The verse says, "Va'eschanan el Hashem ba'eis hahi leimor"—"And I pleaded to Hashem at that time, saying." The teacher explains that the Torah uses the unusual language of Va'eschanan here, rather than the more common Va'espalel or similar terms for prayer. This prompts the question: what is the meaning of Va'eschanan, and why does Moshe use this language specifically at this time? The teacher notes that Rashi will address both the meaning of Va'eschanan and the significance of the timing, ba'eis hahi, in the following commentaries.

Rashi explains that the word chanon in all places means a request for a free gift—matnas chinam—something undeserved. Here, Moshe Rabbeinu is asking Hashem for a gift he does not deserve, even though he has many merits he could have relied on. Rashi points out that even the righteous, who could base their requests on their good deeds, do not do so; instead, they ask Hashem for a free gift. Moshe knew this from Hashem's statement in Shemos, "Vechanosi es asher achon"—"I will grace whom I wish to grace"—after the sin of the Golden Calf. This shows that Hashem sometimes gives gifts freely, by His own choice. The teacher adds that the Gemara in Berachos discusses two opinions about the meaning of achon, but one is that it refers to a matnas chinam—a free gift. Therefore, Moshe uses the language of Va'eschanan, asking for Hashem's chanina, His graciousness.

Rashi brings a second interpretation: Va'eschanan is one of ten languages of prayer, as listed in the Sifri. It's not only about a free gift, but about the various forms and styles of prayer, with tachanunim—supplications—being a humble, beseeching form. The teacher notes that this is a more general approach, not limited to the idea of a free gift.

The phrase ba'eis hahi—"at that time"—is explained by Rashi to mean that Moshe began to pray after conquering the lands of Sichon and Og. Moshe thought that perhaps the vow or decree that barred him from entering Eretz Yisroel had been lifted, since he had already conquered part of the land. The teacher elaborates that this land, Eiver HaYarden, was given to Avraham Avinu in the Bris Bein HaBesarim and that, while it is not fully considered Eretz Yisroel for all halachic purposes, it still has a connection. Moshe thought that now, after this conquest, maybe the vow was permitted and he could enter the land, so he began to pray at this specific time.

Rashi explains the word leimor—"saying"—in this context. Usually, leimor means to say something to others, but here Moshe is speaking to Hashem. Rashi says that leimor here means Moshe was asking Hashem to respond to him, to let him know whether his request would be granted or not. This is one of three places where Moshe tells Hashem, "I will not let You go until You tell me if You will do what I ask or not." The teacher discusses how this differs from other uses of leimor in the Torah, and notes that Rashi brings different sources and slightly different language in various places, sometimes saying Moshe requested an answer, sometimes that he would not let go until he received one. The teacher also points out that in some places, the answer from Hashem comes before the request in the narrative, and that Rashi sometimes brings these points in the name of Rabbeinu Azariah. The overall point is that here, leimor means Moshe is asking for a clear response from Hashem.

The verse says, "Adonai Hashem, Atah hachilosa leharos es avdecha es gadlecha ve'es yadcha hachazakah..."—"My Master, Hashem, You have begun to show Your servant Your greatness and Your strong hand..." The teacher explains that Moshe is praying to Hashem, acknowledging that Hashem has begun to show him His greatness through the miracles of conquering Sichon and Og. The phrase gadlecha refers to Hashem's great miracles, and yadcha hachazakah—Your strong hand—refers to Hashem's power in waging war. Moshe is expressing a desire to see the completion of this process by entering Eretz Yisroel and witnessing the conquest of the 31 kings there. The teacher also notes that the Alter Rebbe in Likkutei Torah asks how this can be called "the beginning" when there were already so many miracles since Egypt, but in the simple meaning, it refers to the beginning of settling Eretz Yisroel.

Rashi explains the double name Hashem Elokim as "rachum badin"—merciful in judgment. The name Hashem (Yud-Kei-Vav-Kei) represents mercy, while Elokim represents judgment. Here, Moshe is invoking both attributes, asking Hashem to be merciful even within the context of judgment. The teacher notes that sometimes the name is written one way and pronounced another, and that this itself may indicate a combination of mercy and judgment.

The phrase Atah hachilosa leharos es avdecha—"You have begun to show Your servant"—is explained by Rashi as Moshe opening the door to stand and pray, even though a decree had already been issued against him. Moshe says to Hashem, "I learned this from You," referencing when Hashem said, "Ve'atah hanichah li"—"Now leave Me alone"—after the sin of the Golden Calf. Moshe points out that he wasn't physically holding onto Hashem, but Hashem was hinting that if Moshe persisted in prayer, Hashem would have to listen. Thus, Moshe learned to be persistent in prayer, even in the face of a decree. The teacher elaborates that this is why Moshe now persists in asking to enter Eretz Yisroel, believing that Hashem might relent if he continues to pray.

The phrase es gadlecha—"Your greatness"—is explained by Rashi as referring to Hashem's measure of goodness, His kindness. The teacher notes that in other contexts, such as after the sin of the spies, Moshe uses similar language to ask Hashem to increase His kindness and forgive the people. Here, Moshe is invoking Hashem's kindness, asking Him to accept his prayer and allow him into the land. The phrase yadcha hachazakah—"Your strong hand"—is explained as Hashem's right hand, which is stretched out to accept those who do teshuvah, and is strong enough to overcome the attribute of judgment. The teacher further explains that when Moshe says, "Who is a god in the heavens or on earth who can do as You do," he is emphasizing that Hashem is not like a human king who can be protested or overruled; Hashem alone has the power to annul His own decrees and show kindness as He wishes.

Rashi explains the phrase "Ve'es Yodcha" as referring to Hashem's right hand. The right hand is a symbol of kindness and acceptance, as opposed to the left hand, which pushes away. Here, "Yodcha" means Hashem's right hand, which is extended to all people in the world, ready to accept them. The phrase "Zos Yemincha"—this is your right hand—emphasizes that Hashem's right hand is always open and outstretched to accept those who return to Him, to do teshuva. This is a hand that is available to everyone, not just a select few, and it is always ready to accept anyone who comes close to Hashem.

Rashi explains the word "HaChazokah"—the strong hand—as referring to Hashem's ability to subdue the attribute of strict justice with mercy. In other words, Hashem uses His strength not just for acts of power, but specifically to conquer and override the attribute of din, of strict judgment, with rachamim, with compassion. This requires a strong hand, because it is not easy to overcome the demands of justice, but Hashem, in His strength, is able to do so. The right hand, which is outstretched to accept, is so strong that it can overpower the measure of din, and that is what is meant by "HaChazokah"—the strong hand that conquers with mercy.

The verse "Asher Mi Keil..." is explained by Rashi as follows: Moshe Rabbeinu is saying to Hashem, 'You are not like a king of flesh and blood.' A human king has advisors and a Sanhedrin who can protest and prevent him from doing as he wishes, especially if he wants to show kindness or to override his own decrees. But Hashem is not like that—there is no one who can protest or prevent Him from forgiving or annulling His decrees. Moshe is saying, 'If You, Hashem, wish to forgive me and annul Your decree, there is no one who can stop You.' This is why Moshe asks Hashem to do so, emphasizing that Hashem is unique and all-powerful, with no one to stop Him from showing mercy.

According to the simple meaning, Rashi explains that when the verse says, 'Ata Hachilosa Leharos Es Avdecha,' it is referring to the wars against Sichon and Og, as it says earlier, 'Re'eh Hachilosi Tet Lefanecha'—I have begun to deliver before you. Moshe is asking to see the continuation, the conquest of the thirty-one kings of Canaan, which is the next stage after the wars with Sichon and Og. The phrase 'Ata Hachilosa'—You have begun—refers to the beginning of the conquest, and Moshe is asking to see its completion.

Moshe Rabbeinu is pleading with Hashem, saying, 'Please let me cross over and see the good land that is across the Jordan, the good mountain and the Levanon.' He is specifically asking to see Eretz Yisroel, and he singles out 'HaHar HaTov HaZeh'—this good mountain—and 'HaLevanon.' Rashi will explain what these refer to. Moshe is not just asking to enter the land, but to see these particular places, which have special significance. The request is heartfelt, and Moshe uses the language of supplication, asking Hashem to allow him this privilege.

Rashi explains on the words 'E'ebra Na'—the word 'Na' is always a language of request, of supplication. Moshe is not demanding, but begging Hashem, saying 'please.' Sometimes 'Na' can mean 'now,' but here it is clearly a plea, a request from Moshe to Hashem to allow him to cross into Eretz Yisroel.

Rashi explains that 'HaHar HaTov HaZeh'—this good mountain—refers to Yerushalayim. The entire land is called after Yerushalayim, and the mountain is a reference to the city itself, which is surrounded by mountains. Moshe is specifically asking to see Yerushalayim, recognizing its central importance and holiness.

Rashi explains that 'HaLevanon' refers to the Beis HaMikdash, the Holy Temple. The Beis HaMikdash is called 'Levanon' because it whitens, or purifies, the sins of the Jewish people. Moshe is asking not only to see Yerushalayim, but also the Beis HaMikdash, the spiritual center of the Jewish people.

The verse says, 'Vayisaber Hashem bi lemaanchem'—Hashem was angry with me because of you, and He did not listen to me. Moshe is telling the Jewish people that it was because of them that Hashem became angry and did not grant his request to enter Eretz Yisroel. Rashi explains that the language of 'Vayisaber'—Hashem became angry—means that the people caused this anger through their actions, specifically the events at Mei Meriva, when Moshe was pressured by the people and struck the rock. Moshe is placing the responsibility on the people, saying that their behavior led to his punishment.

Hashem told Moshe, 'Rav lach, al tosef daber eilai od badavar hazeh'—it is enough for you, do not continue to speak to Me about this matter. Rashi explains that Hashem was telling Moshe not to persist in his request, that it was enough already, and he should not ask again. There is also another interpretation that 'Rav lach' means that there is much good stored up for Moshe in the World to Come, and that is why he should not continue asking. But the main point here is that Hashem did not grant Moshe's request, and Moshe is telling the people that it was because of them that this happened.

Rashi explains on the words Vayisaber Hashem that it means Hashem became filled with anger. The teacher elaborates that this is a strong expression, indicating that Hashem was not just a little upset, but was truly angry with Moshe. This is the language the Torah uses to show the intensity of Hashem's reaction to Moshe's request.

On the word Lema'anchem, Rashi says it means 'because of you,' that you caused this to happen to me. The teacher explains that Moshe is telling the Jewish people that it was their fault that he was punished and not allowed to enter Eretz Yisroel. He references the story in Parshas Chukas, where the people quarreled with Moshe and pressured him, leading to the incident with the rock. Rashi brings a proof from the verse, 'Vayiktzifu al mei meriva veyera leMoshe ba'avuram,' showing that it was due to the people’s actions that Moshe was punished. The teacher notes that Moshe is shifting responsibility to Bnei Yisroel, emphasizing that their behavior led to his fate.

The verse says Rav loch. The teacher explains that Hashem tells Moshe, 'Enough for you,' meaning stop asking about this matter. Rashi gives two explanations: First, so that people should not say, 'The teacher is so harsh and the student is so stubborn and insistent.' In other words, Hashem is telling Moshe not to keep pressing the issue, as it would look bad—like Moshe is stubbornly pestering his teacher. The second explanation is that 'Rav loch' means 'Much more than this is reserved for you; a lot of good is hidden away for you.' The teacher elaborates that Hashem is hinting to Moshe that he has tremendous reward waiting for him in the World to Come, even though he cannot enter Eretz Yisroel. The teacher notes that Rashi does not specify exactly what this good is, but it is understood to be spiritual reward, greater than entering the land. He also points out that Hashem does not want Moshe to keep praying about this, because Hashem does not want to grant the request, and so He tells him to stop asking.

This verse describes Hashem telling Moshe, 'Go up to the top of the mountain and lift your eyes westward, northward, southward, and eastward, and see with your eyes, for you will not cross this Jordan.' The teacher explains that Hashem is instructing Moshe to ascend the mountain and look in all directions to see the land, but he will not be allowed to enter it. The teacher discusses the context, noting that this is Hashem’s response to Moshe’s persistent prayers to enter Eretz Yisroel. Even though Moshe is not permitted to cross the Jordan, Hashem allows him to see the entire land as a consolation. The teacher also mentions that this event is referenced later in the Torah, when Hashem actually shows Moshe the whole land before his passing. He points out that, although Moshe is denied entry, he is granted the privilege to see the land in its entirety, which is a significant gesture from Hashem.

Rashi comments on U're'ei b'einecha—'see with your eyes'—that Moshe had asked Hashem, as in the earlier verse, 'Let me see the good land,' and Hashem says, 'I will show you all of it.' The teacher explains that Hashem is granting Moshe’s request to see the land, even though He will not allow him to enter. Rashi brings a proof from the later verse, 'Vayarehu Hashem es kol ha'aretz,' where Hashem shows Moshe the entire land. The teacher adds that, according to Rashi, Moshe not only saw the physical land but also saw everything that would happen there in the future. This was a special vision granted to Moshe as a consolation for not being able to enter the land himself.

The verse says, 'And command Yehoshua, and strengthen him and encourage him, for he will cross before this people and he will cause them to inherit the land that you will see.' The teacher explains that Hashem is instructing Moshe to give Yehoshua guidance and support, because Yehoshua will be the one to lead the people into Eretz Yisroel and help them inherit it. The teacher notes that the Torah does not specify here what Moshe should command Yehoshua, but Rashi will clarify this in the next commentary. The teacher also points out that this is a transition of leadership from Moshe to Yehoshua, and it is important for Moshe to encourage Yehoshua so that he will have the confidence to lead the people successfully.

Rashi explains on Ve'tzav es Yehoshua that Moshe should instruct Yehoshua regarding the burdens, the responsibilities, and the disputes he will face as the leader. The teacher elaborates that Moshe is to prepare Yehoshua for the challenges of leading the Jewish people, including dealing with their complaints and the heavy workload. Rashi uses the words 'the burdens, the loads, and the quarrels,' emphasizing that leadership involves not just honor but also hard work and dealing with difficult situations. The teacher notes that this is similar to what Rashi says elsewhere, but here he uses slightly different language, focusing on the practical difficulties Yehoshua will encounter as Moshe’s successor.

On Vechazkeihu ve'ametzeihu, Rashi says this means 'with your words.' The teacher explains that Moshe is to strengthen and encourage Yehoshua verbally, so that Yehoshua should not lose heart and think, 'Just as my teacher was punished because of them, so too I will end up being punished because of them.' Hashem promises Yehoshua that he will be successful: 'For he will cross before them and he will cause them to inherit.' The teacher elaborates that Moshe is to reassure Yehoshua that, although the people caused Moshe to be punished, Yehoshua should not be afraid that the same will happen to him. Hashem is giving Yehoshua a guarantee that he will lead the people into the land and help them inherit it, as long as he leads them properly. The teacher brings an example from Sefer Yehoshua, where Yehoshua sent people to fight the city of Ai but stayed behind, and they were unsuccessful. Hashem rebuked Yehoshua, telling him that he must go before the people himself for them to succeed. This shows that the leader must be at the forefront, and only then will the people be able to inherit the land. Rashi’s explanation here is that Yehoshua’s success is conditional on his leadership, and Moshe is to give him the confidence and encouragement to fulfill this role.

The verse says, "Sa Es Rosh"—if he passes before them, they will inherit; if not, they will not inherit. The teacher explains that this is a stipulation: Yeshua must go before the people for them to inherit the land. If he does not, they will not inherit. The teacher brings an example from when Yeshua sent people to fight against the city of Ai while he himself stayed behind. The people of Ai struck down the Jews, and when Yeshua fell on his face in prayer, Hashem told him, "Kum leich"—get up and go. The teacher notes that the word "kum" is written without a vav, which can mean 'stand' or 'get up,' but here it means that Yeshua was standing in his place while sending others to war, which was not acceptable. Hashem rebuked him: you are standing in your place and sending my children to war? This is not what I told Moshe, your teacher. The rule is: if the leader passes before them, they will pass; if not, they will not. This applies not only to crossing the Jordan but also to war in general. The leader must go before the people for them to be successful and inherit the land.

The verse says, "VaNeshev BaGoy Mul Beis Peor"—we sat in the valley opposite Beis Peor. The teacher explains that this is telling us the location where the Jews were at that time, which is significant because it connects to the story of Baal Peor, the idolatry that took place there. This sets up the context for the following verses and Rashi's commentary about the events that happened at Beis Peor.

Rashi on "VaNeshev BaGoy Mul Beis Peor" explains that the Jews became attached to idolatry there. The teacher elaborates that even though the Jews sinned by attaching themselves to the Baal Peor, as described in Parshas Balak, and there was a plague and many were killed, the Torah continues in the next verse (Devarim 4:1) with "VeAta Yisrael Shema El HaChukim"—now, Israel, listen to the statutes. This shows that everything was forgiven for the Jewish people. However, Moshe says, "I did not merit to be forgiven." The teacher points out that although many were killed for the sin, some were forgiven and survived, but Moshe himself was not forgiven for his own matter. This is Moshe telling the people that even though they sinned and were forgiven, he himself was not granted forgiveness for his request to enter the land.

The verse says, "VeAta Yisrael Shema El HaChukim VeEl HaMishpatim..."—now, Israel, listen to the statutes and the laws that I am teaching you to do, so that you may live and come and inherit the land that Hashem, the God of your fathers, is giving you. The teacher explains that Moshe is continuing his speech to the Jewish people, telling them to listen to the laws and statutes he is teaching them, so that they will live and inherit the land. The emphasis is on doing the mitzvos in order to merit life and the inheritance of Eretz Yisrael.

The verse says, "Lo Sosifu Al HaDovor..."—do not add to the matter that I command you, and do not subtract from it, so that you will guard the mitzvos of Hashem your God that I command you. The teacher explains that this means not to add or subtract from the mitzvos. He gives examples: do not put five parshiyos in tefillin (instead of four), do not use five species in the lulav (instead of four), and do not make five tzitzis (instead of four). The same applies to not diminishing: do not make three parshiyos, three species, or three tzitzis. The teacher notes the interesting point that all these examples involve the number four. The idea is to keep the mitzvos exactly as commanded, without adding or taking away.

Rashi on "Lo Sosifu" explains: for example, do not put five parshiyos in tefillin, five species in the lulav, or five tzitzis. The teacher elaborates that the Torah commands four parshiyos in tefillin, four species in the lulav, and four corners for tzitzis. Adding a fifth is a violation of this command. Similarly, do not diminish—do not make three instead of four. The teacher points out the pattern of four in these mitzvos and emphasizes that the mitzvos must be kept exactly as prescribed, neither adding nor subtracting.

The verse says, "Eineichem HaRo'os Es Asher Asa Hashem BeVaal Peor..."—your eyes have seen what Hashem did at Baal Peor, for every man who went after Baal Peor, Hashem destroyed him from among you. The teacher explains that this refers to the punishment that befell those who worshipped Baal Peor. There was a plague, as described in Parshas Balak, and many were killed by the courts and by the plague. The verse is emphasizing that those who attached themselves to Baal Peor were destroyed, but those who remained faithful to Hashem survived. The teacher notes that the reference here is primarily to the plague that struck those who sinned with Baal Peor.

This verse says, "And you who are attached to Hashem your God, you are all alive today." The teacher explains that this is referring to those who remained connected to Hashem and did not get involved with the sin of Baal Peor. He elaborates that, as mentioned earlier, there was a plague and many were killed by the courts and by the plague itself for worshipping Baal Peor. But those who remained steadfast and did not stray after the idolatry, those who were hadveikim—who clung to Hashem—are the ones who are alive and well today. The verse is emphasizing that despite the destruction that befell those who sinned, those who stayed faithful to Hashem survived and are present now. The teacher notes that this is a direct contrast to the previous verse, which described the punishment of those who followed Baal Peor, and now the Torah is highlighting the reward and survival of those who remained loyal to Hashem.