Tefilos515

The Unanswered Tefilos of Moshe Rabbeinu  

By Rav Moshe Sternbuch 

      The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

      • • • • • 

 

No Admission

“And [Moshe Rabbeinu] beseeched Hashem…” (Devarim 3:23) 

Hashem decreed that Moshe Rabbeinu could not enter into Eretz Yisrael. Although Moshe was the eved Hashem par excellence, he did not accept the decree without a struggle. Moshe Rabbeinu offered 515 tefilos in attempt to overturn the verdict, but despite all of his  efforts, the decree remained intact. 

      This whole episode is extremely difficult to understand. Seemingly, such sincere prayer should have produced the desired results, so why was this particular request met with such a strong negative reaction? 

      Even more astounding is that the Almighty Himself tells Moshe Rabbeinu at a certain point not to say even one more tefilah, for after number 516, He would have had to let him in. If just one more prayer would have caused Hashem to change His verdict, there must have been a fairly strong argument to  allow Moshe access to the Promised Land, so why was Hashem so adamant not to grant him this? 

And yet another question arises: After telling Moshe that he cannot come into Eretz Yisrael, the pasuk concludes with the word “laimor.” Chazal tell us  the presence of laimor indicates that this passage is something that should be written in the Torah. Why was it so important that this command be recorded?  

Let us try to understand the deeper message of this difficult parsha. 

Living Outside of Israel 

“Hashem was enraged against me for your sake…” (Devarim 3:26) 

On a number of occasions, Moshe Rabbeinu had protested Hashem's harsh punishment of the Jewish people. At times, the Almighty had acquiesced, and at times not, but we do not find a case besides this one where He was angered by such behavior. What caused Him to get so upset on this occasion? 

At this auspicious moment, when the entire Jewish nation were entering the land of Israel, Hashem wished to set a precedent for all future generations. Lest people claim that the Torah can only be kept in Israel, the life of Moshe Rabbeinu would show otherwise. Moshe was the holiest Jew who ever lived, and he never set foot into the land. 

For this very reason, Moshe Rabbeinu was buried in front of Ba'al Peor. The Medrash explains that the idol of Ba'al Peor represented the philosophy that a person should blend into his surroundings. They suggested that if a Jew finds himself in a more lenient society, he should drop all previously adhered-to convictions.  

Moshe Rabbeinu's burial comes to dispel this erroneous way of thinking. Torah is above time and place, and no matter where a Jew finds himself, In Israel or in a barren desert, a Jew continues to live his life according to the elevated standards that Hashem set for us. 

The irreligious Zionists claimed that the most important mitzvah is living in Israel. Jews could remain being mechalel Shabbos and eating pork, as long as they helped build Israel through their labor or contributions. By keeping Moshe Rabbeinu outside of Israel, Hashem intended to show us all that Eretz Yisrael is a means and not an end, thus dispelling this erroneous philosophy, which laid the groundwork for the shemad of millions of Jews. 

Don't Stop Davening

Chazal tell us that if a person davens and is not answered, he should not give up – that even if a person does not see results from his prayers, he should still continue. No matter what transpires, a person should remain persistent.  

      The Almighty told Moshe Rabbeinu that if he offers one more prayer, He will have to give him what he is asking for. Through Moshe's 515 tefilos, Hashem was subtly showing us that even after that many prayers, a person should not give up. At times a person may just need 516 tefilos to be granted his request. 

      A second lesson that we can extract from Moshe Rabbeinu's prayers is that tefilah should be said b'tachanunuim, from the depths of one's soul. Requests made merely to discharge one's obligation are not considered to be tefilah. Crying out to Hashem with all of one's heart is what brings results. 

Torah Leadership

We have offered some answers to the question of why Hashem did not want Moshe Rabbeinu to come into Eretz Yisrael, but another question remains: Why did Moshe Rabbeinu want to come into the land so badly in any case? 

Chazal tell us that Moshe Rabbeinu's intentions were to fulfill the mitzvos of Eretz Yisrael. Although this is certainly a worthwhile reason, it is difficult to understand how this would justify putting up such a fight against the Divine decree – especially since in all other cases, Moshe Rabbeinu showed complete and consistent subservience to the Almighty's will. 

Am Yisrael is an am kasheh-oref, a stiff-necked people. This attribute manifests itself in two ways: While the Jewish people tend to remain very stubborn before accepting something that is not proven truth, at times they will show the same attribute by refusing to accept Hashem's decrees. 

Moshe Rabbeinu knew how difficult it was to lead the Jewish people. Getting them to accept upon themselves many new mitzvos would not be an easy task, and he felt that he was best suited for the job. 

For this reason, Aharon did not dispute the ruling of the Almighty that his younger brother should be appointed the position; he understood that he was not as capable as Moshe to lead Klal Yisrael, so he accepted the Divine decree with love. 

While Moshe Rabbeinu had great leadership qualities, Hashem did not think that this outweighed the other reasons for refusing him entry into Eretz Yisrael. Instead, the Almighty instructed Moshe to strengthen Yeshua, to teach him and give him all he could; this way, Moshe Rabbeinu's talents would be infused into his faithful talmid, enabling him to perform his challenging task properly. 

We might long for the Gedolim of previous generations, saying to ourselves, “If only this Gadol were still alive, life would be different.” In truth, however, Hashem gives every period in Jewish history Torah leadership according to the needs of that time. We must be thankful for the Gedolim of our generation and be happy that the Almighty continues to bestow us with Torah leaders who understand the needs of their respective generations.  

(Rabbi Travis is Rosh Kollel of Kollel Toras Chaim in Yerushalayim and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy – A Daily Tefilla Companion" a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Sternbuch's weekly shiurim on the parasha are now available as a sefer entitled "A Voice in the Darkness". For more information about his work contact dytravis@actcom.com.)  

 

Jurisprudence

By Rav Moshe Sternbuch 

      The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

      * * * * *

PRIORITIZING

      “Do not show favor in judgment, listen carefully to small and large cases, do not be afraid of anyone, for mishpot is in the jurisdiction of Elokim…”

      Sefer Devorim starts off by describing the type of judicial system that we should establish. After listing a number of requirements, the Torah substantiates its requirements by writing that mishpot is in the jurisdiction of Elokim. What is the deeper meaning of this idea?

      Moshe Rabbeinu is instructed to set up these courts, and to find judges who can decide cases between one Jew and another. On the surface, it might appear as though this mitzvah pales in comparison to Shabbos, kashrus, and other such Torah commandments that govern man's direct relationship with his Creator. These are the areas that would seem to deserve much more focus and attention.

      For this reason, the Torah states the direct association between mishpot and Elokim. In connecting judicial law to His Divine name, the Torah is saying that someone who downplays the mitzvosinvolving interpersonal relationships should recognize that his actions are an affront to Elokim. This is why the neviim repeatedly warned the Jewish people to make sure that they were not lax regarding this category of mitzvos. 

UNPAID DEBTS

      There is also a more hidden aspect to this association: On occasion, a person might come to bais din thinking that he has an open and shut case, one hundred percent sure that he will be victorious. Yet, when the p'sak is issued, it is actually his opponent who is rendered the victor. How can he come to terms with what seems to be a clear perversion of justice?

      The Zohar explains that this is the deeper connection between mishpot and Elokim. At times, there are debts that need to be repaid from other gilgulim, i.e., previous occasions that we lived in this world. Through some minor financial losses in this world, Elokim makes sure that a person can go into the next world free of previous debts.

      Every Jew who experiences seemingly undeserved suffering in this world should keep the above concept in mind. Nothing in this world is for naught. Any travails that a person experiences during his lifetimes lessen the necessity for punishment in the next world.

      Rav Sternbuch remembers seeing Rav Mordechai Pogramansky during the last days of his life. Although Rav Pogramansky was stricken with stomach cancer, was already blind, and suffered from unbearable pain, he did not complain at all. On the contrary, he pleaded with Hashem that He should allow him to pay off all of his debts in this world and come to the next world clean.

      Rav Pogramansky's actions are certainly an extremely high level and far beyond the reach of most Jews in this generation. Yet, there is an important message in his words, even for us today. All of Hashem's actions are just, and if we can swallow what He sends us, we will definitely be remunerated with acceptance in the next world.  

IN THE SHADOWS OF CHURBAN HABAYIS

      Perhaps the greatest punishment that the Jewish people have received as a nation was the destruction of both the first and second Botei Mikdosh. On Tisha B'Av, we spend the entire day recognizing this tragedy. Yet, our mourning goes far beyond that: Tisha B'Av is also the day to remember all of the many tragedies that Klal Yisroel has experienced throughout history.

      The Medrash describes Tisha B'Av as a day of mourning and as a mo'ed, a festival. We can understand why Tisha B'Av is viewed as a sad day, given all of the travails we suffered on that day, but what about Tisha B'Av classifies it as a festival?

      When the Bais Hamikdosh stood, Divine judgment was much stronger. Since we were able to witness constant miracles there, any doubt in emunah was considered a major breach in our relationship with Hashem. Transgressions during this time quite seriously aroused His anger, and the attribute of din was very prominent.

      After the destruction of the Bais Hamikdosh, the full extent of the Shechinah's Presence is no longer felt. Because of this, Divine retribution is much less harsh. While His face is hidden, Hashem expects much less of us.

      For this very reason, Tisha B'Av is also considered to be a festival. In today's world, where the Shechinah is almost completely veiled, any mitzvah we perform is considered a major accomplishment. Even the smallest act is looked upon as something extraordinary.

      On the other hand, because there is so much impurity in the world, our transgressions are viewed as less serious. What once required many fasts and other forms of abstention to gain atonement can now be achieved with relative ease. The same destruction that is a reason to mourn can simultaneously be viewed in a different and more positive light.

      As we approach the coming of Moshiach, we can strengthen ourselves by keeping the dual nature of this time in mind. We should never let the craziness of the world around us pull us into the abyss of modern day society. Our lowly state should not be a cause for depression. Rather, we should use it to lift ourselves up and empower ourselves to strive forward during this final chapter of Jewish history. 

      * * * * *

      Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com. 

TEASER 

The same destruction that is a reason to mourn can simultaneously be viewed in a different and more positive light. 

 

Deep Secrets

The Hidden Meaning of Klal Yisroel's Journey's Through the Dessert

By Rav Moshe Sternbuch 

      The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

MORE THAN MEETS THE EYE

      “These are the journeys of the Jewish people…” (Bamidbar 33:1).

      At first glance, Parshas Masei appears to be one of the most uneventful parshiyos of the whole Torah. Why does the Torah have to tell us about all of the journeys that the Jewish people made during their time in the midbar? Furthermore, what is the point of giving names to all of the places where they rested?

      The Raavad (Adiyos 2:9) explains that when Moshiach comes, the Jewish people will not be taken straight into Eretz Yisroel. As the novi Yechezkel writes, “I will take them through the desert of the nations.” Rashi on that posuk says that this refers to Klal Yisroel's travels through the desert when they left Mitzrayim. What is the deeper connection between these journeys and the time of Moshiach?

      From Rashi we see that all of the difficulties that the Jewish people endured during their travels in the desert left a lasting effect on the world, which will only be fully recognized when Moshiach comes.As a result of all of our traveling in the desert, Klal Yisroel gained the ability to survive the long journey through the golus, which is comparable to a midbar. These journeys gave us the tools that we need to be successful in all of the difficult nisyonos that we face during these trying times.

      All of the tribulations that we encounter today are, in fact, hinted to in the 42 journeys that the Jewish people made whilst in the desert. These 42 maasa'os also parallel the 42 letters of one of Hashem's names. Is there a connection between these two remazim?

      Everything that takes place in the world is Divinely orchestrated. This is what is hinted to by the number of journeys, which is equal to the numerical value of a Divine name. When Moshiach comes, the gates of wisdom will be opened up and we will merit to understand how every single tribulation that Klal Yisroel endured during our time in golus was with great Divine precision, and each one stemmed directly from Hashem. 

TAKING A BREAK

      Parshas Masei lists each of the journeys of the Jewish people during their forty-year sojourn in the desert. Why, then, does the Torah also list the places where they rested? Seemingly, this has nothing to do with their travels...

      During these forty years, the Jews were on their way to Eretz Yisroel. Since they were traveling for the sake of a mitzvah, the Torah considers them to be actively journeying even while they were taking a break. Resting in order to have the strength to complete a mitzvah is also called doing a mitzvah.

      Internalizing the message of this parsha will help us view life differently. All of one's time in this world is a journey to the next. In this light, everything that one does while here is preparation for his true dwelling in Olam Haba.

      This is what Chazal meant when they said that talmidei chachomim do not have rest in this world. Every moment of their lives is channeled to reaching higher and higher levels of spiritual perfection. They are constantly on the move to their true destination in the World to Come.

      A wealthy Jew once visited the Chofetz Chaim and was shocked to see the austere quarters that he resided in. When he asked the Chofetz Chaim where all of his furniture is, the Chofetz Chaim surprised him by posing the same question to him. When his visitor replied that he was traveling and could not take all his furniture with him, the Chofetz Chaim explained that he was also just passing through this world and did not want to load himself up either, as that might make his journey more difficult. 

TALMIDEI CHACHOMIM

      “The desert will rejoice…” (Yeshayahu 35). What is the reason for this simcha? The Medrash on Parshas Masei explains that in the future, Midbar Sinai will be rewarded for hosting all of the Jewish people during their time in the desert.

      The Medrash then takes this idea one step further: If the desert was rewarded so grandly for its involvement with the Jewish people, then a person who hosts a talmid chochom in his home will receive even greater compensation. We cannot even fathom the reward for this.

      Why is hosting a talmid chochom such a great act? Having a great Torah scholar in one's home elevates his entire residence. Hashem views it differently because of the talmid chochom who is residing there.

      The places in the midbar where Klal Yisroel stayed were written in the Torah and thus publicized and recorded for all of eternity. So, too, someone who hosts a talmid chochom in his home turns it into an achsanya shel Torah, an encampment of Torah where the Shechinah dwells. His residence gains universal acclaim and he will merit to see the fruits of his actions for all of eternity.

* * * * *

      Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com. 

TEASER 

Every moment of their lives is channeled to reaching higher and higher levels of spiritual perfection.