Sotah 13b:16סוטה י״ג ב:טז
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13bי״ג ב

קיים זה כל מה שכתוב בזה

This one, i.e., the deceased Joseph, fulfilled all that is written in this. Therefore, it is fitting that the two arks should lie side by side.

ואי לא עסיק ביה משה ישראל לא הוו מיעסקי ביה והכתיב (יהושע כד, לב) ואת עצמות יוסף אשר העלו בני ישראל ממצרים קברו בשכם ותו אי לא איעסקו ביה ישראל בניו לא הוו מיעסקי ביה והכתיב (יהושע כד, לב) ויהיו לבני יוסף לנחלה

The Gemara asks: And if Moses had not dealt with the burial of Joseph, would the Jewish people not have dealt with it? But isn’t it written that after Moses died: “And the bones of Joseph, which the children of Israel brought up out of Egypt, they buried in Shechem” (Joshua 24:32), which indicates that the Jewish people completed the burial of Joseph? And furthermore, if the Jewish people had not dealt with Joseph’s burial, would his children not have dealt with it? But isn’t it written in that same verse: “And they became the inheritance of the children of Joseph,” as Joseph was buried in Shechem, which was then given to his descendants? Therefore, the question arises: Why did Joseph’s descendants initially leave the task of his burial to the Jewish people and Moses?

אמרו הניחו לו כבודו במרובים יותר מבמועטין ותו אמרו הניחו לו כבודו בגדולים יותר מבקטנים

The Gemara answers: They said: Leave Joseph for others. It is more of an honor for Joseph to be buried by the many than by the few, and therefore it is better that the Jewish people be involved in the burial. And furthermore, they said: Leave Joseph for others. It is more of an honor for Joseph to be buried by one of the great men like Moses than by lesser ones like us.

קברו בשכם מאי שנא בשכם אמר ר' חמא בר' חנינא משכם גנבוהו ולשכם נחזיר אבידתו

In the aforementioned verse it states: “And the bones of Joseph, which the children of Israel brought up out of Egypt, they buried in Shechem, in the parcel of ground that Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of money” (Joshua 24:32). The Gemara asks: What is different about Shechem that they specifically chose to bury Joseph there? Rabbi Ḥama, son of Rabbi Ḥanina, says that the Jewish people said: His brothers kidnapped him from Shechem (see Genesis 37:12–28), and to Shechem we should return his lost body.

קשו קראי אהדדי כתיב (שמות יג, יט) ויקח משה את עצמות יוסף עמו וכתיב ואת עצמות יוסף אשר העלו בני ישראל וגו'

The Gemara comments: The verses contradict each other, as it is written: “And Moses took the bones of Joseph with him” (Exodus 13:19), and it is written elsewhere: “And the bones of Joseph, which the children of Israel brought up out of Egypt” (Joshua 24:32). Who in fact took Joseph’s bones?

א"ר חמא בר' חנינא כל העושה דבר ולא גמרו ובא אחר וגמרו מעלה עליו הכתוב על שגמרו כאילו עשאו

Rabbi Ḥama, son of Rabbi Ḥanina, says: Anyone who performs a matter but does not complete it, and then another comes and completes it, the verse ascribes credit to the one who completed it as if he had actually performed the entire act. Due to the fact that the children of Israel completed Joseph’s burial, the Torah ascribes them credit as if they had performed the entire act.

רבי אלעזר אומר אף מורידין אותו מגדולתו דכתיב (בראשית לח, א) ויהי בעת ההיא וירד יהודה

Rabbi Elazar says with regard to one who initiates performance of a mitzva but does not complete it when capable of doing so: He is also demoted [moridin] from his position of greatness, as it is written: “And it came to pass at that time, that Judah went down [vayyered] from his brethren, and turned in to a certain Adullamite, whose name was Hirah” (Genesis 38:1). Usage of the term “went down” indicates that the rest of Judah’s brothers had demoted him from his position of greatness because he began the process of saving Joseph, but he did not complete it.

רבי שמואל בר נחמני אמר אף קובר אשתו ובניו דכתיב (בראשית לח, יב) ותמת בת שוע אשת יהודה וגו' וכתיב וימת ער ואונן

Rabbi Shmuel bar Naḥmani says: The episode with regard to Judah also indicates that one who initiates performance of a mitzva but does not complete it will also bury his wife and children as Judah did, as it is written: “And in process of time Shua’s daughter, the wife of Judah, died” (Genesis 38:12), and it is written further: “And the sons of Judah: Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan” (Genesis 46:12).

אמר רב יהודה אמר רב מפני מה נקרא יוסף עצמות בחייו מפני שלא מיחה בכבוד אביו דקאמרי ליה (בראשית מד, כד) עבדך אבינו ולא אמר להו ולא מידי

Rav Yehuda says that Rav says: For what reason was Joseph called: Bones, even during his lifetime, as he had his brothers take an oath that “God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25)? Because he did not protest for the honor of his father, as the brothers said to Joseph while unaware of his true identity: “Your servant our father” (Genesis 43:28, 44:31), and Joseph said nothing to them in protest that they referred to his father Jacob as Joseph’s servant.

ואמר רב יהודה אמר רב ואיתימא רבי חמא ברבי חנינא מפני מה מת יוסף קודם לאחיו מפני שהנהיג עצמו ברבנות

And Rav Yehuda says that Rav says, and some say that this was said by Rabbi Ḥama, son of Rabbi Ḥanina: For what reason did Joseph predecease his brothers, as is indicated from his requesting of them to take care of his burial needs? Because Joseph acted authoritatively, and such behavior can reduce one’s life span.

(בראשית לט, א) ויוסף הורד מצרימה א"ר אלעזר אל תיקרי הורד אלא הוריד שהוריד איצטגניני פרעה מגדולתן

After describing that Judah “went down” from his greatness, the Gemara discusses a similar term employed with regard to Joseph, as the verse states: “And Joseph was brought down [hurad] to Egypt” (Genesis 39:1). Rabbi Elazar says: Do not read the word as hurad,” meaning that he was passively brought down, but rather read it as horid, meaning: He, Joseph, brought down others, as Joseph brought down the astrologers [itztagninei] of Pharaoh from their position of eminence because he knew the interpretation of Pharaoh’s dreams when they did not.

ויקנהו פוטיפר סריס פרעה אמר רב שקנאו לעצמו (בא גבריאל וסירסו) בא גבריאל ופירעו מעיקרא כתיב פוטיפר ולבסוף פוטיפרע

The continuation of that verse states: “And Potiphar, an officer [seris] of Pharaoh’s, the captain of the guard, an Egyptian, bought him from the hand of the Ishmaelites, who had brought him down there” (Genesis 39:1). Rav says: He purchased the handsome Joseph for himself, for the intended purpose of homosexual intercourse, but was unable to fulfill his desires, as the angel Gabriel came and castrated Potiphar [seireso]. Then Gabriel came again and further mutilated him [ fero] in the same part of his body. This is alluded to in the verses that write Potiphar’s name differently: Initially, it is written “Potiphar” (Genesis 39:1) and in the end it is written “Poti-phera” (Genesis 41:45). The change in his name indicates that a part of himself was mutilated.

מי לנו גדול ממשה וכו' (דברים ג, כו) ויאמר ה' אלי רב לך א"ר לוי ברב בישר ברב בישרוהו ברב בישר (במדבר טז, ג) רב לכם ברב בישרוהו רב לך

§ The mishna teaches: Who, to us, had a greater burial than Moses, as no one involved himself in his burial other than the Omnipresent Himself. The Gemara teaches: When Moses relates how God responded to him when denying his request to enter Eretz Yisrael, he states: “And the Lord said to me: Let it suffice for you [rav lakh]; speak no more to Me of this matter” (Deuteronomy 3:26). Rabbi Levi says: Moses proclaimed to the Jewish people when rebuking them with the term rav,” and therefore it was proclaimed to him with the term rav that he would not enter Eretz Yisrael. The Gemara explains: He proclaimed with the term rav when speaking with the congregation of Korah: “You take too much upon you [rav lakhem], you sons of Levi” (Numbers 16:7), and it was proclaimed to him with the term rav,” as God denied his request and said: “Let it suffice for you [rav lakh].”

דבר אחר רב לך רב יש לך ומנו יהושע

Alternatively: God’s telling Moses rav lakh was intended to mean: You now have a rav, a master, and who is it? It is Joshua, who has been chosen to lead the Jewish people.

דבר אחר רב לך שלא יאמרו הרב כמה קשה ותלמיד כמה סרבן וכל כך למה תנא דבי ר' ישמעאל לפום גמלא שיחנא

Alternatively: God’s telling Moses rav lakh was intended to mean: You have a rav, i.e., God, Who says that you may not enter Eretz Yisrael. You must not importune Me anymore, so that people should not say: How difficult is the Master and how obstinate is the student. The Gemara asks: And why was Moses punished so much in that he was not allowed to enter Eretz Yisrael, despite being so righteous? The school of Rabbi Yishmael taught that the reason is based on the common aphorism: Based on the camel is the burden. In other words, a person is judged in accordance with his stature, and therefore a righteous individual will be punished greatly due to any sins he committed.

(דברים לא, ב) ויאמר אליהם בן מאה ועשרים שנה אנכי היום שאין ת"ל היום היום מלאו ימי ושנותי ללמדך שהקב"ה משלים שנותיהם של צדיקים מיום ליום ומחדש לחדש דכתיב (שמות כג, כו) את מספר ימיך אמלא

The verse relates what Moses said to the Jewish people at the end of his life: “And he said to them: I am a hundred and twenty years old this day; I can no longer go out and come in; and the Lord has said to me: You shall not go over this Jordan” (Deuteronomy 31:2). The wording is problematic, as there is no need for the verse to state the term “this day.” Moses said it in order to indicate: On this day, my days and years have been completed to be precisely one hundred and twenty, in order to teach you that the Holy One, Blessed be He, completes the years of the righteous from day to day and from month to month, as it is written: “The number of your days I will fill” (Exodus 23:26), indicating that the righteous will live out their years fully.

לא אוכל עוד לצאת ולבא מאי לצאת ולבא אילימא לצאת ולבא ממש והכתיב (דברים לד, ז) ומשה בן מאה ועשרים שנה במותו לא נס ליחה וכתיב (דברים לד, א) ויעל משה מערבות מואב אל הר נבו ותניא שתים עשרה מעלות היו שם ופסען משה בפסיעה אחת

The verse continues: “I can no longer go out and come in” (Deuteronomy 31:2). The Gemara asks: What is the meaning of “go out and come in”? If we say it means literally that Moses was actually physically restricted from going out and coming in, but isn’t it written: “And Moses was a hundred and twenty years old when he died, his eye was not dim, nor his natural force abated” (Deuteronomy 34:7), indicating that he was at full physical strength? And it is written further: “And Moses went up from the plains of Moab to Mount Nebo” (Deuteronomy 34:1). And it is taught in a baraita: There were twelve steps there to ascend the mountain, and Moses stepped over them all in one step, also indicating that he was at full physical strength.

א"ר שמואל בר נחמני א"ר יונתן לצאת ולבוא בדברי תורה מלמד שנסתתמו ממנו שערי חכמה

Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: The verse means that he could no longer go out and come in with words of Torah. This teaches that the gates of wisdom were closed off to him.

(דברים לא, יד) וילך משה ויהושע ויתיצבו באהל מועד תנא אותה שבת של דיו זוגי היתה ניטלה רשות מזה וניתנה לזה

The verse discussing when Joshua was appointed to be the successor of Moses states: “And Moses and Joshua went, and presented themselves in the Tent of Meeting” (Deuteronomy 31:14). A Sage taught: That Sabbath when Moses died was a day of two pairs [deyo zugei], i.e., two wise men, Moses and Joshua, serving together in one place. Authority was taken from one and given to the other.

(ותניא) א"ר יהודה אילמלא מקרא כתוב אי אפשר לאומרו היכן משה מת בחלקו של ראובן דכתיב (דברים לד, א) ויעל משה מערבות מואב אל הר נבו ונבו בחלקו של ראובן קיימא דכתיב (במדבר לב, לז) ובני ראובן בנו וגו' ואת נבו וגו'

And it is taught in a baraita that Rabbi Yehuda said: If not for an explicitly written verse, one could not say what is written with regard to the death and burial of Moses. Where did Moses die? In the portion of Reuben, as it is written: “And Moses went up from the plains of Moab to Mount Nebo” (Deuteronomy 34:1), and it is known from elsewhere that Nebo is situated in the portion of Reuben, as it is written: “And the children of Reuben built Heshbon, and Elealeh, and Kiriathaim, and Nebo” (Numbers 32:37–38).

(נבו ששם מתו ג' נביאים משה ואהרן ומרים)

The name is also expounded: It is called “Nebo [Nevo],” for three prophets [nevi’im] died there: Moses, and Aaron, and Miriam.

והיכן משה קבור בחלקו של גד דכתיב (דברים לג, כא) וירא ראשית לו וגו' ומחלקו של ראובן עד חלקו של גד כמה הוי ארבעה מילין אותן ארבעה מילין מי הוליכו

Rabbi Yehuda continues: And where is Moses buried? In the portion of Gad, as it is written in the blessing of Moses to the tribe of Gad: “And he chose a first part for himself, for there a portion of a ruler was reserved” (Deuteronomy 33:21), indicating that Moses, the ruler, is buried in the portion of Gad. And how much is the distance from the portion of Reuben to the portion of Gad? Four mil. Rabbi Yehuda asks: For those four mil from Mount Nebo in the portion of Reuben to the burial place of Moses in the portion of Gad, who transported him?

מלמד שהיה משה מוטל בכנפי שכינה ומלאכי השרת אומרים (דברים לג, כא) צדקת ה' עשה ומשפטיו עם ישראל והקדוש ברוך הוא אומר (תהלים צד, טז) מי יקום לי עם מרעים מי יתיצב לי עם פועלי און

He answers: The contradiction between the two verses teaches that Moses was lying in the wings of the Divine Presence, as Moses was carried out by God Himself, and the ministering angels were saying: “He executed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21). And the Holy One, Blessed be He, was saying: “Who will rise up for Me against the evildoers? Who will stand up for Me against the workers of iniquity?” (Psalms 94:16). In other words, God asked: Who will now defend the Jewish people against its accusers? The idea that God Himself transported Moses to his burial could not have been said if not for the proof from the resolution between the contradictory verses.

ושמואל אמר (קהלת ח, א) מי כהחכם ומי יודע פשר דבר ורבי יוחנן אמר (איוב כח, יב) החכמה מאין תמצא ורב נחמן אמר (דברים לד, ה) וימת שם משה וגו' סמליון אמר וימת שם משה ספרא רבה דישראל

And Shmuel says that God was saying the verse: “Who is as the wise man and who knows the interpretation [pesher] of a matter?” (Ecclesiastes 8:1), referring to the greatness of Moses, who was able to forge compromises, pesharim, between God and the Jewish people. And Rabbi Yoḥanan says that God was saying the verse: “Wisdom, where can it be found?” (Job 28:12). And Rav Naḥman says that God was saying the verse: “And Moses, the servant of God, died there” (Deuteronomy 34:5). Semalyon says that God was saying: And Moses, the great scribe of Israel, died there.

תניא רבי אליעזר הגדול אומר שנים עשר מיל על שנים עשר מיל כנגד מחנה ישראל בת קול משמיע ואומר וימת משה ספרא רבה דישראל ויש אומרים לא מת משה כתיב הכא וימת שם וכתיב התם (שמות לד, כח) ויהי שם עם ה' מה להלן עומד ומשמש אף כאן עומד ומשמש

It is taught in a baraita that Rabbi Eliezer the Great says: Over an area of twelve mil by twelve mil, equivalent to the size of the camp of Israel, a Divine Voice proclaimed and said: And Moses, the great scribe of Israel, died. And some say: Moses did not actually die, as it is written here: “And Moses, the servant of the Lord, died there” (Deuteronomy 34:5), and it is written there: “And he was there with the Lord forty days and forty nights” (Exodus 34:28). Just as there, where it says: “And he was there with the Lord,” it means that he was standing and serving before God; so too, here, when it says: “And Moses, the servant of the Lord, died there,” it means that he was standing and serving before God.

(דברים לד, ו) ויקבר אותו בגיא בארץ מואב מול בית פעור א"ר ברכיה סימן בתוך סימן ואפ"ה ולא ידע איש את קבורתו

The verse describing the burial of Moses states: “And He buried him in the valley in the land of Moab over against Beth Peor; and no man knows of his grave to this day” (Deuteronomy 34:6). Rabbi Berekhya says: This verse provides a sign within a sign, i.e., a very precise description of the location of his burial, and even with this the verse concludes: “And no man knows of his grave to this day” (Deuteronomy 34:6).

וכבר שלחה מלכות הרשעה אצל

The Gemara relates: And the evil monarchy of the Roman Empire already sent messengers to

1 א

וַיֵּ֖לֶךְ מֹשֶׁ֑ה וַיְדַבֵּ֛ר אֶת־הַדְּבָרִ֥ים הָאֵ֖לֶּה אֶל־כָּל־יִשְׂרָאֵֽל׃

Moses went and spoke these things to all Israel.

2 ב

וַיֹּ֣אמֶר אֲלֵהֶ֗ם בֶּן־מֵאָה֩ וְעֶשְׂרִ֨ים שָׁנָ֤ה אָנֹכִי֙ הַיּ֔וֹם לֹא־אוּכַ֥ל ע֖וֹד לָצֵ֣את וְלָב֑וֹא וַֽיהוָה֙ אָמַ֣ר אֵלַ֔י לֹ֥א תַעֲבֹ֖ר אֶת־הַיַּרְדֵּ֥ן הַזֶּֽה׃

He said to them: I am now one hundred and twenty years old, I can no longer be active. Moreover, the LORD has said to me, “You shall not go across yonder Jordan.”

3 ג

יְהוָ֨ה אֱלֹהֶ֜יךָ ה֣וּא ׀ עֹבֵ֣ר לְפָנֶ֗יךָ הֽוּא־יַשְׁמִ֞יד אֶת־הַגּוֹיִ֥ם הָאֵ֛לֶּה מִלְּפָנֶ֖יךָ וִֽירִשְׁתָּ֑ם יְהוֹשֻׁ֗עַ ה֚וּא עֹבֵ֣ר לְפָנֶ֔יךָ כַּאֲשֶׁ֖ר דִּבֶּ֥ר יְהוָֽה׃

The LORD your God Himself will cross over before you; and He Himself will wipe out those nations from your path and you shall dispossess them.—Joshua is the one who shall cross before you, as the LORD has spoken.—

4 ד

וְעָשָׂ֤ה יְהוָה֙ לָהֶ֔ם כַּאֲשֶׁ֣ר עָשָׂ֗ה לְסִיח֥וֹן וּלְע֛וֹג מַלְכֵ֥י הָאֱמֹרִ֖י וּלְאַרְצָ֑ם אֲשֶׁ֥ר הִשְׁמִ֖יד אֹתָֽם׃

The LORD will do to them as He did to Sihon and Og, kings of the Amorites, and to their countries, when He wiped them out.

5 ה

וּנְתָנָ֥ם יְהוָ֖ה לִפְנֵיכֶ֑ם וַעֲשִׂיתֶ֣ם לָהֶ֔ם כְּכָל־הַמִּצְוָ֔ה אֲשֶׁ֥ר צִוִּ֖יתִי אֶתְכֶֽם׃

The LORD will deliver them up to you, and you shall deal with them in full accordance with the Instruction that I have enjoined upon you.

6 ו

חִזְק֣וּ וְאִמְצ֔וּ אַל־תִּֽירְא֥וּ וְאַל־תַּעַרְצ֖וּ מִפְּנֵיהֶ֑ם כִּ֣י ׀ יְהוָ֣ה אֱלֹהֶ֗יךָ ה֚וּא הַהֹלֵ֣ךְ עִמָּ֔ךְ לֹ֥א יַרְפְּךָ֖ וְלֹ֥א יַעַזְבֶֽךָּ׃ (פ)

Be strong and resolute, be not in fear or in dread of them; for the LORD your God Himself marches with you: He will not fail you or forsake you.

7 ז

וַיִּקְרָ֨א מֹשֶׁ֜ה לִֽיהוֹשֻׁ֗עַ וַיֹּ֨אמֶר אֵלָ֜יו לְעֵינֵ֣י כָל־יִשְׂרָאֵ֘ל חֲזַ֣ק וֶאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבוֹא֙ אֶת־הָעָ֣ם הַזֶּ֔ה אֶל־הָאָ֕רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהוָ֛ה לַאֲבֹתָ֖ם לָתֵ֣ת לָהֶ֑ם וְאַתָּ֖ה תַּנְחִילֶ֥נָּה אוֹתָֽם׃

Then Moses called Joshua and said to him in the sight of all Israel: “Be strong and resolute, for it is you who shall go with this people into the land that the LORD swore to their fathers to give them, and it is you who shall apportion it to them.

8 ח

וַֽיהוָ֞ה ה֣וּא ׀ הַהֹלֵ֣ךְ לְפָנֶ֗יךָ ה֚וּא יִהְיֶ֣ה עִמָּ֔ךְ לֹ֥א יַרְפְּךָ֖ וְלֹ֣א יַֽעַזְבֶ֑ךָּ לֹ֥א תִירָ֖א וְלֹ֥א תֵחָֽת׃

And the LORD Himself will go before you. He will be with you; He will not fail you or forsake you. Fear not and be not dismayed!”

9 ט

וַיִּכְתֹּ֣ב מֹשֶׁה֮ אֶת־הַתּוֹרָ֣ה הַזֹּאת֒ וַֽיִּתְּנָ֗הּ אֶל־הַכֹּהֲנִים֙ בְּנֵ֣י לֵוִ֔י הַנֹּ֣שְׂאִ֔ים אֶת־אֲר֖וֹן בְּרִ֣ית יְהוָ֑ה וְאֶל־כָּל־זִקְנֵ֖י יִשְׂרָאֵֽל׃

Moses wrote down this Teaching and gave it to the priests, sons of Levi, who carried the Ark of the LORD’s Covenant, and to all the elders of Israel.

10 י

וַיְצַ֥ו מֹשֶׁ֖ה אוֹתָ֣ם לֵאמֹ֑ר מִקֵּ֣ץ ׀ שֶׁ֣בַע שָׁנִ֗ים בְּמֹעֵ֛ד שְׁנַ֥ת הַשְּׁמִטָּ֖ה בְּחַ֥ג הַסֻּכּֽוֹת׃

And Moses instructed them as follows: Every seventh year, the year set for remission, at the Feast of Booths,

11 יא

בְּב֣וֹא כָל־יִשְׂרָאֵ֗ל לֵרָאוֹת֙ אֶת־פְּנֵי֙ יְהוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁ֣ר יִבְחָ֑ר תִּקְרָ֞א אֶת־הַתּוֹרָ֥ה הַזֹּ֛את נֶ֥גֶד כָּל־יִשְׂרָאֵ֖ל בְּאָזְנֵיהֶֽם׃

when all Israel comes to appear before the LORD your God in the place that He will choose, you shall read this Teaching aloud in the presence of all Israel.

12 יב

הַקְהֵ֣ל אֶת־הָעָ֗ם הָֽאֲנָשִׁ֤ים וְהַנָּשִׁים֙ וְהַטַּ֔ף וְגֵרְךָ֖ אֲשֶׁ֣ר בִּשְׁעָרֶ֑יךָ לְמַ֨עַן יִשְׁמְע֜וּ וּלְמַ֣עַן יִלְמְד֗וּ וְיָֽרְאוּ֙ אֶת־יְהוָ֣ה אֱלֹֽהֵיכֶ֔ם וְשָֽׁמְר֣וּ לַעֲשׂ֔וֹת אֶת־כָּל־דִּבְרֵ֖י הַתּוֹרָ֥ה הַזֹּֽאת׃

Gather the people—men, women, children, and the strangers in your communities—that they may hear and so learn to revere the LORD your God and to observe faithfully every word of this Teaching.

13 יג

וּבְנֵיהֶ֞ם אֲשֶׁ֣ר לֹֽא־יָדְע֗וּ יִשְׁמְעוּ֙ וְלָ֣מְד֔וּ לְיִרְאָ֖ה אֶת־יְהוָ֣ה אֱלֹהֵיכֶ֑ם כָּל־הַיָּמִ֗ים אֲשֶׁ֨ר אַתֶּ֤ם חַיִּים֙ עַל־הָ֣אֲדָמָ֔ה אֲשֶׁ֨ר אַתֶּ֜ם עֹבְרִ֧ים אֶת־הַיַּרְדֵּ֛ן שָׁ֖מָּה לְרִשְׁתָּֽהּ׃ (פ)

Their children, too, who have not had the experience, shall hear and learn to revere the LORD your God as long as they live in the land that you are about to cross the Jordan to possess.

14 יד

וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה הֵ֣ן קָרְב֣וּ יָמֶיךָ֮ לָמוּת֒ קְרָ֣א אֶת־יְהוֹשֻׁ֗עַ וְהִֽתְיַצְּב֛וּ בְּאֹ֥הֶל מוֹעֵ֖ד וַאֲצַוֶּ֑נּוּ וַיֵּ֤לֶךְ מֹשֶׁה֙ וִֽיהוֹשֻׁ֔עַ וַיִּֽתְיַצְּב֖וּ בְּאֹ֥הֶל מוֹעֵֽד׃

The LORD said to Moses: The time is drawing near for you to die. Call Joshua and present yourselves in the Tent of Meeting, that I may instruct him. Moses and Joshua went and presented themselves in the Tent of Meeting.

15 טו

וַיֵּרָ֧א יְהוָ֛ה בָּאֹ֖הֶל בְּעַמּ֣וּד עָנָ֑ן וַיַּעֲמֹ֛ד עַמּ֥וּד הֶעָנָ֖ן עַל־פֶּ֥תַח הָאֹֽהֶל׃ (ס)

The LORD appeared in the Tent, in a pillar of cloud, the pillar of cloud having come to rest at the entrance of the tent.

16 טז

וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה הִנְּךָ֥ שֹׁכֵ֖ב עִם־אֲבֹתֶ֑יךָ וְקָם֩ הָעָ֨ם הַזֶּ֜ה וְזָנָ֣ה ׀ אַחֲרֵ֣י ׀ אֱלֹהֵ֣י נֵֽכַר־הָאָ֗רֶץ אֲשֶׁ֨ר ה֤וּא בָא־שָׁ֙מָּה֙ בְּקִרְבּ֔וֹ וַעֲזָבַ֕נִי וְהֵפֵר֙ אֶת־בְּרִיתִ֔י אֲשֶׁ֥ר כָּרַ֖תִּי אִתּֽוֹ׃

The LORD said to Moses: You are soon to lie with your fathers. This people will thereupon go astray after the alien gods in their midst, in the land that they are about to enter; they will forsake Me and break My covenant that I made with them.

17 יז

וְחָרָ֣ה אַפִּ֣י ב֣וֹ בַיּוֹם־הַ֠הוּא וַעֲזַבְתִּ֞ים וְהִסְתַּרְתִּ֨י פָנַ֤י מֵהֶם֙ וְהָיָ֣ה לֶֽאֱכֹ֔ל וּמְצָאֻ֛הוּ רָע֥וֹת רַבּ֖וֹת וְצָר֑וֹת וְאָמַר֙ בַּיּ֣וֹם הַה֔וּא הֲלֹ֗א עַ֣ל כִּֽי־אֵ֤ין אֱלֹהַי֙ בְּקִרְבִּ֔י מְצָא֖וּנִי הָרָע֥וֹת הָאֵֽלֶּה׃

Then My anger will flare up against them, and I will abandon them and hide My countenance from them. They shall be ready prey; and many evils and troubles shall befall them. And they shall say on that day, “Surely it is because our God is not in our midst that these evils have befallen us.”

18 יח

וְאָנֹכִ֗י הַסְתֵּ֨ר אַסְתִּ֤יר פָּנַי֙ בַּיּ֣וֹם הַה֔וּא עַ֥ל כָּל־הָרָעָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה כִּ֣י פָנָ֔ה אֶל־אֱלֹהִ֖ים אֲחֵרִֽים׃

Yet I will keep My countenance hidden on that day, because of all the evil they have done in turning to other gods.

19 יט

וְעַתָּ֗ה כִּתְב֤וּ לָכֶם֙ אֶת־הַשִּׁירָ֣ה הַזֹּ֔את וְלַמְּדָ֥הּ אֶת־בְּנֵי־יִשְׂרָאֵ֖ל שִׂימָ֣הּ בְּפִיהֶ֑ם לְמַ֨עַן תִּהְיֶה־לִּ֜י הַשִּׁירָ֥ה הַזֹּ֛את לְעֵ֖ד בִּבְנֵ֥י יִשְׂרָאֵֽל׃

Therefore, write down this poem and teach it to the people of Israel; put it in their mouths, in order that this poem may be My witness against the people of Israel.

20 כ

כִּֽי־אֲבִיאֶ֜נּוּ אֶֽל־הָאֲדָמָ֣ה ׀ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לַאֲבֹתָ֗יו זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ וְאָכַ֥ל וְשָׂבַ֖ע וְדָשֵׁ֑ן וּפָנָ֞ה אֶל־אֱלֹהִ֤ים אֲחֵרִים֙ וַעֲבָד֔וּם וְנִ֣אֲצ֔וּנִי וְהֵפֵ֖ר אֶת־בְּרִיתִֽי׃

When I bring them into the land flowing with milk and honey that I promised on oath to their fathers, and they eat their fill and grow fat and turn to other gods and serve them, spurning Me and breaking My covenant,

21 כא

וְ֠הָיָה כִּֽי־תִמְצֶ֨אןָ אֹת֜וֹ רָע֣וֹת רַבּוֹת֮ וְצָרוֹת֒ וְ֠עָנְתָה הַשִּׁירָ֨ה הַזֹּ֤את לְפָנָיו֙ לְעֵ֔ד כִּ֛י לֹ֥א תִשָּׁכַ֖ח מִפִּ֣י זַרְע֑וֹ כִּ֧י יָדַ֣עְתִּי אֶת־יִצְר֗וֹ אֲשֶׁ֨ר ה֤וּא עֹשֶׂה֙ הַיּ֔וֹם בְּטֶ֣רֶם אֲבִיאֶ֔נּוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר נִשְׁבָּֽעְתִּי׃

and the many evils and troubles befall them—then this poem shall confront them as a witness, since it will never be lost from the mouth of their offspring. For I know what plans they are devising even now, before I bring them into the land that I promised on oath.

22 כב

וַיִּכְתֹּ֥ב מֹשֶׁ֛ה אֶת־הַשִּׁירָ֥ה הַזֹּ֖את בַּיּ֣וֹם הַה֑וּא וַֽיְלַמְּדָ֖הּ אֶת־בְּנֵ֥י יִשְׂרָאֵֽל׃

That day, Moses wrote down this poem and taught it to the Israelites.

23 כג

וַיְצַ֞ו אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֗וּן וַיֹּאמֶר֮ חֲזַ֣ק וֶֽאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבִיא֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־הָאָ֖רֶץ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לָהֶ֑ם וְאָנֹכִ֖י אֶֽהְיֶ֥ה עִמָּֽךְ׃

And He charged Joshua son of Nun: “Be strong and resolute: for you shall bring the Israelites into the land that I promised them on oath, and I will be with you.”

24 כד

וַיְהִ֣י ׀ כְּכַלּ֣וֹת מֹשֶׁ֗ה לִכְתֹּ֛ב אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את עַל־סֵ֑פֶר עַ֖ד תֻּמָּֽם׃

When Moses had put down in writing the words of this Teaching to the very end,

25 כה

וַיְצַ֤ו מֹשֶׁה֙ אֶת־הַלְוִיִּ֔ם נֹ֥שְׂאֵ֛י אֲר֥וֹן בְּרִית־יְהוָ֖ה לֵאמֹֽר׃

Moses charged the Levites who carried the Ark of the Covenant of the LORD, saying:

26 כו

לָקֹ֗חַ אֵ֣ת סֵ֤פֶר הַתּוֹרָה֙ הַזֶּ֔ה וְשַׂמְתֶּ֣ם אֹת֔וֹ מִצַּ֛ד אֲר֥וֹן בְּרִית־יְהוָ֖ה אֱלֹהֵיכֶ֑ם וְהָֽיָה־שָׁ֥ם בְּךָ֖ לְעֵֽד׃

Take this book of Teaching and place it beside the Ark of the Covenant of the LORD your God, and let it remain there as a witness against you.

27 כז

כִּ֣י אָנֹכִ֤י יָדַ֙עְתִּי֙ אֶֽת־מֶרְיְךָ֔ וְאֶֽת־עָרְפְּךָ֖ הַקָּשֶׁ֑ה הֵ֣ן בְּעוֹדֶנִּי֩ חַ֨י עִמָּכֶ֜ם הַיּ֗וֹם מַמְרִ֤ים הֱיִתֶם֙ עִם־יְהֹוָ֔ה וְאַ֖ף כִּי־אַחֲרֵ֥י מוֹתִֽי׃

Well I know how defiant and stiffnecked you are: even now, while I am still alive in your midst, you have been defiant toward the LORD; how much more, then, when I am dead!

28 כח

הַקְהִ֧ילוּ אֵלַ֛י אֶת־כָּל־זִקְנֵ֥י שִׁבְטֵיכֶ֖ם וְשֹׁטְרֵיכֶ֑ם וַאֲדַבְּרָ֣ה בְאָזְנֵיהֶ֗ם אֵ֚ת הַדְּבָרִ֣ים הָאֵ֔לֶּה וְאָעִ֣ידָה בָּ֔ם אֶת־הַשָּׁמַ֖יִם וְאֶת־הָאָֽרֶץ׃

Gather to me all the elders of your tribes and your officials, that I may speak all these words to them and that I may call heaven and earth to witness against them.

29 כט

כִּ֣י יָדַ֗עְתִּי אַחֲרֵ֤י מוֹתִי֙ כִּֽי־הַשְׁחֵ֣ת תַּשְׁחִת֔וּן וְסַרְתֶּ֣ם מִן־הַדֶּ֔רֶךְ אֲשֶׁ֥ר צִוִּ֖יתִי אֶתְכֶ֑ם וְקָרָ֨את אֶתְכֶ֤ם הָֽרָעָה֙ בְּאַחֲרִ֣ית הַיָּמִ֔ים כִּֽי־תַעֲשׂ֤וּ אֶת־הָרַע֙ בְּעֵינֵ֣י יְהוָ֔ה לְהַכְעִיס֖וֹ בְּמַעֲשֵׂ֥ה יְדֵיכֶֽם׃

For I know that, when I am dead, you will act wickedly and turn away from the path that I enjoined upon you, and that in time to come misfortune will befall you for having done evil in the sight of the LORD and vexed Him by your deeds.

30 ל

וַיְדַבֵּ֣ר מֹשֶׁ֗ה בְּאָזְנֵי֙ כָּל־קְהַ֣ל יִשְׂרָאֵ֔ל אֶת־דִּבְרֵ֥י הַשִּׁירָ֖ה הַזֹּ֑את עַ֖ד תֻּמָּֽם׃ (פ)

Then Moses recited the words of this poem to the very end, in the hearing of the whole congregation of Israel: