I heard once that what is meant in the passuk:

"ויתעבר יהוה בי למענכם ולא שמע אלי ויאמר יהוה אלי רב־לך אל־תוסף דבר אלי עוד בדבר הזה"
But the LORD was wrathful with me on your account and would not listen to me. The LORD said to me, “Enough! Never speak to Me of this matter again!"1

is that if Moshe had continued davening, Hashem would have had to have given in and let him into Eretz Yisrael. I can only find Poskim saying the opposite.

Are there sources for this opinion?

1 Answer 1


Refer to the Ohr HaChaim there which alludes to the point you make "that if Moshe had continued davening, Hashem would have had to have given in and let him into Eretz Yisrael".

עוד נראה לפרש על זה הדרך רב לך לגופא, ואומרו אל תוסף נמשך עם מה שלאחריו שהיא מאמר עלה ראש הפסגה וגו', פירוש לפי שאמר לו ה' עלה ראש וגו' שנתקבלה חצי תפלתו שאמר ואראה את הארץ הטובה, חש ה' שיאמר משה אוסיף לשפוך שיחי וזה לך האות כי ה' שמע קולי בשיחי, לזה אמר לו אל תוסף וגו' בדבר הזה פירוש בדבר זה שאני אומר, והוא מה שגמר אומר כי לא תעבור פירוש דבר זה מוחלט הוא:

Furthermore, it is possible to understand the words רב לך as applying to the subject at hand, whereas the words אל תוסף דבר belong to the next subject, i.e. עלה ראש הפסגה, "ascend the top of the hill, etc." Seeing that G-d had accepted half of Moses' prayer, i.e. to let him see the land, He told him not to speak about it anymore but to go to the top of the summit from where he would be able to see the land in all its details. G-d was afraid that Moses would persist that He should also grant the other half of his prayer. The very fact that G-d had granted part of his prayer might encourage Moses to persist. This is why He had to tell him to ascend instead of continuing to plead. The words בדבר הזה mean that this subject is closed. G-d reinforced this by saying: "for you will not cross this Jordan." (Sefaria translation and notation - my emphasis)

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