Rashi (KNOW THE KLAL Q+A, AND WHAT THE PROOF PROVES.)
Meforesh
(כג) וָאֶתְחַנַּ֖ן אֶל־יהוה בָּעֵ֥ת הַהִ֖וא לֵאמֹֽר׃
(23) I pleaded with the LORD at that time, saying,
(א) ואתחנן. אֵין חִנּוּן בְּכָל מָקוֹם אֶלָּא לְשׁוֹן מַתְּנַת חִנָּם – אַעַ"פִּ שֶׁיֵּשׁ לָהֶם לַצַּדִּיקִים לִתְלוֹת בְּמַעֲשֵׂיהֶם הַטּוֹבִים אֵין מְבַקְשִׁים מֵאֵת הַמָּקוֹם אֶלָּא מַתְּנַת חִנָּם, (לְפִי שֶׁאָמַר לוֹ וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן אָמַר לוֹ בִּלְשׁוֹן וָאֶתְחַנַּן); דָּ"אַ זֶה אֶחָד מֵעֲשָׂרָה לְשׁוֹנוֹת שֶׁנִּקְרֵאת תְּפִלָּה, כִּדְאִיתָא בְּסִפְרֵי:
(1) ואתחנן — All forms of the verb חנן signify an ex gratia gift. Although the righteous might make a claim to reward depend Upon their good deeds, yet they solicit from the Omnipresent only an ex gratia gift. [Because He had said to him, (Exodus 33:19) “I will show grace (וחנתי) unto him to whom I will show grace”, he (Moses) when referring to his entreaty of God uses the expression (lit., spoke to Him) "I implored grace (ואתחנן)” (Midrash Tanchuma 5:2:3] — Another explanation is that the idea of an ex gratia gift is not to be stressed; but this is merely one of the ten terms by which prayer is described, as are enumerated in Sifrei Devarim 26:7.
Gur aria: ואתחנן is from lashon חִנָּם
Mizrachi: There are ten words for prayer:
Sifsei chachamim:This rashi has two answers because A1 does not fit the word, the word in the passuk is וָאֶתְחַנַּ֖ן but the word rashi explains that means free gift is חִנָּם. A2 does not answer question about why he is using this term, it only says what is means.
(ב) בעת ההוא. לְאַחַר שֶׁכָּבַשְׁתִּי אֶרֶץ סִיחוֹן וְעוֹג דִּמִּיתִי שֶׁמָּא הוּתַּר הַנֶּדֶר:
(ג) לאמר. זֶה אֶחָד מִגּ' מְקוֹמוֹת שֶׁאָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם אֵינִי מַנִּיחֲךָ עַד שֶׁתּוֹדִיעֵנִי אִם תַּעֲשֶׂה שְׁאֵלָתִי אִם לַאו (ספרי):
(כד) אדני יהוה אַתָּ֤ה הַֽחִלּ֙וֹתָ֙ לְהַרְא֣וֹת אֶֽת־עַבְדְּךָ֔ אֶ֨ת־גָּדְלְךָ֔ וְאֶת־יָדְךָ֖ הַחֲזָקָ֑ה אֲשֶׁ֤ר מִי־אֵל֙ בַּשָּׁמַ֣יִם וּבָאָ֔רֶץ אֲשֶׁר־יַעֲשֶׂ֥ה כְמַעֲשֶׂ֖יךָ וְכִגְבוּרֹתֶֽךָ׃
(א) יהוה אלהים. רַחוּם בַּדִּין:
(ב) אתה החלות להראות את עבדך. פֶּתַח, לִהְיוֹת עוֹמֵד וּמִתְפַּלֵּל אַעַ"פִּ שֶׁנִּגְזְרָה גְּזֵרָה; אָמַר לוֹ מִמְּךָ לָמַדְתִּי, שֶׁאָמַרְתָּ לִי (שמות ל"ב) "וְעַתָּה הַנִּיחָה לִּי", וְכִי תוֹפֵס הָיִיתִי בְךָ? אֶלָּא לִפְתֹּחַ פֶּתַח, שֶׁבִּי הָיָה תָלוּי לְהִתְפַּלֵּל עֲלֵיהֶם, כְּמוֹ כֵן הָיִיתִי סָבוּר לַעֲשׂוֹת עַכְשָׁו (ספרי):
(2) אתה החלות להראות את עבדך THOU DIDST BEGIN TO SHOW THY SERVANT an opening to stand and offer prayer, although the decree has been enacted; he said to Him: I learned to do so from Thee, for Thou didst say to me, (Exodus 32:10; cf. Rashi thereon) "And now, leave Me alone”. Was I, then, holding Thee? But Thou didst say this to open the door and to show that it depended upon me to pray for them. Just so do I think to act now (Sifrei Devarim 27:2).
(ג) את גדלך. זוּ מִדַּת טוּבְךָ, וְכֵן הוּא אוֹמֵר (במדבר י"ד) "וְעַתָּה יִגְדַּל נָא כֹּחַ יהוה":
(3) את גדלך [TO SHOW] THY GREATNESS — This means Thy attribute of goodness. Similarly it states, (Numbers 14:17, 18) "And now, I beseech Thee, let the strength of my Lord be great, [according as thou hast spoken, saying: The Lord is long-suffering and of much mercy, etc."].
(ד) ואת ידך. זוּ יְמִינְךָ שֶׁהִיא פְּשׁוּטָה לְכָל בָּאֵי עוֹלָם:
(ה) החזקה. שֶׁאַתָּה כוֹבֵשׁ בְּרַחֲמִים אֶת מִדַּת הַדִּין בְּחָזְקָה (ספרי):
Q) what does this add to his prayer?
A) Showing mercy forcibly.
(ו) אשר מי אל וגו'. אֵינְךָ דוֹמֶה לְמֶלֶךְ בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ יוֹעֲצִין וְסַנְקַתֶּדְרִין הַמַמְּחִין בְּיָדוֹ כְּשֶׁרוֹצֶה לַעֲשׂוֹת חֶסֶד וְלַעֲבוֹר עַל מִדּוֹתָיו, אַתָּה אֵין מִי שֶׁיִמְחֶה בְיָדְךָ אִם תִּמְחוֹל לִי וּתְבַטֵּל גְּזֵרָתְךָ; וּלְפִי פְשׁוּטוֹ אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ מִלְחֶמֶת סִיחוֹן וְעוֹג, – כְּדִכְתִיב (דברים ב') "רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ", – הַרְאֵנִי מִלְחֶמֶת ל"א מְלָכִים:
Q) what does this add to his prayer?
A) He is not limited like kings, and can overturn the decree.
A2) Simply, since he has seen the sichon and og, let him see all the conqouring.
(25) Let me, I pray, cross over and see the good land on the other side of the Jordan, that good hill country, and the Lebanon.”
(א) אעברה נא. אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה:
Rashi
Q) It usually means now, what does it mean here?
A) It means asking.
Sifsei Chachamim: Here it means please - however it usually means now.
(ב) ההר הטוב הזה. זוּ יְרוּשָׁלָיִם:
Rashi
Q) Which Place is this?
A) Yerushalayim.
Sifsei Chachamim: Yerushalayim is urounded by mountains.
(ג) והלבנן. זֶה בֵּית הַמִּקְדָּשׁ (ספרי):
Rashi
Q) Which Place is this?
A) The beis Hamikdash.
Gur Ariah:
A1) It can mean trees, and just like trees the beis hamikdash is above the land.
A2) It comes from the word "Lavan"-white, and the beis hamikdash whitens bnei yisrael's sins.
(כו) וַיִּתְעַבֵּ֨ר יהוה בִּי֙ לְמַ֣עַנְכֶ֔ם וְלֹ֥א שָׁמַ֖ע אֵלָ֑י וַיֹּ֨אמֶר יהוה אֵלַי֙ רַב־לָ֔ךְ אַל־תּ֗וֹסֶף דַּבֵּ֥ר אֵלַ֛י ע֖וֹד בַּדָּבָ֥ר הַזֶּֽה׃
(א) ויתעבר יהוה. נִתְמַלֵּא חֵמָה:
Rashi
Q) What does it mean here? Many translations?
A) hashem got angry.
Sefer hazikoron
there are many translations such as It can mean angry or pregnant.
(ב) למענכם. אַתֶּם גְּרַמְתֶּם לִי, וְכֵן הוּא אוֹמֵר (תהלים ק"ו) "וַיַּקְצִיפוּ עַל מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם":
(2) למענכם ON ACCOUNT OF YOU — You caused this for me (that God was wroth with me); similarly it states, (Psalms 106:32) “And they provoked Him at the waters of Meriba, and He did evil to Moses on their account".
Rashi למענכם:
Q) It can not mean for you because bnei yisrael never asked for moshe not to lead them into Israel?
A) They caused it by provoking him by Mei Meriva.
MIzrachi:
Q) What is rashi's new idea?
A) Rashi asks a question because the word doesn't use its usual meaning here the passuk in rashi proves this - that the Jews caused it to happen and as a result Moshe got punished.
Sefer zikaron
The wording here doesn't mean for someone, it means because of someone.
(ג) רב לך. שֶׁלֹּא יֹאמְרוּ הָרַב כַּמָּה קָשֶׁה וְהַתַּלְמִיד כַּמָּה סַרְבָן, וּמַפְצִיר (סוטה י"ג); דָּ"אַ — רב לך, הַרְבֵּה מִזֶּה שָׁמוּר לְךָ, רַב טוּב הַצָּפוּן לָךְ (ספרי):
(3) רב לך LET IT SUFFICE THEE (i.e. pray no more), so that people should not say, “How harsh is the Master, and how obstinate and importunate is the disciple" (Sotah 13b). Another explanation of רב לך (lit., there is much for you) — more than this is reserved for you; much is the goodness that is stored up for thee (Sifrei Bamidbar 135).
Rashi רב לך:
Q) Why would hashem care if he continued to daven? There are two ways to intrpret: רב לך as a teacher (it doesn't seem nice), or רב לך means enough. Why not let him daven? ~gur arieh
A1) So people will not say hashem is a harsh teacher.
A2) There is much more in store for you!
Maskil Ldavid
Q) what is the problem with each answer?
A) (A1) The wording does not fit for you it should have said "rav elecha" (A2) and it doesn't match the context (angry)
Gur arieh:
A1 issue is רב לך is not really needed, - it could just say אַל־תּ֗וֹסֶף דַּבֵּ֥ר אֵלַ֛י.
Rebbe:
Q) How can moshe's desire to go into Israel be too much and negative?
A) Moshe's request seems negative (rashi's first explanation) Anyway veeschanun 1 "ask for free gift" רב לך "stop nudging teacher!" Veeschanun 2 lashon of teffilah רב לך"enough! I have greater things in store for you!"
(א) וראה בעיניך. בִּקַּשְׁתָּ מִמֶּנִּי וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה, אֲנִי מַרְאֶה לְךָ אֶת כֻּלָּהּ שֶׁנֶּאֱמַר (דברים ל"ב) "וַיַּרְאֵהוּ יהוה אֶת כָּל הָאָרֶץ":
Rashi:
Q) How will this satisfy moshe's request?
A) Moshe asked to see the land and and go in. Hashem only fulfilled the seeing.
(כח) וְצַ֥ו אֶת־יְהוֹשֻׁ֖עַ וְחַזְּקֵ֣הוּ וְאַמְּצֵ֑הוּ כִּי־ה֣וּא יַעֲבֹ֗ר לִפְנֵי֙ הָעָ֣ם הַזֶּ֔ה וְהוּא֙ יַנְחִ֣יל אוֹתָ֔ם אֶת־הָאָ֖רֶץ אֲשֶׁ֥ר תִּרְאֶֽה׃
(א) וצו את יהושע. עַל הַטְּרָחוֹת וְעַל הַמַּשָּׂאוֹת וְעַל הַמְּרִיבוֹת:
(1) וצו את יהושע AND GIVE JOSHUA CHARGE regarding the obstacles, the burdens and strifes that he will have to bear (cf. Deuteronomy 1:12).
Rashi:
Q) Why this Order? Why command then give strength?
A) regarding the obstacles/burdens/strifes that he will have to bear.
(ב) וחזקהו ואמצהו. בִּדְבָרֶיךָ, שֶׁלֹּא יֵרַךְ לִבּוֹ לוֹמַר כְּשֵׁם שֶׁנֶּעֱנַשׁ רַבִּי עֲלֵיהֶם, כַּךְ סוֹפִי לֵעָנֵשׁ עֲלֵיהֶם, מַבְטִיחוֹ אֲנִי כִּי הוּא יַעֲבוֹר וְהוּא יַנְחִיל (ע' ספרי):
Rashi:
Q) He did not even have strength, how would he give?
A) Support him with words.
(ג) כי הוא יעבר. אִם יַעֲבוֹר לִפְנֵיהֶם יִנְחֲלוּ, וְאִם לַאו לֹא יִנְחָלוּ; וְכֵן אַתָּה מוֹצֵא כְּשֶׁשָּׁלַח מִן הָעָם אֶל הָעַי וְהוּא יָשַׁב, "וַיַּכּוּ מֵהֶם אַנְשֵׁי הָעַי וְגוֹ'" (יהושע ז') וְכֵיוָן שֶׁנָּפַל עַל פָּנָיו אָמַר לוֹ "קֻם לָךְ" – קָם לך כְּתִיב, אַתָּה הוּא הָעוֹמֵד בִּמְקוֹמְךָ וּמְשַׁלֵּחַ אֶת בָּנַי לַמִּלְחָמָה לָמָּה זֶּה אַתָּה נֹפֵל עַל פָּנֶיךָ? לֹא כַךְ אָמַרְתִּי לְמֹשֶׁה רַבְּךָ אִם הוּא עוֹבֵר עוֹבְרִין וְאִם לַאו אֵין עוֹבְרִין! (ספרי):
(3) כי הוא יעבר (this may mean: if he passes) — If he will pass before them, they will possess the land, and if not, they will not possess it. So, indeed, you find that when he sent some of the people against Ai and he remained in the camp, “the men of Ai smote of them [thirtysix men]” (Joshua 7:5). And when he fell on his face, He said to him, קם לך: the verb is written קם (without ו, so that it may be read קָם) i.e. “It is thou who standest in thy place and sendest My children to war, who hast brought about this defeat. Why is it that thou fallest on thy face? Did I not thus tell thy master, Moses: If he will pass, they will pass on, but if not, they will not pass on? (Sifrei Devarim 29:9).
Rashi:
Q) If it is not a condition why say this? ~Be'er Hasadeh
A) Condition: If he passes over before them, they will inherit it; if he does not, they will not
PROOF: if go in front they will win.
(א) ונשב בגיא וגו'. וְנִצְמַדְתֶּם לַעֲ"זָ, וְאַעַ"פִּ כן ועתה ישראל שמע אל החקים, וְהַכֹּל מָחוּל לְךָ, וַאֲנִי לֹא זָכִיתִי לִמָּחֵל לִי:
(1) ונשב בגיא וגו׳ SO WE ABODE IN THE VALLEY [OVER AGAINST BETH PEOR], — and ye associated yourselves with idol-worship, yet, however, ועתה ישראל שמע אל החקים NOW, O ISRAEL, HEARKEN TO THE STATUTES and everything will be forgiven thee. But I — I was not privileged that it was forgiven me (Sifrei Devarim 30:2).
Rashi:
Q) How is it connected to our topic?
A) Moses saying that although the jews were forgiven , he was not and he still punished. He told them so that they would realize that how great it is but they were forgiven.
Gur Ariah
Q) (Question on rashi) if the two topics are connected with each other then how come there is a complete stop of a ”פ” Between the two?
There needs to be a stop between both topics to show that everybody must listen to the commandants (this is the passuk after stop not just for the Sinners). not only those who sinned with the idols (passuk before the stop).
Be’er Hatov
Q) Why mention this sin specifically?
A1) Because it was the latest send that the Jews had committed.
A2) Because Moshe was buried there this shows that Moses had the ultimate love towards the Jews (because he died for the sins at this place.)