## Ibn Ezra on Deuteronomy Chapter 34

###### Ibn Ezra on Deuteronomy 34:1:1
[Ibn Ezra on Deuteronomy 34:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:1:1)

**ויעל משה.** לפי דעתי כי מזה הפסוק כתב יהושע כי אחר שעלה משה לא כתב ובדרך נבואה כתבו והעד ויראהו ה' גם ויאמר ה' אליו גם ויקבור:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND MOSES WENT UP. I believe that Joshua wrote from this verse onward,¹ for Moses did not write² after he ascended.³ Joshua wrote prophetically.⁴ *And the Lord showed him; And the Lord said unto him* (v. 4); and also, *And he was buried* (v. 6) are proof.⁵

footnotes:
¹ In other words, Joshua composed Chapter 34.
² Anything.
³ Mount Nebo. Hence he could not have composed this chapter.
⁴ Chapter 34 was written under Divine inspiration. Hence it could be appended to the Torah.
⁵ That Chapter 34 was written prophetically, for otherwise how would Joshua know these things.


###### Ibn Ezra on Deuteronomy 34:5:1
[Ibn Ezra on Deuteronomy 34:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:5:1)

**וימת שם משה עבד ה'.** שאפי' במותו עשה מה שצוהו כעבד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SO MOSES THE SERVANT OF THE LORD DIED THERE. Even in his death Moses, like a servant, did what God commanded him.


###### Ibn Ezra on Deuteronomy 34:5:2
[Ibn Ezra on Deuteronomy 34:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:5:2)

**על פי ה'.** כי הוא אמר לו עלה ומות וכן ' ' נכתב על אהרן על' פי ה' וכן על פי ה' יחנו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ACCORDING TO THE WORD OF THE LORD.⁶ (literally, by God’s mouth). Hence I.E.’s comment. For God told him, *Get thee up* (Deut. 32:49) *and die* (Deut. 32:50). Scripture similarly writes with regard to the death of Aaron, *at the commandment of the Lord*⁷. (Num. 33:38). It similarly states, *At the commandment of the Lord*⁸. We thus see that *al pi Adonai* is not to be taken literally but is to be interpreted according to God’s command. I.E. comments thus because there is a midrash which takes *al pi Adonai* literally and tells us that Moses died by God’s kiss. See *Mo’ed Katan* 28a; *Bava Batra* 17a. Also see Rashi. *they encamped* (Num. 9:23).

footnotes:
⁶ Hebrew, al pi Adonai
⁷ Hebrew, al pi Adonai
⁸ Hebrew, al pi Adonai


###### Ibn Ezra on Deuteronomy 34:6:1
[Ibn Ezra on Deuteronomy 34:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:6:1)

**ויקבר אותו.** הוא קבר עצמו שנכנס במערה בגיא וכן וירעו הרועים אותם ויראו שוטרי בני ישראל אותם ודע כי הר העברים שהוא הר נבו שהוא צלם ככב הוא בעצמו הגיא שהוא ראש הפסג' שהוא מול בית פעור והעד שאמר הכתוב כי נסע ישראל מבמו' אל הגיא אשר בשדה מואב ראש הפסגה וכתיב ויעל משה מערבות מואב אל הר נבו ראש הפסגה ושם מת ושם קבורתו וכתיב ונשב בגיא מול בית פעור והנה אחר שישבו ישראל בגיא אמר הכתוב ויסעו בני ישראל ויחנו בערבות מואב וכתוב אחר ויחנו בהרי העברים לפני נבו ויסעו מהרי העברים ויחנו בערבות מואב והנה דבר ברור כי במקום שמת משה שם קבורתו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND HE WAS BURIED.⁹ (literally, and he buried him). Moses buried himself.¹⁰ (and he buried him) is to be rendered, and he buried himself. I.E.’s point is that the pronoun *oto* (him) or *otam* (them) sometimes has the meaning of himself or themselves. He entered a cave in the valley. The same is true of *but the shepherds fed them* (otam),¹¹ (them) is to be rendered themselves. Our clause thus reads, but the shepherds fed themselves. and *fed not My sheep* (Ezek. 34:8) and, *And the officers of the children of Israel did see them*¹² (otam)¹³). (Ex. 5:19). Note,¹⁴); the valley (*gai*) which is over against Beth-peor (Deut. 34:6). I.E. goes on to explain that all of these terms refer to one and the same place. Mount Abarim is also known as Mount Nebo.¹⁵ Nebo is in the image of Mercury.¹⁶. According to I.E. the idol Nebo stood and was worshipped on Mount Abarim. Hence Mount Abarim was also known as Mount Nebo. Mount Abarim is also known as “the valley which is the top of Pisgah which is over against Beth-peor.”¹⁷ The fact that Scripture tells us that Israel journeyed *from Bamoth to the valley that is in the field of Moab, by the top of Pisgah* (Num. 21:20) is proof of this.¹⁸) is to be identified with the top of Pisgah. Furthermore, Scripture writes, *And Moses went up from the plains of Moab unto mount Nebo, to the top of Pisgah* (v. 1).¹⁹ Moses died there²⁰ and his grave is there.²¹ Scripture states,²² *So we abode in the valley over against Beth-peor (Deut. 3:29). Now, Scripture tells us that after Israel dwelt in the valley…the children of Israel journeyed, and pitched in the plains of Moab (Num. 22:1). Another verse states, And [Israel] pitched in the mountains of Abarim, in front of Nebo. And they journeyed from the mountains of Abarim, and pitched in the plains of Moab (Num. 33:47,48). Look, it is clear that Moses’ burial place was in the place where he died.²³ and Sotah* 13b.

footnotes:
⁹ Hebrew, va-yikbor oto
¹⁰ Va-yikbor oto
¹¹ Otam
¹² Translated literally.
¹³ Which is to be rendered, and the officers of the children of Israel did see themselves (otam
¹⁴ Scripture refers to Moses’ burial place by the following names: Mount Abarim (Deut. 32:49); Mount Nebo (Deut. 34:1); the top of Pisgah (Ibid.
¹⁵ See Deut. 32:39.
¹⁶ Nebo is the name of an idol in the image of Mercury (Krinsky). See I. E. on Is. 46:1, Bel boweth down, Nebo stoopeth
¹⁷ In other words, Mount Abarim, Mount Nebo, the valley which is the top of Pisgah which is over against Beth-peor all refer to one place.
¹⁸ That the valley (gai
¹⁹ We thus see that Pisgah and Mount Nebo refer to the same place.
²⁰ On Mount Nebo.
²¹ On Mount Nebo.
²² Additional proof that the valley and Mount Abarim are one and the same.
²³ I.E. takes issue with the midrash that states that Moses died in the land of the tribe of Reuben (the location of Mount Nebo) but was buried in the land belonging to the tribe of Gad. See Sifre


###### Ibn Ezra on Deuteronomy 34:6:2
[Ibn Ezra on Deuteronomy 34:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:6:2)

**עד היום הזה.** דברי יהושע. ויתכן שכתב זה באחרית ימיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
UNTO THIS DAY. These are the words of Joshua.²⁴ 15a: “The Holy One, blessed be He, dictated, and Moses wrote in tears.” He probably wrote this at the end of his days.²⁵ indicates that some time had passed since the death of Moses.

footnotes:
²⁴ Contrary to the opinion of Rabbi Meir in the Talmud that Moses also wrote this verse. See Bava Batra
²⁵ Unto this day


###### Ibn Ezra on Deuteronomy 34:7:1
[Ibn Ezra on Deuteronomy 34:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:7:1)

**לחה.** הה״‎א תחת וי״‎ו כמו בתוך אהלה מגזרת לח כי היבשות תתגבר על הזקן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HIS NATURAL FORCE. The *heh* of *lechoh* (his natural force) is in place of a *vav*.²⁶. Here it is indicated by a *heh*. Hence I.E.’s comment. It is like the *heh* of *oholoh* (his tent) (Gen. 9:21).²⁷. *Lechoh* is related to the word *lach* (moist, fresh).²⁸ means his moistness. Scripture notes this²⁹ because old people are overtaken by dryness.

footnotes:
²⁶ The pronoun “his” is usually indicated by a vav
²⁷ Which is in place of a vav
²⁸ Thus lechoh
²⁹ That Moses’ moisture did not abate.


###### Ibn Ezra on Deuteronomy 34:7:2
[Ibn Ezra on Deuteronomy 34:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:7:2)

וטעם. **נס.** הפך מתח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
The word *nas* (abated) is the reverse of diffused.³⁰

footnotes:
³⁰ Moisture is diffused throughout the skin of a young person. However, it is removed from the skin of an old man. See Filwarg.


###### Ibn Ezra on Deuteronomy 34:8:1
[Ibn Ezra on Deuteronomy 34:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:8:1)

**בני ישראל.** ובאהרן כל בית ישראל בעבור כבוד משה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE CHILDREN OF ISRAEL. However, when Aaron died, *even all the house of Israel* (Num. 20:29) mourned out of respect for Moses.³¹, Chapter 17.

footnotes:
³¹ The word “all” does not appear before the children of Israel. I.E. believes that Moses did not leave any survivors of such importance that out of respect for them all of Israel would participate in the public mourning for him. It should be noted that the midrash offers a different interpretation for the difference in mourning for Moses and Aaron. See Rashi: “The children of Israel wept,” i.e., the men; but regarding Aaron, because he pursued peace, and made peace between a man and his fellow, and between a woman and her husband, it is stated, “The whole house of Israel wept [for him] the men and the women” (Rosenbaum and Silberman translation). See Pirke De Rabbi Eliezer


###### Ibn Ezra on Deuteronomy 34:8:2
[Ibn Ezra on Deuteronomy 34:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:8:2)

**ויתמו.** וכאשר תמו ימי בכי אבל משה שמה שמעו בני ישראל אל יהושע:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SO…WERE ENDED. When the days of weeping in the mourning of Moses were ended there,³² the children of Israel hearkened unto Joshua.

footnotes:
³² In the plains of Moab.


###### Ibn Ezra on Deuteronomy 34:9:1
[Ibn Ezra on Deuteronomy 34:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:9:1)

**מלא** **רוח חכמה.** היא דוח ה' והעד כי סמך משה את ידיו עליו כי לא ימצא כמותו בישראל שישען עליו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WAS FULL OF THE SPIRIT OF WISDOM. The reference is to the spirit of the Lord.³³ (Is. 11:2). It then goes on to explain that the spirit of the Lord is the spirit of wisdom and understanding (*Ibid.*). See I.E. on Ex. 31:3 (Vol. 2, pp. 645,646). *For Moses had laid his hands upon him* is proof of this,³⁴. for there was not found in Israel one such as Joshua for Moses to lean on.³⁵ to mean relied on him, i.e., took him for a disciple. Be that as it may, according to I.E, *For Moses had laid his hands upon him* does not mean that the placing of Moses’ hand on Joshua caused Joshua to be full of the spirit of wisdom but rather that Moses placed his hands on Joshua because Joshua was full of the spirit of God.

footnotes:
³³ Scripture states, And the spirit of the Lord shall rest upon him
³⁴ That Joshua was full of the spirit of wisdom
³⁵ Another term for “place his hands on him.” It is possible that I.E. interprets Moses had laid his hands upon him


###### Ibn Ezra on Deuteronomy 34:9:2
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**ויעשו כאשר צוה ה' את משה.** שישמעו אל יהושע:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND DID AS THE LORD COMMANDED MOSES. That they hearken unto Joshua.


###### Ibn Ezra on Deuteronomy 34:10:1
[Ibn Ezra on Deuteronomy 34:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:10:1)

**פנים אל פנים.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FACE TO FACE. I have previously explained this.³⁶

footnotes:
³⁶ See I.E. on Deut. 3:5.


###### Ibn Ezra on Deuteronomy 34:12:1
[Ibn Ezra on Deuteronomy 34:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:12:1)

**היד החזקה.** פליאות הים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE MIGHTY HAND. The wonders at the sea.³⁷ (literal translation).

footnotes:
³⁷ See Ex. 14:31: And Israel saw the mighty hand of God


###### Ibn Ezra on Deuteronomy 34:12:2
[Ibn Ezra on Deuteronomy 34:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/34:12:2)

**המורא הגדול.** מעמד הר סיני:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE GREAT TERROR. When Israel stood before Mount Sinai.³⁸

footnotes:
³⁸ See Ex. 20:15,16.