1.   In the middle of our Parsha (Bamidbar 27:12-13) Moshe is commanded to ascend Har Ha’avarim. “Alei El Har Haavarim Hazah Ure’ei Et Haaretz Asher Natati Livnei Yisrael. Vera’ita Ota Vine’esafta El Amecha Gam Ata Kaasher Neesaf Aharon Achicha. Kaasher Meritem Pi Bemidbar Tzin Bimrivat Ha’edah Lehakdisheni Vamayim Le’eineihem, Heim Mei Merivat Kadehs Midbar Tzin. Ascend this mountain of Avarim and behold the land which I have given unto the children of Israel. And you shall see it and you shall then be gathered unto your people you also as Aharon your brother was gathered. Because you rebelled against my commandment in the wilderness of Tzin in the strife of the congregation to sanctify me at the waters before their eyes. These are the waters of merivat Kadesh in the wilderness of Tzin.

2.   What has puzzled several Parshanim is the contextual relevance of this passage. We will read of this final injunction of G-d to Moshe in the end of Sefer Devarim, in the concluding Pesukim of Parshat Haazinu  (Devarim 32:48) almost verbatim: “Vayedaber Hashem El Moshe Be’etzem Hayom Leimor. Alei El Har Haavarim Hazeh Har NevoAsher Be’eretz Moav Asher Al Pnei Yereicho Ure’ei Et Eretz Kena’an Asher Ani Notein Livnei Yisrael La’achuza. U’Mut Bahar Asher Ata Oleh Shama Veheiaseif El Amecha Kaasher Meit Aharon Achicha Behor Hahar Vaye’asef El Amav. Al Asher Me’altem Bi Betoch Bnei Yisrael Bemei Merivat Kadehs Midbar Tzin, Al Asher Lo Kidashtem Oti Betoch Bnei Yisrael.

3.   Both texts make reference to precisely the three key components: a. Moshe is to ascend Har Haavarim. b. You will expire as did your brother Aharon and c. Your death prior to the people’s entry into the land of Israel is a result of your failure to sanctify My name at Mei Meriva.   Are we to believe that this command to Moshe in our parsha is a mere foreshadowing of this eventual actualization of this poignant reality? After all, “Alei” is a command,  one that appears to communicate an immediate response not merely one that expects a readiness when the time is ripe.

4.   RAMBAN claims that the context is critical in understanding the relevance of this passage. Indeed, this IS foretelling the very same command that Moshe will actualize in Sefer Devarim. Moshe is not to ascend Har Haavarim at this time but the Torah saw fit to record this future event and command here as it serves to bridge the gap between two transitional events.  The investiture of the daughters of Tzelafchad as bona fide inheritors of property in the land of Israel and the investiture of Yehoshua as he assumes the mantle of political and spiritual hegemony over the people of Israel. Yes, the land will be divided and the daughters of Tzelafchad will be granted a portion but you Moshe will not assume this role as you and Aharon have tarnished your leadership competency at Mei Meriv and you will therefore expire as did Aharon.

5.   ABARBANEL is unable to accept RAMBAN’s approach as the Torah would never have repeated this directive.  Well, if this is not a foreshadowing of what we will read sefer Devarim, is it more plausible to claim that it is here that Moshe ascends the mountain and dies and that Sefer Devarim is a recapitulation of this event? This is even more inconceivable as Moshe is still commanded in the next 2 parshiyot to avenge Midyan and establish the cities of refuge.  It would be difficult to observe these commands if he were already dead. Moshe may have been superhuman and the archetypical prophet but that would be a monumental feat.  So then what is this passage communicating to us at this juncture?

6.   Inasmuch as these two texts present significant parallels there is a noteworthy omission in our parsha. And that is the command, “Umut”-And you shall die”. And Whereas RAMBAN would claim that this omission is consistent with his exposition as Moshe was not to die as of yet, Abarbanel utilizes this nuance to expound his conception of this episode as an independent command and an independent event. Moshe is not to ascend Har Havarim at this juncture as a sign that he is to be relegated from his position of authority and prepare for the inevitability of his demise. ABARBANEL writes: “Aval Tzivahu Sheyaaleh Bahar Shehaya Lifneihem, Kelomar, Pe’amim Rabot, Viyireh Misham Et Haaretz, Shebechol Eit Sheyaaleh Shama Yisa Einav El Heharim Kedei Lirota Yom Yom.” And after having many days of fulfilling this mitzvah daily, “Veraita Ota”-You will see it for a final time in the future and will die there.

7.   Moshe was to ascend Har Haavarim and catch a glimpse of Eretz Yisrael daily from now until his death not to utilize this as a daily opportunity for remonstration against G-d’s decree that he will never enter the land nor is this to be viewed as an extension or expansion of his sentence where he would now agonize daily as one suffers as he covets his friends property, never to experience it for himself. On the contrary, this was an opportunity for someone who would never enter the land of Israel to fulfill an essential  divine mandate that the Torah instructs here and although does not contain a concomitant  charge for posterity can and should be a mitzvah that remains lodged in the heart and soul of every Jew living in the Diaspora. It is the mitzvah of Chibat Haaretz. Yes, love, fondness, longing, adoration for the land is not only an emotion. And is not only actualized by those whose Aliyah dreams have materialized. It can be practiced by all Jews, in all countries as was practiced by a greatest leader over 3,000 years ago.

8.If one cannot ascend to the land through Aliyah for whatever reason and Halacha as well as psychology provides several acceptable justifications for such a decision then he or she must be sure to fulfill the mandate of chibat haaretz. We, unlike Moshe at least, are privileged to visit. We must climb Har Haavarim daily. We fulfill this mitzvah by expressing our daily concern with the welfare of the State of Israel, its people, our soldiers, its economy, its security. Ascending Har haavarim as the name connotes is a demonstration of our will and desire to pass through the land and at the very least ensure that it remains within our consciousness on a daily basis.