The Wisdom of Moses

Why Was Moses Told Not to Enter the Land of Israel?

Moses pleads with G-d to allow him to cross the Jordan and enter the Land of Israel. G-d’s response, however, is unequivocal: the answer is no.

A puzzling Midrash comments on this episode:

The Holy One, blessed be He, said to Moses: “I have written concerning you, ‘A wise of heart takes mitzvot’ (Proverbs 10:8), and yet you wish to enter the Land?”

At first glance, this Midrash is difficult to understand. Why should Moses’ wisdom preclude him from entering the Land? On the contrary, if wisdom is defined by “taking mitzvot,” should that not be the very reason Moses ought to enter Eretz Yisrael?

Indeed, the Talmud states that G-d acknowledged that Moses’ desire to enter the Land was not motivated by its physical benefits. Rather, Moses longed to fulfill the many mitzvot that apply exclusively in the Land of Israel. Why, then, does the Midrash imply that Moses’ desire to enter the Land was somehow inconsistent with the conduct of a truly wise person?

A Wise Person Knows His Place

One possible explanation emerges from another teaching of our Sages regarding the definition of wisdom:

“Who is wise? One who knows his place.”

This teaching means that a truly wise person recognizes the role for which he is uniquely suited. He does not seek a position that is inconsistent with his abilities, his mission, or his spiritual stature.

According to the Midrash, Moses could not enter the Promised Land because he was the leader of the generation that was destined to perish in the wilderness. His leadership was perfectly attuned to that generation, but it was not intended for the generation that would conquer and settle the Land. That mission belonged to Joshua.

From this perspective, it would have been inconsistent with true wisdom for Moses to insist on entering the Land. Doing so would suggest that he failed to recognize his own unique role. Moses belonged to the generation of the wilderness—a generation that, according to our Sages, he will once again lead at the time of the Resurrection of the Dead when they ultimately enter the Land of Israel.

A question, however, still remains. The verse cited by the Midrash associates wisdom with “taking mitzvot,” not with recognizing one’s place. How are these two concepts connected?

What Does It Mean to “Take” a Mitzvah?

The answer lies in the unusual wording of the verse:

“A wise of heart takes mitzvot.”

Ordinarily, we speak of observing, fulfilling, or performing mitzvot. Why does Scripture use the unusual expression “takes mitzvot”? How does one “take” a mitzvah?

While every Jew is obligated to perform all the mitzvot that apply to him or her, certain mitzvot correspond more closely to an individual’s unique talents and calling. Some people are naturally suited to devote themselves primarily to Torah study. Others possess the gifts necessary for success in business, thereby enabling them to support Torah scholars, charitable institutions, and those in need.

There is a concept of “lost souls,” referring to individuals who devote themselves to forms of Divine service that do not correspond to their true strengths and mission. A person may specialize in a mitzvah for which he is ill-suited while neglecting the area in which he could make his greatest contribution.

Accordingly, the expression “a wise of heart takes mitzvot” suggests that a wise person “takes”—that is, chooses and embraces—the mitzvot through which he can best fulfill his Divine purpose.

For Moses to assume leadership of a generation for which he was not destined would have represented a failure to exercise that wisdom. His mitzvah was to lead his own generation, not the next.

A Wise Person Sees the Future

A second approach to understanding this Midrash is based on another well-known teaching of our Sages:

“Who is wise? One who sees the future.”

The Kabbalistic work Megaleh Amukot explains that had Moses entered the Land of Israel, the Temple that he would have built could never have been destroyed. At first glance, this seems like the ideal outcome. Yet paradoxically, it could have led to an even greater tragedy.

The Talmud teaches that whatever Moses constructed possessed an eternal quality and could not be destroyed. Nevertheless, Moses’ presence could not have eliminated humanity’s freedom of choice. Had the Jewish people later sinned—as Moses foresaw that they would—Divine justice would still have demanded punishment.

Ordinarily, G-d’s wrath was directed against the Temple rather than against the nation itself. As our Sages explain, G-d “poured out His wrath upon wood and stone,” thereby sparing the Jewish people. Had the Temple built by Moses been indestructible, that option would not have existed. Divine judgment would instead have fallen upon the people themselves.

Accordingly, G-d was, in effect, saying to Moses: If you are truly wise—if you indeed see the future—you should recognize that your entering the Land would ultimately not serve the people whom you love.

Once again, however, we must reconcile this definition of wisdom with the verse in Proverbs, which speaks of “taking mitzvot.”

Learning from the Mitzvot

Perhaps the phrase “taking mitzvot” can also be understood in another sense—not merely performing mitzvot, but learning from them.

What lesson was Moses meant to derive?

The mitzvot that Moses longed to fulfill were those unique to the Land of Israel. Yet these very mitzvot contain a profound warning. The Torah repeatedly teaches that neglecting the commandments associated with the Land can ultimately result in exile and the loss of the Land itself.

Thus, G-d tells Moses: As the wise person who can foresee the future, take the lesson inherent in these mitzvot themselves. Their future neglect, which you know will eventually occur, will lead to exile and destruction. Recognizing this, you should understand that it is better for you not to enter the Land, for your presence there could ultimately result in a far greater catastrophe for the people you seek to protect.

A Deeper Approach: The Wisdom of Joseph’s Essence

A deeper understanding of the puzzling Midrash emerges from another Midrash on the verse:

“Moses took Joseph’s bones with him, because he had made the children of Israel swear, saying, ‘G-d will surely remember you, and you shall bring up my bones from here with you’” (Exodus 13:19).

Why does the Torah emphasize that Moses personally carried Joseph’s bones?

The Midrash answers by applying the foregoing verse from Proverbs, “A wise of heart takes mitzvot,” to Moses, who occupied himself with transporting Joseph’s remains.

This explanation, however, raises another question. What was so “wise” about Moses’ involvement in this mitzvah? At first glance, his actions seem to demonstrate extraordinary piety, devotion to mitzvot, and profound respect for Joseph. In what sense do they testify to Moses’ wisdom?

Bones and Essence

To appreciate the significance of Moses carrying Joseph’s bones, we must examine the Hebrew word atzamot. While the word ordinarily means “bones,” the Kabbalistic work Megaleh Amukot notes that it also means “essence.”

Accordingly, the phrase atzmot Yosef, usually translated as “Joseph’s bones,” may also be understood as “Joseph’s essence.”

Moses, therefore, was not merely transporting Joseph’s physical remains. Symbolically, he was carrying Joseph’s essential legacy with him throughout the Exodus.

What, then, was Joseph’s essence?

The Torah presents Joseph as a remarkably multifaceted individual. He was a precocious child, an outstanding scholar, Jacob’s beloved son, the object of his brothers’ jealousy, a faithful servant, a successful administrator, one who resisted temptation, a compassionate leader, a visionary, and ultimately the viceroy of Egypt. Each of these qualities reflects Joseph’s extraordinary moral courage, wisdom, and leadership.

Yet none of these characteristics alone defines his essence.

Joseph’s Name Reveals His Essence

The Rebbe addresses this question in Likkutei Sichos (Vol. 26), explaining that a person’s Hebrew name expresses the very essence of his or her soul.

What, then, does the name Yosef mean?

When Rachel gave birth to her first son after years of childlessness, she named him Yosef, saying:

“May G-d add (yosif) another son for me.” (Genesis 30:24)

On the simplest level, Joseph’s name expresses growth—the expansion of the Jewish family.

However, the Torah’s wording points to something far deeper. Rachel did not merely say, “May G-d add a son.” She said, “another son.”

The Tzemach Tzedek derives from the word acher (“another”) that Joseph’s defining mission was not merely to increase the Jewish people numerically, but to transform the “other” into a “son.” His life’s mission was to reach those who appeared estranged, distant, or alienated and reveal that they were, in truth, beloved children.

Joseph’s greatness therefore lay not only in increasing the number of Jews, but in restoring those who seemed lost and bringing them back into the embrace of holiness.

This, the Rebbe explains, is Joseph’s essence.

Preparing for the Desert

This insight sheds new light on Moses’ actions.

Immediately before the Exodus, the Torah tells us that G-d deliberately led the Jewish people on a circuitous route through the wilderness rather than by the shortest path. Moses understood that the desert would be far more than a geographical journey. It would become the prototype for every future exile.

Before leading the nation into that hostile and barren environment, Moses armed himself with Joseph’s essential quality—the ability to transform the seemingly distant “other” into a beloved “son.”

The Rebbe extends this symbolism to our own history. The desert represents every exile the Jewish people would endure. Like the wilderness, exile is spiritually desolate and often hostile. To survive it, the Jewish people must carry with them Joseph’s essence—the unwavering commitment to seek out every Jew, no matter how distant, and rekindle within him or her the warmth and light of Torah and mitzvot.

A Modern-Day Joseph

The Previous Rebbe, Rabbi Yosef Yitzchak Schneersohn, of sainted memory, the sixth Lubavitcher Rebbe, embodied Joseph’s legacy in the modern era. As the Rebbe repeatedly emphasized, his father-in-law inherited Joseph’s mission of reaching every Jew, regardless of how far removed he or she might appear.

His revolutionary approach was founded upon a simple but profound conviction: no Jew is truly an outsider. The sense of estrangement exists only on the surface. Beneath every exterior lies a Jewish soul waiting to be awakened.

With this understanding, we can appreciate why the Midrash describes Moses’ carrying Joseph’s bones as an expression of wisdom rather than merely an act of piety.

As noted earlier, our Sages define true wisdom as the ability to foresee the future: “Who is wise? One who sees the future.”

Moses understood that the Jewish people would eventually endure a long and difficult exile, symbolized by their journey through the wilderness. Preparing them for that future required more than physical leadership. It required carrying with him Joseph’s essence—the enduring commitment to seek out every lost soul and restore every estranged Jew to the family of Israel.

Throughout every generation, Moses’ spiritual heirs have continued that mission. They personify Joseph’s legacy by ensuring that no Jew is ever abandoned and that every member of our people will ultimately be gathered together when Moshiach ushers in the final Redemption.

Joseph’s Essence—A Second Dimension

There is yet another dimension to Joseph’s essence, reflected in an additional meaning of his name. As we have seen, Joseph’s defining characteristic was his ability to transform the “other” into a “son”—to bring the estranged back into the family of Israel. Yet this remarkable quality represents only his methodology. There is another, closely related dimension of Joseph’s name that reveals his ultimate objective.

Where do we find an indication of this second aspect of Joseph’s essence?

The answer lies in the very last words Joseph spoke to his brothers before his passing at the conclusion of the Book of Genesis. The Talmud teaches that “everything follows the conclusion” of a text. The closing words of a work often encapsulate its central message. Here too, Joseph’s final words—the seal of the Book of Genesis—reveal the deepest dimension of his essence.

The Torah relates:

“Joseph said to his brothers, ‘I am about to die. G-d will surely remember you and bring you up from this land to the land that He swore to Abraham, Isaac, and Jacob.’” (Genesis 50:24)

Joseph then made his brothers swear:

“G-d will surely remember you, and you shall bring my bones [read: my essence] up from here.” (Genesis 50:25)

Joseph’s final will and testament was entirely focused on redemption. He did not speak about the next two centuries that his descendants would spend in Egypt. Nor did he offer instructions concerning his accomplishments as Egypt’s viceroy or the administration of the kingdom he had governed so successfully.

His sole concern was Geulah—the ultimate redemption from exile.

That was Joseph’s essence.

It is true that attaining this goal requires traversing the wilderness of exile, confronting its spiritual dangers, overcoming its challenges, and transforming the “other” into a “son.” Nevertheless, we must never confuse the journey with the destination. Reaching out to every Jew is the indispensable means; redemption is the ultimate end.

For generations, when the Redemption still appeared distant, Jews necessarily concentrated on the challenges of the journey itself. The immediate task was to survive exile, strengthen Jewish life, and bring our fellow Jews closer to Torah and mitzvot. To some extent, the ultimate goal had to remain in the background.

Today, however, as we stand on the threshold of the final Redemption, the Rebbe repeatedly directed our attention to another meaning of Joseph’s name, particularly when speaking about his illustrious father-in-law, Rabbi Yosef Yitzchak Schneersohn.

The prophet Isaiah declares:

“And on that day, the L-rd will again (yosif), a second time, extend His hand to recover the remnant of His people.” (Isaiah 11:11)

Here too, the prophet employs the root of Joseph’s name in connection with the future Redemption. Indeed, the Midrash at the beginning of the Book of Exodus associates this verse with Joseph, revealing that embedded within his very name is the promise of the ultimate Geulah.

Methodology and Goal

Joseph’s name therefore embodies both the methodology and the objective of Jewish life.

His methodology is to lovingly seek out every Jew, especially those who appear distant or alienated, and reveal that beneath the surface they remain beloved children of G-d.

His goal is to bring the Jewish people—and ultimately the entire world—to the complete and final Redemption, when all traces of exile and estrangement will disappear forever.

This understanding adds yet another dimension to the Midrash’s description of Moses as a “wise man” because he carried Joseph’s bones.

As noted earlier, true wisdom is the ability to foresee the future. Moses did not carry Joseph’s “bones” merely as a source of strength for surviving exile. He carried Joseph’s essence—an unwavering vision of the future Redemption. Moses understood not only how to endure exile, but also where history was ultimately leading.

That perspective remains essential for us today.

We dare not lose sight of our destination. We stand on the threshold of yet another redemption—one unlike any that preceded it, both in its scope and in its permanence.

At the same time, we must continue to employ Joseph’s methodology. We must reach into ourselves, our families, and every member of the Jewish people to uncover the “son” hidden beneath the appearance of the “other.” No Jew is truly a stranger; every Jew possesses an inner bond with G-d and with the Jewish people that can always be rekindled.

And just as we embrace every Jew, regardless of how distant he or she may appear, we pray that G-d will relate to us in the same manner. May He remove us from the state of exile, alienation, and spiritual “otherness,” and draw us close once again, allowing us to experience the loving embrace of His Divine Presence.

Returning to Moses

With this understanding, we can return to the Midrash with which we began.

Why did G-d ask Moses, “I have called you wise—and yet you wish to enter the Land?”

If Moses’ aspiration had been merely to perform additional mitzvot, his request would have been entirely understandable and even admirable. Indeed, his desire to fulfill the commandments unique to the Land of Israel was genuine and holy.

But Moses’ greatness lay in his pursuit of the essence, not merely the opportunity for additional observance.

Like Joseph, Moses understood that the ultimate mission was to prepare every Jew for redemption. By remaining with the generation of the wilderness, including those who did not merit to enter the Promised Land, Moses fulfilled his true calling. He remained faithful to his flock, preparing them—and ultimately all of Israel—for the final Redemption.

In doing so, Moses embodied the essence of Joseph; the very essence of Judaism itself: never to abandon the “other,” never to leave anyone behind, and to prepare the entire world for the coming of Moshiach.