The Copper Mirrors and the Copper Kiyyor

In this week's parsha, Vayakhel, we see that (Shemos 38:8) "He made the Kiyyor of copper and its pedestal of copper with the mirrors of the women who congregated at the entrance of the tent of the meeting." The question here is, why was the kiyyor made with the mirrors? The parsha tells us there was a surplus of materials, yet the kiyyor was made from the women's mirror's? First of all, Rav Moshe Feinstein points out that the kiyyor is very important because most other vessels were purified through the kiyyor. Also, how can you use a vessel, like a mirror, that is used for such a physical thing, like making yourself look good, for the holy temple?

Rashi comes to tell us that Moshe, at first, did not accept the women's donation of the mirrors because he thought they were an inappropriate contribution for the previously stated reason. However, G-D commanded Moshe to accept them. Why? Because it was through these mirrors that the Jewish people were able to be fruitful and multiplied. As the famous Midrash tells us, the women would make themselves look enticing for their husbands after their hard day working as slaves for the Egyptians. This caused the exhausted men to lust after their wives, even though they were exhausted, and more babies were born because of this. Thus, we see that even things that seem unholy can be used and treated as holy objects if the intent behind the use of those objects is holy.

There is at least one other time when an object that is, seemingly, unholy but it is given a holy status. This is the sword of Goliath that David won after killing him. In the book of Samuel 1 (21) when David goes to the city of Nob, where the Mishkan was located, he requests a weapon. The priest tells him "The sword of Goliath the Philistine, whom you killed in the Valley of Elah, is here; it is wrapped in a cloth behind the ephod." Why was it located in such a holy place? Behind the Ephod is surly no place for a weapon, especially one that has been used to kill. This teaches the same lesson as the copper mirrors. Obviously, David only used the sword to kill and protect people for the sake of G-D and the Jewish people. He did not kill because he enjoyed killing, or for his own glory. David was completely devoted to G-D and tried his best to follow in the ways of G-D. Therefore, his sword was considered holy because he killed Goliath for G-D and Israel's sake. As the verse tells us (Samuel I 17:26), "And David spoke to the men that stood by him, saying: 'What shall be done to the man that killeth this Philistine, and taketh away the taunt from Israel? for who is this uncircumcised Philistine, that he should have taunted the armies of the living God?" David wanted someone to stand up for G-D and the Jewish people.

Both Goliath's sword being behind the Ephod and the copper mirrors being used for the kiyyor teach us a very valuable lesson. Anyone can make anything into something holy all that really matters is the intentions a person has when performing that action. Killing and sexual relations are usually considered to be the most base and non-spiritualistic actions a person can do, but even these actions can be elevated to something holy depending on the intentions behind them. If a person is fighting to defend the Jewish people there is nothing more holy than that. If someone has the intention to go out of their way in order to perpetuate the Jewish nation, that is a great act. Almost anything can be turned into something great based on the intentions behind the actions. The right intentions can bring along with them true holiness.

Moshe Going Out to Meet Yisro

How would you feel if G-D gave you a task that forced you to separate from your family for years without being able to see them? This is exactly what happened to Moshe. G-D commanded Moshe to take leave of his father-in-law and travel to Egypt to save the Jews. Moshe, with his wife and children, went down to Egypt in order to fulfill G-D's command. During the trip, Moshe's wife circumcised their son, revealing to us the young age at which Moshe was forced to leave his son, since once Moshe arrived in Egypt, Aharon told Moshe to send his family back to Midyan because there was enough suffering of the Jewish people in Egypt under Pharoh and why should Moshe bring more people to suffer. This left Moshe and his wife in a difficult situation, let his children grow up without a father and fulfill G-D's words or ignore his responsibilities to the Jewish people and go back to Midyan with his family.(See Shemos 4:19-28 for the full details) Obviously, Moshe chose the latter and finally, after years of separation, Moshe is finally able to see his family again when Yisro, his father-in-law, brings them to see him as described in this week's Parsha:


ב. וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת צִפֹּרָה אֵשֶׁת מֹשֶׁה אַחַר שִׁלּוּחֶיהָ:
2. So Moses' father in law, Jethro, took Zipporah, Moses' wife, after she had been sent away,

ג. וְאֵת שְׁנֵי בָנֶיהָ  
3. and her two sons......

One would think that Moshe would be overjoyed to see his family and would want to go out and greet them. Therefore, it is curious that when Yisro sends word of their coming he states:



ו. וַיֹּאמֶר אֶל מֹשֶׁה אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּהּ:
6. And he said to Moses, "I, Jethro, your father in law, am coming to you, and [so is] your wife and her two sons with her. "

Rashi here explains that Yisro was saying, through a messanger:


אני חתנך יתרו וגו': אם אין אתה יוצא בגיני צא בגין אשתך, ואם אין אתה יוצא בגין אשתך צא בגין שני בניה:
If you will not come out [to greet us] for me, do it for your wife, and if not for her, greet us for your children. 

Why did Yisro have to ASK Moshe to come out and greet them? Wouldn't Moshe be jumping for joy and be RUNNING to meet his long absent family?


One of the first related ideas, other than Rashi, that I saw on this subject bothered me. One of the opinions found in the Daas Sofrim seems to say based on how they understand the phrase "Your wife and HER two sons" that Tzipora and her children were not that great of people.  They say that the reason the verse calls Moshe's two sons HER sons is because the root of their souls never reached to the level of the root of Moshe's soul. This opinion in the Daas Sofrim seems to be saying that Tzipora did not do a good job raising Moshe's sons and therefore the Torah calls them HER two sons. Perhaps this can also explain why Moshe was not so excited to see them according to the Daas Sofrim.


The next thing regarding this idea can be seen in the Ibn Ezra and this really threw me off. He says:
ויצא לקראת חתנו -
בעבור כבוד יתרו וחכמתו. ולא לאשתו ובניו, כי אין מנהג לאדם נכבד לצאת לקראת אשתו או בניו.


[He went out towards his father-in-law] because of the honor of Yisro and his wisdom, but not towards his wife or sons because it is not the custom of an honorable man to go out towards his wife or sons.



These two ideas of the Ibn Ezra and the opinion in the Daas Sofrim is fundamentally different than the approach of Rashi. Rashi seems to be saying that Yisro is asking Moshe to come greet him, Yisro, in order that Yisro should be honored. However, if Moshe is unwilling to honor Yisro, Yisro then begs that Moshe honor his daughter. If Moshe is unwilling to do that, at least Moshe will honor his sons. This shows that Rashi understands that Moshe would PREFER to go out to greet his family for Tziporah's sake and his own children's sake more than for the sake of Yisro. The Ibn Ezra focuses on who is more grandiose, but Rashi sees Moshe as a man separated from his family and his love for his family being the most important thing above all else.

Rashi's approach reveals the humbleness of Moshe, but I am unsure what Ibn Ezra's approach shows other than haughtiness. If we follow Rashi's approach, then Moshe is a man who is going out of his way to show honor to his father-in-law even though he doesn't have to. The only thing that could compel Moshe to honor his father-in-law is Moshe's own humbleness and willingness to make others feel good about themselves. This is a trait we should all strive to acquire. However, the Ibn Ezra's approach would seemingly only show Moshe as an arrogant man that did not miss his family, or, at the very least, a man who is unwilling to be emotional with his family. According to the Ibn Ezra, Moshe was careful about his own honor and would not go out to meet his family, only Yisro. I don't know how else to understand the Ibn Ezra. Any suggestions are welcome.

Nonetheless, there is a good lesson to be learned from Moshe according to Rashi. Showing honor to others that deserve it should always be done. Yisro deserved to be honored, therefore, Moshe showed him honor. Even though Moshe did not have to show him honor since Moshe was, at this point, the king of the Jews, he still showed Yisro respect. This is a very important trait to learn, humbleness and a desire to always do the right thing.

Seeing VS Believing

The end of this week's Parsha, Ki Tavo, has an important idea. In fact, it is essential to understand this idea in order to truly connect to G-D, in my opinion. The Parsha says (Devarim 29:1-3):

א. וַיִּקְרָא מֹשֶׁה אֶל כָּל יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אַתֶּם רְאִיתֶם אֵת כָּל אֲשֶׁר עָשָׂה יְ־הֹוָ־ה לְעֵינֵיכֶם בְּאֶרֶץ מִצְרַיִם לְפַרְעֹה וּלְכָל עֲבָדָיו וּלְכָל אַרְצוֹ:
1. And Moses called all of Israel and said to them, "You have seen all that the Lord did before your very eyes in the land of Egypt, to Pharaoh, to all his servants, and to all his land;

ב. הַמַּסּוֹת הַגְּדֹלֹת אֲשֶׁר רָאוּ עֵינֶיךָ הָאֹתֹת וְהַמֹּפְתִים הַגְּדֹלִים הָהֵם
2. the great trials which your very eyes beheld and those great signs and wonders.

ג. וְלֹא נָתַן יְ־הֹוָ־ה לָכֶם לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאָזְנַיִם לִשְׁמֹעַ עַד הַיּוֹם הַזֶּה
3. The Lord has not given you a heart to know, eyes to see and ears to hear until this very day.


This seems odd. Moshe is telling us that G-D did all these miraculous things, but it is only today, the day Moshe dies and the Jewish people go into Israel, that the Jewish people finally realize that G-D is G-D? Moshe is saying that the Jewish people did not know, see G-D or hear G-D until this day, does this make any sense whatsoever? Obviously, there is a deeper meaning to these words which must be examined. 


Rashi attempts to clarify what Moshe is saying by relating to us something he once heard. This seems odd because usually Rashi quotes where he heard things from, but here it is:


עד היום הזה: שמעתי שאותו היום שנתן משה ספר התורה לבני לוי, כמו שכתוב (לקמן לא, ט) ויתנה אל הכהנים בני לוי באו כל ישראל לפני משה ואמרו לו משה רבינו אף אנו עמדנו בסיני וקבלנו את התורה ונתנה לנו, ומה אתה משליט את בני שבטך עליה, ויאמרו לנו יום מחר לא לכם נתנה, לנו נתנה. ושמח משה על הדבר, ועל זאת אמר להם היום הזה נהיית לעם וגו' (לעיל כז, ט), היום הזה הבנתי שאתם דבקים וחפצים במקום:

Until this day: I heard that on the very day that Moses gave the Torah scroll to the sons of Levi-as the verse says, “And he gave it to the kohanim , the sons of Levi” (Deut. 31:19)-all Israel came before Moses and said to him: “Moses, our Teacher! We also stood at [Mount] Sinai and accepted the Torah, and it was [also] given to us! Why, then, are you giving the members of your tribe control over it, so that some day in the future they may claim, 'It was not given to you-it was given only to us!’” Moses rejoiced over this matter and it was on account of this, that he said to them, “This day, you have become a people [to the Lord your God]” (Deut. 27:9). [This meant:] “It is today that I understand that you cleave to the Omnipresent and desire Him.” 

The problem that I have with Rashi is that this is clearly NOT what the verse says. This understanding THROWS OUT any reading of this verse. G-D has given you eyes to see, ears to hear and a heart to know can not mean that the Jewish people have revealed that they always loved G-D. That is not G-D giving something, that is just the Jewish people showing that they love G-D and cleave to Him. There must be a different meaning that can explain what in the world Moshe is, in fact, talking about. 

I want to suggest the following explanation of the verse. Moshe says that G-D has performed all of these miracles for the Jewish people and yet it is only today, the day before the Jewish people enter the land of Israel and Moshe dies, that G-D finally gives them the ability to know, see and hear Him. What is Moshe telling the Jewish people? 

The Ibn Ezra will help us understand this puzzling problem. He says (on the first verse of Devarim 29):

ויקרא משה אל כל ישראל -
לכרות הברית, על כן אחריה אתם נצבים היום.

And Moshe called to all of Israel: To make a covenant, therefore (the verse states afterwords) "You (PL.) are standing here today."

The Ibn Ezra allows us to understand what Moshe is telling the Jewish people. The Jewish people were taken out of Egypt with miracles, but they did not make this covenant. The Jewish people received the Torah after speaking with G-D, but they still did not make this covenant. The Jewish people were covered with the cloud of glory, got the water from a supernatural well, and received the Maan, but still they could not make this covenant. However, now they were able to receive this covenant. WHAT HAPPENED?

I think we can now bring Rashi's idea back and explain it so it does fit with the language of the verse. Rashi says that the Jewish people got upset when Moshe gave the Torah to the tribe of Levi and not to everyone. This sparked an EMOTIONAL passion in the Jewish people, that had not existed until this point. The Jewish people's passion and emotions for G-D were uncovered and came bursting forth. It was only when this emotion was uncovered and brought bubbling to the surface were they now able to receive from G-D "A heart to know, eyes to see and ears to hear" Him.

However, why must emotion be evoked before one can truly know, see and hear G-D? This is simple. If a person simply chose to follow G-D because of rationale, that service of G-D would be stone cold and there would not be a very great connection to G-D. However, Judaism is not about simply seeing and believing, it is about emotion, love and passion. This is why a person connects to G-D in the best possible way through love and awe of G-D. Emotion allows a person to "know, hear, and see " G-D in his or her life. This is the only way to really connect to G-D, simply coming to a rational state of G-D's existence leads one to have a "cold" connection to G-D. However, a person that evokes his or her emotions can bring G-D into their life and have a "warm" connection. This is why the Jewish people were only ready to make this covenant with G-D at this point, because they finally tapped into the most important part to achieving a connection to G-D, emotions. Thus, G-D NOW allowed them to really have "a heart to know, an eye to see and an ear to hear."

How Rashi and the Netziv Read "Which I have Not Commanded"

This week's Parsha, Shoftiim, contains a very peculiar verse. It says (Devarim 17:3):

ג. וַיֵּלֶךְ וַיַּעֲבֹד אֱ־לֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא צִוִּיתִי:

3. and who will go and worship other gods and prostrate himself before them, or to the sun, the moon, or any of the host of the heavens, which I have not commanded;

Rashi explains this verse in a very strange way. He says

אשר לא צויתי: לעבדם:
which I have not commanded: to worship them. — [Meg. 9b]

The question here is, what the is this verse saying according to Rashi? Apparently, according to Rashi's explanation this verse is telling us that the reason people are not supposed to worship other gods, the sun, moon and the stars is because G-D did not command us to worship them. This seems odd because in many places throughout the Torah G-D says explicitly that we are forbidden to worship anything but Him. Why does the verse tell us the reason is because G-D did not command us when the clear reason is that G-D commanded us NOT to worship anything but Him?

Rav Moshe Feinstein anticipated this question. He had the same exact problem as I did with this verse according to Rashi. He says (In Darash Moshe) that this verse is coming to tell us that even those that erroneously think that G-D wants us to serve His most important creations (like the sun, the moon, and the ANGELS) are still transgressing the commandment of not to worship idols. For, one might think that since these people believe they are doing the will of G-D their transgression is not to be considered idol worship. This verse comes to tell us that since G-D did not command them to worship the sun, moon or angels, it IS considered idol worship. 

Rav Moshe's idea strikes a cord with me for the following reason: No one can assume to KNOW what G-D wants us to do. The only way we can absolutely know that G-D wants us to do something is if He tells us Himself or through a certified prophet. In fact, anyone claiming to be doing the will of G-D while they transgress one of His commandments is nothing but a common sinner. This can be seen in those who beat women, cause damage to property and those that perform, en mass, Chilul Hashem's (Desecrations of the Name). These people believe they are doing the will of G-D just like the crusaders or Jihadists believe they are performing the will of the one true G-D. Unfortunately for them, they are nothing more than common sinners and have nothing positive (in terms of G-D's favor) coming their way.

However, it is important to note that Rashi's reading is not the only way to understand this verse. The Netziv says:

Clearly, the Netziv did not read this verse like Rashi since he says, "And to the sun and to the moon: To be rulers in the universe. Or to all the hosts of the heavens that I did not command: to be rulers over the land."

Rashi's verse seems to be saying that the reason one can not worship other gods, the sun, the moon and the stars is because G-D never commanded the Jewish people to worship them. That understanding is explained according to Rav Moshe earlier in this post. However, the Netziv explains the verse in the following manner: "And who will go and worship other gods and prostrate himself before them, or to the sun, the moon, or any of the host of the heavens, which I have not commanded;" It means, according to the Netziv, that one is not allowed to worship other gods that this Jew thinks are on the level of G-D. Nor can a Jew worship the sun or the moon even though the idol worshiper thinks G-D is greater than the moon and the stars, but the Sun and the moon are the most important creations in this world since they have dominion over the world. Nor can this Jew worship the hosts of the heavens that are not as great as G-D, the sun or the moon since they do not even have domain over the land, let alone the universe. 

In essence, the Netziv breaks down the verse to be talking about the different types of idol worship. People worshiped beings they thought were as great as G-D. People worshiped beings they thought were great because G-D gave them greatness. Finally, people worshiped objects even though they had no real greatness. According to the Netziv, there is no special explanation needed (like Rav Moshe is needed for Rashi), the verse merely talks about three different kinds of idol worshipers that are to be punished.

The difference between Rashi and the Netziv's understanding is huge. Rashi is saying that G-D does not have to command someone not to do something, it is implicitly prohibited if it relates to a prohibited act. The Netziv might be telling us that only that which is explicitly prohibited can actually be made forbidden and punished. Perhaps the case that is different between them is the case of Rav Moshe. According to Rashi, if people think they are doing the will of G-D, they can still be doing something very wrong, in fact, Rav Moshe even says they get the death penalty in this case. However, maybe the Netziv would say that these people are not doing the right thing, but they can't be punished for doing what they think is the will of G-D.  

UPDATE:

See Rabbi Josh Waxman's excellent post relating to this post here.  

G-D Works Through Nature

This week's Parsha, Eikev, reveals to us something that the Rambam has spoken of for a long time, G-D uses nature to perform miracles. Many people declare that when G-D performs a miracle it is completely unnatural and "magical." The verse says (Devarim 7:20)

כ. וְגַם אֶת הַצִּרְעָה יְשַׁלַּח יְ־הֹוָ־ה אֱלֹהֶיךָ בָּם עַד אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ:

20. And also the tzir'ah, the Lord, your God, will incite against them, until the survivors and those who hide from you perish.

Rashi, on this verse tells us what the tzir'ah is based on a Gemora in Sotah: 

The tzir’ah: Heb. הַצִּרְעָה, a species of flying insect which injected poison into them [the Canaanites], making them impotent and blinding their eyes wherever they hid. — [Sotah 36a] 

This is fascinating. Why is it that Moshe needs to tell the Jewish people that G-D is going to incite an insect that will cause a natural disease in their enemies? If G-D works through miracles, why not just say G-D will cause them to go blind and impotent. What is Moshe trying to teach us by telling us that the insect will cause this disease?

It seems to be that there is a very important lesson to be learned. Moshe is teaching us that G-D works through nature. When the Jews are suddenly victorious because a disease has run rampant in the Canaanite land, they should not think this was coincidence, but rather G-D Himself who destroyed their enemies. True, this victory came about in a natural way, but G-D's hand should be clear to each and every Jew. G-D's abilities should not be confined to only the open miracles that it is clear that only G-D could perform, but even the natural happenstances are caused by an intervention by G-D. That is the lesson of the tzir'ah, that G-D intervenes through natural means and that we, the Jewish people, should realize that this is how G-D intervenes in our lives. 

This is similar to the story of Hezekiah when he was being surrounded by the King of Assyria, Sanncheriv. In Melachim II (19:35) it says:

35. And it came to pass on that night that an angel of the Lord went out and slew one hundred eighty-five thousand of the camp of Assyria. And they arose in the morning, and behold they were all dead corpses.  


However, Josephus tells us, quoting the Chaldean historian Berosus as follows:

Now when Sennacherib was returning from his Egyptian war to Jerusalem, he found his army under Rabshakeh his general in danger [by a plague], for God had sent a pestilential distemper upon his army; and on the very night of the siege, a hundred fourscore and five thousand, with their captains and generals, were destroyed (Antiquities 10.1.5).


This seems to be a very similar idea. It is not through unnatural miracles that G-D saves the Jewish people, but a manipulation of nature. A Jewish person should realize that, even though nature might do something in his or her favor, perhaps it is G-D's hand. This is what Moshe is teaching us, that we must always be aware that G-D has the power to manipulate nature and His actions are not limited to unnatural events.

However, as the Rambam and Ralbag teach us (In The Guide 3:17-18 and The Wars of the Lord in book 4 chapter 4) G-D only intervenes in nature (gives Hashgacha pratis, individual attention) for the most righteous of individuals. So, G-D allows the natural order to run the world for most individuals, but in the case of righteous people, that is when G-D intervenes in nature. Otherwise, according to the Rambam and Ralbag, there is Hasgacha klalis (general attention) that runs our lives. However, we never know if we are deserving of divine intervention and, therefore, should realize that G-D can be intervening in our lives at any moment.

Making Requests of G-D

This week's Parsha, Vieschanan, begins with Moshe telling the Jewish people how he begged G-D to let him enter the land. It says (Devarim 3:23)

23. I entreated the Lord at that time, saying,

כג. וָאֶתְחַנַּן אֶל יְ־הֹוָ־ה בָּעֵת הַהִוא לֵאמֹר:

However, what I find very interesting is what Moshe entreats G-D for. It says in the very next verse (ibid 24):

24. "O Lord God, You have begun to show Your servant Your greatness and Your strong hand, for who is [like] God in heaven or on earth who can do as Your deeds and Your might?

כד. אֲדֹנָי יֱ־הֹוִ־ה אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ אֶת גָּדְלְךָ וְאֶת יָדְךָ הַחֲזָקָה אֲשֶׁר מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ:

Moshe seems to imply that G-D has already shown His greatness to Moshe and that Moshe realizes that G-D is the greatest being in existence. However, the actual request being presented in this plea is in the third verse of the Parsha (ibid 25):

כה. אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן:
25. Pray let me cross over and see the good land that is on the other side of the Jordan, this good mountain and the Lebanon.


This is such an interesting way to phrase a request. First, we have Moshe telling the Jewish people that he made a request of G-D. Moshe used the language of וָאֶתְחַנַּן and Rashi tells us that means:


I entreated: Heb. וָאֶתְחַנַּן [The word] חִנּוּן [and its derivatives] in all cases is an expression signifying [requesting] a free gift. Even though the righteous may base a request on the merit of their good deeds, they request only a free gift of the Omnipresent. Because God had said to him [Moses],“and I will favor (וְחַנֹּתִי) when I wish to favor (אָחֹן)” (Exod. 33:19), he [Moses], he spoke to Him [God], using the expression וָאֶתְחַנַּן. 

I am confused. If what Rashi is saying is true, that Moshe was requesting a free gift, why does Moshe tell G-D that "You have begun to show Your servant Your greatness and Your strong hand" that seems like Moshe is saying that G-D was closer to Him than the rest of the people. Moshe is seemingly saying that you (G-D) have shown me (Moshe) your greatness and that is why I (Moshe) should be allowed to enter the land. For, if this were not the case, why does Moshe mention that G-D is so close to Moshe? Why does Moshe not just say "Please, pretty please, let me into Israel" if it is a "free gift" as Rashi calls it?

As I was pondering this thought I realized that this speech Moshe was giving was to the Jewish people and not just being written in the Torah. Moshe was telling the Jewish people that he requested G-D to give a free gift to him, the closest person to G-D in THE WORLD. This is why Moshe emphasizes that G-D made known to Moshe His greatness. It was to impress upon the Jewish people just how close Moshe was to G-D. The point here is that even so, Moshe still needed to make a request of G-D in a manner that G-D would have to give Moshe something that he was undeserving of. This was, of course, the gift of entering the land, which G-D refused. 

Moshe was trying to teach a very valuable lesson to the Jewish people. For, if Moshe was unable to demand anything of G-d, how could anyone else? The only proper way to request something from G-D is in a manner that G-D, in His ultimate mercy, will give it to a man or woman for free. We can't make demands of G-D because there is nothing that we can do for Him. As the Rambam says in the third halacha in Yesodei Hatorah (Madah):


"If one were to think that nothing else existed other than G-D then He would exist and would not cease to exist like the rest of existence. Everything needs Him, but He does not need any one of them. Therefore, the truth of His [existence] is not like the truth of any other beings [existence]."

G-D is the only non-contingent being. We can do nothing for Him. He gave us the commandments in order that we get close to Him, but performing these commandments does nothing FOR Him. Therefore, in the eyes of G-D all men are equally deserving of anything, aka not worthy. It is only do to G-D's graciousness that He grants us anything that we ask for.

Moshe is telling us how to pray to G-D. We can't say "G-D, you owe me this because of so and so." That is a worthless and futile prayer. Even MOSHE was not able to say that. We can cry out to G-D in pain, in happiness and in desperation, but we can not demand things of G-D. We can only request things from our Father in heaven.