Нет повести печальнее на свете…? Хукат-Балак 5783

But יהוה said to Moses and Aaron, “Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.”

לכן לא תביאו THEREFORE YE SHALL NOT BRING — This expression (“therefore”) is used by way of an oath, just as (I Samuel 3:14), “Therefore I have sworn to the house of Eli”. Here He was quick to take an oath in order that they should not pray at length about it (that He should withdraw the decree) (Midrash Tanchuma, Vaera 2).

"and the L rd said to me: 'It is much for you'" — Enough, until here! R. Yehoshua says: "It is much for you." The world to come is enough for you. But Moses persisted in standing there and making all those requests. Moses said before Him: L rd of the universe, was Your intent in (Numbers 20:12) "therefore, you shall not bring this congregation to the land," that I not enter it as a king? I will enter it as a commoner. The L rd: A king does not enter as a commoner. He persisted in standing before Him and making all those requests. Moses said before the Holy One Blessed be He: L rd of the universe, since it has been decreed that I not enter the land, neither as a king nor as a commoner, let me enter through the tunnel of Caesarea, which is beneath it. The L rd: (Devarim 34:4) "but there shall you not pass through." Moses: L rd of the universe, since it has been decreed upon me that I enter neither as a king nor a commoner nor through the tunnel of Caesarea which is beneath it, let my bones, at least, cross the Jordan. The L rd (Devarim 3:27) "for you will not cross the Jordan." R. Shimon b. Yochai says: This verse is not needed, for it is already written (Ibid. 4:22) "For I shall die in this land. I shall not cross the Jordan." Now is it possible for a dead man to cross? It must have been told to Moses that his bones would not cross the Jordan. R. Chananiah b. Iddi says: Moses bewept himself, viz.: "for you shall cross, but I shall not cross." Others say: Moses bent over the feet of Elazar and said to him: Elazar, my brother's son, implore mercy for me as I did for Aaron your father, viz. (Devarim 9:20) "And against Aaron the L rd was wroth to destroy him, and I prayed for Aaron, too." He said before Him: L rd of the universe, If so, let me (at least) see it with my eyes. And in response to this it was said (Ibid. 3:27) "Go up to the top of Pisgah and lift up your eyes, etc."

(23) I pleaded with יהוה at that time, saying, (24) “O Lord יהוה, You who let Your servant see the first works of Your greatness and Your mighty hand, You whose powerful deeds no god in heaven or on earth can equal! (25) Let me, I pray, cross over and see the good land on the other side of the Jordan, that good hill country, and the Lebanon.” (26) But יהוה was wrathful with me on your account and would not listen to me. יהוה said to me, “Enough! Never speak to Me of this matter again!

רב לך LET IT SUFFICE THEE (i.e. pray no more), so that people should not say, “How harsh is the Master, and how obstinate and importunate is the disciple" (Sotah 13b). Another explanation of רב לך (lit., there is much for you) — more than this is reserved for you; much is the goodness that is stored up for thee (Sifrei Bamidbar 135).

§ The mishna teaches: Who, to us, had a greater burial than Moses, as no one involved himself in his burial other than the Omnipresent Himself. The Gemara teaches: When Moses relates how God responded to him when denying his request to enter Eretz Yisrael, he states: “And the Lord said to me: Let it suffice for you [rav lakh]; speak no more to Me of this matter” (Deuteronomy 3:26). Rabbi Levi says: Moses proclaimed to the Jewish people when rebuking them with the term “rav,” and therefore it was proclaimed to him with the term “rav” that he would not enter Eretz Yisrael. The Gemara explains: He proclaimed with the term “rav” when speaking with the congregation of Korah: “You take too much upon you [rav lakhem], you sons of Levi” (Numbers 16:7), and it was proclaimed to him with the term “rav,” as God denied his request and said: “Let it suffice for you [rav lakh].”

And Moses took with him the bones of Joseph, who had exacted an oath from the children of Israel, saying, “God will be sure to take notice of you: then you shall carry up my bones from here with you.”

she called out to her servants and said to them, “Look, he had to bring us a Hebrew to dally with us! This one came to lie with me; but I screamed loud.

For in truth, I was kidnapped from the land of the Hebrews; nor have I done anything here that they should have put me in the dungeon.”

They answered, “An Egyptian rescued us from the shepherds; he even drew water for us and watered the flock.”

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The sages of Alexandria also asked Rabbi Yehoshua: With regard to the dead who will be resurrected in the future, will they require sprinkling with ashes of the red heifer on the third and seventh days, like one who is purified after coming into contact with a corpse, or will they not require that sprinkling? Rabbi Yehoshua said to them: When they come to life, we will be clever for them and clarify the halakha. There are those who say that Rabbi Yehoshua said to them: When Moses our teacher comes with them, he will tell us the correct halakha.

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