The Midrash, noting that the Hebrew word בו can mean either on him, or on it, explains the possuk, This is the day Hashem has made; let us rejoice and be glad בו, as having not been clear until clarified by Shlomo, who said: We shall rejoice and be glad in You – in You and in Your salvation, in You and in Your awe.
We can now say that by adding “You do not believe in him,” Rashi was alluding to Mosheh reprimanding the people that although they agreed intellectually to enter the land of Israel, they accepted the Torah and the Mitzvos, and they were believers, sons of believers, they lacked the level of believing bo -- in You and in Your salvation, in You and in Your awe; and although they did everything they were commanded to do, their actions lacked joy.
With Me, as Well, Hashem Became Angry Because of You
We can now understand a deeper meaning of Mosheh telling them, With me as well, Hashem became angry because of you. Anger and joy cannot coexist simultaneously. Mosheh was not saying that Hashem became angry at him because of the episode of the spies. Rather, he was using himself as an example of how important it is to serve Hashem with joy. Because Mosheh got angry at them in the incident of the “waters of dispute,” he was not serving Hashem with joy. Had he been serving Him with joy, there could be no room for anger. This anger at the level of Mosheh, in turn, brought about the anger of Hashem on him. With these words, Mosheh was reinforcing his reprimand about the necessity of serving Hashem with joy. He, as well, was punished for not serving Hashem with joy, and instead, getting angry.
Joy and Mourning at the Same Time
Now that we have answered our questions, let us turn to the practical lesson to be derived. We are now approaching Shabbos Parshas Devarim, Shabbos Chazon which [in 5779, when these words were said (editor)] will be the ninth day of Av on the calendar – an apparent clash between the joy of Shabbos and the mourning of Tishah B’Av. On a deeper level, however, even as one mourns the destruction with all his heart, he must not lose the basic joy of serving Hashem.
This becomes clearer through the words of the Sfas Emes who asks how we can say that one who shares in the mourning of the congregation merits seeing the consolation of the congregation. For if it means that he will see the rebuilding of Yerushalyim, then if that occurs in his lifetime, why would he not see that along with everyone else alive at that time. And if it means that he will merit living until that time, haven’t many great tzaddikim died before that time? Rather, it refers to meriting to see the consolation in the midst of the pain.
