Devarim Rabbah Reader

Regarding what the verse said: “Happy is the person who heeds me, [to persist at my gates daily, to protect the doorposts of my entrances]” (Proverbs 8:34), what is “happy is the person who heeds me”? The Holy One blessed be He said: Happy is the person whose Torah discourse is for My sake.6The verse is ordinarily read as referring to wisdom or Torah, but the midrash reads it as referring to God. What is, “to persist at my gates” (Proverbs 8:34)?

The Holy One blessed be He said: If you go to pray inside the synagogue, do not stand near the outer entrance to pray there; rather, intend to enter an entrance within an entrance;7Meaning, if there are two doors with a small hall between them, do not stay in the small hall, enter through the second door to the large chamber. it is not written, “to persist at my gate,” but is written “at my gates” – two gates.

Why is it so? It is because the Holy One blessed be He counts your strides and gives you reward.8You receive a reward for taking the extra steps to enter into the synagogue and not stay in the entranceway. What is “to protect the doorposts [mezuzot] of my entrances” (Proverbs 8:34)? Rabbi Yehuda bar Sima said: Is there a mezuza in synagogues?9It is stated in the Gemara (Yoma 11b) that according to the Sages, synagogues are exempt from the mitzva of mezuza.

Rather, just as the mezuza does not move from the entrance, so too, you will not move from synagogues and study halls. The Holy One blessed be He said: If you do so, know that you will receive the Divine Presence. What is written thereafter? “For one who finds Me finds life” (Proverbs 8:35).

The Holy One blessed be He said: Who is it who came to the synagogue and did not find My glory there? Rabbi Aivu said: Moreover, when you stand in the synagogue, the Holy One blessed be He stands over you. From where is it derived? It is as it is stated: “God stands in the assembly of the Almighty” (Psalms 82:1).

The Holy One blessed be He said: It is not only that you receive the Divine Presence in the synagogue, but you emerge from there laden with blessings. From where is it derived? It is as it is stated: “For one who finds Me finds life, and generates favor from the Lord” (Proverbs 8:35). That is, “it will be if you will heed…”

Regarding what the verse said: “By the fragrance of your good oils” (Song of Songs 1:3), the Rabbis said: The Torah was analogized to five matters: To water, to wine, to honey, to milk, and to oil. To water, from where is it derived? “Ho, everyone thirsty, go to water” (Isaiah 55:1). To wine, from where is it derived?

It is as it is stated: “Drink of the wine that I have mixed” (Proverbs 9:5). To honey and milk, from where is it derived? “Honey and milk under your tongue” (Song of Songs 4:11). Oil, from where is it derived?

It is as it is stated: “Your name is like poured oil” (Song of Songs 1:3). Just as this oil, its beginning is bitter and its end is sweet, so are matters of Torah: A person suffers from them at the beginning, but makes from them a good ending, as it is stated: “Though your beginning is small, your end will grow very great” (Job 8:7). Another matter: Just as this oil is life for the world,10Eating it, anointing with it, and healing with it. so, matters of Torah are life for the world.

Just as this oil is light for the world, so, matters of Torah are light for the world. Another matter: Just as this oil cannot mix with other liquids, so, Israel cannot mix with idol worshippers. From where is it derived? It is as it is stated: “And have distinguished you from the peoples to be Mine” (Leviticus 20:26).

Another matter: Just as this oil, even if you place it into several liquids, it becomes topmost of them all, so, Israel is uppermost over all idol worshippers, just as it is written: “The Lord your God will place you uppermost over all the nations of the earth.” Another matter: “It will be if you will heed” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The Holy One blessed be He said: ‘If you heed My mitzvot, I, too, will heed your prayers.’

Another matter: Rabbi Yehoshua said that Rav Naḥman said: Anyone who comes to the synagogue and hears matters of Torah is privileged to sit in the midst of the Sages in the future, as it is stated: “An ear that heeds life’s rebuke will abide among the Sages” (Proverbs 15:31).

“To observe, to perform all His commandments” – Rabbi Shimon ben Ḥalafta said: Anyone who studied matters of Torah but does not fulfill them, his punishment is harsher than one who did not study at all. To what is the matter comparable? It is to a king who had an orchard and he introduced two sharecroppers into it. One would plant trees and chop them down, and one did not plant at all and did not chop them down.

At whom was the king angry? Is it not to the one who would plant and chop them down? So, anyone who studied matters of Torah but does not fulfill them, his punishment is harsher than one who did not study at all. From where is it derived?

“Grace will be granted to the evil one who did not study righteousness” (Isaiah 26:10), but if one studied but did not fulfill, he will not be granted grace. That is, “to observe, to perform all His commandments.”

“Blessed are you in the city, and blessed are you in the field” (Deuteronomy 28:3). “Blessed are you in the city” – Rabbi Yitzhak said: “In the city” – as reward for the mitzvot that you perform in the city: ḥalla, ritual fringes, sukka, and Shabbat lamps. “Blessed are you in the field” – as reward for the mitzvot that you perform in the field: gleanings, forgotten sheaves, and produce of the corner of the field.11These are left in the field so that the needy can take them.

The Rabbis say that you will be blessed in the city by means of your being blessed in the field – that the earth yielded its produce. “Blessed are you upon your arrival, and blessed are you upon your departure” (Deuteronomy 28:6). “Blessed are you upon your arrival” – Rabbi Yehuda bar Simon said: This verse is speaking of Moses. “Upon your arrival” – this is Moses.

Upon his arrival into the world, he drew the distant near; this is Batya daughter of Pharaoh.12She converted. “Blessed are you upon your departure” – this is Moses. Upon his departure from the world, he drew the distant near; this is Reuben.13Reuben had been distanced because of the sin relating to Bilha. See Bereshit Rabba 98:4.

From where is it derived? It is as it is stated: “Let Reuben live and not die” (Deuteronomy 33:6). Another matter: “Blessed are you upon your arrival” in your merchandise; “and blessed are you upon your departure” in your merchandise. David elaborated upon it: “The Lord will guard your departure and your arrival” (Psalms 121:8).

Another matter: “Blessed are you upon your arrival” – upon your arrival into the world; “and blessed are you upon your departure” – upon your departure from the world. Rabbi Berekhya said: It is written: “A time to be born and a time to die” (Ecclesiastes 3:2) – do we not know that there is a time that a person is born and there is a time that a person dies? Rather, happy is the person for whom the time of his death is like the time of his birth; just as at the time of his birth he is pure, so, at the time of his death he is pure. That is, “blessed are you upon your arrival, and blessed are you upon your departure.”

“The Lord will open for you His good storehouse, the heavens, to provide the rain of your land at its time, and to bless all your handiwork; you will lend to many nations, but you will not borrow” (Deuteronomy 28:12). “The Lord will open for you His good storehouse” – what is “will open [yiftaḥ]”? Rabbi Yonatan said: There are three keys [mafteḥot] in the hand of the Holy One blessed be He, and no creature has control over them, neither an angel nor a seraph, and these are: the key of the revival of the dead, the key of barrenness, and the key of rain.

The key of the revival of the dead, from where is it derived? It is as it is stated: “You will know that I am the Lord when I open your graves” (Ezekiel 37:13). The key of barrenness, from where is it derived? It is as it is stated: “[The Lord]…opened her womb” (Genesis 29:31).

The key of rain, from where is it derived? It is as it is stated: “The Lord will open for you His good storehouse.” Another matter: “The Lord will open for you” – the Rabbis said: Great is rainfall, as it is equivalent to the revival of the dead. It is as it is stated: “He will come to us like the rain, like the late rain that satiates the earth” (Hosea 6:3).

What is written thereafter?14Meaning, in another verse. In this case it is referring to the previous verse. “He will revive us after two days” (Hosea 6:2). That is why they inserted it15The mention of rain. in the Revival of the Dead,16This is the second blessing of the Amida prayer. because it is its equivalent.

Another matter: “The Lord will open for you” – Rabbi Eliezer ben Yaakov said: When rain falls, business is also blessed, as it is stated: “To provide the rain of your land at its time, and to bless all your handiwork.” Our Rabbis said: The fish are also blessed. The Rabbis said: There was an incident where they caught a certain fish in Akko before rain fell, and they estimated its weight at three hundred litra; but they found that it weighed only two hundred.

A certain elderly man said to them: ‘Had rain fallen, they would have found that it weighed more.’ When rain fell, they caught a certain fish that they estimated its weight as two hundred litra, and they found that it weighed three hundred. That is, the fish are also blessed. Another matter: “The Lord will open for you” – see how great is rainfall.

Rav Yehuda bar Yeḥezkel, when he would see the rain falling, he would recite the blessing: May the name of the One who spoke and the world came into being be glorified, exalted, and blessed, as He appoints thousands of thousands and myriads of myriads of angels over each and every drop that falls. Why? It is because from here until the heavens is a walking distance of five hundred years, and rain falls and no drop intermingles with another.

Another matter: Great is the rainfall, as it is the equivalent of the revival of the dead. How so? “Opening [petaḥ]” is written regarding this, and “opening” is written regarding that. “Hand [yad]” is written regarding this, and “hand” is written regarding that.

“Song” is written regarding this, and “song” is written regarding that. Regarding the revival of the dead, it is written: “When I open [befitḥi] your graves” (Ezekiel 37:13). Regarding rainfall it is written: “The Lord will open [yiftaḥ] for you.” Regarding the revival of the dead, it is written: “The hand [yad] of the Lord was upon me” (Ezekiel 37:1).17This verse is an introduction to the prophecy that describes revival of the dead.

Regarding rainfall it is written: “You open Your hand [yadekha]” (Psalms 145:16).18This verse discusses sustenance, which is related to rain. Regarding the revival of the dead, it is written: “Rock dwellers will sing” (Isaiah 42:11).19According to Targum Yonatan, the verse refers to the revival of the dead. Regarding rainfall it is written: “They shout for joy, and they sing” (Psalms 65:14).20Verse 11 in this chapter mentions rain.

Another matter: “The Lord will open for you” – the Rabbis said: The Holy One blessed be He said to Israel: ‘My children, all the goodness that comes to the world comes due to your merit. How so? Dew falls only due to your merit.’ From where is it derived?

It is as it is stated: “May God give you from the dew of the heavens” (Genesis 27:28). ‘Rain falls only due to your merit.’ From where is it derived? It is as it is stated: “The Lord will open for you His good storehouse.” ‘Peace, too, comes only due to your merit.’ From where is it derived?

It is as it is stated: “And grant you peace” (Numbers 6:26) – due to your merit. There was an incident involving a certain idolater who asked Rabban Yoḥanan ben Zakai; he said to him: ‘We have appointed times, and you have appointed times. We have Calends, Saturnalia, and Kratesis, and you have Passover, Shavuot, and Sukkot. What is the day that we and you are joyful?’

Rabban Yoḥanan ben Zakai said to him: ‘This is the day of rainfall.’ From where is it derived? It is as it is stated: “The meadows are covered with flocks of sheep; the valleys are wrapped in grain. They shout for joy, and they sing” (Psalms 65:14). What is written thereafter? “A psalm. Shout out to God, all the land” (Psalms 66:1).

“Moses summoned all Israel, and he said to them: You have seen everything that the Lord performed before your eyes in the land of Egypt, to Pharaoh, to all his servants, and to his entire land” (Deuteronomy 29:1). “Moses summoned all Israel” – halakha: A person of Israel who stood to read the Torah, is it permitted for him to read fewer than three verses? So taught the Sages: One who reads the Torah may not do so with fewer than three verses.21Megilla 23b. Our Rabbis taught us: Why did they institute that he may not do so with fewer than three verses?

It is corresponding to Abraham, Isaac, and Jacob. Alternatively, it is corresponding to Moses, Aaron, and Miriam, through whom the Torah was given. Rabbi Hoshaya said: See that the lowliest in the days of Moses saw what Ezekiel, the greatest of the prophets, did not see: people to whom the Divine Presence spoke face-to-face, as it is stated: “The Lord spoke with you face-to-face …” (Deuteronomy 5:4).

Rabbi Shimon ben Yoḥai said: From where do you say that had Israel been lacking even one person, the Divine Presence would not have appeared to them? It is as it is written: “For on the third day the Lord will descend before the eyes of all the people on Mount Sinai” (Exodus 19:11). There was an incident involving Rabbi [Yehuda HaNasi], who was lecturing in the great study hall, and when he would seek to enter to lecture, he would say: ‘See if the entire congregation has gathered.’

From where do you derive it [this practice]? It is from the giving of the Torah. From where is it derived? It is as it is stated: “When the Lord said to me: Assemble the people for Me, and I will have them hear My words” (Deuteronomy 4:10).

Another matter: The Rabbis said: You find that when the Holy One blessed be He gave the Torah to Moses, He gave it to him with a summons. From where is it derived? It is as it is stated: “The Lord summoned Moses to the top of the mountain, and Moses ascended” (Exodus 19:20). So too, Moses our master, when he came to teach the Torah to Israel, he said to them, ‘Just as I received the Torah with a summons, so I am passing it to His children with a summons.’

From where is it derived? It is from what is written regarding the matter: “Moses summoned all Israel, and he said to them.”

What the verse said: “My son, if you take my sayings and store my commandments with you” (Proverbs 2:1) – what is “if you take my sayings”? Rav Huna said in the name of Rav Aḥa: The Holy One blessed be He said to Israel: ‘My children, do not let My Torah be for you like a person who has an adult daughter and he seeks to marry her to whomever he finds.’22Treat the Torah as something of great value that you have to toil in order to acquire.

Do not treat it as something which God is trying to give away to whoever will take it. What is “if you take my sayings”? ‘If you will have merit, you will receive My Torah, as the ministering angels desired it but I did not give it to them.’ From where is it derived? “The kings of hosts flee again and again” (Psalms 68:13).23The midrash is assuming that the “kings” mentioned in the verse are the angels.

And what does it say? “And the wives [unvat] at home divide the spoils” (Psalms 68:13) – they said before Him: ‘Master of the universe: The beauty [hanaya] that You have in the upper worlds, are You distributing it in the lower worlds?’ That is, “if you take my sayings” – if you will have merit. What is “and store my commandments with you”?

Rabbi Abba bar Kahana said: The Holy One blessed be He said to them: ‘If you store Torah and mitzvot for Me in this world, I will store a good reward for you in the World to Come,’ as it is stated: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). Another matter: “If you take my sayings” (Proverbs 2:1) – Rabbi Yehuda bar Shalom said: The Holy One blessed be He said to Israel: ‘When are you called My children?

It is when you take My sayings.’ To what is the matter comparable? It is to a king whose son said to him: ‘Distinguish me within the province, that I am your son.’ His father said to him: ‘Do you seek that everyone should know that you are my son?

Don my purple garment and place my crown on your head, and everyone will know that you are my son.’ So, the Holy One blessed be He said to Israel: ‘Do you seek to be distinguished that you are My children? Engage in Torah study and mitzvot, and everyone will see that you are My children.’ That is, when are you My children?

It is when you take “My sayings.” Rabbi [Yehuda HaNasi] said: When Israel was in the wilderness, the pillar of cloud went before them, and the smoke of the arrangement24The smoke from the fire on the altar. and the smoke of the incense would rise. Two sparks of fire would emerge from between the two staves of the Ark and would burn the serpents and the scorpions from before them. The nations of the world would see them and would say: ‘These are gods; all their functioning is only with fire.’

Moses said to them: ‘Know that all this goodness that the Holy One blessed be He performed on your behalf is due to the fact that you received His Torah at Sinai.’ That is, “Moses summoned all Israel, and he said to them…” – he said to them: ‘All the miracles that the Holy One blessed be He performed on your behalf, you witnessed with your eyes. In Egypt, He performed on your behalf, and your eyes were seeing.’

From where is it derived? It is as it is stated: “The great masot that your eyes saw, [the signs and the wonders]” (Deuteronomy 29:2). What are the “masot”? They are plagues, which dissolve [memisot] the bodies of Egyptians.

What are “the signs”? The Rabbis say that they [the plagues] left an impression on their bodies, [i.e.,] blood, frogs, and lice. What are “the wonders [vehamofetim]”? It is that the plagues would entice [mefatot] them.25To harden their hearts.

How so? The plague would come after thirty days, would last one week, and pass. They would have twenty-three days of relief between the one plague and the next, and they would not change their minds. That is, that they would entice them.

“But the Lord has not given you a heart to know, and eyes to see, and ears to hear, until this day” (Deuteronomy 29:3). What is, “but the Lord has not given you a heart to know”? Rabbi Yitzḥak said: When Israel stood at Mount Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: “Would that this heart will be for them [to fear Me and to observe all My commandments forever, so that it will be good for them and for their children forever]” (Deuteronomy 5:26).

Israel heard, and they were silent. Rabbi Yehuda ben Levi said: To what is the matter comparable? It is to a powerful snake charmer who saw a certain powerful serpent. He said: ‘Who is able to charm this one?’

They said to him: ‘Are you not the snake charmer? It is all from you.’ So, when the Holy One blessed be He said: “Would that this heart will be for them,” they should have said: Master of the universe, You make it so. That is why Moses said: “But the Lord has not given you a heart to know.”

Another matter: “Would that [this heart will be for them]” (Deuteronomy 5:26) – Rabbi Meir said: Who is greater, the thief or the one who was robbed?26Meaning, did Israel, the thief, really mislead God when they proclaimed that they would be faithful to the covenant, or was God aware of their intent and nevertheless accepted their proclamation? (Etz Yosef). You must say: The one who was robbed is greater, as he knows that he was robbed, and he is silent.

So it is written: “But they beguiled Him with their mouth and lied to Him with their tongue. Their heart was not steadfast toward Him, nor were they faithful to His covenant” (Psalms 78:36–37),27All this despite the fact that they said: “We will perform and we will heed.” as it were, and He says: “Would that this heart will be for them.” “I have led you forty years in the wilderness; your garments did not become worn out from upon you, and your shoe did not become worn out from upon your foot” (Deuteronomy 29:4).

Another matter: “But the Lord has not given you a heart to know” (Deuteronomy 29:3) – Rabbi Shmuel bar Naḥmani said: It was for his own sake28So that he would be allowed to enter the Land of Israel. that Moses said this matter to them. How so? The Holy One blessed be He decreed two matters, one on Israel and one on Moses. One on Israel – when they performed that act.29The sin of the Golden Calf.

From where is it derived? It is as it is stated: “Let Me be and I will destroy them” (Deuteronomy 9:14). And one on Moses – when Moses sought to enter the Land of Israel, the Holy One blessed be He said to him: “You will not cross this Jordan” (Deuteronomy 3:27). Moses requested from the Holy One blessed be He to void both of them.

He said before Him: ‘Master of the universe, “Please pardon the iniquity of this people in accordance with the greatness of Your kindness”’ (Numbers 14:19), and the Holy One blessed be He voided it [His decree to destroy them], but Moses’s [prayer to forgive them] was fulfilled. From where is it derived? It is as it is stated: “I have pardoned in accordance with your word” (Numbers 14:20). When he came to enter the Land of Israel, he began saying: “Please let me cross, and I will see the good land” (Deuteronomy 3:25).

The Holy One blessed be He said to him: ‘Moses, you already voided Mine and I fulfilled yours. I said: “I will destroy them” and you said: “Please pardon.” Now, I seek to fulfill Mine and to void yours.’30Now, when you request to enter the Land of Israel, I seek to fulfill My decree to destroy them and void you request to forgive them, since you can't have it both ways (Maharzu). The Holy One blessed be He said to him: Moses, you do not know what to do; you wish to have it both ways.31Literally, “you wish to hold the rope by both ends.”

He said to him: ‘If you seek to have “please let me cross” fulfilled, void “please pardon.” If you seek to have “please pardon” fulfilled, void “please let me cross.”’ Rabbi Yehoshua ben Levi said: When Moses our master heard this, he said before Him: ‘Master of the universe, let Moses and one hundred like him die, and let not the fingernail of one of them be damaged.’ Rabbi Shmuel bar Yitzḥak said: When Moses was nearing death, and they did not ask for mercy on his behalf so he could enter the land, he assembled them and began rebuking them.

He said to them: ‘One redeemed six hundred thousand with the calf; could six hundred thousand not have been able to redeem one person?’ That is, “but the Lord has not given you a heart to know.” He said to them: ‘Do you not remember everything that I did when I led you in the wilderness, as it is stated: “I have led you forty years in the wilderness…”’

What is, “your garments did not become worn out from upon you”? Rabbi Yosei bar Ḥanina said: What was upon them did not wear out, but what they had in their trunks became worn out. Another matter: “Your garments did not become worn out” – Rabbi Elazar son of Rabbi Shimon ben Yoḥai asked Rabbi Shimon ben Yosei, his father-in-law: ‘Were there looms that departed with Israel in the wilderness?’ He said to him: ‘Those garments that were on them were what the ministering angels dressed them [in] at Sinai; that is why they did not become worn out.’

He said to him: ‘Did they not grow, and the garments became small on them?’ He said to him: ‘Do not wonder about this, as the snail, when it grows, its shell grows with it.’ He said to him: ‘But did they not need laundering?’ He said to him: ‘The cloud would rub them and whiten them.’

He said to him: ‘Were they not burned by the cloud that is fire?’ He said to him: ‘Do not wonder about this. This asbestos is cleansed only with fire; so too, these garments, which were heavenly products, the cloud would rub them and not harm them.’ He said to him: ‘But did they not produce clothes moths?’

He said to him: ‘After their death, maggots did not touch them; during their lifetime all the more so.’ He said to him: ‘But did they not have a foul odor due to perspiration?’ He said to him: ‘They would frolic in the grass meadows of the well, and their scent would waft throughout the world.’ From where is it derived?

It is as it is stated: “The scent of your garments is like the scent of Lebanon” (Song of Songs 4:11). All this goodness, from where was it? It was from “a garden spring, a well of spring water” (Song of Songs 4:15).

Another matter: “I have led you forty years in the wilderness” – Rabbi Yehuda said: Come and see the humility of the Holy One blessed be He: The way of the world is that a person who has a son and he bears him, if he upsets him, he immediately casts him away. As it were, the Holy One blessed be He is not so. Instead, Israel was in the wilderness for forty years and they would anger him, but He would bear them.

From where is it derived? It is as it is stated: “In the wilderness, where you saw [that the Lord your God bore you [asher nesaakha] as a man would bear his son]” (Deuteronomy 1:31). Another matter: Reish Lakish said: What is “asher nesaakha” (Deuteronomy 1:31)? He elevated [nesaan] them and exalted them; he rendered them like deities, as it is stated: “I had said: You are divine” (Psalms 82:6).

Another matter: Rabbi Shimon ben Yoḥai said: The way of the world is that a person, if he has a son, he gives him to a maidservant to nurse him. If he does not have a maidservant, he gives him to a wet nurse. How long does she nurse him? It is for two or three years.

As it were, the Holy One blessed be He is not so. Instead, “And until old age I am He, and until gray hairs I will carry you. [I made and I will bear; I will carry and I will rescue]” (Isaiah 46:4). The Holy One blessed be He said to them: ‘My children, just as I exalted you in this world, so, I will exalt you and honor [umeyaker] you in the future.’ From where is it derived? It is as it is stated: “Ephraim is a dear [yakir] son to Me…” (Jeremiah 31:19).

Halakha: A person of Israel who did not pray the morning prayer, the additional prayer, or the afternoon prayer, as many times he was too occupied to pray, because he was relieving himself, or he was walking on the way and forgot to pray – until what hour is it permitted for him to pray and fulfill his obligation? How must he act? So taught the Sages: The morning prayer is until noon. the afternoon prayer is until the evening. the evening prayer has no fixed time, but the additional prayer is all day.

Rabbi Elazar said: If one forgot and did not pray the additional prayer, and comes to pray the afternoon prayer, he prays the afternoon prayer and then the additional prayer. Why? It is because everything is recited at its time. The evening prayer has no fixed time, until dawn.

Why?1Why is it important to know until when one can pray? It is as it is written: “I love those who love me, and those who seek me will find me” (Proverbs 8:17). And anyone who prays and focuses his heart in prayer, it is a positive indicator that his prayer was accepted, as it is stated: “Lord, You hear the desire of the humble” (Psalms 10:17). Great is prayer before the Holy One blessed be He.

Rabbi Elazar said: Is your wish to know the power of prayer? If it does not accomplish all of it, it accomplishes half of it. Cain stood against his brother Abel and killed him. An edict was issued: “Restless and itinerant you shall be on the earth” (Genesis 4:12).

Immediately, he stood and confessed before the Holy One blessed be He, as it is stated: “My iniquity is too great to bear” (Genesis 4:13). He said before Him: ‘Master of the universe, You bear the entire world, but you cannot bear me? You wrote: “Bearing iniquity and overlooking transgression” (Micah 7:18) – pardon my iniquity, which is great.’ Immediately, he found mercy before the Holy One blessed be He, and the “itinerant” half of the edict was withheld from him, as so it is written: “He resided in the land of Nod” (Genesis 4:16).

From here you learn that prayer is great before the Holy One blessed be He. Likewise Hezekiah, when the prophet said to him: “Instruct your household, as you are dying” (Isaiah 38:1). Immediately, “Hezekiah turned his face to the wall [and he prayed to the Lord]” (Isaiah 38:2). The Holy One blessed be He said to him: “I have heard your prayer… behold, I am adding fifteen years to your days” (Isaiah 38:5), as it is written: “He grants the wishes of those who fear Him, and He hears their cry and saves them” (Psalms 145:19).

“For this mitzva that I command you today, it is not hidden from you, and it is not distant” (Deuteronomy 30:11). “For this mitzva” – halakha: A person of Israel who stands to read the Torah, how does he recite the blessing? So the Sages taught: One who begins and one who concludes reading the Torah recites a blessing before it and after it. From where is it derived that it requires a blessing before it and after it?

It is as it is written: “Blessed are You, Lord” (Psalms 119:12) and then: “Teach me Your statutes” (Psalms 119:12); that is the blessing before it. From where is it derived that it requires a blessing after it? Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: It is as it is written after the song:2Within the portion Ha'azinu (Deuteronomy 32:1–43). “This is the blessing” (Deuteronomy 33:1).

From the fact that he taught them the Torah and then recited a blessing; we learn the blessing after it. Another matter, the Holy One blessed be He said: ‘If you uttered the blessing of the Torah, I, too, will bless you,’ as it is stated: “In every place that I mention my name,3The verse is being interpreted as meaning "wherever you mention my Name." See Rabbeinu Beḥayei on the verse. [I will come to you and I will bless you]” (Exodus 20:21).

Another matter, the Rabbis said: The Holy One blessed be He said: ‘If you recited a blessing on the Torah, you recited the blessing for yourself.’ From where is it derived? It is as it is stated: “For with Me your days will be increased, and years of life will be added for you” (Proverbs 9:11). [God said:] ‘If you say, perhaps I gave you the Torah to your detriment; I gave it to you only for your benefit, as the ministering angels desired it, but it was vanished from them,’ as it is stated: “It is vanished from the eyes of all living” (Job 28:21) – these are the "heavenly creatures,"4See Ezekiel 1:5. “and hidden from the birds [umeof] of the heavens” (Job 28:21) – these are the angels.

From where is it derived?5That the word "birds" can refer to angels. It is as it is stated: “One of the seraphim flew [vayaaf] to me” (Isaiah 6:6). He said to them [the Israelites]: ‘My children, it is hidden from the ministering angels, but from you it is not hidden,’ from what we read regarding the matter: “For this mitzva that I command you today, it is not hidden from you.”

What the verse said: “Wisdom is lofty to a fool; at the gate, he will not open his mouth” (Proverbs 24:7) – what is “wisdom is lofty to a fool”? Rabbi Tanḥuma said: This fool enters the synagogue, and he sees them engaging in talmudic discourse, but he does not know what they are saying. He is ashamed, as it is stated: “At the gate, he will not open his mouth.” “Gate” is nothing other than the Sanhedrin, as it is written: “His brother's widow shall go up to the gate, to the elders” (Deuteronomy 25:7).

Another matter, the Rabbis said: This fool enters the synagogue and sees them engaged in Torah study, and he says to them: ‘How does a person study Torah from the outset?’ They say to him: ‘One reads a scroll;6Children are given a scroll with letters, vocalization, and some verses. then [one reads] in the Torah scroll, then in the Prophets, and then in the Writings. When one completes the Bible, one studies the Talmud, then halakhot, and then aggadot.’

When he hears this, he says in his heart: When can I learn all this? He returns from the gate; that is, “at the gate, he will not open his mouth.” Rabbi Yannai said: To what is the matter comparable? It is to a loaf that was suspended in the air.7It was suspended from the ceiling in a house.

The fool said: ‘Who will be able to retrieve it?’ The clever one says: ‘Did someone not suspend it?’ He brings a ladder or a rod and takes it down. Likewise, everyone who is a fool, says: ‘When will I read the entire Torah?’

But one who is clever, what does he do? He studies one chapter each and every day until he completes the entire Torah. The Holy One blessed be He said: “It is not hidden,” and if it is hidden, it is from you, because you did not engage in it. That is, “for this mitzva.”

What the verse said: “For they are life for those who find them…” (Proverbs 4:22) – Rabbi Ḥiyya said: It is a salve for the eye and a remedy for a wound, and a cup of roots for the intestines. A salve for the eyes, as it is written: “The commandment of the Lord is pure, it enlightens the eyes” (Psalms 19:9). A remedy for a wound, as it is written: “It will bring health to your body” (Proverbs 3:8).

A cup of roots for the intestines – as it is written: “And an elixir for your bones” (Proverbs 3:8). Another matter, “for they are life for those who find them [lemotzeihem]” – to one who issues them [lemotzian] out of his mouth.8Studies out loud. There was an incident involving a certain disciple of Rabbi Eliezer ben Yaakov, who would complete all his learning in one hour.9He did not say the words out loud.

One time, he fell ill and forgot all his learning. What caused this to befall him? It is because he did not recite it with his mouth. Rabbi Eliezer ben Yaakov prayed on his behalf and all his learning was restored.

Another matter, “for they are life for those who find them [motzeihem]” – for one who imparts it [shemotzian] to others. Alternatively, “for they are life for those who find them [motzeihem]” – for one who completes [shemamtzi]10This is a variation of the word mematze, which means exhausts or completes. all the mitzvot. From where is it derived? It is as it is stated: “All the mitzva” (Deuteronomy 8:1).

What is “all the mitzva”? It is until you complete all the mitzvot. "And an elixir for your bones” (Proverbs 3:8), the 248 limbs that you have. That is "For this mitzva."

Another matter, “for this mitzva” – Rabbi Ḥiyya bar Abba said: Anyone who begins a mitzva and does not complete it, causes that he will bury his wife and his children. From whom do you derive it? It is from Judah, who began a mitzva but did not complete it. How so?

When Joseph came to his brothers and they sought to kill him, as it is stated: “Let us go and kill him” (Genesis 37:20). Judah stood and did not allow them. From where is it derived? It is as it is stated: “What profit is it if we kill our brother?” (Genesis 37:26).

They heeded him because he was king over them. Had he said to them: ‘Let us return him to our father,’ they would have heeded him. Because he began the mitzva but did not complete it, he buried his wife and his children, as it is stated: “Bat Shua, Judah’s wife, died” (Genesis 38:12), and it is written: “Er and Onan died in the land of Canaan” (Genesis 46:12). Another matter, “for this mitzva” – Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: Anyone who begins a mitzva but does not complete it, and another comes and completes it, it is attributed to the one who completed it.

How so? Moses began the mitzva, as he took Joseph’s bones with him. From where is it derived? It is as it is stated: “Moses took Joseph’s bones with him…” (Exodus 13:19).

But because he did not take them into the Land of Israel, it is attributed to Israel, who buried him, as it is stated: “The bones of Joseph that the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32). “That Moses took up from Egypt” is not written here, but rather, “that the children of Israel took up.” Why did they bury him in Shekhem? To what is the matter comparable?

It is to thieves who stole a barrel of wine. The homeowner was aware of their presence. He said to them: ‘Enjoy it, but, as you live, after you drink the wine, return the barrel to its place.’ So, when the brothers sold Joseph, they sold him from Shekhem, as it is stated: “Israel said to Joseph: Are your brothers not herding in Shekhem?” (Genesis 37:13).

The Holy One blessed be He said to them: ‘You sold him from Shekhem, return him to Shekhem.’ Since they completed the mitzva, it is attributed to them. That is, “for this mitzva.”

Another matter, the Holy One blessed be He said: ‘If you read the Torah, you are performing a mitzva for the sake of My world, as were it not for the Torah, the world would have been restored to emptiness and disorder.’ Another matter, “for the mitzva” – what is “the mitzva”? The Rabbis say: It is a hard matter. To what is the matter comparable?

It is to a king who had a gem and he entrusted it to his friend. He said to him: ‘I beseech you, pay attention to it and guard it properly, as if it is lost, you do not have anywhere from which to repay me, and I do not have another one like it. The result will be that you will have sinned against me and against you. Instead, perform the mitzva on behalf of both of us, and guard it properly.’

So, Moses said to Israel: ‘If you observe the Torah, you will not only be acting charitably [tzdaka] for yourselves, but for Me and for you, as it is stated: “It will be, therefore, to our merit [tzdaka]” (Deuteronomy 6:25) – for Me and for you.’ When? “[It will be, therefore, to our merit…] if we observe to perform all this mitzva” (Deuteronomy 6:25).

“It is not in the heavens, to say: Who will ascend for us to the heavens, and take it for us, and communicate it to us, that we will perform it” (Deuteronomy 30:12). Another matter, “for [this] mitzva…it is not in the heavens” – Moses said to them: ‘So you will not say: Another Moses will stand and bring us another Torah from Heaven, I am already informing you: “It is not in the heavens,” as nothing of it remained in Heaven.’

Another matter, Rabbi Ḥanina said: It and all the tools of its craft were given; its humility, its righteousness, its uprightness, and the giving of its reward. Another matter, what is “it is not in the heavens”? Shmuel said: The Torah cannot be found among the astrologers, whose craft is in the heavens. They said to Shmuel: ‘But you are an astrologer and a Torah giant.’

He said to them: ‘I would look into astrology only when I was unoccupied in Torah. When? It is when I would enter the bathhouse.’11One is not allowed to study Torah in the bathhouse. “And it is not across the sea, to say: Who will cross for us to the other side of the sea and take it for us, and communicate it to us that we will perform it” (Deuteronomy 30:13).

“Rather the matter is very near to you, in your mouth and in your heart to perform it” (Deuteronomy 30:14). Another matter, “it is not in the heavens” – they said: ‘Our master, Moses, you are saying: “It is not in the heavens” and “it is not across the sea.” Where is it?’ He said to them: ‘It is is a place that is near: “in your mouth and in your heart to perform it.”

It is not distant from you, it is near to you.’ Another matter, “in your mouth and in your heart to perform it” – the Rabbis said: Solomon said seven matters regarding the idler, but what Moses said was greater than all of them. How so? They said to the idler: ‘Your teacher is in the city, go and learn Torah from him.’

He answers them and says to them: ‘I am afraid of the lion on the way.’ From where is it derived? It is as it is stated: “The idler says: There is a lion on the way” (Proverbs 26:13). They said to him: ‘Your teacher is in the neighborhood, get up and go to him.’

He says to them: ‘I am afraid that there might be a lion outside,’ as it is stated: “A lion in the streets” (Proverbs 26:13). They said to him: ‘He is residing next to your house.’ He said to them: ‘But the lion is outside,’ as it is stated: “The idler says: There is a lion in the street” (Proverbs 22:13). They said to him: ‘Inside the house.’

He said to them: ‘But if I go and find the door [of his room] locked, I will need to come back.’ They said to him: ‘It is open.’ From where is it derived? It is as it is stated: “The door turns on its hinges, and the idler is on his bed” (Proverbs 26:14).

Ultimately, he did not know what to answer. He said to them: ‘Whether the door is open or locked, I wish to sleep a bit longer.’ From where is it derived? It is as it is stated: “How long will you lie down, idler? [When will you arise from your sleep?]” (Proverbs 6:9).

He awakened from his sleep in the morning, they placed before him to eat. He was too lazy to put it in his mouth. From where is it derived? It is as it is stated: “The idler inserts his hand into the dish; he is too weary to return it to his mouth” (Proverbs 26:15).

Which is the seventh? “From the winter, the idler will not plow; he will ask at harvest, and there is nothing” (Proverbs 20:4). What is, “from the winter, the idler will not plow”? Rabbi Shimon ben Yoḥai said: This is one who does not study Torah in his youth and seeks to study in his old age, but is unable to do so.

That is, “he will ask at harvest, and there is nothing.” But what Moses said was greater than all of them. From where is it derived? “Rather, the matter is very near to you, in your mouth and in your heart to perform it” – take the matter out of your mouth.

“Rather the matter is very near to you” – Rabbi Shmuel bar Rav Naḥman said: To what is the matter comparable? It is to the daughter of a king whom no person knew. The king had a certain friend who would enter to the king all the time, and the king’s daughter was standing before him. The king said to him: ‘See how beloved you are to me, as there is no creature who knows my daughter, and she stands before you.’

So, the Holy One blessed be He said to Israel: ‘See how beloved you are to me, as there is no creature in my palace who knows the Torah, and I gave it to you,’ as it is stated: “It is vanished from the eyes of all living” (Job 28:21). But you, “it is not hidden from you,” (Deuteronomy 30:11), but rather, “the matter is very near to you” (Deuteronomy 30:14). The Holy One blessed be He said to them: ‘My children, if the matters of Torah are near to you, I call you near as well, as so it is written: “For the children of Israel, the people who are near to Him. Halleluya”’ (Psalms 148:14).

“The Lord said to Moses: Behold, your days are approaching to die; summon Joshua, and stand in the Tent of Meeting and I will command him. Moses and Joshua went, and stood in the Tent of Meeting” (Deuteronomy 31:14). “The Lord said to Moses: Behold, your days are approaching” – halakha, a person of Israel whose deceased relative is laid out before him, what is the ruling; is it permitted for him to pray?

So, the Sages taught: One whose deceased relative is laid out before him is exempt from the recitation of Shema and from the Amida prayer. Why did our Rabbis teach us this? Since he sees his trouble before him, his mind is muddled. But once he is buried, all seven days of mourning, he is obligated for every possible matter of mitzva.

From where do you derive that mourning is seven days? Rabbi Abba bar Avina said: As we found regarding Joseph: “He observed mourning for his father seven days” (Genesis 50:10), and Shabbat is included in the count. Rabbi Yosei bar Zevida said in the name of Reish Lakish: You should derive it from another place. From where is it derived?

It is as it is stated: “I will transform your festivals into mourning” (Amos 8:10) – just as the days of the festival are seven,1This is a reference to a seven day festival. See Moed Katan 20a, which relates to the fact that Shavuot is a one day festival. so the days of mourning are seven. Our Rabbis said: There was an incident during the days of Rabbi Shimon ben Ḥalafta, who went to a circumcision.

The father of the baby made a feast, and gave them to drink wine that was aged seven years. He said to them: ‘I am aging from this wine for the wedding feast of my son.’ They were feasting until midnight. Rabbi Shimon ben Ḥalafta, who was confident in his strength, departed at midnight to go to his city.

He encountered the angel of death there on the way, and saw that he looked strange. He said to him: ‘Who are you?’ He said to him: ‘The emissary of the Omnipresent.’ He said to him: ‘Why do you look strange?’

He said to him: ‘It is due to the conversation of the people, who say: This and that we intend to do, but they do not know when they will be called to die. That man with whom you were dining, and [who] said to you: I am aging from this wine for the wedding feast of my son? The time for him2The son. to be taken will be reached after thirty days.’ He said to him: ‘Show me my time.’

He said to him: ‘I do not have control over you, and over those like you. At times, the Holy One blessed be He desires good deeds and adds life to you, as it is stated: “The fear of the Lord will add days”’ (Proverbs 10:27). The Rabbis said: The death of the righteous is onerous before the Holy One blessed be He. From where is it derived?

It is as it is stated: “Weighty in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Know that He should have said to Moses: “Behold, you are going to die,” but He did not say so. Instead, He forsook him and attributed his death to the days. From where is it derived? It is from what we read regarding the matter: “Behold, your days are approaching to die.”

What the verse said: “I again saw under the sun that the race is not to the swift…” (Ecclesiastes 9:11). What is “that the race is not to the swift”? Rabbi Tanḥuma said: This verse is speaking about Moses. How so?

Yesterday, he would ascend to the heavens like an eagle; now, he seeks to cross the Jordan, but is unable to do so, as it is stated: “As you will not cross this Jordan” (Deuteronomy 3:27). “And the war is not to the valiant” (Ecclesiastes 9:11) – yesterday the angels were trembling before him, but now he says: “For I was daunted due to the wrath and the fury” (Deuteronomy 9:19). “Also not to the wise is bread” (Ecclesiastes 9:11) – yesterday, “The wise man goes up against the city of the mighty and removes the strength of its stronghold” (Proverbs 21:22); from Heaven, but now, it was taken from him and given to Joshua son of Nun.

“And also not to the clever is wealth” (Ecclesiastes 9:11) – yesterday, he spoke like a wealthy man: “Relent from Your enflamed wrath” (Exodus 32:12), “please pardon the iniquity of this people” (Numbers 14:19). But now he is speaking like an indigent man: “I pleaded [vaetḥanan]” (Deuteronomy 3:23) – do it for me for nothing [ḥinam]. “And also not to the knowledgeable is favor” (Ecclesiastes 9:11) – yesterday, he knew how to appease his Creator: “Arise, Lord” (Numbers 10:35), “repose, Lord” (Numbers 10:36), but here, after he pleaded for all of seven days, ultimately the Holy One blessed be He said to him: “Your days are approaching.”

What the verse said: “There is no person who rules the spirit, to retain the spirit” (Ecclesiastes 8:8) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: There is no person who rules the angel of death, to keep him from him, and spirit [ruaḥ] is nothing other than an angel [malakh], as it is stated: “He makes the winds [ruḥot] His messengers [malakhav]” (Psalms 104:4). Rabbi Neḥemya says: There is no person who rules the ruaḥ of the exiles, to eliminate them from the world, and ruaḥ is nothing other than exiles, as it is stated: “And behold, the four winds [ruhot] of the heavens” (Daniel 7:2).3Daniel proceeds to enumerate the four exiles.

Another matter, Rabbi Eliezer ben Yaakov says: There is no person who rules over his soul to eliminate it. Why? It is because the Holy One blessed be He disseminated it throughout the body, as had the Holy One blessed be He disseminated it in one limb, when trouble would befall a person, he would amputate that limb and die. That is why it is throughout the body, so that he will not be able to eliminate it.

That is, “there is no person who rules the spirit.” What is, “there is no sending a proxy in war”? (Ecclesiastes 8:8). A person cannot say, when he is tending toward death: ‘Behold, I am sending my slave in my stead.’ Rabbi Shimon ben Ḥalafta says: A person cannot craft a weapon and save himself from the angel of death, like the matter that is stated: “And made weapons and shields in abundance” (II Chronicles 32:5).

What is “there is no dominion over the day of death”? There is no person with dominion to say: ‘Wait for me until I settle my accounts or until I give orders to my household, and then I will come.’ Another matter, what is “there is no dominion”? The angel of death does not say: ‘Since this one is a king, we will concede to him an additional day or two days.’

There is no favoritism before him on that day. Know that all the days of David, he was called king, as it is stated: “King David was old” (I Kings 1:1). When he reached his death, kingship is not written in his regard. From where is it derived?

It is as it is stated: “The days of David approached to die” (I Kings 2:1). “And wickedness will not rescue its owner” (Ecclesiastes 8:8) – a person cannot pose an appeal before him [the angel of death], nor can a person make a claim before him. After all, Moses, after all the goodness that he saw, once the day of his death arrived, he was unable to delay it. He immediately said to him: “Behold, your days are approaching to die.”

Another matter, Moses said to Him: ‘Master of the universe, after all the glory and all the bravery that my eyes saw, will I die?’ The Holy One blessed be He said to him: ‘Moses, “Who is the man who lives and does not see death…?”’ (Psalms 89:49). What is “who is the man who lives”? Rabbi Tanḥuma said: Who is a man like Abraham, who descended into the fiery furnace and was saved?

But then, “Abraham expired and died” (Genesis 25:8). Who is a man like Isaac, who outstretched his neck on the altar? But then he said: “Behold, I have now grown old; I do not know the day of my death” (Genesis 27:2). Who is a man like Jacob, who encountered the angel?

But then, “the time of Israel approached to die” (Genesis 47:29). Who is a man like Moses, who spoke to his Creator face to face? But then, “behold, your days are approaching to die.”

Another matter, [God said to Moses:] ‘All the people descend to the grave and their eyes dim; you, your eyes did not dim. All the people tend to utensils crafted by flesh and blood, a coffin, bier, and shroud, but you are in shrouds crafted by Heaven, a coffin crafted by Heaven, a bier crafted in Heaven. Another matter, all the people, when they die, their relatives and neighbors tend to them, but you, I and My entourage tend to you.’ From where is it derived? It is as it is stated; “He buried him in the valley” (Deuteronomy 34:6).

Another matter, “behold [hen], your days are approaching” – why was death decreed upon him with this expression, hen? The Rabbis say: To what is the matter comparable? It is to one who honored the king and brought him a gift, a sharp sword. The king said: ‘Behead him with it.’

That person said to him: ‘My lord the king, with what I honored you, you are beheading me?’ So, Moses said: ‘Master of the universe, I lauded you with hen, as so it is written: “Behold [hen], to the Lord your God are the heavens, and the heavens of heavens…” (Deuteronomy 10:14), and with hen you are decreeing death upon me?’ The Holy One blessed be He said to him: ‘A bad neighbor sees the incomes but does not see the expenditures.’

He said to him: ‘Do you not remember when I sent you to redeem them from Egypt, and you said to me: “But, behold [hen], they will not believe me”?’ (Exodus 4:1). That is, “behold [hen], your days are approaching.”

Another matter, Rabbi Avin said: What is hen? To what is the matter comparable? It is to a certain noblewoman who crafted a high quality purple garment for the king. The king took it and stored it. When the time arrived for the woman to die, the king said: ‘Let her take that purple garment with which she honored me.’ So, the Holy One blessed be He said to Moses: ‘You lauded Me with hen, with hen I decree death upon you.’

Another matter, to what is the matter comparable? It is to a pregnant woman who was incarcerated in prison. She bore a son there. That child grew up there. The king passed before the prison. That child began shouting: ‘My lord the king, why am I incarcerated in the prison?’ The king said to him: ‘It is due to the sin of your mother that you are placed here.’ So Moses said: ‘Master of the universe, there are thirty-six instances of karet for which a person who violates one of them incurs liability to die. Did I, perhaps, violate one of them? Why are You decreeing death upon me?’ He said to him: ‘Due to the sin of Adam the first man you are dying, as he brought death to the world.’ Hen, what is hen? Due to the iniquity of the one in whose regard hen is written: “Behold [hen], the man has become as one of us…” (Genesis 3:22).

Another matter, what is hen? Rabbi Sima said: The day raised a grievance before the Holy One blessed be He. It said: ‘Master of the universe, I will not move and will not set, as long as Moses is alive.’4Since the day had arrived for Moses to die and for Joshua to take over, metaphorically the day would not end before the transition took place (Etz Yosef). Another matter, the Rabbis said: Since Moses knew that he was supposed to die on that day, what did he do?

Rabbi Yanai said: He wrote thirteen Torah scrolls; twelve for the twelve tribes, and one, he placed in the Ark, so that if one would seek to falsify a matter, they would be able to find the one that is in the Ark. Moses said: ‘By means of me being engaged in the Torah, which is all life, the day will set and the decree will be nullified.’ What did the Holy One blessed be He do? He signaled to the sun, but it stood obstinate against Him.

It said: ‘I will not set as long as Moses exists in this world.’ That is why Job said: “Truly, I wept for the downtrodden [keshe yom], [my soul grieved for the indigent]” (Job 30:25) – as the day was obstinate [nitkasha] against Him.5Job is saying that he wept for Moses, who died after the day was obstinate before God. “Hen” – what is “behold, your days are approaching”? It is like a person who says to another: ‘So-and-so filed a grievance against you before the king.’

“Summon Joshua” – he [Moses] said before Him: ‘Master of the universe, let Joshua take my kingdom, but I will live.’ The Holy One blessed be He said to him: ‘Act to him just as he acts to you.’ Immediately, Moses awakened and went to Joshua’s residence. Joshua became afraid, and Moses said: ‘My master, come to me.’

They went out to walk. Moses walked to Joshua’s left. They entered the Tent of Meeting. The pillar of cloud descended and partitioned between them.

When the pillar of cloud ascended, Moses went to Joshua and said: ‘What did the Divine Speech say to you?’ Joshua said to him: ‘When the Divine Speech was revealed to you, would I know what it was speaking with you?’6Just like Moses did not report to Joshua on everything that God spoke to him, similarly Joshua would not report to Moses. At that moment, Moses shouted and said: ‘One hundred deaths, but not one [instance of] jealousy.’

Solomon articulated it: “As love is as intense as death, jealousy is as cruel as the grave” (Song of Songs 8:6) – the love that Moses loved Joshua, and the fact that Moses was jealous of Joshua. Once he accepted that he would die, the Holy One blessed be He began to placate him. He said to him: ‘In this world, you led My children. In the future, too, I will lead them through you.’ From where is it derived? It is as it is stated: “He remembered the days of old, Moses, His people” (Isaiah 63:11).

“Listen, heavens, and I will speak, and the earth will hear the sayings of my mouth” (Deuteronomy 32:1). Halakha: A person of Israel who had an earache, what is the ruling; is it permitted to heal it on Shabbat? So the Sages taught: Any case where there is uncertainty regarding a life-threatening situation, [it] overrides Shabbat. This earache, if it is life-threatening, one may cure it on Shabbat.

The Rabbis say: If you seek not to ache in your ears, or in any of your limbs, incline your ear to Torah and you will inherit life. From where is it derived? It is as it is stated: “Incline your ear and go to Me; listen, and your soul will live” (Isaiah 55:3). Rabbi Ḥanina bar Pappa said: Anyone who turns his ear away from hearing Torah, his prayer is rejected, as it is stated: “One who turns his ear away from hearing Torah, even his prayer is an abomination” (Proverbs 28:9).

Rabbi Levi said: The ear, to the body, is like the perforated vessel1A vessel with holes cut into it. is to garments, as many garments can he placed over it, and you place incense beneath them; they are all fumigated. So, there are two hundred and forty-eight limbs in this person; by means of the ear, all of them live, as it is stated: “Listen, and your soul will live.” The Holy One blessed be He said: ‘If you inclined your ear to Torah, when you come to begin stating matters of Torah, everyone becomes silent before you, and listens to your words, just as you inclined your ear to listen to matters of Torah.’

From where do you derive it? It is from Moses our master, as, because he inclined his ear to Torah, when he came to begin stating matters of Torah, the upper worlds and the lower worlds became silent and listened to his words. From where is it derived? It is from what we read regarding the matter: “Listen, heavens, and I will speak, [and the earth will hear the sayings of my mouth].”

What the verse said: “I know that everything that God does, it will be forever; one cannot add to it…” (Ecclesiastes 3:14). Rabbi Yosei ben Zimra said: What is “one cannot add to it…”? So said the Holy One blessed be He, from the beginning of the creation of the world: “Let the water under the heavens be gathered to one place…” (Genesis 1:9). Why is it written: “Who summons the waters of the sea and pours them upon the face of the earth; the Lord is His name”? (Amos 5:8).

“So they would be in fear of Him” (Ecclesiastes 3:14) – so the people would be in fear of Him. To what is the matter comparable? It is to a province that revolted against the king. What did the king do?

He brought a mighty legion and surrounded it, so that the residents of the province would see it and be in fear of it. Another matter, thus the Holy One blessed be He created His world – day would be day and night would be night. Jacob came and rendered the day night, as the Holy One blessed be He set the sun for him not at its appointed time, as it is stated: “He encountered the place because the sun had set, and stayed the night there” (Genesis 28:11).

Joshua came and rendered the night day, as it is stated: “Sun, stand still at Givon” (Joshua 10:12). The righteous deduct and add to the words of the Holy One blessed be He, so that the people will be in fear of Him. Another matter, thus the Holy One blessed be He created His world – the sea would be sea and the dry land would be dry land. Moses came and rendered the sea dry land, as it is stated: “And the children of Israel went on the dry land in the midst of the sea” (Exodus 14:29).

Elisha came and rendered the dry land sea, as it is stated: “So said the Lord: I will make this ravine full of pools…but this ravine will be filled with water” (II Kings 3:16–17). Thus the Holy One blessed be He created the world – the winter would be winter and the summer would be summer. Elijah came and rendered the winter summer, as so it is written: “As the Lord…lives, there shall be neither dew nor rain during these years except by my word” (I Kings 17:1).

Samuel came and rendered the summer winter, as so it is written: “Is it not wheat harvest today? I will call to the Lord and He will dispatch thunder and rain” (I Samuel 12:17). Another matter, thus the Holy One blessed be He created, the upper worlds for the residents of the upper worlds, and the lower worlds for the residents of the lower worlds, as so it is written: “The heavens are the heavens of the Lord, while the earth He has given to the sons of man” (Psalms 115:16).

Moses came and brought the residents of the lower worlds to the upper worlds, and the residents of the upper worlds to the lower worlds, as so it is written: “Moses ascended to God…” (Exodus 19:3), [and] “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, thus the Holy One blessed be He created the heavens and the earth, so that they would laud Him. From where is it derived? It is as it is stated: “The heavens declare the glory of God” (Psalms 19:2). When Moses came, he silenced them. From where is it derived? It is as it is stated: “Listen, the heavens.”

What the verse said: “The God of Israel said, the Rock of Israel spoke to me: The ruler over people [is a righteous one, ruling through the fear of God]” (II Samuel 23:3); what is “is a righteous one, ruling through the fear of God”? The righteous, as it were, rule over what the Holy One blessed be He rules. How so? Everything that the Holy One blessed be He does, the righteous do.

How so? The Holy One blessed be He remembers the barren;2He grants them children. Elisha remembered the Shunamite woman. From where is it derived?

It is as it is stated: “He said: At this time next year, at this very time, you will embrace a son” (II Kings 4:16). The Holy One blessed be He revives the dead, and Elisha revived the Shunamite woman’s son.3II Kings 4:32–36. The Holy One blessed be He splits seas and Elijah and Elisha split seas. From where is it derived?

“Even he, as he struck the water, it split here and there” (II Kings 2:14). The Holy One blessed be He heals without a medicated bandage and Elisha healed Naaman without a medicated bandage.4 II Kings 5:14–15. The Holy One blessed be He sweetens the bitter water and Elisha sweetened the bitter water, as so it is written: “He said: Bring me a new bottle, [and put salt there…. He went to the water source, and he cast salt there, and said: So said the Lord: I have cured this water]” (II Kings 2:20–21), and is written: “The water was cured” (II Kings 2:22).

The Holy One blessed be He halts rain and Elijah halted the rain, as it is stated: “As the Lord [of hosts]…lives, there shall be neither dew nor rain” (I Kings 17:1). The Holy One blessed be He causes rain to fall and Samuel caused rain to fall, as it is stated: “Is it not wheat harvest today? I will call to the Lord…” (I Samuel 12:17). The Holy One blessed be He causes fire to descend, and Elijah caused fire to descend, as it is stated: “Fire of the Lord fell and consumed the burnt offering” (I Kings 18:38).

Another matter, “listen, heavens” – Rabbi Yehoshua of Sikhnin said: From here you derive that the heavens have a mouth, a heart, and an ear. A mouth, from where is it derived? It is as it is written: “The heavens relate the glory of the Almighty” (Psalms 19:2). A heart, from where is it derived?

It is as it is written: “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11). An ear, from where is it derived? It is as it is written: “Listen.” Another matter, why to the heavens and the earth?5Why did Moses address the heavens and the earth in this verse?

Rabbi Shmuel bar Naḥman said: To what is the matter comparable? It is to a military governor who served in two provinces, one subject to taxation and one tax-exempt. He made a festival. He said: ‘If I invite these, those will be angry, and if I invite those, these will be angry.’

What did he do? He invited these and those. So, Moses was from the earth and achieved greatness in the heavens. From where is it derived?

It is as it is stated: “He was there with the Lord forty days…” (Exodus 34:28). He said: ‘If I invite the heavens, the earth will be angry, and if I invite the earth, the heavens will be angry.’ He said: ‘I will invite both of them, the heavens and the earth,’ as it is stated: “Listen, heavens…[and the earth will hear].” Another matter, why to the heavens and the earth?

Rabbi Tanḥuma said: It is because the Holy One blessed be He redeems Israel only by their means,6By means of the heavens and the earth. as so it is written: “Sing, the heavens, as the Lord has acted; [shout, depths of the earth…for the Lord has redeemed Jacob, and in Israel He is glorified]” (Isaiah 44:23). Another matter, why to the heavens and to the earth? It is because the Torah was given only through them, as it is stated: “From the heavens, He had you hear His voice to chastise you, and upon earth He showed you His great fire [and you heard His words from the midst of the fire]” (Deuteronomy 4:36).

Another matter, it is because the manna and the quail came through them. From where is it derived? It is as it is stated: “Behold, I am raining food for you from the heavens” (Exodus 16:4), and the quail from the earth, as it is written: “The quails came up…” (Exodus 16:13). Another matter, it is because the Holy One blessed be He analogized Israel to the stars of the heavens and to the dust of the earth.

Like the stars of the heavens, from where is it derived? It is as it is written: “Look to the heavens and count the stars…” (Genesis 15:5). Like the dust of the earth, from where is it derived? “Your offspring will be like the dust of the earth” (Genesis 28:14).

Another matter, why to the heavens and to the earth? It is because they are Israel’s witnesses, as it is written: “I call today to the heavens and earth to bear witness against you” (Deuteronomy 4:26). To what is the matter comparable? It is to the son of kings, to whom his father gave two stewards, and every crown with which his father would crown him, he would crown him only through them.

When he entered his wedding canopy, he took them as witnesses to be intermediaries between him and his father, So, all the miracles that the Holy One blessed be He performed on behalf of Israel, he performed it for them by means of the heavens and the earth. When they came to enter the Land of Israel, they recited song through them, as they testify between Him and them. From where is it derived? It is as it is stated: “Hear, heavens and listen, earth, as the Lord has spoken” (Isaiah 1:2).

What is written thereafter? “I have reared children and exalted them [and they rebelled against me]” (Isaiah 1:2). That is, “listen, heavens.” Another matter, why to the heavens and to the earth?

Rabbi Ḥanina said: To what is the matter comparable? It is to one who deposited a deposit with his friend. The friend, who deposited the deposit with him, died, and the son of the one who deposited the deposit arose and treated the one with whom he had deposited the deposit with deference and treated his wife with deference. They said to him: ‘Why are you treating both of them with deference?’

He said to them: ‘I have a deposit with them, but it is unclear to me with whom the deposit is, whether it is with him or with his wife; [I treat them both with deference] so that wherever my deposit is placed, it will be well guarded.’ So, they said to Moses: ‘Why are you commanding the heavens and the earth?’ He said to them: ‘I am destined to die, and I do not know where my soul is going, whether to the heavens or to the earth.’

From where is it derived? It is as it is stated: “Who knows the spirit of the sons of man? Does it ascend upward, [and the spirit of the animal, does it descend downward to the earth?]” (Ecclesiastes 3:21). That is why I am commanding both of them.

Everywhere that my soul will be placed, it will be good. The Holy One blessed be He said to him: ‘As you live, no creature has dominion over your soul. Where is it placed? It is beneath the Throne of Glory.’

As so says Avigayil: “May the soul of my lord be bound in the bond of life with the Lord your God” (I Samuel 25:29). Another matter, why to the heavens and to the earth? It is because through them, the Holy One blessed be He bore witness against Israel; through them, they sinned; through them, they were stricken; and through them, they are consoled. Through them He bore witness against them, from where is it derived?

It is as it is written: “I call today to the heavens and the earth to bear witness against you” (Deuteronomy 4:26). Through them they sinned, as it is written: “To make pastries in honor of the queen of the heavens”7This refers to idol worship. (Jeremiah 7:18). Through them they were stricken, from where is it derived? It is as is written: “And the heavens, and their light is gone” (Jeremiah 4:23).

Through the earth, from where is it derived? It is as it is written: “[I call the heavens] and the earth [to witness against you that you shall soon perish from the land…]” (Deuteronomy 4:26). Through the earth they sinned, from where is it derived? It is as it is written: “Their altars too will be as heaps on the furrows of the field” (Hosea 12:12).

Through the earth they were stricken, as it is written: “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). And through the heavens and the earth they are consoled, as it is written: “For just as the new heavens and the new earth [that I will make will remain before Me, the utterance of the Lord, so your descendants and your name will remain]” (Isaiah 66:22).

“This is the blessing that Moses, the man of God, blessed the children of Israel before his death” (Deuteronomy 33:1). Halakha: A person of Israel who passed before the ark1He served as prayer leader. and erred,2He is unable to continue the prayer for some reason. how must he act? So the Sages taught: One who passes before the ark and errs, let another pass in his stead. Our Rabbis taught us, Rabbi Yosei bar Ḥanina said: If one erred in the first three blessings, he returns to the beginning of “Shield.”3“Shield of Abraham,” the first blessing of the Amida prayer.

Rav Huna said: If one erred in the middle three4There are actually thirteen middle blessings in the weekday Amida prayer. Thus, the midrash is referring to a case in which someone made a mistake in one of the thirteen middle blessings. In the Musaf prayer of Rosh Hashanah there are three middle blessings. blessings, he returns to “the holy God.”5The third blessing ends with the words "the holy God."

The midrash states that the person who made the mistake starts from the fourth blessing, which begins right after the words "the holy God." Rav said: If one erred in the final three, he returns to the beginning of “we give thanks.”6Which is the first of the last three blessing Another matter, one who passes before the ark and erred, another passes in his place. From where does he begin? It is from the beginning of the blessing where he erred.

From where did they derive it? It is from the patriarchs of the world. Why? It is because each of them would begin only from where the other ended.

How so? Abraham blessed Isaac. From where is it derived? It is as it is written: “Abraham gave all that was his to Isaac” (Genesis 25:5).

What did he give him? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He gave him the birthright, like the matter that is stated: “He sold his birthright to Jacob” (Genesis 25:33). Rabbi Neḥemya said: He gave him a blessing, like the matter that is stated: “May God give you [of the dew of the heavens and the fat of the earth…]” (Genesis 27:28). Isaac arose to bless Jacob, he said: ‘From the place that father ended, I will begin.

Father ended with veyiten, I, too, will begin with veyiten,’ as is it is stated: “May God give you [veyiten lekha].” With what did Isaac end? It was with summoning, as it is stated: “Isaac summoned Jacob and blessed him” (Genesis 28:1). Jacob arose to bless the tribes, he said: ‘I will begin only with summoning,’ as it is stated: “Jacob summoned his sons” (Genesis 49:1).

With what did he end? It was with zot, as it is stated: “And this [vezot] is what their father spoke to them” (Genesis 49:28). Moses arose to bless Israel, he said: ‘I will begin only with zot.’ From where is it derived? It is from what is written regarding the matter: “This is [vezot] the blessing.”

Another matter, “this is the blessing” – that is what the verse said: “Who will ascend the mountain of the Lord?” (Psalms 24:3). The Rabbis said: It is speaking of Moses. “Who will ascend the mountain of the Lord?” – this is Moses, as it is stated: “Moses ascended to God…” (Exodus 19:3). “Who will stand in His holy place?” (Psalms 24:3) – this is Moses.

From where is it derived? It is as it is stated: “As the place upon which you are standing is sacred ground” (Exodus 3:5). “One who has clean hands” (Psalms 24:4). From where is it derived?

It is as it is stated: “Not one donkey did I take from them…” (Numbers 16:15). “And a pure heart” (Psalms 24:4) – this is Moses. Rabbi Yitzḥak said: Even a common person, if another were to speak to him in that manner, it would be a disgrace for him, and Moses said: “Lord, why will your wrath be enflamed against your people?” (Exodus 32:11). It is, though, that it was clear in his heart that he was not making demands on his own behalf, but on behalf of Israel.

“Who has not raised his soul for naught” (Psalms 24:4) – this is the soul of the Egyptian, as he did not take it for naught; rather, he did so justifiably. “Nor taken an oath deceitfully” (Psalms 24:4) – this is Moses, as it is stated: “Moses decided [vayoel]7This is expounded to mean “took an oath,” based on the word ala, meaning oath. to live with the man” (Exodus 2:21). “He will receive [yisa] a blessing from the Lord” (Psalms 24:5) – this is Moses. Rabbi Tanḥuma said: Read it only as yasi –he will transmit a blessing to others.

“This is the blessing” – that is what the verse said: “Many women have performed valiantly, but you have surpassed them all” (Proverbs 31:29). What is, “but you have surpassed them all”? It is speaking of Moses, because he was exalted over them all. How so?

Adam the first man says to Moses: ‘I am greater than you, as I was created in the image of the Holy One blessed be He.’ From where is it derived? It is as it is stated: “God created man in His own image” (Genesis 1:27). Moses says to him: ‘I am more exalted than you, as you, the glory that was given to you was taken from you, as it is stated: “Man [Adam] does not abide in honor” (Psalms 49:13).

But I, the radiance of my face that the Holy One blessed be He gave me, it remains with me.’ From where is it derived? It is as it is stated: “His eye had not dimmed, and his vitality had not departed” (Deuteronomy 34:7). Another matter, Noah said to Moses: ‘I am greater than you, as I was delivered from the generation of the Flood.’

Moses said to him: ‘I am more exalted than you, as you saved yourself, but you did not have the ability to save your generation. But I saved myself and saved my generation when they incurred liability to be eradicated due to the [sin of the Golden] Calf.’ From where is it derived? It is as it is stated: “The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:14).

To what is the matter comparable? It is to two ships that were at sea, and there were two captains in them. One saved himself but did not save his ship, and one saved himself and his ship. Whom do they laud?

Is it not the one who saved himself and his ship? So, Noah saved only himself, but Moses saved himself and his generation. That is, “but you have surpassed them all.” Another matter, Abraham said to Moses: ‘I am greater than you, as I would provide sustenance to the passersby.’

Moses said to him: ‘I am more exalted than you, as you would provide sustenance for uncircumcised people, but I provided sustenance for circumcised people. Moreover, you would provide sustenance in the settled area, and I would provide sustenance in the wilderness.’ Isaac said to Moses: ‘I am greater than you as I extended my neck upon the altar and saw the countenance of the Divine Spirit.’ Moses said to him: ‘I am more exalted than you, as you saw the countenance of the Divine Presence and your eyes dimmed.’

From where is it derived? It is as it is written: “It was when Isaac was old, his eyes dimmed from seeing” (Genesis 27:1). What is “from seeing”? It is from seeing the Divine Presence. ‘But I would speak with the Divine Presence face to face and my eyes did not dim.’

From where is it derived? It is as it is stated: “Moses did not know that the skin of his face was radiant” (Exodus 34:29). Jacob said to Moses: ‘I am greater than you, as I encountered the angel and overcame him.’ Moses said to him: ‘You encountered the angel in your environment, but I ascended to them in their environment, and they fear me.’

From where is it derived? It is as it is stated: “The kings of armies [malkhei tzevaot]8This is being interpreted as referring to angels. flee again and again…” (Psalms 68:13). That is why Solomon said: “Many women have performed valiantly, [but you have surpassed them all].” The Holy One blessed be He said: ‘Since he was exalted above everyone, he will bless Israel’ – “this is the blessing.”

Another matter, “this is the blessing” – Rabbi Shmuel bar Naḥman said: When Moses came to bless Israel, the Torah and the Holy One blessed be He came to bless Israel. “This is [vezot] the blessing,” this is the Torah, in whose regard it is written: “This is [vezot] the Torah that Moses placed before the children of Israel” (Deuteronomy 4:44). “That Moses…blessed” – this is Moses. “The man of God” – this is the Holy One blessed be He, as it is stated: “The Lord is a Man of war” (Exodus 15:3).

Why to that extent? It is to realize what is stated: “The threefold thread9The Torah, Moses, and God. is not quickly severed” (Ecclesiastes 4:12). Another matter, “this is the blessing” – Rabbi Tanḥuma said: If God [elohim], why man [ish]; and if man [ish], why God [elohim]?10The midrash explains that in some matters Moses, was like any man, but in other matters, his behavior transcended the abilities of human beings.

It is, rather, that when he was cast into the river of Egypt – ish; and when it was transformed into blood – elohim. Alternatively, when he fled from Pharaoh – ish; and when he sank him – God. Alternatively, when he ascended to the firmament – man [ish], and what is ish? It is before the angels, that are completely fire [esh].

But when he descended from the firmament – elohim; from where is it derived? It is as it is written: “They feared approaching him” (Exodus 34:30). Alternatively, when he ascended to the firmament – elohim; just as the angels do not eat and drink, he, too, did not eat and drink. From where is it derived?

It is as it is stated: “He was there with the Lord [forty days and forty nights; he did not eat bread, and he did not drink water]” (Exodus 34:28). Alternatively, what is “the man of God”? Rav Avin said: His lower half – man; his upper half – of God.

What is “before his death”? The Rabbis said: What did Moses do? He took the angel of death and cast him before him. He blessed the tribes, each and every one in accordance with its blessing.

Rabbi Meir said: The angel of death went to Moses and said to him: ‘The Holy One blessed be He sent me to you, for you are departing today.’ Moses said to him: ‘Go from here, as I seek to laud the Holy One blessed be He.’ From where is it derived? It is as it is written: “May I not die but live, so I may relate the deeds of the Lord” (Psalms 118:17).

He said to him: ‘Moses, why are you being arrogant? He has those who will laud him. The heavens and the earth laud him every hour, as it is stated: “The heavens relate the glory of God”’ (Psalms 19:2). Moses said to him: ‘I will silence them and laud him,’ as it is stated: “Listen, heavens, and I will speak, [and the earth will hear the sayings of my mouth]” (Deuteronomy 32:1).

He came to him a second time. What did Moses do? He invoked the ineffable Name against him, and he fled. From where is it derived?

It is as it is stated: “For I will call out the name of the Lord” (Deuteronomy 32:3). When he came to him the third time, he [Moses] said: ‘Since he [the angel of death] is from the Lord, I must accept the judgment.’ From where is it derived? It is as it is stated: “The Rock: His actions are perfect” (Deuteronomy 32:4).

Rabbi Yitzḥak said: Moses’s soul was struggling to depart, and Moses was speaking with his soul, and said: ‘My soul, are you saying that the angel of death is seeking to gain dominion over you?’ It said: ‘No, the Holy One blessed be He would not do so11He would not send the angel of death. – “For You rescued me from death”’ (Psalms 116:8). ‘Are you saying that you saw them weeping, and you are weeping with them?’12Do you see that I am about to die, and people will weep, and you, my soul, will weep with them (See Matnot Kehuna).

It said to him: “My eyes from tears”13 Moses’ soul will not cry. (Psalms 116:8). He said to it: ‘Are you saying perhaps that they sought to push you into Gehenna?’14They is a reference to the heavenly beings that place souls which require punishment in Gehenna. It said to him: “My feet from stumbling” (Psalms 116:8). He said to it: ‘To where are you destined to go?’

It said to him: “I will walk before the Lord in the land of the living” (Psalms 116:9). When Moses heard this, he gave it permission. He said to it: “Return, my soul to your restfulness…” (Psalms 116:7). Rabbi Avin said: When it departed, the residents of the lower worlds were lauding him and saying: “Torah, Moses commanded us” (Deuteronomy 33:4).

The residents of the upper worlds were lauding him and saying: “He performed the righteousness of the Lord…” (Deuteronomy 33:21). And the Holy One blessed be He lauds him: “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).

“This is the blessing” – halakha: A person of Israel who ascended to read the Torah, it is not permitted for him [to read] until he recites the blessing, and then he reads. When Moses was privileged to receive the Torah, first he recited the blessing, and then he read. Rabbi Elazar said: Which is the blessing that Moses recited over the Torah beforehand? ‘Blessed are You, Lord our God, King of the world, who chose this Torah, sanctified it, and desired those who fulfill it.’

It does not say ‘who toiled in it,’ and not ‘who contemplate it,’ but those who ‘fulfill it.’ Those who fulfill the words of the Torah – a person says: I have studied wisdom, but I have not studied Torah, what can I do there?15I am unable to study Torah; what can I do with regard to Torah study? The Holy One blessed be He said to Israel: ‘As you live, all the wisdom and all the Torah are one simple matter.

Anyone who fears Me and fulfills the words of the Torah, all the wisdom and all the Torah are in his heart.’ From where is it derived? It is as it is stated: “Fear of the Lord is the beginning of wisdom, all who perform it have a good understanding” (Psalms 111:10). “Fear of the Lord is pure, and endures forever” (Psalms 19:10); “Behold, the fear of the Lord, it is wisdom…” (Job 28:28).

Why was Moses privileged that the Holy One blessed be He tended to him?16God tended to his burial. It is, rather, that when he descended to Egypt, and the time for Israel’s redemption had arrived, all of Israel was occupied with silver and gold. Moses was circulating in the city and exerting himself three days and three nights to find Joseph’s coffin, as they were not able to depart from Egypt without Joseph.

Why? It is because he administered an oath to them before his death, as it is stated: “Joseph administered an oath to the children of Israel, saying…[and you shall carry up my bones from here]” (Genesis 50:25). After he was extremely exhausted, Segula17Elsewhere, she is identified as Seraḥ daughter of Asher (Sota 13a). encountered him, and saw that Moses was exhausted from the exertion. She said to him: ‘My lord, Moses, why are you tired?’

He said to her: ‘For three days and three nights I have circulated in the city to find Joseph’s coffin, but I have not found it.’ She said to him: ‘Come with me and I will show you where he is.’ She led him to the stream,18The Nile River. she said to him: ‘In this place they crafted a coffin weighing five hundred talents, and the magicians and the astrologers cast it into the stream. Thus they said to Pharaoh: If it is your wish that this nation will never depart from here, Joseph’s bones, if they never find them, they will be unable to leave.’

Moses immediately stood on the bank of the stream and said: ‘Joseph, you know how you administered an oath to Israel: “God will remember you [and you shall bring up my bones with you]” (Genesis 50:25). Accord deference to the God of Israel and do not delay the redemption of Israel. You have good deeds to your credit; ask for mercy before your Creator and rise from the depths.’ Immediately, Joseph’s coffin began bubbling and rising from the depths like a piece of wood.

He took it, placed it on his shoulder, and he would bear it, with all of Israel following him. Israel were bearing the gold and the silver that they took from Egypt, and Moses was bearing Joseph’s coffin. The Holy One blessed be He said to him: ‘Moses, you say that you performed a minor action; as you live, this kindness that you performed is great, and you did not pay attention to the silver and the gold. I, too, will perform this kindness for you, and I will tend to you.’

At the time when the days of Moses drew near for him to depart from the world, the Holy One, blessed be He, said to him: "Behold, your days draw near" (Deuteronomy 31:14). He said before Him: Master of the universe, after all this toil You say to me, "Behold, your days draw near"? "I shall not die but live, and recount the deeds of the LORD" (Psalms 118:17). He said to him: You cannot, "for this is the whole of man" (Ecclesiastes 12:13). Moses said: Master of the universe, one thing I ask of You before my death, that I may enter, and that all the gates in the heavens and the depths may be split open, and they will see that there is none beside You. From where? As it is said: "And you shall know this day, and lay it to your heart" and so forth, "there is none else" (Deuteronomy 4:39). The Holy One, blessed be He, said to him: You said "there is none else," so I too say: "And there arose no prophet again in Israel like Moses" and so forth, "for all the signs and the wonders" and so forth, "and for all the great terror which Moses wrought before the eyes of all Israel" (Deuteronomy 34:10-12).

“Behold [hen], your time to die is approaching” (Deuteronomy 31:14) – Rabbi Aivu said: Moses said: ‘Master of the universe, with the matter that I lauded you in the midst of sixty myriad sanctifiers of Your name,20"Behold [hen] the heavens and the heavens of the heavens belong to the Lord your God" (Deuteronomy 10:14). This was said to Israel, who numbered sixty myriad (See Numbers 26:51). with that You decreed death upon me, as it is stated: “Behold, your time to die is approaching” – all measures dispensed by the Holy One blessed be He, are dispensed measure for measure.

But this is an evil measure for a good measure, a lacking measure for a full measure, a restricted measure for an ample measure.’ The Holy One blessed be He said to Moses: ‘This, too, is a good measure, that I said “behold [hen]” to you, as it is stated: “Behold [hineh], I am sending an angel” (Exodus 23:20); “behold [hen], restitution will be made to the righteous” (Proverbs 11:31); “behold [hineh], I am sending Elijah the prophet to you” (Malachi 3:23).

Just as you exalted Me over sixty myriads, so, I will exalt you in the future in the midst of fifty-five myriads of full-fledged righteous ones, as it is stated: Hen, this is the numerical value of hen: Heh – five, nun – fifty.’