~ Thoughts on The Parsha ~
Parshas Ha’azinu
Corporation Cooperation
By: Daniel Listhaus
עַל אֲשֶׁר מְעַלְתֶּם בִּי בְּתוֹךְ
בְּנֵי יִשְׂרָאֵל בְּמֵי מְרִיבַת קָדֵשׁ מִדְבַּר צִן עַל אֲשֶׁר לֹא
קִדַּשְׁתֶּם אוֹתִי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל:
כִּי מִנֶּגֶד תִּרְאֶה אֶת הָאָרֶץ
וְשָׁמָּה לֹא תָבוֹא אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל:
“…Because you
trespassed against Me among the B’nei Yisroel at the waters of Merivas-Kadeish,
in the Wilderness of Tzin; because you did not sanctify Me
among the B’nei Yisroel. For from a distance shall you see the land, but
you should not enter there, into the land that I give to the B’nei Yisroel”
-Ha’azinu 32:51-52
The parsha closes on the day
of Moshe’s death. Hashem told Moshe that he would not be able to enter Eretz
Yisroel along with the B’nei Yisroel because of the missed
opportunity for kiddush Hashem (sanctifying
Hashem’s Name) that Moshe passed on. At the time when Hashem commanded
Moshe rabbeinu to speak to the rock to bring forth water, Moshe instead
hit the rock.[1]
Rashi[2]
explains that had Moshe indeed spoken to the rock in front of B’nei
Yisroel, the entire nation would have realized that if a rock which has no s’char
v’oneish (reward and punishment) still fulfills the commandment of Hashem, then
how much more so must we as people who do receive reward and punishment,
fulfill Hashem’s commandment. Moshe’s failure to comply with the precise tzivuy
Hashem (commandment) resulted in a lack of kiddush Hashem
which became the sole reason that Moshe rabbeinu – our leader who took
us out of Mitzrayim, led us through the midbar (desert), and gave
us the Torah – was not allowed to enter Eretz Yisroel. Therefore, Hashem told Moshe, “Because you trespassed
against Me by not causing kiddush
Hashem among B’nei Yisroel, you will
only see the land from a distance but not enter into the land I give to B’nei
Yisroel”.
It is interesting to point out that
in the very last passuk (verse),
the words “…that I give to B’nei Yisroel” seem extra. It would be enough
to simply tell Moshe that he will only be able to see Eretz Yisroel from a
distance but not go into the land. Why is it necessary for the passuk to
add “…which I give to B’nei Yisroel”? Furthermore, it sounds almost like
a tease. Is Moshe not included with the rest of B’nei Yisroel? The words seem extra but if for some reason a
description of Eretz Yisroel’s
ownership would be needed here then why not say, “the land which I swore to Avraham,
Yitzchak and Yaakov”? To tell Moshe rabbeinu
that he will not be able to enter the land which Hashem is giving to B’nei Yisroel is hurtful indeed. Moshe was k’lal
Yisroel. He was the leader, teacher, and advocator there for us as a nation
every second of every day! Why would the parsha
end with what sounds like almost a tease being spoken to Moshe rabbeinu that he is not included in B’nei Yisroel?
As the yom tov of Succos approaches, we are obligated to purchase the daled minim (four species): Esrog, Lulav, Hadassim, and Aravos.[3] The Da’as Zekainim[4]write that
each of the species represents a different type of Jew. The esrog, which has a good scent and taste
represents those who have the “scent” of Torah and the “taste” of good deeds. The
lulav, which grows from the palm
tree, has good taste but no aroma, and therefore represents those who perform mitzvos and good deeds but without the
full scent of Torah to join with it. The hadas,
which has no taste, but has a sweet smell symbolizes those who learn Torah but
do not practice accordingly with performing mitzvos.
Lastly, the arava, with neither taste
nor smell, characterizes those without the aroma of Torah nor the taste of mitzvos. On Succos we bind the four species together to symbolize the necessity
for k’lal Yisroel to join as a single
unit.
This is obviously a beautiful
concept and one that we no doubt are challenged to internalize and achieve.
However, how could we understand the absolute commandment to join the four
species together? Certainly there is a concept of staying away from a bad neighbor,
a bad friend and negative influence. The mishna[5] states this
explicitly and this is also something which we daven (pray) for every day for Hashem to protect us from
associating with such people. Shouldn’t there be a level of hesitation before
joining together aravos with a lulav or haddasim with an esrog?
In order to answer this question,
perhaps we could start by changing the perspective slightly and understand that
no one starts as an esrog. Each
person has their specific challenges and expected growth rates. Just because
someone is at the proverbial lulav, haddas, or arava level does not mean that they are reshaim (wicked), just the opposite! We all came out of Yom Kippur
pure and forgiven with a clean slate which starts fresh on the first day of Succos. The four minim represent the real scale of current statuses of every member
of k’lal Yisroel who went through Yom
Kippur. With this in mind we could certainly understand the binding of everyone
as one unit. It is true that we are all holding at different levels, but we are
also all interested in heading in the same direction. Now is when we start off
with the opportunity to help each other reach higher and start off on the right
foot for the upcoming year.
During the daled minim shopping this year, most of us probably noticed the
aspect of “packaged Judaism” which has made its way to the Succos experience. What used to take effort and be a mindful
activity has become more like the Amazon Prime version of selecting the four
species. As perfect as it fits in with the theme of this generation and as much
as it is already difficult to imagine reverting to the ways things used to be,
it is worth pointing out that in many ways, the attitude and approach of our
effort put in to select the daled minim is
really exactly negatively correlated with the mentality we must have when
binding the species together as one unit. Extra attention is necessary when we
reach out and aid the proverbial lulavim,
haddasim, and aravos amongst us. In order for klal Yisroel to be able to join as a genuine circle, it is
absolutely necessary to first remove the mental boxes and borders that we have
up regarding the three other species from whichever perspective we stand.
Regarding the binding together of
the four species, there is perhaps another perspective we could have in
understanding the beauty of the binding. In addition to the obligation of each
individual to bring everyone together. There is also an obligation of each
member of each species to understand its specific purpose and contribute to the
klal. The esrogim, lulavim, haddasim and aravos much each step forward to take their place as part of the
general klal, and by definition the
togetherness will be formed. No matter
who a person may consider him- or herself, each person must recognize that they
have a place in the klal and a
responsibility to contribute. For some, indeed it may be something small and
for others something much larger, but we are all part of the same unit and that
unit demands from each of us to contribute in some way, shape or form.
Moshe rabbeinu was
the greatest navi (prophet) that ever lived. He played the most
vital role in our history as the perfect leader who declared Hashem’s
commandments and acted as messenger of Hashems word as well as constant
advocate on klal Yisroel’s behalf.
Moshe’s place in klal Yisroel was
invaluable and he is not only responsible for where we are today but is even
responsible for the fact that we are –
that we exist. After the cheit ha’eigel,
Hashem wanted to wipe out the klal and
keep only Moshe alive. Yet, Moshe declined the proposition and instead
maintained his elite position as being part of klal Yisroel and even stating that as his reason: “If a stool with
three legs cannot stand, then how could a stool with one leg stand?”.[6]
Moshe’s responsibility to the klal was greater than anyone else who ever lived. Yet, there was a
tiny sliver part of his responsibility which he failed to contribute. The
failure was not even in something he did but rather something he did not do.
All that he did not contribute was the additional opportunity to create
situation of kiddush Hashem for B’nei Yisroel to gain chizuk (motivation) in keeping the mitzvos Hashem. However, Moshe’s
greatness was reason for him to be held accountable and judged harshly for his
inaction. The aforementioned passukim recording
the conversation between Hashem and Moshe start by Hashem stating that Moshe
could have made a Kiddush Hashem amongst klal Yisroel; however, for failing to do so, Moshe would not be
able to enter the land which Hashem will give to B’nei Yisroel, Moshe excluded. The passuk seems to remove Moshe temporarily[7] from the klal because of his failure to
contribute everything he was supposed to, despite the lifetime that he did in
fact contribute to the klal. What
harsher words of mussar (rebuke) are
there in Torah than Hashem telling Moshe that he will not be part of the klal entering Eretz Yisroel because of
his failure to complete his contribution!
We are obviously not on the level of Moshe rabbeinu and often have enough to worry
about treading water to keep from causing chillul
Hashem than about failures to create opportunities of kiddush Hashem. However, each of us must recognize our place in the
klal. No matter which of the four
species we currently associate ourselves with, we have the obligation to come
forth and join the others. There is a responsibility that each species has to
the klal and the very first step is acknowledging
the fact that there is a klal.
Members of klal Yisroel are not disconnected. We are all very much a part of the
same entity, trying to achieve the same goal and purpose as a whole. Of course
we have our individual purposes as well but even that is really just to get the
right shape puzzle piece to ultimately fit in to the bigger picture.
We refer to Succos
as z’man simchaseinu (time of joy).
The Orchos Tzadikim[8] emphasizes
that simcha (happiness) is really
synonymous with bitachon (trust).
After all, someone with bitachon in
Hashem that everything is done for a reason and everything will be okay, is the
happiest person on earth. Indeed, that is what Succos is all about. We leave the security of our homes and sit in
the Succah to recall and re-live the
experience of full bitachon in Hashem
that B’nei Yisroel had in the midbar. Ultimate bitachon is internalizing that in a sense we are always living in
the ananei ha’kavod. It is the fusion
of ultimate vahavta l’rayacha kamocha through
joining the species together, along with the bitachon of sitting in Succah with only Hashem to protect us from
the elements, which not just brings real simcha to our own lives, but to Hashem
as well. What better way to prepare for the culmination of yom tov with Shemini Atzeres and Simchas Torah - representing the never ceasing desire
of relationship between Hashem and klal
Ysiroel - than this formula of ultimate bein
adam l’chaveiro with everyone recognizing and contributing to the klal together with bitachon in Hashem.
May Hashem help us as we enter into Yom Tov to recognize our
place in the bigger klal and
internalize the mentality that we as a nation are on the same team. In this way
we will indeed merit as the passuk[9] alludes, that even when arrows are shot
at B’nei Yisroel, the arrows will run
out before klal Yisroel is annihilated
– because klal Yisroel will never be
annihilated. May we all be zocheh (merit) to achieving our own individual
potential as well as our contribution to the klal and experience a true z’man
simchaseinu.
[1]
Bamdibar 20:11
[2]
Devarim 32:51
[3]
Vayikra 23:40
[4]
Ibid.
[5]
Avos 1:7
[6]
Gemara Berachos
[7]
The Ohr Ha’chaim (Devarim 32:52)
writes that the passuk uses the
present tense form of the word “nosein”
(give) as opposed to “will give” in order to hint that although Moshe would not
join with klal yisroel in entering Eretz Yisroel presently,
he will reunite with the klal to
bring us into Eretz Yisroel in the future.
[8]
Orchos Tzadikkim: Sha’ar Ha’Simcha
[9]
Devarim 32:23
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