Musar do Powtórzonego Prawa 3:25

Let me now arrange the three "gifts" in their proper sequence. In 3,25: "Let me please cross and see this good land," Moses describes the nature of the land as being "good." Afterwards, he begins to extol the gift of Torah and the fact that studying it will lead to observing its commandments. 4,1 begins: "And now, O Israel, give heed to the laws and rules that I am instructing you to observe see, I have taught you social laws and statutes….for what great nation is there that has G–d close at hand as is the Lord our G–d whenever we call upon Him? Or what great nation has laws and rules as perfect as all this Teaching that I set before you this day?" Following this description of the gift of Torah, Moses continues by recalling the overwhelming experience of G–d's revelation at Mount Sinai when He gave Israel the Torah. This is followed by 4,25 when Moses looks into the future, warning the nation not to abandon the Torah which was a gift from Heaven.

First of all let me explain that there is a difference between the meaning of the word טוב when it is spelled with the vowel חולם and when it is spelled with the vowel שורוק. The former spelling is employed when the visible "good" i.e. the נגלה, only is revealed. When the word is spelled with the vowel שורוק, however, the good that is meant is also the intrinsic good, that which is not visible. We observe this principle when checking the spellings of these three "gifts." When referring to Torah, Psalms 119,72, we have טוב לי תורת פיך מאלפי זהב וכסף, "The Torah of Your mouth I prefer to thousands of pieces of gold and silver." The word טוב in this case is spelled with the vowel חולם. On the other hand, six verses earlier in Psalms 119,66, we find טוב טעם ודעת למדני, "teach me good sense and knowledge," and the word טוב is spelled with the vowel שורוק. Similarly we find ארץ ישראל described as ארץ טובה, with the vowel חולם, on occasion (Exodus 3,8), whereas in Isaiah 1,19, we read "אם תאבו ושמעתם, טוב הארץ תאכלו," "if you agree and listen, you will eat of the good of the land." In this case the word טוב is again spelled with the vowel שורוק. Concerning this verse our sages have said that Isaiah speaks of "the world which is totally good," since they could not understand what other justification there could be for the different spellings. They concluded that in that distant future there will no longer be a difference between the hidden aspects of טוב, and the part which is visible to all. At that time, a blessing will no longer contain also those elements that are not good. A reference to something intrinsic is appropriate only if the same gift described contains both external and internal features. This is why they described that future as one that is כלו טוב, i.e. "totally good."

In the words of our sages there: "Surely Moses did not plead with G–d to let him enter the Holy Land merely to taste its fruit!" While on this subject let me explain Rashi's comment on 3,24. He divides his comment into פשט and דרוש. As far as the דרוש is concerned I find it difficult to follow him because, if he is correct, the Torah should have written אתה החילות והראית, "You have begun and shown me." I therefore prefer to deal with the פשט part of his commentary: that Moses felt that because he had been allowed to defeat the kings Sichon and Og on the East bank of the Jordan, this was a sign that G–d had rescinded His decree (Numbers 20,12) that he, Moses would not be allowed to lead Israel to the Holy Land. He considered the lands ruled by these kings as part of the land of Israel. Rashi quotes 2,31 where G–d had said: ראה החילותי תת לפניך את סיחון as proof that Moses thought that the decree had been rescinded. If Rashi's reasoning is correct, why did the Torah add the words בעת ההיא "at that time," in 3,23?