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THE WEEKLY SIDRA- VAWESCHANAN
Rabbi Moshe Greebel

     In this week’s Sidra, prior to his demise, Moshe Rabbeinu warned  the B’nai Yisroel, in a series of P’sukim (verses), against Avodah Zara (idolatry): 
“Lest you corrupt yourselves, and make you an engraved image, the form of any figure, the likeness of male or female.  The likeness of any beast that is on the earth, the likeness of any winged bird that flies in the air.  The likeness of any thing that creeps on the ground, the likeness of any fish that is in the waters beneath the earth.  And lest you lift up your eyes to the skies, and when you see the sun, and the moon, and the stars, all the host of the skies, should you be driven to worship them, and serve them, which HaShem your G-d has allotted to all nations under the whole sky.  But HaShem has taken you, and brought you out of the iron furnace, out of Egypt, to be for Him a people of inheritance, as you are this day.”  (D’varim 4:16-20)

Yet, directly afterwards, Moshe complained of not being able to enter Eretz Canaan: 
“And HaShem was angry with me for your sakes, and swore that I should not go over the Jordan, and that I should not go into that good land, which HaShem your G-d gives you for an inheritance.  But I must die in this land, I must not go over the Jordan; but you shall go over, and possess that good land.” (ibid. 4:21-22)

Now, why did Moshe switch in so sudden a manner the subject matter, from the prohibition against Avodah Zara to his inability to enter Eretz Canaan?  In the text K’hilas Yitzchak, this question is answered through an actual incident that took place in 18th century Europe.

Rav Yonasan Eybeschutz (1690-1764), the Dayan (magistrate) of Prague, of blessed memory, prior to serving in the Rabbinate of Prague, was the Rav of a much smaller city, wherein he tirelessly worked day and night for the community.  In addition to resolving financial and religious matters in the city, he gave communal Shiurim (lectures), raised moneys for the Yeshiva, organized charity collections and loans to the poor, and was involved in the lives of each and every member of his community.  Rarely, did Rav Yonasan ever have time for himself.

Now, on a certain day, Rav Yonasan received a letter from the elders of the great city of Prague, who desired that he relocate there to be their Rav.  Now, thought Rav Yonasan, this certainly was a great opportunity, with sufficiently more pay.  Yet, he soon realized that his work load in such a great city with so large a Jewish population, would nonetheless, be very taxing.  And so, he resolved that since he was sufficiently content where he resided, there was little purpose in looking for a more laborious existence.  He would show the letter from Prague to the elders of his community though, and when they would beg him not to leave, and perhaps, offer him an increase in salary, he would acquiesce.

However, what happened next, surprised Rav Yonasan.  For, after the elders read the letter from beginning to end, they simply handed it back to Rav Yonasan without one word.  Several days passed, and still not one of the elders had anything to say to the Rav concerning his invitation to serve elsewhere.  As a result of this indifference, Rav Yonasan wrote to the elders of Prague, accepting their offer for him to serve as their Rav.

The day came when the wagons arrived from Prague to relocate Rav Yonasan and his family.  Soon, the porters began to load the wagons with an abundance of the Rav’s S’farim (texts) and furniture.   In the interim, Rav Yonasan called a special meeting of the entire Jewish community of the town, to deliver his last D’rasha (sermon) there.  Soon, the entire synagogue was filled from one corner to the other with all the townsfolk of the community.

Rav Yonasan ascended to the pulpit, and began to severely admonish the massive crowd to always cleave to HaShem, and never G-d forbid, to turn from Him.  Again and again, the Rav stressed and underscored to the assembly this very stern admonishment.  When Rav Yonasan concluded his final D’rasha there, the elders of the community, at long last, approached him.

“Rabbi” they said to him, ”Why did you just rebuke us so strenuously, and so many times, not to forsake the ways of HaShem?  Is this not something we already know?”

Rav Yonasan then reminded the elders that when he showed them the letter from Prague, they kept silent, even though the Rav worked tirelessly day and night on their behalf.  This could only mean one thing.  The people of this community are ingrates, who would simply not acknowledge any good done for them.

Rav Yonasan explained to them all that when one does something good for another, the source of that kindness is easily seen.  When HaKadosh Baruch Hu however, does good things for mankind, the source of this kindness is often concealed.  And so, concluded Rav Yonasan to the elders, if one can be an ingrate to another person from whom he has seen goodness, how much easier would it be to be an ingrate to HaKadosh Baruch Hu, Whose goodness is not directly seen?  And, for this reason, he stressed this theme in his last D’rasha in that town.

The same applies here as well to Moshe, as seen from the Midrash D’varim Rabbah 3-11: 
“Therefore, when they came to pass over the Jordan, Moshe reminded them of every plea that he had made on their behalf, because he thought that they would pray for his sake, that he enter the land with them…..”

Even though Moshe continuously interceded on behalf of the B’nai Yisroel when they sinned, and saved them several times from complete annihilation, when it came time for him to depart this world, not one of the B’nai Yisroel prayed to have the decree against Moshe of not entering Eretz Canaan, rescinded.  This was a certain sign that the B’nai Yisroel were ingrates.  The Midrash concludes: 
“…..Rav Tanchumah said, Moshe prostrated himself before Yisroel, and said to them, ‘You are to pass over, but not I,’ and he gave them the opportunity to pray for him, but they did not grasp it…..”

And, when Moshe came to the realization that the B’nai Yisroel were ingrates, he immediately began admonishing them against Avodah Zara.  For, if one could be thankless to another from whom he openly sees kindness, one could easily be thankless to HaShem, G-d forbid, from Whom the kindness is not always directly seen.

And so, Hakaras HaTov (recognition of good- gratitude) for even the smallest kindness or consideration from another, is an essential obligation for every Jew.  Few other human flaws are as repulsive as being a thankless ingrate, incapable of acknowledging even the smallest appreciation of goodness.  Let us always be worthy to sanctify the name of HaKadosh Baruch Hu, through Hakaras HaTov. 


May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times.  Good Shabbos.

 

NCYI's Weekly Divrei Torah Bulletin is sponsored by the Henry, Bertha and Edward Rothman Foundation - Rochester, New York; Cleveland, Ohio; Circleville, Ohio

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