## Kli Yakar on Deuteronomy Chapter 3

###### Kli Yakar on Deuteronomy 3:23:1
[Kli Yakar on Deuteronomy 3:23:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:23:1)

**וָאֶתְחַנַּן אֶל ה׳ בָּעֵת הַהִיא לֵאמֹר.** פֵּרֵשׁ רַשִׁ״י: אַף עַל פִּי שֶׁיֵּשׁ לַצַּדִּיקִים לִתְלוֹת בְּמַעֲשֵׂיהֶם הַטּוֹבִים, מִכָּל מָקוֹם אֵינָן מְבַקְשִׁים כִּי אִם מַתְּנַת חִנָּם (ספרי ואתחנן כג). וְקָשֶׁה עַל זֶה: מֵהֵיכָא תֵּיסַק אַדַּעְתִּין שֶׁיִּתְלוּ בְּמַעֲשֵׂיהֶם הַטּוֹבִים שֶׁכְּבָר עָשׂוּ? הֲלֹא לְעוֹלָם אֵין לָאָדָם שׁוּם חוֹב עַל הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי כָל הַמִּצְווֹת שֶׁהָאָדָם עוֹשֶׂה אֵין בָּהֶם דֵּי לְהָשִׁיב כְּעַל גְּמוּלוֹת כְּעַל יְשַׁלֵּם (ישעיה נט יח), כָּל תַּגְמוּלוֹהִי עֲלוֹהִי בְּמָה שֶׁכְּבָר עָשָׂה לוֹ ה׳, כִּי גָבַר עָלָיו חַסְדּוֹ מִיּוֹם הִוָּלְדוֹ, כְּמוֹ שֶׁהֶאֱרִיךְ מִזֶּה בְּחוֹבַת הַלְּבָבוֹת (שער הבטחון פרק ד). וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות י:) הֶאֱשִׁימוּ אֶת חִזְקִיָּהוּ שֶׁתָּלָה בְּמַעֲשָׂיו וְאָמַר: ״זְכָר נָא אֵת אֲשֶׁר הִתְהַלַּכְתִּי לְפָנֶיךָ בֶּאֱמֶת״ (מלכים ב׳ כ ג), וְתָלוּ לוֹ בִּזְכוּת אֲחֵרִים שֶׁנֶּאֱמַר: ״וְגַנּוֹתִי עַל הָעִיר הַזֹּאת בַּעֲבוּר דָּוִד עַבְדִּי״ (שם כ ו), כִּי מִן הַשָּׁמַיִם הֶרְאוּ לוֹ שֶׁאֵין לוֹ שׁוּם זְכוּת, כִּי כְּבָר אֲכָלוֹ חִזְקִיָּהוּ, וְנִתְקַיֵּם בּוֹ מַאֲמַר ״קָטֹנְתִּי מִכֹּל הַחֲסָדִים״, כִּי הוֹדָה וְאָמַר שֶׁקָּטֹן יַעֲקֹב וְדַל בְּמִצְווֹת מִצַּד כָּל הַחֲסָדִים שֶׁכְּבָר קִבֵּל. וְאֵיךְ אָמְרוּ ״אַף עַל פִּי שֶׁיֵּשׁ לַצַּדִּיקִים לִתְלוֹת בְּמַעֲשֵׂיהֶם הַטּוֹבִים״? וְהָרְאָיָה שֶׁמֵּבִיא מִן פָּסוּק ״וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן״ אֵינָהּ רְאָיָה לְכָאן, כִּי פָּסוּק זֶה אֵין לְמֵדִין מִמֶּנּוּ כִּי אִם שֶׁאַף מִי שֶׁאֵין לוֹ זְכוּת, הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עִמּוֹ עַל צַד הַחֲנִינָה. אֲבָל מֹשֶׁה שֶׁנֶּעֱנַשׁ בְּחֶטְאוֹ שֶׁלֹּא יִכָּנֵס לָאָרֶץ, מָה עִנְיָנוֹ לְפָסוּק זֶה? כִּי הוּא וַדַּאי גָרוּעַ מִמִּי שֶׁאֵין לוֹ לֹא זְכוּת וְלֹא חוֹבָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And I pleaded with the Lord at that time, saying.”** Rashi explains that although the righteous have reason to rely on their good deeds, nevertheless they only request a free gift [from God] (Sifrei Vaetchanan 23). This explanation is difficult: Why would we think they would rely on their good deeds that they have already performed? Surely a person never has any claim against the Holy One, blessed be He, for all the commandments that a person performs are insufficient to repay even a fraction of what God has done for them, as it is written, *as He repays according to their deeds, so He will repay* (Isaiah 59:18). All His acts of kindness towards a person began from the day they were born, as elaborated in Duties of the Heart (Gate of Trust, chapter 4). And our Sages (Berakhot 10b) criticized Hezekiah for relying on his deeds when he said, *Remember now how I have walked before You in truth* (Second Kings 20:3). They attributed his salvation to the merit of others, as it says, *And I will defend this city for My own sake and for the sake of My servant David* (Second Kings 20:6). For from heaven they showed him that he had no merit of his own because he had already consumed it, and in him was fulfilled the statement, *I am unworthy of all the kindnesses* (Genesis 32:11). For Jacob acknowledged and said that he was small and poor in commandments compared to all the kindnesses he had already received. So how could they say that “although the righteous have reason to rely on their good deeds”? And the proof brought from the verse *I will be gracious to whom I will be gracious* is not relevant here, because this verse only teaches us that even someone who has no merit, the Holy One, blessed be He, treats with grace. But Moses, who was punished for his sin by not being allowed to enter the land, how does this verse apply to him? For he is certainly in a worse position than someone who has neither merit nor guilt.


###### Kli Yakar on Deuteronomy 3:23:2
[Kli Yakar on Deuteronomy 3:23:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:23:2)

וְהַתְּשׁוּבָה לְכָל זֶה, שֶׁמַּה שֶּׁאָמְרוּ שֶׁיֵּשׁ לַצַּדִּיקִים לִתְלוֹת בְּמַעֲשֵׂיהֶם הַטּוֹבִים, אֵין הַפֵּרוּשׁ בְּאוֹתָן מַעֲשִׂים טוֹבִים שֶׁכְּבָר עָשׂוּ, אֶלָּא בְּמַעֲשֵׂיהֶם הַטּוֹבִים שֶׁעֲתִידִין לַעֲשׂוֹת. כִּי מִסְּתָמָא כָּל צַדִּיק אֵינוֹ מְבַקֵּשׁ שׁוּם הֲנָאָה גוּפָנִית כִּי אִם כְּדֵי שֶׁעַל יָדָהּ יִהְיֶה לוֹ מָקוֹם לְקַיֵּם אֵיזוֹ מִצְוָה. וְזֶה הַדָּבָר שֶׁדָּרַשׁ רַבִּי שִׂמְלַאי (סוטה יד): וְכִי לֶאֱכוֹל מִפִּרְיָהּ הָיָה צָרִיךְ מֹשֶׁה? אֶלָּא אָמַר: הַרְבֵּה מִצְווֹת תְּלוּיוֹת בָּאָרֶץ. וְאִם כֵּן, הָיָה לוֹ לִתְלוֹת בַּקָּשָׁתוֹ בְּאוֹתָן מַעֲשִׂים טוֹבִים שֶׁעָתִיד הוּא לַעֲשׂוֹת עַל יְדֵי בַּקָּשָׁה זוֹ. וְזֶה דָּבָר אֲמִתִּי שֶׁשּׁוּרַת הַדִּין נוֹתֵן שֶׁיְּמַלֵּא ה׳ מִשְׁאֲלוֹת לִבּוֹ, יַעַן כִּי אֵינוֹ חָפֵץ כִּי אִם אֶת אֲשֶׁר חָפֵץ ה׳ בּוֹ. וְאַף עַל פִּי שֶׁבְּחֶטְאוֹ נִקְנַס עָלָיו, מִכָּל מָקוֹם אֵין מַעֲנִישִׁין הַחוֹטֵא לֵאמֹר: לֵךְ עֲבוֹד עֲבוֹדָה שֶׁהִיא זָרָה אֶצְלְךָ, לְהוֹסִיף עַל חַטָּאתוֹ פֶּשַׁע. אֶלָּא שֶׁמֵּרֹב עֲנָוָה שֶׁבּוֹ לֹא רָצָה לִתְלוֹת הַשְּׁאֵלָה בְּאוֹתָן מַעֲשִׂים טוֹבִים שֶׁעָתִיד הוּא לַעֲשׂוֹת עַל יְדֵי הַכְּנִיסָה לָאָרֶץ, כִּי אוּלַי יִכָּנֵס וְלֹא יַעֲשֶׂה הַמִּצְווֹת, וְרַק הַהֲנָאָה הַגּוּפָנִית יְקַבֵּל וְאֶת הַטּוֹב לֹא יְקַבֵּל. לְכָךְ בִּקֵּשׁ בִּלְשׁוֹן חֲנִינָה, מַתְּנַת חִנָּם בְּעָלְמָא. וּלְכָךְ נֶאֱמַר ״בָּעֵת הַהִיא לֵאמֹר״, כִּי עָשָׂה שְׁאֵלָתוֹ בַּאֲשֶׁר הוּא שָׁם עַל דַּעַת הַהֹוֶה, שֶׁעֲדַיִן אֵין שׁוּם זְכוּת בְּיָדוֹ, מִבְּלִי שֶׁיַּשְׁקִיף עַל הֶעָתִיד לָבֹא שֶׁסּוֹפוֹ לָבֹא לִידֵי קִיּוּם מִצְווֹת, כִּי שֶׁמָּא יָבֹא אוֹ לֹא יָבֹא. לְכָךְ אָמַר בִּלְשׁוֹן ״וָאֶתְחַנַּן״, כִּי הָיָה צָרִיךְ לְבַקֵּשׁ מַתְּנַת חִנָּם עַל הָעֵת הַהִיא כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the answer to all this** is that what they said that the righteous have [reason] to attribute [their requests] to their good deeds, does not mean to the good deeds that they have already done, but rather to the good deeds they will do in the future. Because presumably, every righteous person does not ask for any physical pleasure except as a means to fulfill some commandment. This is what Rabbi Simlai expounded (Sotah 14): “Did Moses need to eat from its fruit? Rather, he said, ‘Many commandments are dependent on the Land [of Israel].’” Therefore, he should have attributed his request to those good deeds that he would perform through this request. And this is genuinely true that justice dictates that God should fulfill the desires of his heart since he desires only what God wants from him. And even though he was punished for his sin, nevertheless, we do not punish the sinner by saying, “Go perform a service that is foreign to you,” adding transgression to his sin. Therefore, out of his great humility, he did not want to attribute his request to those good deeds that he would do through entering the land, because perhaps he would enter and not perform the commandments, receiving only physical pleasure without receiving the good. Therefore, he asked in the language of grace — an unconditional free gift. That is why it says *at that time*, saying.“ Because he made his request based on his current state, where he still had no merit in hand, without looking toward the future where he might end up fulfilling commandments — for perhaps he would reach that state or perhaps not. Therefore, he said in the language of *I pleaded* [*va’etchanan*], because he needed to ask for a free gift for *that time*, as mentioned.


###### Kli Yakar on Deuteronomy 3:23:3
[Kli Yakar on Deuteronomy 3:23:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:23:3)

**בָּעֵת הַהִיא לֵאמֹר.** כְּבָר כָּתַבְנוּ שֶׁהַתְּפִלָּה וְהַתְּחִנָּה הָיְתָה עַל הָעֵת הַהִיא, מִבְּלִי שֶׁיִּתְלֶה שְׁאֵלָתוֹ בְּמַעֲשִׂים טוֹבִים שֶׁסּוֹפָם לָבוֹא. וְאָמַר ״לֵאמֹר״ לְדוֹרוֹת, שֶׁכָּל צַדִּיק יְבַקֵּשׁ תַּחֲנוּנִים מַתְּנַת חִנָּם. וְיֵשׁ אוֹמְרִים שֶׁמֹּשֶׁה אָמַר: אֵינִי מַנִּיחֲךָ עַד שֶׁתֹּאמַר לִי הֵן אוֹ לָאו, וְעַל זֶה נֶאֱמַר ״בָּעֵת הַהִיא לֵאמֹר״ – רוֹצֶה לוֹמַר שֶׁיֹּאמַר לוֹ תְּשׁוּבָה תֵּכֶף בָּעֵת הַהִיא. וְיֵשׁ אוֹמְרִים שֶׁהוּא עַל דֶּרֶךְ ״ה׳ שְׂפָתַי תִּפְתָּח״ וְגוֹ׳ (תהלים נא יז), שֶׁבִּקֵּשׁ מִמֶּנּוּ לִתֵּן לוֹ מָקוֹם לֵאמֹר דְּבָרָיו, כְּמוֹ שֶׁכָּתוּב: ״וַאֲרֶשֶׁת שְׂפָתָיו בַּל מָנַעְתָּ סֶּלָה״ (שם כא ג).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**At that time, to say.** We have already written that the prayer and supplication was about that time, without him attaching his request to good deeds that would come later, and he said *to say* for [future] generations that every righteous person should ask for supplication as a free gift. And some say that Moses said, “I will not leave You until You tell me yes or no,” and about this it is said *at that time, to say*, meaning that He should give him an answer immediately at that time. And some say that this is in the way of *O Lord, open my lips, etc.* (Psalms 51:17), that he asked Him to give him the opportunity to say his words, as it is written, *and You have not withheld the request of his lips, Selah* (Psalms 21:3).


###### Kli Yakar on Deuteronomy 3:23:4
[Kli Yakar on Deuteronomy 3:23:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:23:4)

וְרַשִׁ״י פֵּרֵשׁ: ״בָּעֵת הַהִיא״, אַחַר שֶׁכָּבַשְׁתִּי אֶרֶץ סִיחוֹן וְעוֹג, דִּמִּיתִי שֶׁמָּא הֻתַּר הַנֶּדֶר. וְנִרְאֶה שֶׁחָשַׁב מֹשֶׁה כִּי טַעַם הַנֶּדֶר הוּא ״יַעַן לֹא הֶאֱמַנְתֶּם בִּי״ – לֹא גְּרַמְתֶּם לְיִשְׂרָאֵל לְהַאֲמִין בִּי עַל יְדֵי שֶׁיִּרְאוּ נֵס מְפֻרְסָם זֶה. וּבְמִלְחֶמֶת סִיחוֹן הֶעֱמִיד מֹשֶׁה הַחַמָּה, וְעַל יְדֵי נֵס מְפֻרְסָם זֶה בְּלִי סָפֵק שֶׁנַּעֲשׂוּ בָּנִים אֵמוּן בָּם וְתִקֵּן מָה שֶׁקִּלְקֵל. וְכָל שֶׁכֵּן לְדַעַת הָעִקָּרִים שֶׁכָּתַב בְּטַעַם חֵטְא מֵי מְרִיבָה, כִּי הָיָה לוֹ לְמֹשֶׁה לְדַבֵּר מֵעַצְמוֹ אֶל הַסֶּלַע קֹדֶם שֶׁיְּצַוֶּה לוֹ ה׳, כִּי כָּל נָבִיא גּוֹזֵר וְאוֹמֵר וְיָקוּם לוֹ, כְּמוֹ שֶׁעָשָׂה אֵלִיָּהוּ וֶאֱלִישָׁע כוּ׳, וְכֵן יְהוֹשֻׁעַ אָמַר: ״שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם״ (יהושע י יב) – כָּל זֶה תּוֹרֶף דִּבְרֵי הָרַב. וְהִנֵּה עַכְשָׁיו עָשָׂה מֹשֶׁה כְּמוֹ שֶׁעָשָׂה יְהוֹשֻׁעַ וְהֶעֱמִיד הַחַמָּה, כִּי מֵאַחַר שֶׁיָּלְפִינַן בִּגְזֵרָה שָׁוָה דְּ״אָחֵל״ ״אָחֵל״ שֶׁהֶעֱמִיד מֹשֶׁה הַחַמָּה כִּיהוֹשֻׁעַ, אֵין הֶקֵּשׁ לַחֲצָאִין: כְּמוֹ שֶׁיְּהוֹשֻׁעַ עָשָׂה כֵן מֵעַצְמוֹ, כָּךְ מֹשֶׁה עָשָׂה כֵן מֵעַצְמוֹ. וּבָזֶה נִתְקַדַּשׁ הַשֵּׁם וְתִקֵּן מָה שֶׁקִּלְקֵל וְחִזֵּק הָאֱמוּנָה, עַל כֵּן חָשַׁב שֶׁהֻתַּר הַנֶּדֶר. וְלֹא שֶׁתָּלָה בְּכִבּוּשׁ אֶרֶץ סִיחוֹן וְעוֹג, כִּי לְכַתְּחִלָּה לֹא הָיָה בִּכְלַל הַשְּׁבוּעָה, שֶׁהֲרֵי נֶאֱמַר (במדבר כ יב): ״לָכֵן לֹא תָבִיאוּ אֶת הַקָּהָל אֶל הָאָרֶץ אֲשֶׁר נָתַתִּי לָהֶם״ – וְהַיְנוּ אַרְצוֹת שֶׁבַע אֻמּוֹת שֶׁכְּבָר נָתַן לַאֲבוֹתָם, אֲבָל אֶרֶץ סִיחוֹן וְעוֹג לֹא הָיָה מֵעוֹלָם בִּכְלַל הַבְטָחָה זוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Rashi explained, “At that time.”** After I conquered the land of Sichon and Og, I thought perhaps the vow had been annulled. It seems that Moses thought the reason for the vow was *because you did not believe in Me*. [You did not cause Israel to believe in Me through seeing this explicit miracle.] And in the war against Sichon, Moses made the sun stand still, and through this explicit miracle, without doubt, they became believers, and he fixed what he had damaged.
And especially according to the view of the Ikkarim, who wrote regarding the sin of Mei Merivah that Moses should have spoken to the rock on his own before God commanded him to, since every prophet decrees and it is established for him, as Elijah and Elisha did, etc. And similarly, Joshua said, *Sun, stand still at Gibeon* (Joshua 10:12) — all this is the essence of the Rabbi’s words.
And now Moses did as Joshua did and made the sun stand still, because since we learn through the *gezera shava* of “begin, begin” that Moses made the sun stand still like Joshua, the comparison is not partial — just as Joshua did so on his own initiative, Moses also did so on his own initiative. And through this, God’s name was sanctified, he corrected what he had damaged, and strengthened faith. Therefore, he thought the vow had been annulled.
And it was not because he attributed it to the conquest of the land of Sichon and Og, because initially this was not included in the oath, as it is said *Therefore you shall not bring this assembly into the land which I have given them* (Numbers 20:12). This refers to the lands of the seven nations that He had already given to their forefathers, but the land of Sichon and Og was never included in this promise.


###### Kli Yakar on Deuteronomy 3:24:1
[Kli Yakar on Deuteronomy 3:24:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:24:1)

**אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ וְגוֹ׳.** פֵּרֵשׁ רַשִׁ״י: פֶּתַח לִהְיוֹת עוֹמֵד וּמִתְפַּלֵּל. פֵּ״א שֶׁל פֶּתַח נְקוּדָה בְּסֶגּוֹל, וְכָךְ פֵּרוּשׁוֹ: הַחִלּוֹתָ לְהַרְאוֹת – מָה הֶרְאָה לוֹ? פֶּתַח, כְּמִי שֶׁפּוֹתֵחַ פֶּתַח לְאֵיזֶה דָּבָר. וְאַחַר כָּךְ פֵּרֵשׁ עַל מָה הֶרְאָה לוֹ פֶּתַח – לִהְיוֹת עוֹמֵד וּמִתְפַּלֵּל. אֲבָל הַקּוֹרְאִים פָּתַח, הַפֵּ״א בְּקָמָץ, טָעוּת בְּיָדָם, כִּי מַאי קָא מַשְׁמַע לָן? כִּי וַדַּאי לֹא סִיֵּם תְּפִלָּתוֹ קֹדֶם שֶׁפָּתַח. לָמָּה נָקַט לְשׁוֹן ״פָּתַח״? הָיָה לוֹ לוֹמַר ״הָיָה עוֹמֵד וּמִתְפַּלֵּל״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**You have begun to show Your servant, etc.** Rashi explains: an opening [*petach*] to stand and pray. The letter peh of *patach* [began] is punctuated with a segol, and this is its interpretation: [God] began to show — what did He show him? An opening, like one who opens a doorway to something, and afterward he explains what kind of opening He showed him — to be standing and praying. But those who read *patach* [he began] with the peh vowelized with a *kamatz* are mistaken, because what is this teaching us? Certainly he did not finish his prayer before he began it. Why use the language of “began” [*patach*]? It should have said “he was standing and praying.”


###### Kli Yakar on Deuteronomy 3:24:2
[Kli Yakar on Deuteronomy 3:24:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:24:2)

וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (ברכות לב.): לְעוֹלָם יְסַדֵּר אָדָם שִׁבְחוֹ שֶׁל מָקוֹם קֹדֶם שֶׁיִּתְפַּלֵּל, כִּי כֵן עָשָׂה מֹשֶׁה, שֶׁהִתְחִיל בְּשִׁבְחוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר: ״אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ״ וְגוֹ׳, וְאַחַר כָּךְ אָמַר: ״אֶעְבְּרָה נָּא״. בֵּאוּר הַדָּבָר, שֶׁכָּל צַדִּיק יְבַקֵּשׁ מַתְּנַת חִנָּם, וִישַׁעֵר בְּעַצְמוֹ שֶׁכָּל מָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עִמּוֹ, חֶסֶד אֵל כָּל הַיּוֹם, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא תָּמִיד הַמַּתְחִיל בַּעֲשִׂיַּת הַטּוֹבוֹת לָאָדָם מִיּוֹם הִוָּלְדוֹ, וְהָאָדָם כָּל מָה שֶׁמְּסַגֵּל מַעֲשִׂים טוֹבִים – הַכֹּל הוּא עוֹשֶׂה דֶּרֶךְ תַּשְׁלוּמִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הַחֶנְוָנִי הַגָּדוֹל מַקִּיף וְחוֹזֵר וְנוֹתֵן בְּהַקָּפָה לְמִי שֶׁשִּׁלֵּם חוֹב רִאשׁוֹן, וּכְמוֹ שֶׁכָּתוּב (איוב מא ג): ״מִי הִקְדִּימַנִי וַאֲשַׁלֵּם״, הוֹרָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הַמַּקְדִים וְהַמַּתְחִיל בְּכָל הַטּוֹבוֹת. וְזֶה שִׁבְחוֹ וּתְהִלָּתוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא, שֶׁצָּרִיךְ הַמִּתְפַּלֵּל לְסַדֵּר שִׁבְחוֹ שֶׁל מָקוֹם תְּחִלָּה קֹדֶם שֶׁיִּתְפַּלֵּל, כְּדֵי שֶׁבְּכָל הַתְּפִלָּה וְהַתַּחֲנוּנִים לֹא יְבַקֵּשׁ כִּי אִם מַתְּנַת חִנָּם, שֶׁכֵּן מָצִינוּ בְּמֹשֶׁה, שֶׁקֹּדֶם שֶׁאָמַר: ״אֶעְבְּרָה נָּא״, אָמַר: ״אַתָּה הַחִלּוֹתָ״ וְגוֹ׳, הוֹרָה כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא הַמַּתְחִיל בְּכָל טוֹבוֹת, וְאֵין לוֹ שׁוּם חוֹב עָלָיו, וּבִקֵּשׁ מַתְּנַת חִנָּם. וְזֶה שֶׁפֵּרֵשׁ רַשִׁ״י: ״אֶת גׇּדְלְךָ״ – זוֹ מִדַּת טוּבְךָ, ״וְאֶת יָדְךָ הַחֲזָקָה״ – הַכּוֹבֶשֶׁת מִדַּת הַדִּין, כִּי כְּפִי שׁוּרַת הַדִּין אֵינוֹ חַיָּב לוֹ כְּלוּם, וּבְרֹב טוּבוֹ הוּא גּוֹמֵל חֶסֶד לְמִי שֶׁאֵין לוֹ עָלָיו כְּלוּם. וְזֶה בֵּאוּר יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And our Sages said (Berakhot 32a) that a person should always arrange praise of God before praying,** for Moses did so when he began with praise of God, as it says, *You have begun to show Your servant [Your greatness]*, etc., and afterwards he said, *Let me cross over, please*. The explanation is that every righteous person should request a gift of grace and recognize within themselves that everything the Holy One, blessed be He, does for them is kindness throughout the day, for the Holy One, blessed be He, always initiates good deeds for a person from the day of their birth. And all the good deeds that a person accumulates are merely done as repayment, while the Holy One, blessed be He, the Great Merchant, extends credit and continues to give on credit to one who has paid their first debt, as it is written *Who has preceded Me that I should repay him?* (Job 41:3). This teaches that the Holy One, blessed be He, is the One who precedes and initiates all good things, and this is the praise and glory of God, blessed be He, which one who prays needs to arrange before praying, so that in all prayer and supplication, one should request nothing but a gift of grace. For we find with Moses that before he said, *Let me cross over, please*, he said, *You have begun [to show Your servant]*, etc., teaching that the Holy One, blessed be He, initiates all good things and has no debt toward him, and he was requesting a gift of grace. And this is what Rashi explained: *Your greatness* refers to Your attribute of goodness, and *Your strong hand* that subdues the attribute of judgment, for according to the strict line of judgment, He owes him nothing, and in His abundant goodness, He bestows kindness upon one to whom He owes nothing. And this is a precious explanation.


###### Kli Yakar on Deuteronomy 3:25:1
[Kli Yakar on Deuteronomy 3:25:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:25:1)

**אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה וְגוֹ׳.** לָמָּה הִפְסִיק בְּמִלַּת ״נָא״ בֵּין ״אֶעְבְּרָה וְאֶרְאֶה״, וְלָמָּה עָשָׂה שְׁתֵּי חֲלֻקּוֹת וְהִזְכִּיר ״הָאָרֶץ״ בִּפְנֵי עַצְמָהּ וְ״הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן״ בִּפְנֵי עַצְמָם? וּבֵאוּר הָעִנְיָן הוּא, שֶׁבִּקֵּשׁ מֹשֶׁה עַל שְׁנֵי דְּבָרִים: אֶחָד בַּעֲבוּר יִשְׂרָאֵל, וְאֶחָד בַּעֲבוּר עַצְמוֹ. וּבָאָה הַתְּשׁוּבָה: ״וַיִּתְעַבֵּר ה׳ בִּי לְמַעַנְכֶם״ – כִּי בַּדָּבָר הַנּוֹגֵעַ בָּכֶם לֹא נֶעֱתַר לִי ה׳, אֲבָל מַה שֶּׁנּוֹגֵעַ בִּי נֶעֱתַר לִי וְאָמַר: ״רַב לָךְ״, דַּי בַּדָּבָר שֶׁהוּא יִהְיֶה לְךָ לְבַד, וְעוֹד תִּרְצֶה לְבַקֵּשׁ בַּעֲבוּרָם? וּשְׁנֵי דְּבָרִים אֵלּוּ הֵם שְׁנֵי מִינֵי שְׁלֵמוּת אֲשֶׁר הִקְנָה ה׳ לְאַבְרָהָם, כִּי מִתְּחִלָּה אָמַר ה׳ לְאַבְרָהָם: ״שָׂא נָא עֵינֶיךָ וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וְגוֹ׳, כִּי לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד עוֹלָם״ (בראשית יג יד-טו), שְׁמַע מִנַּהּ שֶׁבִּרְאִיָּה לְבַד קָנֵי לֵיהּ. וְאַחַר כָּךְ חָזַר מִזֶּה וְאָמַר: ״קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרׇחְבָּהּ, כִּי לְךָ אֶתְּנֶנָּה״ (שם יג יז), שְׁמַע מִנַּהּ שֶׁבִּרְאִיָּה לְחוּד לֹא רָצָה שֶׁיִּקְנֶה, כִּי אִם מִכִּי דַּיֵשׁ אַמֵצְרֵי וְיַחְזִיק בָּהּ חֲזָקָה מְעַלְיוּתָא. וְעוֹד, שֶׁלֹּא אָמַר: ״וּלְזַרְעֲךָ עַד עוֹלָם״, כִּי אִם לְךָ לְבַד. וּמַהוּ שֶׁאָמַר: ״וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם״, וְכִי סָלְקָא דַּעְתָּךְ שֶׁיִּרְאֶה מִן הַמָּקוֹם אֲשֶׁר אֵינוֹ עוֹמֵד שָׁם? וְעוֹד, כִּי שָׁם נֶאֱמַר לְשׁוֹן ״נָא״: ״שָׂא נָא עֵינֶיךָ וּרְאֵה״ – דַּוְקָא בַּדָּבָר הַנִּקְנֶה בִּרְאִיָּה, וְלֹא בַּדָּבָר הַנִּקְנֶה בַּחֲזָקָה גְּמוּרָה. וְכָאן נֶאֱמַר: ״אֶעְבְּרָה נָּא״, הִזְכִּיר לְשׁוֹן ״נָא״ דַּוְקָא בַּדָּבָר שֶׁצָּרִיךְ הַעֲבָרָה בְּרַגְלַיִם מַמָּשׁ, הֲלֹא דָּבָר הוּא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“I will cross over, please, and see the good land, etc.”** Why did he insert the word *please* [na] between *I will cross over* [*e’evrah*] and *see* [*v’er’eh*], and why did he make two divisions and mention the land on its own, and *this good mountain and Lebanon* separately? 
The explanation of the matter is that Moses asked for two things: one for the sake of Israel, and one for himself. And the response came, *And the Lord was angry with me for your sake*, because in matters concerning you, the Lord did not grant my request. But concerning what pertains to me, He granted it and said, *Enough for you*. It is enough with the thing that shall be for you alone, and yet you wish to ask for them as well?
These two things are the two types of possession which God granted to Abraham. For at first, God said to Abraham, *Please lift up your eyes and look from the place where you are, northward and southward, etc., for I will give it to you and to your descendants forever* (Genesis 13:14-15). This implies that by sight alone he acquired it. But afterwards, He changed from this and said, *Arise, walk through the land in its length and in its breadth, for I will give it to you* (Genesis 13:17). This implies that by sight alone He did not want him to acquire it, but rather by treading its boundaries and taking stronger possession of it. Furthermore, He did not say “and to your descendants forever,” but only *to you* alone.
And what is meant by *look from the place where you are*? Is it conceivable that he would see from a place where he was not standing? 
Moreover, there the term *please* [na] is used: *Please lift up your eyes and see*, specifically regarding something acquired through sight, and not regarding something acquired through complete possession. And here it says, *I will cross over, please*, using the term *please* specifically regarding something that requires actual crossing over with one’s feet. Is this not a significant point?


###### Kli Yakar on Deuteronomy 3:25:2
[Kli Yakar on Deuteronomy 3:25:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:25:2)

**וְהַבֵּט יָמִין וּרְאֵה, כִּי מִן הָאָרֶץ הַקְּדוֹשָׁה יֵשׁ תּוֹעֶלֶת גַּשְׁמִי וְרוּחָנִי.** הַגַּשְׁמִי הוּא הַתָּלוּי בְּכָל שֶׁטַח הָאָרֶץ כֻּלָּהּ, לֶאֱכֹל מִפִּרְיָהּ וְלִשְׂבֹּעַ מִטּוּבָהּ, כִּי אֶרֶץ זָבַת חָלָב וּדְבַשׁ הִיא. וְהוּא הַדָּבָר שֶׁאֵינוֹ נִקְנֶה כִּי אִם בַּחֲזָקָה מַמָּשׁ, מִכִּי דַּיֵשׁ אַמֵצְרֵי, כְּדִין כָּל קוֹנֶה שָׂדֶה (ב״ק ט), וְעָלָיו נֶאֱמַר לְאַבְרָהָם: ״קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרׇחְבָּהּ״, וְלֹא הִזְכִּיר בָּזֶה לְשׁוֹן ״נָא״, כִּי אֵין ״נָא״ אֶלָּא בַּקָּשָׁה. וְיַעַן כִּי הַחֹמֶר שֶׁל הָאָדָם בְּטִבְעוֹ הוּא נִכְסָף אֶל אַהֲבָה בַּתַּעֲנוּגִים, כִּי כָּל אִישׁ חָפֵץ חַיִּים אוֹהֵב יָמִים לִרְאוֹת טוֹב, עַל כֵּן לֹא הָיָה צָרִיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לְדַבֵּר בִּלְשׁוֹן ״נָא״, לְשׁוֹן בַּקָּשָׁה, כִּי אַדְּרַבָּה, הָאָדָם מְבַקְשׁוֹ בִּלְשׁוֹן ״נָא״, שֶׁכֵּן מֹשֶׁה אָמַר עַל קִנְיָן זֶה שֶׁצָּרִיךְ הַעֲבָרָה לְשׁוֹן ״נָא״, שֶׁנֶּאֱמַר: ״אֶעְבְּרָה נָּא״. וּכְשֶׁהָאָדָם מְבַקְשׁוֹ מֵאֵת ה׳, וַדַּאי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא צָרִיךְ לְבַקְשׁוֹ מִן הָאָדָם, וְהָא בְּהָא תַּלְיָא. וְלֹא הִזְכִּיר בְּקִנְיָן זֶה: ״לְךָ וּלְזַרְעֲךָ עַד עוֹלָם״, כִּי אֵין הָאָרֶץ נִקְנֵית לְזַרְעוֹ עַד עוֹלָם עַל כָּל פָּנִים, שֶׁהֲרֵי עַל תְּנַאי הִיא נְתוּנָה – אִם יִשְׁמְרוּ חֻקָּיו וְתוֹרוֹתָיו יִנְצֹרוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And look to the right and see that from the Holy Land there is both physical and spiritual benefit.** The physical benefit is that which depends on the entire area of the land, to eat from its fruit and be satisfied from its goodness, for it is *a land flowing with milk and honey*. And this is the thing that is only acquired through actual possession by walking its boundaries, as is the law for anyone who buys a field (Bava Kamma 9). And about this it was said to Abraham, *Arise, walk through the land in its length and in its breadth*. And the term “please” [na] was not mentioned in this because “na” is only a request, and since the physical nature of man naturally yearns for the love of [physical] pleasures, as *every person desires life and loves days to see good*. Therefore, the Holy One, blessed be He, did not need to speak using the language of “please” — a language of request — because, on the contrary, it is man who makes the request using the term “please,” as Moses said regarding this acquisition that requires crossing, using the term *please*, as it says *let me cross over, please*. And when a person requests it from God, certainly God does not need to request it from the person, as one depends on the other. And regarding this acquisition, He did not mention “to you and to your descendants forever” because the land is not acquired by his descendants forever no matter what, for it is given conditionally — if they keep His statutes and observe His laws.


###### Kli Yakar on Deuteronomy 3:25:3
[Kli Yakar on Deuteronomy 3:25:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:25:3)

וְתוֹעֶלֶת הָרוּחָנִי אֵינוֹ בָּא מִכְּלַל שֶׁטַח הָאָרֶץ, כִּי אִם מִן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן שֶׁלְּמַטָּה, הַמְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ שֶׁלְּמַעְלָה, וְשָׁם חֶבְיוֹן עֹז הַשְּׁכִינָה, וְנִקְרָא הַמָּקוֹם: ״ה׳ יִרְאֶה״ (שם כב יד), עַל שֵׁם שֶׁכָּל הָרוֹאֶה הַמָּקוֹם הַקָּדוֹשׁ הַהוּא בִּרְאִיָּה לְחוּד – קָנֵי שְׁלֵמוּת נַפְשׁוֹ, וְנִתְלַבֵּשׁ בְּרוּחַ קְדֻשָּׁה וְטָהֳרָה, כִּי מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶנָה עֵינָיו, כִּי כְּדֶרֶךְ שֶׁבָּא לִרְאוֹת שָׁמָּה, כָּךְ בָּא לֵרָאוֹת. וְעַל קִנְיָן זֶה אָמַר לוֹ: ״שָׂא נָא עֵינֶיךָ וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם״ וְגוֹ׳, כִּי בַּזְּמַן הַהוּא הָיָה אַבְרָהָם בְּבֵית אֵל, וּבֵית אֵל – הַיְנוּ הַמִּקְדָּשׁ, כִּי מִן הַמִּקְדָּשׁ יָצָא הַשֶּׁפַע אֶל כָּל אַרְבַּע רוּחוֹת הָעוֹלָם, כִּי מִן הַבְּאֵר הַהוּא יַשְׁקוּ כָּל הָרוּחוֹת, כַּמְבֹאָר לְמַעְלָה פָּרָשַׁת לֶךְ לְךָ (יג יז). וּלְפִי שֶׁתּוֹעֶלֶת הָרוּחָנִי כְּפִי הַטֶּבַע אֵין הָאָדָם נִכְסָף אֵלָיו, עַל כֵּן אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: ״שָׂא נָא״, לְשׁוֹן בַּקָּשָׁה, כְּדֶרֶךְ שֶׁאָמְרוּ אֵצֶל אָדָם הָרִאשׁוֹן: פִּתָּהוּ לִכָּנֵס לְגַן עֵדֶן, כִּי הָאָדָם צָרִיךְ פִּתּוּי עַל קַבָּלַת אֵיזֶה דָּבָר רוּחָנִי שֶׁאֵין הַהֲנָאָה מוּרְגֶּשֶׁת לְאַלְתַּר. וּלְעֻמַּת זֶה אָמַר מֹשֶׁה: ״וְאֶרְאֶה״, וְלֹא אָמַר: ״וְאֶרְאֶה נָּא״, לְשׁוֹן בַּקָּשָׁה, כִּי הָאָדָם כְּפִי טִבְעוֹ אֵינוֹ מְבַקֵּשׁ עַל זֶה כָּל כָּךְ, וְאַדְּרַבָּה הַקָּדוֹשׁ בָּרוּךְ הוּא צָרִיךְ לְבַקְשׁוֹ מִמֶּנּוּ. וְאַף עַל פִּי שֶׁאֵצֶל הַשְּׁלֵמִים כְּמֹשֶׁה וְאַבְרָהָם אֵין שַׁיָּךְ לוֹמַר כֵּן, מִכָּל מָקוֹם דִּבְּרוּ בִּלְשׁוֹן סְתָם בְּנֵי אָדָם. וְעַל קִנְיָן זֶה אָמַר ה׳ לְאַבְרָהָם: ״וּלְזַרְעֲךָ עַד עוֹלָם״, כִּי הַמָּקוֹם הַקָּדוֹשׁ הַהוּא לְעוֹלָם הוּא בַּהֲוָיַת קְדֻשָּׁתוֹ, שֶׁהֲרֵי הוּא מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ שֶׁלְּמַעְלָה. וְאִם זֶה שֶׁלְּמַטָּה חָרֵב, מִכָּל מָקוֹם הַמָּקוֹם הַהוּא נִשְׁאַר מְכֻוָּן נֶגֶד בֵּית הַמִּקְדָּשׁ שֶׁלְּמַעְלָה, הַשּׁוֹפֵעַ עַל הַמָּקוֹם הַהוּא הַקְּדֻשָּׁה, וּלְעוֹלָם בְּכָל דּוֹר וָדוֹר קְדֻשָּׁה זוֹ לֹא סָרָה, שֶׁהֲרֵי בִּימֵי הָאָבוֹת שֶׁלֹּא הָיָה שָׁם בֵּית הַמִּקְדָּשׁ בָּנוּי, וְאַף עַל פִּי כֵן הָיְתָה הַקְּדֻשָּׁה שָׁם. וְכֵן דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא עב.): ״עֲצֵי שִׁטִּים עֹמְדִים״ – שֶׁעוֹמְדִים לְעוֹלְמֵי עוֹלָמִים. וּבְמַסֶּכֶת מְגִלָּה (כח.) אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה מִן פָּסוּק: ״וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם״ (ויקרא כו לא), שֶׁאֲפִלּוּ בְּשׁוֹמְמוֹתָם, מִכָּל מָקוֹם בִּקְדֻשָּׁתָם הֵם עוֹמְדִים, רָצָה לוֹמַר בִּקְדֻשָּׁתָהּ הָרִאשׁוֹנָה לֹא חָסֵר דָּבָר, וּכְמוֹ שֶׁכָּתוּב: ״נִכְבָּדוֹת מְדֻבָּר בָּךְ עִיר הָאֱלֹהִים סֶלָה״ (תהלים פז ג), וּמִלַּת ״סֶלָה״ מוֹרָה עַל הַנִּצְחִיּוּת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the spiritual benefit does not come from the entirety of the land’s area,** but rather from “this good mountain and the Lebanon” below, which is aligned with the [celestial] Temple above, and there is the hidden strength of the Divine Presence. The place is called *The Lord will see* (Genesis 22:14) because anyone who merely sees that holy place acquires perfection of soul and becomes clothed in a spirit of holiness and purity, for *his eyes shall behold the King in his beauty*. Just as one comes to see there, so too does one come to be seen. And regarding this acquisition, He said to him, *Lift up your eyes and see from the place where you are*, etc. For at that time, Abraham was in Bethel, and Bethel is the Temple, because from the Temple flows abundance to all four directions of the world, for from that well all spirits are watered, as explained above in Parashat Lech Lecha (Genesis 13:17).
And because the spiritual benefit is not something that people naturally desire, therefore the Holy One, blessed be He, said to him, *Please lift up* — using language of request, just as they said regarding Adam, that He enticed him to enter the Garden of Eden. For a person needs enticement to accept something spiritual where the pleasure is not immediately felt. In contrast, Moses said *let me see* and did not say “let me please see” with language of request, because people by their nature do not ask for this so much; rather, it is the Holy One, blessed be He, who needs to request it of them. And although for those who are perfected like Moses and Abraham, it is not appropriate to say this, nevertheless they spoke in the common language of people.
And regarding this acquisition, God said to Abraham, *and to your offspring forever*. For that holy place is eternally in its state of holiness since it is aligned with the Temple above. And even if the one below is destroyed, nevertheless, that place remains aligned with the Temple above, which bestows holiness upon that place, and this holiness never departs in any generation. For in the days of the Patriarchs, when there was no Temple built there, nevertheless, the holiness was there. And thus our Sages interpreted (Yoma 72a) the verse *acacia wood standing* to mean that they stand for all eternity. And in the tractate Megillah (28a), our Sages said regarding the verse *I will make desolate your sanctuaries* (Leviticus 26:31) that even in their desolation, they still stand in their sanctity — meaning that nothing is lacking from their original sanctity. And as it is written, *Glorious things are spoken of you, O city of God, Selah* (Psalms 87:3), and the word *Selah* indicates eternity.


###### Kli Yakar on Deuteronomy 3:25:4
[Kli Yakar on Deuteronomy 3:25:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:25:4)

וּבְהַצָּעָה זוֹ יְתוֹרַץ הַכֹּל, כִּי מֹשֶׁה בִּקֵּשׁ עַל שְׁנֵיהֶם, כִּי בְּאָמְרוֹ ״אֶעְבְּרָה נָּא״, בִּקֵּשׁ עַל קִנְיַן הָאָרֶץ מַמָּשׁ לְהַקְנוֹתוֹ לְיִשְׂרָאֵל בַּחֲזָקָה גְּמוּרָה, וְהִזְכִּיר בָּזֶה לְשׁוֹן ״נָא״ כִּי כָל מַה שֶׁנִּתַּן לְאָדָם בְּקִנְיְנֵי הָעוֹלָם הַזֶּה חֶסֶד אֵל כָּל הַיּוֹם הוּא, וְלֹא עַל עַצְמוֹ בִּקֵּשׁ הַעֲבָרָה זוֹ כִּי אִם בַּעֲבוּר יִשְׂרָאֵל בְּחַסְדּוֹ, שֶׁאִם הוּא יַנְחִילֵם אֶת הָאָרֶץ תִּהְיֶה לָהֶם לַחֲלוּטִין. וְאַחַר כָּךְ בִּקֵּשׁ גַּם עַל עַצְמוֹ וְאָמַר: ״וְאֶרְאֶה״, כִּי עַל עַצְמוֹ לֹא בִּקֵּשׁ כִּי אִם הַשְּׁלֵמוּת הָרוּחָנִי הַנִּקְנֶה בִּרְאִיָּה. וְאַחַר כָּךְ פֵּרֵשׁ עַל רִאשׁוֹן רִאשׁוֹן, כִּי מַה שֶּׁאָמַרְתִּי ״אֶעְבְּרָה נָּא״ הַיְינוּ ״אֶת הָאָרֶץ הַטּוֹבָה״, לְצֹרֶךְ הַקְנָאַת כָּל הָאָרֶץ בִּכְלָלָהּ אֶל יִשְׂרָאֵל. וּמַה שֶּׁאָמַרְתִּי ״וְאֶרְאֶה״ הַיְינוּ ״הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן״, כִּי הַשְּׁלֵמוּת הָרוּחָנִי שֶׁבּוֹ נִקְנֶה בִּרְאִיָּה. וְהִפְסִיק בְּמִלַּת ״נָא״ כְּדֵי שֶׁלֹּא תַּחֲזֹר לְשׁוֹן ״נָא״ כִּי אִם עַל הַהַעֲבָרָה, מִן הַטַּעַם שֶׁנִּתְבָּאֵר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And with this approach everything will be resolved because Moses asked for both.** Because when he said *let me cross over please*, he was asking about actually acquiring the land to give it to Israel with full possession, and he mentioned the word *na* because everything given to a person in worldly possessions is God’s kindness all day long. And he didn’t ask for this crossing over for himself, but rather for Israel in His kindness, that if He would give them the land as an inheritance, it would be theirs permanently. And afterwards he also asked for himself saying *and let me see*, because for himself he only asked for spiritual perfection that is acquired through seeing. And afterwards he explained point by point: when I said *let me cross over please* it refers to *the good land* — for the purpose of giving the entire land as a whole to Israel. And when I said *and let me see* it refers to *this good mountain and Lebanon* — because the spiritual perfection it contains is acquired through seeing. And he interrupted with the word *na* so that the term *na* only refers to the crossing over, for the reason that has been explained.


###### Kli Yakar on Deuteronomy 3:25:5
[Kli Yakar on Deuteronomy 3:25:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:25:5)

**וַיִּתְעַבֵּר ה׳ בִּי לְמַעַנְכֶם.** עַל הַדָּבָר שֶׁבִּקַּשְׁתִּי לְמַעַנְכֶם לְהַקְנוֹת לָכֶם הָאָרֶץ לֹא נֶעֱתַר לִי ה׳, וְאָמַר ה׳ אֵלַי ״רַב לָךְ״, דַּי בָּזֶה כְּשֶׁאֶתֵּן שְׁאֵלָתְךָ שֶׁהִיא לְךָ לְבַד וְהִיא הָרְאִיָּה. וְעַל זֶה אָמַר: ״עֲלֵה רֹאשׁ הַפִּסְגָּה וְשָׂא עֵינֶיךָ יָמָּה וְצָפֹנָה״ וְגוֹ׳. וְתַשְׂכִּיל וְתֵדַע כִּי בְּאַבְרָהָם הִתְחִיל בְּרוּחַ צָפוֹנָה, וְכָאן הִתְחִיל בְּיָמָּה, לְפִי שֶׁעִקַּר רְאִיָּה זוֹ הַנּוֹתֶנֶת קְדֻשָּׁה יְתֵרָה הוּא עַל יְדֵי רְאִיַּת הַשְּׁכִינָה שֶׁבְּכֹתֶל מַעֲרָבִי, כְּמוֹ שֶׁכָּתוּב (ישעיה נט יט) ״וְיִרְאוּ מִמַּעֲרָב אֶת שֵׁם ה׳״. אֲבָל אַבְרָהָם שֶׁעָמַד בַּמָּקוֹם הַהוּא וּמְדַבֵּר בַּשֶּׁפַע הַיּוֹצֵא מִשָּׁם לְכָל אַרְבַּע רוּחוֹת, הִתְחִיל בְּרוּחַ צָפוֹן הֶחָשׁוּךְ וְצָרִיךְ בְּיוֹתֵר לְקַבָּלַת הַשֶּׁפַע.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And the Lord was angry with me for your sakes.”** Regarding the matter that I requested for your sake, to acquire the land for you, the Lord did not respond to me and said to me, *It is enough for you*, meaning that it is sufficient that I grant your personal request, which is the viewing [of the land]. And regarding this, He said, *Go up to the top of Pisgah and lift your eyes westward and northward, etc.* You should understand and know that with Abraham, [God] began with the northern direction, while here [with Moses] He began with the westward direction. This is because the primary purpose of this viewing, which imparts additional holiness, is through seeing the Divine Presence that resides in the Western Wall, as it is written *And they shall fear the name of the Lord from the west* (Isaiah 59:19). But Abraham, who stood in that place and spoke about the divine abundance flowing from there to all four directions, began with the northern direction, which is dark and therefore in greatest need of receiving this divine abundance.


###### Kli Yakar on Deuteronomy 3:25:6
[Kli Yakar on Deuteronomy 3:25:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:25:6)

וּמַה שֶּׁלֹּא רָצָה ה׳ בָּזֶה שֶׁמֹּשֶׁה יַנְחִילֵם אֶת הָאָרֶץ, לְפִי שֶׁכָּךְ מַסִּיק (בדב״ר ח א) שֶׁהַתְּפִלָּה אִם אֵינָהּ עוֹשָׂה כֻּלָּהּ הִיא עוֹשָׂה חֶצְיָהּ. וְכֵן תְּפִלַּת מֹשֶׁה עַל אַהֲרֹן הוֹעִילָה לַחֲצָאִין, כָּךְ כָּאן נֶעֱתַר לוֹ עַל חֲצִי שְׁאֵלָתוֹ, וְנִדְחָה הַמְּבֻקָּשׁ הַגַּשְׁמִי מִפְּנֵי הָרוּחָנִי. וּמִדְּקָאָמַר ״לְמַעַנְכֶם״, שְׁמַע מִנַּהּ שֶׁיִּשְׂרָאֵל לֹא הָיוּ זַכָּאִין שֶׁמֹּשֶׁה יַנְחִילֵם, כִּי פְּנֵי מֹשֶׁה כִּפְנֵי חַמָּה, כְּחַמָּה זוֹ שֶׁאוֹרָהּ תְּמִידִי בְּלֹא הֶפְסֵק, כָּךְ כָּל מַתְּנוֹתָיו שֶׁל מֹשֶׁה נִצְחִיִּים, וְקִנְיַן הַתּוֹרָה שֶׁעַל יָדוֹ יוֹכִיחַ. אֲבָל יְהוֹשֻׁעַ כַּלְּבָנָה שֶׁאֵין אוֹרָהּ תְּמִידִי, כָּךְ הָאָרֶץ שֶׁהִנְחִילָם, לִפְעָמִים כְּשֶׁזּוֹכִין לְכָל בְּנֵי יִשְׂרָאֵל אוֹר בְּמוֹשְׁבֹתָם, וּכְשֶׁאֵינָן זוֹכִין – רָאִיתִי הָאָרֶץ וְהִנֵּה תֹהוּ (ירמיה ד כג), צַר וָאוֹר חָשַׁךְ בַּעֲרִיפֶיהָ (ישעיה ה ל).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the reason why God did not want Moses to give them the inheritance of the land,** is because it is concluded (in Deuteronomy Rabbah 8:1) that if a prayer is not fully answered, it is answered halfway. And so Moses’ prayer for Aaron was partially effective. Similarly here, half of his request was granted, and the physical request was rejected in favor of the spiritual one. And from the fact that he said *for your sake*, we can infer that Israel was not worthy for Moses to give them the inheritance, because Moses’ face was like the face of the sun — just as the sun’s light is constant without interruption, so too all of Moses’ gifts would have been eternal, as proven by the acquisition of the Torah through him. But Joshua was like the moon, whose light is not constant. Similarly, the land that he gave them as an inheritance — sometimes when the children of Israel are worthy, there is light in their dwellings, and when they are not worthy, *I looked at the land, and behold, it was formless* (Jeremiah 4:23), *distress and darkness, gloom in its skies* (Isaiah 5:30).


###### Kli Yakar on Deuteronomy 3:25:7
[Kli Yakar on Deuteronomy 3:25:7](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:25:7)

וְיֵשׁ אוֹמְרִים שֶׁמֹּשֶׁה בִּקֵּשׁ רְאִיַּת הָאָרֶץ, שֶׁלֹּא יִהְיֶה בִּכְלַל ״וְכָל מְנַאֲצַי לֹא יִרְאוּהָ״ (במדבר יד כג). וְיֵשׁ אוֹמְרִים ״רַב לָךְ״, מִלַּת ״לָךְ״ עוֹלָה חֲמִשִּׁים, כִּי מֹשֶׁה בְּעַצְמוֹ אָמַר ״יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה״, וּכְבָר חָיָה מֵאָה וְעֶשְׂרִים שָׁנָה, דְּהַיְינוּ חֲמִשִּׁים יוֹתֵר מֵהָרָאוּי בְּדֶרֶךְ הַטֶּבַע. וְעַתָּה בִּקֵּשׁ לִחְיוֹת יוֹתֵר, עַל כֵּן אָמַר לוֹ רַב לָךְ אוֹתָן חֲמִשִּׁים שָׁנָה שֶׁנִּתּוֹסְפוּ לְךָ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And some say that Moses asked to see the land,** so that he would not be included in *and all those who despised Me shall not see it* (Numbers 14:23). And some say [regarding] *Enough for you [rav lakh]*: the word *lakh* [numerically] equals 50 because Moses himself said “The days of our years are 70 years,” and he had already lived 120 years, which is 50 more than what is natural. And now he asked to live longer; therefore, [God] said to him *Enough for you [rav lakh]* — those 50 years that were added to you.


###### Kli Yakar on Deuteronomy 3:25:8
[Kli Yakar on Deuteronomy 3:25:8](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/3:25:8)

וְיֵשׁ אוֹמְרִים, שֶׁמֹּשֶׁה אָמַר שֶׁהַגְּזֵרָה לֹא הָיְתָה כִּי אִם שֶׁלֹּא יָבִיא אֶת הַקָּהָל וְגוֹ׳, וּמֵאַחַר שֶׁיְּהוֹשֻׁעַ מַנְהִיגָם, אִם כֵּן יִכָּנֵס הוּא לָאָרֶץ כְּאֶחָד הָעָם. וְהֵשִׁיב לוֹ ״רַב לָךְ״ בִּתְמִיהָה, וְכִי הָגוּן לְךָ שֶׁיְּהֵא תַּלְמִידְךָ יוֹשֵׁב וְדוֹרֵשׁ וְאַתָּה יוֹשֵׁב וְרוֹאֶה?

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And there are those who say,** that Moses said that the decree was only that he would not bring the congregation, etc., and since Joshua was leading them, therefore he [Moses] could enter the land as one of the people. And [God] replied to him, *Enough for you!* in astonishment, [meaning] “Is it fitting for you that your student should sit and expound while you sit and watch?”