Deuteronomy 9:28 - Divine reputation at stake?

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Hebrew Text

פֶּן־יֹאמְרוּ הָאָרֶץ אֲשֶׁר הוֹצֵאתָנוּ מִשָּׁם מִבְּלִי יְכֹלֶת יְהוָה לַהֲבִיאָם אֶל־הָאָרֶץ אֲשֶׁר־דִּבֶּר לָהֶם וּמִשִּׂנְאָתוֹ אוֹתָם הוֹצִיאָם לַהֲמִתָם בַּמִּדְבָּר׃

English Translation

lest the land from which thou didst bring us out say, Because the Lord was not able to bring them into the land which he promised them, and because he hated them, he has brought them out to slay them in the wilderness.

Transliteration

Pen-yomru ha'aretz asher hotzetanu misham mibli yekholet Adonai lahavi'am el-ha'aretz asher-diber lahem umisnato otam hotzi'am lahamitam bamidbar.

Hebrew Leining Text

פֶּן־יֹאמְר֗וּ הָאָ֘רֶץ֮ אֲשֶׁ֣ר הוֹצֵאתָ֣נוּ מִשָּׁם֒ מִבְּלִי֙ יְכֹ֣לֶת יְהֹוָ֔ה לַהֲבִיאָ֕ם אֶל־הָאָ֖רֶץ אֲשֶׁר־דִּבֶּ֣ר לָהֶ֑ם וּמִשִּׂנְאָת֣וֹ אוֹתָ֔ם הוֹצִיאָ֖ם לַהֲמִתָ֥ם בַּמִּדְבָּֽר׃

Parasha Commentary

Context of the Verse

This verse (Devarim 9:28) is part of Moshe Rabbeinu's plea to Hashem after the sin of the Golden Calf, where he argues on behalf of Bnei Yisrael to prevent their destruction. Moshe presents two potential negative perceptions that could arise if Hashem were to annihilate the nation in the wilderness:

The nations would claim that Hashem lacked the power to bring them into Eretz Yisrael.
They would accuse Hashem of taking them out of Mitzrayim out of hatred, intending to kill them in the desert.

Rashi's Explanation

Rashi (Devarim 9:28) emphasizes that Moshe's argument was based on kavod Shamayim (the honor of Heaven). He explains that the nations would misinterpret Hashem's actions as weakness or malice, which would desecrate His name. Rashi also notes that Moshe was careful to phrase his plea in a way that did not attribute these thoughts directly to Hashem but rather to how others might perceive the situation.

Rambam's Perspective

In Moreh Nevuchim (1:54), Rambam discusses how Moshe's plea reflects a deep understanding of Divine Providence. The concern was not merely about human perception but about the sanctification of Hashem's name in the world. If Bnei Yisrael were destroyed, it would undermine the belief in Hashem's omnipotence and benevolence, which are fundamental to His relationship with humanity.

Midrashic Insights

The Midrash (Devarim Rabbah 3:11) elaborates that Moshe's argument was rooted in the principle of "ma'alin bakodesh v'ein moridin" (we elevate in matters of holiness and do not downgrade). Once Hashem had taken Bnei Yisrael out of Mitzrayim with great miracles, reversing that process would diminish the sanctity of those miracles. The Midrash compares this to a king who builds a palace—once built, he does not destroy it, lest people question his original intent.

Halachic Implications

The Gemara (Yoma 86a) derives from this verse the importance of kiddush Hashem (sanctifying Hashem's name) and the severity of chillul Hashem (desecrating Hashem's name). Even when judging Bnei Yisrael, Hashem considers how His actions will be perceived by the nations, teaching us the importance of maintaining a positive representation of Torah and mitzvos in the world.

Chassidic Interpretation

The Sefas Emes (Devarim 9:28) explains that Moshe's plea highlights the interconnectedness of Klal Yisrael and Hashem's glory. The survival and success of Bnei Yisrael are intrinsically tied to the revelation of Hashem's presence in the world. Thus, any harm to the nation would indirectly diminish the perception of Hashem's greatness.

📚 Talmud Citations

This verse is quoted in the Talmud.

The verse is discussed in the context of the rebellion of Korach and his followers, illustrating the consequences of speaking against God and Moses.

Frequently Asked Questions

Q: What is the meaning of Deuteronomy 9:28?
A: In Deuteronomy 9:28, Moshe (Moses) prays to Hashem not to destroy the Jewish people in the wilderness, because if He did, the nations of the world—particularly Egypt—might wrongly conclude that Hashem lacked the power to bring them into the Promised Land or that He hated them. Rashi explains that Moshe was pleading for mercy to protect G-d's honor and the reputation of the Jewish people.

Q: Why was Moshe concerned about what other nations would say?
A: Moshe was concerned because the sanctification of G-d's Name (Kiddush Hashem) is a fundamental principle in Judaism. If the nations saw the Jewish people perish in the wilderness, they might misinterpret it as a failure of G-d's promise (Rambam, Hilchot Yesodei HaTorah 5:10). Moshe wanted to avoid a desecration of G-d's Name (Chillul Hashem).

Q: How does this verse teach us about prayer?
A: This verse shows that Moshe’s prayer was not just for the people’s survival but also to uphold G-d’s honor. The Talmud (Berachot 32a) teaches that effective prayer should align with G-d’s will and values. Moshe’s plea demonstrates selfless prayer—focusing on G-d’s reputation rather than personal interests.

Q: What lesson can we learn from Moshe’s argument in this verse?
A: We learn the importance of considering how our actions (or G-d’s actions toward us) might be perceived by others. The Midrash (Sifrei Devarim) emphasizes that Jews must live in a way that sanctifies G-d’s Name. Moshe’s concern teaches us to act thoughtfully to avoid misunderstandings that could lead to a Chillul Hashem.

Q: Does this verse imply that G-d could fail?
A: No, this verse does not suggest that G-d could fail. Rather, Moshe was concerned about how human beings might misinterpret events. As the Rambam (Moreh Nevuchim 1:54) explains, G-d’s power is absolute, but human perception is limited. Moshe prayed to prevent a false conclusion that would dishonor G-d’s name.