Our story revolves around a verse from Deuteronomy (3:24): "Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is in the heavens or on the earth who can act in accordance with Your actions and according to Your mighty deeds." This verse becomes the launching pad for a deeper exploration of Moses' yearning to enter the Land of Israel.
Rabbi Yehoshua ben Korḥa makes a striking comparison: In two instances, Moses tries to emulate Abraham, but unlike Abraham, Moses doesn't quite achieve the same results. What exactly does that mean? : When God calls to Abraham, Abraham responds with "Hineni" (Genesis 22:1) – "I am here!" But what does that “I am here” signify? According to the Midrash, Abraham is saying, "I am here for priesthood, I am here for kingship." And remarkably, he merits both! We see this reflected in Psalms 110:4, "The Lord has taken an oath, and He will not renounce it; you are a priest forever by My decree, like Malkitzedek" – Malkitzedek, of course, being a priest as we see in Genesis 14:18. And the kingship? Genesis 14:17 alludes to it, suggesting that the kings of the region elected Abraham as their king (Bereshit Rabba 42:5).
Moses, too, tries this approach. When God calls to him, Moses answers, "Hineni" (Exodus 3:4). He, too, offers himself for priesthood and kingship. But the response? A firm, "Do not glorify yourself before a king, and do not stand in the place of the great" (Proverbs 25:6). Ouch! The text quotes "Do not approach [tikrav] here [halom]" (Exodus 3:5), further emphasizing that Moses is not destined for the priesthood, as "The stranger who approaches [hakarev] shall be put to death" (Numbers 3:10). And the kingship? That's not for him either, as David later uses the term halom in reference to kingship (II Samuel 7:18).
So, what’s the difference? Why does Abraham succeed where Moses doesn't?
The Midrash draws another parallel, this time between Abraham's plea for children and Moses' plea to enter the Land. Abraham asks, "Lord God, what will You give to me?" (Genesis 15:2). Rabbi Levi explains that Abraham is essentially saying, "If through din (justice) I deserve children, grant them to me. If not, grant them to me through rachamim (mercy)." Remember that in Jewish thought, the name "God" often represents the attribute of justice, while "Lord" signifies mercy. God responds, "As you live, you deserve them," promising him an heir (Genesis 15:4).
Moses echoes this sentiment. He pleads, "Lord God, You have begun" – meaning, if through justice I deserve to enter the Land of Israel, let me enter. If not, let me enter through mercy. But the answer is a resounding, "Do not glorify yourself before a king… As you will not cross this Jordan" (Deuteronomy 3:27).
Now, here's where things get interesting. When Moses realizes the gravity of the situation, he begins speaking "harsh words." What does that mean? It means he intensifies his prayers, arguing with God, pushing back with all his might. We'll delve into the specifics of that forceful prayer in the next section of Devarim Rabbah.
What can we learn from this? Perhaps it's that even the greatest among us, like Moses, face limitations. Perhaps it's that God's plan is sometimes beyond our understanding. Or maybe, just maybe, it's that even in the face of disappointment, we are called to persevere, to challenge, and to pray with all our heart, even if the answer isn't what we hoped for.