“Revealing Hidden Praise”[1]
Parshas Beha’aloscha 5782
לרפואה שלימה אסתר תהלה בת אריאל ציפורה
Based on “Erev Shabbos Parsha Inspiration” by Rabbi Phillip Moskowitz[2]
Written by Rabbi Dani Staum
The Torah relates that the nation complained that they wanted meat in the desert. They began to reminisce about the “good times” when they were still in Egypt and had a much better selection of food. Moshe became exasperated and turned to Hashem saying that he could not bear the heavy load of the nation’s complaints. Hashem then commanded Moshe to gather seventy elders who would assist him in leading the nation. There were two people not included in the 70 who began to prophesize, Eldad and Meidad. Rashi relates that their prophecy was that Moshe would die and Yehoshua would lead the nation into Eretz Yisroel.
Why was their somber prophecy specifically said at this juncture?
Rabbi Yitzchok Menachem Abramson of London, in his sefer, Be’er Mayim, notes that there is a direct parallel between what occurred here and with what occurred much earlier in Moshe Rabbeinu’s leadership career. When Moshe confronted Pharaoh at the end of parshas Shemos and demanded that Pharoah let the Jewish slaves go, Pharaoh replied harshly by increasing the already unbearable workload. The Jewish people became despondent, and the Jewish taskmasters harshly told Moshe that he shouldn’t have made things worse. In desperation, Moshe said to Hashem (Shemos 5:22) למה הרעות לעם הזה – why have You done bad to this people. Hashem replied (ibid 6:1) עתה תראה – now you will see what I will do to Pharaoh. On those words, Rashi comments that there was an indirect message of rebuke to Moshe, “Now you will see what I will do to Pharoah. But because you complained you will not see the miracles that I will perform when the nation enters Eretz Yisroel.”
Moshe utilized that same vernacular here in parshas Beha’aloscha when he asked Hashem (Bamidbar 11:11) למה הרעת לעבדך – why have You done bad to Your servant?” Hashem too replies with the same vernacular (ibid 11:23) עתה תראה היקרך דברי אם לא – Now you will see if My words will happen or not.”
There is a parallel to both stories. Both times Moshe felt that his mission as leader was about to fail. In Mitzrayim he was to prevail upon Pharoah to let the nation out. Instead, the servitude intensified. Moshe turned to Hashem and asked why things only became worse.
At this point, Moshe was trying to lead the nation to the land of their destiny. They were on the precipice of entering, but the nation was complaining. Here too, Moshe asked why the opposite of his mission was transpiring. Hashem replied to Moshe again, as He did in Mitzrayim, that Moshe cannot be the leader to bring the nation into the Land. The leader cannot question and doubt Hashem in the face of adversity. The prophecy of Eldad and Meidad that Moshe could not enter the Land was identical to the message Moshe received the previous time he questioned Hashem about why He allowed things to worsen.
The road to Jewish redemption and fulfillment is always circuitous and filled with hurdles and challenges. After the miraculous victories of 1967 the Jewish people were confident that redemption and peace could be imminently achieved. But now, decades later, it is clear that the road to Jewish sovereignty in Eretz Yisroel is bumpy and challenging.
A leader must always rise to the challenge with conviction and confidence. It’s a lesson not only for the Jewish people nationally, but for ourselves personally. The road to spiritual growth is not straight and smooth. There are always ups and downs and will invariably contain adversity. The question is how one responds to those challenges. Our challenge is to be builders and not complainers.
Tehillim chapter 81 begins למנצח על הגיתית – For the conductor (Hashem) upon the winepress.
Most commentators understand the winepress as an analogy for G-d crushing our enemies like grapes in a winepress. Rav Hirsch however says that it’s a symbolism of the Jewish people. When we are allegorically pushed against the wall and forced to confront challenges, the beautiful internal holiness and essence of the Jewish people emerges, like wine emerges from a crushed grape.
In his sefer Arpilei Tahor (page 39) Rabbi Avrohom Yitzchok Hakoahin Kook wrote:
“הצדיקים הטהורים אינם קובלים על הרשעה אלא מוסיפים צדק, אינם קובלים על הכפירה אלא מוסיפים אמונה, אינם קובלים על הבערות אלא מוסיפים חכמה”
“The purely righteous do not complain about the dark but they increase the light; they do not complain of evil, but increase justice; they do not complain of heresy, but increase faith; they do not complain of ignorance, but increase wisdom.”
The great Moshe Rabbeinu is held to task on his supreme level for complaining to Hashem when he felt he couldn’t be successful in his mission.
Challenging as it is, a great leader never lose hope in his people or in his mission.