The Yalkut Shimoni, a compilation of Midrashic teachings, gives us a glimpse into the heart of Moshe at this pivotal moment, drawing on Torah 816.
Moshe pleads, "Pray let me cross over" (Devarim 3:25). The Yalkut Shimoni points out that the Hebrew word nah indicates a request, a heartfelt supplication. He's not demanding; he's begging. He wants to see "the good land that is on the other side of the Jordan." Now, R’ Yehudah makes a fascinating point here: Canaan is good, yes, but he is specifically referring to the western side of the Jordan, not the portion given to the tribes of Reuven and Gad on the eastern side. It's about the specific goodness, the holiness, of the land itself.
Then Moshe continues, "this good mountain…And the Lebanon." What does he mean? The Yalkut Shimoni offers interpretations: "this good mountain" refers to Jerusalem. And "the Lebanon?" That's the Holy Temple, the Beit Hamikdash, as the prophet Zechariah says, "Open your doors, O Lebanon…" (Zechariah 11:1). Some even suggest that "the Lebanon" symbolizes the appointment of a king, a return to Israelite sovereignty.
It's interesting to note how Moshe phrases his requests. The Yalkut Shimoni highlights that everything Moshe asked for, he asked with the language of supplication, with that word nah. "Please forgive…" (Bamidbar 14:19), “…I beseech you, God, please heal her.” (Bamidbar 12:13), and of course, "Pray let me cross over…" (Devarim 3:25). It underscores his humility, his understanding of his place before God.
And it goes deeper. The mountain, again, is the Holy Temple, "for the mountain that God desired…" (Tehillim 68:17). "Good" is Jerusalem, "...let us be sated with the goodness of Your house…" (Tehillim 65:5). And the Lebanon? The Holy of Holies, the innermost sanctuary, that most sacred space.
But why did Moshe want to enter the Land so badly? R’ Simlai asks a profound question: Did Moshe, our teacher, need to eat the fruits of Israel or be sated by its goodness? No! R’ Simlai explains that Moshe's desire stemmed from something much deeper: "I gave many commandments to Israel which cannot be fulfilled except in the land. I will go in in order that they all be fulfilled at my hands." He wasn't seeking personal pleasure; he was driven by his responsibility to the Jewish people, to ensure they could fully observe God's laws.
The Holy One responds, according to this Midrash, saying that if Moshe just wants the reward for fulfilling those commandments, God will consider it as if he had fulfilled them all, quoting Yeshayahu (Isaiah) 53:12: "Therefore, I will allot him a portion in public…I will give him his full reward."
The Midrash anticipates a possible objection: Maybe Moshe's reward will be less than those who came before him? No, the verse continues, "...and with the strong he shall share plunder…" (Yeshayahu 53:12). Like Avraham, Yitzchak, and Yaakov, who were strong in Torah and fulfilling commandments.
And it emphasizes Moshe's self-sacrifice: "...because he poured out his soul to death…" (Yeshayahu 53:12). He gave himself over to death, as he said, "...if not, erase me now from Your book, which You have written" (Shemot 32:32), after the sin of the Golden Calf. He was even "...counted with transgressors..." (Yeshayahu 53:12), referring to the generation that died in the wilderness. And he bore the sin of many, gaining atonement for the sin of the Golden Calf. Ultimately, he "...interceded for the transgressors" (Yeshayahu 53:12), pleading for mercy on behalf of the sinners in Israel. The Yalkut Shimoni clarifies that "intercession" (pegiya) refers to prayer, citing Yirmiyahu (Jeremiah) 7:16.
So, in the end, even though Moshe didn’t physically enter the Land, his desire, his dedication, his willingness to sacrifice everything, ensured that he received the full reward. It's a powerful reminder that intention and devotion can be just as meaningful as physical action. Perhaps, in our own lives, we can find comfort in knowing that our heartfelt desires to do good, even if unfulfilled, are seen and valued.