Page 95 - DVARIM

and enable us to eventually feel gratitude toward Hashem, Whom we further song, for another song would be the harbinger of techiyat hameitim
cannot see. and the future redemption, which they did not yet merit.
“Let me now cross and see the good Land” implies that hearing cannot
Moshe excelled in hakarat hatov, demonstrating gratitude even toward be compared with seeing. Moshe wanted to enter the Land and see it Moshe begged to enter the Land, for one cannot compare a good thought
inanimate objects. with his own eyes. Even merely seeing the dust and stones of the to a good deed. He wanted to do the land-related mitzvot to perfection,

The sin of lashon hara is diametrically opposed to the quality of gratitude. Holy Land connects a person to its sanctity and to a heightened level and not make do with merely studying their details.
Hashem knew that allowing the sin of lashon hara to run rampant would of mitzvah observance, specifically the land-related mitzvot, which “The glory of this latter Temple will be greater than [that of] the first.”
eventually cause Bnei Yisrael to speak negatively about their fellow men. demand self-sacrifice. The second Beit Hamikdash had two added features: It was forty amot
They would ultimately deserve to be exiled. He therefore punished them The 613 mitzvot correspond to the 613 organs of the body. Moshe wanted taller, and it stood ten years longer. Moshe knew this, and he therefore
to the full extent of the law, so that they would open their eyes and learn to do the mitzvot of the Land in order to perfect his body parts. He also wished to preserve the House of Hashem. He also knew that were he to
this lesson early on. wished to do all mitzvot on a higher level, thereby repairing Bnei Yisrael’s enter Eretz Yisrael, he would be able to prevent the churban.But

Moshe Rabbeinu objected heading the nation in battle against Midian. His sins in the Wilderness. One cannot compare mitzvah observance in foreign Hashem preferred to pour His wrath upon the sticks and stones of the
wife hailed from Midian, and it was the country that had sheltered him lands to mitzvah observance in the Holy Land. Beit Hamikdash rather than upon His children. This would provide them
when he fled Egypt. We are enjoined, “Do not throw stones into a well Why did Hashem forbid Moshe from entering the Land? Moreover, why with atonement for their sins. He therefore did not allow Moshe entry
from which you drank.” did He command him to climb the mountain and gaze at the Land, when into the Land.

He had no intention of allowing him entry? Wasn’t this an act of cruelty? Moshe sang to Hashem, even before his entreaties were fulfilled. He
knew that whatever Hashem decided was best, deserving of song
One cannot compare correcting a sin by the sinner himself to the and praise.
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
“How can I alone carry your contentiousness, Yisrael with them, they would cast this burden on his shoulders.

your burdens, and your quarrels?” Yaakov Avinu was prevented from revealing the ultimate geulah.The
(Devarim 1:12) geulah does not come easily. It demands much exertion.
“Let me now cross and see the good Land that
Hashem was afraid that if Moshe would enter Eretz Yisrael, Bnei
Yisrael would revert back to their sinful ways. The Middat Hadin would is on the other side of the Jordan, this good
“How does she sit in solitude?! The city that was then have the upper hand, preventing the Shechinah from residing mountain and the Lebanon”
great with people has become like a widow. The among them. (Devarim 3:25)

greatest among nations, the princess among Hashem told Moshe to ascend the mountain only after telling him
provinces, has become a tributary” he was barred entry into Eretz Yisrael. Seeing the Land was a form
(Eichah 1:1) of consolation.

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