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신명기 3:25의 주석

אֶעְבְּרָה־נָּ֗א וְאֶרְאֶה֙ אֶת־הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֖ר בְּעֵ֣בֶר הַיַּרְדֵּ֑ן הָהָ֥ר הַטּ֛וֹב הַזֶּ֖ה וְהַלְּבָנֽוֹן׃

구하옵나니 나로 건너가게 하사 요단 저편에 있는 아름다운 땅 아름다운 산과 레바논을 보게 하옵소서 하되

Rashi on Deuteronomy

אעברה נא LET ME PASS OVER, I PRAY THEE — The term נא is a term of request (it does not here signify "now").
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Sforno on Deuteronomy

אעברה נא, in order to exterminate all the inhabitants of the land of Canaan in order that the Jewish people will never be exiled from that land. (compare our author on 1,34)
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Or HaChaim on Deuteronomy

אעברה נא, "please let me cross, etc." Why did Moses say נא? Besides, why did he say: "so that I will see?" Is seeing the land not a natural result of crossing the Jordan? Perhaps Moses wanted to rebut reasons which had prevented him from entering the Holy Land. Our sages say that there had been two such reasons. 1) The time for Joshua to reign had arrived, and the rule of one monarch must not overlap with the rule of a second monarch by as much as a hair's breadth (Berachot 48). 2) G'd foresaw that the Israelites would sin in the future and He would have to pour out His wrath at them. He therefore preferred to use the Holy Temple as the object on which to pour out His wrath rather than on the people themselves. We have dicussed this in connection with Psalms 79 where Assaph appears to write a hymn in honour of the destruction of the Holy Temple (my translation page 1766). We explained that if Moses had crossed the Jordan the Temple he would have built would have stood forever, and whenever the Israelites would sin G'd would have to vent His wrath on them rather than on the Temple. Compare my commentary on Deut. 1,37.
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Rav Hirsch on Torah

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Chizkuni

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Rashi on Deuteronomy

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Sforno on Deuteronomy

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Siftei Chakhamim

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Or HaChaim on Deuteronomy

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Chizkuni

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Rashi on Deuteronomy

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Siftei Chakhamim

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Or HaChaim on Deuteronomy

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Or HaChaim on Deuteronomy

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Or HaChaim on Deuteronomy

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Or HaChaim on Deuteronomy

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Or HaChaim on Deuteronomy

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Or HaChaim on Deuteronomy

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