The Burial of Moshe Outside the Land
קְבוּרַת מֹשֶׁה בְּחוּ״ל
And now I shall explain for you one more teaching from the words of Rabbi Shimon, may his memory be for a blessing and may his merit protect us, so that you may sufficiently understand all his words on this matter (וְהִנֵּה עַתָּה אֲפָרֵשׁ לְךָ עוֹד מַאֲמָר אֶחָד בְּדִבְרֵי רַשְׁבִּ״י זַלָּל״ה, לְמַעַן יִהְיֶה לְךָ דֵּי הֵבֵן בְּכָל דְּבָרָיו בְּעִנְיָן הַזֶּה).
This teaching is also in Parashat Ki Teitzei (הַמַּאֲמָר הַזֶּה הוּא בְּפָרָשַׁת תֵּצֵא גַּם כֵּן), Daf 279b (דַּף רַע״ט ע״ב): “Ra‘aya Meheimna — in this parashah your assembly was remembered…” (רַעְיָא מְהֵימְנָא, בְּפָרָשְׁתָּא דָא הֲוָה אִתְדְּכַּר כְּנִישׁוּ דִילָךְ וְכוּ'). And the secret of the matter is that whatever is mentioned in the Torah in one place — it is because in the illumination that corresponds to that parashah, the event itself is suspended (וְסוֹד הָעִנְיָן, כִּי מַה שֶּׁנִּזְכָּר בַּתּוֹרָה בִּמְקוֹם אֶחָד, הוּא שֶׁבְּאוֹתוֹ הַמָּאוֹר שֶׁכְּנֶגְדּוֹ הַפָּרָשָׁה הַהִיא תָּלוּי הַמַּעֲשֶׂה).p1-67
And behold, here it is written (Deuteronomy 32:49) “Ascend the mountain of Avarim” (עֲלֵה אֶל הַר הָעֲבָרִים), and this is the secret that in this parashah is suspended the death of Moshe outside the Land (וְהוּא הַסּוֹד שֶׁבַּפָּרָשָׁה הַזֹּאת תְּלוּיָה מִיתָתוֹ שֶׁל מֹשֶׁה בְּחוּ"ל), and also in this parashah his return to the Land in the future, at the time of the redemption, with a great tikkun (וּבַפָּרָשָׁה הַזֹּאת גַּם כֵּן חֲזָרָתוֹ לָאָרֶץ לֶעָתִיד לָבוֹא בִּזְמַן הַגְּאֻלָּה בְּתִקּוּן גָּדוֹל).
And behold, you must know that one who is buried in the Land, if he is a tzaddik, it is said of him (Berakhot 18a) “Tzaddikim in their death are called living” (צַדִּיקִים בְּמִיתָתָן קְרוּאִים חַיִּים), because once he is buried, the secret is that the evil of the serpent’s defilement is separated from him, and he is purified (מִפְּנֵי שֶׁכֵּיוָן שֶׁהוּא נִקְבָּר, הִנֵּה סוֹדוֹ לִהְיוֹת מִתְפָּרֵשׁ מִמֶּנּוּ הָרַע שֶׁל זוֹהֲמַת הַנָּחָשׁ, וְהוּא נִטְהָר). And then he remains there until the time when it is said of him (Ezekiel 37:13) “When I open your graves” (בְּפִתְחִי אֶת קִבְרוֹתֵיכֶם). But one who dies outside the Land — even though in this respect they are considered alive, because the serpent’s defilement has been removed from them (אֲבָל מֵתֵי חוּ"ל, אַף עַל גַּב דְּמִצַּד זֶה הֵם חַיִּים, מִשּׁוּם שֶׁזוֹהֲמַת הַנָּחָשׁ סָרָה מֵהֶם), still, there is another impurity that rests upon them — the impurity of the impure land (אֲבָל יֵשׁ טֻמְאָה אַחֶרֶת שֶׁשּׁוֹרָה עֲלֵיהֶם, וְהִיא טֻמְאַת אֶרֶץ הַטְּמֵאָה).
And therefore they require the suffering of Gilgul Meḥilot [rolling through tunnels] (Ketubot 111a) (וְעַל כֵּן צָרִיךְ לָהֶם צַעַר גִּלְגּוּל מְחִילוֹת), through which this aspect of impurity is also removed from them, and they are completely purified (שֶׁעַל יְדֵי זֶה מִסְתַּלֶּקֶת מֵהֶם גַּם בְּחִינַת הַטֻּמְאָה הַזֹּאת, וְהֵם נִטְהָרִים לְגַמְרֵי).
And behold, Moshe was required to be buried outside the Land, to be among the Klipot with Israel (וְהִנֵּה מֹשֶׁה הוּצְרַךְ לְהִקָּבֵר בְּחוּ"ל לִהְיוֹת בְּתוֹךְ הַקְּלִיפּוֹת עִם יִשְׂרָאֵל), and then the aspect of peace was taken from him, as it is written (Isaiah 57:2) “He shall come in peace; they shall rest upon their beds” (וְאָז נִטַּל מִמֶּנּוּ בְּחִינַת שָׁלוֹם, שֶׁנֶּאֱמַר בּוֹ: יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם), and its secret is the return of the soul to its root (וְסוֹדוֹ חֲזָרַת הַנְּשָׁמָה אֶל שָׁרְשָׁהּ).
And behold, had Moshe ascended immediately to rest in his root, then all the more so, since he had effected a great tikkun in his lifetime, he would have departed on a great level after his death (וְאִלּוּ מֹשֶׁה הָיָה עוֹלֶה לָנוּחַ אֶל שָׁרְשׁוֹ מִיָּד, כְּשֶׁכֵּן תִּקֵּן תִּקּוּן גָּדוֹל בְּחַיָּיו, כָּךְ בְּמַעֲלָה גְּדוֹלָה הָיָה נִסְתַּלֵּק אַחֲרֵי מוֹתוֹ), for he rectified the Shekhinah to be in the secret of his kallah [bride] (כִּי תִּקֵּן אֶת הַשְּׁכִינָה לִהְיוֹת בְּסוֹד כַּלָּה שֶׁלּוֹ), and in this secret he would have remained even after his death (וּבְסוֹד זֶה הָיָה עוֹמֵד גַּם כֵּן אַחֲרֵי מוֹתוֹ). But since he needed to be buried outside the Land for the sake of Israel’s tikkun (אֲבָל מִשּׁוּם שֶׁנִּצְרַךְ לְהִקָּבֵר בַּחוּ"ל לְתִקּוּן יִשְׂרָאֵל), he had to walk another path and bear many sufferings (נִצְרַךְ לָלֶכֶת בְּדֶרֶךְ אַחֶרֶת, וְלִסְבֹּל יִסּוּרִין רַבִּים), and this is the secret of (Joshua 1:2) “Moshe My servant is dead; now arise, cross over” (וְהוּא סוֹד: מֹשֶׁה עַבְדִּי מֵת, וְעַתָּה קוּם עֲבֹר), for all the events that came upon Israel from their entry into the Land onward were all drawn from this aspect — that Moshe remained outside the Land (כִּי כָּל הַמִּקְרִים שֶׁעָבְרוּ עַל יִשְׂרָאֵל מֵהִכָּנְסָם לָאָרֶץ וָהָלְאָה, הַכֹּל נִמְשַׁךְ אַחַר בְּחִינָה זוֹ שֶׁמֹשֶׁה נִשְׁאַר בַּחוּ״ל).
And therefore, when Elijah comes — who is Pinchas, to whom was given the secret of peace, to make peace in the world (וְעַל כֵּן בְּבֹא אֵלִיָּהוּ, שֶׁהוּא פִּינְחָס, שֶׁנִּתַּן לוֹ סוֹד הַשָּׁלוֹם, לַעֲשׂוֹת שָׁלוֹם בָּעוֹלָם), the very beginning of all will be as Moshe’s emissary (הֲרֵי רֵאשִׁית הַכֹּל יִהְיֶה שְׁלוּחוֹ שֶׁל מֹשֶׁה), and then it will be said of him “he shall come in peace” and he will merit complete rest (וְאָז יֵאָמֵר בּוֹ: יָבוֹא שָׁלוֹם, וְיִזְכֶּה לִמְנוּחָה גְמוּרָה).
And behold, now he is lacking the light of Torah with a great deficiency, because he is among the Klipot (וְהִנֵּה עַתָּה הוּא חָסֵר מְאוֹר הַתּוֹרָה חִסָּרוֹן גָּדוֹל מִפְּנֵי הֱיוֹתוֹ בַּקְּלִיפּוֹת), and the secret of the matter is that all the delight of souls is nothing other than the comprehension of Torah (וְסוֹד הָעִנְיָן, כִּי כָּל עֹנֶג הַנְּשָׁמוֹת אֵינוֹ אֶלָּא הַשָּׂגַת הַתּוֹרָה), and this is what was given to Moshe and to the bearers of suffering, in great Tzimtzum (וְזֶה מַה שֶּׁנִּתַּן לְמֹשֶׁה וּלְסוֹבְלֵי הַחֳלָאִים בְּצִמְצוּם גָּדוֹל).
And behold, due to the impurity of the lands of the nations, he appears in a different image, which is not the appearance of his glory (וְהִנֵּה מִפְּנֵי טֻמְאַת אֶרֶץ הָעַמִּים הוּא נִרְאֶה בְּמַרְאֶה אַחֵר שֶׁאֵינוֹ מַרְאֵה הוֹדוֹ), and this is the secret of (Isaiah 53:2) “And we saw him, but not a form that we should desire him” (וְהוּא סוֹד: "וְנִרְאֵהוּ וְלֹא מַרְאֶה וְנֶחְמְדֵהוּ), and this is called (Zohar Tetzé, 280) “A form not fitting for him” (וְזֶה נִקְרָא: "צוּלְמָא דְּלָאו הֲגוּנָה לֵיהּ). And in truth, the essence of the human body is the bones, for there the structure is complete (וּבֶאֱמֶת עִקַּר גּוּף הָאָדָם הוּא הָעֲצָמוֹת, כִּי שָׁם הַבִּנְיָן שָׁלֵם), and the flesh and skin are nothing but fittings of the limbs (וְהַבָּשָׂר וְהָעוֹר אֵינָם אֶלָּא תִּקּוּנֵי הָאֵבָרִים). And when he remains in the secret of a diminished radiance, behold truly, the skin and flesh wither from him (וּבְהִיוֹתוֹ נִשְׁאָר בְּסוֹד הָאֲרָה מְצֻמְצֶמֶת, הִנֵּה בֶאֱמֶת הָעוֹר וְהַבָּשָׂר כֵּלִים מִמֶּנּוּ). And even though at his death it is said (Deuteronomy 34:7) “His eye had not dimmed and his moisture had not departed” (וְאַף עַל פִּי שֶׁבְּמִיתָתוֹ נֶאֱמַר: "לֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵחֹה), this refers to his departure from the world (זֶהוּ בְּבְּחִינַת הִפָּטְרוֹ מִן הָעוֹלָם).
But in the secret of his enclothement in the Klipot, he remains thin, in the secret of bones alone without skin or flesh (אֲבָל בְּסוֹד הִתְלַבְּשׁוּתוֹ בַּקְּלִיפּוֹת נִשְׁאַר רָזֶה, בְּסוֹד עֲצָמוֹת לְבַד בְּלֹא עוֹר וּבָשָׂר). And all this is the secret of “we saw him, but not a form that we should desire him” (Isaiah 53:2) (וְכָל זֶה הוּא סוֹד: "וְנִרְאֵהוּ וְלֹא מַרְאֶה וְנֶחְמְדֵהוּ). And through Elijah all the lights and tikkunim will return to him (וְעַל יְדֵי אֵלִיָּהוּ יָשׁוּבוּ לוֹ כָּל הָאוֹרוֹת וְהַתִּקּוּנִים), and he will be restored in his root, in the secret of what he rectified in his life (וְהוּא יִתָּקֵן בְּשָׁרְשׁוֹ בְּסוֹד מַה שֶּׁתִּקֵּן בְּחַיָּיו), in the secret of the bride of Moshe, as explained above (בְּסוֹד כַּלַּת מֹשֶׁה כְּנַ״ל).
And this will be for him an elevation beyond all comprehension (וְזֶה יִהְיֶה לוֹ מַעֲלָה גְדוֹלָה לְאֵין חֵקֶר), and Israel also will be rectified with him in a very great rectification (וְיִשְׂרָאֵל גַּם כֵּן יִתַּקְּנוּ עִמּוֹ בְּתִקּוּן רָב מְאֹד).p1-68 This is the intention of Rabbi Shimon, peace be upon him, in his holy words (זֹאת כַּוָּנַת רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בְּדִבְרָיו הַקְּדוֹשִׁים). But all faces that are not so will be like chaff before the wind (וְכָל פָּנִים אֲשֶׁר לֹא כֵן – יִהְיוּ כַּמֹּץ לִפְנֵי רוּחַ), before the seduction of the heart of the Children of Israel to stray from following after Hashem (לִפְנֵי הַטּוֹת לֵבָב בְּנֵי יִשְׂרָאֵל לִזְנוֹת מֵאַחֲרֵי ה׳), for God is holy, and all His ways are in holiness from world to world — there is none else (כִּי אֱלֹקִים קְדוֹשִׁים הוּא, וְכָל דְּרָכָיו בְּקְדֻשָּׁה מֵעוֹלָם וְעַד עוֹלָם – אֵין עוֹד).
And also this I shall inform you, so that you may know that Hashem is the Guardian of Israel (וְגַם אֶת זֹאת אוֹדִיעֲךָ, לְמַעַן תֵּדַע כִּי שׁוֹמֵר יִשְׂרָאֵל ה׳), and that a good teaching He has given us, to know the path of life (וְכִי לֶקַח טוֹב נָתַן לָנוּ לָדַעַת אֹרַח חַיִּים), and we shall not turn aside to all the seductions of the evil inclination from youth (וְלֹא נָסוּר לְכָל פִּתּוּיֵי הַיֵּצֶר הָרַע מִנְּעוּרָיו), for to every blow He preceded a healing (כִּי לְכָל מַכָּה הִקְדִּים רְפוּאָה), and against every arrow or spear of this inclination He prepared a shield and a buckler, and enclosed it with His truth (וְנֶגֶד כָּל חֵץ אוֹ חֲנִית הַיֵּצֶר הַזֶּה הֵכִין מָגֵן וְצִנָּה וְסוֹחֲרָה אֲמִתּוֹ).
For also long ago it was foreseen before Him that the Satan would come to mislead the heart of the simple ones in this evil matter (כִּי גַּם מֵאָז צוּפָה לְפָנָיו אֲשֶׁר יָבוֹא הַשָּׂטָן לְהַדִּיחַ לֵב הַפְּתָאִים בַּדָּבָר הָרָע הַזֶּה), and therefore in His commandment He warned us beforehand (Deuteronomy 12:30) “Lest you inquire after their gods, saying: How did these nations serve their gods? — even so will I do likewise” (וְהוּא עַל כֵּן בְּמִצְוָתוֹ הִקְדִּימָנוּ: "וּפֶן תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת אֱלֹהֵיהֶם וְאֶעֱשֶׂה כֵן גַּם אָנִי).
For the verse is not speaking about one who worships Avodah Zarah to turn away from Hashem (כִּי לֹא עַל הָעוֹבֵד עֲבוֹדָה זָרָה לָסוּר מֵאַחֲרֵי ה׳ דִּבֶּר הַכָּתוּב), but about one upon whom a spirit of folly passes, to think — like the foolish sinners — that they can perform great tikkunim and serve Hashem (אֶלָּא לַאֲשֶׁר יַעֲבֹר עָלָיו רוּחַ תָּעִים לַחֲשֹׁב כַּפְּתָאִים הַחֹטְאִים הָאֵלֶּה שֶׁיוּכְלוּ לְתַקֵּן תִּקּוּנִים גְּדוֹלִים וְלַעֲבֹד אֶת ה׳), to go after other gods with mixed intentions and foreign ideologies, to subjugate them or extract sparks from them (לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים בִּכְוָנוֹת מְשֻׁנּוֹת וְדֵעוֹת זָרוֹת, לְהַכְנִיעָם אוֹ לְבָרֵר מִתּוֹכָם).
For these ways will never be eternal paths, but only ways of Sheol and destruction (כִּי לֹא יִהְיוּ הַדְּרָכִים הָאֵלֶּה לָעַד לָעוֹלָם, אֶלָּא דַּרְכֵי שְׁאוֹל וְאַבַדּוֹן). For this reason He bore witness against them (Deuteronomy 12:31) “You shall not do so to Hashem your God” (כִּי עַל כֵּן הֵעִיד עֲלֵיהֶם: "לֹא תַעֲשֶׂה כֵן לַה׳ אֱלֹקֶיךָ) — under no condition can these ways be good and acceptable before Hashem (בְּשׁוּם פָּנִים אִי אֶפְשָׁר לַדְּרָכִים הָאֵלֶּה לִהְיוֹת טוֹבִים וּנְכוֹחִים לִפְנֵי ה׳).
And lest you err to say: behold, to do these deeds before Hashem is not proper, but to do them before idols for the sake of Hashem would be a sin for the sake of Heaven, which our sages praised (Nazir 23b)p1-69 (וּכְדֵי שֶׁלֹּא תִּטְעֶה לֵאמֹר: הִנֵּה לַעֲשׂוֹת הַמַּעֲשִׂים הָאֵלֶּה לִפְנֵי ה׳ לֹא יִתָּכֵן, אֲבָל לַעֲשׂוֹתָם לִפְנֵי הָאֱלִילִים לְשֵׁם ה׳ יִהְיֶה הֶעָבֵרָה לִשְׁמָה שֶׁשִּׁבְּחוּהָ רַבּוֹתֵינוּ), He returned and warned again with explicit speech (Deuteronomy 13:1) “All the word that I command you, you shall be careful to do it; you shall not add to it, nor diminish from it” (חָזַר וְהִזְהִיר בְּפֶה מָלֵא: "אֵת כָּל הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוְּךָ אֹתוֹ, אֹתוֹ תִשְׁמֹר לַעֲשׂוֹת – לֹא תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ), for no change will be found in the Torah, neither addition nor subtraction, even one letter (כִּי לֹא יִמָּצֵא עוֹד שִׁנּוּי בַּתּוֹרָה – לֹא תוֹסֶפֶת וְלֹא גְרָעוֹן – אֲפִלּוּ אוֹת אַחַת).
And now one small thing remains for me to clarify for you, to save you from an evil path (וְעוֹד מְעַט אַחַת הִיא נִשְׁאָרָה לִי לְבָרֵר לְךָ, לְהַצִּילְךָ מִדֶּרֶךְ רָע), and that is the matter of the renewal of the Torah, mentioned in the words of our sages on the verse (Isaiah 51:4) “For Torah shall go forth from Me” (וּהוּא עִנְיָן חִידּוּשׁ הַתּוֹרָה הַמֻּזְכָּר בִּדְבַרֵי רַז״ל עַל הַפָּסוּק: "כִּי תוֹרָה מֵאִתִּי תֵצֵא). About this many twisted-hearted have become corrupted (אֲשֶׁר נִתְפַּתְּלוּ בוֹ עִקְשֵׁי הַלֵּב הַרְבֵּה מְאֹד).
And I already promised you clarification of this matter also in the first section of this treatise (וְכְבָר יִעַדְתִּיךָ בֵּיאוּר עִנְיָן זֶה גַּם בַּחֵלֶק הָרִאשׁוֹן מִמַּאֲמָרִי זֶה). But in order to show you faithful words (אֲבָל לְמַעַן הוֹדִיעֲךָ אִמְרֵי אֱמֶת), and so that you may see the wonders of our God, the Living God and King of the universe (וּלְמַעַן תִּרְאֶה נִפְלְאוֹת אֱלֹקֵינוּ, אֱלֹקִים חַיִּים וּמֶלֶךְ עוֹלָם), whose wonders and thoughts toward us (אֲשֶׁר נִפְלָאוֹתָיו וּמַחְשְׁבוֹתָיו עָלֵינוּ), I will now begin to explain the matter of the exiles and the redemption, all in correct order (אוֹאִיל בָּאֵר אֶת עִנְיָן הַגָּלוּיוֹת וְהַגְּאֻלָּה, הַכֹּל בְּסֵדֶר נָכוֹן), and then you will know what the true rectification of the world will be through the King Mashiach (וְאָז תֵּדַע תִּקּוּן הָעוֹלָם מַה יִּהְיֶה בֶאֱמֶת עַל יְדֵי מֶלֶךְ הַמָּשִׁיחַ), and what is the nature of all the events that have passed until now (וְכָל הַמִּקְרִים אֲשֶׁר חָלְפוּ עַד אֵין – מַה טִּבְעָם), and understand this very deeply (וְהָבֵן מְאֹד).
Notes
See Zohar III, pages 279b–280a (רְאֵה זֹהַר חֵלֶק ג׳ דַּף רעט ע״ב – רפ ע״א): The Faithful Shepherd, in this parashah, recalled your assembly to that world (רַעְיָא מְהֵימְנָא, בְּפָרָשַׁתָּא דָּא, הֲוָה אַדְכַּר כְּנִישׁוּ דִילָךְ לְהַהוּא עַלְמָא), as it is written (Bamidbar 27) (דִּכְתִיב [בְּמִדְבַּר כ״ז]): “Ascend to this Mount Avarim, Mount Nevo…” (אֶל הַר הָעֲבָרִים הַזֶּה הַר נְבוֹ וגו׳), “and see it, and be gathered to your people…” (וּרְאִיתָה אוֹתָהּ וְנֶאֱסַפְתָּ אֶל עַמֶּךָ וגו׳), “as Aharon your brother was gathered…” (כַּאֲשֶׁר נֶאֱסַף אַהֲרֹן אָחִיךָ וגו׳). And in this parashah, you are to return to the world and bring life (וּבְהַאי פָּרָשַׁתָּא, אִית לָךְ לְאַהֲדָרָא לְעָלְמָא וּלְאַחְיָאָה), and to ascend to the Land of Israel (וּלְאַעֲלָא לְאַרְעָא דְיִשְׂרָאֵל), and to be joined in this parashah with your bride (וּלְאִתְחַבְּרָא בְּפָרָשַׁתָּא דָּא בְּכַלָּה דִילָךְ), as it is written (Bamidbar 25) (דִּכְתִיב בָּהּ [בְּמִדְבַּר כ״ה]): “Behold I give to him My covenant of peace” (הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם). And because of this, Kudsha Berikh Hu did not say to you here ‘Descend’, but rather ‘Ascend’ (וּבְגִין דָּא, לָא אֲמַר לָךְ קוּדְשָׁא בְּרִיךְ הוּא הָכָא ‘רֵד’, אֶלָּא ‘עֲלֵה’), and from there you shall enter the Land of Israel (דְּמִנֵּיהּ, אַנְתְּ תְּהֵא עָאֵל לְאַרְעָא דְיִשְׂרָאֵל). And regarding what is said about you (Devarim 34) (וּמָה דְּאִתְּאַמַר בָּךְ [דְּבָרִים ל״ד]): “No man knows his burial until this day” (וְלֹא יָדַע אִישׁ אֶת קְבוּרָתוֹ עַד הַיּוֹם הַזֶּה), woe to those with sealed hearts and closed eyes (וֹי לְאִינוּן אֲטִימִין לִבָּא, סְתִימִין עֵינִין), who do not know your burial (דְּלָא יָדְעִין קְבוּרָה דִילָךְ), for you asked mercy from Kudsha Berikh Hu that you would not enter into that burial where you would be called dead (דְּהֲוֵית אַנְתְּ בָּעֵי רַחֲמֵי מִקּוּדְשָׁא בְּרִיךְ הוּא, דְּלָא יֵיעוֹל לָךְ בְּהַהוּא קְבוּרָה דְּבַהּ אַנְתְּ מִתְקְרֵי מֵת). This is what is written (Yehoshua 1) (הֲדָא הוּא דִּכְתִיב [יְהוֹשֻׁעַ א׳]): “Moshe My servant is dead” (מֹשֶׁה עַבְדִּי מֵת). And those fools say, “Did Moshe fear death, to leave this world for the World to Come, like other people?” (וְאִינוּן טִפְּשָׁאֵי אֲמַרִין: וְכִי מֹשֶׁה הֲוָה מִתְפַּחֵד מִמִּיתָה, לְנָפְקָא מֵהַאי עָלְמָא לְעָלְמָא דְאָתֵי כִּשְׁאָר בְּרָיָין), and they do not know your burial, or your death — what it truly was (וְאִינוּן לָא יָדְעִין קְבוּרָה דִילָךְ וּמוֹתָא דִילָךְ אֵיךְ הֲוָה). For thus the masters of the Mishnah established: those who die outside the Land do not live (דְּהָכֵי אוֹקְמוּהָ מָארֵי מַתְנִיתִין: דְּמֵתֵי חוּצָה לָאָרֶץ אֵינָם חַיִּים). They did not say that they are not destined to be revived, for if so, they would deny the resurrection of the dead (לָא אֲמְרִי דְּאֵינָם עָתִידִין לְהִחָיוֹת, דְּאִילּוּ כֵּן הֲווּ כְּפָרִין בִּתְחִיַּת הַמֵּתִים), but here is a great secret: his burial is in an image that is not fitting for him (אֶלָּא הָכָא רָזָא רַבְרְבָא: קְבוּרָה דִילֵיהּ בְּצוּלְמָא דְּלָאו הֲגוּנָא לֵיהּ), for it is, as it is written (Psalms 63:1), “a dry and weary land without water” (דְּאִיהִי [תְּהִלִּים מ״ב] אֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם), and “water” means Torah (וְלֵית מַיִם אֶלָּא תּוֹרָה), and regarding it, it is said (Yeshayahu 53): “He had no form nor beauty” (וּבָהּ [יְשַׁעְיָה נ״ג] לֹא תֹאַר לוֹ וְלֹא הָדָר), and “we saw Him and there was no appearance that we should desire Him” (וּמַאן דְּחָזֵי לֵיהּ בְּהַהוּא צוּלְמָא, וְנִרְאֵהוּ וְלֹא מַרְאֶה וְנֶחְמְדֵהוּ). And for this, the prophecy of Yeshayahu (Yeshayahu 52) hints about him: “Behold, My servant shall prosper” (וּבְגִין דָּא, נְבוּאַת יְשַׁעְיָה [נ״ב] הִנֵּה יַשְׂכִּיל עַבְדִּי, קָא רָמִיז עֲלֵיהּ). And because of that burial, he asked for mercy not to die there in the Diaspora (וּבְגִין הַהוּא קְבוּרָה, הֲוָה בָּעֵי רַחֲמֵי דְּלָא יָמוּת תַּמָּן בְּחוּצָה לָאָרֶץ), because it was a land of dryness, famine, and thirst without water — which is Torah (לְפוּם דְּהֲוָה בְּאֶרֶץ צִיָּה, רָעָב וְעָיֵף וְצָמֵא בְּלִי מָיִם – דְּאִיהִי אוֹרַיְתָּא). And for this it is said about him: “Ascend to this Mount Avarim” (וּבְגִין דָּא אִתְּאַמַר עֲלֵיהּ: עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה). From his lowliness, He showed him his greatness (מִשִּׁפְלוּתָא דִילֵיהּ, אַחֲזֵי לֵיהּ מַעֲלָתֵיהּ), for even though you are buried in a place not fitting for you (אַף עַל גַּב דְּאַנְתְּ קָבוּר בְּאַתַּר דְּלָאו הֲגוּן לָךְ), naked without your garments — which are skin and flesh (עָרוֹם בְּלֹא לְבוּשִׁין דִּילָךְ – דְּאִינּוּן עוֹר וּבָשָׂר [תְּלַבִּישֵׁנִי]), wandering and exiled from your place (נָע וָנָד מֵאֲתַר דִּילָךְ, וּמִטַּלְטֵל וְגָלֵי). But Pinchas, with whom you acted kindly, about whom it is said: ‘Behold I give to him My covenant of peace’ — he shall act kindly with you (הָא פִּינְחָס דְּעָבַדְתָּ טִיבוּ עִמֵּיהּ, דְּאִתְּאַמַר עֲלָךְ: הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם – הָא אִיהוּ יַעֲבֵיד טִיבוּ עִמָּךְ), and through him you shall be elevated in his parashah (וּבֵיהּ תִּסְתַּלֵּק בְּפָרָשַׁתָּא דִּילֵיהּ), for in her is your bride — there you will be united with her as a groom with his bride (דְּבָהּ כַלָּה דִילָךְ, תַּמָּן תִּתְיַחֵד עִמָּהּ כְּחָתָן עִם כַלָּתֵיהּ).
See Zohar there, page 280a (רְאֵה זֹהַר שָׁם דַּף רפ ע״א): For behold, you are (a great benefit for Israel in your burial) (דְּהָא אַנְתְּ – תּוֹעֶלֶת גָּדוֹל לְיִשְׂרָאֵל בְּקְבוּרָתָךְ), for had you not been buried outside the Holy Land (אִי לָא הֲוֵית קָבוּר לְבַר מֵאַרְעָא קַדִּישָׁא), outside your entire self (לְבַר מִכָּלָּה דִילָךְ), Israel would not have gone forth from exile (לָא הֲווּ יִשְׂרָאֵל נָפְקִין מִגָּלוּתָא). And because of you it is said (Yeshayahu 53:5) (וּבִגִינָךְ אִתְּאַמַר [יְשַׁעְיָה נ״ג ה׳]), “But He was wounded for our transgressions” (וְהוּא מְחֹלָל מִפְּשָׁעֵינוּ), you were rendered profane because of the sin and transgression of Israel (אִתְעַבִּידְתָּ חוּל בִּגִין חוֹבָא וּפִשְׁעָא דְּיִשְׂרָאֵל), through your burial, as it is said of you (Devarim 34:6) (בְּקְבוּרָה דִילָךְ, דְּאִתְּאַמַר בָּךְ [דְּבָרִים ל״ד ו׳]), “And he buried him in the valley” (וַיִּקְבֹּר אֹתוֹ בַגַּיְא). And what is written regarding your burial? “Every valley shall be exalted” (Yeshayahu 40:4) (וּמָה כְּתִיב בְּקְבוּרָה דִילָךְ – כָּל גֶּיא יִנָּשֵׂא [יְשַׁעְיָה מ׳ ד׳]), every lowly and humble one shall be uplifted because of you (כָּל שְׁפֵל וְנָמוּךְ יִנָּשֵׂא בִּגִינָךְ), these are Israel, who are the most lowly of all nations and tongues (דְּאִינוּן יִשְׂרָאֵל דְּאִינוּן שְׁפִילִין מִכָּל אֻמָּה וְלִשָּׁן), and “every mountain and hill shall be lowered” — these are the wicked and the arrogant (וְכָל הַר וְגִבְעָה יִשְׁפָּלוּ – דְּאִינוּן רְשִׁיעַיָּא וּגַסֵּי הָרוּחַ). And this is (Yeshayahu 53:5) (וְהַאי אִיהוּ [יְשַׁעְיָה נ״ג ה׳]), “and with His wounds we are healed” (וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ), with the wound through which you were joined with us in exile, we were healed (בַּחֲבוּרָה דְּאִתְחַבַּר עִמָּן בְּגָלוּתָא נִרְפָּא לָן). For you are like the sun that shines (דְּאַנְתְּ הוּא כְּשִׁמְשָׁא דְּנָהִיר), which, even though it is covered in night, still shines through the moon and all the stars and constellations (דְּאַף עַל גַּב דְּאִתְכַּנֵּישׁ בְּלֵילְיָא, נָהִיר הוּא בְּסִיהֲרָא וּבְכָל כּוֹכְבַיָּא וּמַזָּלֵי), so too you shine within all masters of halakhot and kabbalistic teachings (הֲכִי אַנְתְּ נָהִיר בְּכָל מָארֵי הֲלָכוֹת וּקַבָּלוֹת), and from you they are watered in concealment (וּמִינָּךְ אִשְׁתַּקְּיָין בְּגִנִּיזוּ), like a spring that waters the trees beneath their roots in secret (כְּמַבּוּעָא דְּאַשְׁקֵי לְאִילָנִין תַּחוֹת שָׁרְשֵׁיהוֹן בְּגִנִּיזוּ), until its waters burst forth openly (עַד דְּאִתְבַּקַּע מֵימוֹי בְּאִתְגַלְיָיא), as it is written (Mishlei 5:16) (הֲדָא הוּא דִּכְתִיב [מִשְׁלֵי ה׳ ט״ז]): “Let your springs be dispersed outward” (יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה).
As it is stated: Nazir 23b (עַל פִּי מַה שֶׁנֶּאֱמַר: נְזִיר דַּף כ״ג ע״ב): Ulla said, “Tamar committed harlotry” (אָמַר עוּלָּא: תָּמָר זָנְתָה), “Zimri committed harlotry” (זִמְרִי זָנָה), “Tamar committed harlotry — kings and prophets emerged from her” (תָּמָר זָנְתָה – יָצְאוּ מִמֶּנָּה מְלָכִים וּנְבִיאִים), “Zimri committed harlotry — many tens of thousands in Israel fell because of him” (זִמְרִי זָנָה – נָפְלוּ עָלָיו כַּמָּה רְבָבוֹת מִיִּשְׂרָאֵל). Rav Nachman bar Yitzchak said (אָמַר רַב נַחְמָן בַּר יִצְחָק): “Greater is a sin for the sake of Heaven than a mitzvah not for the sake of Heaven” (גְּדוֹלָה עֲבֵירָה לִשְׁמָהּ מִמִּצְוָה שֶׁלֹּא לִשְׁמָהּ).