Page 66 - DVARIM

and enable us to eventually feel gratitude toward Hashem, Whom we
cannot see.
Moshe excelled in hakarat hatov, demonstrating gratitude even toward
inanimate objects.
The sin of lashon hara is diametrically opposed to the quality of gratitude.
Hashem knew that allowing the sin of lashon hara to run rampant would
eventually cause Bnei Yisrael to speak negatively about their fellow men.
They would ultimately deserve to be exiled. He therefore punished them
to the full extent of the law, so that they would open their eyes and learn
this lesson early on.
Moshe Rabbeinu objected heading the nation in battle against Midian. His
wife hailed from Midian, and it was the country that had sheltered him
when he fled Egypt. We are enjoined, “Do not throw stones into a well
from which you drank.”
“How can I alone carry your contentiousness,
your burdens, and your quarrels?”
(Devarim 1:12)
“How does she sit in solitude?! The city that was
great with people has become like a widow. The
greatest among nations, the princess among
provinces, has become a tributary”
(Eichah 1:1)
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“Let me now cross and see the good Land” implies that hearing cannot
be compared with seeing. Moshe wanted to enter the Land and see it
with his own eyes. Even merely seeing the dust and stones of the
Holy Land connects a person to its sanctity and to a heightened level
of mitzvah observance, specifically the land-related mitzvot, which
demand self-sacrifice.
The 613 mitzvot correspond to the 613 organs of the body. Moshe wanted
to do the mitzvot of the Land in order to perfect his body parts. He also
wished to do all mitzvot on a higher level, thereby repairing Bnei Yisrael’s
sins in the Wilderness. One cannot compare mitzvah observance in foreign
lands to mitzvah observance in the Holy Land.
Why did Hashem forbid Moshe from entering the Land? Moreover, why
did He command him to climb the mountain and gaze at the Land, when
He had no intention of allowing him entry? Wasn’t this an act of cruelty?
One cannot compare correcting a sin by the sinner himself to the
correction made by others. When the sinner himself does teshuvah, it is
on a much higher level. Therefore, Hashem wanted Am Yisrael
themselves to make restitution for their sins. Were Moshe to enter Eretz
Yisrael with them, they would cast this burden on his shoulders.
Yaakov Avinu was prevented from revealing the ultimate geulah.The
geulah does not come easily. It demands much exertion.
Hashem was afraid that if Moshe would enter Eretz Yisrael, Bnei
Yisrael would revert back to their sinful ways. The Middat Hadin would
then have the upper hand, preventing the Shechinah from residing
among them.
Hashem told Moshe to ascend the mountain only after telling him
he was barred entry into Eretz Yisrael. Seeing the Land was a form
of consolation.
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