ספר דברים - פרשת האזינו - לב:מד-נב - שביעי

The verse says, "And Moshe came and spoke all the words of this song in the ears of the people, he and Hoshea bin Nun." This means that Moshe, together with Yehoshua (who is called Hoshea here), spoke the words of the song — meaning the song of Haazinu — to all the people. The Torah emphasizes that it was both Moshe and Hoshea bin Nun who did this together, showing the joint leadership at this moment. The teacher points out that the verse is highlighting the transition, as Yehoshua is now being brought into the leadership role alongside Moshe, and both are addressing the people together.

On the words "he and Hoshea bin Nun," Rashi explains that this was a Shabbos of dual leadership — a time when there were two leaders. The authority was being transferred from one to the other: Moshe was handing over the leadership to Yehoshua. Moshe even appointed a translator for Yehoshua, so that Yehoshua could expound Torah in Moshe's lifetime. This was done so that the people would not say, "As long as your teacher is alive, you have no right to raise your head." In other words, it was to show that Yehoshua had the authority to lead and teach even while Moshe was still alive. Rashi also asks, why is Yehoshua called "Hoshea" here? The answer is to show that even though he was given greatness, he remained humble, just as he was at the beginning. Despite being elevated to a position of leadership, Yehoshua did not become arrogant; he kept his humility.

The verse says, "And Moshe finished speaking all these words to all of Israel." This means that Moshe completed his address, saying everything he needed to say to the Jewish people. The teacher notes that this marks the conclusion of Moshe's final speech to the nation, wrapping up his instructions and warnings before his passing.

The verse continues, "And he said to them: Set your hearts to all the words that I am testifying among you today, which you shall command your children to observe, to do all the words of this Torah." Moshe is telling the people to pay close attention to everything he has taught them, and to make sure to pass it on to their children — to keep and do all the words of the Torah. The teacher emphasizes that Moshe is instructing the people not just to listen, but to internalize the message, to focus their hearts on it, and to ensure that it is transmitted to the next generation. It's not enough to just hear the words; they must be taken to heart and acted upon, and taught to one's children so that the Torah continues.

On the words "Set your hearts," Rashi explains that a person must direct his eyes, heart, and ears to the words of Torah. As it says in Yechezkel, "Son of man, see with your eyes, hear with your ears, and set your heart" — meaning that when it comes to Torah, one must be fully attentive with all his faculties. Rashi brings a kal vachomer: If regarding the design of the Beis HaMikdash — something visible and measured with a rod — a person must focus his eyes, ears, and heart to understand it, then how much more so with the words of Torah, which are like mountains hanging by a hair (meaning they are deep and subtle), must one pay full attention. The teacher elaborates that this teaches us the importance of being completely present and engaged when learning Torah, using all our senses and our heart to truly understand and absorb it.

The verse says, "For it is not an empty thing for you, for it is your life, and through this thing you will lengthen your days on the land that you are crossing the Jordan to possess." Moshe is telling the people that Torah is not something empty or meaningless; rather, it is your very life. By keeping the Torah, you will merit long days in Eretz Yisroel. The teacher stresses that Torah is not just another subject or a set of rules — it is the source of our life, both physically and spiritually. Without Torah, life is empty; with Torah, life is full and meaningful. This is why Moshe tells them that through Torah, they will have long life in the land they are about to enter.

On the words "For it is not an empty thing for you," Rashi explains that you are not toiling in Torah for nothing — there is much reward attached to it, for it is your life. Rashi brings another explanation: There is nothing in the Torah that is empty; if you study it, you will find that there is always reward to be gained. To prove this, Rashi brings the example of the verse "And Lotan's sister was Timna" and "Timna was a concubine," etc. Timna said, "I am not worthy to be his wife; let me at least be his concubine." Why does the Torah tell us this? To show the greatness of Avraham, that rulers and kings desired to attach themselves to his descendants. The teacher explains that even seemingly minor or obscure verses in the Torah have meaning and reward; nothing is superfluous. Every detail in Torah is there to teach us something, and if we delve into it, we will find its significance and the reward that comes from learning it.

The verse says, "And Hashem spoke to Moshe on that very day, saying." This introduces the next section, where Hashem is about to give Moshe his final instructions. The teacher notes that the phrase "on that very day" is used to emphasize the importance and immediacy of what is about to happen — Hashem is speaking to Moshe at a critical moment, right before his passing, to give him the last commandments regarding his death and the transition of leadership to Yehoshua.

Rashi comments on the phrase "Be'etzem hayom hazeh"—"on that very day"—and explains that this phrase appears in three places in the Torah. The first is with Noach: "on that very day Noach entered the ark." Rashi explains that the people of Noach's generation said, "If we sense that Noach is going into the ark, we won't let him enter. Not only that, but we will take axes and hammers and break the ark." Hashem responded, "I will bring Noach into the ark in the middle of the day, and if anyone has the power to protest, let him come and protest." The second is in Egypt: "on that very day Hashem took the Jews out of Egypt." The Egyptians said, "If we sense that the Jews are leaving, we won't let them go. Not only that, but we will take swords and weapons and kill them." Hashem said, "I will take them out in the middle of the day, and if anyone has the power to protest, let him come and protest." The third is here, regarding the death of Moshe: "on that very day." The Jews said, "If we sense that Moshe is about to die, we won't let him. This is the man who took us out of Egypt, split the sea for us, brought us the mann, brought us the quail, brought up the well for us, and gave us the Torah. We won't let him die." Hashem said, "I will bring him in the middle of the day, and if anyone has the power to protest, let him come and protest."

The verse says: "Go up to this mountain of the Avarim, Mount Nevo, which is in the land of Moav, facing Yericho, and see the land of Canaan, which I am giving to the children of Israel as an inheritance." The teacher explains that Hashem tells Moshe to ascend the mountain and look at Eretz Yisroel, the land that Hashem is giving to the Jewish people. Moshe is not allowed to enter the land, but he is given the opportunity to see it from afar. The mountain is described as being in Moav, opposite Yericho, and Moshe is told to look at the land that will be given to the Jewish people as their inheritance.

The verse continues: "And die on the mountain where you are going up, and be gathered to your people, just as Aharon your brother died on Mount Hor and was gathered to his people." The teacher explains that Hashem tells Moshe that he will die on the mountain he ascends, just as Aharon died on Mount Hor. The phrase "be gathered to your people" means that Moshe's soul will be reunited with the souls of the Jewish people who have passed on before him. The comparison to Aharon's death is made to show that Moshe's passing will be similar to that of his brother, in a peaceful and dignified manner.

Rashi comments on the phrase "just as Aharon your brother died" and explains that Moshe desired to die the same way Aharon did. When Aharon died, Moshe removed Aharon's first garment and put it on Elazar, then the second, then the third, and so on, so that Aharon saw his son in his own position of honor. Moshe said to Aharon, "My brother, Aharon, go up onto the bed," and he went up. "Stretch out your hands," and he stretched them out. "Stretch out your feet," and he stretched them out. "Close your eyes," and he closed them. "Close your mouth," and he closed it, and then he passed away. Moshe said, "Fortunate is the one who dies such a death." The teacher elaborates that this was a peaceful, dignified passing, and Moshe wished for the same kind of death for himself.

The verse says: "Because you trespassed against Me among the children of Israel at the waters of Merivas Kadesh, in the wilderness of Tzin, because you did not sanctify Me among the children of Israel." The teacher explains that Hashem is telling Moshe that the reason he will not enter the land is because of what happened at the waters of Merivas Kadesh. Moshe and Aharon did not sanctify Hashem's name among the Jewish people at that event, and this is the reason for the decree against them.

Rashi comments on the phrase "because you trespassed against Me" and explains that it means "you caused Me to be trespassed against." In other words, Moshe and Aharon's actions led others to act in a way that was considered a trespass against Hashem.

The verse says: "Because you did not sanctify Me." Rashi explains that this means "you caused Me not to be sanctified." Hashem told Moshe and Aharon, "Speak to the rock," but they struck it instead. Because they hit the rock, they had to hit it twice. If they had spoken to it and it had given water without being struck, it would have been a greater sanctification of Hashem's name. The Jewish people would have said, "If this rock, which is not subject to reward or punishment—if it merits, it doesn't get a reward, and if it sins, it doesn't get punished—still fulfills the will of its Creator, how much more so should we!" The teacher elaborates that this would have been a powerful lesson for the Jewish people about obedience to Hashem, but because Moshe and Aharon struck the rock instead of speaking to it, that opportunity was lost.

The verse concludes: "For from afar you will see the land, but you will not come there, to the land that I am giving to the children of Israel." The teacher explains that Hashem tells Moshe that he will see Eretz Yisroel from a distance, but he will not be allowed to enter it. This is the final decree regarding Moshe's entry into the land, and it is stated clearly that although he can see the land, he will not go in with the Jewish people.

On the words "Ki Mineged" — "from afar": Rashi explains that this means Moshe would see the land from a distance. The teacher elaborates that Moshe was allowed to look at Eretz Yisroel, but only from far away; he was not permitted to enter. This was a unique experience for Moshe, to be able to see the land but not go in. The teacher points out that this is significant because it shows that even though Moshe could not enter the land, Hashem still gave him the opportunity to see it, which was itself a special privilege.

On the words "Tireh v'goimer" — "you will see, etc.": Rashi explains that if Moshe would not see the land now, he would not see it again in his lifetime. The teacher explains that this was Moshe's one chance to see Eretz Yisroel; if he missed this opportunity, he would never have another. The teacher emphasizes that this was a final moment for Moshe, and that Hashem was telling him to take advantage of this unique opportunity to see the land, because after this, he would not be able to see it again during his life.

On the words "U'shama lo savo" — "but there you shall not go": Rashi explains that Hashem knew how precious Eretz Yisroel was to Moshe, and that is why He told him to go up and see it. The teacher explains that Hashem was acknowledging Moshe's deep love for Eretz Yisroel. Because of this love, Hashem gave Moshe the opportunity to at least see the land, even though he would not be able to enter it. The teacher notes that this shows Hashem's sensitivity to Moshe's feelings, giving him a measure of comfort by allowing him to see the land that was so dear to him.