ספר דברים - פרשת וילך - לא:יד-יט - חמישי

Hashem said to Moshe, 'Behold, your days are approaching for you to die.' Hashem tells Moshe that his time is coming to an end. Then Hashem instructs Moshe to call Yehoshua and to stand together with him in the Tent of Meeting. The verse says, 'Sa Es Rosh'—Moshe and Yehoshua went and stood in the Tent of Meeting. This is the place where Hashem would speak to Moshe, and now Moshe is to bring Yehoshua there as well, as part of the process of transferring leadership. The verse also says, 'VeAtzavenu'—which usually means 'and I will command him,' but here, as Rashi will explain, it means 'I will urge him on.' So, Moshe and Yehoshua are both present in the Ohel Moed, and Hashem is about to address them regarding the future leadership of the Jewish people.

Rashi explains the word 'VeAtzavenu'—usually translated as 'and I will command him'—here means 'and I will urge him on.' The word comes from the root 'VeAzarezenu,' meaning to encourage or inspire. So, Hashem is not just commanding Yehoshua, but also giving him encouragement and strength for the task ahead.

The verse describes how Hashem appeared in the Tent of Meeting in a pillar of cloud. The pillar of cloud stood at the entrance to the tent. This was a visible sign of Hashem's presence, and it marked the moment when Hashem was about to speak to Moshe and Yehoshua. The pillar of cloud was a recurring symbol throughout the journey in the desert, representing Hashem's guidance and protection. Here, it stands at the entrance to the Ohel Moed, indicating that something significant is about to take place—namely, the transfer of leadership from Moshe to Yehoshua.

Hashem says to Moshe, 'You are going to lie with your fathers,' meaning Moshe is about to pass away. Hashem then tells Moshe that after his death, the people will rise and stray after the foreign gods of the land to which they are coming. The people will abandon Hashem and break the covenant that Hashem made with them. This is a warning that after Moshe's passing, the Jewish people will be tempted by the idolatry of the nations in the land of Canaan and will turn away from Hashem. The verse emphasizes the inevitability of this challenge and the consequences of abandoning the covenant.

Rashi explains the phrase 'Nechar HaAretz'—the foreign gods of the land—as referring to the gods of the nations of the land. In other words, the people will be drawn after the idols worshipped by the nations living in Canaan, the land they are about to enter.

Hashem continues: 'My fury will rage against them on that day, and I will abandon them, and I will hide My face from them.' This means Hashem will remove His protection, and the people will be left vulnerable. The verse says, 'VeHayah Le'echol'—they will be consumed, and many evils and troubles will befall them. The people will then say on that day, 'Is it not because our God is no longer among us that these evils have found us?' In other words, they will recognize that their suffering is a result of Hashem's absence, which came about because they turned away from Him. The verse is warning that the consequences of abandoning Hashem will be severe, but it also hints at the possibility of the people realizing their mistake and understanding the cause of their troubles.

Rashi explains the phrase 'VeHasterti Panai'—'and I will hide My face'—as meaning 'as though I do not see their distress.' In other words, Hashem will act as if He is not paying attention to their suffering, removing His providence and allowing the people to experience the consequences of their actions without His intervention.

And I will surely hide My face on that day because of all the evil that they have done, when they turn to other deities. The teacher explains that Hashem is saying He will hide His face from the Jewish people because of the evil they have done, specifically because they have turned to other gods. The phrase "I will surely hide My face" means that Hashem will not show His presence openly, as though He is not watching over them or involved in their lives. The teacher elaborates that this hiding of Hashem's face is a response to the people abandoning Him and turning to other deities, and as a result, Hashem will not intervene or protect them in the way He usually does. This is a consequence of their actions, and it is a very serious statement about the relationship between the Jewish people and Hashem—when they turn away from Him, He, in turn, hides His face from them.

And now, write for yourselves this song and teach it to the children of Israel. Place it in their mouths, in order that this song will be for Me as a witness for the children of Israel. The teacher explains that Hashem is commanding Moshe to write down this song, which refers to the passage that will be coming up, and to teach it to Bnei Yisrael. The purpose is so that the song will be in their mouths—it should be memorized and recited by the people. The teacher points out that this is not just about writing it down, but also about teaching it and making sure it is part of the people's regular speech and memory. The reason for this is so that the song will serve as a witness for Hashem against the Jewish people. If they ever claim that they did not know what would happen if they turned away from Hashem, this song will stand as a testimony that they were warned and that they knew the consequences. The teacher emphasizes that the song is meant to be a constant reminder and a form of testimony for all generations, so that the people cannot say they were unaware of Hashem's warnings.

"This song" refers to the passage beginning with Haazinu HaShamayim—'Give ear, O heavens'—which is found later in Devarim, chapter 32, verse 1, and continues until the words Uchiper Admaso Amo—'And He will atone for His land and His people'—in chapter 32, verse 43. The teacher explains that when the Torah says to write this song, it is specifically referring to the section of the Torah known as Haazinu. This is the song that Moshe is commanded to write and teach to the Jewish people, and it is this section that is to be memorized and recited as a testimony for all generations. The teacher clarifies that it is not the entire Torah being referred to here, but specifically the song of Haazinu, from its beginning until its conclusion at Uchiper Admaso Amo.