“Fast and Pray” for Moshe Rabeinu to Enter the Land with the Future Geulah
Proceeding along this sublime path, we will now explain in greater depth the mnemonic given by the Geonim "צומו וצלו" connected to the reading of parshas Va’etchanan after the fast of Tishah B’Av. They were commanding us to “fast” on Tishah B’Av and then “pray” with the reading of parshas Va’etchanan. Now, the Megaleh Amukos on Va’etchanan (20) teaches that Moshe Rabeinu yearned to enter the land, so that he himself would build the Beis HaMikdash.
This is the underlying meaning of his statement: "ה' אלקים אתה החלות להראות את עבדך את גדלך ואת ידך החזקה"—Hashem-Elokim, you have begun to show Your servant Your greatness and Your strong hand. The first letters of the three words א'תה ה'חלות ל'הראות spell אה"ל (tent). This is an allusion to the Mishkan, which was a portable tent that was transported from place to place in the midbar. In other words, Moshe was saying to Hashem that He had commanded him to build the Mishkan, the Sanctuary where the Shechinah was destined to dwell. This was how You began to show me Your greatness and Your strong hand.
And now that the time has arrived to build the permanent Sanctuary in Yerushalayim: “Let me now cross and see the good land on the other side of the Jordan—this good mountain and the Lebanon.” Rashi clarifies: “This good mountain” refers to Yerushalayim; “the Lebanon” refers to the Beis HaMikdash. To which HKB”H responded: “Enough! Do not continue to speak to Me further concerning this matter.” Let us explain this based on a teaching in the 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) in relation to 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?” 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.
