Parshat Va'etchanan

Moshe's Prayer
Rabbi Ari Kahn
The Parsha of Va’etchanan contains some of the most important teachings of
Judaism. Here the Ten Commandments are repeated, taught for the second time.
Here we find the "Sh’ma," the declaration of monotheism. These ideas, together
with lengthy instructions from Moshe, make for a Parsha outstanding in its
concentration of spiritual teachings and content.

The Parsha begins with Moshe recounting for the people his dialogue with G-d.

And I pleaded with the Lord at that time, saying, O Lord G-d, you have
begun to show your servant your greatness, and your mighty hand; for what
G-d is there in heaven or in earth, that can do according to your works, and
according to your might? I beg you, let me go over, and see the good land
that is beyond the Jordan, that goodly mountain region, the Levanon.

Moshe had asked G-d to rescind the decree and to allow him to cross the Jordan
with the people. G-d rejects this request;

"But G-d was angry with me for your sakes, and would not hear me, and G-d
said to me, let it suffice thee, speak no more to me on this matter" (3:26)

Moshe's plea was rejected, and he was told that he should not even attempt to
continue his prayers, for the matter was sealed. Rather, Moshe should take solace
in G-d’s offer to see the land from afar;

"Go on top of the Pisga (literally - peak) and lift up your eyes, westward,
and northward, and southward, and eastward, and behold with your eyes,
for you will not cross this (river) Jordan" (3:27)

Moshe’s prayer was rejected. He would not enter with the people. The Sages have
taught that it was not a solitary prayer, Moshe had offered 515 different prayers,
but one and all were rejected.

And whence do we know that Moshe prayed at this juncture five hundred
and fifteen times? For it is said, ‘And I besought (va’ethanan) the Lord at
that time, saying…’ (Devarim 3, 23). The numerical value of va’ethanan is
this number. (Midrash Rabbah 11:10)

This concept of Moshe having his prayers rejected is not an easy one for us to
understand. How can it be that Moshe, the father of all Prophets, could not have
his prayers answered? Furthermore, if Moshe can not repent effectively, and have
his decree rescinded, then what does the future bode for those who have not
reached, nor can they even imagine the exalted level of a man like Moshe?
There are various approaches to this issue in Talmudic and Midrashic literature.
The Talmud understands that Moshe's prayers did have an effect:

"Rabbi Eliezer taught; prayer is greater than good deeds, for there was no
one greater in deeds than Moshe our Master. Nonetheless, Moshe was only
answered as a result of his prayer, for it says 'Let it suffice thee, speak no
more to me on this matter' (3:26) and right afterward it says 'Go on top of
the Pisga...' (3:27)" (Talmud Brachot 32b)

The Talmud clearly understands that Moshe's prayers were effective, albeit not as
effective or in the manner which Moshe desired. The implication is clear - had
Moshe not prayed, he would not have climbed the Pisga and seen the Land. This
notwithstanding, our questions remain: Moshe’s prayers may have been
answered, but the answer was not what Moshe had sought. Furthermore, why
could Moshe not achieve complete rehabilitation for his “indiscretion”?

One approach, which may resolve our problem, regards prayer as effective only
until the final judgment has been decreed; beyond that point, prayer can not
cancel the decree. This is based on a passage in the Talmud (Rosh Hashana 18a)
which explains why at times prayers "work", and why at times they do not seem
to "work".

On the question of the final sentence of an individual there is a difference

between Tannaim, as it has been taught: R. Meir used to say: Two men take
to their bed suffering equally from the same disease, or two men are before
a criminal court to be judged for the same offence; yet one gets up and the
other does not get up, one escapes death and the other does not escape
death. Why does one get up and the other not? Why does one escape death
and the other not? Because one prayed and was answered, and the other
prayed and was not answered. Why was one answered and the other not?
One prayed with his whole heart and was therefore answered, the other did
not pray with his whole heart and was not answered. R. Eleazar, however,
said: The one man was praying before his final sentence had been
pronounced [in heaven], the other after his final sentence had been
pronounced. (Rosh Hashana 18a)

The Sefer Chasidim (section 612, citing Rav Saadya Gaon) uses this principle to
explain why Moshe's prayers were rejected: His judgment had been finalized. This
idea dovetails with a number of Chaza”ls teachings which indicate that once this
judgment was final, Moshe could say nothing more.

‘Let it suffice thee, speak no more to me on this matter' (3:26) What does
this mean? The decree has been decreed and the judgment sealed" (Avot
d'Rebbi Natan addition 2 to chapter 4)
It seems, then, that there is a point where Teshuva is no longer effective. The
Zohar, however, states that “true Teshuva” can always be of benefit.1

Most assuredly the Holy One accepts every sinner who turns to Him. Such a
one is set upon the path of life, and, notwithstanding his former stain,
everything is put right and restored to its former position. Even when the
Holy One has decreed most solemnly against a person, He forgives entirely
where there is a perfect repentance. Thus we find it written concerning
Yehoiachin: “As I live, says the Lord, if thou Coniah the son of Yehoiakim
were the signet upon my right hand, would I pluck him... and write this man
childless...” (Jer. XXII, 24-30); and yet, when he repented and turned again
unto the Lord, we read: “And the sons of Yeconia, Assir, etc.” (I Ch. III, 17),
showing that after all he was not childless: which proves that repentance
annuls all decrees and judgements, and breaks many an iron chain, and
there is nothing that can stand against it. (Zohar, Shmot,Page 106a)

If this is the case, why would G-d have told Moshe that he need not pray? Rashi in
his comments to the Torah addresses this point: When G-d says "Let it suffice
thee" Rashi explains, utilizing the literal explanation of the words "Rav lach" which
mean Rav- at lot, lach- is awaiting you.

A greater good awaits you (in the next world; therefore he no longer need
pray for his share)2

The Sifri3 offers a completely different approach, according to which Moshe did not
heed G-d's request and continued to pray;

‘With regard to Moshe, of whom G-d instructed, "Let it suffice thee, speak
no more to me on this matter" (3:26) [Moshe] did not adhere to G-d, and did
not desist from asking mercy from the Holy One blessed be He. Other
people should certainly never [give up and stop praying]... Even if a sharp
blade is on a person's neck, he should not cease to ask for mercy" (Sifri
D'varim piska 29)

Again, according to this approach our previous questions resurface: why did
Moshe's prayers go unanswered, and why would G-d discourage Moshe from
further prayer?

1
Rabbi Reuven Margoliot in his notes to the Sefer Chasidim, cites a teaching from the Zohar
that Teshuva cannot always affect ones’ status in this world, but is always effective in terms of
the World to Come (Zohar Mishpatim 106a). My own reading of this passage differs from that of
Rav Margoliot, and as I understand, the Zohar teaches that even in this world teshuva is
effective. Rabbi Margoliot’s comments seem aimed at the assumption (hava meena) of the text,
but not the conclusion.
2
In another passage the Zohar implies that prayer may have its limits but tears do not. Zohar Shmot 20a - When one
prays and weeps and cries so intensely that he is unable to find words to express his sorrow, his prayer is prayer in the
truest sense, for it is in the heart, and shall never return unto him void.’ Said R. Judah: ‘Great is such crying in that it
can effect a change in the divine sentence of judgement.’ R. Isaac said: ‘Great is such crying in that it dominates the
supernal attribute of Justice.’
3
The previous comments of Rashi are also based on the Sifri
In order to answer these questions we must re-evaluate prayer and its spiritual
dynamics.

When a person is G-d forbid ill, he turns to G-d in prayer. If the prayer is accepted
by G-d, the person recovers. Superficially, it seems as if G-d changed His Mind, as
if G-d can be "sweet talked" into backing down from a previously stated position.
Further, it seems as if G-d waits in heaven for our words of supplication, and in the
event that they do not arrive he wreaks His vengeance.

On the other hand, we are aware that G-d is an Infinite Being, and, by definition,
unchanging. If this is the case, how can G-d "change his mind"? The answer is
subtle, yet simple: G-d does not change, man does. The man who fell ill was
relatively alienated from G-d; the man who prays is a man who is close to G-d, he
is not the same man who fell ill.4 He has forged a new relationship with G-d. G-d,
for His part, remains unchanged. Man often believes that he prays because he is
ill; what he does not understand is that the reason he is ill is because he has not
prayed - or searched for a complete relationship with G-d. Now that he has prayed
he no longer needs to be ill.

Let us consider Moshe: was his angst due to some type of spiritual deficiency?
Surely not! Moshe reached the most exalted status which man can ever dream of.
He was not spiritually lacking, his prayers were no longer necessary. This idea is
conveyed in the Zohar:

‘Let it suffice thee, speak no more to me on this matter' Rav Chiya said; G-
d said to Moshe 'It is enough that you have been united with the Shechina -
you can advance no further." (Zohar D'varim 260b)

Moshe is unlike other people. There is nothing lacking in Moshe's spiritual

makeup, therefore nothing needs to be healed. Moshe does not need to pray.
Even Moshe's share in the world to come was assured, as we saw in Rashi above.
If we take this idea one step further, then we will gain great insight in the rest of
the Parsha.

The Seforno comments:

‘But G-d was angry with me for your sakes’: For I desired to keep you there
(in Israel), so that you would never be exiled - forever. But He (G-d) had
already lifted up His arm to disperse you among the nations (Seforno 3:26)

According to the Seforno, the object of Moshe's prayer was not his own spiritual
well-being, it was the future of the community. Moshe was motivated by a
profound concern for his people. This leads us to an astounding conclusion:

4
Perhaps, we can see this concept when the very first sin is performed: Berishit 3:8. And they heard the voice of the Lord
G-d walking in the garden in the cool of the day; and Adam and his wife hid themselves from the presence of the Lord G-
d among the trees of the garden.9. And the Lord G-d called to Adam, and said to him, Where are you? G-d remains the
same, but man changes by virtue of sin, and it is man who causes the distancing between himself and G-d. Part of the
rehabilitation for man is the seeking of G-d.
Moshe's remaining in exile was not due to a lack in him. It was caused by the
relatively low spiritual level of his people. We have seen on other occasions, that
had Moshe entered the Land of Israel, the Temple never would have been
destroyed. Moshe would have been the Messiah. The only problem was that the
people were unworthy.

The Sforno insisted that this decree had already been made "He (G-d) had
already lifted up His arm to disperse you among the nations." The obvious
question which then emerges is, when did this decree come into existence? One
possibility is, during the Golden Calf debacle. The Talmud teaches:

"Had the tablets not been broken, no nation nor language would have
controlled them" (Eruvin 54a)

The reason the Tablets were shattered, was of course, the Golden calf. Once the
tablets were shattered the spiritual ability of the nation was handicapped. Things
had changed, the people had become distanced from G-d, from the Shechina.

With this insight we may now understand Moshe’s plan of action. After his prayers
prove unable to cancel the decree, he emphasizes the revelation.

Only take heed to yourself, and keep your soul diligently, lest you forget the
things which your eyes have seen, and lest they depart from your heart all
the days of your life; but teach them to your sons, and to your grandsons.
The day when you stood before the Lord your God in Horev, when the Lord
said to me, Gather the people together, and I will make them hear my
words, that they may learn to fear me all the days that they shall live upon
the earth, and that they may teach their children. And you came near and
stood under the mountain; and the mountain burned with fire to the heart
of heaven, with darkness, clouds, and thick darkness. And the Lord spoke to
you out of the midst of the fire; you heard the sound of the words, but saw
no form; you only heard a voice. And he declared to you his covenant,
which he commanded you to perform, ten commandments; and he wrote
them upon two tablets of stone. (Dvarim 4:9-13)

Moshe tries to recreate the Revelation at Sinai, in terms of content, intellectually,

emotionally and spiritually. Moshe reminds them what it was like to see the
heavens open, and see the word of G-d.

The Lord talked with you face to face in the mount out of the midst of the
fire. (5:4)

Now Moshe repeats the decatlouge.

Now we can understand why the Ten Commandments are taught again in this
week's Parsha. Moshe wishes to turn back the clock, and take the nation to the
spiritual strata which they enjoyed while standing at Sinai - prior to the Golden
Calf.
Perhaps on a deeper level, the deficiency which allowed the Golden Calf, was the
people’s refusal to listen to the Ten Commandments directly from G-d. As Moshe
introduces the 10 Commandments, he says:

I stood between the Lord and you at that time, to tell you the word of the
Lord; for you were afraid because of the fire, and went not up into the
mount, saying: I am the Lord your God, who brought you out of the land of
Egypt, from the house of slavery.You shall have no other gods before me….
5:5-7

The Zohar explains the implication of this fear:

Israel were terrified and drew back, and therefore they said: Do thou speak
to us; we do not desire to be spoken to by the mighty Power from on high,
… Moshe said to them: ‘You have weakened my power, and also another
power.’ For had not Israel drawn back and had they listened to the
remaining words as to the first, the world would never have been laid waste
subsequently and they would have endured for generations upon
generations. (Zohar, Devarim, Section 3, Page 261a,b).

Because the people did not receive the Torah directly from G-d, the result was the
Golden calf. Now we can also understand why the Sh’ma is taught in this week's
Parsha. What better way to connect to G-d than via the Sh’ma, the ultimate
statement of acceptance of G-d,5 and the ultimate vehicle to draw the shekhina’s
proximity, as hinted at in the Talmud:6

If one dreams that he is reciting the Sh’ma, he is worthy that the Divine
presence should rest upon him, only his generation is not deserving
enough.(Berachot 57a)

In order for Moshe to have a chance to enter Israel, he did not need to fix
anything in his relationship with G-d. His prayers were not necessary. For Moshe to
enter, and more importantly for the people to stay, the people needed to change,
to grow closer to the Shechina. Therefore Moshe is told by G-d to cease his
prayers, and instead Moshe takes up what he does best-- teach.

Moshe gives a phenomenal shiur, in the hope that this will lead his students, his
followers, back to G-d. Moshe attempted to fix that which was severed7.

5
The Maharal in his commentary to Aggadot Sotah 17, explains that the reason that the section on Tzitizit is said together
with the Shma, is that the Tzitzit are meant to be a vehicle to visualize the shekina, via the blue colored strings. See
my Notes to Parshat Vayetzi.
6
The Ramchal authored a book on the 515 prayers, in section 284 he writes that the primary manner to bring the
shechina down is by saying the shma. This idea was explored in my Notes to Parshat Vay’chi, where I cited the teaching
that Ya’akov’s response to the return of his Ruach haKodesh was the recital of the Shma (which is said there for the first
time). Later, on Ya’akov’s deathbed, when Ya’akov’s clairvoyance eludes him, his children say Shma to assure him of
their devotion. According to one version of the Midrash, as a response to the Shma the Shechina returns.
7
According to the Midrash, Moshe had to remain in the desert in order to bring his generation, those who left Egypt and
died in the desert, into the land in the eschatological fulfillment of his mission.
In the end, Moshe's efforts fell short, but the shiur which he left us remains. The
people of Israel simply have to read this week’s Parsha in order to know how to
reunite with G-d, and to become one with the Shechina, just like our teacher,
Moshe.