let Moses see the Promised Land only because Moses prayed, and thus Rabbi Eleazar concluded that prayer is more effective than good deeds, for no one was greater in good deeds than Moses, and yet God let Moses see the land only after Moses prayed. Rabban Johanan ben Zakai interpreted the word "Lebanon" in to refer to the Temple in Jerusalem and "that goodly mountain" to refer to the Temple Mount. Thus one can interpret to say that Moses asked to see God's House. Similarly, a Midrash interpreted the word "Lebanon" in to refer to the altar. Rabbi Simeon ben Yohai explained that the altar was called "Lebanon" because it made white (malbin) the sins of Israel, as indicated by the words of "though your sins be as scarlet, they shall be as white (yalbinu) as snow; though they be red like crimson, they shall be as wool." Rabbi Tabyomi said that the altar was called "Lebanon" because all hearts (lebabot) rejoice there, as indicated by the words of "Fair in situation, the joy of the whole earth, even Mount Zion." And the Rabbis said that the altar was called "Lebanon" because of the words of 1 Kings , which says of God and the Temple: "My eyes and My heart (libbi) shall be there perpetually. Another Midrash employed the understanding of "Lebanon" as the Temple to explain the role of gold in the world. Rabbi Simeon ben Lakish taught that the world did not deserve to have the use of gold. But God created gold for the sake of the Temple. The Midrash deduced this from the use of the word "good" in both , where it says, "the gold of that land is good," and , where it says, "that goodly hill-country, and Lebanon." Rabbi Levi taught that God told Moses "enough!" in to repay Moses measure for measure for when Moses told Korah "enough!" in . The Gemara provided another explanation of the word "enough! (, rav)" in God was telling Moses that Moses had a master (, rav), namely Joshua, waiting to assume authority to lead the Israelites into the Promised Land, and thus Moses should not delay another master's reign by prolonging his own. The Gemara provided a third explanation of the word "enough!": God was telling Moses not to petition him anymore, so that people should not say: "How severe is the Master, and