring one's parents above all the other commandments that this one gets a specific promise of reward while the others do not? And why is the reward longevity of all things?

My thoughts are that this is because honoring one's parents is such an integral commandment and is really the basis of almost everything that it deserves extra, to show its importance. By honoring your parents you are showing the importance of tradition, which is what parents teach the children, and your connection to your past and to Hashem.

Naturally, that will also lead to longevity, and longevity in Eretz Yisrael. A person who honors his parents shows his connection to tradition and his dedication to continuing that tradition. Such a person will ensure that, aside from him continuing the tradition, he makes sure the tradition continues in his future generations. That will give his life longevity, as his life will be extended through his children.