(Devarim 3:26) "And ("yithaber") the L-rd with me because of you (lema'anchem), and He would not hearken to me": R. Eliezer says: He was filled with wrath ("evrah" [like "yithaber"]). R. Yehoshua says: He (the L-rd) became like a woman who could not stoop because of her fetus ("ubar" [like "yithaber"]).
"lema'anchem": Because of you this was done to me. "and He would not hearken to me": He did not accept my prayer. "And the L-rd said to me: 'rav lach. Presume to speak to Me no more about this thing.'" An analogy: A man makes a vow. Does he not go to his master for absolution of his vow? If the master makes a vow (affecting his disciple), it is the disciple's part to heed the words of his master. You, too, heed the words of your master. (Thus, "rav lach" ["You have a Master!"])
Variantly: "And the L-rd said to me: 'rav lach'" (i.e., you are a "teacher" in this thing) — You are an example for judges to say: If the great sage, Moses, was not forgiven for saying (Bamidbar 20:10) "Hear, now, you rebels," but it was decreed that he not enter Eretz Yisrael, then those who delay judgment and those who pervert justice, how much more so! And if Moses who was told (Ibid. 12) "You shall not bring this congregation into the land," did not refrain from imploring the L-rd for mercy — how much more so (should this be the pattern for) other men, (who were not told such a thing!) And if Chezkiah, who was told (II Kings 20:1) "Set your house in order, for you shall die and not live" did not refrain from imploring the L-rd for mercy, acting on the principle of "Even if a sharp sword is poised over a man's neck he should not refrain from imploring mercy," as it is written (Isaiah 38:2) "then Chizkiyahu turned his face to the wall and prayed to the L-rd" — how much more so other men!
Variantly: ("rav lach":) "harbeh lach" ("There is much owing you") in the world to come — as one would say to his neighbor "There is much owing you — you need not petition it." Variantly: "vayithaber": As one would say to his neighbor: "That man crossed (avar) that road again." (i.e., Moses exceeded his bounds.)
(Devarim, Ibid. 3:27) "Go up to the top of the height": R. Elazar b. Yaakov said: Better one hour of prayer than good deeds. For because all of the deeds of Moses it was not said to him "Go up, etc.", but here, (after he prayed,) it was said to him "Go up." "and lift your eyes, etc.": From here they ruled: Those who stand outside the land turn their faces to Eretz Yisrael and pray, as it is written (I Kings 8:48) "And they shall pray to You by way of their land." Those who stand in Eretz Yisrael turn their faces to Jerusalem and pray, as it is written (II Chronicles 5:34) "And they shall pray towards this city." Those who stand in Jerusalem turn their faces towards the Temple, as it is written (Ibid. 32) "and they shall pray towards this house." Those who stand in the Temple direct their hearts to the holy of holies and pray, as it is written (Ibid. 26) "and they shall pray towards this place" — whence it is found: those in the north face south; (those) in the south face north; (those) in the east face west; (those) in the west face east — whence it is found that all of Israel pray towards one place.
(Devarim, Ibid.) "for you shall not cross this Jordan." An analogy: A king decreed that his son not enter his bedchamber — whereupon he entered the palace entrance talking with him; he entered his reception room talking with him. When he came to enter his chamber, he said to him: "From here on, you are forbidden." Likewise, Moses said to the L-rd: "All of me is separated from Eretz Yisrael only by a fifty-ell string-length of this Jordan" — whereupon He said: "and see with your eyes, for you will not cross this Jordan."
(Ibid. 28) "And charge (tzav) Joshua": "charging" (tzivui) is prompting to zeal, as it is written (Ibid. 31:7) "And Moses called to Joshua and he said to him before the eyes of all of Israel: 'Be strong and firm'": "Be strong" in Torah, "and be firm" in good deeds.
"and he will cause them to inherit": If he causes them to inherit, they will inherit; if not, not. And thus do we find that when they went to do battle with Ai there fell of them some thirty-six righteous men, viz. (Joshua 7:5) "And the men of Ai smote of them some thirty-six righteous men … (6) and Joshua tore his clothing and fell on his face to the ground before the ark of the L-rd until the evening … (7) and Joshua said: Ahah, L-rd, G-d, why did You bring this people across the Jordan … (8) Please, my L-rd, what shall I say now that Israel has turned its back … (10) And the L-rd said to Joshua: Arise! Why are you fallen on your face!'" Is this not what I said to Moses from the very beginning? If he passes over before them, they shall pass; if not, they shall not pass. If he causes them to inherit, they shall inherit; if not, they shall not inherit — and you sent them and did not pass over before them!
(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.
(Devarim 3:26) "And ("yithaber") the L-rd with me because of you (lema'anchem), and He would not hearken to me": R. Eliezer says: He was filled with wrath ("evrah" [like "yithaber"]). R. Yehoshua says: He (the L-rd) became like a woman who could not stoop because of her fetus ("ubar" [like "yithaber"]).
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!
"lema'anchem": Because of you this was done to me. "and He would not hearken to me": He did not accept my prayer. "And the L-rd said to me: 'rav lach. Presume to speak to Me no more about this thing.'" An analogy: A man makes a vow. Does he not go to his master for absolution of his vow? If the master makes a vow (affecting his disciple), it is the disciple's part to heed the words of his master. You, too, heed the words of your master. (Thus, "rav lach" ["You have a Master!"])
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!
Variantly: "And the L-rd said to me: 'rav lach'" (i.e., you are a "teacher" in this thing) — You are an example for judges to say: If the great sage, Moses, was not forgiven for saying (Bamidbar 20:10) "Hear, now, you rebels," but it was decreed that he not enter Eretz Yisrael, then those who delay judgment and those who pervert justice, how much more so! And if Moses who was told (Ibid. 12) "You shall not bring this congregation into the land," did not refrain from imploring the L-rd for mercy — how much more so (should this be the pattern for) other men, (who were not told such a thing!) And if Chezkiah, who was told (II Kings 20:1) "Set your house in order, for you shall die and not live" did not refrain from imploring the L-rd for mercy, acting on the principle of "Even if a sharp sword is poised over a man's neck he should not refrain from imploring mercy," as it is written (Isaiah 38:2) "then Chizkiyahu turned his face to the wall and prayed to the L-rd" — how much more so other men!
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.
Variantly: ("rav lach":) "harbeh lach" ("There is much owing you") in the world to come — as one would say to his neighbor "There is much owing you — you need not petition it." Variantly: "vayithaber": As one would say to his neighbor: "That man crossed (avar) that road again." (i.e., Moses exceeded his bounds.)
(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.
(Devarim, Ibid. 3:27) "Go up to the top of the height": R. Elazar b. Yaakov said: Better one hour of prayer than good deeds. For because all of the deeds of Moses it was not said to him "Go up, etc.", but here, (after he prayed,) it was said to him "Go up." "and lift your eyes, etc.": From here they ruled: Those who stand outside the land turn their faces to Eretz Yisrael and pray, as it is written (I Kings 8:48) "And they shall pray to You by way of their land." Those who stand in Eretz Yisrael turn their faces to Jerusalem and pray, as it is written (II Chronicles 5:34) "And they shall pray towards this city." Those who stand in Jerusalem turn their faces towards the Temple, as it is written (Ibid. 32) "and they shall pray towards this house." Those who stand in the Temple direct their hearts to the holy of holies and pray, as it is written (Ibid. 26) "and they shall pray towards this place" — whence it is found: those in the north face south; (those) in the south face north; (those) in the east face west; (those) in the west face east — whence it is found that all of Israel pray towards one place.
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.
(Devarim, Ibid.) "for you shall not cross this Jordan." An analogy: A king decreed that his son not enter his bedchamber — whereupon he entered the palace entrance talking with him; he entered his reception room talking with him. When he came to enter his chamber, he said to him: "From here on, you are forbidden." Likewise, Moses said to the L-rd: "All of me is separated from Eretz Yisrael only by a fifty-ell string-length of this Jordan" — whereupon He said: "and see with your eyes, for you will not cross this Jordan."
(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.
(Ibid. 28) "And charge (tzav) Joshua": "charging" (tzivui) is prompting to zeal, as it is written (Ibid. 31:7) "And Moses called to Joshua and he said to him before the eyes of all of Israel: 'Be strong and firm'": "Be strong" in Torah, "and be firm" in good deeds.
כִּי הוּא יַעֲבֹר לִפְנֵי הָעָם הַזֶּה, אִם עוֹבֵר לִפְנֵיהֶם – עוֹבְרִים, וְאִם לָאו – אֵינָם עוֹבְרִים.
(Devarim 3:28) "for he will pass over before this people": If he passes over before them, they will pass; if not, they will not.
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 cause them to inherit": If he causes them to inherit, they will inherit; if not, not. And thus do we find that when they went to do battle with Ai there fell of them some thirty-six righteous men, viz. (Joshua 7:5) "And the men of Ai smote of them some thirty-six righteous men … (6) and Joshua tore his clothing and fell on his face to the ground before the ark of the L-rd until the evening … (7) and Joshua said: Ahah, L-rd, G-d, why did You bring this people across the Jordan … (8) Please, my L-rd, what shall I say now that Israel has turned its back … (10) And the L-rd said to Joshua: Arise! Why are you fallen on your face!'" Is this not what I said to Moses from the very beginning? If he passes over before them, they shall pass; if not, they shall not pass. If he causes them to inherit, they shall inherit; if not, they shall not inherit — and you sent them and did not pass over before them!