One Verse in *Parshat Pinchas*, Five Powerful Readings

In this week’s Torah portion, *Parshat Pinchas*, Hashem tells Moshe to ascend Har HaAvarim and see the Land of Israel before his death. This is how the verse reads: "And you shall see it, and you too shall be gathered to your people, just as Aharon your brother was gathered." (Chapter 27, verse 13)

Here are the explanations of Rashi, Malbim, *Ohr HaChaim*, *Sifrei*, and Baal HaTurim on this verse.

1. Rashi’s Reading

Rashi explains the verse as follows: "From here we learn that Moshe longed for the death of Aharon (*Sifrei* 136). Another explanation: You are no better than he (*Tanchuma Pinchas* 9). "Because you did not sanctify Me" (Devarim 32:51): had you sanctified Me, your time to depart from the world still would not have arrived. Everywhere the Torah mentions their death, it mentions their failing, because a decree had been issued against the generation of the wilderness to die in the wilderness on account of the sin of not believing; therefore Moshe asked that his failing be written, so that people would not say: he too was among the rebels... So too here, everywhere it mentioned their death, it mentioned their failing, to make known that this alone was in them (*Sifrei* 137)."

Rashi points to three central ideas in his explanation:

Moshe yearned to die like Aharon. According to the *Sifrei*, this is because Moshe saw Aharon’s death as good and deeply desirable.

Another interpretation says that Moshe understood there was no difference between himself and Aharon, and therefore he too had to accept the same fate (*Midrash Tanchuma*).

When the Torah mentions the deaths of Moshe and Aharon, it also mentions their sin in order to stress that this was the reason for their deaths. This is done so people would not think that Moshe and Aharon were part of the wilderness generation that did not believe in Hashem. In this way, it becomes clear that Moshe wanted it known that the reason for his death was one specific sin alone, and not a broader rebellion like that of the wilderness generation.

2. *Ohr HaChaim’s* Reading

*Ohr HaChaim* explains: "And you shall see it. What had already been said, ‘and see the land,’ was not enough, in keeping with what our Sages said, that Hashem showed him a miraculous vision, something beyond the power of the natural human eye to see in sunlight, possible only through the hidden light, as is known. Therefore He promised him and said, ‘And you shall see it,’ for the light of life would shine before him. So too you find that the verse says: ‘And Hashem showed him.’

‘You too, just as’ can be explained in light of what our Sages said (*Yalkut*, beginning of *Parshat Masei*), that Aharon said to Moshe that if he had known this, he would have wanted it much earlier. This is the meaning of ‘you too’ placed near the phrase ‘and you shall be gathered,’ to say that he should not recoil from being gathered in, for He promises him that he too will desire and want to be gathered in when he sees the sweetness attained at the hour of death, and this is your sign: just as Aharon your brother was gathered, for he told you that had he known, etc. Thus desire and willingness also agree to be gathered in.

"It may further be meant to alert him to the mitzvah incumbent upon the righteous at the time of death: to justify the judgment upon himself and to desire that the King’s decree be fulfilled, and this is the meaning of ‘and you shall be gathered... you too,’ meaning: even you must agree to be gathered in, as in the verse ‘Into Your hand I entrust,’ and the phrase ‘just as Aharon your brother was gathered’ means, in keeping with what our Sages said there (*Yalkut*), that Moshe said to Aharon: ‘Aharon my brother, do you accept dying?’ He answered him: ‘Yes.’ He said to him: ‘Let us ascend the mountain.’ They immediately went up, etc. This is what is hinted at by the phrase ‘just as Aharon was gathered,’ meaning that he too agreed to being gathered in. And the reason Hashem acts in this order is because He does not desire to take the soul of the righteous except with his consent, out of His great love for His beloved ones, and through this their complete happiness is fulfilled, as it says: ‘with all your soul.’"

A few major ideas stand out in *Ohr HaChaim’s* comments:

Seeing the Land: The phrase "and you shall see it" refers to a miraculous vision that Hashem granted Moshe, beyond normal human sight. This vision was possible only through the "hidden light," a special and miraculous light not limited by the constraints of ordinary vision.

The Promise of Vision: Hashem promised Moshe that he would see the Promised Land through the light of life, a unique light that would allow him to see the entire land in a miraculous way.

"You too, just as Aharon was gathered": *Ohr HaChaim* cites the words of the *Sifrei*, that when Aharon passed from this world, his brother Moshe asked what he saw. The Midrash says: "Moshe cried out: ‘Aharon my brother, what is the death of the righteous like? Where are you?’ He said to him: ‘I am not worthy to tell you, except that I wish I had come here earlier.’.
When Moshe saw how Aharon died, Moshe longed for his death." Here, Hashem promises Moshe that he too will come to desire his death.

The Mitzvah of the Righteous at the Time of Death: *Ohr HaChaim* emphasizes that the righteous must agree to surrender their souls at the time of death. In his words: ‘to justify the judgment upon himself and to desire that the King’s decree be fulfilled,’ as it says: ‘And you shall love Hashem your God... with all your soul.’

Moshe’s Acceptance of Death: *Ohr HaChaim* explains that Hashem asks the righteous to consent to their deaths, as he writes: ‘because He does not desire to take the soul of the righteous except with his consent, out of His great love for His beloved ones, and through this their complete happiness is fulfilled.’

Rabbi Zamir Cohen explains what happens to the soul after death:

3. Malbim’s Reading

"And you shall see it, and be gathered" — that you will see it a second time at the moment you are gathered in, and this is what is mentioned in *Vezot HaBerachah*.

4. *Sifrei*

"And you shall see it, and be gathered to your people, you too" — this teaches that Moshe longed for the death of Aharon, as it says: ‘just as Aharon your brother was gathered.’.

5. Baal HaTurim

"And you shall see" — Baal HaTurim explains that the letter "heh" at the end of the word "vera’ita" teaches that He showed him the entire land, including its caves, tunnels, and treasures of silver and gold.

Baal HaTurim further explains: "Aharon your brother was gathered" — in *gematria*: "This is by a kiss".

Especially recommended: Rabbi Zamir Cohen in a wonderful lecture on the immense Divine wisdom hidden in the Torah: