וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. זֶה שֶׁאָמַר הַכָּתוּב: אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלוֹא אֶת הָרוּחַ וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה וְלֹא יְמַלֵּט רֶשַׁע אֶת בְּעָלָיו (קהלת ח, ח). אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, חֲצוֹצְרוֹת שֶׁעָשָׂה מֹשֶׁה בַּמִּדְבָּר, כֵּיוָן שֶׁהִגִּיעַ לָמוּת, גְּנָזָן הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁלֹּא יְהֵא תוֹקֵעַ אָדָם אַחֵר בָּהֶן וְהֵן בָּאִין אֶצְלוֹ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת. And the time drew near that Israel must die (Gen. 47:29). Scripture states elsewhere in allusion to this verse: There is no man that hath power over the spirit to retain the spirit; neither hath he power over the day of death; and there is no discharge in war; neither shall wickedness deliver him that is given to it (Eccles. 8:8). R. Joshua of Sikhnin declared in the name of R. Levi: Prior to the death of Moses, the Holy One, blessed be He, hid the shofars that Moses had fashioned in the wilderness, lest some person (Moses) might blow upon them and cause all the Israelites to assemble before him.2In an attempt to postponse his death. Some copies of the parallel passage Bereshit Rabbah 96:3 imply that the subject of “should not blow them” is Moses. He did this to fulfill the verse Neither hath he power over the day of death.
דָּבָר אַחֵר, אֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת, כְּשֶׁעָשָׂה זִמְרִי אוֹתוֹ מַעֲשֶׂה, מַה כְּתִיב שָׁם, וַיָּבֹא אַחַר אִישׁ יִשְׂרָאֵל אֶל הַקֻּבָּה (במדבר כה, ח). וְהֵיכָן הָיָה מֹשֶׁה, וַהֲלֹא פִּינְחָס הָיָה מְדַבֵּר לִפְנֵי מֹשֶׁה. אֶלָּא לְקַיֵּם מַה שֶּׁנֶּאֱמַר: אֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת. וְאֵין מָוֶת אֶלָּא לְשׁוֹן הַשְׁפָּלָה, נִתְּנָה הַיְשׁוּעָה לְפִינְחָס וְהִשְׁפִּיל מֹשֶׁה אֶת עַצְמוֹ. Another comment on Neither hath he power over the day of death. What is written after Zimri committed his heinous deed?3Zimri took Cozbi the Midianite into his tent and had sexual relations with her (see Num. 25). And he (Phinehas) went after the man of Israel into the chamber (Num. 25:8). Where was Moses at that time that Phinehas should speak in his stead?4He was permitted to act as if he were in command even though Moses still lived. He did so to confirm what is written in the verse Neither hath he power over the day of death. Death is an expression that implies being humbled. He elevated Phinehas, while Moses was humbled.
וְאַף דָּוִד כְּתִיב בּוֹ, וְהַמֶּלֶךְ דָּוִד זָקֵן (מלכים א א, א). כֵּיוָן שֶׁנָּטָה לָמוּת, וַיִּקְרְבוּ יְמֵי דָוִד לָמוּת (מלכים א ב, א). Similarly, concerning King David it is written: Now King David was old (I Kings 1:1). When he drew near to death, it is written about him: Now the days of David drew near that he should die (ibid. 2:1).
וְאַף יַעֲקֹב כְּשֶׁנָּטָה לָמוּת, הִתְחִיל מַשְׁפִּיל עַצְמוֹ לִפְנֵי יוֹסֵף, שֶׁנֶּאֱמַר: וַיֹּאמֶר לוֹ אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ. אֵימָתַי, כְּשֶׁקָּרַב לַמִּיתָה, שֶׁנֶּאֱמַר: וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. So too Jacob, when he drew near to death, began to humble himself before Joseph. He said to him: “If now I have found favor in your sight” (Gen. 48:29). When? When he was approaching death, as it is said: And the time drew near that Israel must die.
אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, חַיֶּיךָ אַתָּה נִטְמָן וְאֵין אַתָּה מֵת. R. Simeon the son of Lakish said: The Holy One, blessed be He, told him: Be assured, you will be removed from this world but you shall not die.5He would live in the future world.
וַיִּקְרְבוּ. מַהוּ וַיִּקְרְבוּ, אָמַר לֵהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הַיּוֹם קוֹבֵל עָלֶיךָ לוֹמַר כִּי הוּא יָקוּם, כְּאָדָם שֶׁהוּא אוֹמֵר, פְּלוֹנִי קָרַב עַל חֲבֵרוֹ. הֱוֵי, וַיִּקְרְבוּ. What is the meaning of And drew near? The Holy One, blessed be He, said to him: The day cries out against you, saying that it would stand still, just as a man might say: “So-and-so complains against his neighbor in order to attack him.”6The sun refused to set when his time to die was at hand. Hence Scripture says: And drew near.
וַיִּקְרְבוּ, אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כָּל מִי שֶׁנֶּאֱמַר בּוֹ קְרִיבָה לָמוּת, לֹא הִגִּיעַ לִימֵי אֲבוֹתָיו. דָּוִד כְּתִיב בּוֹ קְרִיבָה, שֶׁנֶּאֱמַר: וַיִּקְרְבוּ יְמֵי דָוִד לָמוּת, לֹא הִגִּיעַ לִימֵי אֲבוֹתָיו בֹּעַז וְעוֹבֵד וְיִשָׁי. וְעוֹבֵד, אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: יוֹתֵר מֵאַרְבַּע מֵאוֹת שָׁנָה חָיָה. וְדָוִד לֹא חָיָה אֶלָּא שִׁבְעִים, לֹא הִגִּיעַ לִימֵי אֲבוֹתָיו, לְפִיכָךְ כְּתִיב בּוֹ וַיִּקְרְבוּ. And drew near. Our sages maintained that everyone about whom it is written drew near to die failed to attain his father’s age. Drew near is written with regard to David, as it is said: Now the days of David drew near that he should die (I Kings 2:1), and he failed to reach the age of his forebears: Obed, Boaz, and Jesse. Our sages said: The sum of their ages was more than four hundred years, while David lived only seventy years. Hence he did not attain the years of his forebears. Therefore it is written about him: Drew near that he should die (ibid.).
עַמְרָם חָיָה מֵאָה שְׁלֹשִים וְשֶׁבַע שָׁנִים, וּמֹשֶׁה לֹא חָיָה אֶלָּא מֵאָה וְעֶשְׂרִים. לְפִיכָךְ כְּתִיב בּוֹ, הֵן קָרְבוּ יָמֶיךָ לָמוּת (דברים לא, יד). יַעֲקֹב כְּתִיב בּוֹ קְרִיבָה, שֶׁלֹּא הִגִּיעַ לִימֵי אֲבוֹתָיו. אַבְרָהָם חָיָה מֵאָה שִׁבְעִים וְחָמֵשׁ. יִצְחָק, מֵאָה וּשְׁמוֹנִים. יַעֲקֹב, מֵאָה אַרְבָּעִים וָשֶׁבַע. לְפִיכָךְ כְּתִיב בּוֹ קְרִיבָה, וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל. Amram lived one hundred and thirty-seven years, while Moses lived only one hundred and twenty. Hence it is written about him: Behold, thy days draw near that thou must die (Deut. 31:24). And drew near is written with reference to Jacob, and he did not attain the age of his forebears. Abraham lived one hundred and seventy-five years, and Isaac lived one hundred and eighty years, while Jacob lived only one hundred and forty-seven years. Hence drew near is written concerning him: And the days of Israel drew near that he should die.