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“… Hashem became angry with me because of you …” (Devarim 1:37)
Our sages tell us that in these pesukim Moshe Rabbeinu is referencing the sin of the meraglim. However, this seems difficult to understand as we only learn that Hashem was angry with the Jewish nation, not with Moshe Rabbeinu. The spies had intentionally misled the Jewish people, and when they heard their report the people mourned and cried bitterly, demonstrating an apparent lack of emunah in Hashem and His promise that they would inherit the land of Israel. We learn that that occurred on the night of the 9th of Av and, as our sages tells us, “Hashem declared that this day would become a day of mourning for all future generations until Moshiach.” Indeed, many years later, both the First and Second Temples were destroyed on Tisha B’Av. In addition, there are accounts of many other tragedies that befell the Jewish people on the 9th of Av throughout history.
The Or HaChaim notes that if Moshe Rabbeinu had entered Eretz Yisrael and built the Beis HaMikdash, then no nation would have been successful in destroying the Beis HaMikdash, for it would have been protected forever in the merit of Moshe Rabbeinu. Hashem, in His great mercy, knew that the Jewish people would sin. The Medrash tells us that preceding the destruction of the Beis HaMikdash, the angels were asked which should be destroyed, the Jewish nation or the Holy Temple. The angels responded that, of course, they wished to keep the Jewish people. Because they did not choose the Beis HaMikdash, they were given coals with which to set fire to the Beis HaMikdash. We are reminded, though, that the Jewish nation, in fact, is eternal. Had the angels opted for the Beis HaMikdash, neither would have been destroyed.
Thus, Moshe’s declaration that Hashem was also angry with him “because of you,” can be understood to mean “for your benefit.” Since Moshe Rabbeinu was not allowed to enter Eretz Yisrael, it was possible for the Beis HaMikdash to be destroyed, and in that way serve as an atonement for the sins of the Jewish people.
The Or HaChaim points out further that there is no specific reason given in the Torah as to why Moshe was punished and could not enter Eretz Yisrael. We know he was commanded (Bamidbar 20:8) to “speak to the rock to bring forth water,” and instead Moshe Rabbeinu hit the rock twice. As a result, the total effect of the miracle was greatly diminished. Had Moshe Rabbeinu followed the command of Hashem exactly, a greater Kiddush Hashem would have ensued, and the sitra achra (the realm of evil) would have been greatly weakened. Hashem would have forgiven the sin of the meraglim and allowed Moshe Rabbeinu to lead the Jewish nation into Eretz Yisrael and eventually build the Beis HaMikdash. The erosion of the sitra achra would also have empowered the Jewish people in their future struggles and challenges vis-à-vis Torah and mitzvos.
Our sefarim tell us that despite the extensive power of the sitra achra, the viability of the powers of good triumphing over the powers of evil still exists. As we say at the end of Aleinu, “Plan a conspiracy and it will be annulled; speak your piece and it shall not stand; for G-d is with us.” That is to say, even though the realm of evil may at times become stronger, one need not fear as he has hope and faith that Hashem is with us. Especially in our days when it seems that the enemy appears to be mighty, we need to remember that the power of the Jewish nation is strong enough to nullify the sitra achra and to be victorious.
It was during World War II, when Jewish blood spilled like water in Jewish communities throughout Europe, and the concentration camps were operating with meticulous precision killing thousands al Kiddush Hashem.
A distinguished-looking Yid, R’ Shraga Shmuel Schnitzler from the city of Shava in Hungary, was among the hundreds of thousands who had been herded onto the train to Bergen Belsen. When they arrived, the people were ordered to line up. Suddenly, one of the Nazis called out R’ Schnitzler’s name. The Jews all shuddered with fear.
“You lowly Jew!” shouted the Nazi. “I could kill you right now, but it would be a shame to waste a bullet on someone like you.” Instead, the Nazi tried to convince R’ Schnitzler to deny the existence of G-d. “Only the Third Reich has rule over you, not any G-d in Heaven. Deny your G-d and I won’t kill you,” enjoined the Nazi. The German was certain that, with a gun at his head and a promise that he could live, the Yid would cave to his demands
The Rav remained composed and serene, and said, “That will never happen. There is a creator in this world, and there is no one else.” All the Jews standing around already anticipated the end, and awaited the gunshot that would end his life.
This Nazi was very patient, however. More than anything, he wanted to hear this Jew deny the existence of G-d. “It’s a shame,” he said. “You’re still a relatively young man with a life ahead of you. How foolish you are. I am giving you a second chance to save your life,” he warned as he threateningly pointed his gun.
R’ Schnitzler was very calm, as he responded, “Do you think I have lost my mind? Do you think because I have been brought to this death camp, and you are threatening me, that I will deny the existence of G-d? Everyone sees the heaven and earth that G-d has created, and knows that He conducts His world with great mercy. Every Jew believes this with all his heart, even at the cost of his life.”
The Nazi began to shake with uncontrollable anger, and his eyes glared with hatred. “This is your last warning,” he bellowed. “Either you deny the existence of G-d or I will shoot you.”
In a loud voice, the Rav uttered the well-known “Shema Yisrael,” as the Nazi began to curse.
One gunshot was fired, and the Rav fell to the ground. The faces of the Yidden reflected their anguish with the loss of their leader who had given his life al Kiddush Hashem.
The Nazis celebrated the death of another stubborn Jew who had paid with his life. They spit at him, and stepped on and over his body, as they left. “Remove his body from the camp; I don’t want it decomposing here,” barked the commander, who was fastidious about the cleanliness of the campgrounds. “Have it thrown out with the garbage.” The body of R’ Schnitzler was dragged outside the gates and left on the road.
A short while later, the body of R’ Schnitzler began to move. He began to breathe. The bullet had only grazed him. It was only from sheer terror that he had dropped to the ground, where he thought it better to pretend that he was dead.
His steadfast emunah and willingness to give his life al Kiddush Hashem remained an inspiration for the inmates of the camp. After nightfall, R’ Schnitzler was able to escape. He made his way to freedom and eventually reached Eretz Yisrael. R’ Chaim Shechter, shlita, of Bnei Brak documented the entire incident.