In parshat Vzot Habracha, Moshe passes away, and there seems to be a theme in his legacy that can be gleaned from this parsha.
The pasuk (in parshat Ki Tavo) states: “Blessed are you when you come in, and blessed are you when go out.” One first goes out from his quarters and then comes back in, so why is the pasuk written in the opposite order? The midrash (Devarim Rabbah, 7:5) thus explains that this pasuk is actually referring to Moshe Rabbeinu who, when he came into the world did kiruv rechokim, bringing those who were distant from their spiritual potential, close. Who did he bring near? Bityah, the daughter of Pharaoh, who rescued Moshe from the Nile and raised him. The Matnot Kehuna explains that the midrash is teaching us that by Bitya saving Moshe, she merited Olam Haba, the World to Come. Thus, through Moshe so-to-speak “affording” Bitya the opportunity to save him, he caused Bitya to “come near” and merit Olam Haba. The midrash continues that, “Blessed are you when you go out,” refers to Moshe, who upon his leaving this world, did kiruv rechokim to Reuven, as is said in parshat Vzot Habracha, when Moshe blessed the tribe of Reuven, “May Reuven live and not die.” Rashi explains that the words “and not die” mean in Olam Haba, (meaning that Reuven not be punished in Olam Haba), for the act he did regarding moving Yaakov’s bed. Hence, Moshe brought Reuven closer, to merit Olam Haba.
Moshe’s involvement with kiruv rechokim by helping others gain Olam Haba is certainly not limited to just these two incidents, but as the Etz Yosef comments, the midrash essentially intends to tell us that from the beginning of his life to the end of his life, Moshe was occupied with kiruv—with helping others enhance their character, and bring them closer to serving Hashem. Indeed, we could perhaps see this from the Mishna (Avot chp. 5) which states, “Whoever brings about merit to the public, no sin will come about through him,” and the Mishna uses Moshe as the example. Since the Mishna specifically mentions Moshe, we see that Moshe was extremely involved in doing kiruv rechokim.
From Moshe’s lifelong dedication and emphasis on kiruv rechokim, we could learn how significant this endeavor is—to help facilitate others’ observance of mitzvot, to help them come closer to their potential, and closer to Hashem, so that they ultimately merit Olam Haba.
The pasuk that immediately following “May Reuven live…” states “And this to Yehuda….” Why does Yehuda’s blessing come before Levi’s if Levi was born after Reuven, and why is Yehuda’s blessing—as opposed to anyone elses—preceded by “And this”? The Gemara (Makkot 11b) explains that all the 40 years that Bnei Yisrael were in the desert, Yehuda’s bones were rolling in the coffin (i.e., his skeleton was not intact unlike the rest of his brothers), until Moshe beseeched Hashem to have mercy upon him. Moshe said to Hashem, “Master of the Universe, who caused Reuven to confess (his misdeed)? Yehuda! For when Reuven heard Yehuda confess his own misdeed, Reuven confessed his own, and so, Moshe exclaimed, ‘And this is for Yehuda?’” Meaning, is it fitting that Yehuda’s bones rattle in the coffin, when Reuven’s are intact, if it was indeed Yehuda who caused Reuven’s bones to rest in peace?
The Aruch Laner explains this by quoting the Gemara (Sota 7a) that says that Reuven’s confession earned him Olam Haba. Thus, Yehuda’s act of confession caused Reuven to confess and merit Olam Haba. Moshe therefore claimed that it is fitting that Yehuda’s misdeed also be forgiven and he also be granted Olam Haba.
There are a number of insights that can perhaps be derived from this episode, all of which may show how close being involved in kiruv could actually be to us.
Kiruv By Example and Indirect Kiruv
Reuven simply observed Yehuda’s confession and was influenced to do the same, thereby meriting Olam Haba. Yehuda, through the help of Moshe’s prayers, was rewarded with Olam Haba himself for his role. We could perhaps learn from here that attaining the reward of being the one to facilitate merit for others, can be accomplished even indirectly, simply by example. Just by acting properly and living a Torah life, a person could influence people for the better, much like we may see from Yehuda.
What could be even more novel is what we learn from the midrash: The midrash considered Bitya saving Moshe from the Nile as Moshe being involved in kiruv. Rav Binyamin Luban pointed out that Moshe didn’t even do anything. He was a baby who just happened to be there! It’s not like he had a choice in the matter or like he put himself in the Nile—someone else did it! We could perhaps learn from here how important kiruv is that Hashem even takes into account even such indirect and unintentional acts of kiruv.
Kiruv Krovim
The word “kiruv” might naturally conjure up in people’s minds that it involves bringing closer those who have no or little connection to Torah and Hashem. However, Moshe’s actions with Reuven were considered kiruv rechokim, despite Reuven’s extraordinary spiritual stature. Thus, we perhaps see from here that kiruv krovim, those who are already advanced and have accomplished much in Torah and mitzvot, is still considered kiruv, and therefore, causing even very spiritually accomplished people to do even more mitzvot is of merit.
Kiruv With Family
Reuven and Yehuda were siblings, yet Yehuda reaped the rewards of causing Reuven to gain Olam Haba through his confession. We could perhaps learn from here that sometimes, we don’t necessarily need to go too far from home, so-to-speak, when it comes to inspiring others to go in the ways of Torah.
You Don’t Need to Be a Kiruv Pro
Moshe was a baby and he did kiruv! We could perhaps learn from here that we are credited with kiruv “points” if we influence people for the better, even if we ourselves are not necessarily kiruv professionals or on the highest spiritual level.
Binyamin is a graduate of Yeshivas Rabbeinu Yitzchok Elchanan and of Wurzweiler School of Social Work.
