Parshas Vayelech- A True Servant

In Parshas Vayelech, the Torah details how leadership begins to shift from Moshe to his successor, Yehoshua bin Nun. Moshe explains to the Jewish people that he is “...one hundred and twenty years old today, and no longer able to go out and come in…” (31:2). Yehoshua will succeed him and lead the Jew’s into Eretz Yisrael.

Rashi elaborates on this inability of Moshe with two explanations. In the first pshat, it was not physical lacking that Moshe was emphasizing. The pesukim indicate that on his dying day he was in peak condition. Rather, Hashem did not permit him to lead the Jew’s into the Land of Israel. Therefore, he was unable to do so. Alternatively, based on the Gemara Sotah 13b, the lacking was in Moshe’s prowess in Torah. Moshe’s “traditions and springs of wisdom had been stopped.”

In general, when two ideas stem from the same verse, there is a common thread that unites them. In this regard there seems to be a contradiction between the two pshatim. According to the first explanation, Moshe was not lacking, but was rather not allowed to lead the Jew’s any longer. Conversely, the second pshat emphasizes a genuine inability in Moshe on his last day. How do we reconcile this distinction?

Furthermore, Moshe states that he is no longer able to lead the Jews, indicating a lacking in ability. How does this fit with the first pshat that deemed him fully capable, just not allowed?

There is a nuance variance between the language of the Gemara, and how Rashi quotes it. The Gemara states that the “gates of wisdom were stopped.” Rashi, quoting the Gemara, writes “the traditions and springs of wisdom.” What is Rashi adding with this linguistic difference?

In general, it is difficult to witness older people’s decline at life’s end. The elder, who was once strong and intelligent, is often relegated to a shell of their former existence. Moshe, the great leader and teacher of the Jewish people, who dealt with all of the challenges of birthing and raising a nation, seems to succumb to a similar fate. How do we understand the idea of Hashem causing this seeming cognitive impairment in Moshe on his last day?

The Gemara (Chagiga 5b) quotes a story that occurred with Rebbi and R Chiya. The two great Torah scholars were traveling, and arrived at a certain town. They asked the locals if there was a young, sharp Torah scholar in the vicinity. There was one, and he was blind. R Chiya attempted to convince Rebbi to wait as he visited this scholar. Rebbi refused, and together they proceeded to greet the wise man. Prior to them taking leave, this scholar blessed the two Rabbi’s with a powerful beracha. They asked him how he knew that such blessing is received in compensation for visiting Torah scholars. He responded based on a different event. There was a fellow named R Yaakov from the village of Chitaya. He was careful to visit his Rebbi every day. As R Yaakov aged, it became difficult for him to make these daily visits. His Rebbi insisted that he stop. R Yaakov countered with a pasuk (Tehilim 49:10,11) that indicates that one who sees a wise man pass away merits eternal life. Certainly, he posited, one who sees a living scholar will merit this blessing. Thus, R Yaakov continued his daily visits. This, said the scholar, was the indication of the greatness of visiting and seeing Torah scholars.

What is the greatness of seeing a Torah scholar in his death? Furthermore, why is it logical that seeing a live Torah scholar is considered even more significant?

Following the lashon hara that was spoken about him, Hashem clarifies the greatness of Moshe Rabbeinu. Moshe’s greatness was unlike, and superior to, that of the other prophets. Hashem states: “… my servant Moshe, in all My house he is trusted…” (B’ha’alosicha 12:7).

What does the term “servant” tell us about the service of Moshe?

A servant is someone who is owned by a master. He is considered a possession of his owner. Everything he is, and possesses, is property of his master. In regards to service of Hashem the same idea can be applied. A person is a totality of many parts. He has abilities and weaknesses. He may own property and assets. The more a person understands that all of these things are gifts and tools given to him to serve Hashem with, the more he is categorized as an “eved Hashem.” Moshe Rabbeinu understood with complete clarity that everything he was, and possessed, was to be utilized and directed in the service of Hashem. Thus, he was the epitome of a servant of Hashem.

The Gemara (Berachos 32a) explains that following the “eigel hazahav,” “the golden calf,” Hashem told Moshe to descend from his position of greatness. His greatness was granted due to his leading of the Jewish people. Now that they had sinned, he was no longer deserving of such grandeur. The Kli Yakar (beginning of Vayikra) explains that this was the similarity between Moshe and Balaam. Both of them received higher levels than they could have achieved naturally, in the merit of the Jewish people. Based on their mission involving the Jew’s, they were granted more elevated statuses.

As the leader of the Jewish people, Moshe had a unique position. He was the progenitor of tradition in his days. He was thus granted certain support from Heaven to facilitate this leadership. He utilized this to the utmost in guiding the people. However, when it was time for Yehoshua to assume power, it was no longer necessary for Moshe to possess these specific strengths. Yehoshua would now be the leader and teacher of the traditions of Torah. Thus, it was natural that Moshe would lose the abilities of “traditions and springs of wisdom” with the reign of Yehoshua beginning.

The pesukim are emphasizing that Moshe understood that all he was and possessed, were his to use in service of Hashem. When he was no longer needed for the task, he was willing to let go of these great abilities. On the last day of his life, Moshe was teaching the Jews this all-important message.

One who sees a wise man in death, can internalize this idea. He witnesses a person who died, as an eved Hashem. This can inspire the observer to develop his own level of service of Hashem. However, one who sees a wise man serving Hashem in his lifetime, can internalize this idea even more so. Despite the throes and challenges of life, the wise man dedicates himself and his possessions to the service of Hashem. This is even greater inspiration.

When I learned in Yeshivas Mir Yerushalayim, I witnessed a sight that continues to inspire me. I walked into one of the batei midrashim and watched as two men in their sixties studied Torah together. The energy and excitement they exuded in their discourse was inspirational. They studied with an intensity and passion that would indicate it was their first day learning. They probably had been learning b’chavrusa for many years. I reflect on that scene when I’m in need of some inspiration. “B’chayeyhem al achas kama v’kama.”

May we merit to be inspired to dedicate ourselves to the service of Hashem and have a Shana Tova Umesuka!

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