The Torah Portion of
Vo’eschanan
This week’s Torah portion, Vo’eschanan, begins with Moshe saying that[1] “I entreated Hashem at that time saying.” Moshe was begging Hashem to change His decree and allow him to enter Eretz Yisroel. Rashi offers two explanations for the Torah’s use of the word “Vo’eschanan – and I entreated.” He cites the words from the verse “and I entreated,” and explains as follows. “The word חִנּוּן (and all words which are related to it, such as “Vo’eschanan”) signifies (requesting) a free gift … Another explanation is, that this (חִנּוּן) is one of ten terms which denote prayer.” We need to understand why Rashi needs to offer two explanations for the word “Vo’eschanan.”
Rashi writes in the very next verse that Moshe Rabbeinu knew that “it had already been decreed (by Hashem)” that he would not be permitted to enter Israel. Nevertheless, Rashi writes[2] that Moshe prayed that Hashem grant him entrance. In Rashi’s words, he thought that “perhaps G-d’s vow had been annulled.”
The Sages of the Talmud discuss whether prayer can change a decree which was already issued by Hashem[3]. The Gemorah arrives at the conclusion that prayer will not help to change a decree which was issued against an individual. However, prayer does have the ability to change a decree issued against the community.
Based on this we can understand the two opinions in Rashi regarding Moshe’s prayer to G-d. There are those that say that a decree against Moshe is the equivalent of a decree against the Jewish Nation. This is in keeping with what Rashi taught us earlier[4]; “Moshe is Israel and Israel is Moshe. This teaches us that the leader of the generation is equal to the entire generation, for the leader is everything.” Based on this, Rashi’s explanation that “Vo’eschanan” means prayer is quite clear. Since Moshe is the community, even after the decree against him had been issued, prayer can still help.
However, according to those who say that a decree against Moshe is considered as if it’s against one individual, prayer would not help. Praying could have no effect. Therefore, we could not say that “Vo’eschanan” means prayer. According to this opinion we must say that “Vo’eschanan” means that Moshe was requesting a free gift, i.e. something which he did not earn.
We can see from this how precise Rashi is. The fact that he explains one word in two different ways reflects a major difference in the Sage’s opinion.
Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption now!
Rabbi Shmuel Mendelsohn
Adapted from Likkutei Sichos Volume 24, Pages 28-35
IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
נדפס ע”י בני משפחתה שי
[1]. Our Parshah, Devorim 3:23.
[2]. See his comments further in this same verse.
[3]. See Talmud Rosh Hashanah beginning with page 37, b.
[4]. See Rashi’s comments to the words “and Israel sent,” Parshas Chukas, Bamidbar 21:21.
The Rebbe Teaches Rashi 