הֲלָכָה, אָדָם מִיִּשְׂרָאֵל שֶׁעָבַר לִפְנֵי הַתֵּבָה וְטָעָה כֵּיצַד הוּא צָרִיךְ לַעֲשׂוֹת, כָּךְ שָׁנוּ חֲכָמִים, הָעוֹבֵר לִפְנֵי הַתֵּבָה וְטָעָה יַעֲבֹר אַחֵר תַּחְתָּיו לִמְּדוּנוּ רַבּוֹתֵינוּ, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא טָעָה בְּשָׁלשׁ בְּרָכוֹת הָרִאשׁוֹנוֹת חוֹזֵר בִּתְחִלַּת מָגֵן. רַב הוּנָא אָמַר אִם טָעָה בְּשָׁלשׁ בְּרָכוֹת אֶמְצָעִיּוֹת חוֹזֵר לְהָאֵל הַקָּדוֹשׁ. רַב אָמַר אִם טָעָה בְּשָׁלשׁ אַחֲרוֹנוֹת חוֹזֵר לִתְחִלַּת מוֹדִים. דָּבָר אַחֵר, הָעוֹבֵר לִפְנֵי הַתֵּבָה וְטָעָה יַעֲבֹר אַחֵר תַּחְתָּיו, וּמִנַּיִן הוּא מַתְחִיל, מִתְּחִלַּת הַבְּרָכָה שֶׁטָּעָה. וּמֵהֵיכָן לָמְדוּ, מֵאֲבוֹת הָעוֹלָם, לָמָּה, שֶׁלֹא הָיָה אֶחָד מַתְחִיל אֶלָּא מִמָּקוֹם שֶׁפָּסַק חֲבֵרוֹ, כֵּיצַד, אַבְרָהָם בֵּרַךְ אֶת יִצְחָק, מִנַּיִן, דִּכְתִיב (בראשית כה, ה): וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק, וּמַה נָתַן לוֹ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר בְּכוֹרָה נָתַן לוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר (בראשית כה, לג): וַיִּמְכֹּר אֶת בְּכֹרָתוֹ לְיַעֲקֹב. רַבִּי נְחֶמְיָה אָמַר בְּרָכָה נָתַן לוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר (בראשית כז, כח): וְיִתֶּן לְךָ הָאֱלֹהִים. עָמַד יִצְחָק לְבָרֵךְ אֶת יַעֲקֹב, אָמַר, מִמָּקוֹם שֶׁפָּסַק אַבָּא מִשָּׁם אֲנִי מַתְחִיל, אַבָּא הִפְסִיק בְּוַיִתֵּן, אַף אֲנִי מַתְחִיל בִּוְיִתֶּן, מִנַּיִן, שֶׁנֶּאֱמַר: וְיִתֶּן לְךָ הָאֱלֹהִים. וּבַמֶּה חָתַם יִצְחָק בִּקְרִיָּה, שֶׁנֶּאֱמַר (בראשית כח, א): וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ, עָמַד יַעֲקֹב לְבָרֵךְ אֶת הַשְּׁבָטִים, אָמַר, אֵינִי פּוֹתֵחַ אֶלָּא בִּקְרִיָּה, שֶׁנֶּאֱמַר (בראשית מט, א): וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו, וּבַמֶּה חָתַם, בְּזֹאת, שֶׁנֶּאֱמַר (בראשית מט, כח): וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם, עָמַד משֶׁה לְבָרֵךְ אֶת יִשְׂרָאֵל, אָמַר, אֵינִי פּוֹתֵחַ אֶלָּא בְּזֹאת, מִנַּיִן, מִמַּה שֶּׁקָּרִינוּ בָּעִנְיָן (דברים לג, א): וְזֹאת הַבְּרָכָה. “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.”
דָּבָר אַחֵר, וְזֹאת הַבְּרָכָה, זֶה שֶׁאָמַר הַכָּתוּב (תהלים כד, ג): מִי יַעֲלֶה בְּהַר ה', רַבָּנָן אָמְרֵי מְדַבֵּר בְּמשֶׁה, מִי יַעֲלֶה בְּהַר ה' זֶה משֶׁה, שֶׁנֶּאֱמַר (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים וגו', (תהלים כד, ג): וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ זֶה משֶׁה, מִנַּיִן, שֶׁנֶּאֱמַר (שמות ג, ה): כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא. (תהלים כד, ד): נְקִי כַפַּיִם זֶה משֶׁה, מִנַּיִן, שֶׁנֶּאֱמַר (במדבר טז, טו): לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וגו', (תהלים כד, ד): וּבַר לֵבָב זֶה משֶׁה. אָמַר רַבִּי יִצְחָק אֲפִלּוּ הֶדְיוֹט אִם אוֹמֵר לַחֲבֵרוֹ כָּזֶה, גְּנַאי הוּא לוֹ, וּמשֶׁה אָמַר (שמות לב, יא): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ, אֶלָּא לִבּוֹ בָּרוּר עָלָיו שֶׁאֵינוֹ תּוֹבֵעַ צֹרֶךְ עַצְמוֹ אֶלָּא לְצָרְכָּן שֶׁל יִשְׂרָאֵל. (תהלים כד, ד): אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי, זוֹ נַפְשׁוֹ שֶׁל מִצְרִי, שֶׁלֹא נְטָלָהּ עַל חִנָּם אֶלָּא כַּדִּין עָשָׂה. (תהלים כד, ד): וְלֹא נִשְׁבַּע לְמִרְמָה זֶה משֶׁה, שֶׁנֶּאֱמַר (שמות ב, כא): וַיּוֹאֶל משֶׁה לָשֶׁבֶת אֶת הָאִישׁ. (תהלים כד, ה): יִשָֹּׂא בְרָכָה מֵאֵת ה' זֶה משֶׁה. אָמַר רַבִּי תַּנְחוּמָא אַל תְּהִי קוֹרֵא בוֹ אֶלָּא יַשִֹּׂיא בְּרָכָה לַאֲחֵרִים. 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.
וְזֹאת הַבְּרָכָה, זֶה שֶׁאָמַר הַכָּתוּב (משלי לא, כט): רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל כֻּלָּנָה, מַהוּ וְאַתְּ עָלִית עַל כֻּלָּנָה, מְדַבֵּר בְּמשֶׁה, עַל שֶׁנִּתְעַלָּה יוֹתֵר מִן הַכֹּל. כֵּיצַד, אָדָם הָרִאשׁוֹן אוֹמֵר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁנִּבְרֵאתִי בְּצַלְּמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מִנַּיִן, שֶׁנֶּאֱמַר (בראשית א, כז): וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, אוֹמֵר לוֹ משֶׁה, אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, אַתָּה כָּבוֹד שֶׁנִּתַּן לְךָ נִטַּל מִמְּךָ, שֶׁנֶּאֱמַר (תהלים מט, יג): וְאָדָם בִּיקָר בַּל יָלִין, אֲבָל אֲנִי זִיו הַפָּנִים שֶׁנָּתַן לִי הַקָּדוֹשׁ בָּרוּךְ הוּא, עִמִּי הוּא, מִנַּיִן, שֶׁנֶּאֱמַר (דברים לד, ז): לֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵחֹה. דָּבָר אַחֵר, נֹחַ אָמַר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁנִּצַּלְתִּי מִדּוֹר הַמַּבּוּל, אָמַר לוֹ משֶׁה אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, אַתָּה הִצַּלְתָּ אֶת עַצְמְךָ וְלֹא הָיָה בְךָ כֹּחַ לְהַצִּיל אֶת דּוֹרְךָ, אֲבָל אֲנִי הִצַּלְתִּי אֶת עַצְמִי וְהִצַּלְתִּי אֶת דּוֹרִי כְּשֶׁנִּתְחַיְּבוּ כְּלָיָה בָּעֵגֶל, מִנַּיִן, שֶׁנֶּאֱמַר (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ, לְמָה הַדָּבָר דּוֹמֶה לִשְׁתֵּי סְפִינוֹת שֶׁהָיוּ בַּיָּם וְהָיוּ בְּתוֹכָן שְׁנֵי קַבַּרְנִיטִים, אֶחָד הִצִּיל אֶת עַצְמוֹ וְלֹא הִצִּיל אֶת סְפִינָתוֹ, וְאֶחָד הִצִּיל אֶת עַצְמוֹ וְאֶת סְפִינָתוֹ, לְמִי מְקַלְּסִין לֹא לְאוֹתוֹ שֶׁהִצִּיל אֶת עַצְמוֹ וְאֶת סְפִינָתוֹ, כָּךְ נֹחַ לֹא הִצִּיל אֶלָּא אֶת עַצְמוֹ, אֲבָל משֶׁה הִצִּיל אֶת עַצְמוֹ וְאֶת דּוֹרוֹ, הֱוֵי וְאַתְּ עָלִית עַל כֻּלָּנָה. דָּבָר אַחֵר, אַבְרָהָם אוֹמֵר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁהָיִיתִי זָן לָעוֹבְרִים וְשָׁבִים, אוֹמֵר לוֹ משֶׁה אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, אַתָּה הָיִיתָ זָן בְּנֵי אָדָם עֲרֵלִים, וַאֲנִי הָיִיתִי זָן בְּנֵי אָדָם מְהוּלִים, וְלֹא עוֹד אֶלָּא אַתְּ הָיִיתָ זָן בַּיִּשּׁוּב, וַאֲנִי הָיִיתִי זָן בַּמִּדְבָּר. יִצְחָק אָמַר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁפָּשַׁטְתִּי אֶת צַוָּארִי עַל גַּבֵּי הַמִּזְבֵּחַ וְרָאִיתִי אֶת פְּנֵי הַשְּׁכִינָה, אָמַר לוֹ משֶׁה אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, שֶׁאַתָּה רָאִיתָ פְּנֵי הַשְּׁכִינָה וְכָהוּ עֵינֶיךָ, מִנַּיִן, דִּכְתִיב (בראשית כז, א): וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת, מַהוּ מֵרְאֹת, מֵרְאוֹת בַּשְּׁכִינָה, אֲבָל אֲנִי הָיִיתִי מְדַבֵּר עִם הַשְּׁכִינָה פָּנִים בְּפָנִים וְלֹא כָהוּ עֵינָי, מִנַּיִן, שֶׁנֶּאֱמַר (שמות לד, כט): וּמשֶׁה לֹא יָדַע כִּי קָרַן עוֹר פָּנָיו. יַעֲקֹב אָמַר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁנִּפְגַּשְׁתִּי עִם הַמַּלְאָךְ וְנִצַּחְתִּי אוֹתוֹ, אָמַר לוֹ משֶׁה אַתָּה נִפְגַּשְׁתָּ עִם הַמַּלְאָךְ בַּפִּירְבּוֹרִין שֶׁלָּךְ, וַאֲנִי עוֹלֶה אֶצְלָן בַּפִּירְבּוֹרִין שֶׁלָּהֶן וְהֵן מִתְיָרְאִין מִמֶּנִּי, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים סח, יג): מַלְכֵי צְבָאוֹת יִדֹּדוּן יִדֹּדוּן וגו', לְפִיכָךְ אָמַר שְׁלֹמֹה: רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְנִתְעַלָּה מִן הַכֹּל הוּא יְבָרֵךְ אֶת יִשְׂרָאֵל, וְזֹאת הַבְּרָכָה. “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.”
דָּבָר אַחֵר, וְזֹאת הַבְּרָכָה, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, כֵּיוָן שֶׁבָּא משֶׁה לְבָרֵךְ אֶת יִשְׂרָאֵל, בָּאָה הַתּוֹרָה וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְבָרֵךְ אֶת יִשְׂרָאֵל, וְזֹאת הַבְּרָכָה, זוֹ הַתּוֹרָה, שֶׁנֶּאֱמַר בָּהּ (דברים ד, מד): וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם משֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל. (דברים לג, א): אֲשֶׁר בֵּרַךְ משֶׁה זֶה משֶׁה, (דברים ד, מד): אִישׁ הָאֱלֹהִים זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות טו, ג): ה' אִישׁ מִלְחָמָה. וְכָל כָּךְ לָמָּה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (קהלת ד, יב): וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק. דָּבָר אַחֵר, וְזֹאת הַבְּרָכָה, אָמַר רַבִּי תַּנְחוּמָא, אִם אֱלֹהִים לָמָּה אִישׁ, וְאִם אִישׁ לָמָּה אֱלֹהִים, אֶלָּא, בְּשָׁעָה שֶׁהָיָה הֻשְׁלַךְ לַיְאוֹר שֶׁל מִצְרַיִם אִישׁ, וּבְשָׁעָה שֶׁנֶּהְפַּךְ לְדָם הָאֱלֹהִים. דָּבָר אַחֵר, בְּשָׁעָה שֶׁבָּרַח מִלִּפְנֵי פַּרְעֹה אִישׁ, וּבְשָׁעָה שֶׁשִּׁקְּעוֹ אֱלֹהִים. דָּבָר אַחֵר, בְּשָׁעָה שֶׁעָלָה לָרָקִיעַ אִישׁ, וּמַהוּ אִישׁ, לִפְנֵי הַמַּלְאָכִים שֶׁכֻּלָּן אֵשׁ. וּבְשָׁעָה שֶׁיָּרַד מִן הָרָקִיעַ אֱלֹהִים, מִנַּיִן, שֶׁכָּתוּב (שמות לד, ל): וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו. דָּבָר אַחֵר, בְּשָׁעָה שֶׁעָלָה לָרָקִיעַ אֱלֹהִים, כְּשֵׁם שֶׁאֵין הַמַּלְאָכִים אוֹכְלִין וְשׁוֹתִין, אַף הוּא לֹא אוֹכֵל וְלֹא שׁוֹתֶה, מִנַּיִן, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' וגו'. דָּבָר אַחֵר, מַהוּ אִישׁ הָאֱלֹהִים, אָמַר רַב אָבִין מֵחֶצְיוֹ וּלְמַטָּה אִישׁ, מֵחֶצְיוֹ וּלְמַעְלָה הָאֱלֹהִים. 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.
מַהוּ (דברים לג, א): לִפְנֵי מוֹתוֹ, רַבָּנָן אָמְרֵי מֶה עָשָׂה משֶׁה, נָטַל אֶת מַלְאַךְ הַמָּוֶת וְהִשְּׁלִיכוֹ לְפָנָיו, וְהָיָה מְבָרֵךְ הַשְּׁבָטִים, כָּל אֶחָד וְאֶחָד לְפִי בִּרְכָתוֹ. אָמַר רַבִּי מֵאִיר, הָלַךְ מַלְאַךְ הַמָּוֶת אֵצֶל משֶׁה וְאָמַר לוֹ, הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלָחַנִּי אֶצְלְךָ שֶׁאַתָּה מִסְתַּלֵּק בַּיּוֹם הַזֶּה, אָמַר לוֹ משֶׁה לֵךְ מִכָּאן שֶׁאֲנִי מְבַקֵּשׁ לְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, מִנַּיִן, שֶׁכָּתוּב (תהלים קיח, יז): לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ. אָמַר לוֹ, משֶׁה, מָה אַתָּה מִתְגָּאֶה, יֵשׁ לוֹ מִי שֶׁיְקַלְּסוּהוּ, הַשָּׁמַיִם וְהָאָרֶץ מְקַלְּסִין אוֹתוֹ בְּכָל שָׁעָה, שֶׁנֶּאֱמַר (תהלים יט, ב): הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל. אָמַר לוֹ משֶׁה, וַאֲנִי מְשַׁתֵּק אוֹתָן וּמְקַלֵּס אוֹתוֹ, שֶׁנֶּאֱמַר (דברים לב, א): הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וגו'. בָּא אֶצְלוֹ פַּעַם שְׁנִיָּה, מֶה עָשָׂה משֶׁה, הִזְכִּיר עָלָיו שֵׁם הַמְפֹרָשׁ וּבָרַח, מִנַּיִן, שֶׁנֶּאֱמַר (דברים לב, ג): כִּי שֵׁם ה' אֶקְרָא. כֵּיוָן שֶׁבָּא אֶצְלוֹ פַּעַם שְׁלִישִׁית, אָמַר, הוֹאִיל וּמִן הַשֵּׁם הוּא, צָרִיךְ אֲנִי לְצַדֵּק עָלַי אֶת הַדִּין, מִנַּיִן, שֶׁנֶּאֱמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ. אָמַר רַבִּי יִצְחָק הָיְתָה נַפְשׁוֹ שֶׁל משֶׁה מִתְקַשָּׁה לָצֵאת וְהָיָה משֶׁה מֵסִיחַ עִם נַפְשׁוֹ וְאָמַר נַפְשִׁי תֹּאמַר שֶׁבִּקֵּשׁ מַלְאַךְ הַמָּוֶת לִשְׁלֹט עָלַיִךְ, אָמְרָה לוֹ לֹא יַעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן (תהלים קטז, ח): כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת, וְתֹאמַר שֶׁרָאִית אוֹתָן בּוֹכִין וּבָכִית עִמָּהֶן, אָמְרָה לוֹ (תהלים קטז, ח): אֶת עֵינִי מִן דִּמְעָה. אָמַר לָהּ וְתֹאמַר שֶׁבִּקְשׁוּ לִדְחוֹת אוֹתָךְ לַגֵּיהִנֹּם, אָמְרָה לוֹ (דברים קטז, ח): אֶת רַגְלִי מִדֶּחִי. אָמַר לָהּ וּלְהֵיכָן אַתְּ עֲתִידָה לַהֲלֹךְ, אָמְרָה לוֹ (תהלים קטז, ט): אֶתְהַלֵּךְ לִפְנֵי ה' בְּאַרְצוֹת הַחַיִּים. כֵּיוָן שֶׁשָּׁמַע משֶׁה כָּךְ נָתַן לָהּ רְשׁוּת, אָמַר לָהּ (תהלים קטז, ז): שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי וגו'. אָמַר רַבִּי אָבִין כֵּיוָן שֶׁנִּסְתַּלֵּק, הַתַּחְתּוֹנִים הָיוּ מְקַלְּסִין אוֹתוֹ וְאוֹמְרִים (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה, וְהָעֶלְיוֹנִים מְקַלְּסִין אוֹתוֹ וְאוֹמְרִים (דברים לג, כא): צִדְקַת ה' עָשָׂה וגו', וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְקַלֵּס אוֹתוֹ (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה. 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).
וְזֹאת הַבְּרָכָה, הֲלָכָה אָדָם מִיִּשְׂרָאֵל שֶׁעָלָה לִקְרוֹת בַּתּוֹרָה אֵין מֻתָּר לוֹ לִקְרוֹת עַד שֶׁלֹא יְבָרֵךְ, תְּחִלָּה מְבָרֵךְ וְאַחַר כָּךְ קוֹרֵא, וּמשֶׁה בְּשָׁעָה שֶׁזָּכָה לְקַבֵּל הַתּוֹרָה, תְּחִלָּה בֵּרַךְ וְאַחַר כָּךְ קָרָא. אָמַר רַבִּי אֶלְעָזָר אֵיזוֹ הִיא הַבְּרָכָה שֶׁבֵּרַךְ משֶׁה בַּתּוֹרָה תְּחִלָּה, בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בַּתּוֹרָה הַזֹּאת וְקִדְשָׁהּ וְרָצָה בְּעוֹשֶׂיהָ. וְלֹא אָמַר בַּעֲמֵלֶיהָ, וְלֹא אָמַר בְּהוֹגֶיהָ, אֶלָּא בְּעוֹשֶׂיהָ, בְּאֵלּוּ שֶׁהֵן עוֹשִׂין אֶת דִּבְרֵי תוֹרָה. בְּעוֹשֶׂיהָ, אָדָם אוֹמֵר לָמַדְתִּי חָכְמָה וְלֹא לָמַדְתִּי תּוֹרָה מָה אֶעֱשֶׂה אֲנִי שָׁם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל חַיֵּיכֶם כָּל הַחָכְמָה וְכָל הַתּוֹרָה דָּבָר אֶחָד קַל הוּא, כָּל מִי שֶׁמִּתְיָרֵא אוֹתִי וְעוֹשֶׂה דִבְרֵי תוֹרָה, כָּל הַחָכְמָה וְכָל הַתּוֹרָה בְּלִבּוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קיא, י): רֵאשִׁית חָכְמָה יִרְאַת ה' שֵׂכֶל טוֹב לְכָל עֹשֵׂיהֶם. (תהלים יט, י): יִרְאַת ה' טְהוֹרָה עוֹמֶדֶת לָעַד. (איוב כח, כח): יִרְאַת ה' הִיא חָכְמָה וגו'. “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).
וְלָמָּה זָכָה משֶׁה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נִתְעַסֵּק עִמּוֹ, אֶלָּא בְּשָׁעָה שֶׁיָּרַד לְמִצְרַיִם וְהִגִּיעַ גְּאֻלָּתָן שֶׁל יִשְׂרָאֵל, כָּל יִשְׂרָאֵל הָיוּ עֲסוּקִים בְּכֶסֶף וְזָהָב, וּמשֶׁה הָיָה מְסַבֵּב אֶת הָעִיר וְיָגֵעַ שְׁלשָׁה יָמִים וּשְׁלשָׁה לֵילוֹת לִמְצוֹא אֲרוֹנוֹ שֶׁל יוֹסֵף, שֶׁלֹא הָיוּ יְכוֹלִים לָצֵאת מִמִּצְרַיִם חוּץ מִיּוֹסֵף, לָמָּה, שֶׁכָּךְ נִשְׁבַּע לָהֶן בִּשְׁבוּעָה לִפְנֵי מוֹתוֹ, שֶׁנֶּאֱמַר (בראשית נ, כה): וַיַּשְׁבַּע יוֹסֵף אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר וגו', מִשֶּׁנִּתְיַגַּע הַרְבֵּה פָּגְעָה בּוֹ סְגוּלָה, וְרָאֲתָה משֶׁה שֶׁהוּא עָיֵף מִן הַיְגִיעָה, אָמְרָה לוֹ אֲדוֹנִי משֶׁה לָמָּה אַתָּה עָיֵף, אָמַר לָהּ שְׁלשָׁה יָמִים וּשְׁלשָׁה לֵילוֹת סִבַּבְתִּי אֶת הָעִיר לִמְצוֹא אֲרוֹנוֹ שֶׁל יוֹסֵף וְאֵין אֲנִי מוֹצֵא אוֹתוֹ, אָמְרָה לוֹ בֹּא עִמִּי וְאַרְאֲךָ הֵיכָן הוּא, הוֹלִיכָה אוֹתוֹ לַנַּחַל, אָמְרָה לוֹ בַּמָּקוֹם הַזֶּה עָשׂוּ אָרוֹן שֶׁל חֲמֵשׁ מֵאוֹת כִּכָּרִים וְהִשְׁלִיכוּהוּ בְּתוֹךְ הַנַּחַל הַחַרְטֻמִּים וְהָאַשָּׁפִים, וְכֵן אָמְרוּ לְפַרְעֹה, רְצוֹנְךָ שֶׁלֹא תֵּצֵא אֻמָּה זוֹ מִכָּאן לְעוֹלָם, הָעֲצָמוֹת שֶׁל יוֹסֵף אִם לֹא יִמְצְאוּ אוֹתָן עַד עוֹלָם אֵינָם יְכוֹלִים לָצֵאת, מִיָּד עָמַד משֶׁה עַל שְׂפַת הַנַּחַל וְאָמַר, יוֹסֵף יוֹסֵף אַתָּה יָדַעְתָּ הֵיאַךְ נִשְׁבַּעְתָּ לְיִשְׂרָאֵל, (בראשית נ, כה): פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם, תֵּן כָּבוֹד לֵאלֹהֵי יִשְׂרָאֵל וְאַל תְּעַכֵּב גְּאֻלָּתָן שֶׁל יִשְׂרָאֵל, מַעֲשִׂים טוֹבִים יֵשׁ לְךָ, בַּקֵּשׁ רַחֲמִים לִפְנֵי בּוֹרְאֲךָ וַעֲלֵה מִן הַתְּהוֹמוֹת. מִיָּד הִתְחִיל אֲרוֹנוֹ שֶׁל יוֹסֵף מְפַעְפֵּעַ וְעוֹלֶה מִן הַתְּהוֹמוֹת כְּקָנֶה אֶחָד, לָקַח אוֹתוֹ וְשָׂם אוֹתוֹ עַל כְּתֵפוֹ וְהָיָה סוֹבֵל אוֹתוֹ, וְכָל יִשְׂרָאֵל אַחֲרָיו, וְיִשְׂרָאֵל הָיוּ סוֹבְלִים אֶת הַכֶּסֶף וְאֶת הַזָּהָב שֶׁנָּטְלוּ מִמִּצְרַיִם, וּמשֶׁה סוֹבֵל אֲרוֹנוֹ שֶׁל יוֹסֵף. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, אַתָּה אוֹמֵר שֶׁדָּבָר קָטָן עָשִׂיתָ, חַיֶּיךָ הַחֶסֶד הַזֶּה שֶׁעָשִׂיתָ גָּדוֹל הוּא, וְלֹא הִשְׁגַּחְתָּ לְכֶסֶף וּלְזָהָב, אַף אֲנִי אֶעֱשֶׂה עִמְּךָ הַחֶסֶד הַזֶּה וְאֶתְעַסֵּק עִמָּךְ. 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.’
בְּשָׁעָה שֶׁהִגִּיעוּ יְמֵי משֶׁה לִפָּטֵר מִן הָעוֹלָם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים לא, יד): הֵן קָרְבוּ יָמֶיךָ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אַחַר כָּל הַיְגִיעָה הַזּוֹ אַתָּה אוֹמֵר לִי הֵן קָרְבוּ יָמֶיךָ, (תהלים קיח, יז): לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ. אָמַר לוֹ אִי אַתָּה יָכוֹל (קהלת יב, יג): כִּי זֶה כָּל הָאָדָם, אָמַר משֶׁה, רִבּוֹנוֹ שֶׁל עוֹלָם דָּבָר אֶחָד אֲנִי מְבַקֵּשׁ מִמְּךָ לִפְנֵי מוֹתִי, שֶׁאֶכָּנֵס וְיִבָּקְעוּ כָּל הַשְּׁעָרִים שֶׁבַּשָּׁמַיִם וּתְהוֹמוֹת וְיִרְאוּ שֶׁאֵין זוּלָתֶךָ, מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לט): וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ וגו' אֵין עוֹד, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה אָמַרְתָּ וְאֵין עוֹד, אַף אֲנִי אוֹמֵר (דברים לד, י יב): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה וגו' לְכָל הָאֹתֹת וְהַמּוֹפְתִים וגו' וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה משֶׁה לְעֵינֵי כָּל יִשְׂרָאֵל. When the time arrived for Moses to take his leave of the world, the Holy One blessed be He said to him: “Behold, your time [to die] is approaching” (Deuteronomy 31:14). He said before Him: ‘Master of the universe, after all this exertion, You say to me: “Behold your time…is approaching”? “Let me not die, but live, and I will relate the deeds of the Lord”’ (Psalms 118:17). He said to him: ‘You cannot, “for that is all of man” (Ecclesiastes 12:13). Moses said: ‘Master of the universe, I request of You one matter before my death, that I will enter,19Let me enter the Land of Israel. and all the gates of the heavens and the depths will be split, and everybody will see that there is none but You.’ From where is it derived? It is as it is stated: “You will know this day, and restore to your heart [that the Lord, He is the God]…there is no other” (Deuteronomy 4:39). The Holy One blessed be He said to him: ‘You said: “There is no other.” I, too, say: “There has not arisen another prophet in Israel like Moses…with all the signs and the wonders…and with all the great awe, that Moses performed before the eyes of all Israel”’ (Deuteronomy 34:10–12).
הֵן קָרְבוּ יָמֶיךָ לָמוּת, אָמַר רַבִּי אַיְבוּ אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם בְּדָבָר שֶׁקִּלַּסְתִּיךָ בְּתוֹךְ שִׁשִּׁים רִבּוֹא מְקַדְּשֵׁי שְׁמֶךָ, בּוֹ קָנַסְתָּ עָלַי מִיתָה, שֶׁנֶּאֱמַר: הֵן קָרְבוּ יָמֶיךָ לָמוּת, כָּל מִדּוֹתֶיךָ מִדָּה כְּנֶגֶד מִדָּה, מִדָּה רָעָה כְּנֶגֶד מִדָּה טוֹבָה, מִדָּה חֲסֵרָה כְּנֶגֶד מִדָּה שְׁלֵמָה, מִדָּה צָרָה כְּנֶגֶד מִדָּה רְחָבָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אַף זוֹ מִדָּה טוֹבָה הִיא שֶׁאָמַרְתִּי לְךָ הֵן, שֶׁנֶּאֱמַר (שמות כג, כ): הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ, (משלי יא, לא): הֵן צַדִּיק בָּאָרֶץ יְשֻׁלָּם, (מלאכי ג, כג): הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֶת אֵלִיָּה הַנָּבִיא. וּכְשֵׁם שֶׁעִילִיתָ אוֹתִי עַל שִׁשִּׁים רִבּוֹא, כָּךְ אֲנִי מַעֲלֶה אוֹתְךָ לֶעָתִיד לָבוֹא בְּתוֹךְ חֲמִשִּׁים וַחֲמִשָּׁה רִבּוֹא צַדִּיקִים גְּמוּרִים, שֶׁנֶּאֱמַר הֵן, הֵן בְּגִימַטְרִיָּא הָכֵי הֲוֵי, ה' חֲמִשָּׁה נ' חֲמִשִּׁים. “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.’
אָמַר רַבִּי יוֹחָנָן, עֶשֶׂר מִיתוֹת כְּתוּבוֹת עָלָיו עַל משֶׁה, וְאֵלּוּ הֵן: הֵן קָרְבוּ יָמֶיךָ לָמוּת: (דברים לב, נ): וּמֻת בָּהָר: (דברים ד, כב): כִּי אָנֹכִי מֵת: (דברים לא, כט): כִּי יָדַעְתִּי אַחֲרֵי מוֹתִי: (דברים ד, כז): וְאַף כִּי אַחֲרֵי מוֹתִי: (דברים לג, א): לִפְנֵי מוֹתוֹ, (דברים לד, ז): בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה בְּמֹתוֹ: (דברים לד, ה): וַיָּמָת שָׁם משֶׁה עֶבֶד ה': (יהושע א, א): וַיְהִי אַחֲרֵי מוֹת משֶׁה: (יהושע א, ב): משֶׁה עַבְדִּי מֵת. מְלַמֵּד שֶׁעַד עֲשָׂרָה פְּעָמִים נִגְזַר עָלָיו שֶׁלֹא יִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל וַעֲדַיִן לֹא נִתְחַתֵּם גְּזַר הַדִּין הַקָּשֶׁה עַד שֶׁנִּגְלָה עָלָיו בֵּית דִּין הַגָּדוֹל, אָמַר לוֹ, גְּזֵרָה הִיא מִלְּפָנַי שֶׁלֹא תַעֲבֹר, שֶׁנֶּאֱמַר (דברים ג, כז): כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן, וְדָבָר זֶה הָיָה קַל בְּעֵינָיו שֶׁל משֶׁה, שֶׁאָמַר, יִשְׂרָאֵל חָטְאוּ חֲטָאוֹת גְּדוֹלוֹת כַּמָּה פְּעָמִים, וְכֵיוָן שֶׁבִּקַּשְׁתִּי עֲלֵיהֶם רַחֲמִים מִיָּד קִבֵּל מִמֶּנִּי, שֶׁנֶּאֱמַר (דברים ט, יד): הֶרֶף מִמֶּנִי וְאַשְׁמִידֵם, מַה כְּתִיב תַּמָּן (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה. (במדבר יד, יב): אַכֶּנּוּ בַדֶּבֶר וְאוֹרִשֶׁנוּ, מַה כְּתִיב תַּמָּן (במדבר יד, כ): וַיֹּאמֶר ה' סָלַחְתִּי וגו', אֲנִי שֶׁלֹא חָטָאתִי מִנְּעוּרַי לֹא כָּל שֶׁכֵּן כְּשֶׁאֶתְפַּלֵּל עַל עַצְמִי שֶׁיְקַבֵּל מִמֶּנִּי, וְכֵיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁקַּל הַדָּבָר בְּעֵינָיו שֶׁל משֶׁה וְאֵינוֹ עוֹמֵד בִּתְפִלָּה, מִיָּד קָפַץ עָלָיו וְנִשְׁבַּע בִּשְׁמוֹ הַגָּדוֹל שֶׁלֹא יִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (במדבר כ, יב): לָכֵן לֹא תָבִיאוּ אֶת הַקָּהָל הַזֶּה, אֵין לָכֵן אֶלָּא שְׁבוּעָה, שֶׁנֶּאֱמַר (שמואל א ג, יד): וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי. וְכֵיוָן שֶׁרָאָה משֶׁה שֶׁנֶּחְתַּם עָלָיו גְּזַר דִּין, גָּזַר עָלָיו תַּעֲנִית וְעָג עוּגָה קְטַנָּה וְעָמַד בְּתוֹכָהּ, וְאָמַר, אֵינִי זָז מִכָּאן עַד שֶׁתְּבַטֵּל אוֹתָהּ גְּזֵרָה. בְּאוֹתָהּ שָׁעָה מֶה עָשָׂה משֶׁה, לָבַשׁ שַׂק וְנִתְעַטֵּף שַׂק וְנִתְפַּלֵּשׁ בָּאֵפֶר וְעָמַד בִּתְפִלָּה וּבְתַחֲנוּנִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, עַד שֶׁנִּזְדַּעְזְעוּ שָׁמַיִם וָאָרֶץ וְסִדְּרֵי בְּרֵאשִׁית, וְאָמְרוּ שֶׁמָּא הִגִּיעַ צִבְיוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַדֵּשׁ אֶת עוֹלָמוֹ, יָצְתָה בַּת קוֹל וְאָמְרָה, עֲדַיִן לֹא הִגִּיעַ צִבְיוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַדֵּשׁ אֶת עוֹלָמוֹ, אֶלָּא (איוב יב, י): אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ, וְאֵין אִישׁ אֶלָּא משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ג): וְהָאִישׁ משֶׁה עָנָו מְאֹד מִכָּל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאוֹתָהּ שָׁעָה, הִכְרִיז בְּכָל שַׁעַר וְשַׁעַר שֶׁל רָקִיעַ וְרָקִיעַ בְּכָל בֵּית דִּין וּבֵין דִּין שֶׁלֹא יְקַבְּלוּ תְּפִלָּתוֹ שֶׁל משֶׁה וְלֹא יַעֲלוּ אוֹתָהּ לְפָנָיו, מִפְּנֵי שֶׁנֶּחְתַּם עָלָיו גְּזַר דִּין, אוֹתוֹ מַלְאָךְ שֶׁמְמֻנֶּה עַל הַכְרָזָה אכזריאל שְׁמוֹ, בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּבֶהָלָה וְאָמַר לָהֶם לְמַלְאֲכֵי הַשָּׁרֵת רְדוּ בְּבֶהָלָה וְנַעֲלוּ כָּל שַׁעֲרֵי רָקִיעַ וְרָקִיעַ, שֶׁגָּבַר קוֹל הַתְּפִלָּה כְּלַפֵּי מַעְלָה וּבִקְּשׁוּ לַעֲלוֹת הָרָקִיעַ מִפְּנֵי קוֹל תְּפִלָּתוֹ שֶׁל משֶׁה, שֶׁהָיְתָה תְּפִלָּתוֹ דּוֹמָה לְחֶרֶב שֶׁהוּא קוֹרֵעַ וְחוֹתֵךְ וְאֵינוֹ מְעַכֵּב, שֶׁהָיְתָה תְּפִלָּתוֹ מֵעֵין שֵׁם הַמְפֹרָשׁ שֶׁלָּמַד מִן זגזגאל רַב סוֹפֵר שֶׁל בְּנֵי מָרוֹם, עַל אוֹתָהּ שָׁעָה הוּא אוֹמֵר (יחזקאל ג, יב): וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ. וְאֵין רַעַשׁ אֶלָּא זִיעַ, וְאֵין גָּדוֹל אֶלָּא משֶׁה, שֶׁנֶּאֱמַר (שמות יא, ג): גַּם הָאִישׁ משֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵּי פַרְעֹה וּבְעֵינֵי הָעָם, מַהוּ בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ, בְּשָׁעָה שֶׁרָאוּ גַּלְגַּלֵּי מֶרְכָּבָה וְשַׂרְפֵי לֶהָבָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא תְּקַבְּלוּ תְּפִלָּתוֹ שֶׁל משֶׁה, וְלֹא נָשָׂא לוֹ פָּנִים וְלֹא נָתַן לוֹ חַיִּים, וְלֹא הִכְנִיסוֹ לְאֶרֶץ יִשְׂרָאֵל, אָמְרוּ בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ, שֶׁאֵין לְפָנָיו מַשֹּׂוֹא פָנִים לֹא לְקָטָן וְלֹא לְגָדוֹל. וּמִנַּיִן שֶׁהִתְפַּלֵּל משֶׁה בְּאוֹתוֹ הַפֶּרֶק חֲמֵשׁ מֵאוֹת וַחֲמִשָּׁה עָשָׂר פְּעָמִים, שֶׁנֶּאֱמַר (דברים ג, כג): וָאֶתְחַנַּן אֶל ה' בָּעֵת הַהִוא לֵאמֹר, וָאֶתְחַנַּן בְּגִימַטְרִיָּא הָכֵי הֲוֵי. בְּאוֹתָהּ שָׁעָה אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי וְיָדוּעַ לְפָנֶיךָ יְגִיעִי וְצַעֲרִי שֶׁנִּצְטַעַרְתִּי עַל יִשְׂרָאֵל עַד שֶׁיִּהְיוּ מַאֲמִינִים לִשְׁמֶךָ, כַּמָּה צַעַר נִצְטַעַרְתִּי עֲלֵיהֶם בַּמִּצְוֹת עַד שֶׁקָּבַעְתִּי לָהֶן תּוֹרָה וּמִצְוֹת, אָמַרְתִּי כְּשֶׁרָאִיתִי בְּצָרָתָן כָּךְ אֶרְאֶה בְּטוֹבָתָן, וְעַכְשָׁו שֶׁהִגִּיעַ טוֹבָתָן שֶׁל יִשְׂרָאֵל, אַתָּה אוֹמֵר לִי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה, הֲרֵי אַתָּה עוֹשֶׂה תּוֹרָתְךָ פְּלַסְתֵּר, דִּכְתִיב (דברים כד, טו): בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ וְלֹא יִקְרָא עָלֶיךָ אֶל ה' וְהָיָה בְךָ חֵטְא, זוֹ הִיא שִׁלּוּם עֲבוֹדָה שֶׁל אַרְבָּעִים שָׁנָה שֶׁעָמַלְתִּי עַד שֶׁיִּהְיוּ עַם קָדוֹשׁ וְנֶאֱמָן, שֶׁנֶּאֱמַר (הושע יב, א): וִיהוּדָה עֹד רָד עִם אֵל וְעִם קְדוֹשִׁים נֶאֱמָן. מַלְאָךְ סמא''ל הָרָשָׁע רֹאשׁ כָּל הַשְֹּׂטָנִים הוּא, בְּכָל שָׁעָה הָיָה מְסַפֵּר מִיתָתוֹ שֶׁל משֶׁה, וְאוֹמֵר מָתַי יַגִּיעַ הַקֵּץ אוֹ הָרֶגַע שֶׁבּוֹ יָמוּת משֶׁה שֶׁאֵרֵד וֶאֱטֹל נִשְׁמָתוֹ הֵימֶנּוּ, וְעָלָיו אָמַר דָּוִד (תהלים לז, לב): צוֹפֶה רָשָׁע לַצַּדִּיק וּמְבַקֵּשׁ לַהֲמִיתוֹ, אֵין לְךָ רָשָׁע בְּכָל הַשְֹּׂטָנִים כֻּלָּן כְּסמא''ל, וְאֵין לְךָ צַדִּיק בְּכָל הַנְּבִיאִים כְּמשֶׁה, שֶׁנֶּאֱמַר (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה אֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְאָדָם שֶׁנִּזְדַּמֵּן לִסְעוּדַת חָתָן וְכַלָּה, וְהָיָה אוֹתוֹ הָאִישׁ מְצַפֶּה וְאוֹמֵר מָתַי יַגִּיעַ שִׂמְחָתָם וְאֶשְׂמְחָה בָהּ, כָּךְ הָיָה סמא''ל הָרָשָׁע מְצַפֶּה נִשְׁמָתוֹ שֶׁל משֶׁה וְאוֹמֵר מָתַי יִהְיֶה מִיכָאֵל בּוֹכֶה וַאֲנִי מְמַלֵּא פִּי שְׂחוֹק, עַד שֶׁאָמַר לוֹ מִיכָאֵל מָה רָשָׁע אֲנִי בּוֹכֶה וְאַתָּה מְשַׂחֵק (מיכה ז, ח): אַל תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קַמְתִּי כִּי אֵשֵׁב בַּחשֶׁךְ ה' אוֹר לִי, כִּי נָפַלְתִּי מִפְּטִירָתוֹ שֶׁל משֶׁה קַמְתִּי מִפַּרְנָסָתוֹ שֶׁל יְהוֹשֻׁעַ בְּשָׁעָה שֶׁהִפִּיל ל''א מְלָכִים. כִּי אֵשֵׁב בַּחשֶׁךְ בְּחֻרְבַּן בַּיִת רִאשׁוֹן וְאַחֲרוֹן, ה' אוֹר לִי לִימוֹת הַמָּשִׁיחַ, עַד כָּאן עָלְתָה לְמשֶׁה שָׁעָה אֶחָת, בְּאוֹתָהּ שָׁעָה אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אִם אֵין אַתָּה מַכְנִיס אוֹתִי לְאֶרֶץ יִשְׂרָאֵל, הַנִּיחַ אוֹתִי בָּעוֹלָם הַזֶּה וְאֶחְיֶה וְלֹא אָמוּת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אִם לֹא אֲמִיתְךָ בָּעוֹלָם הַזֶּה הֵיאַךְ אֲחַיְךָ לָעוֹלָם הַבָּא, וְלֹא עוֹד אֶלָּא שֶׁאַתָּה עוֹשֶׂה תּוֹרָתִי פְּלַסְתֵּר, שֶׁכָּתוּב בְּתוֹרָתִי עַל יָדֶךָ (דברים לב, לט): וְאֵין מִיָּדִי מַצִּיל. אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אִם אֵין אַתָּה מַכְנִיס אוֹתִי לְאֶרֶץ יִשְׂרָאֵל הַנִּיחַ אוֹתִי כְּחַיּוֹת הַשָֹּׂדֶה שֶׁהֵן אוֹכְלִין עֲשָׂבִים וְשׁוֹתִין מַיִם וְחַיִּין וְרוֹאִין אֶת הָעוֹלָם, כָּךְ תְּהֵא נַפְשִׁי כְּאַחַת מֵהֶן. אָמַר לוֹ (דברים ג, כו): רַב לָךְ. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם וְאִם לָאו, הַנִּיחַ אוֹתִי בָּעוֹלָם הַזֶּה כָּעוֹף הַזֶּה שֶׁהוּא פּוֹרֵחַ בְּכָל אַרְבַּע רוּחוֹת הָעוֹלָם וּמְלַקֵּט מְזוֹנוֹ בְּכָל יוֹם, וּלְעֵת הָעֶרֶב חוֹזֵר לְקִנּוֹ, כָּךְ תְּהֵא נַפְשִׁי כְּאַחַת מֵהֶן. אָמַר לוֹ, רַב לָךְ, מַהוּ רַב לָךְ, אָמַר לוֹ רַב לָךְ אֲשֶׁר דִּבַּרְתָּ. כֵּיוָן שֶׁרָאָה משֶׁה שֶׁאֵין בְּרִיָה יְכוֹלָה לְהַצִּילוֹ מִדֶּרֶךְ הַמָּוֶת, בְּאוֹתָהּ שָׁעָה אָמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא. מֶה עָשָׂה משֶׁה נָטַל אֶת הַמְגִלָּה וְכָתַב עָלֶיהָ שֵׁם הַמְפֹרָשׁ, וְסֵפֶר הַשִּׁיר עֲדַיִן לֹא מִלֵּא לִכְתֹּב עַד שֶׁהִגִּיעַ הָרֶגַע שֶׁבּוֹ יָמוּת משֶׁה, בְּאוֹתָהּ שָׁעָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְגַבְרִיאֵל, גַּבְרִיאֵל, צֵא וְהָבֵא נִשְׁמָתוֹ שֶׁל משֶׁה, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, מִי שֶׁהוּא שָׁקוּל כְּנֶגֶד שִׁשִּׁים רִבּוֹא אֵיךְ אֲנִי יָכוֹל לִרְאוֹת בְּמוֹתוֹ, וּמִי שֶׁיֵּשׁ בּוֹ דְּבָרִים אֵלּוּ אֵיךְ אֲנִי יָכוֹל לַעֲשׂוֹת לוֹ קֶצֶף. וְאַחַר כָּךְ אָמַר לוֹ לְמִיכָאֵל, צֵא וְהָבֵא נִשְׁמָתוֹ שֶׁל משֶׁה, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי הָיִיתִי לוֹ רַב וְהוּא הָיָה לִי לְתַלְמִיד, וְלֹא יָכוֹל אֲנִי לִרְאוֹת בְּמוֹתוֹ. וְאַחַר כָּךְ אָמַר לְסמא''ל הָרָשָׁע, צֵא וְהָבֵא נְשָׁמָה שֶׁל משֶׁה, מִיָּד לָבַשׁ כַּעַס וְחָגַר חַרְבּוֹ וְנִתְעַטֵּף אַכְזָרִיּוּת וְהָלַךְ לִקְרָאתוֹ שֶׁל משֶׁה, כֵּיוָן שֶׁרָאָה אוֹתוֹ שֶׁהוּא יוֹשֵׁב וְכוֹתֵב שֵׁם הַמְפֹרָשׁ, וְזֹהַר מַרְאֵהוּ דּוֹמֶה לַשֶּׁמֶשׁ וְהוּא דּוֹמֶה לְמַלְאַךְ ה' צְבָאוֹת, הָיָה מִתְיָרֵא סמא''ל מִן משֶׁה, אָמַר וַדַּאי שֶׁאֵין הַמַּלְאָכִים יְכוֹלִין לִטֹּל נִשְׁמָתוֹ שֶׁל משֶׁה, וְטֶרֶם שֶׁהֶרְאָה סמא''ל אֶת עַצְמוֹ לְמשֶׁה, הָיָה משֶׁה יוֹדֵעַ שֶׁבָּא סמא''ל, וְכֵיוָן שֶׁרָאָה סמא''ל אֶת משֶׁה אֲחָזַתּוּ רְעָדָה וְחִיל כַּיּוֹלֵדָה, וְלֹא מָצָא פִּתְחוֹן פֶּה לְדַבֵּר עִם משֶׁה, עַד שֶׁאָמַר משֶׁה לְסמא''ל (ישעיה מח, כב): אֵין שָׁלוֹם אָמַר ה' לָרְשָׁעִים, מַה תַּעֲשֶׂה בְּכָאן, אָמַר לוֹ לִטֹּל נִשְׁמָתְךָ בָּאתִי, אָמַר לוֹ מִי שִׁגְרְךָ, אָמַר לוֹ מִי שֶׁבָּרָא אֶת כָּל הַבְּרִיּוֹת. אָמַר לוֹ, אֵין אַתָּה נוֹטֵל נִשְׁמָתִי. אָמַר לוֹ כָּל בָּאֵי הָעוֹלָם נִשְׁמָתָן מְסוּרִין לְיָדִי, אָמַר לוֹ, יֵשׁ בִּי כֹּחַ מִכָּל בָּאֵי הָעוֹלָם. אָמַר לוֹ, מַה כֹּחֲךָ, אָמַר לוֹ אֲנִי בֶּן עַמְרָם שֶׁיָּצָאתִי מִמְּעֵי אִמִּי מָהוּל, וְלֹא נִצְרַכְתִּי לְמָהֳלֵנִי, וּבוֹ בַּיּוֹם שֶׁנּוֹלַדְתִּי מָצָאתִי פִּתְחוֹן פֶּה, וְהָלַכְתִּי בְרַגְלַי, וְדִבַּרְתִּי עִם אָבִי וְאִמִּי, וַאֲפִלּוּ חָלָב לֹא יָנַקְתִּי, וּכְשֶׁהָיִיתִי בֶּן שְׁלשָׁה חֳדָשִׁים הִתְנַבֵּאתִי וְאָמַרְתִּי שֶׁעָתִיד אֲנִי לְקַבֵּל תּוֹרָה מִתּוֹךְ לַהֲבֵי אֵשׁ. וּכְשֶׁהָיִיתִי מְהַלֵּךְ בַּחוּץ נִכְנַסְתִּי לְפַלְטְרִין שֶׁל מֶלֶךְ וְנָטַלְתִּי כֶּתֶר מֵעַל רֹאשׁוֹ, וּכְשֶׁהָיִיתִי בֶּן שְׁמוֹנִים שָׁנָה עָשִׂיתִי אוֹתוֹת וּמוֹפְתִים בְּמִצְרַיִם, וְהוֹצֵאתִי שִׁשִּׁים רִבּוֹא לְעֵינֵי כָּל מִצְרַיִם, וְקָרַעְתִּי אֶת הַיָּם לִשְׁנֵים עָשָׂר קְרָעִים, וְהָפַכְתִּי מֵי מָרָה לְמָתוֹק, וְעָלִיתִי וְדָרַכְתִּי דֶּרֶךְ בַּשָּׁמַיִם, וְהָיִיתִי תּוֹפֵס בְּמִלְחַמְתָּן שֶׁל מַלְאָכִים, וְקִבַּלְתִּי תּוֹרָה שֶׁל אֵשׁ, וְדַרְתִּי תַּחַת כִּסֵּא אֵשׁ, וְסֻכָּתִי תַּחַת עַמּוּד אֵשׁ, וְדִבַּרְתִּי עִמּוֹ פָּנִים בְּפָנִים, וְנָצַחְתִּי בְּפָמַלְיָא שֶׁל מַעְלָה, וְגִלִּיתִי רָזֵיהֶם לִבְנֵי אָדָם, וְקִבַּלְתִּי תּוֹרָה מִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלִמַּדְתִּי אוֹתָהּ לְיִשְׂרָאֵל, וְעָשִׂיתִי מִלְחָמָה עִם סִיחוֹן וְעִם עוֹג שְׁנֵי גִּבּוֹרֵי עוֹבְדֵי כּוֹכָבִים שֶׁבִּשְׁעַת הַמַּבּוּל לֹא הִגִּיעוּ מַיִם לְקַרְסֻלֵּיהֶן מִפְּנֵי גָּבְהָן, וְהֶעֱמַדְתִּי חַמָּה וּלְבָנָה בְּרוּם עוֹלָם, וְהִכִּיתִים בַּמַּטֶּה שֶׁבְּיָדִי וַהֲרַגְתִּים. מִי יֵשׁ בְּבָאֵי עוֹלָם שֶׁיָּכוֹל לַעֲשׂוֹת כֵּן, לֵךְ רָשָׁע מִכָּאן אֵין לְךָ לוֹמַר כֵּן, לֵךְ בְּרַח מִלְּפָנַי, אֵינִי נוֹתֵן נִשְׁמָתִי לְךָ. מִיָּד חָזַר סמא''ל וְהֵשִׁיב דָּבָר לִפְנֵי הַגְּבוּרָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ לִסמא''ל, בּוֹא וְהָבֵא נִשְׁמָתוֹ שֶׁל משֶׁה, מִיָּד שָׁלַף חַרְבּוֹ מִתַּעֲרוֹ וְעָמַד עַל משֶׁה, מִיָּד קָצַף עָלָיו משֶׁה וְנָטַל אֶת הַמַּטֶּה בְּיָדוֹ שֶׁחָקוּק בּוֹ שֵׁם הַמְּפֹרָשׁ וּפָגַע בּוֹ בִּסמא''ל בְּכָל כֹּחוֹ, עַד שֶׁנָּס מִלְּפָנָיו, וְרָץ אַחֲרָיו בַּשֵּׁם הַמְפֹרָשׁ וְנָטַל קֶרֶן הוֹדוֹ מִבֵּין עֵינָיו וְעִוֵּר אֶת עֵינָיו, עַד כָּאן עָלְתָה לְמשֶׁה. סוֹף רֶגַע יָצְתָה בַּת קוֹל וְאָמְרָה, הִגִּיעַ סוֹף מִיתָתֶךָ. אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם זְכֹר אוֹתוֹ הַיּוֹם שֶׁנִּגְלֵיתָ עָלַי בַּסְנֶה וְאָמַרְתָּ לִי (שמות ג, י): לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה וְהוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרָיִם, זְכֹר אוֹתוֹ הַיּוֹם שֶׁהָיִיתִי עוֹמֵד עַל הַר סִינַי אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, בְּבַקָּשָׁה מִמְּךָ אַל תִּמְסְרֵנִי בְּיַד מַלְאַךְ הַמָּוֶת. יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ אַל תִּתְיָרֵא, אֲנִי בְּעַצְמִי מְטַפֵּל בְּךָ וּבִקְבוּרָתֶךָ. בְּאוֹתָהּ שָׁעָה עָמַד משֶׁה וְקִדֵּשׁ עַצְמוֹ כַּשְֹּׂרָפִים וְיָרַד הַקָּדוֹשׁ בָּרוּךְ הוּא מִשְּׁמֵי שָׁמַיִם הָעֶלְיוֹנִים לִטֹּל נִשְׁמָתוֹ שֶׁל משֶׁה, וּשְׁלשָׁה מַלְאֲכֵי הַשָּׁרֵת עִמּוֹ, מִיכָאֵל וְגַבְרִיאֵל וְזגזגאל, מִיכָאֵל הִצִּיעַ מִטָּתוֹ שֶׁל משֶׁה, וְגַבְרִיאֵל פֵּרַס בֶּגֶד שֶׁל בּוּץ מְרַאֲשׁוֹתָיו, וְזגזגאל מַרְגְּלוֹתָיו, מִיכָאֵל מִצַּד אֶחָד וְגַבְרִיאֵל מִצַּד אֶחָד, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, משֶׁה הַשְׁקֵף עֵינֶיךָ זֶה עַל גַּב זֶה, וְהִשְׁקִיף עֵינָיו זֶה עַל גַּב זֶה, אָמַר לוֹ הַנַּח יָדְךָ עַל הֶחָזֶה, וְהִנִּיחַ יָדוֹ עַל הֶחָזֶה, אָמַר לוֹ הַקֵּף רַגְלֶיךָ זֶה עַל גַּב זֶה, הִקִּיף רַגְלָיו זֶה עַל גַּב זֶה, בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לַנְּשָׁמָה מִתּוֹךְ גּוּפוֹ, אָמַר לָהּ בִּתִּי מֵאָה וְעֶשְׂרִים שָׁנָה קְצַבְתִּיךְ הֱיוֹתֵךְ בְּגוּפוֹ שֶׁל משֶׁה, עַכְשָׁו הִגִּיעַ קִצֵּךְ לָצֵאת, צְאִי אַל תְּאַחֲרִי. אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, יוֹדַעַת אֲנִי שֶׁאַתָּה אֱלֹהַּ כָּל הָרוּחוֹת וְכָל הַנְּפָשׁוֹת, נֶפֶשׁ הַחַיִּים וְהַמֵּתִים מְסוּרִין בְּיָדֶךָ, וְאַתָּה בְּרָאתַנִי וְאַתָּה יְצַרְתַּנִי וְאַתָּה נְתַתַּנִי בְּגוּפוֹ שֶׁל משֶׁה מֵאָה וְעֶשְׂרִים שָׁנָה, וְעַכְשָׁו יֵשׁ גּוּף טָהוֹר בָּעוֹלָם יוֹתֵר מִגּוּפוֹ שֶׁל משֶׁה, שֶׁלֹא נִרְאָה בּוֹ רוּחַ סְרוּחָה מֵעוֹלָם, וְלֹא רִמָּה וְתוֹלֵעָה, לָכֵן אֲנִי אוֹהֶבֶת אוֹתוֹ וְאֵינִי רוֹצָה לָצֵאת מִמֶּנּוּ. אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, נְשָׁמָה, צְאִי אַל תְּאַחֲרִי וַאֲנִי מַעֲלֶה אוֹתָךְ לִשְׁמֵי הַשָּׁמַיִם הָעֶלְיוֹנִים, וַאֲנִי מוֹשִׁיבֵךְ תַּחַת כִּסֵּא כְבוֹדִי אֵצֶל כְּרוּבִים וּשְׂרָפִים וּגְדוּדִים. אָמְרָה לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, מֵאֵצֶל שְׁכִינָתְךָ מִמָּרוֹם יָרְדוּ שְׁנֵי מַלְאָכִים עֻזָּה וַעֻזָּאֵל וְחָמְדוּ בְּנוֹת אֲרָצוֹת וְהִשְׁחִיתוּ דַּרְכָּם עַל הָאָרֶץ עַד שֶׁתָּלִיתָ אוֹתָם בֵּין הָאָרֶץ לָרָקִיעַ, אֲבָל בֶּן עַמְרָם מִיּוֹם שֶׁנִּגְלֵיתָ אֵלָיו בַּסְּנֶה לֹא בָּא לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (במדבר יב, א): וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמשֶׁה עַל אֹדוֹת הָאִשָּׁה הַכֻּשִּׁית אֲשֶׁר לָקָח כִּי אִשָּׁה כֻשִּׁית לָקָח, בְּבַקָּשָׁה מִמְּךָ תַּנִּיחֵנִי בְּגוּפוֹ שֶׁל משֶׁה. בְּאוֹתָהּ שָׁעָה נְשָׁקוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְנָטַל נִשְׁמָתוֹ בִּנְשִׁיקַת פֶּה, וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹכֶה (תהלים צד, טז): מִי יָקוּם לִי עִם מְרֵעִים מִי יִתְיַצֵּב לִי עִם פֹּעֲלֵי אָוֶן, וְרוּחַ הַקֹּדֶשׁ אוֹמֵר (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה. שָׁמַיִם בּוֹכִין וְאוֹמְרִים (מיכה ז, ב): אָבַד חָסִיד מִן הָאָרֶץ. אֶרֶץ בּוֹכָה וְאוֹמֶרֶת (מיכה ז, ב): וְיָשָׁר בָּאָדָם אָיִן. וּכְשֶׁבִּקֵּשׁ יְהוֹשֻׁעַ רַבּוֹ וְלֹא מְצָאוֹ הָיָה בּוֹכֶה וְאוֹמֵר (תהלים יב, ב): הוֹשִׁיעָה ה' כִּי גָּמַר חָסִיד כִּי פַסּוּ אֱמוּנִים מִבְּנֵי אָדָם, וּמַלְאֲכֵי הַשָּׁרֵת אוֹמְרִים (דברים לג, כא): צִדְקַת ה' עָשָׂה, וְיִשְׂרָאֵל הָיוּ אוֹמְרִים (דברים לג, כא): וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל. אֵלּוּ וָאֵלּוּ הָיוּ אוֹמְרִים (ישעיה נז, ב): יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם הֹלֵךְ נְכֹחוֹ, (משלי י, ז): זֵכֶר צַדִּיק לִבְרָכָה וְנִשְׁמָתוֹ לְחַיֵּי עוֹלָם הַבָּא. אָמֵן כֵּן יְהִי רָצוֹן, (תהלים פט, נג): בָּרוּךְ ה' לְעוֹלָם אָמֵן וְאָמֵן. Rabbi Yoḥanan said: Ten “deaths” are written in Moses’s regard, and these are: “Behold, your time to die is approaching” (Deuteronomy 31:14); “die on the mountain” (Deuteronomy 32:50); “for I will die ” (Deuteronomy 4:22); “for I know, after my death” (Deuteronomy 31:29); “and so, too, after my death” (Deuteronomy 31:27); “before his death” (Deuteronomy 33:1); “one hundred and tweny years old upon his death” (Deuteronomy 34:7); “Moses, the servant of God, died there” (Deuteronomy 34:5); “it was after Moses’s death” (Joshua 1:1); “Moses My servant died” (Joshua 1:2). It teaches that as many as ten times it was decreed against him that he would not enter the Land of Israel, but his harsh sentence was not sealed until the High Court21The supernal High Court. revealed itself to him. He [God] said to him: ‘It is a decree from before Me that you will not cross,’ as it is stated: “For you will not cross the Jordan” (Deuteronomy 3:27). This matter was not consequential in Moses’s eyes, as he said: ‘Israel performed great sins several times, and when I asked for mercy, He immediately accepted it from Me, as it is stated: “Let Me be, and I will destroy them” (Deuteronomy 9:14). What is written there? “The Lord reconsidered the evil” (Exodus 32:14). “I will smite them with the pestilence, and I will destroy them” (Numbers 14:12). What is written there? “The Lord said: “I have pardoned…” (Numbers 14:20); I, who have not sinned since my youth, all the more so that when I pray for myself, He will accept it from me.’
When the Holy One blessed be He saw that the matter was inconsequential in Moses’s eyes, and that he was not standing in prayer, He immediately seized the opportunity and took an oath in His great Name that he [Moses] would not enter the Land of Israel, as it is stated: “Therefore [lakhen], you will not bring this assembly [into the land that I have given them]” (Numbers 20:12), and lakhen is nothing other than an oath, as it is stated: “Therefore, I have taken an oath to the house of Eli” (I Samuel 3:14).
When Moses saw that his sentence had been sealed, he decreed a fast upon himself, drew a small circle, stood within it, and said: ‘I am not moving from here until You void this decree.’ At that moment, what did Moses do? He donned sackcloth, wrapped himself in sackcloth, covered himself with ashes, and stood in prayer and supplication before the Holy One blessed be He, until the heavens, the earth, and the order of Creation shook violently, and they said: ‘Perhaps, the desire of the Holy One blessed be He to renew His world has arrived.’ A Divine Voice emerged and said: ‘The desire of the Holy One blessed be He to renew His world has not arrived. Rather: “In whose hand is the life of every living thing, and the spirit of all flesh of man”’ (Job 12:10), and man is no one other than Moses, as it is stated: “The man Moses was very humble, more than any person on the face of the earth” (Numbers 12:3). What did the Holy One blessed be He do at that moment? He proclaimed at each and every gate of each and every firmament and each and every court that they should not accept Moses’ prayer and they should not take it up before Him, because the decree had been sealed in his regard. The angel who is appointed over proclamation, his name is Akazriel. At that moment, the Holy One blessed be He called in a frenzy, and said to the ministering angels: ‘Descend in a frenzy and lock the gates of each and every firmament,’ as the voice of the prayer was forcing its way upward to the firmament due to the sound of Moses’s prayer, as his prayer was like a sword that rips and cuts and cannot be delayed. His prayer was like the ineffable Name that he learned from Zagzael, the master scribe of the residents of the upper world. Regarding that moment it says: “A wind lifted me, and I heard behind me the sound of a great noise [raash]: Blessed is the glory of the Lord from His place” (Ezekiel 3:12). Raash is nothing other than quaking, and great is nothing other than Moses, as it is stated: “The man Moses, too, was very great in the land of Egypt, in the eyes of Pharaoh’s servants and in the eyes of the people” (Exodus 11:3). What is “blessed is the glory of the Lord from His place”? When the wheels of the divine chariot and the seraphs of fire saw that the Holy One blessed be He said: ‘Do not accept Moses’s prayer,’ and He did not show him favor, did not grant him life, and did not allow him to enter the Land of Israel, they said: “Blessed is the glory of the Lord from His place,” as there is no favoritism, neither for the small nor the great.
From where is it derived that Mosed prayed during that period five hundred and fifteen times? It is as it is stated: “I pleaded [vaetḥanan] with the Lord at that time, saying” (Deuteronomy 3:23) – that is the numerical value of vaetḥanan.22Vav – 6, alef – 1, tav – 400, ḥet – 8, nun – 50, nun sofit – 50. At that moment, Moses said before the Holy One blessed be He: ‘Master of the universe, it is revealed and known before You, my exertion, and the suffering that I underwent for Israel, until they would believe in Your Name. How much suffering I underwent for them regarding the mitzvot, until I bolstered the Torah and the mitzvot in them? I said: Just as I saw their trouble, so, I will see their well-being, but now, when the well-being of Israel has arrived, You say to me: “You will not cross this Jordan”? You are rendering Your Torah a forgery, as it is written: “On his day you shall give his wage, and the sun shall not set upon it as he is poor, and he anticipates it, lest he cry out against you to the Lord and it will be a sin in you” (Deuteronomy 24:15). Is this payment for the work of forty years that I toiled, until they would become a sacred and loyal people? As it is stated: “But Judah still ruled with God, and he is faithful to the Holy One” (Hosea 12:1).
The wicked angel Samael was the head of all the accusing angels. Each moment, he would count toward Moses’s death and say: ‘When will the end arrive, the moment when Moses will die, so I can descend and take his soul from him?’ In his regard, David said: “The wicked man looks upon the righteous man and seeks to kill him” (Psalms 37:32). You have none among the accusing angels as wicked as Samael, and you have none among the prophets as righteous as Moses, as it is stated: “There has not arisen another prophet in Israel like Moses, whom the Lord knew face to face” (Deuteronomy 34:10). To what is the matter comparable? It is to a person who happened upon the feast of a bride and groom, and that person was anticipating and saying: ‘When will their rejoicing arrive and I will rejoice in it?’ So, the wicked Samael was anticipating Moses’s soul, and saying: ‘When will Mikhael23Mikhael is the ministering angel of Israel. See Daniel 12:1, Yoma 77a. weep and I will fill my mouth with laughter?’ Until Mikhael said to him: ‘What, wicked one, will I weep and you laugh? “Do not rejoice, my enemy, over me; though I fell, I will rise; though I sit in darkness, the Lord is a light for me”’ (Micah 7:8). “Though I fell” – due to Moses’ passing, “I will rise” – due to Joshua’s leadership, when he toppled the thirty-one kings.24See Joshua 12:7–24. “Though I sit in darkness” – with the destruction of the first and latter Temple, “the Lord is a light for me” – in the messianic era.’
Up to this point, one hour had passed. At that moment, Moses said before the Holy One blessed be He: ‘Master of the universe, if you do not take me into the Land of Israel, leave me in this world, and I will live and not die.’ The Holy One blessed be He said to Moses: ‘If I do not kill you in this world, how will I revive you in the World to Come? Moreover, you will render My Torah a forgery, as it is written in My Torah by your hand: “There is no deliverer from My hand”’ (Deuteronomy 32:39).
Moses said before the Holy One blessed be He: ‘Master of the universe, if you do not take me into the Land of Israel, leave me like the beasts of the field, who eat greenery, drink water, live, and see the world. So, let my soul be like one of them.’ He said to him: “Enough for you, [do not continue to speak to Me of this matter]” (Deuteronomy 3:26). He said before him: ‘Master of the universe, if not, leave me in this world, like this bird that flies in all directions of the world, and gathers its sustenance each day, and in the evening it returns to its nest. So, let my soul be like one of them.’ He said to him: “Enough for you.” What is “enough for you”? He said to him: ‘It is enough for you what you have spoken.’ When Moses saw that no creature could save him from the path of death, at that moment, he said: “The Rock, His actions are perfect, as all His ways are justice; a faithful God and there is no injustice, righteous and upright is He” (Deuteronomy 32:4).
What did Moses do? He took the scroll and wrote on it the ineffable Name and the book of the song.25The song of Haazinu (Deuteronomy 32). But he did not yet complete it until the moment arrived for Moses to die. At that moment, the Holy One blessed be He said to Gavriel: ‘Gavriel, go out and bring Moses’ soul.’ He said before Him: ‘Master of the universe, one who is the equivalent of sixty myriads, how can I see his death? And one who possesses these qualities, how can I act toward him with fury?’ Then He said to Mikhael: ‘Go out and bring Moses soul.’ He said before Him: ‘Master of the universe, I was his teacher, and he was my disciple, and I am not able to see his death.’ Then He said to the wicked Samael: ‘Go out and bring Moses’ soul.’ Immediately, he clothed himself in anger and girded himself with a sword, wrapped himself in cruelty, and went toward Moses. When he saw him that he was sitting and writing the ineffable Name, [that] the aura of his appearance was like the sun, and [that] he resembled an angel of the Lord of hosts, Samael grew fearful of Moses. He said: ‘The angels can certainly not take Moses’ soul.’ Before Samael showed himself to Moses, Moses knew that Samael had come. When Samael saw Moses, a fearful trembling seized him, like the pangs of a woman giving birth, and he was unable to open his mouth to speak to Moses, until Moses said to Samael: ‘“There is no peace, said the Lord, for the wicked” (Isaiah 48:22); what are you doing here?’ He said to him: ‘I came to take your soul.’ He said to him: ‘Who sent you?’ He said to him: ‘The One who created all the creations.’ He said to him: ‘You will not take my soul.’ He said to him: ‘Anyone who comes into the world, their souls are given to me.’ He said to him: ‘'I have greater strength than anyone [else] who comes into the world.’
He said to him: ‘What is your strength?’ He said to him: ‘I am the son of Amram, I emerged circumcised from my mother’s womb, and there was no need to circumcise me. On the day that I was born, I was able to speak, I walked on my feet, I spoke with my father and my mother, and I did not even suck milk. When I was three months old, I prophesied and said that I was destined to receive the Torah from fiery flames. When I was walking outside, I entered the king’s palace and took the crown from upon his head. When I was eighty years old, I performed signs and wonders in Egypt: I took out sixty myriads before the eyes of all Egypt; I split the sea into twelve sections; I sweetened the water of Mara; I ascended and trod a path in the heavens; I engaged in the battle of the angels; I received a Torah of fire; I resided under a throne of fire; took shelter under a pillar of fire; I spoke with Him face to face; I prevailed over the heavenly entourage; I revealed their secrets to humankind; I received Torah from the right [hand] of the Holy One blessed be He, and taught it to Israel. I waged war with Siḥon and with Og, two mighty idol worshippers, who during the Flood, the water did not reach their ankles due to their height. I caused the sun and the moon to stand still in the heights, and I struck them with the staff in my hand and I killed them. Who is there among those who come into the world who can do that? Go from here, wicked one, you must not say that.26That you came to take my soul. Go, flee from before me, I will not give my soul to you.’
Immediately, Samael returned and brought the response before the Almighty. The Holy One blessed be He said to Samael: 'Come and bring Moses’ soul.' He immediately drew his sword from his scabbard and stood over Moses. Moses immediately became furious at him, took in his hand his staff, on which the ineffable Name was inscribed, and smote Samael with all his strength, until he fled from before him. He pursued him with the ineffable Name, and removed the beam of glory from between his eyes and blinded his eyes. Until this point, Moses was successful. A moment later, a Divine Voice emerged and said: ‘The end, your death, has arrived.’
Moses said before the Holy One blessed be He: ‘Master of the universe, remember that day that You revealed Yourself to me at the bush, and said to me: “And now, go, and I will send you to Pharaoh, and take My people, the children of Israel, out of Egypt”? (Exodus 3:10). Remember that day that I was standing upon Mount Sinai for forty days and forty night? I ask You, please, do not hand me over to the angel of death.’ A Divine Voice emerged and said to him: ‘Fear not, I, Myself, will tend to you and to your burial.’ At that moment, Moses stood and sanctified himself, like the seraphs.
The Holy One blessed be He descended from the uppermost heavens of heavens to take Moses’ soul, and there were three ministering angels with him: Mikhael, Gavriel, and Zagzagel: Mikhael prepared Moses’ bier, Gavriel spread a fine linen cloth at his head, and Zagzagel at his feet. Mikhael on one side and Gavriel on one side. The Holy One blessed be He said to Moses: ‘Cover your eyes with your eyelids’ and he covered his eyes with his eyelids. He said to him: ‘Place your hands on your chest,’ and he placed his hands on his chest. He said to him: ‘Place your feet one next to the other.’ He placed his feet one next to the other.
At that moment, the Holy One blessed be He summoned the soul from within his body. He said to it: ‘My daughter, one hundred and twenty years I allotted for your being in Moses’ body. Now, your end has arrived, it is time to leave. Depart, do not delay.’ It said before Him: ‘Master of the universe, I know that You are the God of all the spirits and all the souls. The soul of the living and the dead are given into Your hand. You created me, You formed me, and you placed me in Moses’ body for one hundred and twenty years. Now, is there a body in the world purer than Moses’s body? As no putrid wind was ever seen in him, and no worms or maggots. That is why I love it and do not wish to depart from it.’ The Holy One blessed be He said to it: ‘Soul, depart, do not delay, and I will take you up to the uppermost heavens of heavens, I will seat you beneath My Throne of Glory with the cherubs, the seraphs, and the troops.’27Troops of angels.
It said before Him: ‘Master of the universe, from near your Divine Presence on High, two angels, Uza and Azael, descended and lusted after earthly women and corrupted their way on the earth until you suspended them between the earth and the heavens. But the son of Amram, from the day that You revealed Yourself to him, he did not consort with his wife, as it is stated: “Miriam and Aaron spoke against Moses with regard to the Kushite woman whom he had married, for he had married a Kushite woman”28The midrash here is based on the interpretation that they were talking about the fact that Moses abstained from being with his wife. See Rashi on Numbers 12:1. (Numbers 12:1). I ask You please: Leave me in Moses’ body.’ At that moment, the Holy One blessed be He kissed him, and took his soul with a kiss on the mouth.
The Holy One blessed be He began weeping: “Who will rise up for me against the wicked? Who will take a stand for me against the evildoers?” (Psalms 94:16). And the Divine Presence says: “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10). The heavens weep and say: “The pious one is lost from the land” (Micah 7:2). The earth weeps and says: “The upright among men is no more” (Micah 7:2). When Joshua sought his master but did not find him, he was weeping and saying: “Help, Lord, for the faithful man is no more, for trustworthiness has disappeared from among men” (Psalms 12:2). The ministering angels say: “He executed the righteousness of God” (Deuteronomy 33:21), and Israel said: “And His ordinances with Israel” (Deuteronomy 33:21). These and those were saying: “May he come in peace, may they rest on their resting places, one who walks in his uprightness” (Isaiah 57:2).
“The memory of the righteous is for a blessing” (Proverbs 10:7), and his soul for life in the World to Come. Amen, so, may it be His will. “Blessed be the Lord forever, amen and amen” (Psalms 89:53).