AND MOSES WENT. When Moses concluded his words, all who stood before him, and the young children, and the women returned to their own tents. It was not necessary for Scripture to mention this [that they returned to their tents], for it already stated, *Ye are standing this day all of you before the Eternal your G-d;*¹ that thou shouldest enter into the covenant of the Eternal thy G-d,², Verse 11. and [it is self-understood that] after having entered the covenant they would go away from him [Moses]. And so Scripture now states that Moses went from the camp of the Levites to the camp of the Israelites in order to show them honor, like someone who wishes to take leave of his friend and comes to ask permission of him.

footnotes: ¹ Above, 29:9. ² Ibid.

AND HE SAID UNTO THEM: ‘I AM A HUNDRED AND TWENTY YEARS OLD THIS DAY.’ This was to comfort them concerning his condition [i.e., about his approaching death], as if to say, “I am old and you have no more benefit from me. Moreover, G-d has commanded me that I should not go over there. Do not dread and do not be fearful, for the Eternal will go over with you; He will not remove His Presence from you on my account [i.e., because of my absence], and Joshua, he shall go over before³ you in my place.” Now, although Moses our teacher retained his vigor and health, as Scripture testifies, his eye was not dim, nor his natural force abated,⁴, 34:7. he told them this [“I am old and you have no more benefit of me”] in order to comfort them [over the transfer of leadership to Joshua]. Now, Rashi wrote: “I can no longer go out and go in, because the Eternal hath said unto me: Thou shalt not go over this Jordan.” But it is not correct.⁵ (‘and’ the Eternal) said unto me. Now, Rashi explains that the connective vav, which generally means “and,” signifies “because.” It is this interpretation which Ramban considers incorrect because vav always means “and,” not “because.” Mizrachi, too, raised this objection to Rashi and left it unanswered. See, however, in Ma’aravi where a different version of Rashi’s text is cited, in which the connective vav has its usual meaning. And in the opinion of Rabbi Abraham ibn Ezra the expression I can no longer go out and come in means to war, because his powers weakened in his old age. This too, is not correct.⁶ (further, 34:7). And our Rabbis have said:⁷ “This teaches us that the well-springs of wisdom were stopped for him.” This was a miraculous event in order that Moses should not be troubled [about the transfer of leadership to Joshua] and [G-d] bestowing honor upon Joshua in his [Moses’] presence.⁸

footnotes: ³ Further, Verse 3. ⁴ Ibid. ⁵ The text reads: ‘Vashem’ ⁶ For Scripture testifies: his eye was not dim, nor his natural force abated ⁷ Sotah 13b. ⁸ See further, Verse 14.

AND MOSES WROTE THIS LAW — from the beginning of Bereshith to in the sight of all Israel.⁹, 34:12. Even though it is written here, thou shalt read this law before all Israel,¹⁰ and according to the opinion of our Rabbis,¹¹ in Verse 9, refer to the entire Torah, while in Verse 11 the same expression refers to the Book of Deuteronomy? Ramban proceeds to answer this question. it refers to this Book of Deuteronomy,¹¹ in Verse 9, refer to the entire Torah, while in Verse 11 the same expression refers to the Book of Deuteronomy? Ramban proceeds to answer this question. at this point, he reverted and explained, And it came to pass, when Moses had made an end of writing the words of this Law in a book, until they were finished.¹² This includes the entire Torah. [Hence the expression this Law in the verse before us means the entire Torah, while in the following Verse 11, concerning the reading in the Assembly, the same expression refers only to the Book of Deuteronomy.]

footnotes: ⁹ Ibid. ¹⁰ Verse 11. ¹¹ Sotah 41a. Therefore, how can the expression this Law ¹¹ Sotah 41a. Therefore, how can the expression this Law ¹² Further, Verse 24.

THAT THEY MAY HEAR, AND THAT THEY MAY LEARN — that is, the men and the women [mentioned in the first part of the verse], for the women, too, heard and learned to fear the Eternal.

AND THAT THEIR CHILDREN, WHO HAVE NOT KNOWN, MAY HEAR, AND LEARN TO FEAR. This refers to the little children [mentioned in the preceding verse], for they will hear and inquire, and the fathers will accustom them [to the words of the Law] and educate them. For the little children [mentioned here] are not those who suckle at the breasts, but rather the young in years who are nearly old enough to be educated, this being the sense of the expression and learn to fear — in the future [when they are grown up]. But above [when speaking of the men and the women] he stated, that they may learn, and fear¹³ [now, since they are adults]. However, our Rabbis have said,¹⁴ “The men came to learn, and the women to listen. And the little children — why did they come? In order to reward those who bring them.”¹⁵ as applying to the very young who are not yet old enough to ask questions.

footnotes: ¹³ Verse 12. ¹⁴ Chagigah 3a. ¹⁵ From this text it appears that the Rabbis understood the term little children

THAT I MAY GIVE HIM [Joshua] A CHARGE. “This means that I may exhort him.” This is Rashi’s language. But there is no need for this, because G-d’s statement [to Joshua] for thou shalt bring [the children of Israel into the Land]¹⁶ is a command, and, if he were to be indolent and not do so, he would be liable to the death-penalty. It is possible that the meaning of that I may give him a charge is that I will appoint him a prince and commander¹⁷ over Israel, and thou shalt give him a charge in their sight.¹⁸

footnotes: ¹⁶ Further, Verse 23. ¹⁷ Isaiah 55:4. ¹⁸ Numbers 27:19.

AND THE ETERNAL APPEARED IN THE TENT IN A PILLAR OF CLOUD. The purport thereof is that the pillar of cloud was over the entrance [of the Tent] and G-d appeared in the Tent — this being the Glory, according to Rabbi Abraham ibn Ezra. In my opinion, this verse is like *And the Eternal came down in a pillar of cloud, and stood at the door of the Tent;*¹⁹, 12:5. and, behold, the Glory of the Eternal appeared in the cloud.²⁰ And the meaning [of the verse here] is that He wanted to speak with Moses so that Joshua would hear, and He would also charge Joshua there. Now, to Moses it was said, And there I will meet with thee, and I will speak with thee from above the ark-cover²¹, 25:22. but Joshua was not of that exalted status [in prophecy] and he was forbidden to enter the Tent altogether. Thus the phrase, and the pillar of cloud stood over the entrance of the Tent²² reverts to explain that the cloud, in which was the Glory, was above the door of the Tent covering it, and accordingly He was in the Tent [as the verse states, And the Eternal appeared in the Tent in a pillar of cloud].

footnotes: ¹⁹ Ibid. ²⁰ Exodus 16:10. ²¹ Ibid. ²² In Verse 15 before us.

THE GODS OF ‘NEICHAR’ OF THE LAND — “the gods of the [foreign] peoples of the Land.” This is Rashi’s language. But it is not correct.²³ (foreign) applies to the peoples — “the gods of the foreign peoples.” Ramban contends that the term “foreign” applies to the gods, as will be explained. Rather, it means “the gods that are foreign to this Land,” for the Glorious Name²⁴ is called the G-d of the Land, similar to what is stated, because they know not the manner of the G-d of the Land.²⁵ Similarly, And they spoke of the G-d of Jerusalem, as concerning the gods of the peoples of the earth²⁶ and it is further written, They shall not dwell in the Eternal’s Land.²⁷ Rabbi Abraham ibn Ezra mentioned this [here], and I have already explained it.²⁸

footnotes: ²³ Ramban understood Rashi’s words to mean that the term neichar ²⁴ Above, 28:58. ²⁵ II Kings 17:26. ²⁶ II Chronicles 32:19. ²⁷ Hosea 9:3. ²⁸ See Genesis 24:3 (Vol. I, p. 294); Leviticus 18:25. (Vol. III, pp. 268-275).

WHITHER HE GOETH TO BE ‘B’KIRBO’ (AMONG THEM). This means “whither he [the foreign god] goes to be among His people and His servants.” Or b’kirbo may mean “in the midst of the Land,” as in the expressions: *and the land was not able to bear them;*²⁹ (land) is feminine, Scripture sometimes uses it as the subject of a masculine verb, as in this verse, where the verb nasa (able to bear) is used in connection with ha’aretz instead of the feminine verb nasah. Here, too, b’kirbo [literally: “in the midst of him”] is used with reference to “the Land” instead of the feminine b’kirboh. the land burnt up,³⁰ (burnt up) instead of the feminine ne’tmah. in accordance with the words of Rabbi Abraham ibn Ezra.

footnotes: ²⁹ Genesis 13:6. This verse shows that, although the word aretz ³⁰ Isaiah 9:18. Here, too, the verb is the masculine ne’tam

AND THEY WILL SAY IN THAT DAY: ARE NOT THESE EVILS COME UPON US BECAUSE OUR G-D IS NOT AMONG US? This is not a total confession like [the confession in the verse] And they shall confess their iniquity,³¹ but it is a reflection and a regret. They will feel sorry for their iniquity and recognize that they are guilty.

footnotes: ³¹ Leviticus 26:40.

AND I WILL SURELY HIDE MY FACE IN THAT DAY. The meaning thereof is that [He will hide His face] on a different occasion [for it was already stated in Verse 17, and I will hide My face from them]. Since the Israelites already reflected in their hearts that they sinned against G-d, and that these evils came upon them because their G-d was not among them, it would have been fitting — according to the exceeding mercies of G-d — that He help them and rescue them because they had already denied the idols. This is similar to what is stated, *Behold, I will enter into judgment with thee, because thou sayest: ‘I have not sinned,’*³² [indicating that the very denial of wrongdoing is a grievous sin, but here the admission of sin should have caused G-d to help them]. Therefore he [Moses] states that, because of the great evil that they did in trusting idols, He will again hide His face from them — not like the first hiding of His face when He hid the face of His mercies and many evils and troubles came upon them³³ — but that only the face of redemption will be hidden and they will abide by the promise of the face of His mercies. [This is the promise of] And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them etc.³⁴ [They will not be shown the face of redemption] until they add to the aforementioned regret real confession and perfect repentance, as is stated above, and thou shalt return unto the Eternal thy G-d etc.³⁵

footnotes: ³² Jeremiah 2:35. ³³ Verse 17. ³⁴ Leviticus 26:44. ³⁵ Above, 30:2.

AND NOW WRITE YE THIS SONG. In line with the plain meaning of Scripture, He commands both Moses and Joshua to write it for He wanted to make Joshua His prophet during Moses’ lifetime. Now, Moses wrote it while Joshua stood by him, read it, and saw [it completed], this being the sense of the verse, So Moses wrote this Song the same day, and taught it the children of Israel.³⁶ It refers to Moses who was the principal [in the writing of the Song] for it was from him that they would hear it and learn it, although Joshua, too, taught it with him, as it is stated at the conclusion [of the chapter] he [i.e., Moses], and Hoshea, the son of Nun.³⁷ Now, the meaning of the expression this Song is “the Song that I will now tell you,” this being ‘Ha’azinu’ (Give ear).³⁸, Verses 1-43. It is called Song because Israel would recite it with song and psalm.³⁹ was chanted each Sabbath during the Service of the Additional Offering. The cycle of the Song was completed every six weeks. Therefore, the six divisions (Aliyoth) in the reading of this Song in the Synagogue on the Sabbath of Ha’azinu, follow the same divisions as sung in the Sanctuary (Rosh Hashanah 31a). It was also written [in the Torah] in the style of a song, since songs are written with interruptions [empty spaces] indicating the places of chanting.

footnotes: ³⁶ Further, Verse 22. ³⁷ Further, 32:44. ³⁸ Ibid. ³⁹ At the Divine Service in the Sanctuary, a section of the Song of Ha’azinu

FOR I KNOW THEIR INCLINATION WHICH THEY HAVE SHOWN THIS DAY. The meaning thereof is like the expression, for now I know that thou art a G-d-fearing man,⁴⁰ which is knowledge become actualized, for knowledge of the future is knowledge in potential.⁴¹, (Vol. I, p. 279). Now, if Israel had not sinned in the wilderness and the recognition of his temperament had not been actualized, it would have been inappropriate for him to testify against them in the Song, saying that it is known to Him that you will sin and therefore I call [heaven and earth] to witness that many evils and troubles³³ like such and such will come upon you. Instead it would have been proper that He give them the Torah with unspecified foreknowledge: If ye be willing and obedient, ye shall eat the good of the Land; but if ye refuse and rebel, ye shall be devoured with the sword.⁴² But now, that their bad temperament and their straying heart⁴³ had become known to them as well, He told them all that would occur to them. This is similar to what is said, Because I knew that thou art obstinate, and thy neck is an iron sinew etc., therefore I have declared to thee from of old; before it came to pass I announced it to thee.⁴⁴

footnotes: ⁴⁰ Genesis 22:12. ⁴¹ See Ramban ibid. ³³ Verse 17. ⁴² Isaiah 1:19-20. ⁴³ Ezekiel 6:9. ⁴⁴ Isaiah 48:4-5.

AND HE COMMANDED JOSHUA THE SON OF NUN. “This [pronoun ‘He’] refers to the Divine Presence [mentioned] above⁴⁵ as it is explained [here], into the Land which I swore unto them; and I will be with thee.” This is Rashi’s language. He has explained it well. And in the opinion of Rabbi Abraham ibn Ezra:⁴⁶ “And he commanded Joshua — that is, Moses [commanded] by order of G-d, and therefore he said, into the Land which I swore unto them.” Similarly we find that Moses said, And I will give the rain of your Land in its season.⁴⁷ So also, And I will give grass in thy fields for thy cattle.⁴⁸, Verse 15. Likewise, that ye might know that I am the Eternal your G-d.⁴⁹ And so also, The Eternal will send upon thee the scantiness etc. because of the evil doings, whereby thou hast forsaken Me.⁵⁰ I have already discussed this.⁵¹

footnotes: ⁴⁵ I.e., Verse 14: And the Eternal said unto Moses … ⁴⁶ Found in Ibn Ezra on Verse 15. ⁴⁷ Above, 11:14. ⁴⁸ Ibid. ⁴⁹ Above, 29:5. ⁵⁰ Above, 28:20. ⁵¹ See above, 5:12.

AND IT CAME TO PASS, WHEN MOSES HAD FINISHED WRITING [THE WORDS OF THIS LAW]. The meaning thereof is that, at first, he wrote the Law and delivered it unto the priests as is stated above,⁵² but he did not tell them where they were to put it. Afterwards he was commanded concerning this Song — he wrote it and taught it the children of Israel⁵³ that same day, and thus added it to the Law. And it came to pass, when Moses had finished writing everything in the Book of the Law, then he commanded the priests, Take this Book of the Law, and put it by the side of the ark of the covenant of the Eternal your G-d,⁵⁴ meaning that it should remain in the ark at the side [of the Tablets], for henceforth they would not even touch it to add [thereto] or to diminish [from it]. This is the sense of the verse, And it came to pass, when Moses had finished writing [the words of this Law in a book] until they were completed. Therefore Rabbi Abraham ibn Ezra commented that [Seder] V’zoth Habrachah⁵⁵ was [written] earlier, and its proper place is above as it is stated And Moses went and spoke these words unto all Israel.⁵⁶. It is possible that after he wrote the Song and taught it the children of Israel⁵³ one by one according to their tribes as he had them brought before him to the House of Learning, he wrote it in the Book of the Law and commanded the priests Take this Book of the Law,⁵⁴ meaning that the Song too, should remain in the ark with the Law, for it is part of the Law since it is there as a testimony. Then Moses told them to assemble before him again — all the elders of the tribes and the officers⁵⁷ — and that the people should join them, for so it is stated at the end, And Moses came and spoke all the words of this Song in the ears of the people.⁵⁸ Now the priests did so and they assembled the entire people before him and he called heaven and earth to witness against them in assembly⁵⁹ in the hearing of the priests and all the people. Then G-d, blessed be He, told him Get thee up into this mountain of Abarim.⁶⁰, Verse 49. This he was bound to do immediately, and so he stood up and blessed them: ‘V’zoth Habrachah’ (And this is the blessing).⁶¹, 33:1. He then wrote it at the end of the book which he gave to the priests. Then the priests did as he commanded them — they placed the complete book by the side of the ark of the covenant.⁶² Thus everything took place in the order stated in the Torah.⁶³ Ha’azinu

footnotes: ⁵² Above, Verse 9. ⁵³ Verse 22. ⁵⁴ Verse 26. ⁵⁵ Further, Chapter 33. ⁵⁶ Above, Verse 1. Ibn Ezra holds that at the time when he informed them of his impending death, he also blessed them, as recorded in Seder V’zoth Habrachah ⁵³ Verse 22. ⁵⁴ Verse 26. ⁵⁷ See further, Verse 28. ⁵⁸ Further, 32:44. ⁵⁹ Thus in addition to teaching the Song to the individual tribes, he now taught it again in an assembly of the entire people. ⁶⁰ Ibid. ⁶¹ Ibid. ⁶² In accordance with Ramban’s interpretation at the beginning of the verse that the Law was placed “in the ark at the side [of the Tablets]” the language here too must mean: “[inside] by the side of the ark of the covenant.” This is the opinion of Rabbi Meir (Baba Bathra 14a). ⁶³ See a similar approach of Ramban in Leviticus 8:2 (Vol. III, p. 91-93).