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How could the fifth lashon of geulah—v'heiveisi, bringing the nation into Eretz Yisrael—be fulfilled when the generation that heard it never entered? The answer lies in v'lakachti li l'am, the fourth lashon: at Sinai, the Jewish people became a nation, an eternal entity where each generation replaces the previous one as cells replace cells in a body. Once constituted as a nation, the promise to "them" means the promise to the eternal collective.
Rabbi Zweig addresses a profound question about the five leshonos of geulah (expressions of redemption) mentioned in Parshas Vaeira: hotzeisi, hitzalti, ga'alti, v'lakachti, and v'heiveisi. While the first four were fulfilled for the generation that left Egypt, the fifth—v'heiveisi, bringing them into Eretz Yisrael—was not, as almost no one from that generation entered the land except Kalev ben Yefuneh and Yehoshua bin Nun. This poses a fundamental difficulty: we have a rule that every nevuah l'tov (prophecy for good), even if conditional, must be fulfilled by HaKadosh Baruch Hu. How could Moshe Rabbeinu deliver a prophecy that was not fulfilled to its intended recipients? The shiur begins by establishing the halachic principle at stake. When Hashem (ה׳) promised Avrohom, Yitzchok, and Yaakov that they would inherit Eretz Yisrael, and they did not live to see it, the Gemara (גמרא) in Sanhedrin derives from this a proof for techiyas hameisim (resurrection of the dead) min haTorah—since Hashem's promise must be fulfilled, it will be fulfilled through resurrection. Yet here we have an even stronger case: a direct prophecy given through Moshe to the generation of the Exodus, and the Gemara does not raise this as a proof for resurrection. Moreover, some Tannaim hold that Dor Hamidbar (the generation of the wilderness) does not have a portion in Olam Haba, which would complicate any resurrection-based resolution.
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Shemos 6:6-8 (Parshas Vaeira - Five Leshonos of Geulah)
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