CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS VA'YEILECH 5769 - BS"D
1) Ch. 31, v. 2: "Lo uchal ode lotzeis v'lovo" - I will not be able to go and to come any more - Rashi's second explanation of these words is that Moshe had his conduits of "m'soros" and wellsprings of wisdom blocked. The text in the gemara Sotoh 13b is "shaa'rei chochmoh" with no mention of "m'soros."
2) Ch. 31, v. 12: "V'hataf" - Rashi quotes a gemara Chagigoh 3a, which asks that we understand the purpose for the attendance of men and women, but why are we commanded to bring the infants? The gemara answers, "To give reward to those who bring them." Is the gemara's answer simply that there is no other purpose for bringing the children, and it is just a command to do something which carries with it a reward. Or is there some deeper meaning to this?
3) Ch. 31, v. 16: "Hincho shocheiv im avosecho" - Behold you will lie with your Patriarchs - Since Moshe was buried in Mount N'vo and our Patriarchs in the M'oras Hamachpeiloh, how are we to understand these words?
4) Ch. 31, v. 17: "V'choroh api vo va'yom hahu vaazavtim" - And My anger will burn in HIM on that day and I will forsake THEM - Why the change from singular to plural?
5) Ch. 31, v. 18: "V'onochi haster astir" - Why the double expression?
Perhaps Rashi, in an attempt to clarify the words "lotzeis v'lovo," explains them as "m'soros" and "mayonos hechochmoh." "Lotzeis," to go out, refers to giving over wisdom to others, hence "m'soros," matters that are given over. "Lovo," to come, connoting information that is received, is expressed as "mayonos hechochmoh." Although "gates of wisdom" can mean the same, this expression does not clearly indicate incoming information, as one enters or leaves gates. "Mayonos," wellsprings, surely show being fed by the wellspring, i.e. incoming wisdom, which no longer flowed to Moshe.
The Ari z"l explains that since every adult is going to Yerusholayim for the Yom Tov, there is no one at home to babysit, and you would be forced to bring your infants anyway. Now that the Torah has given us a command to bring the infants, we are fulfilling the Torah's command and will receive a reward for bringing them.
Targum Yonoson translates these words as, "You will lie in the ground with your Patriarchs and your soul will be placed in their sphere." However, the Yalkut Reuveini writes in the name of Sefer T'munoh that Moshe and Tziporoh were buried in the M'oras Hamachpeiloh. If so, we can take these words of our verse literally. Although the Torah tells us that Moshe was buried in the land of Moav (Dvorim 34:6), the Torah says "gam atoh lo SOVO shom" (Dvorim 1:37), - also you will not come to the land, but you will be brought there by angels. (Shaa'rei Aharon)
This is in keeping with the maxim that when a person sins he not only affects himself by possibly putting himself into the category of those who have a majority of liabilities, but he can likewise affect the balance of liabilities against merits of the whole world, putting it into the same category. Therefore our verse tells us that through the anger kindled by one person's sinning it is possible that Hashem will forsake many. (M'leches Mach'she'ves)
The commentators explain that it is possible for a person to realize that Hashem has hidden Himself from him, and in this situation, Hashem is still on his mind. However, sometimes, the person feels so removed from Hashem, that he hides from himself the fact that Hashem is hiding from him, i.e. he does not recognize that Hashem is with him in his difficulties, hence the double expression.
A GUTTEN SHABBOS KODESH. FEEL FREE TO DISTRIBUTE BY COPY OR ELECTRONICALLY.
FEEDBACK IS APPRECIATED. TO SUBSCRIBE, KINDLY SEND REQUEST TO: SHOLOM613@ROGERS.COM
See also Sedrah Selections, Oroh
V'Simchoh - Meshech Chochmoh on the Weekly Parsha and Chasidic Insights