Parshat Va'etchanan: A Humble Request

Parsha Paragraphs

Rabbi Naftali Kassorla

Parshat Va’etchanan

A Humble Request

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נחום בן פנחס הלוי ז״ל

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This week's parsha opens with Moshe beseeching G-d to allow him enter into the Land of Israel. ואתחנן אל ה׳ בעת ההיא לאמור - “I implored G-d at that time, saying…”(3:23) Moshe prays to G-d 515 times (the numerical value of ואתחנן) to annul His decree and let him join the Jewish people. Ultimately G-d denies his request saying: “It is too much for you! Do not speak to Me further about this matter.” (Ibid. 26)

Rashi (Ibid. 23), quoting the Midrash Tanchuma, describes the nature of the request that Moshe made, hinted to in the word ואתחנן (I implored):

Forms of the word חנון (imploring) in all places in which they appear in the Torah mean nothing but granting or requesting a gift for free (מתנת חינם); that although the righteous [Moshe] could make their request relying on their merits, they seek from G-d nothing but a gift without payment…

Moshe, instead of asking that his wish be granted on account of his past merits, asks G-d to give to him “for free.” The basic understanding of this Midrash implies that Moshe, in couching his request like this, was behaving righteously. The commentators explain that Moshe was acting humbly by praying in this way.

A closer look could bring us to a certain difficulty. Ultimately, what is Moshe requesting? For G-d to annul His decree – a decree that will affect the Jewish people for millennia. This is seemingly not a small request, thus we can ask the question: How is it a display of humility for Moshe to ask G-d to abrogate His will, without relying on some of his merit?

By way of example, if we were to observe someone marching into a store and asking to take one of the most expensive items – for free – it would first appear as though he’s a very haughty man making an absurd request. We may then deduce that this person has a very close relationship with the owner – perhaps as a good friend or an investor or partner in the business. But if there is no basis, to view it as a display of humility? Certainly not! To the contrary – to ask without some merit is not humble, but quite presumptuous!

Therefore, how can we understand why Moshe would make a request from G-d, not relying on any merit, but instead as a “freebie” – a מתנת חינם – and it would be labeled as humble?

There is a famous concept that we find applied to our forefathers, specifically Yaakov Avinu: שמא יגרום החטא – “Lest the sin cause...” (Brachot 4a, Sanhedrin 98b, Sotah 36a). Our forefathers did not rely on their merits alone, for they were concerned that their sins would remove the efficacy of that merit.

The commentators explain that this came out of a deep sense of humility, a doubt that their deeds are ever perfect, and a recognition that there is always room to improve. (Obviously, in comparing our actions to theirs, they are paragons of perfection.) Thus they felt: How can we present our merits as a currency to G-d, when there is always the possibility that we are lacking?

Perhaps this is also what Moshe’s request was based on. He was not approaching G-d out of a sense of “heimeshkeit” – an assumed familiarity with G-d. Rather it was rooted in the recognition of Man’s ultimate lack in relation to G-d. Meaning, that Moshe did not feel that his actions were up to par to request such a great thing, thus leaving him with only one option: to beseech G-d purely out of His abundant beneficence.

Of course Moshe had ample merits to draw from, but he was also channeling something much deeper in this humble request: that in the grand scheme, in relation to G-d and His glory, we can never feel that we have true merit. We can never feel that our deeds are enough. Moshe, known as the humblest of men, understood in his humility that there is always a need to grow.

I would like to suggest  that Moshe's request for a מתנת חינם came out of a deep sense of something I call, “Healthy Spiritual Self-Doubt” which is integral in spurring a person to higher levels of Avodat Hashem. This spiritual doubt can be summed up in a powerful line I once heard in the name of Rav Yisrael Salanter: “The moment you feel comfortable in your observance, is the moment you've never been farther from G-d.” The true process of creating a relationship with G-d, is in the act of reaching out to G-d. But this grasping for Him will not come out of a feeling of complacency; it comes out a feeling of lack.* When he realizes what he is lacking, he reaches out to G-d to find completion.

A person can never become stagnant with their spiritual muscles; and just like with physical muscles, if they remain dormant, they will succumb to atrophy. He must always be stretching his limits ever-so-much, so that he is striving and growing higher each day.

This is an important lesson for us to take with us as we go through the summer months, a time where it is important to relax and re-energize – but never to come to a full stop. For it is also a time filled with tremendous potential. We should take those opportunities and grow from them.

Shabbat Shalom

*It is important to note that this self-doubt is not meant to be confused with anxiety from a sense of existential unhappiness or feelings of unfulfillment. Rather, it is a general perspective on life of being דואג that if we don't stand guard, we will lose all our gains. This is coupled with remaining confident in ourselves and our capabilities. This proper perspective should spark a fire of desire in a person to become closer to G-d.