The upcoming, auspicious Shabbas Kodesh, known as Shabbas Nachamu, derives its name from the words of the Haftarah (Yeshayah 40, 1): "נחמו נחמו עמי יאמר אלקיכם"—“comfort, comfort My people,” says your G-d. These words of consolation from the navi are from the first of the seven Haftarot of consolation—“sheva d’nechemta”—read between Tishah B’Av and Rosh HaShanah.
Thus, it is worthwhile establishing a connection between this Haftarah and parshas Vaeschanan—which is always read on Shabbas Nachamu. The parsha opens with Moshe’s entreaties to HKB”H to be allowed to enter Eretz Yisrael:
"ואתחנן אל ה' בעת ההיא לאמר. ה' אלקים אתה החלות להראות את עבדך את גדלך ואת ידך החזקה, אשר מי אל בשמים ובארץ אשר יעשה כמעשיך וכגבורותיך. אעברה נא ואראה את הארץ הטובה אשר בעבר הירדן ההר הטוב הזה והלבנון. ויתעבר ה' בי למענכם ולא שמע אלי, ויאמר ה' אלי רב לך אל תוסף דבר אלי עוד בדבר הזה, עלה ראש הפסגה ושא עיניך ימה וצפונה ותימנה ומזרחה וראה בעיניך כי לא תעבור את הירדן הזה".
I implored Hashem at that time, saying, “Hashem-Elokim, You have begun to show Your servant Your greatness and Your strong hand, for what power is there in the heaven or on the earth that can perform according to Your deeds and Your mighty acts?! Let me now cross and see the good land on the other side of the Yarden—this good mountain and the Lebanon.” Hashem became angry with me because of you, and He did not listen to me; Hashem said to me, “It is too much for you! Do not continue to speak to Me further concerning this matter. Ascend to the top of the cliff and raise your eyes westward, northward, southward and eastward, and see with your eyes; for you shall not cross this Yarden.”
Rashi comments: “This good mountain” refers to Yerushalayim; “the Lebanon” refers to the Beis HaMikdash. Thus, it is apparent that with this entreaty: “Let me now cross and see the good land on the other side of the Yarden—this good mountain and the Lebanon”—Moshe Rabeinu is expressing his fervent desire to cross the Yarden and see the following three things in person: "הארץ הטובה"—Eretz Yisrael— "ההר הטוב"—the holy city of Yerushalayim, the palace of the King— "והלבנון"—and the Beis HaMikdash. Additionally, Rashi comments: “It is much for you” implies that more than this is in store for you, the abundant goodness which is hidden away for you.
Moshe Rabeinu Yearned to Enter the Land in order to Build the Beis HaMikdash
We will begin to shed some light on the subject by presenting the sacred remarks of the divine kabbalist Rabbi Nasan Nata Shapira (Spira), zy”a, the author of the Megaleh Amukos. The celebration of his passing, the 13th of Menachem-Av, falls this year on the Wednesday of parshas Vaeschanan. As we know, in addition to his exceptional commentary on the Torah, he also wrote an entire sefer with 252 interpretations of “Vaeschanan”; this is the gematria of the words ר"ב ל"ך (202+50). As the name Megaleh Amukos connotes, he reveals extremely profound, esoteric insights in this sefer related to: (a) the 515 (the gematria of ואתחנ"ן ) tefilos proffered by Moshe Rabeinu appealing to enter the land and (b) HKB”H’s response: "רב לך אל תוסף דבר אלי עוד בדבר הזה"—it is too much for you! Do not continue to speak to Me further concerning this matter.
In one of these interpretations (20), he asserts that just as Moshe Rabeinu was privileged to construct the Mishkan in the midbar, where HKB”H rested His Shechinah, he longed to enter the promised land to build the Beis HaMikdash himself in the ultimate fashion. This is alluded to by the words "א'תה ה'חלות ל'הראות"; their first letter spell אה"ל, a reference to the Mishkan, which was called the Ohel Mo’ed. This name indicates that it was merely a tent, a portable dwelling that travelled with Yisrael in the midbar from place to place, but was not a permanent dwelling.
Thus, Moshe remarks that there in the Ohel Mo’ed, where You opted to rest Your Shechinah: “You have begun to show Your servant Your greatness and Your strong hand, for what power is there in the heaven or on the earth that can perform according to Your deeds and Your mighty acts?!” He is alluding to all the miracles HKB”H performed on behalf of Yisrael in the midbar—the foremost of which were the falling of the “mahn,” the Clouds of Glory that accompanied and protected Yisrael throughout their journeys, and the Well of Miriam that provided them with a constant supply of drinking water. So, now that the time has arrived to build You a Beis HaMikdash, a permanent dwelling place, in the holy city of Yerushalayim: “Let me now cross and see the good land on the other side of the Yarden—this good mountain and the Lebanon,” i.e., Yerushalayim and the Beis HaMikdash.
In this manner, he interprets HKB”H’s response to Moshe: “It is too much for you! Do not continue to speak to Me further concerning this matter”—based on the following Gemara (Sotah 9a):
"דרש רבי חיננא בר פפא, מאי דכתיב רננו צדיקים בה' לישרים נאוה תהלה, אל תקרי נאוה תהלה אלא נוה תהלה, זה משה ודוד שלא שלטו שונאיהם במעשיהם, דוד דכתיב טבעו בארץ שעריה, משה דאמר מר משנבנה מקדש ראשון נגנז אהל מועד קרשיו קרסיו ובריחיו ועמודיו ואדניו".
Rabbi Chinana bar Pappa expounded: What is the meaning of that which is written (Tehillim 33, 1): “Sing joyfully tzaddikim because of Hashem; for the upright praise is fitting”? Do not read it as praise is “fitting,” but rather as “a palace of ” praise. This refers to Moshe and David, for their enemies did not gain control of their handiwork. Of David, for it is written (Eichah 2, 9): “Its gates sunk in the earth.” Regarding Moshe, the master said: When the first Mikdash was built, the Ohel Mo’ed was hidden—its beams, its hooks, its bars, its pillars, and its sockets.
Now, we know that when the Beis HaMikdash was destroyed, HKB”H poured out His wrath on the wood and stones of the structure. Thus, He spared Yisrael from annihilation. This is explained in the Midrash (Eichah Rabbah 4, 14) expounding on the passuk (Tehillim 79, 1): “A psalm to Assaf: O G-d! The nations have entered into your inheritance.” Why is this psalm referred to as a hymn or joyous song, rather than a lament or dirge? . . . This is what they said to Assaf: “HKB”H destroyed the Heichal and the Mikdash, and you are sitting around and composing songs?” He (Assaf) replied: “I am rejoicing that HKB”H poured out His wrath upon wooden beams and stones rather than upon Yisrael.”
Accordingly, had Moshe Rabeinu been allowed to enter the land and build the Beis HaMikdash, HKB”H would not have been able to pour out His wrath on the wooden beams and stones. For, as we learned in the Midrash, the enemies of Yisrael had no power over Moshe’s handiwork. This is the implication of HKB”H’s remark to Moshe: "רב לך"—your spiritual level is exceedingly high and is beyond the powers of Yisrael’s enemies. Therefore, I cannot allow you to cross the Yarden and build the Beis HaMikdash. For, then I would be compelled, chas v’shalom, to pour out My wrath on Yisrael. This is the gist of his sacred words.
“Ascend to the top of the cliff and raise your eyes” to Imbue Eretz Yisrael with the Chochmah of the Torah
As a loyal servant in the presence of his master, I would like to embellish his wonderful insight. After denying Moshe Rabeinu’s plea to enter Eretz Yisrael, HKB”H instructs him: “Ascend to the top of the cliff and raise your eyes westward, northward, southward and eastward, and see with your eyes; for you shall not cross this Yarden.” It behooves us to explain the seemingly redundant language employed here by HKB”H. First He says: “Raise your eyes”; then He adds: “And see with your eyes.”
We will now introduce a precious chiddush from the Rogatchover Gaon, ztz”l, in Tzafnat Pa’aneiach on the Rambam (Hilchos Terumot 3, 1). He wrote concisely, as he customarily did: See Sotah 9 that Moshe’s handiwork lasts forever; and the atmosphere was sanctified by Moshe’s gaze. Hence, the atmosphere of Eretz Yisrael imparts wisdom even today; and this is by means of “pilpul” of the Torah . . . which was not gifted to Moshe Rabeinu, a”h, alone, as explained in Nedarim 38.
We will elaborate on his profound words based on what they expounded in the Midrash (B.R. 16, 4) on the passuk (Bereishis 2, 12): "וזהב הארץ ההיא טוב"—“the gold of that land is good”—this teaches us that there is no Torah like the Torah of Eretz Yisrael and no chochmah like the chochmah of Eretz Yisrael.
In fact, this auspicious trait relating to the wisdom of the Torah in Eretz Yisrael is present even during periods of galus. As we learned in the Gemara (B.B. 158b), after Rav Zeira ascended from Bavel to Eretz Yisrael, he changed his opinion regarding a particular halachah and declared of himself: "שמע מינה אוירא דארץ ישראל מחכים"—this proves that the atmosphere of Eretz Yisrael imparts wisdom. Thus, we see that even after the churban, this auspicious trait associated with the atmosphere of Eretz Yisrael remains in effect.
With this in mind, the Rogatchover Gaon, ztz”l, with his astuteness and insightfulness, asserts that the constant source of chochmah related to the Torah in Eretz Yisrael, even throughout the years of galus, stems from HKB”H’s directive to Moshe Rabeinu: “Ascend to the top of the cliff and raise your eyes westward, northward, southward and eastward, and see with your eyes; for you shall not cross this Yarden.” HKB”H wanted Moshe Rabeinu to imbue all of Eretz Yisrael with the chochmah of the Torah within him by viewing it with his holy eyes. So, just as the enemies of Yisrael were not able to damage or exert their control over the Mishkan, because it was made by Moshe; for the same reason, they were not able to corrupt and spoil the air of Eretz Yisrael and its capacity to impart the chochmah of the Torah to anyone studying it even today.
The Rogatchover Gaon goes on to add a valuable point. How did Moshe Rabeinu possess the capacity to imbue Eretz Yisrael with the wisdom of the Torah? Now, we have learned in the Gemara (Nedarim 38a) that HKB”H gave the power of “pilpul” as a gift exclusively to Moshe Rabeinu. He, however, graciously shared it with all of Yisrael. Hence, of him, it says (Mishlei 22, 9): "טוב עין הוא יבורך"—one with a generous disposition (literally, “a good eye”) will be blessed. This answers our question very nicely. As Rav Zeira declared: “The air of Eretz Yisrael makes one wise”—even in times of galus. This is because it possesses the unique power of “pilpul” of the Torah, which Moshe Rabeinu infused into the land when he ascended to the peak of the cliff to view all of Eretz Yisrael with his holy eyes. This is the gist of his wonderful insight.
“And see with your eyes” that Generously Bestowed the Pilpul of the Torah on Yisrael and Also Infused Eretz Yisrael with It
We can now comprehend why HKB”H said to Moshe Rabeinu both “raise your eyes” and “see with your eyes” to view all four corners of Eretz Yisrael with his holy gaze. Firstly, HKB”H was instructing him to gaze upon the entire territory of the promised land; secondly, HKB”H explained His rationale: “And see with your eyes”—with those same generous eyes with which you shared your special power of “pilpul” with Yisrael, impart that power to Eretz Yisrael by gazing upon it with your generous eyes. This will enable all of Yisrael to study Torah there with the skill of “pilpul.” This is necessary: "כי לא תעבור את הירדן הזה"—because we will not cross the Yarden to spread the chochmah of the Torah yourself. Therefore, I am asking you to impart the chochmah of the Torah with the gaze of your generous eyes.
Let us now combine the explanation of the Megaleh Amukos with the wonderful chiddush of the Rogatchover Gaon. The Megaleh Amukos contended that Moshe Rabeinu wanted to enter Eretz Yisrael to build the Beis HaMikdash. HKB”H informed him that this would have tragic consequences. Since the enemies of Yisrael have no power over Moshe’s handiwork, HKB”H would not be able to pour out His wrath on the wood and stones of the Beis HaMikdash. The chiddush of the Rogatchover Gaon is that HKB”H requested that Moshe Rabeinu infuse Eretz Yisrael with the chochmah of “pilpul” with his gaze. Understood in this light, we can now comprehend the esoteric dialogue between Moshe Rabeinu and HKB”H.
Moshe Rabeinu beseeched HKB”H: “Let me now cross and see the good land on the other side of the Yarden—this good mountain and the Lebanon,” because he wanted to construct the Beis HaMikdash. The narrative and the dialogue continue: “Hashem became angry with me because of you, and He did not listen to me; Hashem said to me, ‘It is too much for you! Do not continue to speak to Me further concerning this matter,’” because then I will not be able to pour out my wrath on the wood and stones of the structure but will be forced to pour it out on Yisrael, chas v’shalom.
Nevertheless, HKB”H immediately began to console Moshe. He instructed Moshe to put his incredible power to good use: “Ascend to the top of the cliff and raise your eyes westward, northward, southward and eastward, and see with your eyes.” With your generous eyes, imbue Eretz Yisrael with the chochmah of the Torah. Thus, when the people enter the land, they will be rewarded and become wise due to the “pilpul” of the Torah. This benefit will last forever, even during times of galus, since the enemies of Yisrael are unable to corrupt this “segulah” that you infused by viewing Eretz Yisrael from the top of the cliff.
