The Torah touches on this very human struggle. In (Deuteronomy 29:3), Moses says to the Israelites, "But the Lord has not given you a heart to know, and eyes to see, and ears to hear, until this day.”
But what does it really mean to have a "heart to know?"
Rabbi Yitzchak, in Devarim Rabbah, dives right into it. He points to the moment at Mount Sinai when the Israelites proclaimed, "Everything that the Lord has spoken we will perform and we will heed!" (Exodus 24:7). It was a powerful declaration, a commitment to follow God’s commandments. According to Rabbi Yitzchak, God responded, essentially saying, "If only they truly meant it, if only this feeling would last!" (Deuteronomy 5:26). They heard God, but they remained silent.
Rabbi Yehuda ben Levi offers a compelling analogy. Imagine a skilled snake charmer who encounters a particularly formidable serpent. When asked if he can charm it, the natural response would be, "Of course, I'm the snake charmer!" Similarly, when God expressed the wish that the Israelites truly internalize their commitment, they should have responded, "Master of the universe, You make it so! You give us the strength and the will." But they didn't. So, Moses tells them, "But the Lord has not given you a heart to know."
Rabbi Meir offers another layer to this idea. He asks a fascinating question: "Who is greater, the thief or the one who was robbed?" He argues that the robbed party is greater because they are aware of the theft and choose to remain silent. In this context, it suggests that God was aware of the Israelites' potential for wavering faith, yet still accepted their commitment. As it says in (Psalms 78:36-37), "But they beguiled Him with their mouth and lied to Him with their tongue. Their heart was not steadfast toward Him, nor were they faithful to His covenant.” God, in a sense, knew what was coming. "Would that this heart will be for them," God says, almost wistfully.
The text then shifts to a different perspective, focusing on Moses himself.
Rabbi Shmuel bar Naḥmani suggests that Moses's words, "But the Lord has not given you a heart to know," were actually for his own sake. How so? Well, remember the sin of the Golden Calf? God decreed punishment for the Israelites. And remember Moses' plea to enter the Promised Land? God denied him.
The story goes that Moses sought to overturn both decrees. He successfully pleaded for the Israelites' forgiveness, as we see in (Numbers 14:20): "I have pardoned in accordance with your word." But when Moses later asked to enter the Land of Israel, God reminded him that he couldn't have it both ways. He chose to save the Israelites; now he must accept his own fate. It's a poignant moment, highlighting the weight of leadership and the sacrifices it demands.
Rabbi Yehoshua ben Levi beautifully captures Moses's selflessness: "Master of the universe, let Moses and one hundred like him die, and let not the fingernail of one of them be damaged.”
Rabbi Shmuel bar Yitzḥak adds that as Moses approached death, he rebuked the Israelites for not pleading on his behalf. "One redeemed six hundred thousand with the calf; could six hundred thousand not have been able to redeem one person?" he lamented. Moses reminds them of his unwavering dedication, all the trials he endured leading them through the wilderness, as mentioned in (Deuteronomy 29:4): "I have led you forty years in the wilderness; your garments did not become worn out from upon you, and your shoe did not become worn out from upon your foot.”
So, what can we take away from all of this? It’s a reminder that simply saying the right words isn't enough. True commitment requires a "heart to know," a deep, internal understanding and acceptance of our responsibilities. It's about aligning our actions with our words, and striving to truly embody the values we profess. And it's a reminder that even the greatest leaders make sacrifices, sometimes for the greater good, even when it means foregoing their own desires. It makes you wonder, doesn't it: what are we truly committed to, in our hearts?
“But the Lord has not given you a heart to know, and eyes to see, and ears to hear, until this day” (Deuteronomy 29:3). What is, “but the Lord has not given you a heart to know”? Rabbi Yitzḥak said: When Israel stood at Mount Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: “Would that this heart will be for them [to fear Me and to observe all My commandments forever, so that it will be good for them and for their children forever]” (Deuteronomy 5:26). Israel heard, and they were silent. Rabbi Yehuda ben Levi said: To what is the matter comparable? It is to a powerful snake charmer who saw a certain powerful serpent. He said: ‘Who is able to charm this one?’ They said to him: ‘Are you not the snake charmer? It is all from you.’ So, when the Holy One blessed be He said: “Would that this heart will be for them,” they should have said: Master of the universe, You make it so. That is why Moses said: “But the Lord has not given you a heart to know.” Another matter: “Would that [this heart will be for them]” (Deuteronomy 5:26) – Rabbi Meir said: Who is greater, the thief or the one who was robbed?26Meaning, did Israel, the thief, really mislead God when they proclaimed that they would be faithful to the covenant, or was God aware of their intent and nevertheless accepted their proclamation? (Etz Yosef). You must say: The one who was robbed is greater, as he knows that he was robbed, and he is silent. So it is written: “But they beguiled Him with their mouth and lied to Him with their tongue. Their heart was not steadfast toward Him, nor were they faithful to His covenant” (Psalms 78:36–37),27All this despite the fact that they said: “We will perform and we will heed.” as it were, and He says: “Would that this heart will be for them.” “I have led you forty years in the wilderness; your garments did not become worn out from upon you, and your shoe did not become worn out from upon your foot” (Deuteronomy 29:4). Another matter: “But the Lord has not given you a heart to know” (Deuteronomy 29:3) – Rabbi Shmuel bar Naḥmani said: It was for his own sake28So that he would be allowed to enter the Land of Israel. that Moses said this matter to them. How so? The Holy One blessed be He decreed two matters, one on Israel and one on Moses. One on Israel – when they performed that act.29The sin of the Golden Calf. From where is it derived? It is as it is stated: “Let Me be and I will destroy them” (Deuteronomy 9:14). And one on Moses – when Moses sought to enter the Land of Israel, the Holy One blessed be He said to him: “You will not cross this Jordan” (Deuteronomy 3:27). Moses requested from the Holy One blessed be He to void both of them. He said before Him: ‘Master of the universe, “Please pardon the iniquity of this people in accordance with the greatness of Your kindness”’ (Numbers 14:19), and the Holy One blessed be He voided it [His decree to destroy them], but Moses’s [prayer to forgive them] was fulfilled. From where is it derived? It is as it is stated: “I have pardoned in accordance with your word” (Numbers 14:20). When he came to enter the Land of Israel, he began saying: “Please let me cross, and I will see the good land” (Deuteronomy 3:25). The Holy One blessed be He said to him: ‘Moses, you already voided Mine and I fulfilled yours. I said: “I will destroy them” and you said: “Please pardon.” Now, I seek to fulfill Mine and to void yours.’30Now, when you request to enter the Land of Israel, I seek to fulfill My decree to destroy them and void you request to forgive them, since you can't have it both ways (Maharzu). The Holy One blessed be He said to him: Moses, you do not know what to do; you wish to have it both ways.31Literally, “you wish to hold the rope by both ends.” He said to him: ‘If you seek to have “please let me cross” fulfilled, void “please pardon.” If you seek to have “please pardon” fulfilled, void “please let me cross.”’ Rabbi Yehoshua ben Levi said: When Moses our master heard this, he said before Him: ‘Master of the universe, let Moses and one hundred like him die, and let not the fingernail of one of them be damaged.’ Rabbi Shmuel bar Yitzḥak said: When Moses was nearing death, and they did not ask for mercy on his behalf so he could enter the land, he assembled them and began rebuking them. He said to them: ‘One redeemed six hundred thousand with the calf; could six hundred thousand not have been able to redeem one person?’ That is, “but the Lord has not given you a heart to know.” He said to them: ‘Do you not remember everything that I did when I led you in the wilderness, as it is stated: “I have led you forty years in the wilderness…”’
