Vayeilech

In the opening verses of parshas Veyeilech, there are two sets of phrases that have contradictory elements within them. Moshe begins by telling Bnei Yisrael that he will not accompany them on the rest of their journey as they enter and conquer the land of Israel. Moshe states "lo oochal latzes velavo, vaHashem amar elai lo sa'avor es hayarden hazeh". The first phrase explains that the reason Moshe cannot accompany them is simply that he physically is unable to do so. He is currently 120 years old and incapable of travelling further. The second phrase explains that the reason has nothing to do with physical capabilities but rather the reason he cannot accompany them is because Hashem has forbidden him to do so.

Rashi's approach to these verses is to explain them as statements of fact. Moshe Rabbeinu continues on his quest to prepare Bnei Yisrael for life in the Land of Israel and here, as introductory remarks to the words of encouragement about to come, Moshe states that he will not be accompanying them. Therefore, Rashi explains, these phrase are not contradictory. Rather, the latter phrase merely clarifies the former: Moshe is not able to go -latzes velavo - BECAUSE Hashem has forbade him to do so.

Sforno takes a different approach. The Sforno explains that these phrases - which Rashi explains as introductory remarks - are actually part of the words of encouragement from Moshe Rabbeinu. Moshe is telling Bnei Yisrael that he needs to leave them now for their benefit. Firstly, he is too old to lead them and second, due to Divine decree, they cannot enter Eretz Yisrael with him. Therefore, it is better for them that he does not accompany them.

The next verse has a more blatant contradiction within it. Moshe Rabbeinu tells Bnei Yisrael "HASHEM ELOKECHA HU OVER LEFANECHA hu yashmid es hagoyim ha'eileh milfanecha virishtam YEHOSHUA HU OVER LEFANECHA ka'asher diber Hashem". First Moshe states that Hashem will lead the people into the Land, then he states that Yehoshua will lead them into the Land. Which is it?

The Sforno explains this seeming contradiction consistently with the explanation of the previous contradiction.  Moshe continues to encourage Bnei Yisrael by telling them that they should not fret the loss of his leadership because, in fact, a greater Being will lead them into the Land: Hashem himself. Yehoshua will merely act as His messenger - "bemitzvas ha-Kel" - in this regard.

Rashi, though, does not offer an explanation on these verses. Perhaps Rashi's explanation of the previous contradiction naturally flows to this one. The latter phrase merely clarifies the former. Moshe Rabbeinu is telling Bnei Yisrael that they were never really led by him. They were always led by Hashem. Therefore, it is obvious that this verse follows the natural course of events. Bnei Yisrael will continue to be led by Hashem. However, the physical manifestation of that leadership as they enter the Land will be Yehoshua.

Based on this explanation, perhaps we can say that Rashi's approach is similar to the Sforno's. Rashi, too, implies that even these opening verses are words of encouragement. However, his approach to these words of encouragement is slightly different. The Sforno focuses on the future. He explains that Moshe is telling Bnei Yisrael that they are better off without his accompaniment. He will only hold them back. Of course the Sforno agrees that Bnei Yisrael have always been led by Hashem. However, these words of encouragement focus on the natural course of human events that Bnei Yisrael need to accept as they enter the Land. Open miracles like those witnessed in the desert will be diminished. Sustenance will not come from the manna of heaven but rather from working the land. Therefore, the Sforno focuses on the physical, tangible benefits that Moshe is attempting to describe.

 Rashi focuses on the thread of Jewish history. These words of encouragement are statements of fact by Moshe Rabbeinu. They explain that our destiny has always been and will always be under the direct guidance and intervention of Hashem. Undoubtedly, life in Eretz Yisrael will be different than life in the desert. Open miracles will be diminished. Nonetheless, we must realize that the guiding, compassionate, loving hand of Hashem remains with us even if we do not always see it. Differing physical manifestations of leadership or life are merely different delivery mechanisms of Hashem's kindness and protection. Even what we might think are physical limitations are actually not. Indeed, anything can be accomplished as long as we fulfill the will of Hashem.

The combination of Rashi's and Sforno's approaches deliver a poignant message. Our lives need to be filled with hishtadlus, with great effort on our part to do everything in our power to achieve personal growth, help our communities, and Klal Yisrael. We must recognize that the physical things granted to us are for our benefit. We just need to find ways to use them properly, appropriately, and optimally. Nonetheless, we must always remember that the guiding, loving hand of Hashem is always with us, encouraging and aiding us on our endeavors to assure that we achieve our goals and attain shefa berachos.