Parshat Shoftim: "King Me!"

BS"D

Good Shabbos!  This parsha-post is dedicated as a refuah sheleimah for Mubarka Hussein.

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We are very fortunate to have leaders.  In fact, they are vital.  Quoting Hillel haZakein (Hillel the Elder) in Pirkei Avos:  "Uvim'kom she'ayn anashim hishtadel lihyot ish -- And in a place where there are no leaders, strive to be a leader."  This indicates the length we must go to find someone to lead us as a head, to the point of taking responsibility into our own hands, if no others are qualified.  Note, that leaders come in an array of shapes and colors, guiding others in numerous settings, from the widespread rule of kings and presidents, to smaller managements of school teachers and play directors.  Of course, we can't forget our parents, and rabbis and rebbetzins (not to mention prophets-- back in the day.)!  Leaders are here, to enforce a structure of responsibility and efficiency among their followers, and to instill in them inspiration and ethics.  They must be the best example they can be for us to emulate.  This Shabbos we will zone in on the first example:  Kingship, and a beautiful theme it delivers in this week's sidra of Shoftim.

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The Torah paints a picture for us, foreseeing that after we enter into the Aretz haKadosh and settle within it, we will murmur:

"Ki tavo el-ha'aretz... v'amarta 'asima alai melech k'chal-hagoyim asher s'vivosai' - When you come into the land...  shall say 'I will set a king over me, like all the nations that surround me.'" {Devarim 17:14}

We are further instructed:

"Som tasim alecha melech asher yivchar Hashem Elokecha bo mikerev achecha tasim alecha melech lo tuchal laseis alecha nachri asher lo achicha hu -- You shall surely set over yourself a king, whom Hashem your G-d will choose; one from among your brethren shall you set as king over you, you may not set a stranger over yourself who is not your brother." {Devarim 17:15}

The two major rules highlighted in this verse, are that: 1.) We do not appoint royalty according to our personal selectivity, but rather it is G-d who declares the one fit to be our king.  2.) Our king must be a fellow Jew, not a usurper, not a foreigner, but a member of our people.

The precise rulings as to how we must act upon this event, seem to portray it as a mitzvah ta'aseh (a positive mitzvah).  But this affirmative attitude appears to be contradicted in Shmuel, Sefer Alef.  There we learn about how Shmuel haNavi admonished the Jewish People upon their requesting a king.  Even more curiously, they made their proposal in correlation to the above passage from the Chumash, saying "Now make us a king to judge us, like all the nations."

So why were they chastised, when they seemed to do only as the Torah commanded?

Chazal provide us with a few answers, one being that they made this request correctly, but with timing that wasn't quite appropriate.  At the time, they had a strong and spiritual leader-- the prophet Shmuel, and they were not lacking in a source of Torah guidance (that a king would provide as well).  R' Eleazar ben Yosei elaborates that since they did not necessarily require royal ruler-ship, this appeal was so that they might reflect their neighbor-nations, over whom kings presided, and not out of obedience to a mitzvah from G-d.  The Talmud-scholar R' Nissim adds to this concept, that had the Bnei Yisrael only asked for a king, it would have been an inherently holy endeavor, minus their motive to mirror their less-than-desirable neighbors' customs.

Now we may ask, is appointing a king wise and good, or actually un-preferable?

In actuality, everything we do is truly good, if it's done in sincere compliance with the word of Hashem.  This is why we have a number of regulations concerning anointment 'n' appointment of a royal head.  (On a side note, from the Abravanel:  This mitzvah, of making and declaring the king, is permissible, and perhaps practical at times, is not mandatory!  Even though it is not an obligation set in stone, the directives from the Torah are so that we may go about this matter in the proper way.)  All of the regulations unite and assist in creating the proper intention and mindset, rooting out any alternative motives that may deter us from finding the ultimate purpose of everything, and from sticking to the path of Hashem. 

What is the force that be, that still exists, lurking in the shadow of the human psyche, waiting to attack the unvigilant lone individual, and even whole societies?  (Pause, for effect...  I'm sorry, but that is a pretty good line!)  Peer Pressure.  This just may have been, unwittingly, the captivating power that drove the Bnei Yisroel, to find ways to 'fit  in' (If you were ever new in town, did you maybe feel the same way?), in this case by way of anointing royalty.  Perhaps for the prestige?  Or for the military power "the  king's army" would exude? To "be equal"?  We can't really profess to know...   This is a pertinent message for us, "in the here and now".  We must investigate ourselves, to discover why we feel compelled to do something.  Are we doing it because it is the right thing to do, because it will shape us into better people-- because Hashem said so?  Or is another little voice pressuring us to match up in viewpoint, appearance, and action, with the person standing next to us?

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When you remember that there is only One King Above, Who is the source of real truth, wisdom and blessing-- and of course, hold fast to your convictions and faith...  each and every one of you will shine as children of Hashem, anointed royalty in your own right.

Parshat Re'eh: Putting in Your Two Cents: A Few Torah Tips on Giving Tzedakah

BS"D

Good Shabbos wonderful readers!  I hope that this week's parsha post may be a zechus for a refuah sheleimah for Shifra u'Bracha bnos Ester Rivka.

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This week's parsha splits its seams with mitzvot!  Today, though, our focus will be placed on the mitzvah of tzedakah, commonly translated as "charity", but more accurately indicating "righteousness".  We will now delve into a few core "how-to's" from the Torah, on giving tzedakah.

 

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Tzedakah Tip #1:  One Must Prioritize...

If an individual receives a chance to show kindness in giving, whether someone in need knocks right on his door, or he receives unfortunate news of a faraway town struck by disaster (Chas v'Shalom, G-d forbid) the Torah proclaims:

"Ki-yihiyeh v'cha evyon mayachad achecha b'achad sh'arecha b'artzcha asher-Hashem Elokecha nosein lach lo t'amaitz et -l'vavcha v'lo sikfotz et-yadcha mayachicha ha'evyon.  Ki-patoach tiftach et-yadcha lo v'ha'aveit ta'avitenu di machsoro asher yechsar lo. 

If there shall be a destitute person among you, any of your brethren in any of your cities, in your Land that Hashem, your G-d, gives you, you shall not harden your heart or close your hand against your destitute brother.  Rather, you shall open your hand to him; you shall lend him his requirement, whatever is lacking to him." 

{Devarim 15:7-8}

We see here, that the Torah encourages and pushes us to help anyone we can and as much as we can, according to what we can afford, as it says "any of your brethren in any of your cities", and that we must be sensitive and open to their requirements.  But if we have what to contribute, and we devote it all to the very first person who expresses need of (financial) assistance...  we might not be left with provisions to support the next person, who might need it even more!  Hopefully this doesn't sound harsh, and hopefully, we won't come into an awkward situation in which we may have to, at least temporarily, refuse someone.  Because the Torah gives us some very wise advice: to prioritize.  Try to discern, who presently is most desperate for help.  Those who will be in a dire situation without your swift assistance must be attended to first.  After this case, which may involve even a stranger, one must reach out to their family, if they require it.  Your family takes precedence over everyone else, and families stick together in both times of happiness and challenge.  Remember the adage "Charity starts at home"?  When it comes to the impoverished of the city, the Talmud (Bava Metzia) rules "Aniyei ircha kodmim laniyei ir acheres - The poor of your city come before the poor of another city."  Start with who's closest to you, and branch your way outwards.  With this sensitive approach, and your tzedakah beginning by changing and uplifting lives locally, you will ultimately change the world.

Tzedakah Tip #2:  Strike a Balance...

Chazal, our Sages, teach us the importance of finding balance in giving.  One must not donate irresponsibly, thereby reducing himself to poverty (how can he support anyone further in that case?), but he mustn't be over-calculating (nor stingy!), either.  There is a certain beauty to giving without re-evaluating each individual dollar...  One reference from Chazal on this sort of evenness may perhaps be Rabban Gamliel's teaching of "Al tarbeh l'aseir umados - Do not give excess tithes by estimating (instead of measuring). {Pirkei Avos 1:16}"  Maaseros, tithes, must be diligently and specifically measured according to the Torah's directives.  But never forget the eternal call of "lo t'amaitz et -l'vavcha v'lo sikfotz et-yadcha - do not harden your heart and do not close your hand".  Acknowledge what manner of giving tzedakah is most suitable for you, and you will discover the joy of being able to consistently give, with all the love and generosity, each and every time.

Tzedakah Tip #3: Attitude Matters...

A famous pasuk:  "Nason titein lo v'lo-yayra l'vavcha b'sitcha lo ki biglal hadavar hazeh y'varech'cha Hashem Elokecha b'chal ma'asecha uv'chol mishlach yadecha -- You shall surely give him (a person in need), and let not your heart feel bad when you give him, for in return for this matter, Hashem, your G-d, will bless you in all your deeds and in your every undertaking. {Devarim 15:10}"  What exactly does the Torah mean, when it reminds us to "not let your heart feel bad", when giving?  It is hinting that we must not extend our hand with the money (or other support) all the while wearing a bitter or pained countenance (whether it's because one doesn't derive such pleasure from giving charity, or any other reason).  The greatest way of giving tzedakah, is by doing so wholeheartedly, and going into it with a positive attitude.  Sincerity, and a smile, can make all the difference.  Anyone can donate money to a worthy cause, but can everyone do it with joy?  That is something really admirable.  The Gemara clarifies this in its teaching, that 'Whoever gives a coin to poor person, merits 6 blessings.  But one who smiles at him, speaks kindly with him, and makes him feel comfortable, merits 11 blessings!'  That is five more blessings from Hashem, in return for our offering even one coin, to His child in need that He loves.  From here, we are clearly shown that the giver receives even more than the person, on levels both material and spiritual, to whom he extends his hand.  A person can give a lavish gift, but totally resent it, whilst someone who doesn't have much can give a small gift, but radiate care and concern.  It all depends upon the giver's attitude, to determine whether or not it is real tzedakah, real righteousness.

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A final beautiful bit from Tanya.  Giving tzedakah, in Torah and tefillah has been likened, to the planting of seeds.  Plant the seed of a fruit tree, one seed, and what do you get?  Many seasons of bountiful fruit.  So too it is with tzedakah-- it merits so much more than we even put in towards it.  With this giving, we merit Hashem's bounty, which He delivers by His ray of Divine energy, that He beams in to our lowly world, daily.  But we only become worthy of these brachos, and come close to Hashem, when we show what we can, and will, do for HIM-- by showing love, and emulating His generosity, to others in the world around us, Hashem's creations and children whom He loves.

Rabbi Akiva says in Pirkei Avos {3:17}, that "Masros s'yag la'osher - Tithes are a protective fence for wealth", and according to Rabbi Gordon of blessed memory, the "best insurance" for your fortune.  The driving inspiration to give, is spiritual.  And this giving, we are taught, in turn, protects our wealth, the material.  (And tzedakah, by the way, is also significant for those travelling, known as Shaliach mitzvah money,  a mitzvah and segulah to ensure safe travel.)  Once more our eyes are opened, to how everything that happens in this world, is reflected in the world above.

"Live Long and Prosper"? Kind Of!!!: A Micro-Journey through Birchas Kohanim

BS"D

"Live Long and Prosper" --Spock (from the Star Trek series)

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Birchas Kohanim (illustration sourced from Google Images)

Birchas Kohanim, the Priestly Blessing, consists of 3 clauses, each stanza bearing a unique and prized blessing, which the Kohanim would invoke in Hashem's name, to bless His nation.

Briefly, we'll go through each clause, and unearth its beautiful and individual meaning.

"Yevarech'cho Hashem v'Yishmarecho.../May Hashem bless you and safeguard you..."
  This first stanza is a request for material sustenance.  The basics, we could not live without, and the extra bounty-- why do we deserve it?  It is all from Hashem, and only because of His love and generosity.

"Ya'air Hashem Panav Aylecho Vichuneka.../May Hashem illuminate His countenance for you and be gracious to you..."
  This second segment alludes to a spiritual blessing, that Hashem be gracious unto us, blessing us with the light of Torah, to love and understand it, and that it remain with our descendants.

"Yisa Hashem Panav Aylecho v'Yaseim L'cha Shalom.../May Hashem turn His countenance to you and establish peace for you..."
  This third and final clause of the bracha, fuses both the material and spiritual-- bound together in the blessing of peace. 

How curious it is, that the Vulcan sign of greeting (known by avid Star-Treck viewers as the "Live Long and Prosper" sign, resembles that of the Kohanic gesture-- in both terms of position of the hand(s), and intent of blessing.  (Fun Fact:  How the Kohanim would elevate their hands as they blessed Klal Yisrael, raised, with split fingers, is often depicted on a Kohen's gravestone!)

Perhaps it is a stretch, or just me fantasizing, but I like to think that the actor who played Spock, Leonard Nimoy, a Jewish man, was emulating the leaders of his past, in his own way, perhaps without even realizing, as he echoed a similar message to theirs...  But I will argue, that "Spock", stole it! ;)

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So, readers and friends... we now have discovered Torah in yet another unexpected place.  Eternal, yet pertinent messages from Hashem, are everywhere... We need to just open our eyes!

(Birchas Kohanim is dealt with more extensively on this site, in an earlier article.  To learn more, please click here:

Parshat Eikev: Trust in the Higher Manna-gement

BS"D

Good Shabbos!
I dedicate his parsha post as a refuah sheleimah for Tova bas Sarah, and two twin toddlers from L.I., who were incredibly saved from a near-drowning.

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This week's parsha is Eikev.  It is bursting from its first to last word, replete with themes and morals, as Moshe Rabbeinu continues to recapitulate the Torah's teachings, and the nation's history, preparing the Bnei Yisroel to enter the Promised Land.

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"Kol-hamitzvah asher anochi m'tzav'cha hayom tish'm'run la'asot lma'an tichyun urvitem uvatem virishtem et-ha'aretz asher nishba Hashem la'avoteichem.  V'zacharta et-kal-haderech asher holich'cha Hashem Elokecha zeh arbayim shana bamidbar lma'an l'nasotcha lada'as et-asher bilvavcha hatishmor mitzvosav I'm-lo.  Vayancha vayarivecha vaya'achil'cha et-hamahn asher lo-yadata v'lo yadun avosecha l'ma'an hodiaiycha ki lo al-halechem l'vado yichyeh ha'adam ki al-kal-motza pi-Hashem yichyeh ha'adam. -- The entire commandment that I command you today you shall observe to perform, so that you may live and increase, and come and possess the land that Hashem swore to your forefathers.  You shall remember the entire road on which Hashem, your G-d, led you these forty years in the Wilderness so as to afflict you, to test you, to know what is in your heart, whether you would observe His commandments or not.  He afflicted you and let you know hunger, then He fed you manna that you did not know, nor did your forefathers know, in order to make you know that not by bread alone does man live, rather by everything that emanates from the mouth of Hashem." {Devarim 8:1-3}

Examine the third pasuk, "Vayancha.../He afflicted you...".  Can you identify the seeming contradiction in the verse?

We are reminded above that Hashem "afflicted" our ancestors and caused them to "hunger", and He gave them a great "test"...  But He provided them with manna, with an incredible nourishment that sustained them on even more than a physical level, and possessed many wondrous properties!  G-d's kindnesses in the Midbar are further enumerated in following verses, some of which were that their clothes miraculously never became filthy or worn out, and that Hashem caused water to gush from a rock.  Where exactly was the tribulation and suffering that G-d imposed?  Weren't practically all of the unfortunate incidents, that occurred on the journey, on the Bnei Yisroel's account, because of their complaints and rebellion?  How was the blessed mun (manna) a nisayon (challenge)?

To answer, let us try to define what affliction and hunger mean, in this context.

R' Yehoshua Gordon ob"m, suggested that you imagine how the Bnei Yisroel could have been quite frustrated with their manna.  Although, the Midrash elucidates, the mun could taste as whatever food one desired it to, it always retained the same appearance:  a seedlike, crystalline piece.  Most of us can't fail to recognize the power of aesthetic (visual) appeal.  How else do advertisements draw our attention?  Why else do we admire our beautifully set Shabbos tables (prepared l'kavod Shabbos kodesh, of course!)?  For what other reason do restaurants and caterers invest so much time and energy in creating that "perfect plate", garnish and all?  The Bnei Yisroel could have become fed up (please excuse the chance pun) with their forty years of heavenly food, since it always looked the same.  They hungered with their eyes (reminiscent of, and perhaps warned about, by the Shema's "...v'lo taturu acharei l'vavchem v'acharei ainaychem asher atem zonim achareihem - ...and not explore after your heart and your eyes after which you stray."), which, although not the most rational in their particular circumstance, is understandable in terms of general human nature.  We all want things to look nice.  In fact, we should make an effort to make them so.  However, when you are in the desert for four decades, and Ribono Shel Olam is providing you every single day with the "bread of angels", one's appreciation probably shouldn't be contingent on how diverse his meals look.  This speaks to us today as well.  Although the appearance of something is definitely important, it is not the main thing.  It is not the essence.  It shouldn't be the central intention and focus.

The second 'concern' the nation might have had with the mun, was complete and utter dependence on Hashem.  Hashem rained down the gift of mun daily, blanketed between the morning dew, which each person would go and gather, according to his and his family's needs.  Every day (with the exception of Shabbos morning-- on erev Shabbos, a double portion would fall, since gathering was asur on the Sabbath.  Hence, we have lechem mishna, two loaves, at our Shabbos seudos, to remember this blessing.), because it was forbidden to stash the mun overnight for the next day.  If one transgressed with this, they would discover their leftovers in the morning, decaying and infested.  Yes...  gross.  This was one consequence that put the nation into the position of humble receivers.  Their source of energy and family's nourishment, was entirely in G-d's hands (and is eternally so).

They had to possess the middah (trait) of sincere bitachon, trust.  Trust in a higher, all-encompassing, all-caring power, that He'd give them their daily bread.  It's true, that it's sometimes a great test to have trust in Hashem in times of pain or worry.  It is hard to go to bed, wondering what the next day will bring, if your pantry's empty, or your child is going off the derech, or when you're waiting for a reply of acceptance to your resume or proposal...  it seems like the scenarios are infinite.  Discovering whether or not we would prove to be faithful to Him and His Torah, even in times of great challenge or suffering, Hashem probed our hearts, as declared in verse 2, with the mun.  He searched to see if we would consistently place our bitachon in Him, in realization that every test is formative and a growth experience, that whatever occurs is only for the good, and belief that it's not because of our hand and might that we have bounty and blessing... but it is only Hashem who provides.

Yes, we must put in our effort, to gather what we need to live.  But what we think we need, might not match up, with what the One Who made us knows we require, Who has something better in store.  If we thought that the mun we hoarded would be the proper food for us, G-d showed us that He had something better in mind.  In the (paraphrased) words of the Rashbam: "In our uncertainty, due to not possessing tangible food while we waited for our next portion, we were compelled to adopt trust that our blessing would be spread out for us on the desert floor the next day."  And over forty years, this trait of bitachon became ingrained into our characters and psyche, and may just be one of the greatest keys to Jewish survival.

Now we see, the concern for the next day's sustenance over which they had absolutely no direction, was the affliction the nation would undergo, unless they otherwise elevated themselves above the mundane worry, and succeeded in the struggle for whole and unswerving bitachon.

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Now, for a bit about the conclusion of this collection of verses:  "...l'ma'an hodiaiycha ki lo al-halechem l'vado yichyeh ha'adam ki al-kal-motza pi-Hashem yichyeh ha'adam. - ...in order to make you know that not by bread alone does man live, rather by everything that emanates from the mouth of Hashem."

A famous verse.  But how deeply do we actually understand it?

A simple, yet profound interpretation (although there are many), a gem of Kabbalah:  This test of the mun, and the dependence on Hashem that it taught us, revealed to us a mystery of creation.  We cannot claim that it is by our hands that our bread, our food, and our possessions, came into being.  "Someone" (can you guess Who?), in the item's very beginning, formed it, and invested it with a Divine spark, G-dly energy, the force of life, enabling it to be, and to serve a purpose in the physical world.  And that same Someone guided it through every step of the process, until the item came into our ownership, with His intention and blessing.  We cannot declare that this loaf of bread, for example, is separate from G-d, devoid of holy energy, and that it is the masterpiece of our physical hands.  For what is it, truly, that sustains us in the bread, and keeps us going?  It is only the G-dly spark that causes it to be, and that nourishes the soul, which in turn fuels us to exist, and fulfill our purpose: To reconnect everything and everyone with the Divine.  Hashem is the Makor (Source) of everything, and the world's survival is dependent in His will and wish, whatever emanates from the mouth of Hashem.

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May we all be blessed with clear and strong bitachon in the One Above, and recognition of Him and His Hand in every area of our lives.

Parshat Va'etchanan: Moshe Rabbeinu's Pity Party?!

BH

Good Erev Shabbos!

I dedicate this parsha-post as a refuah sheleima for Yosef Yisrael ben Rochel Raizel-- one of the most perseverant people I know; a total shunner of pity; and someone who always finds contentment with, and gratitude for, the blessings in his life-- even throughout the pain.

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Moshe was one of the greatest teachers of all time: his lessons and examples, and his unflagging devotion to transmitting and upholding the word of Hashem, stretch into our generation, clearly resounding, and inspiring us-- hence his title, Moshe Rabbeinu:  Moses, our master-teacher.

There are a few events in the Torah, that while recounting, we may initially wonder at what we perceive as unusual conduct for Moshe.  But, before we pass a conclusion of our own, it's vital to search for a deeper and more accurate understanding, of what this leader's intentions really were.

This morning, I picked up one of these connections, on which the Ramban (Nachmanides), shed a little light.  Let's learn!

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The beginning of the week's parsha bursts with a passionate speech from Moshe to the nation.  He implants within their hearts and minds their mission and obligation to Hashem, the Torah, and to their nationhood.  He fortifies this, reminding them of the treasure bequeathed to them, the Torah, and its infinite value.  He empowers them, reminding them that they were the people who heard G-d's voice at Sinai and lived to transmit what the voice spoke to them.  Moshe admonishes them to "choose life", by adhering faithfully to all the ordinances and statutes of the Torah; it was not just their obligation, but their anchor and sustenance.  He warns them against infidelity to Hashem and the gravity of creating and/or following idols and paganism.  With strong faith in the One Who made them His heritage, they would for sure flourish in the promised land, and throughout the generations.  These are messages that still speak to us today, as we sojourn through a world that has many a challenge to thrust at us, and lead us to sever our bond with who we are, what we are, and why we are here.

But even before this moving and strengthening oration, the following constituting the very opening of our parsha, Moshe Rabbeinu reminded the people that he would not be joining them in their epic crossing over the Jordan River, and into the Aretz haKadosh.

"Va'etchanan el-Hashem ba'eis hahiv laymor... Ebra-na 'v'ereh et-ha'aretz hatovah aher ba'eiver haYardein... Vayitabeir Hashem bi l'ma'anchem v'lo shama aylai vayomer Hashem aylai rav-lach al-tosef dabeir aylai of badavar hazeh... V'sa ainecha yama v'tzafona v'taimana u'mizracha u'rei v'ainecha ki lo ta'avor...  V'tzav et-Yehoshua v'chazkeihu v'amtzayhu ki-hu ya'avor lifnei ha'am hazeh... et ha'aretz asher tireh. -- I implored Hashem at the time saying... Let me now cross and see the good land that is on the other side of the Jordan... But Hashem became angry with me because of you and He did not listen to me; Hashem said to me 'It is too much for you!*  Do not continue to speak with Me further about this matter...  Raise your eyes westward, northward, southward, and eastward, and see with your eyes, for you shall not cross...  But you shall charge Yehoshua, and strengthen him and give him resolve, for he shall cross before this people... the Land that you will see.'" {Devarim 3:23-28 [Please note, the verses I have copied above, are not all complete verses, most are fragments.]}

(*Briefly, I would like to share Rashi's explanation of words I found rather perplexing:  "It is too much for you!".  Rashi explains that Hashem wanted Moshe to realize, that although we should never hesitate to address Hashem in heartfelt tefillah... if Hashem decrees something, we must accept it.  Hashem's concern, that with Moshe's persistent plea to uplift the gezeirah (decree) prohibiting him from entering Eretz Yisroel, it might present itself to the nation that Moshe was like an ill-treated follower who was persevering hopelessly against a very harsh Master.  This was of course not the correct perspective.  Alternatively:  "Rav-lach", 'it is too much for you', can be understood as 'There is so much for you!', as "Moshe, be content!  Know the great reward that still awaits you in the World-to-Come!")

This was sobering...  The Bnei Yisroel's great leader wouldn't be joining the nation in the long-awaited promise land, that all had traversed such a great journey to merit?  Impossible!  Who wouldn't pity their beloved Navi for his painful obstacle?

We see a second reference to Moshe's unfortunate sentence soon following:

"Va'Hashem hitanaf-bi al-divreichem vayishava l'vilti avri et-haYardein ul'vilti-vo el-ha'aretz hatova asher Hashem Elokecha notein l'cha nachala.  Ki anochi mais ba'aretz hazos ayneni oveir et-haYardein v'atem ovrim virishtem et-ha'aretz hatova hazos. -- Hashem became angry with me because of your deeds, and He swore that I would not cross the Jordan and not come to the good Land that Hashem, your G-d, gives you as a heritage.  For I will die in this land; I am not crossing the Jordan- but you are crossing and you shall possess this good land. {Devarim 4:21-22}

What is Moshe attempting to accomplish here?  Two times he announces his plight to the Jewish people...  The leader, teacher, prophet, and shepherd: he's not trying to gain pity... is he?

Before we answer, let's fit some puzzle pieces together, place things into context.

What does a loved one do before their time arrives to move on from the world?  They create a will and testament.  If it is a parent or other ancestral member, they will apportion an inheritance.  They bestow on their loved ones their last jewels of advice and familial guidance.  What might a Rabbi of a congregation do, before he retires from the pulpit, moves on to a different community, etc.?  Many will infuse their last dvar Torah/sermon with one final gift of unique inspiration.  The Rabbi will leave his congregants with this powerful gift as part of their (usually;) bittersweet farewell.  You probably see now where I am headed with this.

Moshe, like a father of his people, and the tzadik that he was, only had the good of his people, his sheep, at heart, and was strengthening them for the future!  Ramban expounds (and I paraphrase) that just as a father must, he was giving the nation a bit of paternal chastisement.  Since Hashem had forbidden Moshe from entering the Chosen Land, he would no longer be able to guide them, to teach them, to personally (and certainly physically) be there for them when they needed rebuke and strength.  Of course, a new leader would preside over the Bnei Yisroel.  This would be Joshua, faithful student of Moshe.  But still, he felt compelled to prepare the nation for what lay ahead.  This is clarified in verse 23:  "Beware for yourselves lest your forget the covenant of Hashem, your G-d, that He has sealed with you, and you make for yourselves a carved image, a likeness of anything (as elaborated in earlier verses), as Hashem, your G-d, has commanded you."  (I also suggest you take a peek at Devarim 5:25-28, which encapsulates the words of Hashem, running along a similar theme, on the Bnei Yisroel's loyalty to Him, and if they conquer the challenges posed to it, and His charging Moshe with complete transmittal of the Mitzvos.)  The Land was presently riddled with paganism, and the neighbors of the terrain proved to be no better influence.  So Moshe, the father of his people, gave one last jewel of advice, for his beloved people to always carry in their hearts.

So now we can now see better, that Moshe telling the nation of his challenge, of being unpermitted to enter the Land, was by no means an attempt at eliciting pity.  In total contrast, he put himself forward as a leader bracing his followers for what rigors and temptations lay on the horizon.  He was simply assuring that the Bnei Yisroel were aware, that he would no longer be in their midst, to serve as an intermediary, judge, wellspring of wisdom...  With this, he primarily placed the responsibility, the challenge, and the mission, in their hands.