The Parsha of Va\u2019etchanan contains some of the most important teachings of Judaism. Here the Ten Commandments are repeated, taught for the second time. Here we find the "Sh\u2019ma," the declaration of monotheism. These ideas, together with lengthy instructions from Moshe, make for a Parsha outstanding in its concentration of spiritual teachings and content.

And I pleaded with the Lord at that time, saying, O Lord G-d, you have begun to show your servant your greatness, and your mighty hand; for what G-d is there in heaven or in earth, that can do according to your works, and according to your might? I beg you, let me go over, and see the good land that is beyond the Jordan, that goodly mountain region, the Levanon.

Moshe's plea was rejected, and he was told that he should not even attempt to continue his prayers, for the matter was sealed. Rather, Moshe should take solace in G-d\u2019s offer to see the land from afar;

"Go on top of the Pisga (literally - peak) and lift up your eyes, westward, and northward, and southward, and eastward, and behold with your eyes, for you will not cross this (river) Jordan" (3:27)

Moshe\u2019s prayer was rejected. He would not enter with the people. The Sages have taught that it was not a solitary prayer, Moshe had offered 515 different prayers, but one and all were rejected.

And whence do we know that Moshe prayed at this juncture five hundred and fifteen times? For it is said, \u2018And I besought (va\u2019ethanan) the Lord at that time, saying\u2026\u2019 (Devarim 3, 23). The numerical value of va\u2019ethanan is this number. (Midrash Rabbah 11:10)

This concept of Moshe having his prayers rejected is not an easy one for us to understand. How can it be that Moshe, the father of all Prophets, could not have his prayers answered? Furthermore, if Moshe can not repent effectively, and have his decree rescinded, then what does the future bode for those who have not reached, nor can they even imagine the exalted level of a man like Moshe?

"Rabbi Eliezer taught; prayer is greater than good deeds, for there was no one greater in deeds than Moshe our Master. Nonetheless, Moshe was only answered as a result of his prayer, for it says 'Let it suffice thee, speak no more to me on this matter' (3:26) and right afterward it says 'Go on top of the Pisga...' (3:27)" (Talmud Brachot 32b)

The Talmud clearly understands that Moshe's prayers were effective, albeit not as effective or in the manner which Moshe desired. The implication is clear - had Moshe not prayed, he would not have climbed the Pisga and seen the Land. This notwithstanding, our questions remain: Moshe\u2019s prayers may have been answered, but the answer was not what Moshe had sought. Furthermore, why could Moshe not achieve complete rehabilitation for his \u201cindiscretion\u201d?

One approach, which may resolve our problem, regards prayer as effective only until the final judgment has been decreed; beyond that point, prayer can not cancel the decree. This is based on a passage in the Talmud (Rosh Hashana 18a) which explains why at times prayers "work", and why at times they do not seem to "work".

On the question of the final sentence of an individual there is a difference between Tannaim, as it has been taught: R. Meir used to say: Two men take to their bed suffering equally from the same disease, or two men are before a criminal court to be judged for the same offence; yet one gets up and the other does not get up, one escapes death and the other does not escape death. Why does one get up and the other not? Why does one escape death and the other not? Because one prayed and was answered, and the other prayed and was not answered. Why was one answered and the other not? One prayed with his whole heart and was therefore answered, the other did not pray with his whole heart and was not answered. R. Eleazar, however, said: The one man was praying before his final sentence had been pronounced [in heaven], the other after his final sentence had been pronounced. (Rosh Hashana 18a)

The Sefer Chasidim (section 612, citing Rav Saadya Gaon) uses this principle to explain why Moshe's prayers were rejected: His judgment had been finalized. This idea dovetails with a number of Chaza\u201dls teachings which indicate that once this judgment was final, Moshe could say nothing more.

\u2018Let it suffice thee, speak no more to me on this matter' (3:26) What does this mean? The decree has been decreed and the judgment sealed" (Avot d'Rebbi Natan addition 2 to chapter 4)

Most assuredly the Holy One accepts every sinner who turns to Him. Such a one is set upon the path of life, and, notwithstanding his former stain, everything is put right and restored to its former position. Even when the Holy One has decreed most solemnly against a person, He forgives entirely where there is a perfect repentance. Thus we find it written concerning Yehoiachin: \u201cAs I live, says the Lord, if thou Coniah the son of Yehoiakim were the signet upon my right hand, would I pluck him... and write this man childless...\u201d (Jer. XXII, 24-30); and yet, when he repented and turned again unto the Lord, we read: \u201cAnd the sons of Yeconia, Assir, etc.\u201d (I Ch. III, 17), showing that after all he was not childless: which proves that repentance annuls all decrees and judgements, and breaks many an iron chain, and there is nothing that can stand against it. (Zohar, Shmot,Page 106a)

\u2018With regard to Moshe, of whom G-d instructed, "Let it suffice thee, speak no more to me on this matter" (3:26) [Moshe] did not adhere to G-d, and did not desist from asking mercy from the Holy One blessed be He. Other people should certainly never [give up and stop praying]... Even if a sharp blade is on a person's neck, he should not cease to ask for mercy" (Sifri D'varim piska 29)

Again, according to this approach our previous questions resurface: why did Moshe's prayers go unanswered, and why would G-d discourage Moshe from further prayer?

Rabbi Reuven Margoliot in his notes to the Sefer Chasidim, cites a teaching from the Zohar that Teshuva cannot always affect ones\u2019 status in this world, but is always effective in terms of the World to Come (Zohar Mishpatim 106a). My own reading of this passage differs from that of Rav Margoliot, and as I understand, the Zohar teaches that even in this world teshuva is effective. Rabbi Margoliot\u2019s comments seem aimed at the assumption (hava meena) of the text, but not the conclusion.

prays and weeps and cries so intensely that he is unable to find words to express his sorrow, his prayer is prayer in the truest sense, for it is in the heart, and shall never return unto him void.\u2019 Said R. Judah: \u2018Great is such crying in that it can effect a change in the divine sentence of judgement.\u2019 R. Isaac said: \u2018Great is such crying in that it dominates the supernal attribute of Justice.\u2019