## Tur HaArokh, Deuteronomy

###### Tur HaArokh, Deuteronomy 31:1:1
[Tur HaArokh, Deuteronomy 31:1:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:1:1)

**וילך משה.**כתב הרמב"ן לאחר שעברו בברית והלכו מלפניו איש לאהלו הלך הוא ממחנה לוייה למחנה ישראל לכבודם כמי שרוצה ליפטר מחברו ובא ליטול רשות ממנו. ואמר להם בן מאה ועשרים שנה אנכי היום לנחמם על עניינו כלו' כבר זקנתי ואין לכם עוד תועלת ממני ועוד כי השם ציווני שלא אעבור ואל תפחדו כי השם יעבור עמכם במקומי. ואע"פי שמשה היה בתוקפו כאשר הכתוב מעיד לא נס לחה אמר כן כדי לנחמם. ורבותי' אמרו שנסתתמו ממנו מעיינות החכמה והיה זה דרך נס שלא ידאג על שלקח יהושע גדולה בפניו:

**Sefaria Community Translation:**
וילך משה, “Moses went, etc.” According to Nachmanides, after the people had accepted the new covenant and had gone to their respective tents, Moses left the encampment of the Levites, where the assembly had taken place, and went to the encampment of the Israelites, to show them respect and to take his final leave of them as on that very day he was to die on Mount Nebo. It is good manners not to take one’s leave without asking his host for permission to absent oneself, and Moses adhered to this time-honoured custom. His parting words commenced with his telling the people that on that day he had attained the age of 120 years. He informed them of this in order to lessen their grief over his passing, suggesting that now that he had attained that age he would no longer be a suitable leader for them. Moreover, seeing that G’d had forbidden him to cross the river Jordan, even if he felt capable and so inclined, he could not continue to lead them.
 Our sages said that the fountains of wisdom from which Moses had drunk during the last forty years had already dried up for him, and he could no longer draw inspiration from them. (Compare *Sotah* 13) This was actually a miracle G’d performed for him so that he would not grieve over Joshua taking over from him at a time when he still felt perfectly competent to continue.


###### Tur HaArokh, Deuteronomy 31:9:1
[Tur HaArokh, Deuteronomy 31:9:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:9:1)

**ויכתוב משה את התורה הזאת.**מבראשית עד לעיני כל ישראל אע"פי שכתוב תקרא את התורה הזאת באזניהם ואינו אומר אלא על ספר אלה הדברים שאני הכא שחוזר ומפרש ויהי ככלות משה לכתוב את דברי התורה על ספר עד תומם:

**Sefaria Community Translation:**
ויכתוב משה את התורה הזאת, “Moses wrote down this whole Torah, etc.” The whole Torah from Genesis to the last word in *vezot hab’rachah*. This is so, in spite of the fact that when the Torah reports that he read it all out באזניהם, as G’d had commanded him, “before their ears,” this suggests that they heard him report about his death and about his funeral, etc. 
 [I do not know what verse the author refers to. I have not found a verse which states that Moses read out the entire Torah before the people. Verses 11-12, refer to *hakhel*, and about a location that G’d has chosen for that event, certainly not to the wilderness of Moav. According to verse 24 the priests placed this Torah scroll into the Holy Ark as soon as Moses had completed writing it. Ed.]


###### Tur HaArokh, Deuteronomy 31:13:1
[Tur HaArokh, Deuteronomy 31:13:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:13:1)

**ובניהם אשר לא ידעו ישמעו ולמדו ליראה.**כי ישמעו וישאלו והאבות ירגילום ויחנכום כי אין הטף הזה יונקי שדים אלא הם קטנים הקרובים להתחנך ולכך אומר כאן ולמדו ליראה לעתיד ולמעלה אומר ולמדו ויראו. אבל רבותי' דרשו הטף ליתן שכר למביאיהם:

**Sefaria Community Translation:**
ובניהם אשר לא ידעו ישמעו ולמדו ליראה, “and their children who do not know of this will learn and be in awe, etc.;” when they will hear about it and ask their parents who will instruct them in all aspects of Judaism and Jewish history. The word טף, frequently used to describes babies, in this case speaks of children that are already older and that can be taught. In the previous verse the Torah wrote:ילמדו ויראו, ”they will learn and be in awe,” instead of “they will learn to be in awe.” Our sages do not understand the word טף here as referring to children of school-going age, but to infants, and they explain that the reasons that the mothers were to bring them along was to receive a reward for their efforts.


###### Tur HaArokh, Deuteronomy 31:14:1
[Tur HaArokh, Deuteronomy 31:14:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:14:1)

**ואצונו.**פרש"י ואזרזנו. וכתב הרמב"ן ואין צורך כי כאשר אמר לו השם אתה תביא מצוה היא ואלו היה מתעצל ולא יעשה חייב מיתה. ויתכן לפרש ואצונו שאמנה אותו נגיד ומצוה על ישראל:

**Sefaria Community Translation:**
ואצונו, “and I shall instruct him.” *Rashi* under-stands the word as “I will urge him to act promptly.” Nachmanides writes that there is no need to change the meaning of the word from what it means ordinarily, seeing that when G’d told Joshua ”you will bring,“ this is by itself a commandment. (Numbers 27,19) If Joshua had been deliberately slow in carrying out that command he would have been guilty of a capital offence. It is possible that the word ואצונו means: “I will inaugurate him as the leader of the Jewish nation.”


###### Tur HaArokh, Deuteronomy 31:15:1
[Tur HaArokh, Deuteronomy 31:15:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:15:1)

**ויעמוד עמוד הענן על פתח האהל.**כתב הרמב"ן הטעם כי רצה לדבר עם משה שישמע יהושע ושם יצוה וצוה את יהושע הוא בעצמו. והנה למשה נאמר ונועדתי לך שם ודברתי עמך מעל הכפורת אבל יהושע לא היה במעלה ההיא ואסור היה לו לכנוס באהל כלל ועל כן אמר ויעמוד עמוד הענן פתח האהל לבאר כי היה הענן וכל הכבוד על פתח האהל חופף עליו:

**Sefaria Community Translation:**
ויעמוד עמוד הענן על פתח האהל, “the pillar of cloud stood by the entrance to the Tent.” Nachmanides writes that the reason for this was that G’d wanted to speak to Moses in such a way that Joshua would be able to hear the voice of G’d. G’d wanted Joshua to hear, but He also wanted him to know that he had not attained the stature of Moses. Only Moses had ever been told (Exodus 25,22) ונועדתי לך שם ואדבר אתך מעל הכפורת, “I will set My meetings with you there, and I will speak with you from above the lid of the Holy Ark.” Joshua did not have permission to enter the Tabernacle. This is why the Torah writes that on this occasion, in order for Joshua to hear G’d’s voice, the pillar of cloud, signifying the cover within which G’d’s glory was situated, moved from the inner Sanctum where the Holy Ark was located, to the eastern entrance of the Tabernacle.


###### Tur HaArokh, Deuteronomy 31:16:1
[Tur HaArokh, Deuteronomy 31:16:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:16:1)

**אלהי נכר הארץ.**פרש"י גויי הארץ. וכתב הרמב"ן ואינו כן אבל אותו אלהים הוא נכר בארץ ההיא כי השם הנכבד יקרא אלהי ישראל כענין שנא' לא ידעו את משפט אלהי הארץ:

**Sefaria Community Translation:**
אלוהי נכר הארץ, “after the gods of the strangers of the land.” According to *Rashi* these words are a reference to the local deities. Nachmanides writes, that of course, the Torah does not suggest that these gods have any legitimacy in any other country either, but the Torah stresses that in that land they have even less claim to legitimacy, seeing that only the G’d of Israel has any claim to that, especially in the Israelites’ land. These so-called gods are not even familiar with the customs and mores that govern human conduct in that land. (Compare Kings II 7,26)


###### Tur HaArokh, Deuteronomy 31:17:1
[Tur HaArokh, Deuteronomy 31:17:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:17:1)

**ואמר ביום ההוא הלא על כי אין אלהי בקרבי.**כתב הרמב"ן אינו וידוי גמור כענין והתודו את עונם אבל הוא הרהור בחרטה שיתחרטו על מעלם ויכירו כי אשמים הם:

**Sefaria Community Translation:**
ואמר ביום ההוא הלא על כי אין אלוקי בקרבי, “the nation will say on that day: ‘is it not because my G’d is not in my midst, etc.?’” Nachmanides writes that this is an incomplete confession, as compared to Leviticus However, it is a partial awareness of remorse being called for. They have finally become aware that they must somehow be at fault.


###### Tur HaArokh, Deuteronomy 31:18:1
[Tur HaArokh, Deuteronomy 31:18:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:18:1)

**ואנכי הסתר אסתיר פני.**מהם פעם אחרת כי בעבור שהרהרו בלבם כי חטאו ועל כי אין אלהים בקרבם מצאום הרעות היה ראוי לרוב חסדי השם שיעזרם ויצילם כיון שכפרו בע"ז ולכך אמר:

**Sefaria Community Translation:**
ואנכי הסתר אסתיר פני, “but I will increasingly hide My presence, etc.” G’d will hide His face once more, as He had done in verse 17. This is remarkable, as we would have thought that now that the people had attributed their misfortunes to G’d withdrawing from them, G’d should respond by showering them with His loving kindness seeing that they had at least acknowledged the impotence of any other deities. The Torah explains why this is not the next scenario by writing:


###### Tur HaArokh, Deuteronomy 31:18:2
[Tur HaArokh, Deuteronomy 31:18:2](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:18:2)

**על כל הרעה אשר עשה.**לבטוח בע"ז יסתיר עוד פנים מהם לא כמסתיר פנים הראשון פני רחמיו וימצאום צרות רבות ורעות רק שיהיו במסתיר פני הגאולה ויעמדו בהבטחת ואף גם זאת בהיותם בארץ אויביה' לא מאסתים וגו'. עד שיוסיפו על החרטה הנזכרת וידוי גמור ותשובה שלימה כמו שנזכר למעלה ושבת עד ה' אלהיך:

**Sefaria Community Translation:**
על כל הרעה אשר עשה, ”on account of all the evil this people have committed.” By having put their faith in idols, G’d had withdrawn His face from them in the first place, as a result of which many misfortunes had befallen them. Now, He must still withdraw His face from them, but not as absolutely as He had done the first, time; this time the withdrawal is only to the extent that the redeemer does not yet come and they will return to their homeland. However, in the meantime, until they confess their guilt completely and show remorse, they will still continue their existence in the Diaspora, without, however, being hounded from one place to another and being exposed to all manner of demeaning insults and degradations. The redemption will not come until the repentance described in 30,2 has become reality.


###### Tur HaArokh, Deuteronomy 31:19:1
[Tur HaArokh, Deuteronomy 31:19:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:19:1)

**ועתה כתבו לכם את השירה הזאת.**כתב הרמב"ן דרך הפשט ציוה למשה ויהושע עומד עמו וקורא ורואה וזה טעם ויכתוב שמה וילמדה את בני ישראל שמשה הוא העקר כי ממנו שמעו ולמדו וגם יהושע היה מלמד עמו כמו שאמר בסוף הוא ויהושע בן נון. ופי' השירה הזאת על האזינו שאומר למטה וקורא אותה שירה כי ישראל יאמרוה תמיד בשירה ובזמרה וכן נכתבה כשירה כי השירים כותבין בהם הפסק במקום הנעימה:

**Sefaria Community Translation:**
ועתה כתבו לכם את השירה הזאת, “and now write down for yourselves this song;” Nachmanides writes that the plain meaning is that G’d commanded this to Moses while Joshua heard G’d’s instructions, and read what Moses wrote down. This is the meaning of verse 22 where Moses is reported as writing all this down and teaching the people the contents of that ”song.” Joshua joined in teaching the people, as we know from The “song” that is referred to is the first section of *Parshat Haazinu*. The reason that this portion is called שירה, song, or poem, is that since time immemorial the Jewish people recite it as such.


###### Tur HaArokh, Deuteronomy 31:21:1
[Tur HaArokh, Deuteronomy 31:21:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:21:1)

**כי ידעתי את יצרו.**כי אף אם לא ידעתי העתידות כבר ידעתי מה שעשו עד היום:

**Sefaria Community Translation:**
כי ידעתי את יצרו, “for I am familiar with its basic inclination;” even if I did not possess knowledge of future events, I could draw valid conclusions of how they would behave, based on the past performance of this people.


###### Tur HaArokh, Deuteronomy 31:24:1
[Tur HaArokh, Deuteronomy 31:24:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Deuteronomy/r/31:24:1)

**ויהי ככלות משה לכתוב.**כתב הרמב"ן כי מתחלה כתב התורה ונתנה לכהנים כאשר אמר למעלה ולא אמר להם אנא יניחו אותה ואחרי כן נצטווה בשירה ויכתוב אותה וילמדה את בני ישראל בו ביום והנה הוסיף אותה על התורה ויהי ככלותו לכתוב הכל בספר התורה אז ציוה לכהנים לקוח את ספר התורה ושמתם אותו מצד ארון ברית ה' אלהיכם שיהא מונח בארון כי מעתה לא יגעו בו כלל לא להוסיף ולא לגרוע וזה טעם ויהי ככלות וגו' עד תומם. ועל כן אמר ר' אברהם כי וזאת הברכה מוקדמת למקומה למעלה כאשר נאמר וילך משה וידבר את הדברים האלה שאז הלך אל כל שבט להודיעם שהוא מת ולחזק לבם בדברי יהושע ואז ברכם. ויתכן כי אחרי שכתב השירה ולמדה את בני ישראל איש איש לשבטיהם שהביאם לפניו אל בית המדרש כתבה בספר התורה וציוה הכהנים לקוח את ספר התורה הזה לומר שגם השירה הזאת תהיה מונחת בארון עם התורה כי היה שם לעד ואמר שיקהילו אליו מיד כל זקני השבטים והשוטרים והעם יאספו עמהם כי כן נאמר בסוף ויבא וידבר את כל דברי השירה הזאת באזני העם והנה עשו הכהנים כן ויקהילו אליו כל העם ואז אמר לו השם עלה אל הר העברים ואז נתחייב לעשות כן מיד ועמד ובירך אותם וזאת הברכה ויכתוב אותה בסוף הספר שנתן לכהני' ואז עשו הכהנים מה שציוה אותם ונתנו הספר שלם מצד ארון הברית והנה הכל כסדר האמור בתורה:

**Sefaria Community Translation:**
ויהי ככלות משה לכתוב, “When Moses had finished writing, etc.;” according to Nachmanides, Moses first wrote a Torah scroll which he handed to the priests as mentioned earlier, (verse 9) at which time he had not yet told them where to deposit that scroll. Following that, he had been commanded to commit the “song” to parchment, and he wrote it down and taught it to the Children of Israel on that very same day. He then added that section to the Torah scroll he had written previously. Having completed this, he issued the order to the priests to deposit the whole Torah scroll inside the Holy Ark next two the two Tablets with the Ten Commandments. From that moment on, neither the Tablets nor that Torah scroll were touched again, so as to preserve the text inviolate, no one being able to claim that anything had either been added or erased. This is why Ibn Ezra says that the last portion in our scrolls of the Torah, the portion known as וזאת הברכה, must have been written before the song portion in האזינו, immediately after the verse in our portion in which Moses announces that G’d had told him that the period of his leadership of the people was drawing to an end. When he took his leave from the people he also blessed them after announcing that he was about to die.
 Alternatively, it is possible that he went around to the people after he had completed writing the song in *haazinu* and took that opportunity to familiarize the people with it, each tribe separately. In that event, this song too would have been placed inside the Holy Ark, next to the original Torah scroll and the two Tablets. The “song” would serve as the witness that Moses had spoken about in This would correspond to 32,44 where Moses is reported as reading out the song before the assembled people, flanked by Joshua. The priests had assembled the people for that purpose. Immediately after that ceremony G’d told Moses (32,49) to ascend Mount Nebo in preparation for his departure from this world. Moses immediately complied with that order and began to dispense his final blessings to the various tribes. Having done so, he also committed these blessings to writing as an appendix to the Torah that he had already given to the priests in order for them to deposit it as a complete book next to the Tablets in the Holy Ark. If this had indeed been the procedure, it would correspond to the order in which matters are recorded in our version of the Torah.