Pray let me cross over and see the good land that is on the other side of the Jordan, this good mountain and the Lebanon." (3:25) The question is if Moshe is praying already to cross over and see the good land, why does he have to add: this good mountain and the Lebanon? The answer can be that Moshe wanted to clarify his prayer as we see in the Gemarra (Sota 14:a) For what reason did Moshe Rabbeinu greatly desire to enter Eretz Yisrael? Did he need to eat of its produce, or did he need to satisfy himself from its goodness? From here we see clearly that there would be a doubt that Moshe desired the good fruit in Eretz Yisrael! In order to rectify this doubt, Moshe added to his prayer this good mountain and Lebanon and as Rashi brings from the Sifri: This good mountain: This is Jerusalem. and Lebanon: This is the Temple.
Moshe strived for the holiness of Eretz Yisrael, with all the different Mitzvohs. He also strived for the Bais Hamikdash with all the Karbanos and Avoidah. Now this is what the Gemara quotes: Rather, this is what Moshe said: Many mitzvahs were commanded to the Jewish people, and some of them can be fulfilled only in Eretz Yisrael, so I will enter the land in order that they can all be fulfilled by me. That is the reason Moshe had to add in his prayer: this good mountain and Lebanon, as not to suspect Moshe desired good fruit. After all, when the Bnei Gad and Reuven requested they get their part of land on the other side of the Jordan River: Moshe Rabeinu himself stated to them and you shall be freed of any accusations from Hashem and Israel. The condition that Moshe stipulated to them was: the Land will be conquered before Hashem, and afterward you may return, and this land will become your heritage before Hashem. Moshe Rabbeinu stipulated this in order that Klal Yisrael will not badmouth the Tribes of Reuven and Gad. A person may not bring upon him that people will accuse of doing something wrong. Therefore, Moshe had to clarify himself in his request to enter Eretz Yisrael. His intent was the Mitzvohs of Eretz Yisrael, and the Beis Hamikdash.
However, Hashem said to Moshe and the Lord said to me, "It is enough for you;. Go up to the top of the hill and lift your eyes ... and see with your eyes, for you shall not cross this Jordan. Half of Moshe's wishes were granted as "Tefilla accomplishes half of one's goal. Hashem granted one of his two petitions -- the "half-petition" which our Medrash explains, is the general case stemming from tefillah/prayer. There is a powerful insight from the Rebbe of Strettin, why Hashem asked Moshe not to enter Eretz Yisrael. and Moshe agreed to refrain his request. The Midrash Eicha 4:11 on the Posuk Hashem vented His fury; He poured out His inflamed wrath. He ignited a fire in Zion, and it consumed her foundations” (Eicha 4:11). Says the Midrash It is written: “A psalm of Asaf: God, peoples have invaded Your inheritance” (Tehilim 79:1). The verse should have said weeping of Asaf, wailing of Asaf, lamentation of Asaf. Why does it say: “A psalm of Asaf”? This is analogous to a king who prepared a wedding house for his son and plastered it, carved wall sculptures in it, and made drawings in it. His son went astray. Immediately, the king ascended to the wedding house, ripped the curtains, and broke the poles. [The son’s] mentor took a reed flute and began playing. They said to him: ‘The king overturned his son’s wedding house, and you are sitting and playing?’ He said: ‘I am playing because he overturned his son’s wedding canopy and he did not vent his rage on his son.’ So too, they said to Asaf: ‘The Holy One blessed be He destroyed the Sanctuary and the Temple, and you are sitting and playing?’ He said: ‘I am playing because the Holy One blessed be He vented His wrath on the wood and stones and did not vent His wrath on Israel.’ That is written: “He ignited a fire in Zion, and it consumed her foundations.”
Now if Moshe would have entered Eretz Yisrael, he would have built the Bais Hamikdash. Chazal teaches us that such a building would not have been able to be destroyed. Hence, the wrath of Hashem, would have Chas Veshalom been dealt on Klal Yisrael. Therefore, Moshe had a great love for the Yidden and was willing to sacrifice his not entering Eretz Yisrael in order to save his loving crop.
Hashem should have mercy on Klal Yisrael and send us the third Bais Hamikdash, which would be eternal, together with Moshiach, and we will worship Hashem with Ahava and Yirah Amein.
(Yehuda Z. Klitnick)
