Pisqa’ 2921H:53-55; JN1:78-81 1. “And HASHEM was furious (yit`aber) with me” (Dt.3:26). Rabbi Eliezer says: His rage entirely filled (nitmal’ei) me.22//Sifre Nu 135. Rabbi Joshua says: Like a woman in discomfort because of her fetus (`ubarah)23That is, God was as irritable as a woman with a difficult pregnancy. The point is based upon the assonance of vayit`aber and ubarah both of which are formed from the root `-b-r. Cf. F:45, l.10., H: ad loc, ns.1 and 6.
“Because of you” (Dt.3:26). That is, on your account was this done to me!24// Mechilta Ishmael, `maleq 2. “But He didn’t hear me” (Dt.3:26). He didn’t accept my prayer.25//Sifra Nu 135. 2. “And HASHEM said to me: Enough with you!” (rav lach; Dt.3:26). He said to him: Moses! A person taking upon himself a vow— where should he go, if not to his Master (rabo), to release him from his vow? Now isn’t it your place to listen to the words of your Master (rabach)?
Another word: “Enough with you!” (Dt.3:26). He said to him: Moses! You are an example for other judges. They will say: Even if Moses, that sage of sages, that giant among giants, was shown no favor for saying: “Listen, you rebels!” (Nu.20:10), and it was decreed that he not enter the Land— all the more so will [the same apply] to postponers and perverters of justice!26// Sifre Nu 135. And just as Moses— to whom it is said: “Enough with you! Don’t continue!” (Dt.3:26)— was not hindered from requesting mercy from the Holy One— all the more so will [the same apply] to the rest of humanity! And just as king Hezekiah, to whom it is said: “You will die and not live on!” (2 Ki.20:1), was not hindered from requesting mercy from the Holy One— for he would expound: even if a honed sword dangles over a person’s neck, let him not be hindered from requesting mercy— as it is said: “And Hezekiah turned his face to the wall and prayed” (Is.38:2)— all the more so will [the same apply] to the rest of Israel!27F:46, l.4 points out that the material in smaller type is labeled in some versions as “an addition.”
Another word: “Enough with you!” (rav lach; Dt.3:26). He said to him: Moses! I have much for you (harbeh lach) in the coming eon! Like a person saying to his companion: I have much for you, so don’t shame me!28// Sifre Nu 135. Another word: “Enough with you!” (Dt.3:26). Like a person saying to his companion: So-and-so has crossed the line with So-and-so!29Cf. Sifre Nu 135.
3. “Do not continue to speak with me . . . ascend to the summit of Pisgah” (Dt.3:26-27). On this basis, R. Eliezer b. Jacob would say: Better is a single prayer than a hundred worthy deeds! For, with all the deeds of Moses, he was never told to ascend. Yet in this matter, [due to his prayer,] he was told: “Ascend!” On this basis, they taught: Those standing [in prayer] outside the Land turn their faces towards the Land of Israel, and offer prayer, for it is said: “And they shall pray to You towards their Land” (1 Ki.8:48). Those standing [in prayer] in the Land of Israel turn their faces towards Jerusalem, and offer prayer, for it is said: “And they shall pray to You towards the city” (2 Chron.6:34). Those standing [in prayer] in Jerusalem turn their faces towards the Holy Abode and offer prayer, for it is said: “And he shall pray towards this Abode” (2 Chron.6:32). Those standing [in prayer] in the Holy Abode direct their hearts towards the most Holy Domain30Heb: beit qodesh ha-qodashim. Another epithet for the inner sanctum of the Temple. and offer prayer, for it is said: “And they shall pray to this place” (2 Chron.6:26). It turns out that if they are standing to the North [of the Holy Abode], they turn their faces to the South. To the South, they turn their faces to the North. To the East, they turn their faces to the West. To the West, they turn their faces to the East. It turns out that all Israel prays towards a single place31//T. Ber.3:16.
4. “And see with your eyes” (Dt. 3:27). There is an analogy— a king decreed that his son be excluded from the royal sleeping quarters. When [the son] entered the gate of the palace, [the king] welcomed him graciously. When he entered the door to the banquet hall, the king welcomed him graciously. But when he sought to enter the bridal suite, the king said: from this point on you are forbidden! Similarly, Moses said before the Blessed Holy One: For my part, I, am unwelcome in the Land of Israel! But perhaps the width of the Jordan —a rope’s measure of fifty cubits— [might be granted]? He replied to Moses: “And see with your eyes . . . but you shall not cross” (Dt.3:27).32Cf. Mechilta Ishamael, `amaleq 2.
5. “Command Joshua” (Dt.3:28). The term, command, implies encouragement, for it is said: “Moses called to Joshua, saying to him: . . . be strong and firm!” (Dt.31:7)— be strong in Torah and firm in worthy deeds.33= Sifre Nu 1.
“And he will bequeath to them the Land” (Dt.3:28)— if Joshua bequeaths to them, they will inherit; but if not, they will not inherit.6. And, similarly, you find that when they went to war against Ai, thirty six of their Righteous fell in battle, for it is said: “The forces of Ai killed about thirty six of the men . . . “And Joshua tore his garments, and fell on his face to the ground . . .” “And he said: Ah! HASHEM-God! Why did you bring this people across the Jordan only to bring us under the thumb of the Amorites? What can I say after Israel has turned tail against its enemies? Then HASHEM said to Joshua: Why do you fall on your face?” (Josh.7:5-10) Didn’t I say to Moses your Master from the outset: If Joshua crosses in front of them, they will cross; but if not, they will not cross! If [Joshua] bequeaths to them, they will inherit; but if not, they will not inherit! Here you sent them, but you didn’t follow after them!34Cf. Sifre Nu 139.
(דברים ג כו) וַיִּתְעַבֵּר ה׳ בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי, רַבִּי אֱלִיעֶזֶר אוֹמֵר: נִתְמַלֵּא עָלַי חֵמָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כְּאִשָּׁה שֶׁאֵינָהּ יְכוֹלָה לָשׂוּחַ מִפְּנֵי עֻבָּרָהּ.
Pisqa’ 2921H:53-55; JN1:78-81
1. “And HASHEM was furious (yit`aber) with me” (Dt.3:26).
Rabbi Eliezer says:
His rage entirely filled (nitmal’ei) me.22//Sifre Nu 135.
Rabbi Joshua says:
Like a woman in discomfort because of her fetus (`ubarah)23That is, God was as irritable as a woman with a difficult pregnancy. The point is based upon the assonance of vayit`aber and ubarah both of which are formed from the root `-b-r. Cf. F:45, l.10., H: ad loc, ns.1 and 6.
לְמַעַנְכֶם, בִּשְׁבִילְכֶם נַעֲשָׂה לִי כָּךְ. וְלֹא שָׁמַע אֵלָי, וְלֹא קִבֵּל תְּפִלָּתִי. וַיֹּאמֶר ה׳ אֵלַי רַב לָךְ, אָמַר לוֹ: מֹשֶׁה, אָדָם נוֹדֵר, לְאָן הוֹלֵךְ? לֹא אֵצֶל רַבּוֹ שֶׁיַּתִּיר לוֹ נִדְרוֹ? מָה עָלֶיךָ? לִשְׁמוֹעַ דִּבְרֵי רַבָּךְ!
“Because of you” (Dt.3:26).
That is, on your account was this done to me!24// Mechilta Ishmael, `maleq 2.
“But He didn’t hear me” (Dt.3:26).
He didn’t accept my prayer.25//Sifra Nu 135.
2. “And HASHEM said to me: Enough with you!” (rav lach; Dt.3:26).
He said to him:
Moses!
A person taking upon himself a vow—
where should he go,
if not to his Master (rabo),
to release him from his vow?
Now isn’t it your place to listen to
the words of your Master (rabach)?
דָּבָר אַחֵר: וַיֹּאמֶר ה׳ אֵלַי רַב לָךְ, אָמַר לוֹ: מֹשֶׁה, דּוּגְמָא אַתָּה עָשׂוּי לְדַיָּנִים שֶׁיֹּאמְרוּ: מָה מֹשֶׁה, שֶׁהוּא חֲכַם חֲכָמִים, גְּדוֹל גְּדוֹלִים – לֹא נָשָׂא לוֹ פָנִים, עַל יְדֵי שֶׁאָמַר (במדבר כ י) ״שִׁמְעוּ נָא הַמֹּרִים״, נִגְזְרָה גְזֵרָה שֶׁלֹּא יִכָּנֵס לָאָרֶץ, הַמְעַנִּים אֶת הַדִּין וְהַמְעַוְּתִים אֶת הַדִּין – עַל אַחַת כַּמָּה וְכַמָּה. וּמָה מֹשֶׁה, שֶׁנֶּאֱמַר לוֹ רַב לָךְ אַל תּוֹסֶף – לֹא נִמְנַע מִלְּבַקֵּשׁ רַחֲמִים מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שְׁאָר בְּנֵי אָדָם עַל אַחַת כַּמָּה וְכַמָּה! וּמָה חִזְקִיָּה, שֶׁנֶּאֱמַר לוֹ (מלכים ב כ א) ״צַו לְבֵיתְךָ כִּי מֵת אַתָּה וְלֹא תִחְיֶה״ לֹא נִמְנַע מִלְּבַקֵּשׁ רַחֲמִים; שֶׁהָיָה דּוֹרֵשׁ: אֲפִלּוּ חֶרֶב חַדָּה עַל צַוָּארוֹ שֶׁל אָדָם אַל יִמְנַע עַצְמוֹ מִן הָרַחֲמִים, שֶׁנֶּאֱמַר (ישעיה לח ב): ״וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר וַיִּתְפַּלֵּל״, שְׁאָר יִשְׂרָאֵל עַל אַחַת כַּמָּה וְכַמָּה!
Another word:
“Enough with you!” (Dt.3:26).
He said to him:
Moses!
You are an example for other judges.
They will say: Even if Moses,
that sage of sages,
that giant among giants,
was shown no favor for saying:
“Listen, you rebels!” (Nu.20:10),
and it was decreed that he not enter the Land—
all the more so will [the same apply]
to postponers and perverters of justice!26// Sifre Nu 135.
And just as Moses—
to whom it is said:
“Enough with you! Don’t continue!” (Dt.3:26)—
was not hindered from requesting mercy from the Holy One—
all the more so will [the same apply]
to the rest of humanity!
And just as king Hezekiah,
to whom it is said:
“You will die and not live on!” (2 Ki.20:1),
was not hindered from requesting mercy from the Holy One—
for he would expound:
even if a honed sword dangles over a person’s neck,
let him not be hindered from requesting mercy—
as it is said:
“And Hezekiah turned his face to the wall and prayed” (Is.38:2)—
all the more so will [the same apply]
to the rest of Israel!27F:46, l.4 points out that the material in smaller type is labeled in some versions as “an addition.”
דָּבָר אַחֵר: וַיֹּאמֶר ה׳ אֵלַי רַב לָךְ, אָמַר לוֹ: מֹשֶׁה, הַרְבֵּה לְךָ בְּיָדִי לָעוֹלָם הַבָּא, כְּאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ: הַרְבֵּה לְךָ בְּיָדִי, אַל תְּבַיְּשֵׁנִי. דָּבָר אַחֵר: וַיֹּאמֶר ה׳ אֵלַי רַב לָךְ, כְּאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ: עִבֵּר פְּלוֹנִי דֶּרֶךְ עַל פְּלוֹנִי.
Another word:
“Enough with you!” (rav lach; Dt.3:26).
He said to him:
Moses! I have much for you (harbeh lach)
in the coming eon!
Like a person saying to his companion:
I have much for you,
so don’t shame me! 28// Sifre Nu 135.
Another word:
“Enough with you!” (Dt.3:26).
Like a person saying to his companion:
So-and-so has crossed the line with So-and-so!29Cf. Sifre Nu 135.
(דברים ג כז) אַל תּוֹסֶף דַּבֵּר אֵלַי... עֲלֵה רֹאשׁ הַפִּסְגָּה, מִכָּן הָיָה רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: יָפָה תְּפִלָּה אַחַת יוֹתֵר מִמֵּאָה מַעֲשִׂים טוֹבִים, שֶׁבְּכָל מַעֲשָׂיו שֶׁל מֹשֶׁה לֹא נֶאֱמַר לוֹ ״עֲלֵה״, וּבְדָבָר זֶה נֶאֱמַר לוֹ ״עֲלֵה״. מִכָּן אָמְרוּ: הָעוֹמְדִים בְּחוּצָה לָאָרֶץ הוֹפְכִים פְּנֵיהֶם כְּנֶגֶד אֶרֶץ יִשְׂרָאֵל וּמִתְפַּלְלִים, שֶׁנֶּאֱמַר (מלכים א ח מח) ״וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם״; הָעוֹמְדִים בְּאֶרֶץ יִשְׂרָאֵל הוֹפְכִים פְּנֵיהֶם כְּנֶגֶד יְרוּשָׁלִַם וּמִתְפַּלְלִים, שֶׁנֶּאֱמַר (דברי הימים ב ו לד): ״וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ הָעִיר״; הָעוֹמְדִים בִּירוּשָׁלִַם הוֹפְכִים פְּנֵיהֶם כְּנֶגֶד בֵּית הַמִּקְדָּשׁ וּמִתְפַּלְלִים, שֶׁנֶּאֱמַר (דברי הימים ב ו לב): ״וְהִתְפַּלְלוּ אֶל הַבַּיִת הַזֶּה״; הָעוֹמְדִים בְּבֵית הַמִּקְדָּשׁ מְכַוְּנִים אֶת לִבָּם כְּנֶגֶד בֵּית קָדְשֵׁי הַקֳּדָשִׁים וּמִתְפַּלְלִים, שֶׁנֶּאֱמַר (דברי הימים ב ו כו): ״וְהִתְפַּלְלוּ אֶל הַמָּקוֹם הַזֶּה״. נִמְצְאוּ עוֹמְדִים בַּצָּפוֹן הוֹפְכִים פְּנֵיהֶם לַדָּרוֹם, בַּדָּרוֹם הוֹפְכִים פְּנֵיהֶם לַצָּפוֹן, בַּמִּזְרָח פְּנֵיהֶם לַמַּעֲרָב, בַּמַּעֲרָב פְּנֵיהֶם לַמִּזְרָח, נִמְצְאוּ כָּל יִשְׂרָאֵל מִתְפַּלְלִים לְמָקוֹם אֶחָד.
3. “Do not continue to speak with me . . . ascend to the summit of Pisgah” (Dt.3:26-27).
On this basis,
R. Eliezer b. Jacob would say:
Better is a single prayer
than a hundred worthy deeds!
For, with all the deeds of Moses,
he was never told to ascend.
Yet in this matter, [due to his prayer,] he was told:
“Ascend!”
On this basis, they taught:
Those standing [in prayer] outside the Land
turn their faces towards the Land of Israel,
and offer prayer,
for it is said:
“And they shall pray to You towards their Land” (1 Ki.8:48).
Those standing [in prayer] in the Land of Israel
turn their faces towards Jerusalem,
and offer prayer,
for it is said:
“And they shall pray to You towards the city” (2 Chron.6:34).
Those standing [in prayer] in Jerusalem
turn their faces towards the Holy Abode
and offer prayer,
for it is said:
“And he shall pray towards this Abode” (2 Chron.6:32).
Those standing [in prayer] in the Holy Abode
direct their hearts towards the most Holy Domain30Heb: beit qodesh ha-qodashim. Another epithet for the inner sanctum of the Temple.
and offer prayer,
for it is said:
“And they shall pray to this place” (2 Chron.6:26).
It turns out that
if they are standing to the North
[of the Holy Abode],
they turn their faces to the South.
To the South,
they turn their faces to the North.
To the East,
they turn their faces to the West.
To the West,
they turn their faces to the East.
It turns out that all Israel prays
towards a single place31//T. Ber.3:16.
וּרְאֵה בְעֵינֶיךָ, מָשָׁל לְמֶלֶךְ שֶׁגָּזַר עַל בְּנוֹ שֶׁלֹּא יִכָּנֵס לְבֵית לִינָה שֶׁלּוֹ. נִכְנַס לְפֶתַח פַּלְטוֹרִין שֶׁלּוֹ – מְשָׁכוֹ וְדִבֵּר עִמּוֹ. נִכְנַס לְפֶתַח טְרִיקְלִין שֶׁלּוֹ – מְשָׁכוֹ וְדִבֵּר עִמּוֹ. כֵּיוָן שֶׁבָּא לִכָּנֵס לַקִּיטוֹן, אָמַר לוֹ: מִכָּן וְאֵילָךְ אַתְּ אָסוּר. כָּךְ אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: כָּל עַצְמִי אֵינִי מָשׁוּךְ מֵאֶרֶץ יִשְׂרָאֵל אֶלָּא מְלֹא הַיַּרְדֵּן הַזֶּה, מְלֹא חֶבֶל שֶׁל חֲמִשִּׁים אַמָּה! אָמַר לוֹ: וּרְאֵה בְעֵינֶיךָ כִּי לֹא תַעֲבֹר.
4. “And see with your eyes” (Dt. 3:27).
There is an analogy—
a king decreed that his son
be excluded from the royal sleeping quarters.
When [the son] entered the gate of the palace,
[the king] welcomed him graciously.
When he entered the door to the banquet hall,
the king welcomed him graciously.
But when he sought to enter the bridal suite,
the king said:
from this point on you are forbidden!
Similarly, Moses said before the Blessed Holy One:
For my part, I, am unwelcome in the Land of Israel!
But perhaps the width of the Jordan
—a rope’s measure of fifty cubits—
[might be granted]?
He replied to Moses:
“And see with your eyes . . . but you shall not cross” (Dt.3:27).32Cf. Mechilta Ishamael, `amaleq 2.
(דברים ג כח) וְצַו אֶת יְהוֹשֻׁעַ, אֵין צַוָּאָה אֶלָּא זֵרוּז, שֶׁנֶּאֱמַר (דברים לא ז): ״וַיִּקְרָא מֹשֶׁה לִיהוֹשֻׁעַ וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל יִשְׂרָאֵל חֲזַק וֶאֱמָץ״, חֲזַק בַּתּוֹרָה וֶאֱמָץ בְּמַעֲשִׂים טוֹבִים.
5. “Command Joshua” (Dt.3:28).
The term, command, implies encouragement,
for it is said:
“Moses called to Joshua, saying to him: . . .
be strong and firm!” (Dt.31:7)—
be strong in Torah
and firm in worthy deeds.33= Sifre Nu 1.
כִּי הוּא יַעֲבֹר לִפְנֵי הָעָם הַזֶּה, אִם עוֹבֵר לִפְנֵיהֶם – עוֹבְרִים, וְאִם לָאו – אֵינָם עוֹבְרִים.
“For he will cross before this people” (Dt.3:28)—
if Joshua crosses in front of them, they will cross;
but if not, they will not cross.
וְהוּא יַנְחִיל אוֹתָם, אִם מַנְחִילָם – נוֹחֲלִים, וְאִם לָאו – אֵינָם נוֹחֲלִים. וְכֵן אַתָּה מוֹצֵא כְּשֶׁהָלְכוּ לַעֲשׂוֹת מִלְחָמָה בָּעַי, נָפְלוּ מֵהֶם כִּשְׁלֹשִׁים וְשִׁשָּׁה צַדִּיקִים, שֶׁנֶּאֱמַר (יהושע ז ה-י): ״וַיַּכּוּ מֵהֶם אַנְשֵׁי הָעַי כִּשְׁלֹשִׁים וְשִׁשָּׁה אִישׁ וַיִּרְדְּפוּם, וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלוֹתָיו וַיִּפֹּל עַל פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן ה׳ עַד הָעֶרֶב, וַיֹּאמֶר יְהוֹשֻׁעַ אֲהָהּ ה׳ אֱלֹהִים לָמָּה הֵעֲבַרְתָּ הַעֲבִיר... בִּי אֲדֹנָי מָה אֹמַר אַחֲרֵי אֲשֶׁר הָפַךְ... וַיֹּאמֶר ה׳ אֶל יְהוֹשֻׁעַ קוּם לָךְ לָמָּה זֶּה אַתָּה נֹפֵל עַל פָּנֶיךָ״, לֹא כָּךְ אָמַרְתִּי לְמֹשֶׁה רַבְּךָ מִתְּחִלָּה: אִם עוֹבֵר לִפְנֵיהֶם – עוֹבְרִים, וְאִם לָאו – אֵינָם עוֹבְרִים, אִם מַנְחִילָם – נוֹחֲלִים, וְאִם לָאו – אֵינָם נוֹחֲלִים? שְׁלַחְתָּם וְלֹא הָלַכְתָּ אַחֲרֵיהֶם!
“And he will bequeath to them the Land” (Dt.3:28)—
if Joshua bequeaths to them, they will inherit;
but if not, they will not inherit.6. And, similarly, you find that
when they went to war against Ai,
thirty six of their Righteous fell in battle,
for it is said:
“The forces of Ai killed about thirty six of the men . . .
“And Joshua tore his garments, and fell on his face to the ground . . .”
“And he said:
Ah! HASHEM-God!
Why did you bring this people across the Jordan
only to bring us under the thumb of the Amorites?
What can I say after Israel has turned tail against its enemies?
Then HASHEM said to Joshua:
Why do you fall on your face?” (Josh.7:5-10)
Didn’t I say to Moses your Master from the outset:
If Joshua crosses in front of them, they will cross;
but if not, they will not cross!
If [Joshua] bequeaths to them, they will inherit;
but if not, they will not inherit!
Here you sent them,
but you didn’t follow after them!34Cf. Sifre Nu 139.