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שיעורים לפי נושאים
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דבר תורה לפרשת השבוע פרשות מטות – מסעי

בפרשת השבוע מצווה ה' את משה לנקום את נקמת בני ישראל מאת המדינים. והקב"ה תולה בנקמה זו את מות משה רבנו, כדברי הפסוק "וידבר ה' אל משה לאמר נקם נקמת בני ישראל מאת המדינים אחר תאסף אל עמיך", ואף על פי כן משה לא מתעכב אף לא לרגע אחד וכבר פסוק אחר הציווי אומרת התורה "וידבר משה אל העם לאמר החלצו מאיתכם אנשים לצבא ויהיו על מדין לתת נקמת ה' במדין".

ומכאן ניכרת גדולתו האדירה של משה, שכולו מסירות מוחלטת לעם ישראל ואין לו שיעור כלל לענייניו האישיים, שהרי כל אדם, שמיתתו הייתה תלויה במעשה מסוים היה משתדל לדחותו ולעכבו, במודע ושלא במודע. ומשה רבנו לא די שמיד יוצא לקרב אלא עוד מזרז ואומר "החלצו"- כתרגום אונקלוס 'זריזו מניכון', וכפי שמציין רש"י 'שאף על פי ששמע שמיתתו תלויה בדבר עשה בשמחה ולא איחר'.

ולמרות שמי לנו גדול ממשה רבנו, ועל כן נכונה וישרה הייתה המחשבה שככל שמשה רבנו ישאר בעולם תהיה מזה ברכה גדולה לישראל ולעולם כולו. ואף על פי כן, משה רבנו, במקום שבו אתה מוצא את גדולתו שם אתה מוצא את ענוותנותו. ייחודו של משה רבנו הוא שאין לו מחשבה פרטית, אלא כולו נאמן לרצון ה', ולכן כאשר יש ציווי אלוקי מבין משה רבנו שאין מקום כלל לחשבונות ומחשבות וכולו, ללא שיעור, פונה לקיום הציווי.

נקודה זו מודגשת גם בדבריו של מהריא"ז ענזיל בהקדמתו לספרו 'אבני מילואים':

"וכן יראה בכוונת דברי אדוננו משה ע"ה באומרו 'ועתה אם תשא חטאתם ואם אין מחני נא מספרך אשר כתבת' רצונו כאומר בין כך ובין כך מחני נא, כי אם תישא חטאתם בזה טוב ונעים לי כי אהיה כפרתן של ישראל ואם אין למה לי חיים, כל כך הייתה נפשו קשורה בנפש כלל ישראל ומי כמוהו רועה נאמן".

ועוד מדגיש שם שמשה רבנו לא מסר רק את גופו למען ישראל, אלא אף את נפשו ממש, וז"ל: "…המוסר גופו בלבד על קדושת שמו יתברך הוא מקיים המצווה היותר גדולה שנתפארו בה קדושי ארץ וסגולת האדם…על אחת כמה וכמה מי שמוסר נפשו, רוחו ונשמתו לסבול צער נצחי לאהבת ה' יתברך ואהבת עם קדושו שראוי למנותו במעלות קודש הקודשים…", שהרי משה רבנו שאומר ומבקש שהקב"ה ימחה את שמו מספרו, הכוונה היא שיבוטל הוא ושורשו בכל העולמות, בגשמיות וברוחניות.

וכפי שמדגיש זאת הרב זצ"ל באיגרות הראי"ה (ב, עמ' קפח) בהסברו את דברי הזוהר שחסדיו של משה רבנו גדולים משל אברהם אבינו, וז"ל:

"ואמרו בזוהר שחסדיו של משה היו גדולים משל אברהם, שאברהם אבינו אף על פי שמידת חסדו הייתה גדולה מאוד… מכל מקום לא ביקש רק בתנאי, 'אולי ימצאון שם עשרה', אבל משה רבנו ביקש בלא שום תנאים, 'אם תשא חטאתם ואם אין מחני נא מספרך אשר כתבת', שהיא מסירות נפש אפילו מעולם הבא כי הספר של הקב"ה הוא עולם הבא עצמו."

כלומר, מדרגת משה רבנו היא שאין לו שום מחשבות אישיות, כולו ללא שיור בכל קומתו הגשמית והרוחנית מסור לעם ישראל, כיוון שמשה רבנו מבין שעם ישראל הוא ההופעה האלוקית בעולם, וזהו הצינור היחיד דרכו תתגלה מלכות שמים בעולם.

ולכן גם כשהקב"ה מבקש ממשה רבנו לנקום את נקמת בני ישראל מאת המדינים, משה רבנו פונה לעם ישראל ודורש בהם לנקום את נקמת ה' ולא את נקמת בני ישראל. משה רבנו מבין שישראל הם הם הקב"ה בהופעתו בעולם, וכדברי הזוהר "ישראל וקודשא בריך הוא חד".

וזוהי המידה הנדרשת ממנהיגיהם של ישראל, כדברי המדרש הגדול "רבי מנחמא בשם ר' תנחום אומר: 'כל פרנס שאינו משחית נפשו ומשליכה על ישראל אינו פרנס. במשה הוא אומר 'אם תשא חטאתם וכו". וכפי שמרחיב את הדברים במסילת ישרים (פ' יט)

"ואלה הם הרועים האמתיים של ישראל שהקב"ה חפץ בהם הרבה, שמוסרים עצמם על צאנו, ודורשים ומשתדלים על שלומם וטובתם בכל הדרכים, ועומדים תמיד בפרץ להתפלל עליהם לבטל הגזרות הקשות, ולפתוח עליהם שערי הברכה".

התנועה הנפשית שלנו צריכה להיות שהיחיד מוסר את עצמו למען העם, כך אנו לומדים אפילו אם היחיד גדול כמשה רבנו. וכמובן שיש מכאן רמז עבה כנגד ההלך הנפשי שקיים לצערנו בשנים האחרונות וביטויו החריף הוא בצעדת שליט, בו הכלל צריך להתגייס כולו למען היחיד.

ויהי רצון שנזכה להיות מסורים לעם ישראל, לגדולתו, להתפתחותו ולחזרתו למעמדו כממלכת כהנים וגוי קדוש.

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