Midrash su Numeri 13:8

... “And David went and he took the bones of Saul and the bones of Jonathan his son from the men of Jabesh- gilead… And he brought up from there the bones of Saul and the bones of Jonathan his son…” (Shmuel II 21:12-13) What did David do? He went and gathered all the elders and great ones of Israel, crossed the Jordan River, and came to Yavesh-gilead. He found the bones of Shaul and his son Yonatan, placed them in a casket and crossed back over the Jordan, as it says “And they buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father and they did all that the king commanded…” (Shmuel II 21:14) What does ‘in Zela, in the tomb of Kish his father’ mean? It comes to teach us that they brought them to the border of Jerusalem and buried them there. Zela is next to Jerusalem, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) ‘and they did all that the king commanded’ And what did the king command? He commanded that they carry Shaul’s casket from tribe to tribe. As Shaul’s casket entered each tribe’s territory all the men, women and children came out in order to perform an act of loving kindness to Shaul and his sons and thereby all of Israel would fulfill its obligation to loving kindness. This went on until they reached the land of his portion on the border of Jerusalem. Since the Holy One saw that they did loving kindness to Shaul and fulfilled the judgement of the Givonites He was immediately filled with mercy and sent rain upon the land, as it says “And God was entreated for the land after that.” (Shmuel II 21:14) From this we learn how close the Holy One brings those that are far away, even though they converted not for the sake of heaven. There is no need to even mention how he draws near righteous converts, “O Lord, all the kings of the earth will acknowledge You…” (Tehillim 138:4)

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

And whence is it derived that He showed him Barak? From (Devarim 34:2) "and all of Naftali," it being written elsewhere (Judges 4:6) "And she sent and summoned Barak the son of Avinoam of Kedesh-Naftali." And whence is it derived that He showed him Joshua in his kingdom? From (Devarim, Ibid.) "and the land of Ephraim," it being written elsewhere (Numbers 13:8) "from the tribe of Ephraim, Hoshea the son of Nun." And whence is it derived that He showed him Gideon? From (Devarim, Ibid.) "Menasheh," it being written (of Gideon) elsewhere (Shoftim 6:15) "My clan is the humblest in Menasheh". And whence is it derived that He showed him David in his kingdom? From (Devarim, Ibid.) "and the whole land of Judah," it being written elsewhere (I Chronicles 28:4) "And the L rd … chose me (David) of all the house of my father to be king over Israel forever. For he chose Judah to be ruler." And whence is it derived that He showed him all the west? From (Devarim, Ibid.) "until the western sea (the Mediterranean)." And whence is it derived that He showed him even the graves of the forefathers? From (Ibid. 3) "and the south," it being written of their graves that they are in the south, viz. (Numbers 13:12) "and they went up into the south and they came to Chevron" (where the forefathers are buried.) And whence is it derived that He showed him the overturning of Sodom and Gemorah? From (Devarim, Ibid.) "and the plain," it being written elsewhere (of these cities, Genesis 19:25) "and He overturned these cities and all of the plain." And whence is it derived that He showed him Gog and all of his hosts? From (Devarim, Ibid.) "the valley of Jericho, Gog and all of his hosts being destined to ascend and to fall in the valley of Jericho. Variantly: "in the valley of Jericho": Now can the valley of Jericho not be seen by any person? (The intent is:) Just as a plain is cultivated, one field of wheat, another of barley, so He showed him all of Eretz Yisrael cultivated as the valley of Jericho. And whence is it derived that He showed him Devorah? From (Ibid.) "the city of palm trees until Tzoar," it being written elsewhere (Judges 4:5) "and she sat under the Palm of Devorah." And whence is it derived that He showed him the wife of Lot? From "until Tzoar," and elsewhere (Genesis 19:23) "and Lot came to Tzoar."