בס "ד


Parashat Vaetchanan
This week’s Torah reading starts with Moshe’s request to see and enter the Land of Israel. G-d rejected the request. However, from the way it as asked we can learn about our own prayers.
Based on Likkutey Sichot, vol. 24, p. 28

Asking G-d: Do We Pray for What We Deserve, or Do We Ask for a Free Gift?

This week’s third Torah reading introduces the Hebrew word va’etchanan (often translated as “I pleaded” or “I supplicated”). It is a difficult word to translate because it carries a depth of meaning that goes beyond a simple request.

In this passage, Moshe Rabbeinu (Moses) pleads with G-d to allow him to enter the Land of Israel. Although G-d allows him to see the land, He ultimately does not grant Moshe’s request to enter it.

Our Sages offer two different explanations for the word va’etchanan, and together they teach us a profound lesson about prayer.

Two Ways of Understanding Va’etchanan

The first explanation is that Moshe was asking for a free gift (matnat chinam). He was not relying on his merits or achievements. He simply asked G-d out of His infinite kindness.

The second explanation is that Moshe was praying. Yet even in prayer, he was not demanding anything from G-d. Although he possessed extraordinary merits, he approached G-d with humility.

This raises an important question:

How should we ask G-d for the things we need?

Begging or Demanding?

When we ask G-d for something, there seem to be two possible approaches.

The first is to beg:

“Please, G-d, grant me what I need.”

The second is to demand:

“You owe me this. I deserve it.”

Likewise, there appear to be two reasons why G-d might grant our requests:

Many people naturally think, “I have tried to be a good person. I have done mitzvot. Surely I deserve G-d’s blessings.”

Others reason differently: “G-d created me with certain needs. Since He created me this way, shouldn’t He provide what I need?”

These arguments seem reasonable—but Judaism teaches a deeper perspective.

Does Anyone Really Deserve Anything?

The classical definition of prayer might suggest that we ask G-d to give us what we deserve.

But this immediately raises another question:

If I truly deserve something, why would I need to pray for it? Wouldn’t G-d simply give it to me?

King David addresses this idea in Psalm 62:

“Yours, O L-rd, is kindness, for You repay each person according to his deeds.”

At first glance, the verse seems contradictory.

If G-d rewards people according to their deeds, that sounds like justice—not kindness.

The answer is that it is itself an act of kindness that G-d chooses to reward us according to our deeds.

G-d is never obligated to give us anything.

Even when He rewards our good deeds, that reward remains an expression of His kindness.

Everything we receive is ultimately a gift.

The True Nature of Prayer

If G-d is never obligated, then demanding something from Him makes little sense.

Prayer is not presenting G-d with a bill.

Prayer is asking.

Prayer is opening our hearts and saying:

“I do not deserve anything. Whatever You choose to give me is a gift.”

That is the essence of tefillah.

Returning to Moshe’s Prayer

This helps us understand the two interpretations of va’etchanan.

According to the first explanation, Moshe simply asked for a free gift. He did not rely on his unparalleled accomplishments. Despite leading the Jewish people for forty years, speaking with G-d face to face, and dedicating his entire life to G-d’s mission, he approached G-d with complete humility.

According to the second explanation, Moshe did pray. He certainly possessed immense spiritual merits, but when he stood before G-d, he did not base his request on those merits. His prayer still came from humility rather than entitlement.

The difference is subtle.

One explanation emphasizes that Moshe completely disregarded any personal merit.

The other acknowledges that he had tremendous merit, yet he deliberately chose not to rely on it when asking G-d.

In both cases, Moshe approached G-d not with demands, but with humility.

G-d’s Response

G-d answered Moshe:

“Rav lach” — “Enough for you.”

G-d did not allow Moshe to enter the Land of Israel, even though He permitted him to see it.

Perché?

According to the first explanation, G-d had already issued a decree that Moshe would not enter the land. No matter how sincerely Moshe asked for this free gift, G-d chose not to change that decree.

According to the second explanation, Moshe’s many merits were not ignored. Rather, G-d assured him that an immeasurable reward awaited him in the World to Come. His merits had not been forgotten; their ultimate reward simply lay elsewhere.

A Lesson for Our Own Prayers

Whether we feel we have many merits or none at all, Judaism teaches that we should never approach G-d with demands.

Instead, we come before Him with humility, recognizing that every blessing is ultimately an expression of His kindness.

We ask—not because G-d owes us, but because He is compassionate.

May G-d hear and answer all our prayers.

May He grant us His blessings as gifts of His infinite kindness.

And may we soon merit the true redemption with the coming of Mashiach, speedily in our days.

Good Shabbos.

Discorso del rabbino Tuvia Serber


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