Why Did Moses Pray 515 Times? A Profound Insight into Parashat Va'etchanan

In this week's Torah portion, Parashat Va'etchanan, we read Moses' heartfelt plea to enter the Land of Israel: "I pleaded with the Lord at that time, saying: 'O Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is there in heaven or on earth who can perform deeds and mighty acts like Yours?'" (Deuteronomy 3:23–24)

The Netivot Shalom raises a profound question based on the teaching of the Sages that Moses offered 515 prayers, corresponding to the numerical value (gematria) of the word "Va'etchanan."

If Moses' entire life was devoted solely to fulfilling God's will, why did he continue pleading 515 times after it had become clear that God had decreed he would not enter the Land of Israel?

The sacred writings explain that had Moses entered the Land of Israel and built the Holy Temple himself, it would never have been destroyed. Consequently, if the Jewish people had later sinned, God would not have been able to "pour out His wrath upon wood and stones" through the destruction of the Temple. Instead, the decree of punishment would have fallen directly upon the people themselves.

Surely Moses knew this. If his remaining outside the Land would ultimately benefit the Jewish people, why did he persist in praying so intensely to enter?

Two Forms of Divine Decree

The Netivot Shalom also examines the repeated expressions in Moses' prayer: "Hashem Elokim"

The Divine Name Hashem represents God's attribute of kindness and mercy, while Elokim represents His attribute of justice.

Likewise, Moses speaks of: "Your greatness" — representing Divine kindness, and "Your mighty hand" — representing Divine strength and judgment.

He also asks: "For what god is there in heaven or on earth who can perform deeds and mighty acts like Yours?"

Why does Moses emphasize both "heaven and earth" and both God's deeds and His mighty acts? After all, what extraordinary display of Divine might would have been necessary simply to allow Moses to enter the Land?

A Hidden Kindness

The Netivot Shalom explains that not every Divine decree stems from judgment alone.

Sometimes a difficult decree is issued through the attribute of justice as punishment. At other times, what appears to be a harsh decree actually originates in the attribute of kindness. Although it seems painful, it is entirely for the person's ultimate good. The kindness is simply concealed.

Moses understood that his remaining outside the Land was, in fact, an act of hidden kindness for the Jewish people, yet he prayed anyway.

When he addressed God as "Hashem Elokim," he was appealing to both attributes, whether the decree originated in mercy or in justice. Likewise, by mentioning both "Your greatness" and "Your mighty hand," he prayed that the decree be annulled regardless of its source.

When he proclaimed, "Who is like You in heaven and on earth?" he was expressing absolute faith that God, who governs every realm of existence, is not bound by any system. Even if preventing Moses from entering the Land was ultimately for Israel's benefit, God possessed the unlimited power to reshape reality in another way that would preserve both blessings.

A Lesson in Prayer

The Netivot Shalom teaches that this is how every Jew should pray.

Certainly, we believe that everything God does is ultimately good, for His very nature is to bestow goodness. Nevertheless, we should still ask Him to reveal that goodness openly and to remove whatever decree stands in the way.

This is the significance of Moses' reference to "heaven and earth."

The Rebbe of Ruzhin taught that while living in this world, one sees the suffering and hardships endured by the Jewish people. Yet when one ascends spiritually to seek mercy on their behalf, one perceives that everything ultimately comes from God's goodness and loving care. When returning to this world, however, the pain and suffering once again become visible.

Therefore, a Jew prays: "Master of the Universe, You are present both in heaven and on earth. Allow the goodness that exists in its heavenly source to be revealed here below as open and visible good."

This is precisely what Moses requested. Since God exists in both realms, He has the power to preserve the goodness at its spiritual source while removing the suffering from its earthly expression.

The Real Purpose of Moses' 515 Prayers

The Netivot Shalom offers one final explanation for Moses' persistence.

Although Moses was the most faithful servant of God, whose sole desire was to fulfill the Divine will, his prayers were not motivated by personal longing. They were entirely for the sake of the Jewish people.

The Torah introduces his prayer by saying: "I pleaded with the Lord at that time."

This occurred after Israel had defeated Sihon and Og, conquering and nullifying two of the most powerful spiritual forces that had prevented the Jewish people from entering the Land of Israel.

Moses believed that the time had finally arrived for the complete redemption. He hoped that all creation would reach its ultimate perfection, fulfilling the prophecy: "I will remove the spirit of impurity from the earth."

If that final redemption had arrived, there would no longer be any concern that Israel would later sin, eliminating the reason God had prevented Moses from entering the Land.

For this reason, all 515 prayers were offered — not for Moses' own sake, but for the ultimate redemption of the Jewish people. Moses longed to enter the Land, build the Holy Temple, and usher in the complete and everlasting redemption.

God's response was: "Do not continue speaking to Me about this matter."

The time for the final redemption had not yet arrived. Although Moses' desire was holy and entirely selfless, God's plan required that the complete redemption unfold at its appointed time.