Powtórzonego Prawa 12:9 Midrasz: Sifrei Devarim, Midrash Tehillim, Ein Yaakov (Glick Edition) & Yalkut Shimoni

If Israel had been meritorious, then in eleven days they would have entered Eretz Yisrael, but because they corrupted their ways, the L-rd stretched it into forty years, as it is written (Bamidbar 14:34) "According to the number of days that you spied out the land, forty days — a day for a year, a day for a year — shall you bear your sins." R. Yehudah says: Now did it take them eleven days? Did it not take them only three days? As it is written (Ibid. 10:33) "And they traveled from the mountain of the L-rd a journey of three days." (The intent is that) in three days Israel traveled an eleven-day distance. If Israel had been meritorious, they would have entered Eretz Yisrael in three days. As it is written (Ibid.) "And the ark of the covenant of the L-rd preceded them, a distance of three days to look out a resting place for them," "a resting place" being Eretz Yisrael, as it is written (Devarim 12:9) "For you will not yet have come to the rest and to the inheritance that the L-rd your G-d gives you." They said to him: Was it an eleven-day distance? Was it not a forty-day distance, as it is written of Eliyahu (I Kings 19:8) "And he arose and ate and drank, and he walked on the strength of that meal for forty days and forty nights (until the mountain of G-d, Chorev")? … R. B'na'ah says: If Israel had been meritorious, they would have entered Eretz Yisrael in one day, as it is written (Shemoth 13:4-5) "This day you go out, in the month of spring," immediately (followed by) "And it shall be, when the L-rd brings you to the land of Canaan." Abba Yossi b. Chanan says in the name of Cohein Bardela: If Israel had been meritorious, as soon as their horses' hooves ascended from the sea, they would have entered Eretz Yisrael, as it is written (Devarim 1:21) "Go up (from the sea) and possess (the land) as the L-rd, the G-d of your fathers has spoken to you."

To the choirmaster. This refers to the verse (Numbers 21:19), "From Mattanah to Nahaliel." Rabbi Yehuda says that from the wilderness they merited to receive the Torah through Moses, as it says (Exodus 31:18), "And He gave to Moses." From Nahaliel they inherited idolatry, and they said to the calf (Exodus 32:4), "This is your God, O Israel." From the deaths in Mattanah they received the angel of death upon them, as it says (Numbers 14:35), "In this wilderness they shall die." From the deaths in the valley that they caused, the righteous one buried in the valley was affected. Jeremiah said to them (Jeremiah 2:23), "See your way in the valley." The Sages say that from Nahaliel they inherited to God as a deity and He inherited them as a nation. From the wilderness they received the Torah. David said, "Since this is the case, I will sing of both to the choirmaster, to the inheritance." Another explanation is that instead of saying "from Nahaliel," one should say "from my inheritance, to God." Because of the well that God gave them, they would sing a song and they had the water [like a river] so that any woman who wanted to go from her father's house to her husband's house would go by boat. And so David said (Psalm 107: 31-32) "Let them give thanks to the Lord for his steadfast love, for his wondrous works to the children of man! Let them extol him in the congregation of the people, and praise him in the assembly of the elders." The Assembly of Israel said: "Because the well was given to me as a gift, I inherited it." And thus it says (Lamentations 3: 24) "My portion is the Lord, says my soul." God said to them, "I am your portion and you are my portion," as it says (Deuteronomy 32: 9) "For the Lord's portion is his people." David said, "Since this is the case, I will sing about my inheritance." Regarding inheritance, we only say "the inheritances" about the inheritance that you gave me and the inheritance that I gave you. And from where did we learn that they were given an inheritance from the well? Before they drank from the well, what did they say? (Exodus 17: 7) "Is the Lord among us or not?" After they drank, they said (Exodus 24: 7) "All that the Lord has spoken we will do, and we will be obedient." We inherited you in two inheritances, and we inherited the Torah. And so David said (Psalm 119: 111) "Your testimonies are my heritage forever." "And the land of beauty, My inheritance, as it is said (Jeremiah 3:19): 'And I gave you a beautiful land, the inheritance of the glorious hosts of nations.' What are the hosts which everything is hidden in them? It is similar to a king who sat at his table and had many sons, and he loved the youngest and gave him gifts, and they had one field and everything was hidden in it. He said to them, 'This is mine.' Similarly, it says (Deuteronomy 32:8): 'When the Most High gave nations their inheritance.' To whom did He give His portion? To His small child. So too Jacob inherited his portion. And it is written (Amos 7:2): 'Who will rise up for Jacob, for he is small?' Even the Temple is an inheritance, and so it says (Numbers 24:5): 'How good are your tents, Jacob, your dwelling places, Israel.' And how beautiful are they, like streams that branch out. Just as a person descends into a stream impure and emerges pure, so too the Temple is entered with sins and exited without them. And so Moses says (Deuteronomy 12:9): 'For you have not yet come to the resting place and the inheritance.' The resting place is the land, and the inheritance is the Temple. David said, 'All that You have given us is good and pleasant,' as it says (Psalm 16:6): 'The lines have fallen to me in pleasant places.' And so it says (Micah 7:8), "Do not rejoice over me, my enemy, for I have fallen but I will rise again. If I sit in darkness, the Lord is my light." The Holy One, blessed be He, said to them, "You have justified yourselves in the judgment, and I will call you (Isaiah 61:3), 'Eliezer, the righteousness of the plantings of the Lord, to glorify.'"

Our Rabbis were taught concerning the passage (Deut. 12, 9) For ye are not as yet come to the rest and to the inheritance, which the Lord your God giveth thee; i.e., to the rest, refers to Shiloh; and to the inheritance, refers to Jerusalem, and so says the verse (Jer. 12, 8) My heritage has become unto Me as a lion in the forest, and again the passage says (Ib.) Is My heritage unto Me as a speckled bird of prey? This is the opinion of R. Juda. R. Simon says: "Rest refers to Jerusalem and heritage refers to Shiloh, and so the verse reads (Ps. 132, 14) This is My resting place forever, and again it reads, For the Lord hath chosen Zion; He hath desired it for His habitation." It is easily understood according to the one who explains that rest refers to Shiloh that the verse says [first] to the rest and then to the heritage, but the one who explains that rest refers to Jerusalem and heritage refers to Shiloh, this reversed form should have been used in the passage, first heritage and then rest? Moses said thus [unto Israel]: "Not only are ye not as yet come unto rest [Jerusalem] but even unto the heritage [Shiloh] are ye not as yet come."