[Parashat Vaetchanan]

[1] (Deut. 3:23:) I BESOUGHT THE LORD…. This text is related (to Job 9:22): IT IS ALL ONE; THEREFORE, I SAY: HE DESTROYS THE INNOCENT AND THE WICKED. Moses said: Sovereign of the World, everything is equal before you.⁠¹ There is one determination for the righteous and for the wicked. Similarly also Solomon says (in Eccl. 9:2): SINCE EVERYTHING <HAPPENS> TO EVERYONE, THE SAME LOT <FALLS> TO THE RIGHTEOUS AND TO THE WICKED, TO THE GOOD, TO THE CLEAN AND TO THE UNCLEAN, TO THE ONE WHO SACRIFICES AND TO THE ONE WHO DOES NOT SACRIFICE. AS IT IS WITH THE GOOD, SO IT IS THE SINNER; THE ONE WHO TAKES AN OATH IS LIKE ONE WHO FEARS AN OATH. (Eccl. 9:2:) TO THE RIGHTEOUS refers to Noah.⁠² R. Pinhas <said> in the name of R. Johanan, <who spoke> in the name of R. Eleazar the son of R. Jose the Galilean: When Noah came out of the ark, the lion bit him and maimed him so that he became unfit to offer sacrifice; so his son Shem offered sacrifice in his place.⁠³ (Eccl. 9:2, cont.:) AND TO THE WICKED refers to Pharaoh Necho. When he wanted to sit on Solomon's throne <and> did not know its mechanism,⁠⁴ a lion which was on the throne⁵ bit him and maimed him. The former died with a limp, and the latter died with a limp. (Eccl. 9:2, cont.:) TO THE GOOD refers to Moses, as stated (in Exod. 2:2): AND WHEN SHE SAW THAT HE WAS GOOD, in that he was born circumcised.⁠⁶ (Eccl. 9:2, cont.:) TO THE CLEAN refers to Aaron, who would cleanse the sins of Israel. (Eccl. 9:2, cont.:) AND TO THE UNCLEAN refers to the spies. The one group (i.e., the spies) uttered slander against the land of Israel, while the other (i.e., Moses and Aaron) uttered praise for the land of Israel; <still> the former did not enter <the land>, nor did the latter enter it. (Eccl. 9:2, cont.:) TO THE ONE WHO SACRIFICES refers to Josiah, as stated (in II Chron. 35:7): THEN JOSIAH DONATED TO THE LAY PEOPLE A FLOCK OF LAMBS <AND KIDS, ALL FOR PASSOVER SACRIFICES>. (Eccl. 9:2, cont.:) AND TO THE ONE WHO DOES NOT SACRIFICE refers to Ahab, who abolished the sacrifices from upon the altar, since this is what is written (in II Chron. 18:2): WHERE AHAB SLAUGHTERED SHEEP AND CATTLE FOR HIM <IN ABUNDANCE>, (ibid.:) FOR HIM (i.e., for Jehoshaphat) as a feast and not for sacrificial offerings. <Nevertheless> the former died by arrows, as written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH,⁠⁷ and the latter died by arrows, as written (in I Kings 22:34 = II Chron. 18:33): BUT A CERTAIN MAN DREW HIS BOW AT RANDOM <AND STRUCK THE KING OF ISRAEL>. (Eccl. 9:2, cont.:) AS IT IS FOR THE GOOD refers to David, of whom it is stated (in I Sam. 16:12): WITH BEAUTIFUL EYES AND A GOOD APPEARANCE. (Eccl. 9:2, cont.:) SO IT IS THE SINNER refers to Nebuchadnezzar, of whom it is written (in Dan. 4:24 [27]): ATONE FOR YOUR SINNING THROUGH RIGHTEOUSNESS. The former built the Temple and reigned forty years. The latter destroyed the Temple and reigned forty years. (Eccl. 9:2, cont.:) THE ONE WHO TAKES AN OATH (without keeping it) refers to Zedekiah, of whom it is written (in II Chron. 36:13): AND HE ALSO REBELLED AGAINST NEBUCHADNEZZAR WHO HAD MADE HIM TAKE AN OATH BY GOD. What was his rebellion?⁠⁸ Zedekiah discovered Nebuchadnezzar as he was actually eating a live rabbit. Nebuchadnezzar said to Zedekiah: Swear to me that you will not reveal it. He swore to him. In the end he was inwardly sorry. He had his oath absolved and told the five kings who had allowed Nebuchadnezzar to rule over them. When the other kings heard <what he did>, they despised him. Moreover they were saying against him: Should this man be ruling the earth, when he eats live rabbit! When Nebuchadnezzar heard <what they were saying>, he sent to have the Sanhedrin⁹ and Zedekiah come to him. He said to them: Have you seen what Zedekiah has done to me? <Zedekiah> said to them: I had my oath absolved. He (Nebuchadnezzar) said to the Sanhedrin: Who absolved the oath? They said to him: One absolves <an oath, if there is> danger to one's life. He said to them: When? They said to him: On the same day. <He said to them:> in the presence of him <to whom the oath was sworn> or not in his presence? They said to him: In his presence. <He replied:> But what was the reason for not saying so to Zedekiah? Immediately (in the words of Lam. 2:10): THE ELDERS OF THE DAUGHTERS OF ZION SIT ON THE GROUND AND SILENCE. R. Isaac said: <This teaches that> they removed the pillows and cushions from beneath them. (Eccl. 9:2, cont.:) LIKE ONE WHO FEARS AN OATH. This refers to Samson, {since it says (in Jud. 15:12):} [THEN SAMSON SAID] TO THEM. SWEAR TO ME THAT YOU YOURSELVES WILL NOT ATTACK ME. From here <we know> that he feared an oath. The former died with his eyes gouged out, and the latter died with his eyes gouged out. [The latter died with his eyes gouged out] according to what is stated (in II Kings 25:7 = Jer. 39:7 = Jer. 52:11): THEN HE PUT OUT ZEDEKIAH'S EYES. This was one of seven who were like the first Adam <in one feature>.⁠¹⁰ <In the case of> Zedekiah <it was> because of his eyes. So for they thrust iron lances¹¹ into his eyes, but his eyes were not put out until they slaughtered his children before his eyes. It is so stated (in Jer. 39:6 = Jer. 52:10 // II Kings 25:7): AND THE KING OF BABYLON SLAUGHTERED <THE CHILDREN OF ZEDEKIAH BEFORE HIS EYES (AT RIBLAH)>. Samson also [died with his eyes gouged out, as stated (in Jud. 16:21):] SO THE PHILISTINES SEIZED HIM AND GOUGED OUT HIS EYES.

[2] Another interpretation (of Eccl. 9:2): SINCE EVERYTHING <HAPPENS> TO EVERYONE, THE SAME LOT <FALLS> TO THE RIGHTEOUS AND TO THE WICKED. Moses said [to the Holy One: Sovereign of the Universe,] everything is the same for you; (according to Job 9:22) {YOU DESTROY} [HE DESTROYS] THE INNOCENT AND THE WICKED. The spies provoked you with anger by slandering the land, while I have served your children forty years in the wilderness. Is the same lot [in store] for me as for them? A parable: To what is the matter comparable? To a king who wanted to take a wife. He sent emissaries¹² to see whether she was beautiful or not. They went to see her. <Then> they came <back> and said to him: We have seen her and there is no one more desolate and ugly than she. When her sponsor heard, he said: My Lord, there is no one in the world more beautiful than she. He came to take her. The father of the young woman said to the king's emissaries: I swear that none of you shall come to <the wedding feast>, seeing that you humiliated her before the king. When the sponsor came to enter, he said to him: You also may not come in. The sponsor said to him: Did I not see her and tell the king that there was no one more beautiful than she, while those said: There is no one more ugly than she? And now I shall see whether <she is> like my report or like their report. Similarly Moses said to the Holy One: Sovereign of the World, the spies uttered slander, <in describing the land (in Numb. 13:32) as> A LAND THAT EATS UP ITS INHABITANTS. I, however, have not seen it, but I have praised it before your children (in Deut. 8:7): FOR THE LORD YOUR GOD IS BRINGING YOU UNTO A GOOD LAND…. And now I shall see whether <it is> like my report or like their report. Thus it is stated (in Deut. 3:25): PLEASE LET ME CROSS OVER AND SEE THE GOOD LAND. He said to him (in Deut. 3:27): <GO UP TO THE TOP OF PISGAH …,> FOR YOU SHALL NOT CROSS OVER <THIS JORDAN>. He said to him: If so, everything is the same for you. (In accordance with Job 9:22) HE DESTROYS THE INNOCENT AND THE WICKED.

[3] (Deut. 3:23:) I BESOUGHT THE LORD. This text is related (to I Kings 8:30 // II Chron. 6:21): AND YOU SHALL HARKEN UNTO THE {PRAYER} [SUPPLICATION] OF YOUR SERVANT. Prayer is designated by many names.⁠¹³ (1) Prayer, (2) beseeching, (3) call, (4) cry, (5) outcry, (6) chant, (7) supplication, (8) wailing, (9) calling, (10) plea, (11) Amidah,⁠¹⁴ (12) entreaty. Why did Moses only pray under the word, "beseeching (rt.: HNN)"? <This is the usage here> where it is stated (in Deut. 3:23): I BESOUGHT (rt.: HNN) THE LORD. It is simply that when Moses stood there and said to the Holy One (in Exod. 33:18): PLEASE SHOW ME YOUR GLORY, he said to him: Sovereign of the World, please show me by what principle you run your world. The Holy One said to him: I will show you. (Exod. 33:19:) AND HE SAID: I WILL MAKE ALL MY GOODNESS PASS [BEFORE YOU]. The Holy One said to him: I have no obligation to <any> creature, but I am giving you <this> as a favor (rt.: HNN). Thus it is stated (ibid., cont.:) I WILL BE GRACIOUS (rt.: HNN) TO WHOM I WILL BE GRACIOUS. [Moses said to him: If so, do me a kindness, and grant it to me as a favor (rt.: HNN). Ergo (in Deut. 3:23): I BESOUGHT THE LORD.]

[4] Another interpretation (of Deut. 3:23): I BESOUGHT <THE LORD>. This text is related (to Is. 30:19): INDEED, O PEOPLE IN ZION, INHABITANTS OF JERUSALEM, [YOU SHALL SURELY WEEP NO MORE. <HE WILL SURELY SHOW YOU COMPASSION (rt.: HNN)>…. ] What is written above on the matter (in Deut. 3:12)?⁠¹⁵ <…> AND ITS CITIES I GAVE {TO THE CHILDREN OF REUBEN AND TO THE CHILDREN OF GAD} [TO THE REUBENITES AND TO THE GADITES]. Moses taught <all> who come into the world that one should not say that, whereas he is dangerously ill, has made a will,⁠¹⁶ and divided all that he has. He should not say that, whereas he has made a will, he will no longer pray. Rather he should pray, because the Holy One does not disqualify the prayer of [any] creature. See here. Moses made a will, as stated (in Deut. 23:12): < … > AND ITS CITIES I GAVE TO THE REUBENITES AND TO THE GADITES [….: (vs. 14:) JAIR BEN MANASSEH <RECEIVED>…. (vs. 15:)TO MACHIR I GAVE GILEAD. (vs. 16:) AND TO THE REUBENITES AND THE GADITES I GAVE [….: (vs. 18:) THEN I CHARGED YOU AT THAT TIME, SAYING [….] (vs. 21:) I ALSO CHARGED JOSHUA [AT THAT TIME], SAYING: [Ergo, <Moses made> a will. Lest you say: He ceased and did not pray, the text reads (in vs. 23) I BESOUGHT THE LORD.]

[5] (Deut. 3:23:) I BESOUGHT THE LORD. For what? That he should enter the land. This text is related (to Ps. 61:2 [1]): HEAR {A JUST CAUSE}[MY SONG OF PRAYER],⁠¹⁷ O GOD. He said to him: What do you want. He said to him (in vs. 3) FROM THE END OF THE EARTH I CALL UNTO YOU WHEN MY HEART IS FAINT. <LEAD ME TO A ROCK THAT IS HIGHER THAN I.> The Holy One said to him (in Deut. 3:26): ENOUGH FROM YOU! DO NOT <EVER SPEAK UNTO ME ON THIS MATTER> AGAIN. [Moses said to him:] Sovereign of the World, you addressed me as MY SERVANT MOSES (in Numb. 12:7): NOT SO WITH MY SERVANT ('eved) MOSES. I am a servant ('eved), and Leviathan is a servant ('eved). I act the suppliant before you, and he acts the suppliant before you, as stated (in Job 40:27 [41:3]): WILL HE MAKE MANY SUPPLICATIONS UNTO YOU? The supplication of Leviathan you hear, for you have made a covenant with him and sustain him, as stated (in Job 40:28 [41:4]): WILL HE MAKE A COVENANT WITH YOU FOR YOU TO TAKE HIM AS YOUR SERVANT ('eved) FOREVER? Now I am your servant ('eved), you have said to me (in Exod. 34:10): I HEREBY MAKE A COVENANT. But you have not carried it out. Instead you have said to me (in Deut. 32:50): AND YOU SHALL DIE ON THE MOUNTAIN <THAT YOU ARE ASCENDING>…. And not only that, but you have written in the Torah and said (in Exod. 21:5–6): BUT IF THE SLAVE ('eved) SAYS: I LOVE MY MASTER, <MY WIFE, AND MY CHILDREN>; I WILL NOT GO AWAY A FREE PERSON. THEN HIS MASTER SHALL BRING HIM BEFORE GOD, AND HE SHALL BRING HIM UNTO THE DOOR OR UNTO THE DOORPOST, WHERE HIS MASTER SHALL PIERCE HIS EAR WITH AN AWL, AND HE SHALL SERVE HIM FOREVER. > Now I love you and I love your children; (in accord with Exod. 21:5) I WILL NOT GO AWAY A FREE PERSON. I do not want to die. (Exod. 21:6:) THEN HIS MASTER SHALL BRING HIM BEFORE GOD …, AND HE SHALL SERVE HIM FOREVER. But you have not carried it out with me. So now please, (Ps. 61:2 [1]:) HEAR MY SONG OF PRAYER, O GOD. (Ps. 55:2 [1]:) DO NOT HIDE YOURSELF FROM MY BESEECHING. The Holy One said to me: Impossible! (Deut. 3:26:) ENOUGH FROM YOU! The litigant against you (Satan) has already made a decision over you that you and all creatures like you are to die.

When the first Adam ate from the tree, he caused death for all. Another interpretation (of Deut. 3:26): SO THE LORD SAID UNTO ME: ENOUGH FROM YOU! The litigant against you has already preceded you, as Job has already stated (in Job 31:35): O THAT SOMEONE WOULD GIVE ME A HEARING! [HERE IS MY SIGNATURE. LET THE ALMIGHTY ANSWER ME, AND LET MY ACCUSER WRITE A TRUE BILL (literally: A BOOK.] Which [BOOK]? (Gen. 5:1:) THIS IS THE BOOK OF THE GENERATIONS OF ADAM. So what did Job say (in Job 3:19)? THE SMALL AND THE GREAT ARE THERE, AND THE SLAVE ('eved) IS FREE FROM HIS MASTERS. Ergo (in Deut. 3:26): ENOUGH FROM YOU! DO NOT <EVER> SPEAK <UNTO ME ON THIS MATTER> AGAIN.

[6] [(Deut. 3:26): ENOUGH FROM YOU! DO NOT <EVER> SPEAK <UNTO ME ON THIS MATTER> AGAIN.] This is related to what Job said (in Job 20:6): EVEN THOUGH ONE'S HEIGHT ASCENDS TO THE HEAVENS, AND HIS HEAD REACHES THE CLOUDS. With reference to what does this scripture speak? It only speaks with reference to the day of death.⁠¹⁸ So even though one ascends to the heavens and makes himself wings like a bird, when his time to die arrives, his wings are broken, and he falls before the angel of death like an animal before the butcher. So also has David said (in Ps. 146:4): HIS SPIRIT DEPARTS; HE RETURNS TO THE GROUND; <ON THAT DAY HIS PLANS PERISH>.

(Job 20:6): EVEN THOUGH ONE'S HEIGHT ASCENDS TO THE HEAVENS. This refers to Moses, who ascended to the firmament and whose feet trod on Araphel (the lower sky). Moreover, he was like the ministering angels in that he spoke with him (i.e., with the Holy One) face to face and received the Torah from his hand. When his time to die arrived, he said to him (in Deut. 31:14): BEHOLD THE DAYS ARE DRAWING NEAR FOR YOU TO DIE. <Moses> said to him: Sovereign of the world, is it for nothing that my feet have trodden Araphel? Is it for nothing that I have run before your children like a horse? Is my end the worm and the maggot? R. Abbahu said: To what is the matter comparable? To one of the nobles of the kingdom, who found a certain Hindu sword, which was unmatched [in the world] and who said: This is suitable only for the king. What did he do? He brought it to the king as a gift.⁠¹⁹ The king said: Cut off his head with it. So also Moses said to the Holy One: By the word that I <used to> praise²⁰ you, when I said (in Deut. 10:14): BEHOLD (hen), <THE HEAVENS AND THE HEAVENS OF THE HEAVENS, THE EARTH AND ALL THAT IS IN IT> BELONG TO THE LORD YOUR GOD! by that <very> word (i.e., hen) you are decreeing death over me, when you say (in Deut. 31:14): BEHOLD (hen), THE DAYS ARE DRAWING NEAR FOR YOU <TO DIE>.⁠²¹ He said to him: I have already decreed²² death over the first Adam. He said to him: Sovereign of the World, [the first] Adam deserved to die. You decreed an easy commandment for him, and he transgressed it. But I should not die. He said to him: Consider Abraham, who sanctified my name in the world but <still> died. He said to him: Sovereign of the World, consider <the fact that> out of him there came Ishmael, whose race provoked you to anger, as stated (in Job 12:6) THE TENTS OF ROBBERS PROSPER, AND THOSE WHO PROVOKE GOD HAVE SECURITY, THE ONES WHOM GOD BROUGHT FORTH IN HIS HAND. He said to him: consider Isaac, who stretched out his neck upon the altar. He said to him: Out of him there came Esau the Wicked, who destroyed your sanctuary and burned your temple. He said to him: Consider Jacob, out of whom there came twelve tribes. He said to him Jacob did not ascend into the firmament, his feet did not trod Araphel, he did not receive Torah from your hand, and he did not speak with you face to face. The Holy One said to him (in Deut. 3:26): ENOUGH FROM YOU! DO NOT <EVER> SPEAK <UNTO ME ON THIS MATTER> AGAIN. He said to him: Perhaps <future> generations will say: If he had not found evil things in Moses, he would not have removed him from the world. He said to him: I have already written in my Torah (in Deut. 34:10): NEVER AGAIN DID THERE ARISE IN ISRAEL A PROPHET LIKE MOSES. He said to him: Sovereign of the World, perhaps [the people will say] I did your will in my youth, but I did not do your will in my old age. He said to him: I have already written (in Deut. 32:51): [BECAUSE YOU ACTED FAITHLESSLY WITH ME] <AMONG THE CHILDREN OF ISRAEL AT THE WATERS OF MERIBATH-KADESH IN THE WILDERNESS OF ZIN>, BECAUSE YOU DID NOT SANCTIFY ME <AMONG THE CHILDREN OF ISRAEL>.⁠²³ He said to him: If you are willing, let me enter the land [and spend] two or three years [there], and after that let me die. He said to him: It is an irrevocable decision from me. He said to him: If I am not to enter while alive, let me enter after my death. He said to him: Not while you are alive, and not when you are dead. He said to him: Sovereign of the World, why all this anger against me? (According to Deut. 32:51) BECAUSE HE DID NOT SANCTIFY ME. He said to him: With all mortals you are guided two or three times by the principle of mercy, as stated (in Job 33:29): BEHOLD, GOD DOES ALL THESE THINGS TWO OR THREE TIMES TO A MAN; yet in my case, when a single sin is found in me, you do not forgive me. The Holy One said to him: See here, Moses, you have committed six sins, and I have not disclosed one of them. (1) In the first place you said (in Exod. 4:13) PLEASE MAKE SOMEONE ELSE YOUR AGENT. (2, in Exod. 5:23:) FOR EVER SINCE I CAME TO PHARAOH TO SPEAK IN YOUR NAME, [HE HAS DEALT WORSE WITH THIS PEOPLE, AND YOU HAVE STILL NOT DELIVERED YOUR PEOPLE]. (3, In Numb. 16:29:) THE LORD DID NOT SEND ME. (4, In Numb. 16:30:) BUT IF THE LORD CREATES SOMETHING NEW. (5, In Numb. 20:10:) LISTEN, YOU REBELS, <SHALL WE BRING FORTH WATER FOR YOU FROM THIS ROCK>?⁠²⁴ (6, Numb:32:14:) AND NOW YOU BROOD OF SINNERS HAVE ARISEN IN PLACE OF YOUR ANCESTORS. But were Abraham, Isaac, and Jacob sinners, for you to say this to their children? He said to him: I have learned so from you, when you said (in Numb. 17:3 [16:38]): THE CENSERS OF <THESE> WHO HAVE SINNED <AT THE COST OF THEIR LIVES>. He said to him: I said (ibid.): AT THE COST OF THEIR LIVES, and not: "At the cost of their ancestors.⁠" He said to him: Sovereign of the World: I am an individual, while Israel numbers sixty myriads (i.e., 600,000). They have sinned before you a lot of times; and when I sought mercy on their behalf, you forgave them. You took care of sixty myriads because of me, yet you are not taking care of me. He said to him: Moses, a decree over a community is not like a decree over an individual. Furthermore, up to now time was delivered into your hands, but now time is not delivered into your hands. He said to him: Sovereign of the World, rise up from the seat of judgment and sit down upon the seat of mercy for me, so that I do not die. Then my sins shall be forgiven through torments which you have brought on my body. So do not deliver me into the bonds of the angel of death. Moreover, if you do this, I will proclaim your praise to all who come into the world, just as David has said (in Ps. 118:17–18): I SHALL NOT DIE, BUT LIVE AND RECOUNT THE WORKS OF THE LORD. <THE LORD HAS PUNISHED ME SEVERELY, BUT HE DID NOT HAND ME OVER TO DEATH.> He said to him (in vs. 20): THIS IS THE GATE OF THE LORD; [THE RIGHTEOUS SHALL COME THROUGH IT.] From this it follows that for the righteous and for all mortals death has been ordained from time immemorial. When Moses saw that they paid no attention to him, he went to heaven and earth, where he said to them: Seek mercy for me. They said to him: Instead of us seeking mercy for you, we should seek mercy for ourselves, since it is stated (in Is. 51:6): FOR THE HEAVENS SHALL VANISH LIKE SMOKE, AND THE EARTH SHALL WEAR OUT LIKE A GARMENT.⁠²⁵ He went to the sun and the moon. He said to them: Seek mercy for me. They said to him: Instead of us seeking mercy for you, we should seek mercy for ourselves, since it is stated (in Is. 24:23): THEN THE MOON SHALL BE ASHAMED, AND THE SUN SHALL BE ABASHED. He went to the stars and planets. He said to them: Seek mercy for me. They said to him: [Instead of us seeking mercy for you,] we should seek mercy for ourselves, [since it is stated] (in Is. 34:4): ALL THE HOST OF HEAVEN SHALL ROT AWAY [….] He went to the mountains and hills. He said to them: Seek mercy for me. They said to him: We should seek mercy for ourselves, since it is stated (in Is. 54:10): FOR THE MOUNTAINS SHALL MOVE, AND THE HILLS SHALL BE SHAKEN.⁠²⁶ He went to the Great Sea. He said to it: [Seek mercy for me. The sea] said to him: Son of Amram, how is today different from a couple of <other> days? Are you not the son of Amram? <Are you not the one> who came upon me with your rod, smote me, and divided me into twelve parts? For I was unable to stand before you because the Divine Presence was walking at your right hand. It is so stated (in Is. 63:12): WHO HAD <HIS GLORIOUS ARM> WALK AT THE RIGHT HAND OF MOSES, <WHO DIVIDED THE WATERS BEFORE THEM>…. So now what has happened to you? When the sea reminded him what he had done in his youth, he cried out and said (in Job 29:2): O THAT I WERE AS IN THE MONTHS OF OLD, <AS IN THE DAYS WHEN GOD WATCHED OVER ME>! When I stood by you, I was a king in the world; but now I am prostrate, and they pay no attention to me. Immediately he betook himself to the Arch<angel> of the <Divine> Presence and said to him: Seek mercy for me, that I not die. He said to him: My Master, Moses, why is this a problem? This is what I have heard from behind the Curtain:⁠²⁷ that your prayer has not been heard on this matter. Putting his hands on his head, Moses sobbed and wept, as he said: With whom shall I seek mercy for myself? R. Simlay said: At that time the Holy One was full of anger over him, as stated (in Deut. 3:26): BUT THE LORD WAS ANGRY WITH ME, until Moses began by uttering this scripture: (Exod. 34:6:) [THEN THE LORD PASSED BEFORE HIM AND PROCLAIMED:] THE LORD: THE LORD IS A MERCIFUL AND GRACIOUS GOD, <SLOW TO ANGER>…. Immediately the Holy Spirit cooled him off. The Holy One said to Moses: Moses, I have sworn two oaths, one that you should die and one to destroy Israel. To repeal both of them is impossible; so if you want to live, Israel will be destroyed. He said to him: Sovereign of the World, are you coming to me with a plot? You are seizing the rope at both ends. Let Moses and a thousand like him be destroyed, but do not let one person in Israel be destroyed. He said to him: Sovereign of the World, should feet that have climbed up to the firmament, should a face that has greeted the Divine Presence, should hands that have received Torah from your hand lick the dust? Woe²⁸ to all mortals. They will say: If Moses, who ascended on high, became like the ministering angels, spoke with him face to face, and received Torah from his hand, had no reply for responding to the Holy One, how much the worse it will be for <mere> flesh and blood, who comes with no Torah and with no commandments? The Holy One said to Moses: Why all this sorrow over which you are sorrowing? He said: Sovereign of the World, I am afraid of the bonds of the angel of death. He said to him: I am not delivering you into his hands. He said to him: Sovereign of the World, my mother [Jochebed], who was put to shame (literally: whose teeth were blunted) during her lifetime by two of her sons, will be put to shame by my death. He said to him: This has come to mind, but this is the way of the world: every generation with its expositors, every generation with its administrators,⁠²⁹ every generation with its leaders. Up to now it has been your lot to serve <me>, [but now the lot of your disciple Joshua has arrived for him to serve <me>]. He said to him: Sovereign of the World, if I am dying because of Joshua, let me go and become his disciple! He said to him: If you want to do that, go and do it. Moses arose and went early to Joshua's door.⁠³⁰ Now Joshua was seated expounding <Torah>, so Moses stopped to bend his proud stature and put his hand on his mouth. But Joshua's eyes were hidden, and he did not see him, so that he (Moses) would be sorrowful and resign himself [to death]. When Israel came to Moses' door, they found him at the door of Joshua with Joshua sitting and Moses standing. They said to Joshua: What has come over you that Moses our Master stands, while you sit? When he raised his eyes and saw him, he immediately rent his clothes. Then sobbing and weeping, he said: O my Master, my Master! My Father, my Father and Lord! Israel said to Moses: Moses our Master, teach us Torah. He said to them: I have no authority. They said to him: We are not leaving you. A heavenly voice (bat qol) came forth and said to them: Learn from Joshua. They took upon themselves to sit and learn from the mouth of Joshua. Joshua sat at the head with Moses to his right and with Eleazar and Ithamar to his left. So he sat and expounded in the presence of Moses. R. Samuel bar Nahmani said: R. Johanan said: When Joshua opened by saying: Blessed be the one who has chosen the righteous and their Mishnaic teaching, they took the traditions of wisdom from Moses and gave them to Joshua. Now Moses did not know what Joshua was expounding. After Israel arose <from the session>, they said to Moses: Close off the Torah for us. He said to them: I do not know what to answer you. So Moses our Master was stumbling and falling. It was at that time that he said: Sovereign of the World, up to now I wanted to live, but now here is my soul given over to you.. Then when he had resigned his soul to death, the Holy One opened by saying (in Ps. 94:16): WHO WILL STAND FOR ME AGAINST EVILDOERS? Who will stand for Israel in the time of my wrath? Who will stand in the battle of my children? And who will stand and seek mercy for them, when they sin before me? At that time Metatron³¹ came and fell on his face. He said to him: Sovereign of the World, <as> in Moses' life he belonged to you, so in his death he belongs to you. The Holy One said to him: Let me give you a parable. To what is the matter comparable? To a king who had a son. Now on each and every day his father was angry with him and sought to kill him, because he did not maintain respect for his father; but his mother rescued him from his hand. One day his mother died and the king wept. Her servants said to him: Our Lord King, why are you weeping? He said to them: It is not over my wife alone that I am weeping, but for my son; for many times when I was angry with him and wanted to kill him, she rescued him from my hand. So also did the Holy One say to Metatron: It is not over Moses alone that I am weeping, but over him and over Israel, for look at how many times that they angered me, and I was angry with them; but he stood in the breach before me [to turn back my anger from destroying them]. They came and said to Moses: The hour has arrived for you to depart from the world. He said to them: Wait for me until I bless Israel, for they have not found contentment from me all my days, because of the rebukes and warnings with which I rebuked them. He began to bless each tribe separately. When he saw that the time was growing short, he included all of them in a single blessing. They came and said: The hour has arrived for your soul to depart from the world. He said to Israel: I have caused you a lot of grief over the Torah and over the commandments, but now forgive me. They said to him: Our Lord Master, you are forgiven. Israel also arose before him and said to him: O Moses our Master, we have angered you a lot and increased the burden upon you. Forgive us. He said to them: You are forgiven. They came and said to him: The moment has arrived for you to depart from the world. He said: Blessed be the name of the one who lives and abides forever. He said to Israel: If you please, when you enter the land, remember me and my bones. They said: Woe (oy) to the son of Amram, who ran before us like a horse but whose bones have fallen in the wilderness. They came and said to him: The half moment has arrived. He took his two arms and placed them on his heart. Then he said to Israel: See the final end of flesh and blood. My two hands with which I received the Torah from the mouth of the Almighty shall fall in the grave. At that moment his breath departed with a kiss (from the Holy One),⁠³² as stated (in Deut. 34:5): THEN MOSES THE SERVANT OF THE LORD DIED THERE <IN THE LAND OF MOAB AT THE COMMAND OF THE LORD (literally: ON THE MOUTH OF THE LORD)>.⁠³³ Now <the ones who> took care of his burial were neither Israel nor any of the angels but the Holy One <himself>, as stated (in vs. 6): THEN HE (THE HOLY ONE) BURIED HIM (MOSES) IN THE VALLEY <IN THE LAND OF MOAB>…. And for what reason was he buried outside the land? So that those who die when outside the land might live again through his merit,⁠³⁴ as stated (in Deut. 33:21): HE HAS CHOSEN THE BEST FOR HIMSELF, <FOR THERE IS AN HONORED LAWGIVER'S PORTION, WHERE HE CAME AT THE HEAD OF THE PEOPLE. HE CARRIED OUT THE LORD's RIGHTEOUSNESS AND HIS ORDINANCES FOR ISRAEL>. But when did Moses our Master die? On the seventh of Adar,⁠³⁵ as stated (in Deut. 34:5): THEN MOSES THE SERVANT OF THE LORD DIED THERE <IN THE LAND OF MOAB>…. It is also written (in vs. 8): AND THE CHILDREN OF ISRAEL MOURNED MOSES ON THE PLAINS OF MOAB FOR THIRTY DAYS. And it is written (in Josh. 1:1–2): AND IT CAME TO PASS AFTER THE DEATH OF MOSES, THE SERVANT OF THE LORD, <THE LORD SPOKE UNTO JOSHUA BEN NUN, MOSES' ATTENDANT, SAYING>: MOSES MY SERVANT IS DEAD. (Josh. 4:19:) NOW THE PEOPLE CAME UP FROM THE JORDAN ON THE TENTH DAY OF {THIS} [THE FIRST] MONTH (i.e., Nisan). Reckon back from those thirty-three days. Ergo, he died on the seventh of Adar. And where is it shown that he was born on the seventh of Adar? Where it is stated (in Deut. 31:2): HE SAID TO THEM: I AM ONE HUNDRED TWENTY YEARS OLD TODAY.⁠³⁶ What is the significance of TODAY? <It is there> to teach you that the Holy One fulfills the years for the righteous from day to day and from month to month, as stated (in Exod. 23:26): I WILL FULFILL THE NUMBER OF YOUR DAYS.

The End of Parashah Wa'ethannan

Appendix to Vaetchanan

[1] (Job 20:6:) EVEN THOUGH ONE'S HEIGHT ASCENDS TO THE HEAVENS. This refers to Moses, when he ascended unto the firmament and drew near unto the Araphel (the lower sky). Moreover, he was like the ministering angels in that he spoke with him (i.e., with the Holy One) face to face and received the Torah from the hand of the Holy One. But when he besought him that he not die, the Holy One said to him: (in Deut. 3:26): DO NOT <EVER> SPEAK <UNTO ME ON THIS MATTER> AGAIN. Why was the Holy One angry with Moses? Because he had rebuked Israel. A parable: To what is the matter comparable? To a king who had a son. He handed him over to a paidagogos.⁠³⁷ <When> the paidagogos became angry with him and reprimanded him, the king heard <about the reprimand> and said: By the life of my kingdom, you are not entering my palace.⁠³⁸ Similarly when Moses said to Israel (in Numb. 20:10): LISTEN, YOU REBELS, the Holy One said to him (in Numb. 20:12): THEREFORE YOU SHALL NOT LEAD THIS CONGREGATION <INTO THE LAND THAT I HAVE GIVEN THEM>.

(Deut. 3:24:) YOU HAVE <ONLY> BEGUN <TO SHOW YOUR SERVANT YOUR GREATNESS AND YOUR MIGHT…. > He said to him: You are the one who opened a door for me to pray to you.⁠³⁹ When? When they did that deed.⁠⁴⁰ The Holy One said to him (in Deut. 9:14): LET ME ALONE, AND I WILL DESTROY THEM AND BLOT OUT THEIR NAME FROM UNDER THE HEAVENS. Moses said: Who would seize hold of the Holy One? One only seeks to pray for one's children. What is written there (in Exod. 32:11)? AND MOSES IMPLORED THE LORD HIS GOD. Moses said: Once I prayed for the community and was answered, but the community prayed for me and was not answered. Why? Because you have issued a decree over me <for calling them rebels>! But you were the one who began by calling them <rebels> (in Numb. 17:25 [10]): <PUT BACK AARON'S ROD … > TO BE KEPT AS A SIGN FOR THE CHILDREN OF REBELLION. Then because I called them <rebels> (in Numb. 20:10): LISTEN, YOU REBELS, you said (in 20:12): THEREFORE YOU SHALL NOT LEAD THIS CONGREGATION <INTO THE LAND THAT I HAVE GIVEN THEM>.

(Deut. 3:26:) BUT THE LORD WAS WRATHFUL WITH ME. What is the meaning of WAS WRATHFUL (rt.: 'BR)? R. Judah and R. Nehemiah disagreed. One said: He was full of wrath (rt.: 'BR), while the other said: He made him like a pregnant (rt.: 'RB) woman who cannot sit because of her fetus. The Holy One said to Moses: You are an example⁴¹ for judges, and they pervert justice. Therefore (in Deut. 3:26): ENOUGH FROM YOU! You have a lot <of merit stored> with me for the world to come, where I am repaying you. It is also stated about this (in Ps. 31:20 [19]): HOW ABUNDANT IS THE GOOD WHICH YOU HAVE LAID UP FOR THOSE WHO FEAR YOU.

[2] (Deut. 4:25:) WHEN YOU HAVE BEGOTTEN CHILDREN AND CHILDREN'S CHILDREN. This text is related (to Is. 46:10): DECLARING THE END FROM THE BEGINNING. When Moses arrived at passing from the world, the Holy One declared to him what Israel was going to do after the death of Joshua. Thus it is stated (in Deut. 31:16): THE LORD SAID UNTO MOSES: BEHOLD, YOU ARE SOON TO SLEEP WITH YOUR ANCESTORS. THEN THIS PEOPLE WILL ARISE AND GO WHORING AFTER THE ALIEN GODS OF THE LAND. For that reason Moses warned them (in Deut. 31:29): FOR I KNOW THAT AFTER MY DEATH YOU WILL SURELY ACT CORRUPTLY. But they said to him: We will not do this thing. He said to them: You are going to beget CHILDREN AND CHILDREN'S CHILDREN and forget the name of the Holy One, as stated (in Deut. 4:26; 30:19): I HAVE CALLED THE HEAVENS AND THE EARTH TO WITNESS AGAINST YOU TODAY…. Ergo (in Is. 46:10): DECLARING THE END FROM THE BEGINNING.

And so you find that Israel did everything that he had said to them in the days of the judges, as stated (in Jud. 10:6): <AGAIN THE CHILDREN OF ISRAEL DID WHAT WAS EVIL IN THE EYES OF THE LORD> AND SERVED THE BAALS AND THE ASTARTES. So also Jeroboam, as stated (in I Kings 12:28–29): SO THE KING TOOK COUNSEL AND MADE TWO CALVES OF GOLD <….> THEN HE SET ONE IN BETHEL AND THE OTHER HE {SET} [PUT] IN DAN. Moreover, he did not allow Israel to go up to Jerusalem. Instead he said: These are your Gods, O Israel. So also Ahab sinned and made Israel sin more than all he wicked ones who came before him. (I Kings 16:30:) AND AHAB [BEN OMRI] DID MORE EVIL IN THE EYES OF THE LORD THAN ALL WHO <HAD COME> BEFORE HIM. You yourself know that he sold himself to idolatrous worship, as stated (in I Kings 21:25): <INDEED THERE WAS NO ONE> LIKE AHAB WHO SOLD HIMSELF TO DO EVIL IN THE EYES OF THE LORD. He also made them forget the name of the Holy One. How? He blotted out the references <to the Divine Name> and wrote in their place, <e.g.,> "And Baal spoke,⁠" "In the beginning Baal,⁠" "And Baal said.⁠" And for all the whole Torah he did likewise. That is what the prophet says (in Jer. 23:27): THE ONES WHO INTEND TO MAKE MY PEOPLE FORGET MY NAME. But Menasseh did more than all of them, as stated (in II Chron 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE <WHICH HE HAD MADE IN THE HOUSE OF GOD>…. (II Chron. 33:6 // II KINGS 21:6): AND HE HAD HIS SONS PASS THROUGH FIRE {FOR MOLECH} IN THE VALLEY OF BEN-HINNOM. HE ALSO PRACTICED SOOTHSAYING, AUGURY, [SORCERY,] NECROMANCY, AND WIZARDRY. [HE DID MUCH EVIL IN THE EYES OF THE LORD TO PROVOKE HIM TO ANGER.] And how <did he do it>? Molech was in the valley of Ben-hinnom.⁠⁴² It took place outside of Jerusalem and in a remote place. There was also an image <there> with the face of a calf and with its hands extended like a human [whose hands are open to receive] something from one's friend. Then they heated it until its hands became like fire. It also had seven latticed gates,⁠⁴³ with <the image> behind the innermost of them. Each and every one would enter in accordance with his offering. Whoever offered a bird entered the first lattice gate. With a goat he entered the second lattice gate; with a lamb, the third; with a calf, the fourth; with a bullock, the fifth; with a bull, the sixth. To whoever was offering his child the idol priests would say that there is none higher than that. He entered within the seventh lattice gate. Then he went and kissed it, as stated (in Hos. 13:2): THOSE WHO SACRIFICE A HUMAN BEING KISS CALVES. Then the idol priests would take his child from him and put the young child⁴⁴ upon the hands of Molech, while they took the drums and beat on them, so that the father would not hear the voice of his child. Then they pressed the young child's entrails upon it, while the young child screamed until <its spirit> left its body in the hands of <the idol>. R Judah the Levite said: That is what is written (in Jer. 7:31): AND THEY HAVE BUILT THE HIGH PLACES OF TOPHETH, WHICH ARE IN THE VALLEY OF BEN-HINNOM <TO BURN THEIR SONS AND THEIR DAUGHTERS IN THE FIRE>. What is the meaning of TOPHETH? That they beat on their drums (tuppim, sing.: toph). What is the meaning of HINNOM? That the idol priests said to Molech, when the young child screamed (rt.: NHM): May it be pleasing to you! May it be appealing to you! Look at how fervent they were for idolatry! The Holy One said: It is on account of the evil drive (yetser hara) that you have sinned and gone into exile; but in the age to come I am rooting it (i.e., the evil drive) out of you,⁠⁴⁵ as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH.

[3] (Deut. 4:41:) THEN MOSES SET APART THREE CITIES. This text is related (to Eccl. 5:9 [10]): A LOVER OF MONEY NEVER RECEIVES ENOUGH MONEY; NOR WHOEVER LOVES ABUNDANCE, <ENOUGH> PRODUCE. <THIS ALSO IS VANITY. > R. Nehemiah says: Whoever loves the Torah never receives enough Torah.⁠⁴⁶ <When> one learns Mishnah, he seeks to learn the Talmud. <When> one learns, Talmud, he seeks to learn Tosafot.⁠⁴⁷ So also: NOR WHOEVER LOVES ABUNDANCE, ENOUGH PRODUCE. Nor does he raise up students.⁠⁴⁸ THIS ALSO IS VANITY.

Another interpretation (of Eccl. 5:9 [10]): WHOEVER LOVES ABUNDANCE (rt.: HMH), <i.e.,> whoever longs for (rt.: HMH) and yearns (rt.: HMH) after the commandments. (Ibid., cont.:) NOR <ENOUGH> PRODUCE, for he does not have good works. (Ibid., cont.:) THIS ALSO IS VANITY. Moreover, the one who cherishes the commandments is Moses. For when he came to pass from the world, < there was> a small commandment that he had left out. He would not pass from the world until <in his words >: I separate it out while I still have the power in hand. Thus it is stated (in Deut. 4:41): THEN MOSES SET APART THREE CITIES.

[4] (Deut. 4:41:) THEN MOSES SET APART. What is the meaning of THEN? <It is> a word <denoting> a song. Who uttered a song? The murderer of whom it is written (in Numb. 35:16): THE MURDERER SHALL SURELY BE PUT TO DEATH; for the murderer will not be slain.⁠⁴⁹

Another interpretation: Who uttered a song? Moses uttered a song. A common⁵⁰ proverb says: Whoever eats the dish knows how it tastes.⁠⁵¹ Because he had killed the Egyptian and fled, he therefore knew what was in the soul of a killer. So it says (in Deut. 4:41:) THEN MOSES SET APART.

Another interpretation: Who uttered a song? Israel uttered a song. Since it is written (in Numb. 35:33): AND FOR THE LAND THERE IS NO EXPIATION FOR THE BLOOD <THAT IS SHED UPON IT, EXCEPT BY THE BLOOD OF THE ONE WHO SHED IT>. Israel said: Shall whoever kills by accident be killed? When Moses stated his remedy for the matter, Israel uttered a song.

(Deut. 4:41:) THEN MOSES SET APART THREE CITIES <ON THE OTHER SIDE OF THE JORDAN > TOWARD THE RISING OF THE SUN. All murderers flee eastward. Thus it is stated (in Gen. 3:24): AND AT THE EAST OF THE GARDEN OF EDEN HE POSTED <THE CHERUBIM>. Cain fled to eastward, as stated (in Gen. 4:16): AND CAIN WENT OUT FROM BEFORE THE LORD AND DWELT IN THE LAND OF NOD, EAST OF EDEN.

Thus it is written (in Deut. 4:41): TOWARD THE RISING OF THE SUN. Israel said: Sovereign of the World, what about one who takes⁵² a life unwillingly? The Holy One said: In the case of whoever takes a life by accident, behold, I have given him a place where he may flee. It is therefore stated (in Prov. 28:17): SOMEONE OPPRESSED BY BLOODGUILT WILL BE A FUGITIVE TO THE GRAVE; LET NO ONE SUPPORT HIM. What is the meaning of WILL BE A FUGITIVE TO THE GRAVE? The Holy One said: In the case of whoever has sinned by accident, behold, I have given him a place in the region of Reuben, (as stated in Deut. 4:43:) BEZER IN THE WILDERNESS IN THE LAND OF THE PLATEAU <BELONGING TO THE REUBENITES<…. >

[5] (Deut. 5:1) I AM THE LORD YOUR GOD. Why did <Moses> begin with the word <YOUR> in the singular and not say, "Your God" (with "your" in the plural)? Rabbi Simeon has said: In order to give a defence,⁠⁵³ in which Moses argued a defence (before the Holy One) for the act of the <golden> calf. He said to him: Why are you angry? (Exod. 32:11:) WHY, [O LORD], DOES YOUR WRATH BURN AGAINST YOUR PEOPLE? Have you given them some commandment?⁠⁵⁴

The End of the Supplement to Parashah Wa'ethannan