Moshe and Israel
In this week’s parsha, it tells of the messengers that were sent to Sichon to request permission to pass through his land. The verse states that “Israel sent messengers.” This Sicha analyzes the reason why at times the Torah says Moshe sent and other times it states that Israel sent. Doing so, Rashi sheds new light on the essence of Jewish leadership.
This week’s parsha tells of the messengers that were sent to the Amorites to request passage through their territory in order to journey to the Land of Israel.
Text 1
Israel sent messengers to Sichon the king of the Amorites, saying: "Let me pass through your land. We will not turn into fields or vineyards, nor drink well water. We shall walk along the king's road, until we have passed through your territory."
Bamidbar 21:21-22
On the verse, Rashi comments on the words “Israel sent messengers” and notes as follows:
Text 2
Elsewhere, the sending [of messengers] is ascribed to Moshe, as it says, “So I sent messengers from the desert of Kedeimot” (Devarim 2:26). Similarly, “Moshe sent messengers to the king of Edom...” (Bamidbar 20: 14), but concerning Yiftach it says, “Israel sent messengers to the king of Edom...” (Shoftim 11:17). These verses supplement each other; one holds back [information by not informing us who authorized the sending of the messengers] and the other reveals [that Moshe sent them]. Moshe is Israel, and Israel is Moshe, to teach you that the leader of the generation is like the entire generation, because the leader is everything.
Rashi, Bamidbar 21:21
Rashi explains that although elsewhere the Torah insinuates that Moshe was the one that sent the messengers to Sichon and not Israel, there is actually is no contradiction between the verses. The reason for this is because Moshe is Israel and Israel is Moshe. An act of Moshe can be referred to as an act of Israel. Being that the two can be used interchangeably, here the verse states that Israel sent the messengers, while elsewhere the verse states that Moshe sent the messengers.
While superficially Rashi’s intent is to explain the seeming contradiction between the verses as to whether the messengers were sent by Moshe or by Israel, this cannot be the case for the following reason:
The verse stating that Moshe sent messengers is stated in the book of Devarim, which comes after the book in which our Torah portion is found— Bamidbar. As such there is no reason to explain the contradiction here.
Text 3
“So I sent messengers from the desert of Kedeimot to Sichon, king of Cheshbon, with words of peace, saying, ‘Allow me to pass through your land: I will go along by the highway, I will turn neither to the right nor to the left. You shall sell me food for money that I may eat; and give to me water for money, that I may drink; I will only pass through by my feet.’”
Devarim 2:26-28
As a rule, Rashi only answers questions on a verse as they arise. Rashi, who wrote his commentary with the assumption that the reader is studying the Torah in order, does not assume that the reader is aware of a verse that is stated later in the Torah.
As such, when the reader arrives at the verse in the current Torah portion which states that “Israel sent messengers,” he will not yet be bothered by the fact that later the Torah says that Moshe sent these messengers.
Accordingly, it would make sense for Rashi to answer the contradiction of the verses in the book of Devarim, and not to explain it in the book of Bamidbar, where the reader is not yet aware of the contradiction between the verses.
Based on the above rule, it is clear that Rashi’s intent is not to answer a contradiction of the verse in Devarim, but to answer a question that arises on this verse itself. (Nonetheless, through explaining the verse at hand, Rashi answers as well the contradiction between the verses in each book.)
Explanation
Rashi’s intent in not to explain the discrepancy between the two verses regarding the messengers sent to Sichon. Rather, his intent is to explain the difference between the expression of the verse concerning the messengers that were sent to Sichon and a previous verse regarding the messengers that were sent to Edom.
Regarding the messengers that were sent to Edom, the verse states:
Text 4
Moshe sent messengers from Kadesh to the king of Edom: "So says your brother, Israel, 'You know of all the hardship that has befallen us... Please let us pass through your land; we will not pass through fields or vineyards, nor will we drink well water. We will walk along the king's road, and we will turn neither to the right nor to the left until we have passed through your territory.'"
Bamidbar 20:14-17
Rashi is bothered as to why regarding the messengers that were sent to Edom the Torah states that “Moshe sent messengers,” while concerning the messengers that were sent to Sichon the verse states “Israel sent messengers.”
In order to answer this question, Rashi explains that Israel and Moshe are used interchangeably because “Moshe is Israel, and Israel is Moshe.” He explains this idea through clarifying that even regarding the messengers that were sent Sichon itself, the Torah attributes the sending first to the Jewish people, stating, “Israel sent messengers,” and elsewhere the verse testifies that Moshe sent the messengers.
By explaining that Moshe and Israel are used interchangeably, it is understood that although the earlier verse stated that “Moshe sent messengers...to the king of Edom,” the Torah can nevertheless declare that “Israel sent messengers to Sichon the king of the Amorites.”
Additional questions
While the above explains Rashi’s general intent in his comments, the specifics of Rash’s elucidation are not understood. Rashi stated,
Text 5
These verses supplement each other; one holds back and the other reveals. Moshe is Israel, and Israel is Moshe, to teach you that the leader of the generation is like the entire generation, because the leader is everything.
Rashi, Bamidbar 21:21
A) For what purpose does Rashi preface his explanation with a seemingly superfluous statement of, “these verses supplement each other; one holds back and the other reveals?” It does not seem to add to the explanation.
[Seemingly one might be able to answer the above question by explaining that Rashi is merely quoting the Medrash that uses these words.
Text 6
All of Torah is interdependent. What one holds back the other reveals. Here [the verse states] “Israel sent messengers” and elsewhere the sending of messengers is ascribed to Moshe, as it says, “So I sent messengers from the desert of Kedeimot” (Devarim 2:26). Elsewhere [the verse states] “Moshe sent messengers to the king of Edom...” (Bamidbar 20: 14). These verses supplement each other; one holds back as Moshe is Israel, and Israel is Moshe, to teach you that the head of the generation is the entire generation.
Medrash Tanchuma, Bamidbar 23
As such, one can explain the reason that Rashi uses the preface that “these verses supplement each other; one holds back and the other reveals” is because he is quoting the Medrash that uses this terminology.
This, however, is not an adequate explanation for the following reasons:
- When Rashi explains a verse, his intent is only to explain the rudimentary understanding of the verse. As such, if he does quote from the Medrash it is only because it is pertinent to the simple understanding of the verse’s simple meaning. Therefore, although it seems that Rashi is simply replicating the words of the Medrash, there must be a relevance to the understanding of the verse’s simple meaning.
- The Medrash stated, “all of Torah is interdependent,” while Rashi stated, “these verses supplement each other.” It is understood that the Medrash is explaining the general manner in which the Torah works and therefore this preface is important. Rashi though only explains specific verses. If this is so, why does he need the above preface? This extra sentence of Rashi’s thus still seems superfluous.]
B) What is the purpose of the seeming redundancy of “Moshe is Israel, and Israel is Moshe?”
C) If, for whatever reason, Rashi felt it pertinent to state that “Moshe is Israel, and Israel is Moshe,” he should have as well done the same in his conclusion. Instead of only stating “the leader of the generation is like the entire generation,” he should have also said that “the entire generation is like the leader.”
D) Why does Rashi conclude with “the leader is everything,” when he already stated that “the leader of the generation is like the entire generation?” Not only are the two statements redundant, but they are in contradiction to one another. In the first statement it expresses that the leader is only “like the entire generation,” and in the second statement it indicates that “the leader is everything.” I.e., he is not only like the entire generation, but is actually everything of the generation.
Rashi’s question
In order to understand the above questions it is important to preface a statement of Rashi that sheds light onto what exactly Rashi is bothered by in the discrepancy between the various verses.
When Rashi points out the inconsistencies of the verses regarding the messengers he begins by using a seemingly longwinded expression: “Elsewhere, the sending [of messengers] is ascribed to Moshe, as it says, ‘So I sent messengers...’”
This language seems to be lengthy, as he could have simply stated, “Elsewhere it says, ‘so I sent.’” The reader would automatically understand that this statement was expressed by Moshe in regard to sending the messengers to Sichon, the king of Cheshbon.
From the fact though, that Rashi does indeed employ this language, it is evident that within these words the difficulty which Rashi wishes to address is emphasized.
While the verse at hand regarding sending messengers to Sichon states, “Israel sent messengers,” and the verse regarding the messengers that were sent to Edom states, “Moshe sent messengers,” it is already obvious that this does not mean that Moshe sent messengers to Edom, while Israel was the one to send messengers to Sichon.
Though concerning the messengers that were sent to Edom the verse states that “Moshe sent messengers,” it is obvious that he did not do this on his own but that this was on behalf of all of Israel. It is for this reason that the verse states, “So says your brother, Israel... let us pass through your land.”
The reason that the verse states, “Moshe sent messengers,” although it was in truth, on behalf of all of Israel, is self-understood; all acts on behalf of Israel were done by Moshe and he was the one who actually sent them.
The same is true of the messengers that were sent to Sichon. Although the verse states, “Israel sent messengers,” it is obvious that the actual sending was done by Moshe. The Torah’s expression of “Israel sent messengers” is because the messengers were for the entirety of Israel. It was done, like all major acts for Israel, by Moshe.
Accordingly, there was in fact no difference between the messengers that were sent to Edom and those who were sent to Sichon. Both were done for Israel by Moshe. The only difference between the two occurrences is the language that the verses employ.
