[....] we began redemption together
on the banks of the Nile
weaving reeds plots baby clothes
now we are the ones who finish the circle
we do the last work of the wilderness
he has seen the whole land
but we, we have seen the universe
how a tiny child can become a river
how a salt sea can turn to earth
we bury him in the valley
in the land of Moab
where one day a mother and a daughter
will come to love one another
and redemption will be born
we bury him in the shifting sands
in a shroud white as the moon
"and no man knows his burial place
until this day"
Jill Hammer
The Death of Moses, in The Torah, a Women's Commentary, Dr. Tamara Cohn Eskenazi (ed.), Rabbi Andrea L. Weiss, Ph.D (assoc. ed.)
“The author should die once he has finished writing. So as not to trouble the path of the text.”
― Umberto Eco, Postscript to the Name of the Rose
Tanakh and Commentary: The Death of Moses and Biblical Commentary
Deuteronomy insists on the mortality of Moses and the anonymity of his burial place. Traditional biblical commentary acknowledges Moses' finitude, but insists on the special nature of his death, including the extraordinary involvment of the
Divine in Moses' death and burial.
(1) Moses went up from the steppes of Moab to Mount Nebo, to the summit of Pisgah, opposite Jericho, and יהוה showed him the whole land: Gilead as far as Dan; (2) all Naphtali; the land of Ephraim and Manasseh; the whole land of Judah as far as the Western Sea; (3) the Negeb; and the Plain—the Valley of Jericho, the city of palm trees—as far as Zoar. (4) And יהוה said to him, “This is the land of which I swore to Abraham, Isaac, and Jacob, ‘I will assign it to your offspring.’ I have let you see it with your own eyes, but you shall not cross there.” (5) So Moses the servant of יהוה died there, in the land of Moab, at the command of יהוה. (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 יהוה had commanded Moses. (10) Never again did there arise in Israel a prophet like Moses—whom יהוה singled out, face to face, (11) for the various signs and portents that יהוה 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.
ויקבר אותו AND HE BURIED HIM — i.e. The Holy Blessed One in glory buried him (Sotah 14a). R. Ishmael, however, said, It means: “He buried himself”. This (the word אותו) is one of the three cases of את with a pronominal suffix which R. Ishmael explained thus (as being reflexive and not accusative pronouns). Similar to it is: (Numbers 6:13; see Rashi thereon) “On the day when his naziritehood is fulfilled, he shall bring אותו”, i.e. he shall bring (present) himself. Similar to it is, (Leviticus 22:16) “And they will burden אותם with iniquity of trespass”. But did others burden them (the priests) with that iniquity? But the meaning is that they burdened themselves (Sifrei Bamidbar 32).
Tanakh: References to the Death of Moses Elsewhere in Torah
Only the Books of Numbers, Deuteronomy and Joshua refer to Moses' death. These verses never refer to an existance after death, nor do they suggest that Moses will enjoy a fate different than any other mortal. Many of these verses connect God's refusal to allow Moses to cross the Jordan to a previous error by Moses at the waters of Merivah, but they do not establish an absolute connection between that misstep and Moses' death. The commentary cited below wrestles with whether that connection exists or if Moses' death was an inevitably result of his own mortality.
Moses: A Human Life, Avivah Gottleib Zornberg, at 192 (quoting The Diaries of Franz Kafka, 1914-1923, at 195-96)
Kafka writes of Moses:
He is on the track of Canaan all his life; it is incredible that
he should see the land only when on the verge of death. The
dying vision of it can only be intended to illustrate how incomplete
a moment is human life, incomplete because a life like this could
last forever and still be nothing but a moment. Moses fails to enter
Canaan not because his life is too short but because it is a human life.
The humanity of Moses' life is for Kafka a matter of its incompleteness. "Nothing but a moment," his life illustrates the interrupted nature of human desire. We have suggested that Moses' desire shifts to fill other contours. In his last months, Moses reaches out in displaced desire to his people. As never before, he is implicated with them and their vital requirements. Between the wailing infant and the dying teacher, a human life arches.
Blessed be the One who enlarges Gad!
Poised is he like a lion
To tear off arm and scalp.
(21) He chose for himself the best,
For there is the portion of the revered chieftain,
Where the heads of the people come.
He executed יהוה’s judgments
And God’s decisions for Israel.
Ancient Extrabiblical Sources
Philo (20 B.C.E.-50 C.E.) and Pseudo-Philo (written between 70-150 CE) refer to Divine involvement in Moses' burial and to an existence in heaven for Moses but not one that evades mortality based on some special status. Josephus (first century C.E.) emphasizes that Moses was not taken into heaven alive but suffered the common fate of all human beings, no matter how extraordinary. 2nd Maccabees, like Deuteronomy, stresses that the location of Moses' burial place remains, and will stay, unknown.
Josephus, The Antiquities of the Jews, 8:48
48. When Moses had spoken thus at the end of his life, and had foretold what would befall to every one of their tribes 36 afterward, with the addition of a blessing to them, the multitude fell into tears, insomuch that even the women, by beating their breasts, made manifest the deep concern they had when he was about to die. The children also lamented still more, as not able to contain their grief; and thereby declared, that even at their age they were sensible of his virtue and mighty deeds; and truly there seemed to be a strife betwixt the young and the old who should most grieve for him. The old grieved because they knew what a careful protector they were to be deprived of, and so lamented their future state; but the young grieved, not only for that, but also because it so happened that they were to be left by him before they had well tasted of his virtue. Now one may make a guess at the excess of this sorrow and lamentation of the multitude, from what happened to the legislator himself; for although he was always persuaded that he ought not to be cast down at the approach of death, since the undergoing it was agreeable to the will of God and the law of nature, yet what the people did so overbore him, that he wept himself. Now as he went thence to the place where he was to vanish out of their sight, they all followed after him weeping; but Moses beckoned with his hand to those that were remote from him, and bade them stay behind in quiet, while he exhorted those that were near to him that they would not render his departure so lamentable. Whereupon they thought they ought to grant him that favor, to let him depart according as he himself desired; so they restrained themselves, though weeping still towards one another. All those who accompanied him were the senate, and Eleazar the high priest, and Joshua their commander. Now as soon as they were come to the mountain called Abarim, [which is a very high mountain, situate over against Jericho, and one that affords, to such as are upon it, a prospect of the greatest part of the excellent land of Canaan,] he dismissed the senate; and as he was going to embrace Eleazar and Joshua, and was still discoursing with them, a cloud stood over him on the sudden, and he disappeared in a certain valley, although he wrote in the holy books that he died, which was done out of fear, lest they should venture to say that, because of his extraordinary virtue, he went to God.
Philo, Life of Moses II
(288) And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. (289) For it was very appropriate that those who were different in the circumstances of their birth and in the mothers, from whom they were descended, should differ also in the variety of their designs and counsels, and also in the excessive diversity of their pursuits in life, and should therefore have for their inheritance, as it were, a different distribution of oracles and predictions. (290) These things, therefore, are wonderful; and most wonderful of all is the end of his sacred writings, which is to the whole book of the law what the head is to an animal. (291) For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them. (292) Such was the life and such was the death of the king, and lawgiver, and high priest, and prophet, Moses, as it is recorded in the sacred scriptures.
Pseudo-Philo, Book of Biblical Antiquities, 12, 16
I will take you from here and lay you down to sleep with your fathers, and I will give you rest in your resting place and bury you in peace. All the angels will mourn over you, and the heavenly hosts will grieve. But no angel nor man will know your sepulchre in which you will be buried. You will rest in it until I visit the world. I will raise up you and your fathers from the earth in which you sleep and you will come together and dwell in the immortal dwelling place that is not subject to time....
When Moses heard this, he was filled with understanding and his appearance was changed to a state of glory; and he died in glory in accord with the word of the Lord, and he buried him as he had promised him. The angels mourned his death and went before him all together with lightning bolts and torches and arrows. On that day the hymn of the heavenly hosts was not sung because of the passing of Moses, nor was there such a day from the time when the Lord made man upon the earth, nor shall there again be such forever, that the hymn of the angels should be humbled on account of man, because he loved him very much. He buried him with his own hands in a high place as a light for the entire world.
2 Maccabees 2:4-8,The New Oxford Annotated Bible (3rd. ed.)
[T]he prophet, having received an oracle, ordered that the tent and the ark should follow with him, and he went out to the mountain, where Moses had gone up and had seen the inheritance of God. Jeremiah came and found a cave dwelling, and he brought there the tent and the ark and the altar of incense; then he sealed up the entrance. Some of those who followed him came up intending to mark the way, but could not find it. When Jeremiah learned of it, he rebuked them and declared: "The place shall remain unknown until God gathers his people together again and shows his mercy. Then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.
Mishnah and Talmud
Rabbinic literature tries to discern some of the details of Moses' death not disclosed in Deuteronomy, such as the tribal region of the burial, the reasons for his death without crossing over the Jordan, the day and timing of his death and the extraordinary interaction between Moses and God in the time leading up to and after Moses' demise. For the first time, we get a statement (Sotah 13b, below) that Moses did not actually die, but this appears to be a minority position and is not explored further. Stories about Moses from the Talmud, however, maintain that Moses has a place in the World to Come-i.e.-an existance that Moses entered only after leaving this world through death. Avot d'Rabbi Natan, sometimes printed as part of the minor tractates of the Talmud, but also having many of the characteristics of midrash, introduces the idea, found elsewhere in midrash, that Moses attempted to evade death by convincing either God or the Angel of Death that the final decree should be rescinded or extended.
(ט) וְכֵן לְעִנְיַן הַטּוֹבָה. מִרְיָם הִמְתִּינָה לְמשֶׁה שָׁעָה אַחַת, שֶׁנֶּאֱמַר (שמות ב) וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק, לְפִיכָךְ נִתְעַכְּבוּ לָהּ יִשְׂרָאֵל שִׁבְעָה יָמִים בַּמִּדְבָּר, שֶׁנֶּאֱמַר (במדבר יב) וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם. יוֹסֵף זָכָה לִקְבֹּר אֶת אָבִיו, וְאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית נ) וַיַּעַל יוֹסֵף לִקְבֹּר אֶת אָבִיו, וַיַּעַל עִמּוֹ גַּם רֶכֶב גַּם פָּרָשִׁים. מִי לָנוּ גָדוֹל מִיּוֹסֵף, שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא משֶׁה. משֶׁה זָכָה בְעַצְמוֹת יוֹסֵף, וְאֵין בְּיִשְׂרָאֵל גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר (שמות יג) וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ. מִי גָדוֹל מִמּשֶׁה, שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא הַמָּקוֹם, שֶׁנֶּאֱמַר (דברים לד) וַיִּקְבֹּר אֹתוֹ בַגַּיְא. לֹא עַל משֶׁה בִלְבַד אָמְרוּ, אֶלָּא עַל כָּל הַצַּדִּיקִים, שֶׁנֶּאֱמַר (ישעיה נח) וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד ה' יַאַסְפֶךָ:
(9) The mishna continues: And the same is so with regard to the reward of good deeds; a person is rewarded measure for measure. Miriam waited for the baby Moses for one hour at the shore of the Nile, as it is stated: “And his sister stood afar off, to know what would be done to him” (Exodus 2:4). Therefore the Jewish people delayed their travels in the desert for seven days to wait for her when she was smitten with leprosy, as it is stated: “And Miriam was confined outside of the camp seven days; and the people journeyed not until Miriam was brought in again” (Numbers 12:15). Joseph merited to bury his father, resulting in a display of great honor to his father, and there was none among his brothers greater than he in importance, for he was viceroy of Egypt, as it is stated: “And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen; and it was a very great company” (Genesis 50:7–9). Who, to us, had a greater burial than Joseph, as it was none other than Moses who involved himself in transporting his coffin. Moses merited to be the only person involved in the transportation of Joseph’s bones to be buried in Eretz Yisrael, and there was none among the Jewish people greater than he, as it is stated: “And Moses took the bones of Joseph with him” (Exodus 13:19). Who had a greater burial than Moses, as no one involved himself in his burial other than the Omnipresent Himself, as it is stated: “And He buried him in the valley in the land of Moab over against Beth Peor; and no man knows of his sepulcher unto this day” (Deuteronomy 34:6). The mishna comments: Not only with regard to Moses did the Sages say that God takes part in his burial, but also with regard to all the righteous individuals, as it is stated: “Your righteousness shall go before you and the glory of the Lord shall gather you in” (Isaiah 58:8).
Moses: A Human Life, Avivah Gottleib Zornberg, at 189-91.
[T]he narrative of "his own book," as it is finally written "by the hand of Moses," does narrate his death. Before he dies, he writes "his own book"--which includes an account of his dying. The impossible but necessary project of writing his own death--the last eight verses, particularly--becomes the subject of evocative rabbinic discussion.
On one hand, how can he record his own death? Who, then, wrote the words "Moses died there" (Deut. 34:5)? R. Yehuda declares, "Up to that point, Moses wrote the text; from that point, Joshua wrote the last eight verses of the Torah." On the other hand, as R. Shimeon protests, "Can we imagine the scroll of the Torah being short of one word?...No, we must say up to that point, God dictated and Moses repeated the wrods and wrote; and from that point, God dictated and Moses wrote in tears."
The paradox is striking: the idea that the last eight verses were written by Joshua provides a rational solutio, but compromises the integrity of Moses' prophecy (the Five Books of Moses). R. Shimeon's view is that Moses writes of his own death,--but without repeating the words and with tears in his eyes.
Moses' way of writing the last eight verse, according to R. Shimeon, is different from the writing process of the rest of the Torah. The image of Moses, writing in tears, conveys the impression of a Moses who acknowledged his own susceptibility, his sadness, and the complexity of his embodied condition. Even as he writes in the apparent self-sufficiency of the past tense and the third person--"Moses died there..."--his lips cannot frame the words; his body sheds tears.
These last words are, and are not, his. The apparent sovereignity of his narrative is accompanied by the emotion of its protagonist. The perspective is almost that of the subject who is writing of himself as though he were another. Like the death of another, his death affects him. Like the people who weep for him, he mourns for himself.
"Death--as the death of the other---...is emotion par excellence, affection or being affected par excellence." In every death, Levinas writes, is shown the nearness of the neighbor, and the responsibility of the survivor. The apparent self-possession expressed in "he wrote in tears" breaks down into a complex image of Moses as his own dying neighbor.
A startling reading of this Talmudic description appears in several commentaries: Moses wrote the last words with tears--in place of ink. He writes of his own death in invisible ink, which becomes legible only after his death. Suddenly, we see Moses as both writing and not writing his death. He acts, and simultaneously he is affected by his human finitude. He completes his own book, but his mastery is tempered by his sense of lacrimae rerum, "the tears of things." His tears are the very medium of the record, which becomes legible only after he is is gone.
This too is part of his last communication to his people. He playes neither the masterful hero nor the victim drowned in a sea of self-regard and self-pity. His end responds to his beginning, his death to his birth. Both are--impossibly--narrated by him, in his written text of the Five Books of Moses
The Kiss of God, Michael Fishbane, at 17-8
For the present, it is first necessary to introduce another motif associated with the divine kiss: the death of the righteous. Its popular locus is a tradition preserved in the Talmud (b. Baba Batra 17a). We learn there that "our rabbis taught: there are six [persons] over whom the Angel of Death had no dominion--Abraham, Isaac, and Jacob, Moses, Aaron, and Miriam." Justification for including the Patriarchs makes use of assorted biblical passages and spiritual allusions. They are beside the point here. But with respect to the three others, we learn that "it is written in connection with them [that they died] by the mouth of the Lord." Clearly, the reference is to Numbers 33:58 and Deuteronomy 34:5 (referring to the deaths of Aaron and Moses, respectively); and most cleverly, the (anonymous) sages, midrashically construe the standard idiom 'al pi,' "at the command of," in an utterly literal way in order to support the idea of death "by the mouth" of God. The mysterious death of these persons by divine dictate (in Scripture) is thus anthropomorphically transfigured in this midrash. What is more, the very moment of death is infused with an erotic dimension. The sages were not unaware of this, for the Talmud goes on to raise the obvious point: "But the words 'by the mouth of the Lord' are not found in connection with the death of Miriaim." To this apparent conflict Rabbi Eleazar made an intriguing rebuttal: "Miriam also died by a kiss, as we learn from the occurrence of the word "there" [both with regard to her death] and that of Moses [Numbers 20:1; Deuteronomy 34:5] And why it is not said [more directly] of her that [she died] 'by the mouth' of the Lord?"--Because such an expression would be disrespectful [to her, a pious woman]." The erotic issue is thus raised and elided by a hermeneutical legerdemain
The Hidden Order of Intimacy, Avivah Gottlieb Zornberg, at 35-6
We read in the Talmud: "Three hundred laws were forgotten in Israel during the mourning period for Moses They were restored by Otneil ben Kenaz in his pilpul (ingenious interpretations)." After Moses dies, an epidemic of forgetting sweeps over the people. HIs lifework is apparently lost. That, for the people, is the meaning of his death and the mourning that follows it. An act of intepretation, of thinking, saves the day. Otniel ben Kenaz (one of the judges in the period followings Moses's death) performs a redemptive act of pilput--a playful but earness exercise in recuperating lost knowledge....The remarkable aspect of this midrashic narrative is that it is Moses himself who is elsewhere crediting with initiating this process of interpretation. The Sages read his smashing of the Tablets as an inspired response to the fixities of idolatry: "'The Tablets which smashed' (Exodus 34:1)--congratulations that you smashed them!" His ultimate greatness is that his act perfomed "before the eyese of Israel is acknowledged by God, in all its audacity, as a signally inspired act. 'Congratulations that you smashed them!" "Sometimes the suspension of Torah constitutes its fulfillment." The Talmud links the smashing of the Tablets with the suspension of Torah. "If the Tablets had not been smashed, the Torah would not have been forgotten from Israel." The idea emerges that it is possible for the Torah to thrive by being forgotten. The three hundred forgotten laws are creatively reconstructed. And the lively disagreements and differences of opinion among the Sages, which result from forgetting the the Torah, become fertile ground for amplifying the body of law.
At that time, [God] said to the Angel of Death: Go, bring me the soul of Moses. The Angel of Death went and stood before him, and said: Moses, give me your soul. But he scowled at him [and said: The place I sit, you have no right to even stand – and you ask me to give you my soul? So he scowled at him] and chased him away with a rebuke.
The Holy Blessed One said again to the Angel of Death: Go, bring me the soul of Moses.
Finally, the Holy Blessed One said to Moses: Moses! You’ve had enough of this world. The World to Come has been prepared for you since the six days of creation. As it says (Exodus 33:22), “God said, here is a place near Me; stand on that rock.” The Holy Blessed One took Moses’ soul and stored it under the Throne of Glory. (As it says [I Samuel 25:29], “And the soul of my master will be bound up in the bond of life.”) And when He took it, He did it with a kiss. As it says (Deuteronomy 34:5), “[Moses died…] by the mouth of God.” And not only Moses’ soul is stored under the Throne of Glory, but also the souls of all the righteous are stored there! As it says (I Samuel 25:29), “[If anyone sets out to pursue you and seek your life], the soul of my master will be bound up in the bond of life.” Could it be that the souls of the wicked are there, too? The verse continues: “but He will fling away the lives of your enemies like a slingshot.” [(To what can this be compared?) It can be compared to someone who takes a stone and places it in a sling;] even though he flings it from place to place, he does not know where it will land. So it is for the souls of the wicked, which cast about and go wandering the world, and have no place to rest.
The Holy Blessed One said again to the Angel of Death: Go, bring me the soul of Moses. He went back to the place, and looked for Moses, but could not find him. He went to the Great Sea and said to it: Did Moses come here? And it said: I have not seen him since the day that Israel passed through me. He went to the mountains and hills and asked them: Did Moses come here? [They said to him: We have not seen him since the day that Israel received the Torah on Mount Sinai. He went down to the Underworld and to Oblivion said to them: Did Moses come here? They said: We have heard his name, but we have never seen him. He went and asked the angels: Did Moses come here?] They said to him: God knows his path and his place. God stored him away for the World to Come, and no living creature knows where. As it says (Job 28:12–14, 22), “Where will wisdom be found, and where is the place of understanding? No human knows its measure, and it cannot be found in the land of the living. The Deep says, it is not in me, and the sea says it is not by me…. Oblivion and Death say: in our ears we heard a rumor.” Even Joshua was sitting in despair over Moses [for he did not know where he was], until the Holy Blessed One said to him: Joshua, why are you in despair over Moses? For “Moses My servant is dead.” (Joshua 1:2).
Targum
This translation, although it embellishes on the account found in Deuteronomy, accepts that Moses died. Either the author/translator was familiar with some of the talmudic discussions above or they consulted a common source on which both the talmudic discussions of Moses death and the passages below depend.
Targum Pseudo-Jonathan Deut. 32:49-50 (Etheridge)
It was when the Word of the Lord had said to him, Go up to this mount Ibraee, the mountain of Nebo, and he thought in his heart, and said, Perhaps this up-going will be like that to Mount Sinai; and he said, I will go and sanctify the people; but the Word of the Lord said to him, Not so at all, but, Go thou up and view the land of Kenaan, which I have given to the children of Israel for an inheritance. And thou shalt sleep in the mountain to which thou goest up, and be gathered to thy people, even thou, as Aharon thy brother hath slept in the mountain of Omanos, and hath been gathered unto his people. Mosheh at once opened his mouth in prayer, and said, Lord of all the world, I entreat that I may not be as a man who had one only son, who being in captivity, he went and redeemed him with great price; he taught him wisdom and art, espoused him to a wife, planted for him a royal bower, builded him a marriage house, prepared for him the bed, invited his companions, baked his bread, slew his victims, and mixed his wine; yet, when the time came for his son to make glad with his wife, and the guests were about to consecrate the feast; then was that man required to go to the house of judgment, before the king and be punished with the judgment of death; neither would the delay to execute his sentence that he might see the happiness of his son. So have I laboured for this people; I have led them by Thy Word out of Mizraim, and builded for this people; I have taught them Thy law builded for them the tabernacle to Thy Name; but now that the time hath come to pass the Jordan, I am punished with death! Let it please Thee to withhold from me this sentence until I have passed the Jordan, to see the good of Israel before I die. (Deut. 32:50 PJE)
Targum Pseudo Jonathan to Deuteronomy 34:5 (Etheridge)
Mosheh, the Rabban of Israel, was born on the seventh day of the month Adar, and on the seventh day of Adar he was gathered from the world. A voice fell from heaven, and thus spoke: Come, all ye who have entered into the world, and behold the grief of Mosheh, the Rabban of Israel, who hath labored, but not to please himself, and who is ennobled with four goodly crowns: the crown of the Law is his, because he brought it from the heavens above, when there was revealed to him the Glory of the Lord's Shekinah, with two thousand myriads of angels, and forty and two thousand chariots of fire. The crown of the Priesthood hath been his in the seven days of the peace offerings. The crown of the kingdom they gave him in possession from heaven: he drew not the sword, nor prepared the war horse, nor gathered he the host. The crown of a good name he possesseth by good works and by his humility. Therefore is Mosheh, the servant of the Lord, gathered in the land of Moab, by the kiss of the Word of the Lord. (Deut. 34:5 PJE)
Targum Pseudo Jonathan to Deuteronomy 34:6 (Etheridge)
Blessed be the Name of the Lord of the world, who hath taught us His righteous way. He hath taught us to clothe the naked, as He clothed Adam and Hava; He hath taught us to unite the bridegroom and the bride in marriage, as He united Hava to Adam. He hath taught us to visit the sick, as He revealed Himself to Abraham when he was ill, from being circumcised; He hath taught us to console the mourners, as He revealed Himself again to Jakob when returning from Padan, in the place where his mother had died. He hath taught us to feed the poor, as He sent Israel bread from heaven; He hath taught us to bury the dead by (what He did for) Mosheh; for He revealed Himself in His Word, and with Him the companies of ministering angels. Michael and Gabriel spread forth the golden bed, fastened with chrysolites, gems, and beryls, adorned with hangings of purple silk, and satin, and white linens. Metatron, Jophiel, and Uriel, and Jephephya, the wise sages, laid him upon it, and by His Word He conducted him four miles, and buried him in the valley opposite Beth Peor; that Israel, as oft as they look up to Peor, may have the memory of their sin; and at sight of the burying place of Mosheh may be humbled: but no man knoweth his sepulchre unto this day. (Deut. 34:6 PJE)
The Bible As It Was: at 541-2
The phrase "he buried him" is really the biblical Hebrew equivalent of "they buried him" or even "he was buried." That is, an impersonal singular active verb is used--like the impersonal plural active in English, "they buried him"--as a way of saying that a certain action was accomplished without specifying who actually accomplished it. Still, if that is the meaning of "he buried him," then how could it be that "no man knows his burial place to this day"? Certainly whoever did the burying would not willfully conceal Moses' burial place. And so some interpreters concluded that this impersonal verb was not impersonal at all: "he buried him" really meant "He buried him," that is, God Himself had buried Moses body on the mountain but kept its location hidden from the Israelites....Still, the idea of God performing a human action such as burial no doubt bothered more than one commentator. It was apparently for that reason that some implied or specifically included the angels in Moses' burial [quoting Targum Pseudo Jonathan Deut. 34:6 [see above].
Midrash
The midrash about the death of Moses often overlaps with the talmudic discussion about Moses' demise and burial. The midrash does include, however, additional material, particularly emphasizing Moses' initial reluctance to accept the final decree and the length God goes to convince him to accept it.
(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. רבי אליעזר אומר: בת קול יוצאה מתוך המחנה י"ב מיל על י"ב מיל, והיה מכרזת ואומרת מת משה. סמליון אמר: וימת שם משה - מנין אתה אומר, מחילה היתה יוצאה מקבורתו של משה לקבורתן של אבות? נאמר כאן וימת שם משה, ונאמר להלן שמה קברו את אברהם ואת שרה אשתו. ויש אומרים לא מת משה, אלא עומד ומשרת למעלה: נא' כאן שם, ונאמר להלן ויהי שם עם ה':
(כט) עבד ה' - לא בגנותו של משה הכתוב מדבר, אלא בשבחו; שכך מצינו בנביאים הראשונים שנקראו עבדים, שנא' כי לא יעשה ה' אלהים דבר כי אם גלה סודו אל עבדיו הנביאים.
(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, (Bereshit 49:31) "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 (Shemot 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."
(לא) ויקבר אותו בגיא - למה נא' בארץ מואב, ואם נאמר בארץ מואב למה נאמר בגיא? לומר שמת משה בתוך נחלתו של ראובן, ונקבר בשדה נחלתו של גד:
(לב) ולא ידע איש את קבורתו - אף משה אינו יודע מקום קבורתו, שנא' ולא ידע איש את קבורתו, ואין איש אלא משה, שנא' והאיש משה עניו מאד. וכבר שלחה מלכות של בית קיסר: לכו וראו, קבורתו של משה היכן הוא? הלכו ועמדו למעלה - וראו אותו למטה. ירדו למטה - וראו אותו למעלה; נחלקו חציין למעלה וחציין למטה - עליונים ראו אותו כלפי מטה, ותחתונים ראו אותו כלפי מעלה! לכך נאמר ולא ידע איש את קבורתו.
(לג) ומשה בן מאה ועשרים שנה - זה אחד מארבעה שמתו בן מאה ועשרים, ואלו הם: משה והלל הזקן ורבן יוחנן בן זכאי ור' עקיבא. משה היה במצרים מ' שנה, ובמדין מ' שנה, ופירנס את ישראל מ' שנה; הלל הזקן עלה מבבל בן מ' שנה, ושימש חכמים מ' שנה, ופירנס את ישראל מ' שנה; רבן יוחנן בן זכאי עסק בפרגמטיא מ' שנה, ושימש חכמים מ' שנה, ופירנס ישראל מ' שנה; רבי עקיבא למד תורה מ' שנה, ופירנס את ישראל מ' שנה; שש זוגות ששנותיהם שוות: רבקה וקהת, לוי ועמרם, יוסף ויהושע, שמואל ושלמה, משה והלל הזקן, רבן יוחנן בן זכאי ור' עקיבא:
(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.
(ה) מַהוּ (דברים לג, א): לִפְנֵי מוֹתוֹ, רַבָּנָן אָמְרֵי מֶה עָשָׂה משֶׁה, נָטַל אֶת מַלְאַךְ הַמָּוֶת וְהִשְּׁלִיכוֹ לְפָנָיו, וְהָיָה מְבָרֵךְ הַשְּׁבָטִים, כָּל אֶחָד וְאֶחָד לְפִי בִּרְכָתוֹ. אָמַר רַבִּי מֵאִיר, הָלַךְ מַלְאַךְ הַמָּוֶת אֵצֶל משֶׁה וְאָמַר לוֹ, הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלָחַנִּי אֶצְלְךָ שֶׁאַתָּה מִסְתַּלֵּק בַּיּוֹם הַזֶּה, אָמַר לוֹ משֶׁה לֵךְ מִכָּאן שֶׁאֲנִי מְבַקֵּשׁ לְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, מִנַּיִן, שֶׁכָּתוּב (תהלים קיח, יז): לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ. אָמַר לוֹ, משֶׁה, מָה אַתָּה מִתְגָּאֶה, יֵשׁ לוֹ מִי שֶׁיְקַלְּסוּהוּ, הַשָּׁמַיִם וְהָאָרֶץ מְקַלְּסִין אוֹתוֹ בְּכָל שָׁעָה, שֶׁנֶּאֱמַר (תהלים יט, ב): הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל. אָמַר לוֹ משֶׁה, וַאֲנִי מְשַׁתֵּק אוֹתָן וּמְקַלֵּס אוֹתוֹ, שֶׁנֶּאֱמַר (דברים לב, א): הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וגו'. בָּא אֶצְלוֹ פַּעַם שְׁנִיָּה, מֶה עָשָׂה משֶׁה, הִזְכִּיר עָלָיו שֵׁם הַמְפֹרָשׁ וּבָרַח, מִנַּיִן, שֶׁנֶּאֱמַר (דברים לב, ג): כִּי שֵׁם ה' אֶקְרָא. כֵּיוָן שֶׁבָּא אֶצְלוֹ פַּעַם שְׁלִישִׁית, אָמַר, הוֹאִיל וּמִן הַשֵּׁם הוּא, צָרִיךְ אֲנִי לְצַדֵּק עָלַי אֶת הַדִּין, מִנַּיִן, שֶׁנֶּאֱמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ. אָמַר רַבִּי יִצְחָק הָיְתָה נַפְשׁוֹ שֶׁל משֶׁה מִתְקַשָּׁה לָצֵאת וְהָיָה משֶׁה מֵסִיחַ עִם נַפְשׁוֹ וְאָמַר נַפְשִׁי תֹּאמַר שֶׁבִּקֵּשׁ מַלְאַךְ הַמָּוֶת לִשְׁלֹט עָלַיִךְ, אָמְרָה לוֹ לֹא יַעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן (תהלים קטז, ח): כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת, וְתֹאמַר שֶׁרָאִית אוֹתָן בּוֹכִין וּבָכִית עִמָּהֶן, אָמְרָה לוֹ (תהלים קטז, ח): אֶת עֵינִי מִן דִּמְעָה. אָמַר לָהּ וְתֹאמַר שֶׁבִּקְשׁוּ לִדְחוֹת אוֹתָךְ לַגֵּיהִנֹּם, אָמְרָה לוֹ (דברים קטז, ח): אֶת רַגְלִי מִדֶּחִי. אָמַר לָהּ וּלְהֵיכָן אַתְּ עֲתִידָה לַהֲלֹךְ, אָמְרָה לוֹ (תהלים קטז, ט): אֶתְהַלֵּךְ לִפְנֵי ה' בְּאַרְצוֹת הַחַיִּים. כֵּיוָן שֶׁשָּׁמַע משֶׁה כָּךְ נָתַן לָהּ רְשׁוּת, אָמַר לָהּ (תהלים קטז, ז): שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי וגו'. אָמַר רַבִּי אָבִין כֵּיוָן שֶׁנִּסְתַּלֵּק, הַתַּחְתּוֹנִים הָיוּ מְקַלְּסִין אוֹתוֹ וְאוֹמְרִים (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה, וְהָעֶלְיוֹנִים מְקַלְּסִין אוֹתוֹ וְאוֹמְרִים (דברים לג, כא): צִדְקַת ה' עָשָׂה וגו', וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְקַלֵּס אוֹתוֹ (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה.
What is the meaning of "before his death? (Deut. 33:1)" The Rabbis say: "What did Moses do?" He told hold of the Angel of Death and hurled him down before him and blessed the tribes, each one according to its blessing. Rabbi Meir said: The Angel of Death went to Moses and said: 'The Holy One of Blessing sent me to you, for you are to depart this very day.' Moses said to him: Go from here now! I wish to praise the Holy One of Blessing! Why? As is written: "I will not die but live and tell of the works of God. (Psalm 118:27)" The Angel said to him: 'Moses, why do you arrogate yourself? God already has praises. The heaven and the earth praise God at every hour. As is written: The heavens declare the glory of God (Psalm 19:2)." Moses replied: 'Then I will silence them and praise God.' As is written: Give ear O heavens and I will speak...(Deut. 32:1). The Angel then came to Moses a second time. What did Moses do? He pronounced the Innermost Name and the Angel of Death fled. His source? As is written: For the name of Adonai I will proclaim (Deut. 32:3). When the Angel came a third time, Moses said: Since this from The Name, I must resign myself to this judgment. His source? As is written: The Rock, perfect in deed (Deut. 32:4) Rabbi Isaac said: Moses' soul found it difficult to leave and Moses spoke to his soul and said: My soul, tell me, do you think the Angel of Death seeks dominion over you? She [his soul] replied: The Holy Blessed One will not permit it! As is written: For you have rescued my soul from death... (Psalm 116:8). Moses replied: Tell me, have you seen them weep and you weep with them? She said to him: ...My eyes from tears... (Id.). Moses said to her: Speak! Do you think they seek to drive you into Gehinnom? She said to him: ...my feet from stumbling (Id.). He said to her: Where are you destined to wander? She said to him: I shall walk before Adonai in the lands of the living (Id., 9). When Moses heard this, he gave her permission to go, saying to her: Return, O my soul, to your rest, for Adonai has done well to you (Id., 7). Rabbi Avin said: When Moses departed, those below praised him, saying: When Moses charged us with Torah as a possession of the assembly of Jacob (Deut. 33:4). The ones above praised him, saying: The righteousness and judgments of Adonai, he executed with Israel (Deut. 33:21). The Holy One of Blessing praised him, saying: Never again did there arise in Israel a prophet like Moses (Deut. 34:10).
(ט) הֵן קָרְבוּ יָמֶיךָ לָמוּת, אָמַר רַבִּי אַיְבוּ אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם בְּדָבָר שֶׁקִּלַּסְתִּיךָ בְּתוֹךְ שִׁשִּׁים רִבּוֹא מְקַדְּשֵׁי שְׁמֶךָ, בּוֹ קָנַסְתָּ עָלַי מִיתָה, שֶׁנֶּאֱמַר: הֵן קָרְבוּ יָמֶיךָ לָמוּת, כָּל מִדּוֹתֶיךָ מִדָּה כְּנֶגֶד מִדָּה, מִדָּה רָעָה כְּנֶגֶד מִדָּה טוֹבָה, מִדָּה חֲסֵרָה כְּנֶגֶד מִדָּה שְׁלֵמָה, מִדָּה צָרָה כְּנֶגֶד מִדָּה רְחָבָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אַף זוֹ מִדָּה טוֹבָה הִיא שֶׁאָמַרְתִּי לְךָ הֵן, שֶׁנֶּאֱמַר (שמות כג, כ): הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ, (משלי יא, לא): הֵן צַדִּיק בָּאָרֶץ יְשֻׁלָּם, (מלאכי ג, כג): הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֶת אֵלִיָּה הַנָּבִיא. וּכְשֵׁם שֶׁעִילִיתָ אוֹתִי עַל שִׁשִּׁים רִבּוֹא, כָּךְ אֲנִי מַעֲלֶה אוֹתְךָ לֶעָתִיד לָבוֹא בְּתוֹךְ חֲמִשִּׁים וַחֲמִשָּׁה רִבּוֹא צַדִּיקִים גְּמוּרִים, שֶׁנֶּאֱמַר הֵן, הֵן בְּגִימַטְרִיָּא הָכֵי הֲוֵי, ה' חֲמִשָּׁה נ' חֲמִשִּׁים.
"Behold, your days of dying approach." Rabbi Aivu said: Moses said to the Sovereign of the Universe: "By this word by which I have praised you in the midst of 60 myriads who sanctified Your name, You have pronounced death upon me?" As the verse says: "Behold, your days of dying approach." Yet in all Your actions, You answer measure for measure, but for me you answer evil measure for good? A narrow measure for an expansive one? A miserly measure for a generous one? The Blessed Holy One said to him: "But Moses, it was a good measure when I said to you "Behold." For instance, Torah says "Behold, I send angels before you (Ex. 23:20), the Writings say "Behold the righteous shall be requited on the earth (Prov. 11:31) and the Prophets say: "Behold, I will send you Elijah the prophet (Mal. 3:23). Just as you have exalted me among 60 myriads, so I will lift you in a time to come to bring you into the midst of the 55 myriads of the completely righteous. As it is said, Behold! and the numerical value of the word 'behold' being hey, 5 and nun, 50.
(י) אָמַר רַבִּי יוֹחָנָן, עֶשֶׂר מִיתוֹת כְּתוּבוֹת עָלָיו עַל משֶׁה, וְאֵלּוּ הֵן: הֵן קָרְבוּ יָמֶיךָ לָמוּת: (דברים לב, נ): וּמֻת בָּהָר: (דברים ד, כב): כִּי אָנֹכִי מֵת: (דברים לא, כט): כִּי יָדַעְתִּי אַחֲרֵי מוֹתִי: (דברים ד, כז): וְאַף כִּי אַחֲרֵי מוֹתִי: (דברים לג, א): לִפְנֵי מוֹתוֹ, (דברים לד, ז): בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה בְּמֹתוֹ: (דברים לד, ה): וַיָּמָת שָׁם משֶׁה עֶבֶד ה': (יהושע א, א): וַיְהִי אַחֲרֵי מוֹת משֶׁה: (יהושע א, ב): משֶׁה עַבְדִּי מֵת. מְלַמֵּד שֶׁעַד עֲשָׂרָה פְּעָמִים נִגְזַר עָלָיו שֶׁלֹא יִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל וַעֲדַיִן לֹא נִתְחַתֵּם גְּזַר הַדִּין הַקָּשֶׁה עַד שֶׁנִּגְלָה עָלָיו בֵּית דִּין הַגָּדוֹל, אָמַר לוֹ, גְּזֵרָה הִיא מִלְּפָנַי שֶׁלֹא תַעֲבֹר, שֶׁנֶּאֱמַר (דברים ג, כז): כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן, וְדָבָר זֶה הָיָה קַל בְּעֵינָיו שֶׁל משֶׁה, שֶׁאָמַר, יִשְׂרָאֵל חָטְאוּ חֲטָאוֹת גְּדוֹלוֹת כַּמָּה פְּעָמִים, וְכֵיוָן שֶׁבִּקַּשְׁתִּי עֲלֵיהֶם רַחֲמִים מִיָּד קִבֵּל מִמֶּנִּי, שֶׁנֶּאֱמַר (דברים ט, יד): הֶרֶף מִמֶּנִי וְאַשְׁמִידֵם, מַה כְּתִיב תַּמָּן (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה. (במדבר יד, יב): אַכֶּנּוּ בַדֶּבֶר וְאוֹרִשֶׁנוּ, מַה כְּתִיב תַּמָּן (במדבר יד, כ): וַיֹּאמֶר ה' סָלַחְתִּי וגו', אֲנִי שֶׁלֹא חָטָאתִי מִנְּעוּרַי לֹא כָּל שֶׁכֵּן כְּשֶׁאֶתְפַּלֵּל עַל עַצְמִי שֶׁיְקַבֵּל מִמֶּנִּי, וְכֵיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁקַּל הַדָּבָר בְּעֵינָיו שֶׁל משֶׁה וְאֵינוֹ עוֹמֵד בִּתְפִלָּה, מִיָּד קָפַץ עָלָיו וְנִשְׁבַּע בִּשְׁמוֹ הַגָּדוֹל שֶׁלֹא יִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (במדבר כ, יב): לָכֵן לֹא תָבִיאוּ אֶת הַקָּהָל הַזֶּה, אֵין לָכֵן אֶלָּא שְׁבוּעָה, שֶׁנֶּאֱמַר (שמואל א ג, יד): וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי. וְכֵיוָן שֶׁרָאָה משֶׁה שֶׁנֶּחְתַּם עָלָיו גְּזַר דִּין, גָּזַר עָלָיו תַּעֲנִית וְעָג עוּגָה קְטַנָּה וְעָמַד בְּתוֹכָהּ, וְאָמַר, אֵינִי זָז מִכָּאן עַד שֶׁתְּבַטֵּל אוֹתָהּ גְּזֵרָה. בְּאוֹתָהּ שָׁעָה מֶה עָשָׂה משֶׁה, לָבַשׁ שַׂק וְנִתְעַטֵּף שַׂק וְנִתְפַּלֵּשׁ בָּאֵפֶר וְעָמַד בִּתְפִלָּה וּבְתַחֲנוּנִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, עַד שֶׁנִּזְדַּעְזְעוּ שָׁמַיִם וָאָרֶץ וְסִדְּרֵי בְּרֵאשִׁית, וְאָמְרוּ שֶׁמָּא הִגִּיעַ צִבְיוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַדֵּשׁ אֶת עוֹלָמוֹ, יָצְתָה בַּת קוֹל וְאָמְרָה, עֲדַיִן לֹא הִגִּיעַ צִבְיוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַדֵּשׁ אֶת עוֹלָמוֹ, אֶלָּא (איוב יב, י): אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ, וְאֵין אִישׁ אֶלָּא משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ג): וְהָאִישׁ משֶׁה עָנָו מְאֹד מִכָּל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאוֹתָהּ שָׁעָה, הִכְרִיז בְּכָל שַׁעַר וְשַׁעַר שֶׁל רָקִיעַ וְרָקִיעַ בְּכָל בֵּית דִּין וּבֵין דִּין שֶׁלֹא יְקַבְּלוּ תְּפִלָּתוֹ שֶׁל משֶׁה וְלֹא יַעֲלוּ אוֹתָהּ לְפָנָיו, מִפְּנֵי שֶׁנֶּחְתַּם עָלָיו גְּזַר דִּין, אוֹתוֹ מַלְאָךְ שֶׁמְמֻנֶּה עַל הַכְרָזָה אכזריאל שְׁמוֹ, בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּבֶהָלָה וְאָמַר לָהֶם לְמַלְאֲכֵי הַשָּׁרֵת רְדוּ בְּבֶהָלָה וְנַעֲלוּ כָּל שַׁעֲרֵי רָקִיעַ וְרָקִיעַ, שֶׁגָּבַר קוֹל הַתְּפִלָּה כְּלַפֵּי מַעְלָה וּבִקְּשׁוּ לַעֲלוֹת הָרָקִיעַ מִפְּנֵי קוֹל תְּפִלָּתוֹ שֶׁל משֶׁה, שֶׁהָיְתָה תְּפִלָּתוֹ דּוֹמָה לְחֶרֶב שֶׁהוּא קוֹרֵעַ וְחוֹתֵךְ וְאֵינוֹ מְעַכֵּב, שֶׁהָיְתָה תְּפִלָּתוֹ מֵעֵין שֵׁם הַמְפֹרָשׁ שֶׁלָּמַד מִן זגזגאל רַב סוֹפֵר שֶׁל בְּנֵי מָרוֹם, עַל אוֹתָהּ שָׁעָה הוּא אוֹמֵר (יחזקאל ג, יב): וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ. וְאֵין רַעַשׁ אֶלָּא זִיעַ, וְאֵין גָּדוֹל אֶלָּא משֶׁה, שֶׁנֶּאֱמַר (שמות יא, ג): גַּם הָאִישׁ משֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵּי פַרְעֹה וּבְעֵינֵי הָעָם, מַהוּ בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ, בְּשָׁעָה שֶׁרָאוּ גַּלְגַּלֵּי מֶרְכָּבָה וְשַׂרְפֵי לֶהָבָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא תְּקַבְּלוּ תְּפִלָּתוֹ שֶׁל משֶׁה, וְלֹא נָשָׂא לוֹ פָּנִים וְלֹא נָתַן לוֹ חַיִּים, וְלֹא הִכְנִיסוֹ לְאֶרֶץ יִשְׂרָאֵל, אָמְרוּ בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ, שֶׁאֵין לְפָנָיו מַשֹּׂוֹא פָנִים לֹא לְקָטָן וְלֹא לְגָדוֹל. וּמִנַּיִן שֶׁהִתְפַּלֵּל משֶׁה בְּאוֹתוֹ הַפֶּרֶק חֲמֵשׁ מֵאוֹת וַחֲמִשָּׁה עָשָׂר פְּעָמִים, שֶׁנֶּאֱמַר (דברים ג, כג): וָאֶתְחַנַּן אֶל ה' בָּעֵת הַהִוא לֵאמֹר, וָאֶתְחַנַּן בְּגִימַטְרִיָּא הָכֵי הֲוֵי. בְּאוֹתָהּ שָׁעָה אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי וְיָדוּעַ לְפָנֶיךָ יְגִיעִי וְצַעֲרִי שֶׁנִּצְטַעַרְתִּי עַל יִשְׂרָאֵל עַד שֶׁיִּהְיוּ מַאֲמִינִים לִשְׁמֶךָ, כַּמָּה צַעַר נִצְטַעַרְתִּי עֲלֵיהֶם בַּמִּצְוֹת עַד שֶׁקָּבַעְתִּי לָהֶן תּוֹרָה וּמִצְוֹת, אָמַרְתִּי כְּשֶׁרָאִיתִי בְּצָרָתָן כָּךְ אֶרְאֶה בְּטוֹבָתָן, וְעַכְשָׁו שֶׁהִגִּיעַ טוֹבָתָן שֶׁל יִשְׂרָאֵל, אַתָּה אוֹמֵר לִי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה, הֲרֵי אַתָּה עוֹשֶׂה תּוֹרָתְךָ פְּלַסְתֵּר, דִּכְתִיב (דברים כד, טו): בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ וְלֹא יִקְרָא עָלֶיךָ אֶל ה' וְהָיָה בְךָ חֵטְא, זוֹ הִיא שִׁלּוּם עֲבוֹדָה שֶׁל אַרְבָּעִים שָׁנָה שֶׁעָמַלְתִּי עַד שֶׁיִּהְיוּ עַם קָדוֹשׁ וְנֶאֱמָן, שֶׁנֶּאֱמַר (הושע יב, א): וִיהוּדָה עֹד רָד עִם אֵל וְעִם קְדוֹשִׁים נֶאֱמָן. מַלְאָךְ סמא''ל הָרָשָׁע רֹאשׁ כָּל הַשְֹּׂטָנִים הוּא, בְּכָל שָׁעָה הָיָה מְסַפֵּר מִיתָתוֹ שֶׁל משֶׁה, וְאוֹמֵר מָתַי יַגִּיעַ הַקֵּץ אוֹ הָרֶגַע שֶׁבּוֹ יָמוּת משֶׁה שֶׁאֵרֵד וֶאֱטֹל נִשְׁמָתוֹ הֵימֶנּוּ, וְעָלָיו אָמַר דָּוִד (תהלים לז, לב): צוֹפֶה רָשָׁע לַצַּדִּיק וּמְבַקֵּשׁ לַהֲמִיתוֹ, אֵין לְךָ רָשָׁע בְּכָל הַשְֹּׂטָנִים כֻּלָּן כְּסמא''ל, וְאֵין לְךָ צַדִּיק בְּכָל הַנְּבִיאִים כְּמשֶׁה, שֶׁנֶּאֱמַר (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה אֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְאָדָם שֶׁנִּזְדַּמֵּן לִסְעוּדַת חָתָן וְכַלָּה, וְהָיָה אוֹתוֹ הָאִישׁ מְצַפֶּה וְאוֹמֵר מָתַי יַגִּיעַ שִׂמְחָתָם וְאֶשְׂמְחָה בָהּ, כָּךְ הָיָה סמא''ל הָרָשָׁע מְצַפֶּה נִשְׁמָתוֹ שֶׁל משֶׁה וְאוֹמֵר מָתַי יִהְיֶה מִיכָאֵל בּוֹכֶה וַאֲנִי מְמַלֵּא פִּי שְׂחוֹק, עַד שֶׁאָמַר לוֹ מִיכָאֵל מָה רָשָׁע אֲנִי בּוֹכֶה וְאַתָּה מְשַׂחֵק (מיכה ז, ח): אַל תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קַמְתִּי כִּי אֵשֵׁב בַּחשֶׁךְ ה' אוֹר לִי, כִּי נָפַלְתִּי מִפְּטִירָתוֹ שֶׁל משֶׁה קַמְתִּי מִפַּרְנָסָתוֹ שֶׁל יְהוֹשֻׁעַ בְּשָׁעָה שֶׁהִפִּיל ל''א מְלָכִים. כִּי אֵשֵׁב בַּחשֶׁךְ בְּחֻרְבַּן בַּיִת רִאשׁוֹן וְאַחֲרוֹן, ה' אוֹר לִי לִימוֹת הַמָּשִׁיחַ, עַד כָּאן עָלְתָה לְמשֶׁה שָׁעָה אֶחָת, בְּאוֹתָהּ שָׁעָה אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אִם אֵין אַתָּה מַכְנִיס אוֹתִי לְאֶרֶץ יִשְׂרָאֵל, הַנִּיחַ אוֹתִי בָּעוֹלָם הַזֶּה וְאֶחְיֶה וְלֹא אָמוּת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אִם לֹא אֲמִיתְךָ בָּעוֹלָם הַזֶּה הֵיאַךְ אֲחַיְךָ לָעוֹלָם הַבָּא, וְלֹא עוֹד אֶלָּא שֶׁאַתָּה עוֹשֶׂה תּוֹרָתִי פְּלַסְתֵּר, שֶׁכָּתוּב בְּתוֹרָתִי עַל יָדֶךָ (דברים לב, לט): וְאֵין מִיָּדִי מַצִּיל. אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אִם אֵין אַתָּה מַכְנִיס אוֹתִי לְאֶרֶץ יִשְׂרָאֵל הַנִּיחַ אוֹתִי כְּחַיּוֹת הַשָֹּׂדֶה שֶׁהֵן אוֹכְלִין עֲשָׂבִים וְשׁוֹתִין מַיִם וְחַיִּין וְרוֹאִין אֶת הָעוֹלָם, כָּךְ תְּהֵא נַפְשִׁי כְּאַחַת מֵהֶן. אָמַר לוֹ (דברים ג, כו): רַב לָךְ. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם וְאִם לָאו, הַנִּיחַ אוֹתִי בָּעוֹלָם הַזֶּה כָּעוֹף הַזֶּה שֶׁהוּא פּוֹרֵחַ בְּכָל אַרְבַּע רוּחוֹת הָעוֹלָם וּמְלַקֵּט מְזוֹנוֹ בְּכָל יוֹם, וּלְעֵת הָעֶרֶב חוֹזֵר לְקִנּוֹ, כָּךְ תְּהֵא נַפְשִׁי כְּאַחַת מֵהֶן. אָמַר לוֹ, רַב לָךְ, מַהוּ רַב לָךְ, אָמַר לוֹ רַב לָךְ אֲשֶׁר דִּבַּרְתָּ. כֵּיוָן שֶׁרָאָה משֶׁה שֶׁאֵין בְּרִיָה יְכוֹלָה לְהַצִּילוֹ מִדֶּרֶךְ הַמָּוֶת, בְּאוֹתָהּ שָׁעָה אָמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא. מֶה עָשָׂה משֶׁה נָטַל אֶת הַמְגִלָּה וְכָתַב עָלֶיהָ שֵׁם הַמְפֹרָשׁ, וְסֵפֶר הַשִּׁיר עֲדַיִן לֹא מִלֵּא לִכְתֹּב עַד שֶׁהִגִּיעַ הָרֶגַע שֶׁבּוֹ יָמוּת משֶׁה, בְּאוֹתָהּ שָׁעָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְגַבְרִיאֵל, גַּבְרִיאֵל, צֵא וְהָבֵא נִשְׁמָתוֹ שֶׁל משֶׁה, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, מִי שֶׁהוּא שָׁקוּל כְּנֶגֶד שִׁשִּׁים רִבּוֹא אֵיךְ אֲנִי יָכוֹל לִרְאוֹת בְּמוֹתוֹ, וּמִי שֶׁיֵּשׁ בּוֹ דְּבָרִים אֵלּוּ אֵיךְ אֲנִי יָכוֹל לַעֲשׂוֹת לוֹ קֶצֶף. וְאַחַר כָּךְ אָמַר לוֹ לְמִיכָאֵל, צֵא וְהָבֵא נִשְׁמָתוֹ שֶׁל משֶׁה, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי הָיִיתִי לוֹ רַב וְהוּא הָיָה לִי לְתַלְמִיד, וְלֹא יָכוֹל אֲנִי לִרְאוֹת בְּמוֹתוֹ. וְאַחַר כָּךְ אָמַר לְסמא''ל הָרָשָׁע, צֵא וְהָבֵא נְשָׁמָה שֶׁל משֶׁה, מִיָּד לָבַשׁ כַּעַס וְחָגַר חַרְבּוֹ וְנִתְעַטֵּף אַכְזָרִיּוּת וְהָלַךְ לִקְרָאתוֹ שֶׁל משֶׁה, כֵּיוָן שֶׁרָאָה אוֹתוֹ שֶׁהוּא יוֹשֵׁב וְכוֹתֵב שֵׁם הַמְפֹרָשׁ, וְזֹהַר מַרְאֵהוּ דּוֹמֶה לַשֶּׁמֶשׁ וְהוּא דּוֹמֶה לְמַלְאַךְ ה' צְבָאוֹת, הָיָה מִתְיָרֵא סמא''ל מִן משֶׁה, אָמַר וַדַּאי שֶׁאֵין הַמַּלְאָכִים יְכוֹלִין לִטֹּל נִשְׁמָתוֹ שֶׁל משֶׁה, וְטֶרֶם שֶׁהֶרְאָה סמא''ל אֶת עַצְמוֹ לְמשֶׁה, הָיָה משֶׁה יוֹדֵעַ שֶׁבָּא סמא''ל, וְכֵיוָן שֶׁרָאָה סמא''ל אֶת משֶׁה אֲחָזַתּוּ רְעָדָה וְחִיל כַּיּוֹלֵדָה, וְלֹא מָצָא פִּתְחוֹן פֶּה לְדַבֵּר עִם משֶׁה, עַד שֶׁאָמַר משֶׁה לְסמא''ל (ישעיה מח, כב): אֵין שָׁלוֹם אָמַר ה' לָרְשָׁעִים, מַה תַּעֲשֶׂה בְּכָאן, אָמַר לוֹ לִטֹּל נִשְׁמָתְךָ בָּאתִי, אָמַר לוֹ מִי שִׁגְרְךָ, אָמַר לוֹ מִי שֶׁבָּרָא אֶת כָּל הַבְּרִיּוֹת. אָמַר לוֹ, אֵין אַתָּה נוֹטֵל נִשְׁמָתִי. אָמַר לוֹ כָּל בָּאֵי הָעוֹלָם נִשְׁמָתָן מְסוּרִין לְיָדִי, אָמַר לוֹ, יֵשׁ בִּי כֹּחַ מִכָּל בָּאֵי הָעוֹלָם. אָמַר לוֹ, מַה כֹּחֲךָ, אָמַר לוֹ אֲנִי בֶּן עַמְרָם שֶׁיָּצָאתִי מִמְּעֵי אִמִּי מָהוּל, וְלֹא נִצְרַכְתִּי לְמָהֳלֵנִי, וּבוֹ בַּיּוֹם שֶׁנּוֹלַדְתִּי מָצָאתִי פִּתְחוֹן פֶּה, וְהָלַכְתִּי בְרַגְלַי, וְדִבַּרְתִּי עִם אָבִי וְאִמִּי, וַאֲפִלּוּ חָלָב לֹא יָנַקְתִּי, וּכְשֶׁהָיִיתִי בֶּן שְׁלשָׁה חֳדָשִׁים הִתְנַבֵּאתִי וְאָמַרְתִּי שֶׁעָתִיד אֲנִי לְקַבֵּל תּוֹרָה מִתּוֹךְ לַהֲבֵי אֵשׁ. וּכְשֶׁהָיִיתִי מְהַלֵּךְ בַּחוּץ נִכְנַסְתִּי לְפַלְטְרִין שֶׁל מֶלֶךְ וְנָטַלְתִּי כֶּתֶר מֵעַל רֹאשׁוֹ, וּכְשֶׁהָיִיתִי בֶּן שְׁמוֹנִים שָׁנָה עָשִׂיתִי אוֹתוֹת וּמוֹפְתִים בְּמִצְרַיִם, וְהוֹצֵאתִי שִׁשִּׁים רִבּוֹא לְעֵינֵי כָּל מִצְרַיִם, וְקָרַעְתִּי אֶת הַיָּם לִשְׁנֵים עָשָׂר קְרָעִים, וְהָפַכְתִּי מֵי מָרָה לְמָתוֹק, וְעָלִיתִי וְדָרַכְתִּי דֶּרֶךְ בַּשָּׁמַיִם, וְהָיִיתִי תּוֹפֵס בְּמִלְחַמְתָּן שֶׁל מַלְאָכִים, וְקִבַּלְתִּי תּוֹרָה שֶׁל אֵשׁ, וְדַרְתִּי תַּחַת כִּסֵּא אֵשׁ, וְסֻכָּתִי תַּחַת עַמּוּד אֵשׁ, וְדִבַּרְתִּי עִמּוֹ פָּנִים בְּפָנִים, וְנָצַחְתִּי בְּפָמַלְיָא שֶׁל מַעְלָה, וְגִלִּיתִי רָזֵיהֶם לִבְנֵי אָדָם, וְקִבַּלְתִּי תּוֹרָה מִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלִמַּדְתִּי אוֹתָהּ לְיִשְׂרָאֵל, וְעָשִׂיתִי מִלְחָמָה עִם סִיחוֹן וְעִם עוֹג שְׁנֵי גִּבּוֹרֵי עוֹבְדֵי כּוֹכָבִים שֶׁבִּשְׁעַת הַמַּבּוּל לֹא הִגִּיעוּ מַיִם לְקַרְסֻלֵּיהֶן מִפְּנֵי גָּבְהָן, וְהֶעֱמַדְתִּי חַמָּה וּלְבָנָה בְּרוּם עוֹלָם, וְהִכִּיתִים בַּמַּטֶּה שֶׁבְּיָדִי וַהֲרַגְתִּים. מִי יֵשׁ בְּבָאֵי עוֹלָם שֶׁיָּכוֹל לַעֲשׂוֹת כֵּן, לֵךְ רָשָׁע מִכָּאן אֵין לְךָ לוֹמַר כֵּן, לֵךְ בְּרַח מִלְּפָנַי, אֵינִי נוֹתֵן נִשְׁמָתִי לְךָ. מִיָּד חָזַר סמא''ל וְהֵשִׁיב דָּבָר לִפְנֵי הַגְּבוּרָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ לִסמא''ל, בּוֹא וְהָבֵא נִשְׁמָתוֹ שֶׁל משֶׁה, מִיָּד שָׁלַף חַרְבּוֹ מִתַּעֲרוֹ וְעָמַד עַל משֶׁה, מִיָּד קָצַף עָלָיו משֶׁה וְנָטַל אֶת הַמַּטֶּה בְּיָדוֹ שֶׁחָקוּק בּוֹ שֵׁם הַמְּפֹרָשׁ וּפָגַע בּוֹ בִּסמא''ל בְּכָל כֹּחוֹ, עַד שֶׁנָּס מִלְּפָנָיו, וְרָץ אַחֲרָיו בַּשֵּׁם הַמְפֹרָשׁ וְנָטַל קֶרֶן הוֹדוֹ מִבֵּין עֵינָיו וְעִוֵּר אֶת עֵינָיו, עַד כָּאן עָלְתָה לְמשֶׁה. סוֹף רֶגַע יָצְתָה בַּת קוֹל וְאָמְרָה, הִגִּיעַ סוֹף מִיתָתֶךָ. אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם זְכֹר אוֹתוֹ הַיּוֹם שֶׁנִּגְלֵיתָ עָלַי בַּסְנֶה וְאָמַרְתָּ לִי (שמות ג, י): לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה וְהוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרָיִם, זְכֹר אוֹתוֹ הַיּוֹם שֶׁהָיִיתִי עוֹמֵד עַל הַר סִינַי אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, בְּבַקָּשָׁה מִמְּךָ אַל תִּמְסְרֵנִי בְּיַד מַלְאַךְ הַמָּוֶת. יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ אַל תִּתְיָרֵא, אֲנִי בְּעַצְמִי מְטַפֵּל בְּךָ וּבִקְבוּרָתֶךָ. בְּאוֹתָהּ שָׁעָה עָמַד משֶׁה וְקִדֵּשׁ עַצְמוֹ כַּשְֹּׂרָפִים וְיָרַד הַקָּדוֹשׁ בָּרוּךְ הוּא מִשְּׁמֵי שָׁמַיִם הָעֶלְיוֹנִים לִטֹּל נִשְׁמָתוֹ שֶׁל משֶׁה, וּשְׁלשָׁה מַלְאֲכֵי הַשָּׁרֵת עִמּוֹ, מִיכָאֵל וְגַבְרִיאֵל וְזגזגאל, מִיכָאֵל הִצִּיעַ מִטָּתוֹ שֶׁל משֶׁה, וְגַבְרִיאֵל פֵּרַס בֶּגֶד שֶׁל בּוּץ מְרַאֲשׁוֹתָיו, וְזגזגאל מַרְגְּלוֹתָיו, מִיכָאֵל מִצַּד אֶחָד וְגַבְרִיאֵל מִצַּד אֶחָד, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, משֶׁה הַשְׁקֵף עֵינֶיךָ זֶה עַל גַּב זֶה, וְהִשְׁקִיף עֵינָיו זֶה עַל גַּב זֶה, אָמַר לוֹ הַנַּח יָדְךָ עַל הֶחָזֶה, וְהִנִּיחַ יָדוֹ עַל הֶחָזֶה, אָמַר לוֹ הַקֵּף רַגְלֶיךָ זֶה עַל גַּב זֶה, הִקִּיף רַגְלָיו זֶה עַל גַּב זֶה, בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לַנְּשָׁמָה מִתּוֹךְ גּוּפוֹ, אָמַר לָהּ בִּתִּי מֵאָה וְעֶשְׂרִים שָׁנָה קְצַבְתִּיךְ הֱיוֹתֵךְ בְּגוּפוֹ שֶׁל משֶׁה, עַכְשָׁו הִגִּיעַ קִצֵּךְ לָצֵאת, צְאִי אַל תְּאַחֲרִי. אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, יוֹדַעַת אֲנִי שֶׁאַתָּה אֱלֹהַּ כָּל הָרוּחוֹת וְכָל הַנְּפָשׁוֹת, נֶפֶשׁ הַחַיִּים וְהַמֵּתִים מְסוּרִין בְּיָדֶךָ, וְאַתָּה בְּרָאתַנִי וְאַתָּה יְצַרְתַּנִי וְאַתָּה נְתַתַּנִי בְּגוּפוֹ שֶׁל משֶׁה מֵאָה וְעֶשְׂרִים שָׁנָה, וְעַכְשָׁו יֵשׁ גּוּף טָהוֹר בָּעוֹלָם יוֹתֵר מִגּוּפוֹ שֶׁל משֶׁה, שֶׁלֹא נִרְאָה בּוֹ רוּחַ סְרוּחָה מֵעוֹלָם, וְלֹא רִמָּה וְתוֹלֵעָה, לָכֵן אֲנִי אוֹהֶבֶת אוֹתוֹ וְאֵינִי רוֹצָה לָצֵאת מִמֶּנּוּ. אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, נְשָׁמָה, צְאִי אַל תְּאַחֲרִי וַאֲנִי מַעֲלֶה אוֹתָךְ לִשְׁמֵי הַשָּׁמַיִם הָעֶלְיוֹנִים, וַאֲנִי מוֹשִׁיבֵךְ תַּחַת כִּסֵּא כְבוֹדִי אֵצֶל כְּרוּבִים וּשְׂרָפִים וּגְדוּדִים. אָמְרָה לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, מֵאֵצֶל שְׁכִינָתְךָ מִמָּרוֹם יָרְדוּ שְׁנֵי מַלְאָכִים עֻזָּה וַעֻזָּאֵל וְחָמְדוּ בְּנוֹת אֲרָצוֹת וְהִשְׁחִיתוּ דַּרְכָּם עַל הָאָרֶץ עַד שֶׁתָּלִיתָ אוֹתָם בֵּין הָאָרֶץ לָרָקִיעַ, אֲבָל בֶּן עַמְרָם מִיּוֹם שֶׁנִּגְלֵיתָ אֵלָיו בַּסְּנֶה לֹא בָּא לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (במדבר יב, א): וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמשֶׁה עַל אֹדוֹת הָאִשָּׁה הַכֻּשִּׁית אֲשֶׁר לָקָח כִּי אִשָּׁה כֻשִּׁית לָקָח, בְּבַקָּשָׁה מִמְּךָ תַּנִּיחֵנִי בְּגוּפוֹ שֶׁל משֶׁה. בְּאוֹתָהּ שָׁעָה נְשָׁקוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְנָטַל נִשְׁמָתוֹ בִּנְשִׁיקַת פֶּה, וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹכֶה (תהלים צד, טז): מִי יָקוּם לִי עִם מְרֵעִים מִי יִתְיַצֵּב לִי עִם פֹּעֲלֵי אָוֶן, וְרוּחַ הַקֹּדֶשׁ אוֹמֵר (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה. שָׁמַיִם בּוֹכִין וְאוֹמְרִים (מיכה ז, ב): אָבַד חָסִיד מִן הָאָרֶץ. אֶרֶץ בּוֹכָה וְאוֹמֶרֶת (מיכה ז, ב): וְיָשָׁר בָּאָדָם אָיִן. וּכְשֶׁבִּקֵּשׁ יְהוֹשֻׁעַ רַבּוֹ וְלֹא מְצָאוֹ הָיָה בּוֹכֶה וְאוֹמֵר (תהלים יב, ב): הוֹשִׁיעָה ה' כִּי גָּמַר חָסִיד כִּי פַסּוּ אֱמוּנִים מִבְּנֵי אָדָם, וּמַלְאֲכֵי הַשָּׁרֵת אוֹמְרִים (דברים לג, כא): צִדְקַת ה' עָשָׂה, וְיִשְׂרָאֵל הָיוּ אוֹמְרִים (דברים לג, כא): וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל. אֵלּוּ וָאֵלּוּ הָיוּ אוֹמְרִים (ישעיה נז, ב): יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם הֹלֵךְ נְכֹחוֹ, (משלי י, ז): זֵכֶר צַדִּיק לִבְרָכָה וְנִשְׁמָתוֹ לְחַיֵּי עוֹלָם הַבָּא. אָמֵן כֵּן יְהִי רָצוֹן, (תהלים פט, נג): בָּרוּךְ ה' לְעוֹלָם אָמֵן וְאָמֵן.
Rabbi Yochanan said: Ten times Scripture refers to the death of Moses. These are them: "Behold, your time to die comes near.... (Deut. 31:14), "You will die on the mountain you are ascending...."(Deut. 32:50), "For I will die in this land...." (Deut. 4:22), For I know that, after I am dead," (Deut. 31:29), "How much more when I am dead...." (Deut. 32:27), "This is the blessing in which Moses, the man of God, said farewell to the Israelites before he died." (Deut. 33:1), "Moses was a hundred and twenty years old when he died," (Deut. 34:7), "Moses, the servant of God, died there...." (Deut. 34:5), "After the death of Moses, the servant of God," (Joshua 1:1), "My servant Moses is dead." (Joshua 1:2). This teaches that 10 times is was decreed against him that he would not enter the Land of Israel but, even so, the decree of harsh judgment wasn't sealed until the Heavenly Court revealed itself to him and said: "There is a decree laid before you that you will not cross over, as Scripture says "but you will not cross the Jordan. This was easy in the eyes of Moses. He said: "Israel has committed great sins how many times, and yet, when I asked, they received mercy through me, as Scripture says: "Let me be and I will destroy them.... (Deut. 9:14)" and what is subsequently written? "And Adonai regretted the punishment...." (Ex. 32:14), I will strike them with pestilence and dispossess them, (Num. 14:12). What is written there? And Adonai said, "I pardon, as you have asked. (Num. 14:20). I, that did not sin from my youth, is it at all possible that, when I pray on my own behalf, God will not receive it from me? When the Holy Blessed One saw that Moses did not take the matter seriously, and did not stand in prayer, he quickly swore by the Great Name that Moses would not enter the land of Israel. As is written: [T]herefore you shall not bring this congregation into the land that I have given them." (Num. 20:12). The word לכן is not used except for an oath, as is written: Therefore, I swear concerning the House of Eli.... (1 Samuel 3:14). When Moses saw that the decree of judgment had been sealed against him, he decided to fast and drew a small circle around him and stood within it. He said: I will not move from here until you invalidate the decree! At that moment, what did Moses do? He put on sackcloth, wrapped himself in it, rolled in dust, stood in prayer and supplications before the Holy Blessed One until the heavens, the earth and the order of Creation were shaken. They said: Perhaps this expresses the wish of the Blessed Holy One to make the world anew? Then, a heavenly voice proclaimed: ‘It is not yet God’s desire to create the world anew, but rather, “in whose hand is the breath of all the living and the spirit of all earthly man. (Job 12:10).” Who is “man” but Moses, as is said: “the man Moses was a very humble man, more so than any other man on earth
(Num. 12:3).” What did the Holy Blessed One do at that moment? God had it proclaimed in every gate of every firmament and in every court that Moses’ prayer was not acceptable and not to present it for the decree of judgment had been sealed. Then, at that hour, the Holy Blessed One called the Angel in charge of proclamations, Achzariel was his name, in sudden haste and said the ministering angels: descend in haste and lock every gate of every firmament for the sound of prayer seeks to overpower above and they asked to ascend to heaven because of the sound of Moses’ prayer, for his prayer was like a sword that tears and cuts without impediment. His prayer was like the Innermost Name that he had learned from Zagzagel, Master Sofer of the Children on High. Concerning this moment, the prophet says: [B]ehind me I heard a great roaring sound: "Blessed is the site of the Glory of Adonai" (Ezek. 3:12). There is no rushing without trembling, and there is no greatness without Moses. As is said: Also, the man Moses was very great in the land of Egypt, in the eyes of the courtiers of Pharaoh and in the eyes of the people. (Exod. 11:3). What is the meaning of “Blessed is the place of the Glory of Adonai"? When the Wheels of the Chariot and the Flaming Seraphim saw that the Holy Blessed One refused to accept the prayer of Moses, nor favor him, nor give him life, nor let him enter the land of Israel, they said ‘Blessed is the site of the Glory of Adonai,’ for before God, neither the small nor the great received preferential treatment. From where do we know that Moses prayed a passage at this moment 515 times? As is said: “I pleaded with Adonai at that time, saying, (Deut. 3:23), for the numerical value of ואתחנן is thus. At that moment, Moses said before the Blessed Holy One, ‘Master of the Universe, the trials and tribulations I have suffered on account of Israel until they believed in your name are well known to you, how many sorrows I suffered because on account of the commandments until I instilled in them the Torah and commandments. I hoped that, just as I have seen their struggles so would I see their triumph. Now, that the triumph of Israel has come, you say to me: You will not cross the Jordan? (Deut. 31:2). Alas, you make your Torah a fraud, as is written: You must pay him his wages on the same day, before the sun sets, for he is needy and urgently depends on it; else he will cry to Adonai against you, and you will incur guilt. (Deut. 24:15). Is this the payment for 40 years of service that I toiled to produce a holy and faithful nation? As is said: Judah stands firm with God And is faithful to the Holy One. (Hos. 12:1). Sammael, the evil angel, head of the accusers, counted every hour until Moses’ death, saying: ‘When the end comes and the moment of Moses’ death arrives, I will descend, and I will take his soul from him. Concerning this, David said: The wicked watches for the righteous, seeking to put him to death; (Ps. 37:32). There is no one as evil among the accusers as Sammael and no one as righteous among the prophets as Moses, as is said: Never again did there arise in Israel a prophet like Moses – who comprehended Adonai face to face, (Deut. 34:10). This matter resembles the parable of a man who was invited to a wedding feast and look forward to it and said: ‘When will their rejoicing come that I may rejoice therein!’ So much was Sammael the evil one looking forward to Moses’ soul, saying ‘When will Michael cry and I will fill my mouth with laughter? Then Michael said ‘What, wicked one, I am crying, and you are laughing, as is said: “Do not rejoice over me, O my enemy! Though I have fallen, I rise again; Though I sit in darkness, Adonai is my light. (Mic. 7:8). Though I have fallen—the death of Moses, I rise again, the design of Joshua when he vanquished the 31 kings, though I sit in darkness, because of the destruction of the First and Second Temples, Adonai is my light, the days of the Messiah. At that point, Moses had but one hour. At that moment, Moses said to the Blessed Holy One, ‘Master of the Universe, if you won’t let me enter the land of Israel, let me remain in this world and I will live and not die. The Holy One replied to Moses: If I do not take your life in this world, how can I give you life in the World to Come. Moreover, you falsify my Torah, as is written by your hand in my Torah, none can be delivered from My hand (Deut. 32:39). Moses said to the Holy One, ‘Master of the Universe, if you will not bring me to the land of Israel, permit me to be like the beasts of the field that eat grasses and drink water and live and see the world. Thus, let my life’s breath be as one of theirs. God said to him: “Enough!” (Deut. 3:26). Moses said before God: “Master of the Universe, if not that, let me become in this world like the bird that flies in all 4 directions of the world and gathers its provisions everyday and returns at the time of sunset to its rest. Thus, let my life’s breath be like one of them. God replied: “Enough!” What is the meaning of רב לך? God said: “You have spoken enough.” When Moses saw that no creature could save him from the way of death, at that moment, he said: “The Rock, perfect in deed and just in every way. The faithful God, without falsity, who is righteous and upright. (Deut. 32:4). What did Moses do? He took a scroll and wrote upon it the Ineffable Name, but the writing of the Book of Song still was not finished at the moment of Moses’ death. At that hour, the Holy Blessed One said to Gavriel: “Gavriel, go out and bring me Moses’ soul. Gavriel replied: “Master of the Universe, he who is equivalent to 60 myriads, how is it possible for me to witness his death? One who has such words in him, how is it possible for me to act against him with such wrath? After this, God spoke to Michael: “Go out and bring Moses’ soul.” Michael replied: “Master of the Universe, I was a teacher to him, and he was my student. It is not possible for me to witness his death. After that, God spoke to Sammael the Wicked: “Go out and bring Moses’ soul.” Quickly, he dressed himself in anger, strapped on his sword and wrapped himself in cruelty and went out to meet Moses. When Sammael saw him, that he was sitting and writing the Innermost Name and that the radiance of his appearance was like the sun and that Moses resembled an Angel of Adonai of the Hosts, Sammael was afraid of Moses and said: “Certainly, none from among the Angels is capable to taking Moses’ soul. Now before Sammael appeared to him, Moses knew that Sammael was coming. When Sammael saw Moses in the grip of trembling, he had pangs like a woman giving birth, and he could not find the wherewithal to speak with Moses. Then Moses said to Sammael: “There is no peace, said Adonai, for the wicked. What are you doing here?” Sammael said to him: “I came here to take your soul.” “Who sent you?” Moses asked. Sammael answered him: “the One who created all living things.” Moses replied: “You will not take my soul.” Sammael responded: “The souls of all those who come into this world are delivered into my hand.” Moses answered: “I am stronger than all who come into this world!” Sammael asked: “What is your strength?” Moses told him: “I am the son of Amram. I came out of my mother’s womb circumcised; thus, it was not necessary to circumcise me, and on the very day I was born, I was able to speak and walk and I spoke with my father and mother. I didn’t need to nurse and, when I was three months old, I uttered prophesy and I foretold that in the future I would receive Torah from the midst of flames of fire. Once, when I was walking outside, I entered the palace of the king and took the crown from his head. When I was 80 years old, I performed signs and wonders in Egypt and brought out 60 myriads before the eyes of all Egypt. I split the sea into 12 divisions, and I turned the bitter waters sweet. I ascended and blazed the pathway to heaven, and I was occupied in the war of angels. I received the Torah of fire and dwelled under the Throne of Fire and took shelter under a pillar of fire and I spoke with God face to face and I triumphed over the household of heaven. I revealed their secrets to the children of Adam, and I received Torah from the right hand of the Holy Blessed One and I taught her precepts to Israel. I made war on Sichon and Og and two mighty ones of the star worshippers on whom, during the Flood, the water did not reach their ankles because of their stature. I caused the sun and the moon to stand still in the high heavens and I struck them with the staff in my hand and I killed them. Who among those who come into this world could have done likewise? Go, evil one, from this moment you must not speak again. Go! Flee from me! I will not surrender my soul to you! Immediately, Sammael returned and brought word to God. The Blessed Holy One said to Sammael: “Come, bring me Moses’ soul. Quickly, he drew his sword from its sheath and stood before Moses. Immediately, Moses became enraged at him, and his took his staff in his hand, the one inscribed with the Ineffable Name, and assailed Sammael with all his might until he drove Sammael from him. Moses ran after him with the Ineffable Name and took a ray of his splendor from between his eyes and blinded him. This much Moses achieved. When the moment ended, a heavenly voice said: “you have reached the time of your death.” Moses said to the Holy Blessed One: “Master of the Universe, remember the day you revealed yourself to me in a bush, and you said to me: ‘Come, I will send you to Pharaoh and you will bring my people Israel out from Egypt (Ex. 3:10)’. Remember the time I stood upon Mount Sinai 40 days and 40 nights. I implore you, don’t deliver me into the hand of the Angel of Death.” A heavenly voice issued and said” “Do not fear! I will be with you and attend to your burial.” At that moment, Moses stood and sanctified himself like the Seraphim and the Holy Blessed One descended from the highest Heaven of Heavens to take the soul of Moses. Three ministering angels came as well: Michael, Gavriel and Zagzagel. Michael prepared Moses’ death bed. Gavriel spread clothes of fine linen at his head and Zagzagel at his feet. Michael on one side [of the bed] and Gavriel on the other. The Holy Blessed One said to Moses: “Moses, close your eyelids over your eyes” and Moses closes his eyelids over his eyes. God said: “rest you hand upon your chest” and Moses rested his hand upon his chest. God said: “Place your feet, one next to the other” and Moses placed his feet next to one another. At that moment, the Holy Blessed One called his soul from within his body. God said to her: “My daughter, 120 years I fixed the length of your existence within Moses’ body, now your time had come to leave. Depart! Do not linger!” She said: “Master of the Universe, I know that you are God of all spirits and all souls. The life’s breath of the living and the dead are delivered into your hand. You created me, you formed me, and you gave me the body of Moses for 120 years. Now, is there a body purer in the world than the body of Moses? In which there never appeared a rotten smell in the world and in which there is no worm nor maggot. Therefore, I love him, and I do not wish to leave him. The Holy Blessed One said: “Soul, depart! Do not linger! I wish to raise him up to the highest heaven of heaven and I will place you under the Throne of Glory, next to the cherubim, seraphim and the hosts [of heaven].” She said: “Master of the Universe, from the place you dwell on high, two angels descended, Uzal and Uzael, and they coveted the daughters of the earth, and they became corrupted on the earth until you suspended them between earth and the firmament. However, the son of Amram, from the day you revealed yourself to him in the bush, he did not have marital relations with his wife, as it says: ‘Miriam and Aaron spoke out against Moses concerning the matter of the Cushite woman that he had married (Numbers 12:1).’ I humbly ask you, let me remain in Moses’ body.” At that moment, the Blessed Holy One kissed Moses and took his soul with a kiss of the mouth, and the Blessed Holy One wept: “Who will rise for me against the evil doers? Who will stand for me against those who perform wickedness? (Psalm 94:16).” The spirit of holiness said: “And there never arose again a prophet like Moses…. (Deut. 34:10).” The heavens wept and said: “The pious are gone from the land (Micah 7:2).” The earth wept and said: “The upright are gone from humanity (Micah 7:2).” When Joshua was seeking his teacher and did not find him, he was weeping and said: “Deliver, Adonai, for the pious are gone and the faithful have vanished among the children of Adam (Psalms 12:2).” The ministering angels said: “He executed Adonai’s righteousness (Deut. 33:21).” Israel added: …and God’s judgments with Israel (Id.). These and these said: “Yet, he shall come to peace, he who walked straightforwardly will rest upon his couch (Isaiah 57:2). “The memory of the righteous is for blessing (Proverbs 10:7),” and his soul is bound for the World to Come. Amen. May this be God’s will. “Blessed is Adonai forever, amen and amen (Psalm 89:53).”
The Death of Death, Neil Gillman, at 137
That the later tradition fully appropriated the notion of an individualized soul, seperate and distinct from the body, is clearly demonstrated in an extended midrashic description of the death of Moses. The biblical description of this death (Deauteronomy 34:5-8) is frustratingly concise, but the midrash expands this narrative into one of the most poignanat passages in all rabbinic literature. Most of the passage deals with Moses' refusal to accept death, his challenge that God reverse the divine decree, and his wrestling with the various angels God sends to fetch his soul.
But astonishingly, after Moses finally resigns himself to dying, his soul takes up its own independent challenge. When God calls upon the soul to leave Moses' body, "she still refused and countered with the question: "Is there a purer body than that of Moses?" God is then forced to enter into discussion with the soul, promising to raise her to the highest heavens and placing her beneath God's very throne. Still, the sould protests and begs to stay within Moses' body. Finally, "the Holy One, blessed be He, sought out and took his soul with a kiss."
The notion of God's "kiss of death" is a homiletical expansion of Deuteronomy 34:5 which has Moses dying "at the command (in Hebrew al pi, literally, "by the mouth") of the Lord. We are now in the explicitly dualistic framework. Moses is a composite of body and soul, Moses argues and then the soul pursues its own argument independently of Moses' will. And death is the going out of the soul from the body.
(ד) לפני מותו (שם). וכי תעלה על דעתך שלאחר מותו בירך את ישראל, ומהו לפני מותו, לפני מלאך המות, שבשעה שאמר לו הקב"ה עלה [וגו'] ומות בהר הזה (שם לב מח מט), היה מלאך המות סבור כבר נתן לו הקב"ה רשות על נפשו של משה, בא ועמד למעלה הימנו, אמר לו משה כבר הבטיחני הקב"ה שלא ימסרני בידך, והיה מברך את ישראל לפני המלאך המות, לכך נאמר לפני מותו.
(4) (Deut. 33:1:) BEFORE HIS DEATH. Would it cross your mind that he blessed Israel after he died?: Then what is the meaning of BEFORE HIS DEATH? Before the Angel of Death. When the Holy One said to him (in Deut. 32:49-50) ASCEND <THIS MOUNTAIN OF THE ABARIM>…; AND YOU SHALL DIE ON THIS MOUNTAIN. The Angel of Death thought that the Holy One had already given him authority over Moses' life. He came and stood directly above him. Moses said to him: The Holy One has already promised me that he would not deliver me into your hand. Then he blessed Israel before the Angel of Death. It is therefore stated (in Deut. 33:1) BEFORE HIS DEATH.
(א) ויאמר ה' אל משה הן קרבו ימיך למות (דברים לא יד). זש"ה הן צדיק בארץ ישולם (משלי יא לא), כנגד מי נאמר המקרא הזה, לא אמרו אלא נגד משה הצדיק, שלא היה כמותו, לא בנביאים, ולא בחכמים, שהרי הקב"ה מעיד עליו לאחר מותו, ולא קם נביא עוד בישראל כמשה וגו' (דברים לד י), אעפ"כ לא היה ספיקה בידו, להציל עצמו מן המיתה, שכן אמר דוד כי גרים אנחנו לפניך ותושבים ככל אבותינו כצל ימינו על הארץ ואין מקוה (דה"א כט טו), והלא כתיב קוה אל ה' ושמור דרכו וירוממך לרשת ארץ (תהלים לז לד), ומה תלמוד לומר ואין מקוה, אמר דוד רבש"ע לכל מדות אדם מקוה, אם הוא עני עד שיעשיר, חלש עד שיהיה גבור, חולה עד שיתרפא, חבוש בבית האסורין עד שיתירוהו, אבל יום המיתה אין לו תקוה, שהרי הקב"ה דיבר עם משה פנים בפנים, ולא יכול להציל עצמו מן המיתה, וכן שלמה אמר הכל כאשר לכל מקרה אחד לצדיק ולרשע (קהלת ט ב). אמר ר' חנינא רוח פסקונית יש לה רשות לדבר לפני הקב"ה, כסנטר לפני המלך, ואומר לפניו רבש"ע כל בשר למיתה, אברהם בדקו מיתה, נמרוד הרשע בדקו מיתה, יצחק בדקו מיתה, אבימלך בדקו מיתה, משה בדקו מיתה, פרעה הרשע בדקו מיתה, שכן אמר שלמה הכל הולך אל מקום אחד (שם ג כ), ומעתה מה הועילו הצדיקים שעסקו בתורה ובמצות ובמעשים טובים בעולם הזה, ומה הפסידו הרשעים שחטאו והחטיאו בעולם הזה, שלמה פירשה מי יודע רוח בני האדם וגו' (שם שם כא), רוח בני האדם, אלו נשמתן של צדיקים, שהן מונחות וגנוזות תחת כסא הכבוד, ורוח הבהמה (היא היורדת) [היורדת היא] למטה לארץ (שם), אלו נשמותיהן של רשעים, שיורדות לגיהנם, וכן הוא אומר אך אל שאול (תרד) [תורד] וגו' (ישעיה יד טו), ומנין שהצדיקים קרויין אדם, שכן אמר יונה ואני לא אחוס על נינוה וגו' אשר יש בה הרבה משתים עשרה רבו אדם וגו' ובהמה רבה (יונה ד יא), אדם אלו הצדיקים, ובהמה אלו הרשעים, שמעשיהם כמעשה רשעים, לכך נאמר הן צדיק בארץ ישולם.
(1) (Deut. 31:14:) THEN THE LORD SAID UNTO MOSES: BEHOLD THE DAYS ARE DRAWING NEAR FOR YOU TO DIE.: This text is related (to Prov. 11:31): BEHOLD, SHALL A RIGHTEOUS ONE BE RECOMPENSED ON EARTH? With reference to whom is this text spoken? It speaks of none other than Moses the Righteous, for there is no one like him, not among the prophets and not among the sages. So here is the Holy One testifying concerning him after his death (in Deut. 34:10): NEVER AGAIN DID THERE ARISE IN ISRAEL A PROPHET LIKE MOSES <WHOM THE LORD KNEW FACE TO FACE>; still, he did not have the power to save himself from death. David therefore said (in I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS; OUR DAYS ON THE EARTH ARE LIKE A SHADOW, AND THERE IS NO HOPE. But is it not written (in Ps. 37:34): HOPE IN THE LORD AND KEEP HIS WAY, AND HE WILL RAISE YOU UP TO INHERIT THE LAND? So why does the text say (in I Chron. 29:15): AND THERE IS NO HOPE? David said: Sovereign of the Universe, in all circumstances a person has hope. If one is poor, <there is hope> until he becomes rich. <If he is> feeble, <there is hope> until be becomes strong. If he is sick, <there is hope> until he is healed. If he is confined in prison, <there is hope> until they free him. On the day of death, however, he has no hope. So here the Holy One spoke with Moses face to face, but he was not able to save himself from death. And so Solomon has said (in Eccl. 9:2): SINCE EVERYTHING <HAPPENS> TO EVERYONE, THE SAME LOT <FALLS> TO THE RIGHTEOUS AND TO THE WICKED.: R. Hanina said: In the case of an intercessory spirit, it has authority to speak before the Holy One. <Such a one is> like a senator before the King. So he says to <the Holy one>: Sovereign of the Universe, all flesh is <destined> for death. Abraham experienced death; the wicked Nimrod experienced death; Isaac experienced death; Abimelech experienced death; Moses experienced death; the wicked Pharaoh experienced death; for Solomon has stated (in Eccl. 3:20): EVERYONE IS GOING TO THE SAME PLACE. So from now on, what gain is there for the righteous to be engaged with the Torah and good works in this world? And what loss is there for the wicked to sin and cause <others> to sin in this world? Solomon has the explanation (in vs. 21): WHO KNOWS THE LIFEBREATH OF HUMANS THAT <RISE UPWARD AND THE LIFEBREATH OF THE BEAST THAT GOES DOWN INTO THE EARTH>? THE LIFEBREATH OF HUMANS: These are the spirits of the righteous, because they are put in storage and hidden under the Throne of Glory. AND THE LIFEBREATH OF THE BEAST THAT GOES DOWN INTO THE EARTH: These are the spirits of the wicked, which go down to Gehinnom. And so it says (in Is. 14:15): YOU SHALL ALSO {GO DOWN} [BE BROUGHT DOWN] UNTO SHEOL, <UNTO THE UTTERMOST PARTS OF THE PIT>. But where is it shown that the righteous are called ADAM? Where Jonah says so (in Jonah 4:11): SO SHOULD I NOT TAKE PITY ON NINEVEH, <THAT GREAT CITY> IN WHICH THERE ARE OVER A HUNDRED AND TWENTY THOUSAND PERSONS (literally: ADAMS), AND <MANY> ANIMALS. ADAMS: These are the righteous; AND <MANY> ANIMALS: These are the wicked, in that their works are like the work of the wicked. It is therefore stated (in Prov. 11:31): BEHOLD, SHALL A RIGHTEOUS ONE BE RECOMPENSED ON EARTH?
(a) [Your days are near. Moses said before the Most High the Almighty, in the language that I have spoken to the Lord your God in heaven (Deuteronomy 10:10) , in which you have fined me my death, O God the Most High I will make a spirit, you lie down with your ancestors, etc. (ibid. no 16) , Rabbi Abhu said, "There is no tongue of yours but a spirit, as it is said, And there they shall rest in strength (Job 3:17) ].
(1) [(Deut. 31:14:) BEHOLD (HN) THE DAYS ARE DRAWING NEAR FOR YOU <TO DIE>. Moses said to the Holy One: Sovereign of the Universe, with the word that I <used to> praise you when I said (in Deut. 10:14): BEHOLD (HN) THE HEAVENS <AND THE HEAVENS OF THE HEAVENS, THE EARTH AND ALL THAT IS IN IT> BELONG TO THE LORD YOUR GOD! By that <very word> (i.e., HN) you have condemned me at death.: The Holy One said to him: I am bringing about contentment, (as in Deut. 31:16): BEHOLD (HN-) YOU (-K) ARE <SOON> TO SLEEP WITH YOUR ANCESTORS…. R. Abbahu said: The words, BEHOLD YOU (HNK), can only mean contentment, since it is stated (in Job 3:17): THERE (in death) THE WEARY ARE AT REST (yanuhu, understood to have the root HNK).
Midrash Petirat Moshe, quoted in New Studies in the Book of Shemot by Nechama Leibowitz at 45-6, and from Sefer Ha’aggadah/The Book of Legends, ed.Chayim Nachman Bialik, excerpted and adapted)
The Blessed Holy One said to Moses: “Moses, whose son are you?” He replied: “Son of Amram.” “And Amram is the son of whom?” He replied: “Son of Kehat.” Said the Blessed Holy One: “Are any of them still alive?” He replied: “All have died.” Said to him the Blessed Holy One: “And you want to live!?” He replied, “Master of the Universe, the first person stole and ate against your will, and you sentenced him to death, but I– did I ever steal anything from you?! You wrote about me “My servant Moshe, most trustworthy in my house”– how, then, can I die?” Said God: “Are you greater than Avraham, whom I tested with ten trials?” He replied: “Avraham fathered Yishmael, whose descendants enslaved your children.” Said God: “Are you greater than Yitzhak?” He replied: “Yitzhak fathered one who will destroy your house, and his sons will kill your sons.” Said to him the Blessed Holy One: “Did I order you to kill the Egyptian?!” Replied Moses: “You killed all the firstborn of Egypt, yet I am to die because of a single Egyptian?!” Said to him the Blessed Holy One: “Are you comparable to me, killing and giving life? Can you give life as I do?” That very day Adonai spoke to Moses: Ascend these heights of Avarim to Mount Nebo, which is in the land of Moab facing Jericho, and view the land of Canaan…You shall die on the mountain that you are about to ascend, and shall be gathered to your kin, as your brother Aaron died on Mount Hor and was gathered to his kin…”(Deut. 32:48-50) When Moses realized that the decree [of death] had been sealed against him, he drew a small circle around himself, stood in it, and said, "Master of the universe, I will not budge from here until You void that decree." At the same time, he donned sackcloth--indeed, wrapped himself in it--strewed ashes upon himself, and persisted in prayer and supplications before the Holy One, until heaven and earth--indeed, all things made during the six days of creation--were shaken…What did the Holy One do then? S/He had it proclaimed at every gate of every firmament that Moses' prayer be not accepted nor brought up to God’s presence, because the decree concerning him had been sealed… …Moses said to the Holy One, “Master of the universe, known and revealed to You is the trouble and pain I suffered on account of Israel, until they came to believe in Your Name. How much pain I suffered because of them, until I inculcated among them the Torah and its precepts! I said to myself: As I witnessed their woe, so will I be allowed to witness their good fortune. Yet now that Israel's good fortune has come, You tell me, 'You shall not go over this Jordan' (Deut. 3:27).Thus Your Torah, which asserts, 'In the same day you shall give him his hire' (Deut. 24:15),You manifestly turn into fraud. Is such the reward for forty years of labor that I labored until Israel became a holy people?" The Holy One replied, "Nevertheless, such is the decree that has gone forth from My Presence!" Then Moses said, "Master of the universe, if You will not let me enter the Land of Israel, allow me to remain [alive] like the beasts of the field, who eat grass, drink water, and thus savor the world--let me be like one of these." At that, God replied, "Enough. Speak no more to Me of this matter" (Deut. 3:26). But Moses spoke up again, "Master of the universe, if not [like a beast of the field], then let me become like a bird that flies daily in every direction to gather its food and in the evening returns to its nest--let me be like one of these." The Holy One replied again, "Enough."" The Holy One replied again, "Enough."" The Holy One replied again, "Enough."
Then the Holy One said to Moses: “Moses, I have sworn two oaths: one concerning Israel--after they did that deed (the spies episode)--that I would destroy them from the world; and the other that you are to die and not enter the Land. The oath I had sworn concerning Israel, I set aside at your plea when you entreated Me, "Pardon, I pray to You" (Num. 14:19); and now you entreat once again that I set aside My oath to comply with your plea "Let me go over, I pray to You" (Deut. 3:25). You seize the well's rope at both ends--do you not? If you wish to have the second one fulfilled, you must nullify the first.” When Moses our teacher heard this, he said: “Master of the universe, let Moses and a thousand like him perish, but let not a fingernail of one person in Israel be hurt.” ….Said the Holy One: “Such was My thought [from the very beginning], and such must be the way of the world: each generation is to have its own interpreters of Scripture, each generation is to have its own providers, each generation is to have its own leaders. Until now it had been your portion to serve Me, but now your disciple Joshua's portion to serve has come. “ Moses said to the Holy One: Master of the universe, if I must die [to vacate my post] for Joshua, let me be his disciple [in my remaining hours]. The Holy One replied: If that is what you wish to do, go and do it. So Moses rose early to be at Joshua's doorway, where Joshua sat and interpreted Scripture. [In order to hide his identity] Moses stooped and put his hand over his heart [thus covering his face with the crook of his arm]…In the meantime, when people came to Moses' doorway to study Torah and asked, "Where is our teacher Moses?" they were told, "He rose early and went to Joshua's doorway." They went and found him at Joshua's doorway--Joshua seated and Moses standing. They said to Joshua: What has come over you, that you allow our teacher Moses to stand while you sit? When Joshua's eyes were again clear and he recognized Moses, he rent his garments, cried out, and wept: My master, my master! My father, my father! Then the people said to Moses, "Moses our teacher, teach us Torah." He replied, "I no longer have the authority." They: "We will not leave you." Then a divine voice came forth and commanded the people, "Be willing to learn from Joshua." With that, the people submitted to the command to sit and learn from Joshua's mouth… When they went out, Moses walked at Joshua's left, and as they entered the Tent of Meeting, the pillar of cloud came down and formed a partition between the two. After the cloud departed, Moses went over to Joshua and asked, "What did the Word say to you?" Joshua replied, "When the Word used to reveal itself to you, did I know what it said to you?" In that instant, Moses cried out in anguish and said, "Rather a hundred deaths than a single pang of envy. Master of universes, until now I sought life. But now my soul is surrendered to You." A divine voice came forth and said, "The time has come for you to depart from the world." Moses pleaded with the Holy One, "Master of the universe, for my sake, remember the day when You revealed Yourself to me at the bush; for my sake, remember the time when I stood on Mount Sinai forty days and forty nights. I beg You, do not hand me over to the angel of death." Again a divine voice came forth and said, "Fear not, I Myself will attend you and your burial." Moses pleaded, "Then wait until I bless Israel. On account of the warnings and reprimands I heaped upon them, they never found any ease with me." Then he began to bless each tribe separately, but when he saw that time was running short, he included all the tribes in a single blessing. Then he said to Israel, "Because of the Torah and its precepts, I troubled you greatly. Now, please forgive me." They replied, "Our master, our lord, you are forgiven." In their turn they said to him, "Moses our teacher, we troubled you even more, we made your burden so heavy. Please forgive us. "Moses replied, "You are forgiven."
Studies on the Testament of Moses, Samaritan Traditions on the Death of Moses, at 97:
Moses ascended Mt. Nebo accompanied by Eleazar and Phinehas (who were accorded the honor of taking each of his hands), and preceded by Ithamar and Joshua and whole priestly house. At the foot of the mountain the whole congregation saluted the Prophet, while the three priests and Joshua kissed him farewell. All of this was with many tears. Joshua is then said to have uttered a hymn of nine lines, with eight of the lines beginning with the words, "Peace be to you," and concluding with epithets of praise relating to the glory due Moses for what he had previously experienced on Mt. Sinai. The congregation made one last attempt to bade him farewell in a brief poem containg seven epithets, common to [Memar Marqah(the "Book of Wonders")] and the liturg (Prophet, Savior, Glorious One, Priest of the Mysteries, Crown of the Righteous of the World, etc.). Moses ascended the mountain, crowned with light, while all the heavenly host covened to meet him. He would ascend a little and look down, full of compassion upon the weeping congregation, blessing them with the blessing he pronounced at Mt. Sinai. Wfhen he reached the summit he saw the rows of angles there to meet him and the Cloud, into which he entered. The loss from their sight of the great Prophet caused distress with the congregation, which, wailing, offered up a poem of fourteen lines, each beginning with the words "Far be it from you (i.e., to die)," and each concluding with an epithet of praise. This poem, like the previously noted hymn of Joshua, stresses the glory due Moses because of his previous ascent on Sinai. In contrast to the people who grieved, the Angels and the Divine Powers rejoiced greatly at the coming of Moses. There then follows an account of the glorification of Moses seven times (each) by the Waters, Heaven, theFiree Earth, the Fire, and the Cloud--the Fire and Cloud passages being heavy with allusions to Moses' earlier experience on Sinai. While the Divine Powers were supporting him, the Glory came to greet him and the Great Lord descended in the Cloud to stand with him. There then follow further allusions to Sinai, suggesting that for one who had experienced such wonders, and passed from the status of the human to that of the angels, death would be inappropriate. Nonetheless, it is stated that it is the lot of all men to die, Moses being no exception. The climax of the story is then reached: Moses stood on the top of the mountain with all the angels glorifying hi; God exalted him and showed him the four quarters of the world, and revealed to him that would be after the Day of Vengence, so that he feared not death; the Great Glory embraced him and took him by the and. Moses lifted his eyes and saw that Mt. Gerizim; he saw and entered the cave of his burial; and, lying down with his face toward the Holy Mountain, God sent sleep upon him and died without discomfort and withut knowledge of his life departing....
Living and Dying in Ancient Times: Death, Burial, and Mourning in Biblical Tradition Simcha Paull Raphael, Ph.D
In Midrash Deuteronomy Rabbah (XI,10); Midrash Tanhuma (Va’ethanan 6); Sifre on Deuteronomy (Piska 305); and Midrash Petirat Moshe (among other texts) can be found extensive textual material describing Moses’ cajoling, manipulative and argumentative disputations with God. From the heated conversations between Moses and God that appear in Midrash, not surprisingly, we discover that Moses did not “go gentle into that good night”; instead, he chose to “rage, rage against the dying of the light”—in the words of the poet Dylan Thomas. Midrash depicts a fascinating range of Moses’ reactions to his death, accompanied by passionate self-advocacy for a stay of execution. He believed he was rightfully entitled to enter the Promised Land, and, at least according to Midrash, did all he could to change God’s decree, although to no avail.Midrashim presented below, culled from Deuteronomy Rabbah and Tanhuma, illuminate Moses’ process of psychological transformation in response to the imminence of his death. Based upon the work of Rabbi Allan Kensky, we see that Moses goes through, what amounts to, the f ive stages of dying—denial, anger, bargaining, depression and acceptance—as articulated by the Swiss-born psychiatrist, Dr. Elisabeth KüblerRoss. Each stage has its own characteristic emotional reactions, leading towards a slow and yet inevitable acceptance of death.depression and acceptance—as articulated by the Swiss-born psychiatrist, Dr. Elisabeth KüblerRoss. Each stage has its own characteristic emotional reactions, leading towards a slow and yet inevitable acceptance of death.depression and acceptance—as articulated by the Swiss-born psychiatrist, Dr. Elisabeth KüblerRoss. Each stage has its own characteristic emotional reactions, leading towards a slow and yet inevitable acceptance of death.
Zohar
The Zohar is characteristically familiar with the biblical, talmudic and midrashic discussion of Moses death and burial. The Zohar also explores the idea that Moses did not die as part of a mystical ascent to the heavens reserved for extraordinary human beings like Elijah and Enoch and perhaps, suggestively, Shimon Bar Yochai
According to Raza Dekra. What is written in Teriya, (2 Samuel 23:21) And he struck an Egyptian man, a man of sight. Haka Raza called Data to Odea that in all his time Israel hid him from whom I would depart and withheld from him all good things and all those who were born would be born. He struck an Egyptian man. Da nahora dahua nahora dahua nahir lon to Israel. And from where is he, Moses wrote (Exodus 2:19) And they said to us, An Egyptian saved us, etc. And Taman Ethilid, and Taman Athrabi, and Taman Estalik, to Nahora Alaa. A man of sight, 24:1 (in Midbar 12:8) and a mirror and not in riddles. Ish, 241 (Deuteronomy 33:1) The man of God, as if his husband is showing honor to God, he will be honored with all her bad things in the area, what if he won't win a new one. [42. p [And in the hand of the Egyptian a spear. This is the staff of God that I will deliver into her hands, 241 (Exodus 17:9) and the staff of God is in my hands. Make sure that it is a dathbari mat on the eve of Shabbat between the suns and engraved in it Shama Kadisha, Galifa Kadisha. And in the island of Chab he struck a rock, 21 (Bamadbar 20:11) and struck the rock with his staff twice. Moshe will not give you a home away from home to the island. Your life will not be in your hands from here on. Immediately, he went down to him in the tribe, in the judgment of Kashya, (2 Samuel 23:21) and snatched the spear from the hand of the Egyptian, like the one that Ata had withheld from Mania and did not put it in her hands for the dead. And he killed him with his spear. from Israel
The Zohar, (Vol 1) 1:6b, Daniel Matt (trans. & comm.) at 41-2.
"Until here, the mystery of the verse. What is written next? He slew an Egyptian, a man of good appearence (2 Samuel, 23, 21). Here, the mystery of the verse discloses that whenever Israel sinned, He departed, withholding from them all the goodness, all the light illuminating them. He slew an Egyptian man--the light of that light illuminating Israel. Who is it? Moses, as is written: They said, `An Egyptian man rescued us' (Exodus 2:19). There he was born, there he was raised, there he rose to the highest light. A man of מראה (mar'eh), good appearance, as is said: Man of Eloheim (Deuteronomy 33:1)--husband, as it were, of that מראה (mar'eh) appearance, of the Presence of YHVH, for he was worthy of conducting this rung on earth any way he wished--something no other human attained.
The Egyptian had a spear in his hand (2 Samuel 23, 21). This is the staff of God, handed down to him, as is said: With the staff of God in my hand (Exodus 17:9). This is the staff created on the eve of Sabbath at twilight, engraved with the holy name, a holy engraving. With this he sinned at the rock, as is said: He struck the rock with his staff twice (Numbers 20:11). The blessed Holy One said to him, `Moses, I did not give you My staff for this: By your life! From now on, it will no longer be in your hand.' Immediately He went down to him with a club (2 Samuel 23, 21)--with severe judgment. And wrenched the spear out of the Egyptian's hand, for from that moment it was withheld from him and was never again in his hand. And killed him with his own spear. Because of the sin of striking with that staff, he died and did not enter the Holy Land, and this light was withheld from Israel.
Moses and Monotheism, Sigmund Freud, Katherine Jones (trans.) at 59-60
In 1922, E. Sellin made a discovery of decisive importance. He found in the book of the prophet Hosea--second half of the eighth century--unmistakable traces of a tradition to the effect that the founder of their religion (Moses) met a violent end in a rebellion of his stubborn and refractory people.The religion he had instituted was at the same time abandoned. This tradition is not restricted to Hosea: it recurs in the writings of most of the later prophets; indeed, according to Sellin, it was the basis of all the later expectations of the Messiah. Towards the end of the Babylonian exile the hope arose among the Jewish people that the man they had so callously murdered would return from the realm of the dead and lead his contrite people and perhaps not only his people into the land of eternal bliss. The palpable connections with the destiny of the Founder of a later religion do not lie in our present course....Let us adopt from Sellin the surmise that the Egyptian Moses was killed by the Jews and the religion he instituted abandoned. It allows us to spin our thread further without contradicting the trustworthy results of historical research.
והיו ימיו מאה ועשרים שנה. רמז למשה דעל ידיה תורה אתיהיבת וכדין אריק
חיין לבני נשא מההוא אילנא דחיין. וכך הוה אלמלא דחבו ישראל, הה"ד )שמות ל"ב: ( חרות
על הלחות, חרו ת ממלאך המות, דהא אילנא דחיי הוה משיך לתתאי. ועל דא בשגם דאיהו בשר
קיימא מלה לאתרק א רוחא דחיי. בשגם, אחיד לתתא, אחיד לעילא. ועל דא תנינן משה לא
מית אלא אתכניש [לח ע"א] מעלמא והוא נהיר לסיהרא, דהא שמשא אע"ג דאתכנש מעלמא
לא מית אלא עאל ואנהיר לסיהרא, כך משה .
The Zohar, (Vol 1) 1:37b-38a, Daniel Matt (trans. & comm.) at 240.
Let his days be a hundred and twenty years [Gen. 6:3], alluding to Moses through whom Torah was given and who thereby poured life lavishly for humanity from that Tree of Life. So that it would ahve, had Israel not sinned, as is written: חרות (harut), engraved, on the tablets (Exodus 32:16)--חרות (herut), freedom, from the Angel of Death, for the Tree of Life extended to those below, so, בשגם (be-shaggam), since [he,] too, is flesh, the event transpires, the spirit of life if lavishly poured. בשגם (be-shaggam), since too--embraced below and above. Se we have learned: "Moses did not die, but was rather gathered from the world and illumines the moon. For even when the sun is gathered from the world, it does not die but illumines the moon. So, too, Moses.
משה אסתליק מעלמא בההוא שעתא דצלותא דמנחה בשבת בשעתא דעת רצון אשתכח, ובההו א שעתא רעוא הוה לעילא וצערא לתתא ועל דא ננעלו תרעין בשבת משעתא דמנחה ולעילא. מאי תרעין ננעלו, תרעין דבי מדרש י בגין לאדכרא למשה עבדא מהימנא דאורייתא אתבטלא בגיניה בההוא זמנא. בי מדרשא דמשה אתבטיל בההוא זמנא, כל שכן אחרנין. מאן חמי תרעין דבי מדרש יה ננעלו דלא ננעלו אחרנין כלהו. אורייתא דמשה עציבא עליה בההוא זמנא, מאן לא עציב. בג"כ תרעי ננעלו דבי מדרשי ואצטריכו כלא לצדקא ליה לקב" ה בארח שבחא והיינו )שם לו:7 )צדקתך כהררי אל.
The Zohar, (Vol. 5), Daniel Matt (trans. and comm.) at 413
Moses departed from the world at the time of minhah on Sabbath, at a time of favor. At that moment, there was favor above and sorrow below. Therefore, gates are locked on Sabbath from the time of minhah onward. Which gates are locked? Gates of the houses of study--to recall Moses, Faithful Servant, on account of whom Torah ceased at that time. Moses' house of study ceased to function at that time; all the more so, others. Who would imagine that the gates of his house of study were locked, while all the others would not be locked? The Torah of Moses mourned for him at that time; who would not mourn? Therefore, gates of houses of study are locked, and everyoe should justify the blessed Holy One by way of praised, namely Your righteousness is like the mighty mountains (Psalm 36:7).
דתניא אמר רבי שמעון משה לא מית. ואי תימא והא כתיב )שם לד:5 )וימת שם משה. כך בכל אתר לצדיקיא קרי בהו מיתה. מאי מיתה, מסטרא דילן אתקרי הכי. דתניא אמר רבי שמעון וכן תנא דמאן דאיהו בשלימותא דמהימנותא קדישא תלייא ביה, לא תלייא ביה מיתה ולא מית, כמה דהוה ביעקב דמהימנותא שלימתא הוה ביה, דאמר ר' יעקב )בראשית לה:10 )ו לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך ויקרא את שמו ישראל. מאי ישראל, שלימותא דכלא ו כתיב )ירמיה מו:28,27 )ואתה אל תירא עבדי יעקב נאם יי' כי אתך אני וגו' ואת זרעך מארץ שבים.
The Zohar, (Vol. 5) Daniel Matt (trans. & comm.) at 515.
For it has been taught: Rabbi Shim'on said: "Moses did not die." Now, you might say: 'But look what is written: Moses died there (Deuteronomy 34:5)!' Well, the righteous are always referred to as dying, but what is death? From our perspective it is called so. For it has been taught: Rabbi Shim'on said that one who has attained perfection, upon whom holy faith depends, is independant of death and does not die. As with Jacob, who possessed perfect faith; for Rabbi Ya'akov said, No longer will your name be called Jacob, but Israel will be your name. And he called his name Israel (Genesis 35:10). What is Israel? Perfection of all. And it is written: As for you, do not fear, My servant Jacob--declares YHVH--for I am with you! [I will save you from afar,] and your seed from the land of their captivity (Jeremiah 46:28.27).
(כג) והיה המקרה ההוא אשר קראו מות בעינינו בשביל שחסרנו ופקדנו אותו וחיים לו לכבוד המעלה שעלה אליה וכן אמרו (סוטה דף יג:) משה רבינו ע"ה לא מת אלא עלה ומשמש במרום והדברים באלו הענינים ארוכים מאד ואין זה מקומם.
(23) And that event that happened, they called death in our eyes – because we lost him and remembered him – and life for him, in honor of the heights that he reached. And so [too], they said (Sotah 13b), "Moshe, our teacher – peace be upon him – did not die, but rather he went up and is serving above. And the things about these matters are very complicated, and this is not their place.
Lurianic Kabbalah
Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship, Lawrence Fine at 314-5
The souls of the individuals who left Egypt, inclucding the "mixed multitude" (erev rav), all derived from this same aspect of Ze'ir [Moses is "patterned after Adam Rishon [i.e., Adam] who incorporates all souls...all of Israel were his sons." quoting the Haqdamah, Sha'ar ha-Gilgulim, p 34] through the mediation of Moses himself. Moses' sin, in replication of Adam's, had been in the nature of wasteful seminal emission, causing souls to be entrenched in the qelippot. Thus, Moses bore the responsibility for ensuring their restoration and redemption: "Since they are branches of [the soul of] Moses, he is required to be their redeemer [go'el]." All of the children of Israel who wnet out from Egypt are considered Moses' sons and are thus literally called "the generation of Moses," all of whose nourishment derives directly from him. Even more, Moses' soul is reincarnated anew in every generation and will continue to be until the messianic generation: "For Moses himself will return by way of gilgul in the final generation.....For there is no generation in which [the soul of] Moses, peace be upon him, is not present in order to mend that generation, in the mystery of [the verses from Eccles. 1:4-5]: "One generation goes, another comes, but the earth remains forever. The sun rises, and the sun sets [and glides back to where it rises].
In the generation of Shimon Bar Yohai, Moses' soul became incarnate in the person of that preeminent mystical figure, for "Rabbi Shimon bar Yohai was a spark of Moses our teacher, peace be upon him,"a tradition already present in the Zohar. At first, Rashbi's soul occupied the lower rung of Yesod within Ze'ir, but in the course of the Idra Rabba, his soul ascended to the same level occupied by Moses at the time of his having received the second tablets of the Ten Commandments, that is, to the higher level of Da'at of Ze'ir. Vital sums up some of these associations in these words: "With respect to Moses, peace be upon him, Rabbenu ha-Qadosh [literally "our holy teacher," i.e., Judah ha-Nasi], Rashbi, peace be upon him, and the Ten Martyrs, all of them partake of the aspect of Yesod within Ze'ir Anpin...although Moses ascended [even higher]...to the sphere of Da'at of Ze'ir.