שמונת הפסוקים האחרונים בתורה

אא

תחילה, קראו את שמונת הפסוקים האחרונים בתורה. העלו מחשבות, סברות, וקשיים ביחס לפסוקים הללו. נסו לחשוב על השאלה מי כתב [וכיצד נכתבו] את הפסוקים הללו, בהנחה שמשה רבינו כתב את כל התורה כולה?

בבא בתרא יד, ב – "תנו רבנן סדרן של נביאים" – טו, א "ואשתנו אשתנו" [תתמקדו רק בחלק האחרון]. נסו לעמוד על יסוד המחלוקת בין התנאים ביחס לשמונת הפסוקים. מי קרוב יותר אל פשט הכתובים ר' יהודה או ר' שמעון? איזה עקרון מדגיש כל אחד מהם? שימו לב היטב לראיה שמביא רשב"י לשיטתו, הן מספר דברים פרק לא, והן מירמיהו.
רש"י ותוספות ד"ה שמונה פסוקים
ספרי דברים שנז - השוו בין שיטת ר' מאיר בספרי לשיטת ר' שמעון בגמרא - השווה והשונה.
רמב"ם הלכות תפילה פרק יג הלכה ו. שימו לב היטב להשגת הראב"ד, ועיינו בדברי הכסף משנה שם
ר"י מיגאש לסוגיא בבבא בתרא, יד רמ"ה שם
מרדכי הלכות קטנות (בסוף מסכת מנחות) סימן תתקנ"ה - שימו לב היטב לפירושו ובמה הוא שונה מפרשנויות אחרות?
שולחן ערוך תרס"ט, עתה סכמו את כל הפירושים לדברי רב גידל שראיתם והשוו ביניהם. מה המעמד של הפסוקים הללו לפי הדעות השונות.
חידושי 'תורת חיים' על הסוגיא בבא בתרא
כלי חמדה על התורה ספר דברים עמוד שנד (עמודה ימנית) בהסבר דברי הרמב"ם.

תוספת ברכה:
בן יהוידע על בבא בתרא טו, א
תפארת שלמה על המועדים - חג הסוכות
פירוש בשם הגר"א 'קול אליהו' סימן קלג, וזה מובא גם 'בענף יוסף' בתוך העין יעקב. וראו זה פלא שאותו הפירוש עצמו מובא בשם הבעש"ט [ע' בעל שם טוב על התורה שם].

דברים ל״ד:ה׳-י״ב

(ה) וַיָּ֨מׇת שָׁ֜ם מֹשֶׁ֧ה עֶבֶד־יְהֹוָ֛ה בְּאֶ֥רֶץ מוֹאָ֖ב עַל־פִּ֥י יְהֹוָֽה׃

(ו) וַיִּקְבֹּ֨ר אֹת֤וֹ בַגַּי֙ בְּאֶ֣רֶץ מוֹאָ֔ב מ֖וּל בֵּ֣ית פְּע֑וֹר וְלֹא־יָדַ֥ע אִישׁ֙ אֶת־קְבֻ֣רָת֔וֹ עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ (ז) וּמֹשֶׁ֗ה בֶּן־מֵאָ֧ה וְעֶשְׂרִ֛ים שָׁנָ֖ה בְּמֹת֑וֹ לֹא־כָהֲתָ֥ה עֵינ֖וֹ וְלֹא־נָ֥ס לֵחֹֽה׃

(ח) וַיִּבְכּוּ֩ בְנֵ֨י יִשְׂרָאֵ֧ל אֶת־מֹשֶׁ֛ה בְּעַֽרְבֹ֥ת מוֹאָ֖ב שְׁלֹשִׁ֣ים י֑וֹם וַֽיִּתְּמ֔וּ יְמֵ֥י בְכִ֖י אֵ֥בֶל מֹשֶֽׁה׃ (ט) וִיהוֹשֻׁ֣עַ בִּן־נ֗וּן מָלֵא֙ ר֣וּחַ חׇכְמָ֔ה כִּֽי־סָמַ֥ךְ מֹשֶׁ֛ה אֶת־יָדָ֖יו עָלָ֑יו וַיִּשְׁמְע֨וּ אֵלָ֤יו בְּנֵֽי־יִשְׂרָאֵל֙ וַֽיַּעֲשׂ֔וּ כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה׃

(י) וְלֹא־קָ֨ם נָבִ֥יא ע֛וֹד בְּיִשְׂרָאֵ֖ל כְּמֹשֶׁ֑ה אֲשֶׁר֙ יְדָע֣וֹ יְהֹוָ֔ה פָּנִ֖ים אֶל־פָּנִֽים׃

(יא) לְכׇל־הָ֨אֹתֹ֜ת וְהַמּוֹפְתִ֗ים אֲשֶׁ֤ר שְׁלָחוֹ֙ יְהֹוָ֔ה לַעֲשׂ֖וֹת בְּאֶ֣רֶץ מִצְרָ֑יִם לְפַרְעֹ֥ה וּלְכׇל־עֲבָדָ֖יו וּלְכׇל־אַרְצֽוֹ׃

(יב) וּלְכֹל֙ הַיָּ֣ד הַחֲזָקָ֔ה וּלְכֹ֖ל הַמּוֹרָ֣א הַגָּד֑וֹל אֲשֶׁר֙ עָשָׂ֣ה מֹשֶׁ֔ה לְעֵינֵ֖י כׇּל־יִשְׂרָאֵֽל׃

Deuteronomy 34:5-12

(5) So Moses the servant of the LORD died there, in the land of Moab, at the command of the LORD. (6) He buried him in the valley in the land of Moab, near Beth-peor; and no one knows his burial place to this day. (7) Moses was a hundred and twenty years old when he died; his eyes were undimmed and his vigor unabated. (8) And the Israelites bewailed Moses in the steppes of Moab for thirty days.
The period of wailing and mourning for Moses came to an end. (9) Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands upon him; and the Israelites heeded him, doing as the LORD had commanded Moses. (10) Never again did there arise in Israel a prophet like Moses—whom the LORD singled out, face to face, (11) for the various signs and portents that the LORD sent him to display in the land of Egypt, against Pharaoh and all his courtiers and his whole country, (12) and for all the great might and awesome power that Moses displayed before all Israel.

בהנחה שמשה כתב את כל התורה פסוק ח מאוד מקשה על זאת מכיוון שהוא מתאר את המציאות לאחר שמשה מת
הפסוקים מדברים על משה בגוף שלישי
ועולה שאלה מי כתב את הפסוקים הללו?

מנחות ל׳ א

אמר רבי יהושע בר אבא אמר רב גידל אמר רב שמנה פסוקים שבתורה יחיד קורא אותן בבהכ"נ כמאן דלא כר"ש דתניא (דברים לד, ה) וימת שם משה עבד יי' אפשר משה חי וכתב וימת שם משה אלא עד כאן כתב משה מכאן ואילך כתב יהושע בן נון דברי רבי יהודה ואמרי לה רבי נחמיה אמר לו ר"ש אפשר ס"ת חסר אות אחת וכתיב (דברים לא, כו) לקוח את ספר התורה הזה ושמתם אותו וגו' אלא עד כאן הקב"ה אומר ומשה כותב ואומר מכאן ואילך הקב"ה אומר ומשה כותב בדמע כמה שנאמר להלן (ירמיהו לו, יח) ויאמר להם ברוך מפיו יקרא אלי את כל הדברים האלה ואני כותב על הספר בדיו לימא דלא כר"ש אפי' תימא ר"ש הואיל ואישתני אישתני

Menachot 30a

But if there are extraneous letters, we have no problem with it, and one may erase them. This is the first halakha that Rav stated, which is refuted in a baraita. The other is that which Rav says: One who writes a Torah scroll and comes to finish writing it may finish writing it anywhere in the column, and this is the halakha even with regard to finishing it in the middle of the column. The Gemara raises an objection from a baraita: One who writes a Torah scroll and comes to finish writing it may not finish writing it in the middle of the column in the manner that one finishes writing one of the five books of the Torah written as an independent scroll. Rather, he should progressively shorten the width of the lines until he finishes the scroll at the end of the column. The Gemara answers: When Rav says that one may finish writing even in the middle of a column, he was referring to one of the five books of the Torah. The Gemara asks: But doesn’t Rav say his statement with regard to a Torah scroll? The Gemara answers: He was referring to one of the five books that constitute a Torah scroll. Rav meant that when writing a Torah scroll, one may finish writing any of the first four books in the middle of a column. The Gemara asks: Is that so? But doesn’t Rabbi Yehoshua bar Abba say that Rav Giddel says that Rav says: The words: “In the sight of all Israel” (Deuteronomy 34:12), which conclude the Torah, may be written even in the middle of the column? The Gemara answers: That ruling that was stated is with regard to finishing the Torah scroll in the middle of the line, i.e., in the middle of the width of the column. The Gemara cites another opinion: The Rabbis say that one may finish writing a Torah scroll even in the middle of the line, but one may finish writing it at the end of the line as well. Rav Ashi says that one must finish writing the Torah scroll specifically in the middle of the line. And the halakha is that it must be ended specifically in the middle of the line. § Rabbi Yehoshua bar Abba says that Rav Giddel says that Rav says: With regard to the last eight verses of the Torah (Deuteronomy 32:5–12), a single individual reads them in the synagogue, as that section may not be divided between two readers. The Gemara asks: In accordance with whose opinion is this said? It is not in accordance with the opinion of Rabbi Shimon. As it is taught in a baraita: The verse states: “And Moses the servant of the Lord died there” (Deuteronomy 34:5). Is it possible that after Moses died, he himself wrote: “And Moses died there”? Rather, Moses wrote the entire Torah until this point, and Joshua bin Nun wrote from this point forward; this is the statement of Rabbi Yehuda. And some say that Rabbi Neḥemya stated this opinion. Rabbi Shimon said to him: Is it possible that the Torah scroll was missing a single letter? But it is written that God instructed Moses: “Take this Torah scroll and put it by the side of the Ark of the Covenant” (Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it. Rabbi Shimon explains: Rather, until this point, i.e., the verse describing the death of Moses, the Holy One, Blessed be He, dictated and Moses wrote the text and repeated after Him. From this point forward, with regard to Moses’ death, the Holy One, Blessed be He, dictated and Moses wrote with tears without repeating the words, due to his great sorrow. As it is stated there with regard to Jeremiah’s dictation of the prophecy of the destruction of the Temple to Baruch ben Neriah: “And Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll” (Jeremiah 36:18), but he did not repeat the words after Jeremiah. The Gemara now states its inference: Shall we say that the ruling of Rav that the last verses of the Torah are read by only one reader is not in accordance with the opinion of Rabbi Shimon, since according to Rabbi Shimon these verses are similar to all other verses of the Torah, as they were all written by Moses? The Gemara answers: You may even say that Rav’s ruling was stated in accordance with the opinion of Rabbi Shimon; since they differ from the rest of the Torah in one way, as Moses wrote them without repeating the words, they differ from the rest of the Torah in this way as well, and they may not be divided between two readers. And Rabbi Yehoshua bar Abba says that Rav Giddel says that Rav says: One who purchases a Torah scroll in the marketplace is akin to one who snatches a mitzva in the marketplace, as the proper manner in which to perform the mitzva of writing a Torah scroll is to write one for himself. And if he himself writes a Torah scroll, the verse ascribes him credit as though he received it at Mount Sinai. Rav Sheshet says: If he emended even a single letter of the Torah scroll, thereby completing it, the verse ascribes him credit as though he had written it in its entirety. § Before continuing its discussion of the halakhot of writing a Torah scroll, the Gemara presents a mnemonic for the upcoming halakhot: Samekh, gimmel, lamed, mem. The Sages taught: A person may prepare for a Torah scroll a sheet of parchment of any size from three columns and until eight columns, but one may not prepare a sheet of parchment that has less than three or more than eight columns. And he may not increase the number of columns, e.g., by writing eight columns on a narrow sheet of parchment, since then each column has the appearance of a missive due to its narrow lines. And he may not decrease the number of columns, e.g., by writing three columns on a wide sheet of parchment, since then the lines will be so wide that the reader’s eyes will wander, as it will be difficult to find the beginning of a line. Rather, the ideal width of a line is, for example, where one can write “lemishpeḥoteikhem,” “lemishpeḥoteikhem,” “lemishpeḥoteikhem,” for a total of three times. If one happened to acquire a sheet of parchment that has space for nine columns, exceeding the eight-column limit, he should not divide it into two sheets of parchment with three columns here and six columns there; rather, he should divide it into two sheets of parchment with four columns here and five columns there, so that the two sheets will be similar in width. In what case is this statement that the sheet must contain a minimum of three columns said? It is said with regard to sheets at the beginning and middle of the scroll. But at the end of the scroll, a sheet may consist of even one verse, and even one column. The Gemara asks: Can it enter your mind to say that a sheet may contain one verse? Rather, say that it may consist of even one verse on one column. The measure of the margin of a Torah scroll is as follows: The size of the lower margin is one handbreadth [tefaḥ]. There is a requirement for a large margin there, so that a reader not inadvertently rest his arm on the writing. The size of the upper margin, which is less susceptible to that occurrence, is three fingerbreadths [etzba’ot], and the space between each column is equal to the full width of two fingerbreadths. And with regard to one of the five books of the Torah that is written as an independent scroll, the size of the lower margin is three fingerbreadths, the size of the upper margin is two fingerbreadths, and the space between each column is equal to the full width of a thumb-breadth [gudal]. And the space between one line of a Torah scroll and the following line must be equal to the space of a full line, and the space between one word and the following word must be equal to a full small letter, and as for the space between one letter and the following letter, it is sufficient for it to be equal to a full hairbreadth. The halakhot of the margins notwithstanding, a person may not reduce the size of the writing in a manner that the size of the writing is not consistent, not in order to ensure the correct amount of space for the lower margin, nor in order to ensure the correct amount of space for the upper margin, nor in order to ensure the correct amount of space between one line and the following line, nor in order to ensure the correct amount of space between one passage and the following passage, as this is not aesthetically pleasing. If one happens upon a word that comprises five letters and cannot be written in its entirety within the column, he may not write two letters within the column and three outside of the column, in the margin.

בבא בתרא י״ד ב-ט״ו א

תָּנוּ רַבָּנַן סִדְרָן שֶׁל נְבִיאִים יְהוֹשֻׁעַ וְשׁוֹפְטִים שְׁמוּאֵל וּמְלָכִים יִרְמְיָה וִיחֶזְקֵאל יְשַׁעְיָה וּשְׁנֵים עָשָׂר

מִכְּדֵי הוֹשֵׁעַ קָדֵים דִּכְתִיב תְּחִלַּת דִּבֶּר ה׳ בְּהוֹשֵׁעַ וְכִי עִם הוֹשֵׁעַ דִּבֵּר תְּחִלָּה וַהֲלֹא מִמֹּשֶׁה וְעַד הוֹשֵׁעַ כַּמָּה נְבִיאִים הָיוּ וְאָמַר רַבִּי יוֹחָנָן שֶׁהָיָה תְּחִלָּה לְאַרְבָּעָה נְבִיאִים שֶׁנִּתְנַבְּאוּ בְּאוֹתוֹ הַפֶּרֶק וְאֵלּוּ הֵן הוֹשֵׁעַ וִישַׁעְיָה עָמוֹס וּמִיכָה

וְלַיקְדְּמֵיהּ לְהוֹשֵׁעַ בְּרֵישָׁא כֵּיוָן דִּכְתִיב נְבוּאֲתֵיהּ גַּבֵּי חַגַּי זְכַרְיָה וּמַלְאָכִי וְחַגַּי זְכַרְיָה וּמַלְאָכִי סוֹף נְבִיאִים הֲווֹ חָשֵׁיב לֵיהּ בַּהֲדַיְיהוּ וְלִיכְתְּבֵיהּ לְחוֹדֵיהּ וְלַיקְדְּמֵיהּ אַיְּידֵי דְּזוּטַר מִירְכַס מִכְּדִי יְשַׁעְיָה קָדֵים מִיִּרְמְיָה וִיחֶזְקֵאל לַיקְדְּמֵיהּ לִישַׁעְיָה בְּרֵישָׁא כֵּיוָן דִּמְלָכִים סוֹפֵיהּ חוּרְבָּנָא וְיִרְמְיָה כּוּלֵּיהּ חוּרְבָּנָא וִיחֶזְקֵאל רֵישֵׁיהּ חוּרְבָּנָא וְסֵיפֵיהּ נֶחָמְתָּא וִישַׁעְיָה כּוּלֵּיהּ נֶחָמְתָּא סָמְכִינַן חוּרְבָּנָא לְחוּרְבָּנָא וְנֶחָמְתָּא לְנֶחָמְתָּא: סִידְרָן שֶׁל כְּתוּבִים רוּת וְסֵפֶר תְּהִלִּים וְאִיּוֹב וּמִשְׁלֵי קֹהֶלֶת שִׁיר הַשִּׁירִים וְקִינוֹת דָּנִיאֵל וּמְגִילַת אֶסְתֵּר עֶזְרָא וְדִבְרֵי הַיָּמִים וּלְמַאן דְּאָמַר אִיּוֹב בִּימֵי מֹשֶׁה הָיָה לַיקְדְּמֵיהּ לְאִיּוֹב בְּרֵישָׁא אַתְחוֹלֵי בְּפוּרְעֲנוּתָא לָא מַתְחֲלִינַן רוּת נָמֵי פּוּרְעָנוּת הִיא פּוּרְעָנוּת דְּאִית לֵיהּ אַחֲרִית דְּאָמַר רַבִּי יוֹחָנָן לָמָּה נִקְרָא שְׁמָהּ רוּת שֶׁיָּצָא מִמֶּנָּה דָּוִד שֶׁרִיוָּהוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּשִׁירוֹת וְתוּשְׁבָּחוֹת

וּמִי כְּתָבָן מֹשֶׁה כָּתַב סִפְרוֹ וּפָרָשַׁת בִּלְעָם וְאִיּוֹב

יְהוֹשֻׁעַ כָּתַב סִפְרוֹ וּשְׁמוֹנָה פְּסוּקִים שֶׁבַּתּוֹרָה

שְׁמוּאֵל כָּתַב סִפְרוֹ וְשׁוֹפְטִים וְרוּת

דָּוִד כָּתַב סֵפֶר תְּהִלִּים עַל יְדֵי עֲשָׂרָה זְקֵנִים עַל יְדֵי אָדָם הָרִאשׁוֹן עַל יְדֵי מַלְכִּי צֶדֶק וְעַל יְדֵי אַבְרָהָם וְעַל יְדֵי מֹשֶׁה וְעַל יְדֵי הֵימָן וְעַל יְדֵי יְדוּתוּן וְעַל יְדֵי אָסָף וְעַל יְדֵי שְׁלֹשָׁה בְּנֵי קֹרַח

יִרְמְיָה כָּתַב סִפְרוֹ וְסֵפֶר מְלָכִים וְקִינוֹת

חִזְקִיָּה וְסִיעָתוֹ כָּתְבוּ (יִמְשָׁק סִימָן) יְשַׁעְיָה מִשְׁלֵי שִׁיר הַשִּׁירִים וְקֹהֶלֶת

אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה כָּתְבוּ (קַנְדָּג סִימָן) יְחֶזְקֵאל וּשְׁנֵים עָשָׂר דָּנִיֵּאל וּמְגִילַת אֶסְתֵּר עֶזְרָא כָּתַב סִפְרוֹ וְיַחַס שֶׁל דִּבְרֵי הַיָּמִים עַד לוֹ מְסַיְּיעָא לֵיהּ לְרַב דְּאָמַר רַב יְהוּדָה אָמַר רַב לֹא עָלָה עֶזְרָא מִבָּבֶל עַד שֶׁיִּחֵס עַצְמוֹ וְעָלָה וּמַאן אַסְּקֵיהּ נְחֶמְיָה בֶּן חֲכַלְיָה

אָמַר מָר יְהוֹשֻׁעַ כָּתַב סִפְרוֹ וּשְׁמוֹנָה פְּסוּקִים שֶׁבַּתּוֹרָה תַּנְיָא כְּמַאן דְּאָמַר שְׁמוֹנָה פְּסוּקִים שֶׁבַּתּוֹרָה יְהוֹשֻׁעַ כְּתָבָן דְּתַנְיָא וַיָּמׇת שָׁם מֹשֶׁה עֶבֶד ה׳ אֶפְשָׁר מֹשֶׁה מֵת וְכָתַב וַיָּמׇת שָׁם מֹשֶׁה אֶלָּא עַד כָּאן כָּתַב מֹשֶׁה מִכָּאן וְאֵילָךְ כָּתַב יְהוֹשֻׁעַ דִּבְרֵי רַבִּי יְהוּדָה וְאָמְרִי לַהּ רַבִּי נְחֶמְיָה

אָמַר לוֹ רַבִּי שִׁמְעוֹן אֶפְשָׁר סֵפֶר תּוֹרָה חָסֵר אוֹת אַחַת וּכְתִיב לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה אֶלָּא עַד כָּאן הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר וּמֹשֶׁה אוֹמֵר וְכוֹתֵב מִכָּאן וְאֵילָךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר וּמֹשֶׁה כּוֹתֵב בְּדֶמַע כְּמוֹ שֶׁנֶּאֱמַר לְהַלָּן וַיֹּאמֶר לָהֶם בָּרוּךְ מִפִּיו יִקְרָא אֵלַי אֵת כׇּל הַדְּבָרִים הָאֵלֶּה וַאֲנִי כּוֹתֵב עַל הַסֵּפֶר בַּדְּיוֹ כְּמַאן אָזְלָא הָא דְּאָמַר רַבִּי יְהוֹשֻׁעַ בַּר אַבָּא אָמַר רַב גִּידֵּל אָמַר רַב שְׁמוֹנָה פְּסוּקִים שֶׁבַּתּוֹרָה יָחִיד קוֹרֵא אוֹתָן לֵימָא רַבִּי יְהוּדָה הִיא וּדְלָא כְּרַבִּי שִׁמְעוֹן אֲפִילּוּ תֵּימָא רַבִּי שִׁמְעוֹן הוֹאִיל וְאִשְׁתַּנּוֹ אִשְׁתַּנּוֹ:

Bava Batra 14b-15a

the broken pieces of the first set of tablets, which were placed in the Ark. Having cited the baraita, the Gemara now presents its objection to what was taught earlier with regard to the dimensions of a Torah scroll: And if it should enter your mind to say, as Rabbi Yehuda HaNasi held, that the circumference of a Torah scroll is six handbreadths, now since any cylindrical object having a circumference of three handbreadths has a diameter of one handbreadth, a Torah scroll with a circumference of six handbreadths has a diameter of two handbreadths. And since a Torah scroll is wound to the middle, since it is rolled from both sides, it must take up more than two handbreadths due to the space between the sheets of parchment and the double rolling. According to Rabbi Meir, who says that the Torah scroll was placed inside the ark, how did the scroll fit in the remaining two handbreadths [pushkei] of space in the Ark? Rav Aḥa bar Ya’akov said: The scroll of the Temple courtyard, which was kept in the Ark, was wound to its beginning, i.e., it had only a single pole, so that its circumference was only two handbreadths. The Gemara asks: But still, how does an item that is two handbreadths wide fit into a space that is precisely two handbreadths? It would be impossible to fit it in. Rav Ashi said: A small section of the scroll was wound separately and then placed on top of the scroll. Having concluded its current discussion, the Gemara now addresses the details of the aforementioned baraita and asks: And according to Rabbi Yehuda, who says that the Torah scroll rested on the chest that came from the Philistines, where was the Torah scroll placed before the chest arrived? The Gemara answers: A shelf protruded from the Ark and the Torah scroll rested on it. The Gemara asks: And according to Rabbi Meir, who says that the Torah scroll rested inside the Ark, what does he do with this verse: “Take this Torah scroll and put it at the side of the Ark” (Deuteronomy 31:26)? The Gemara answers: He requires that verse to teach that the Torah scroll was placed at the side of the tablets, and that it was not placed between the two tablets, but it was actually placed inside the Ark at the side of the tablets. The Gemara asks: And according to Rabbi Meir, where were the silver columns placed? The Gemara answers: Outside the Ark. The Gemara further asks: And from where does Rabbi Meir derive that the broken pieces of the first set of tablets were placed in the Ark, as the verse from which Rabbi Yehuda learns this: “There was nothing in the Ark except” (I Kings 8:9), is needed by Rabbi Meir to teach that the Torah scroll was placed there? The Gemara answers: He derives this point from what Rav Huna expounded, as Rav Huna says: What is the meaning of that which is written: “The Ark of God, whereupon is called the Name, the name of the Lord of hosts that sits upon the cherubs” (II Samuel 6:2)? The phrase “the name, the name of the Lord” teaches that both the second tablets and the broken pieces of the first set of tablets were placed in the Ark. The Gemara asks: And what does the other Sage, i.e., Rabbi Yehuda, derive from this verse? The Gemara responds: He requires that text for that which Rabbi Yoḥanan says, as Rabbi Yoḥanan says that Rabbi Shimon ben Yoḥai says: This teaches that the ineffable name of God and all of His appellations were placed in the Ark. The Gemara inquires: And doesn’t the other Sage, Rabbi Meir, also require it for that? The Gemara answers: Yes, it is indeed so. Rather, from where does he derive that the broken pieces of the first set of tablets were placed in the Ark? The Gemara expounds: He derives this from that which Rav Yosef taught, as Rav Yosef taught a baraita: The verses state: “At that time the Lord said to me: Hew for yourself two tablets of stone like the first…and I will write on the tablets the words that were on the first tablets, which you broke, and you shall put them in the Ark” (Deuteronomy 10:1–2). This teaches that both the second set of tablets and the broken pieces of the first set of tablets were placed in the Ark. The Gemara asks: And what does the other one, Rabbi Yehuda, learn from this verse? The Gemara answers: He requires it for that which Reish Lakish teaches, as Reish Lakish says: What is the meaning of that which is stated: “The first tablets, which you broke [asher shibbarta]”? These words allude to the fact that God approved of Moses’ action, as if the Holy One, Blessed be He, said to Moses: May your strength be straight [yishar koḥakha] because you broke them. § The Sages taught: The order of the books of the Prophets when they are attached together is as follows: Joshua and Judges, Samuel and Kings, Jeremiah and Ezekiel, and Isaiah and the Twelve Prophets. The Gemara asks: Consider: Hosea preceded some of the other prophets whose books are included in the Bible, as it is written: “The Lord spoke first to Hosea” (Hosea 1:2). At first glance this verse is difficult: But did God speak first with Hosea, and not with any other prophet before him? Weren’t there many prophets between Moses and Hosea? And Rabbi Yoḥanan says: He was the first of four prophets who prophesied in that period, and they were: Hosea and Isaiah, Amos and Micah. Accordingly, Hosea preceded those three prophets; and the book of Hosea as well should precede the books of those prophets. The Gemara answers: Since his prophecy is written together with those of Haggai, Zechariah, and Malachi in one book of the Twelve Prophets, and Haggai, Zechariah, and Malachi were the last of the prophets, he is counted with them. The Gemara inquires: But let the book of Hosea be written separately and let it precede the others. The Gemara answers: Were it written separately, since it is small it would be lost. The Gemara further asks: Consider: Isaiah preceded Jeremiah and Ezekiel; let the book of Isaiah precede the books of those other prophets. The Gemara answers: Since the book of Kings ends with the destruction of the Temple, and the book of Jeremiah deals entirely with prophecies of the destruction, and the book of Ezekiel begins with the destruction of the Temple but ends with consolation and the rebuilding of the Temple, and Isaiah deals entirely with consolation, as most of his prophecies refer to the redemption, we juxtapose destruction to destruction and consolation to consolation. This accounts for the order: Jeremiah, Ezekiel, and Isaiah. The baraita continues: The order of the Writings is: Ruth and the book of Psalms, and Job and Proverbs; Ecclesiastes, Song of Songs, and Lamentations; Daniel and the Scroll of Esther; and Ezra and Chronicles. The Gemara asks: And according to the one who says that Job lived in the time of Moses, let the book of Job precede the others. The Gemara answers: We do not begin with suffering, i.e., it is inappropriate to start the Writings with a book that deals so extensively with suffering. The Gemara asks: But the book of Ruth, with which the Writings opens, is also about suffering, since it describes the tragedies that befell the family of Elimelech. The Gemara answers: This is suffering which has a future of hope and redemption. As Rabbi Yoḥanan says: Why was she named Ruth, spelled reish, vav, tav? Because there descended from her David who sated, a word with the root reish, vav, heh, the Holy One, Blessed be He, with songs and praises. The baraita now considers the authors of the biblical books: And who wrote the books of the Bible? Moses wrote his own book, i.e., the Torah, and the portion of Balaam in the Torah, and the book of Job. Joshua wrote his own book and eight verses in the Torah, which describe the death of Moses. Samuel wrote his own book, the book of Judges, and the book of Ruth. David wrote the book of Psalms by means of ten elders of previous generations, assembling a collection that included compositions of others along with his own. He included psalms authored by Adam the first man, by Melchizedek king of Salem, and by Abraham, and by Moses, and by Heman, and by Jeduthun, and by Asaph, and by the three sons of Korah. Jeremiah wrote his own book, and the book of Kings, and Lamentations. Hezekiah and his colleagues wrote the following, and a mnemonic to remember which books they wrote is yod, mem, shin, kuf: Isaiah [Yeshaya], Proverbs [Mishlei], Song of Songs [Shir HaShirim], and Ecclesiastes [Kohelet]. The members of the Great Assembly wrote the following, and a mnemonic to remember these books is kuf, nun, dalet, gimmel: Ezekiel [Yeḥezkel ], and the Twelve Prophets [Sheneim Asar], Daniel [Daniel ], and the Scroll of Esther [Megillat Ester]. Ezra wrote his own book and the genealogy of the book of Chronicles until his period. The Gemara comments: This supports Rav, as Rav Yehuda says that Rav says: Ezra did not ascend from Babylonia to Eretz Yisrael until he established his own genealogy, and after that he ascended. This genealogy is what is written in the book of Chronicles. And who completed the book of Chronicles for the generations following Ezra? Nehemiah, son of Hacaliah. The Gemara elaborates on the particulars of this baraita: The Master said above that Joshua wrote his own book and eight verses of the Torah. The Gemara comments: This baraita is taught in accordance with the one who says that it was Joshua who wrote the last eight verses in the Torah. This point is subject to a tannaitic dispute, as it is taught in another baraita: “And Moses the servant of the Lord died there” (Deuteronomy 34:5); is it possible that after Moses died, he himself wrote “And Moses died there”? Rather, Moses wrote the entire Torah until this point, and Joshua wrote from this point forward; this is the statement of Rabbi Yehuda. And some say that Rabbi Neḥemya stated this opinion. Rabbi Shimon said to him: Is it possible that the Torah scroll was missing a single letter? But it is written: “Take this Torah scroll” (Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it. Rather, until this point the Holy One, Blessed be He, dictated and Moses repeated after Him and wrote the text. From this point forward, with respect to Moses’ death, the Holy One, Blessed be He, dictated and Moses wrote with tears. The fact that the Torah was written by way of dictation can be seen later, as it is stated concerning the writing of the Prophets: “And Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll” (Jeremiah 36:18). The Gemara asks: In accordance with whose opinion is that which Rabbi Yehoshua bar Abba says that Rav Giddel says that Rav says: When the Torah is read publicly in the synagogue, one person reads the last eight verses in the Torah, and that section may not be divided between two readers? Shall we say that this is in accordance with the opinion of Rabbi Yehuda and not in accordance with the opinion of Rabbi Shimon, as according to Rabbi Shimon these verses are an integral part of the Torah, written by Moses just like the rest? The Gemara answers: Even if you say that this was said in accordance with the opinion of Rabbi Shimon, since they differ from the rest of the Torah in one way, as Moses wrote them with tears, they differ from the rest of the Torah in this way as well, i.e., they may not be divided between two readers. It is stated in the baraita that Joshua wrote his own book. The Gemara asks: But isn’t it written toward the end of the book: “And Joshua, son of Nun, the servant of the Lord, died” (Joshua 24:29)? Is it possible that Joshua wrote this? The Gemara answers: Aaron’s son Eleazar completed it. The Gemara asks: But isn’t it also written: “And Eleazar, son of Aaron, died” (Joshua 24:33)? The Gemara answers: Pinehas completed it. It is also stated in the baraita that Samuel wrote his own book. The Gemara asks: But isn’t it written: “And Samuel died” (I Samuel 28:3)? The Gemara answers: Gad the seer and Nathan the prophet finished it. It is further stated that David wrote the book of Psalms by means of ten elders, whom the baraita proceeds to list. The Gemara asks: But then let it also count Ethan the Ezrahite among the contributors to the book of Psalms, as it is he who is credited with Psalms, chapter 89. Rav says: Ethan the Ezrahite is the same person as Abraham. Proof for this is the fact that it is written here: “A Maskil of Ethan the Ezrahite” (Psalms 89:1), and it is written there: “Who raised up one from the east [mizraḥ], whom righteousness met wherever he set his foot” (Isaiah 41:2). The latter verse is understood as referring to Abraham, who came from the east, and for that reason he is called Ethan the Ezrahite in the former verse. The Gemara asks: The baraita counts Moses among the ten elders whose works are included in the book of Psalms, and it also counts Heman. But doesn’t Rav say: The Heman mentioned in the Bible (I Kings 5:11) is the same person as Moses? This is proven by the fact that it is written here: “Heman” (Psalms 88:1), which is Aramaic for trusted, and it is written there about Moses: “For he is the trusted one in all My house” (Numbers 12:7). The Gemara answers: There were two Hemans, one of whom was Moses, and the other a Temple singer from among the descendants of Samuel. The baraita further states that Moses wrote his own book, i.e., the Torah, the portion of Balaam, and the book of Job. This supports Rabbi Levi bar Laḥma, as Rabbi Levi bar Laḥma says: Job lived in the time of Moses. It is written here with regard to Job: “Oh, that my words were written now [eifo]” (Job 19:23), and it is written there in Moses’ words to God: “For in what shall it be known here [eifo]” (Exodus 33:16). The unusual use of the word eifo in these two places indicates that Job and Moses lived in the same generation. The Gemara comments: But if that is the proof, say that Job lived in the time of Isaac, as it is written in connection with Isaac: “Who then [eifo] is he that has taken venison” (Genesis 27:33). Or say that he lived in the time of Jacob, as it is written with respect to Jacob: “If it must be so now [eifo], do this” (Genesis 43:11). Or say that he lived in the time of Joseph, as it is written with respect to Joseph: “Tell me, I pray you, where [eifo] are they feeding their flocks?” (Genesis 37:16). The Gemara answers: It could not enter your mind to say this, as it is written in the continuation of the previously mentioned verse: “Oh, that my words were inscribed [veyuḥaku] in a book” (Job 19:23), and it is Moses who is called the inscriber, as it is written with regard to him: “And he provided the first part for himself, for there was the inscriber’s [meḥokek] portion reserved” (Deuteronomy 33:21). Rava says: Job lived at the time of the spies whom Moses sent to scout the land of Canaan. This is proven by the fact that it is written here: “There was a man in the land of Utz, whose name was Job” (Job 1:1), and it is written there in the account of the spies: “Whether there are trees [eitz] in it” (Numbers 13:20). The Gemara asks: Is it comparable? Here the word that is used is Utz, whereas there the word is eitz. The Gemara answers: This is what Moses said to Israel, i.e., to the spies: Is that man named Job still alive, he whose years are as long as the years of a tree and who protects his generation like a tree? This is why the allusion to him here is through the word eitz, rather than Utz. The Gemara relates that one of the Sages sat before Rabbi Shmuel bar Naḥmani and he sat and said: Job never existed and was never created; there was never such a person as Job. Rather, his story was a parable. Rabbi Shmuel bar Naḥmani said to him: In rebuttal to you, the verse states: “There was a man in the Land of Utz whose name was Job” (Job 1:1), which indicates that such a man did indeed exist. The Gemara asks: But if that is so, that the words “there was” prove that Job existed, what shall we say about the parable that Natan the prophet presented to David: “There were two men in one city; the one rich and the other poor. The rich man had very many flocks and herds, but the poor man had nothing except one little lamb, which he had bought and reared” (II Samuel 12:3)? Was there really such a person? Rather, it was merely a parable; here too it is merely a parable. The Gemara answers: If so, that it is a parable, why state his name and the name of his city? Rather, Job was clearly a real person. The Gemara cites another opinion with regard to the time when Job lived. Rabbi Yoḥanan and Rabbi Elazar both say: Job was among those who ascended from the exile to Eretz Yisrael at the start of the Second Temple period, and his house of study was in Tiberias. The Gemara raises an objection from what is taught in a baraita: The days of Job’s life extended from when Israel entered Egypt until they left, indicating that this is the period during which he lived and not, as suggested, in the early days of the Second Temple.

יש מחלוקת ארוכה בין רבי יהודה לרבי שמעון מה יותר חשוב

רבי יהודה - המעשה הוא החשוב
רבי שמעון - הכוונה

מחלוקת מי כתב את 8 הפסוקים האחרונים בתורה?

רבי יהודה - יהושע
רבי שמעון - משה

הדעה של רבי יהודה היא תשובה נועזת היא אומרת שיש פסוקים בתורה שהם לא של משה
ההבדל בין נבואת משה לשאר הנביאים הם לא הבדל רמתי נבואת משה היא שונה באופן מהותי כל נביא שחולק על נבואת משה הוא נחשב נביא שקר
רק נבואת משה הייתה יכולה לקבל את התורה
הדעה של רבי יהודה הולכת על הפשט משה מת והוא לא יכול לכתוב על זה
רבי שמעון זועק על האמירה של רבי יהודה "אפשר ספר תורה חסר אות אחת" ההנחה של רבי יהודה אומרת בעצם שמשה נתן ספר תורה חסר

דברים ל״א:כ״ו

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

Deuteronomy 31:26

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.

מובא כמה פרקים לפני שמשה שם ליד\בתוך ארוך הברית כלומר לפי רבי יהודה אומר שהתורה הזאת היא תורה חסרה שיש הבדל בין התורה שלנו לתורה שנתן משה כלומר יש שני תורות

רש"י על בבא בתרא י״ד ב:י״ב:ב׳

ושמונה פסוקים - מן וימת משה עד סוף הספר:

Rashi on Bava Batra 14b:12:2

and eight verses – From "And Moses died" (Deut. 34:5) to the end of the book.

תוספות על בבא בתרא ט״ו א:ו׳:א׳

שמונה פסוקים שבתורה. ה"ר משולם היה מצריך מכאן לקרות לאחד אותן ח' פסוקים שלא יקרא עמו שליח צבור ואין נראה לר"ת דהא כל התורה כולה נמי אחד קורא כדתנן במגילה (דף כא:) קראוה שנים יצאו ואמר בגמ' תנא מה שאין כן בתורה ואומר ר"ת דיחיד קורא בלא הפסקה שלא יקראו שנים זה ד' פסוקים וזה ד' ומה שנוהגים עתה לקרוא שנים [בכל התורה] אומר ר"ת כדי שלא יתבייש מי שאינו יודע לקרות בעצמו כענין שמצינו במסכת ביכורים (פ"ג מ"ז) דתנן כל מי שיודע לקרות קורא בעצמו ושאינו יודע לקרות מקרין לפניו נמנעו מלהביא ביכורים התקינו שיהיו מקרין את מי שיודע לקרות ואת מי שאינו יודע לקרות והא דאמר בירושלמי במגילה רבי שמואל בר רב יצחק על לבי כנישתא וחזא חזנא דקאים וקורא ולא קאי בר איניש תחתיו א"ל אסור כשם שנתנה תורה על ידי סרסור כך אנו צריכין לנהוג בה על ידי סרסור אע"ג דמשמע שחזן עומד אצל הקורא לא שיקרא עמו אלא יעמוד ויקרא אותם שיש להם לקרות כדי שתנתן תורה על ידי סרסור ועוד אומר ר"י דיכול להיות שקצת מסייע לו בנחת והא דמשמע במגילה שלא יקראו שנים היינו שניהם שוין בקול רם:

Tosafot on Bava Batra 15a:6:1

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ספרי דברים שנ״ז

(כח) וימת שם משה - אפשר שמת משה וכתיב וימת שם משה? אלא עד כאן כתב משה, ומכאן ואילך כתב יהושע.

ר' מאיר אומר: הרי הוא אומר ויכתוב משה את התורה הזאת, אפשר שנתן משה את התורה כשהיא חסירה אפילו אות אחת? אלא מלמד שהיה משה כותב מה שאמר לו הקב"ה כתוב, כענין שנא' ויאמר אליהם ברוך מפיו יקרא אלי.

Sifrei Devarim 357

(1) (Devarim 34:1) "And Moses went up from the plains of Moav": It was an ascent for him and not a descent.

(2) "from the plains of Moav": We are hereby taught that the Holy One Blessed be He showed him the chain of kings that was destined to arise from Ruth the Moabitess — David and his seed.

(3) "to Mount Nevo, the top of the height (pisgah)": Just as the branch (pisgah) is separate from the trunk, yet not detached (from it), so the grave of Moses was separate from the mountain, yet not detached from it, the valley intervening.

(4) "which faces Jericho": We are hereby taught that He showed him Eretz Yisrael, settled in its tranquility, and then, belabored by its oppressors.

(5) "the Gilead": We are hereby taught that He showed him the Temple (area) settled in its tranquility and then, its destroyers, "Gilead" being the Temple, viz. (Jeremiah 22:6) "Gilead are you (the Temple) to Me, the summit of the Levanon."

(6) "until Dan": We are hereby taught He showed him the land of Dan, settled in its tranquility, and then its oppressors.

(7) Variantly: "until Dan": We are hereby taught that He showed him the seed of Dan, serving idolatry, viz. (Judges 18:30) "And the children of Dan set up for themselves the carved image, etc.", and then, the redeemer destined to arise from him — Samson.

(8) (Devarim 34:2) "And all of Naftali": We are hereby taught that He showed him the land of Naftali, etc. (see above).

(9) Variantly: We are hereby taught that He showed him Barak the son of Avinoam warring with Sisra and his hosts, (it being written here "and all of Naftali, and elsewhere, (Judges 4:6) "And she sent and summoned Barak son of Avinoam of Kedesh-Naftali.")

(10) "and the land of Ephraim and Menasheh": We are hereby taught that He showed him the land, etc.

(11) Variantly: "and the land of Ephraim": We are hereby taught He showed him Joshua warring with the Canaanites, it being written here "and the land of Ephraim," and elsewhere, (Bamidbar 13:8) "For the tribe of Ephraim, Hoshea (Joshua) the son of Nun."

(12) "and Menasheh": We are hereby taught that He showed him the land of Menasheh, etc. (see above). Because he was Menasheh's brother, he is juxtaposed with him (in this verse).

(13) Variantly: "And Menasheh": We are hereby taught that He showed him Gideon ben Yoash (of Menasheh) warring with Midian and Amalek,

(14) viz. (Judges 6:15) "My (Gideon's) thousand is the most impoverished of Menasheh."

(15) "and all the land of Yehudah": We are hereby taught that He showed him the land, etc. (see above).

(16) Variantly: "and all the land of Yehudah": We are hereby taught that He showed him David in his reign, (it being written here "and all the land of Yehudah," and elsewhere, (I Chronicles 28:4) "And the G-d of Israel chose me (David) from all my father's house … For He chose Yehudah to be the ruler, and of the house of Yehudah, my father's house, etc.")

(17) "until the western sea": We are hereby taught that He showed him all of the west settled in its tranquility, and then its oppressors.

(18) Variantly: Read it not "hayam ha'acharon" ("the western sea"), but "hayom ha'acharon" ("the final day"). We are hereby taught He showed him the entire world, from the day it was created until the day of the resurrection.

(19) (Ibid. 3) "and the southland": We are hereby taught that He showed him the southland settled in its tranquility, and then, its oppressors.

(20) Variantly: "and the southland": We are hereby taught that He showed him the Machpelah cave, where the forefathers are buried, it being written here "and the southland," and elsewhere (Bamidbar 13:22) "They ascended to the south and he arrived in Chevron" (the site of the Machpelah cave).

(21) ["and the plain": We are hereby taught that He showed him the overturning of Sodom and Amorah, (it being written here "and the plain," and elsewhere, (Bereshith 19:25) "And He overturned those cities and the entire plain.")] Variantly: We are hereby taught that He showed him Solomon the son of David fashioning vessels for the Temple, it being written (I Kings 7:46) "In the plain of the Jordan the king cast them."

(22) "the valley of Jericho": We are hereby taught that he showed him Gog and all his hosts, who are destined to fall in the valley of Jericho.

(23) Variantly: "the valley of Jericho": Cannot anyone see the valley of Jericho? But just as in a plain one can see this field full of wheat and that field sown with barley, so he showed him all of Eretz Yisrael as (He would) the valley of Jericho.

(24) "the city of palms": We are hereby taught that He showed him Devorah, (it being written here, "the city of palms, and elsewhere, (Judges 4:5) "and she would sit under the date-palm of Devorah." Variantly: "the city of palms": He showed him Gan Eden and the righteous strolling in it, viz. (Psalms 92:13) "The righteous one will flourish like a date-palm."

(25) [Variantly: "until Tzoar": He showed him the wife of Lot, (who had been turned into a pillar of salt), it being written here "until Tzoar," and elsewhere (Bereshith 19:23) "and Lot came to Tzoar" [followed by (Ibid. 26) "and she was turned into a pillar of salt"]) Variantly: "until Tzoar": He showed him Gehinnom near her, which is narrow above and wide below, as it is written (Iyyov 36:16) "And He has also led you from a mouth narrow-wide, with no constriction beneath it."] Variantly: "until Tzoar": He showed him the oppressors of Israel, like the tax-gougers, who lived with the exiles and were destined to go lost with them.

(26) (Devarim, Ibid. 4) "And the L-rd said to him: 'This is the land that I swore to Abraham, etc.'" He said to him: "To the fathers I swore it with an oath; to you I show it before your eyes."

(27) "and there you shall not pass": Here it is written "and there you shall not pass," and elsewhere (Ibid. 32:12) "and there you shall not come." Moses said before Him: If I cannot enter as a king, let me enter as a commoner, to which He replied "and there you shall not come" (at all!) Moses: If I cannot enter alive, let me enter dead, to which He replied "and there you shall not pass" — not as a king and not as a commoner, neither alive nor dead.

(28) (Ibid. 5) "And Moses died there": Is it possible that Moses died and wrote "And Moses died there!" But up to this point, Moses wrote; from this point on, Joshua wrote. These are the words of R. Yehudah. (Others say, R. Nehemiah) R. Shimon said to him: Is it not written (Ibid. 31:26) "Take this Torah scroll and place it at the side of the ark, etc."? It must be, then, that Moses wrote in tears what the Holy One Blessed be He told him to write, as in (Jeremiah 36:18) "And Baruch said to them: With his mouth did he utter to me all of these words, and I wrote them in the book in ink." R. Eliezer says: A Heavenly voice called out (for a distance of) twelve mils by twelve mils "And Moses died." S'malyon said (It called out) "And Moses died there, the great scribe of Israel." Whence is it derived that a tunnel issues from the grave of Moses to that of the patriarchs? It is written here "and Moses died there," and elsewhere, (Bereshith 49:21) "There they buried Abraham and Sarah his wife." Others say: "Moses did not die, but he stands and serves, it being written here "there," and elsewhere (Shemoth 34:28) "And he (Moses) remained there with the L-rd." Just as there, standing and serving, so, here, standing and serving.

(29) "the servant of the L-rd": Scripture speaks not in denigration of Moses, but in praise of him. For thus do we find with the first prophets that they were called (in praise) "servants," viz. (Amos 3:7) "For the L-rd G-d will not do anything unless He reveals His secret to His servants, the prophets."

(30) "by the word of the L-rd.": When G-d takes the souls of the righteous, He does so gently. To what may this be compared? To a trustworthy man in a city, with whom everyone deposited their pledges. When one of them would come to claim it, he would (immediately) take it out and hand it to him, knowing exactly where it was. But when he came to send it through his son, or servant, or messenger, they would turn things topsy-turvy, not knowing their locations. Similarly, when G-d takes the souls of the righteous, He does so gently, and when He takes the souls of the wicked, He relegates (the task) to cruel, evil angels, who wrest out their souls. And thus is it written (Proverbs 13:11) "and a cruel angel will be sent against him," and (Iyyov 36:14) "Their souls will die amidst turmoil."

(31) (Devarim, Ibid. 6) "And He buried him in the valley, in the land of Moav": If "in the valley," why "in the land of Moav"? And if "in the land of Moav," why "in the valley"? To teach that Moses died within the inheritance of Reuven and was buried in a field in the inheritance of Gad.

(32) "and no man knew his grave": Some say that even Moses did not know the place of his burial, it being written "and no man knew his grave," "man" signifying Moses, as in (Bamidbar 12:3) "And the man, Moses, was exceedingly humble." And it once happened that the emperor's house sent (a deputation, telling them) "Seek out the grave of Moses." They went. When they stood above, it (his grave) seemed to be below. When they stood below, it seemed to be above. They then divided themselves into two groups (one above, and one below), but to those who stood above, it seemed to be below; and to those who stood below, it seemed to be above — this in keeping with "and no man knew his grave."

(33) (Ibid. 7) "And Moses was one hundred and twenty years old when he died": He was one of the four who died at the age of one hundred and twenty: Moses, Hillel the Elder, R. Yochanan b. Zakkai, and R. Akiva. Moses was in Egypt for forty years, in Midian for forty years, and led Israel for forty years. Hillel the Elder went up from Bavel (to Eretz Yisrael) at the age of forty, attended upon the sages for forty years, and led Israel for forty years. R. Yochanan b. Zakkai was in business for forty years, attended upon the sages for forty years, and led Israel for forty years. R. Akiva was a shepherd for forty years, learned (Torah) for forty years, and led Israel for forty years. Six "pairs" whose years (of life) were the same: Rivka and Kehoth; Levi and Amram; Joseph and Joshua; Samuel and Solomon; Moses and Hillel the Elder; R. Yochanan b. Zakkai and R. Akiva.

(34) "his eye did not dim": This teaches us that the eye of the dead (with the exception of that of Moses) does dim.

(35) "and his moisture lo nas": R. Eliezer b. Yaakov says: Read it not "his moisture did not depart, but "his moisture does not depart" — even now, ("lo nas" being susceptible of both readings). If one touched Moses' flesh (today), moisture would "blossom" from it.

(36) (Ibid. 8) "And the children of Israel mourned Moses in the plains of Moav thirty days: and "and the days of the weeping of the mourning of Moses ended": "the days of weeping": two; "mourning": three.

(37) "thirty days": What is the nature of these (thirty days)? We are hereby taught that they mourned him for thirty days before his death. And whence is it derived that the days of Naziritism are thirty? It is written here "days" and elsewhere, (in respect to Naziritism, Bamidbar 6:4) "days." Just as "days" here is thirty, so, "days" there is thirty.

(38) (Ibid. 9) "And Joshua the son of Nun was full of the spirit of wisdom": Why? "for Moses had placed his hands upon him": There is no obedience greater than this.

(39) "and they did as the L-rd had commanded Moses": But He had not yet placed his fear upon them, it being written (Joshua 4:14) "On that day the L-rd exalted Joshua" — On that day He placed his fear upon them.

(40) (Devarim, Ibid. 10) "And there shall not arise in Israel again a prophet such as Moses": But among the nations, there did arise. And who was he? Bilam the son of Beor. But there is a difference between the prophecy of Moses and the prophecy of Bilam. Moses did not know who was speaking to him, and Bilam did know, viz. (Bamidbar 24:16) "The speech of the hearer (Bilam) of the words of the Almighty." Moses did not know when He would speak to him until He did so. Bilam did know, viz. "and the knower of the knowledge of the Most High." Moses did not speak with Him unless he was standing, viz. (Devarim 5:28) "And you, here, stand with Me." And Bilam spoke with Him when he was fallen, viz. (Bamidbar 24:4) "The vision of the Almighty shall he see, fallen and his eyes uncovered."

(41) To whom may he be compared? To the king's cook, who knows the expenses of the royal table.

(42) "whom the L-rd knew face to face": Because it is written (Shemoth 33:18) "And he said: Show me, I pray, Your glory," He said to him: In this world you cannot see it, it being compared to a "face," viz. (Ibid. 20) "You shall not be permitted to see My face." But you will see it in the world to come, where it is compared to a "back," viz. (Ibid. 23) "Then I shall remove My palm, and you shall see My back." When did He show it to him? Close to his death — whence we derive that close to death it can be seen.

(43) (Devarim, Ibid. 11) "In all the signs and the wonders which the L-rd sent him to do in the land of Egypt, to Pharaoh, and to all of his servants, and to all of his land.": "to Egypt": by itself; "to Pharaoh": by himself; "and to all of his servants": by themselves.

(44) (Ibid. 12) "and of all the mighty hand": This is the plague of the first-born. "and of all the great awe": This is the splitting of the Red Sea.

(45) R. Elazar says: "in all the signs and the wonders": In Egypt and at the Red Sea. And whence do we derive (what occurred at) Mount Sinai? From "and in all the strong hand." And whence do we derive even (what occurred in) the desert? From "and in all the great awe." And whence do we derive even the breaking of the tablets? It is written elsewhere (Ibid. 9:17) "and I broke them before your eyes," and here, "that Moses wrought before the eyes of all of Israel."

משנה תורה, הלכות תפילה וברכת כהנים י״ג:ו׳

(ו) שְׁמוֹנָה פְּסוּקִים שֶׁבְּסוֹף הַתּוֹרָה מֻתָּר לִקְרוֹת אוֹתָם בְּבֵית הַכְּנֶסֶת בְּפָחוֹת מֵעֲשָׂרָה. אַף עַל פִּי שֶׁהַכּל תּוֹרָה הִיא וּמשֶׁה מִפִּי הַגְּבוּרָה אֲמָרָם הוֹאִיל וּמַשְׁמָעָן שֶׁהֵם אַחַר מִיתַת משֶׁה הֲרֵי נִשְׁתַּנּוּ וּלְפִיכָךְ מֻתָּר לְיָחִיד לִקְרוֹת אוֹתָן:

Mishneh Torah, Prayer and the Priestly Blessing 13:6

(6) The eight verses which conclude the Pentateuch (Deuteronomy 34:5-12) may be read in synagogue even when there are less than ten (male adults) present. Though it is all Torah and Moses uttered them as received from the mouth of the Almighty, still as they convey the thought that they were composed after Moses' death, they have clearly been altered (from the text as it stood originally). An individual may therefore read them (without a quorum).

השגות הראב"ד על משנה תורה, הלכות תפילה וברכת כהנים י״ג:ו׳:א׳

(א) שמנה פסוקים שבסוף התורה כו' עד מותר ליחיד לקרותן. כתב הראב''ד ז''ל לא שמענו דבר זה מעולם ומה שאמרו יחיד קורא אותן לומר שאינו מפסיק בהן והכי איתא בירושלמי במגלה, ובמקומות הללו נהגו שהעולים לקרות בתורה הוא לבדו קורא ואין החזן קורא עמו, ומה שכתב הוא ענין זרות הוא מאד והצבור היכן הלכו עכ''ל:

Hasagot HaRa'avad on Mishneh Torah, Prayer and the Priestly Blessing 13:6:1

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כסף משנה על משנה תורה, הלכות תפילה וברכת כהנים י״ג:ו׳:א׳

(א) שמונה פסוקים וכו'. (מנחות ל'.) אמר רבי יהושע בר אבא א''ר גידל אמר רב שמונה פסוקים שבתורה יחיד קורא אותם בבית הכנסת. ופירש''י אדם אחד קוראם ואין מפסיק בינתים כדי לעמוד אחר ולקרות. ורבינו מפרש דהיינו אפילו אין שם עשרה קורא אותם כדין קורא בצבור בברכה תחלה וסוף:

Kessef Mishneh on Mishneh Torah, Prayer and the Priestly Blessing 13:6:1

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כסף משנה על משנה תורה, הלכות תפילה וברכת כהנים י״ג:ו׳:ב׳

(ב) וכתב הראב''ד לא שמענו דבר זה מעולם וכו' והצבור היכן הלכו עכ''ל. מ''ש לא שמענו וכו' אינו קושיא. ומ''ש ובמקומות הללו נהגו וכו' כלומר שבקריאת התורה נהגו שהחזן קורא ולא העולה ובשמנה פסוקים הללו נהגו שהעולה קורא לבדו. ונראה שטעמו מפני שהם מפרשים דהיינו דאמר רב גידל יחיד קורא אותם בבית הכנסת כלומר לבדו וגם זה הפירוש יתכן. ומ''ש שהוא ענין זרות י''ל דמשכחת לה שהיו עשרה בבית הכנסת ויצא אחד מהם או שלא היו בבית הכנסת אלא ט':

Kessef Mishneh on Mishneh Torah, Prayer and the Priestly Blessing 13:6:2

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שיטה מקובצת על בבא בתרא ט״ו א:א׳

שמונה פסוקים שבתורה יחיד קורא אותם. כלומר הקורא פסוקים שלפניהם אינו רשאי לגמור עד סוף התורה שנמצא קורא מה שכתב משה עם מה שכתב יהושע אלא מפסיק ועולה אחר וקורא פסוקים אלו בפני עצמם כדי שיהא ניכר שלא כתבן משה אלא יהושע. פירוש אחר יחיד קורא אותם כלומר ואינו רשאי להפסיק בהם כדי שלא יהא ניכר שיהושע הוא כתבן. הר"י ן' מיגש ז"ל.
שטן ופנינה לשם שמים נתכוונו דכתיב וכעסתה צרתה גם כעס בעבור הרעימה מאי בעבור הרעימה כדי שתתרעם על הבורא ותבקש רחמים לפניו כי לפי שהיה בעלה אוהב אותה מתיאשת מלבקש רחמים לפני הבורא והיתה מכעיסתה כדי שתבקש ושמא לא מפני אהבתה אלא כדי שלא יצטער עליה בעלה. והדן חברו לזכות השם יתברך ידונו לכף זכות הראב"ד.

Shita Mekubetzet on Bava Batra 15a:1

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יד רמה על בבא בתרא ט״ו א:ב׳

קצ. אמר מר יהושע כתב ספרו ושמונה פסוקים שבתורה כמאן דאמר שמונה פסוקים שבתורה יהושע כתבן דתניא וימת שם משה עבד ה' אפשר משה חי וכתיב וימת שם משה אלא עד כאן כתב משה מכאן ואילך כתב יהושע דברי ר' יהודה ואמרי לה רבי נחמיה א"ל רבי שמעון איפשר ס"ת חסר אות אחת וכתיב לקוח את ספר התורה הזה אלא ע"כ הקב"ה אומר ומשה כותב בדיו מכאן ואילך הקב"ה אומר ומשה כותב בדמע כמו שנאמר להלן ויאמר להן ברוך מפיו יקרא אלי את כל הדברים האלה ואני כותב על הספר בדיו אף כל התורה כולה בסדר הזה נכתבה הקב"ה אומר ומשה כותב:

Yad Ramah on Bava Batra 15a:2

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יד רמה על בבא בתרא ט״ו א:ג׳

קצא. אמר מר יהושע כתב ספרו והא כתיב וימת יהושע בן נון עבד ה'. ומהדרינן דאסקיה אלעזר והא כתיב ואלעזר בן אהרן מת. ומהדרינן דאסקוה פינחס וזקנים:

Yad Ramah on Bava Batra 15a:3

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יד רמה על בבא בתרא ט״ו א:ד׳

קצב. כמאן אזלא הא דאמר רב יהושע בר אבא אמר רב גידל אמר רב שמונה פסוקים שבתורה יחיד קורא אותן נימא דלא כר' שמעון אפילו תימא כר' שמעון כיון דאשתני דאיכתוב בדמי אשתני נמי למהוי יחיד קורא אותן. למאי הלכתא, למימרא דלא פלגינן להו לתרי גברי, ומאן דקרי להו לא קרי להו אלא באנפי נפשייהו ולא קרי בהדייהו מידי אחרינא, הילכך קמאי מטו עד ושמה לא תעבור ופסקי וההוא דמסיים מתחיל מוימת שם וקרי עד סוף אורייתא:

Yad Ramah on Bava Batra 15a:4

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הלכות קטנות למרדכי (מנחות) פרק הקומץ רבה רמז תתקנה
ח' פסוקים שבתורה יחיד קורא אותם ר' משולם היה מפרש לאפוקי שלא יקרא הש"ץ עם הקורא ואין נראה לר"י דא"כ כל התורה נמי כדאמר פ"ק דמגילה קראוהו שנים יצאו משא"כ בתורה אלא מה שאנו נוהגין (שלא) (*לומר הקרוי עם החזן) [*שיאמר החזן עם הקרוי] כדי שלא לבייש מי שאינו יודע כדאמר במסכת בכורים שהיו נמנעין מלהביא התקינו שיהיו קורין עם הכל וכן פרש"י במגילה (*אלא פי' יחיד קורא ר"ל שלא יפסיק החזן בהן לקרות לשני בני אדם לזה ארבע פסוקים ולזה ארבע פסוקים ותדע מדנקט יחיד ולא נקט אחד כמו קראה אחד קראוה שנים) וה"נ אנו נוהגין להסיר ציציות מטליתות של מתים כדי שלא לבייש מי שלא היה לו בחייו כדפי' במצות ציצית אף על גב דלא דמי כ"כ דהכא תלוי בדעתנו [*כאן שייך אלא פי' כו' עד שנים] ויזהר ש"צ שלא יקרא אלא מי שיודע לקרות שאין אדם רשאי לעמוד עד שיקראהו ש"צ כדאמרי' עלה דההיא מה נתינתה ע"י סרסור וכן בתוספ' שהביא רי"ף ואני שמעתי יחיד ת"ח כדאמרי' לא כל הרוצה לעשות עצמו יחיד עושה והיה מנהגן לקרות הגדול קודם ואח"כ הקטן ממנו כדאמרי' פרק הניזקין ואחריהם מי כו'. ת"ר וימת שם משה עבד ה' אפשר משה חי וכותב וימת וגו' אלא עד כאן (*משה כותב) [*כתב משה] מכאן ואילך כתב יהושע דברי ר' יהודה כתב רב עמרם בשם שר שלום גאון

פירוש ליחיד קורא אותם:

רש"י תוספות -לא מפסיקים באמצע
יד רמ"ה - קוראים אותם בנפרד
רמב"ם - לא צריך עשרה בשביל לקרוא אותם
מרדכי הלכות קטנות - רק תלמיד חכם קורא אותם
רבנו משולם - רק אחד קורא

יש שני פרושים שהם מתנגדים אחד לשני רמב"ם ומרדכי
רמב"ם נראה לי אומר שהפסוקים האלו פחותים יותר לכן לא צריך מניין
מרדכי רק תלמיד חכם יכול לקרות הפסוקים האלו לא סתם פסוקים ולא כל אחד יכול לקרות
קושיות

רבנו משולם - מה הטענה שרבי משולם שרק אחד יכול לקרות מה זה יוצר
מרדכי הלכות קטנות - למה רק תלמיד חכם לאיזה שיטה הוא הולך רבי שמעון אומר שכל הפסוקים הם באותו דרגה אין הבדל ורבי יהודה יש הבדל והם פחותים משאר הפסוקים הם ממש לא יותר מכל שאר פסוקים בתורה
רמב"ם - הרמב"ם הולך לפי רבי שמעון שאומר שכל התורה נכתבה על ידי משה כלומר אין הבדל ביניהם לשאר התורה ואילו הרמב"ם בפסיקתו אומר שהם פחות לא צריך להם מניין אפשר להגיד שהוא הולך לפי רבי יהודה שאומר שיהושע כתב אבל הוא אומר בבירור שמשה כתב הכל

כלי חמדה על דברים עמוד שנד
אמת שמלשון רבינו הרמב"ם ז"ל נראה קצת, מצד פחיתת מעלתם קצת נגד שאר התורה, מתיר לקרות אותם ביחיד. אך באמת זה פלא, מהיכי תיתי לומר כן? ומה ההסבר בזה?
לכן היה נראה דכוונת הרמב"ם להפך, דהנה עניין קריאת התורה בעשרה, יש לומר דכל בי עשרה שכינתא שריא, מצוה להמשיך בעת קריאת התורה השכינה, שיהיה נקרא בקדושת ה' יתברך, ולזאת צריך עשרה. מעתה יש לומר, דזה דוקא בכל התורה שהקב"ה אומר ומשה אומר וכותב, אם כן הכתיבה בתורה היה לאחר אמירת משה, והכתיבה היה מכח אמירה של משה רבינו ע"ה, לכן צריך עשרה בקריאה להמשיך קדושת השכינה. מה שאין כן בפסוקים אלו מכיון שהקב"ה א[ו]מר ומשה כותב, אם כן נכתבו פסוקים אלו מכח ה' יתברך וכיון דאמירת ה' יתברך הוא נצחי, נשאר קדושת ה' יתברך על פסוקים אלו, ולזאת לא צריך עשרה ומותר לקרותן ביחיד. ואם כן אין זה מכח פחיתת פסוקים אלו.