Parshas Va'eschanan- Captain Goes Down For The Ship

Moshe Rabbeinu guided a fledgling Jewish people from infancy to might. He dealt with countless issues, complaints, revolts, and challenges along the way. He is revered as the greatest Jew and leader to ever exist. Moshe’s desire to enter Eretz Yisrael is well documented. How can we understand Hashem’s refusal to grant him entry?

Moshe records events that occurred after conquering the lands of the mighty Sichon and Og. At the time, he surmised it was an opportune moment to beg Hashem to nullify His vow, and allow him to enter Eretz Yisrael. Hashem responded that the vow was still in effect, and Yehoshua bin Nun would lead the nation into the Land of Israel. This disallowance was as Moshe states “…because of you (the Jewish people) … (3:26).” Rashi elaborates that this vow was made in response to the incident of the “mei meriva”, “waters of contention.”

It is difficult to understand this idea. If the sin was attributed to the people, why is Moshe punished and not allowed into the land? If it was Moshe’s error, why does he say it was “because of you”? 

In Parshas Chukas (20:1-13), Miriam passes away and the rock-well that had been miraculously providing water ceases functioning. The people complain to Moshe about this drought. Hashem tells Moshe to speak to the rock and it will provide water. Moshe attempts to speak. He then strikes it and the water flows. Hashem tells Moshe “because you didn’t sanctify Me in front of the people, therefore you shall not bring them into the land (20:12).” Rashi explains that had Moshe spoken to draw the water forth, the people would have derived a “kal v’chomer”, a logical conclusion. They would have said “if a rock that cannot speak or hear and doesn’t require sustenance fulfills the word of Hashem, certainly we should.” This would have been a kiddush Hashem. In not doing so, Moshe was barred from entering the land.

It is challenging to understand the severity of this crime. Certainly, it was a sanctification of Hashem’s Name in that a rock provided the nation with water, albeit with the strike of a staff. Had Moshe spoken it would have been a greater Kiddush Hashem. Why is that seemingly minor error cause for this great punishment?

Furthermore, in Parshas Devarim (1:37), Moshe seems to imply that the reason he was refused entry to the land was because of the sin of the “meraglim”, “the spies.” This seems to contradict the pesukim recorded in Chukas and Va’eschanan.

In Parshas Baha’aloscha (11), the people complain that they want meat. Hashem assures Moshe that He will provide for them. Moshe seems to respond with a lack of faith in Hashem’s ability to do so. Rashi (11:22) explains that this sin seems to be more severe than that of Chukas. Why then is the vow that bars Moshe entry to the land caused by the “mei meriva” and not this sin?

The Ohr Hachaim (Parshas Devarim 1:37) answers with a beautiful explanation. A Beis Hamikdash that would have been built by Moshe would never be able to be destroyed. Because of Moshe’s great stature his structure would be permanent. We also know that when the Jews sinned, instead of destroying the people, Hashem destroyed His Temple. The destruction of the Beis Hamikdash sustained the Jews. Prior to the sin of the meraglim, the Jews were on an extremely lofty spiritual level. There was no concern of them sinning. Thus, Moshe would have brought them into Israel and built the Temple. There would be no need for the destruction of the structure because of the holiness of the people. However, post-meraglim, the level of the people dropped significantly. There was now legitimate concern of them sinning in the future. Moshe could not lead them in because his Beis Hamikdash would be permanent. This would then lead to the destruction of the people when punishment would be necessary.

Moshe was given a second chance to raise the level of the people to pre-meraglim status. Hashem commanded him during the drought following Miriam’s death to speak to the rock. Speaking to the rock would be the inspiration to raise the level of the people. There would then be no concern of future sins and retribution, and he could have lead the people into Israel. The Beis Hamikdash he would then build would not need to protect the people. However, he hit the rock. In doing so the people remained on the lower spiritual rung. The likelihood of future sin and necessary retribution was very real. Moshe could not lead the people into Eretz Hakodesh because his temple would not be able to be destroyed, and the people would then bear the brunt of Hashem’s Anger. This would result in their destruction.

Moshe’s inability to enter the land was because of the people. Due to their lower spiritual level and proclivity to sin, Moshe leading them in would be their death warrant. The sin in Baha’aloscha occurred in the past generation. It may be a personal flaw in Moshe, but it doesn’t detract from his ability to lead the people into Israel. However, the sin of Chukas concretized the lower status of the new generation, and therefore Moshe’s inability to lead them in. Moshe’s greatness was the ultimate cause for this necessary and harsh reality.

The Midrash (Devarim Rabba 7:10) states that when Moshe understood this calculation he said “Moshe and a hundred like him should die to not harm a nail of one the people.” He accepted his fate because he knew leading the people in would be detrimental to them. He sacrificed his years of dreams so the Jewish people could have continuum.