Joshua's Role in Completing the Torah

דְּתַנְיָא: ״וַיָּמׇת שָׁם מֹשֶׁה עֶבֶד ה׳״, אֶפְשָׁר מֹשֶׁה חַי וְכָתַב ״וַיָּמׇת שָׁם מֹשֶׁה״? אֶלָּא עַד כָּאן כָּתַב מֹשֶׁה, מִכָּאן וְאֵילָךְ כָּתַב יְהוֹשֻׁעַ בִּן נוּן, דִּבְרֵי רַבִּי יְהוּדָה, וְאָמְרִי לַהּ רַבִּי נְחֶמְיָה. אֶלָּא, עַד כָּאן – הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר וּמֹשֶׁה כּוֹתֵב וְאוֹמֵר, מִכָּאן וְאֵילָךְ – הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר וּמֹשֶׁה כּוֹתֵב בְּדֶמַע, כְּמָה שֶׁנֶּאֱמַר לְהַלָּן: ״וַיֹּאמֶר לָהֶם בָּרוּךְ מִפִּיו יִקְרָא אֵלַי אֵת כׇּל הַדְּבָרִים הָאֵלֶּה וַאֲנִי כֹּתֵב עַל הַסֵּפֶר בַּדְּיוֹ״. לֵימָא דְּלָא כְּרַבִּי שִׁמְעוֹן? אֲפִילּוּ תֵּימָא רַבִּי שִׁמְעוֹן, הוֹאִיל וְאִישְׁתַּנִּי – אִישְׁתַּנִּי.

As it is taught in a baraita: The verse states: “And Moses the servant of the Lord died there” (Deuteronomy 34:5). Is it possible that after Moses died, he himself wrote: “And Moses died there”? Rather, Moses wrote the entire Torah until this point, and Joshua bin Nun wrote from this point forward; this is the statement of Rabbi Yehuda. And some say that Rabbi Neḥemya stated this opinion. Rabbi Shimon explains: Rather, until this point, i.e., the verse describing the death of Moses, the Holy One, Blessed be He, dictated and Moses wrote the text and repeated after Him. From this point forward, with regard to Moses’ death, the Holy One, Blessed be He, dictated and Moses wrote with tears without repeating the words, due to his great sorrow. As it is stated there with regard to Jeremiah’s dictation of the prophecy of the destruction of the Temple to Baruch ben Neriah: “And Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll” (Jeremiah 36:18), but he did not repeat the words after Jeremiah. The Gemara now states its inference: Shall we say that the ruling of Rav that the last verses of the Torah are read by only one reader is not in accordance with the opinion of Rabbi Shimon, since according to Rabbi Shimon these verses are similar to all other verses of the Torah, as they were all written by Moses? The Gemara answers: You may even say that Rav’s ruling was stated in accordance with the opinion of Rabbi Shimon; since they differ from the rest of the Torah in one way, as Moses wrote them without repeating the words, they differ from the rest of the Torah in this way as well, and they may not be divided between two readers.

אָמַר מָר: יְהוֹשֻׁעַ כָּתַב סִפְרוֹ וּשְׁמוֹנָה פְּסוּקִים שֶׁבַּתּוֹרָה. תַּנְיָא כְּמַאן דְּאָמַר: שְׁמוֹנָה פְּסוּקִים שֶׁבַּתּוֹרָה יְהוֹשֻׁעַ כְּתָבָן. דְּתַנְיָא ״וַיָּמׇת שָׁם מֹשֶׁה עֶבֶד ה׳״ – אֶפְשָׁר מֹשֶׁה מֵת, וְכָתַב: ״וַיָּמׇת שָׁם מֹשֶׁה״?! אֶלָּא עַד כָּאן כָּתַב מֹשֶׁה, מִכָּאן וְאֵילָךְ כָּתַב יְהוֹשֻׁעַ; דִּבְרֵי רַבִּי יְהוּדָה, וְאָמְרִי לַהּ רַבִּי נְחֶמְיָה. אָמַר לוֹ רַבִּי שִׁמְעוֹן: אֶפְשָׁר סֵפֶר תּוֹרָה חָסֵר אוֹת אַחַת, וּכְתִיב: ״לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה״?! אֶלָּא עַד כָּאן הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר – וּמֹשֶׁה אוֹמֵר וְכוֹתֵב; מִכָּאן וְאֵילָךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר – וּמֹשֶׁה כּוֹתֵב בְּדֶמַע, כְּמוֹ שֶׁנֶּאֱמַר לְהַלָּן: ״וַיֹּאמֶר לָהֶם בָּרוּךְ: מִפִּיו יִקְרָא אֵלַי אֵת כׇּל הַדְּבָרִים הָאֵלֶּה, וַאֲנִי כּוֹתֵב עַל הַסֵּפֶר בַּדְּיוֹ״.

The Gemara elaborates on the particulars of this baraita: The Master said above that Joshua wrote his own book and eight verses of the Torah. The Gemara comments: This baraita is taught in accordance with the one who says that it was Joshua who wrote the last eight verses in the Torah. This point is subject to a tannaitic dispute, as it is taught in another baraita: “And Moses the servant of the Lord died there” (Deuteronomy 34:5); is it possible that after Moses died, he himself wrote “And Moses died there”? Rather, Moses wrote the entire Torah until this point, and Joshua wrote from this point forward; this is the statement of Rabbi Yehuda. And some say that Rabbi Neḥemya stated this opinion. Rabbi Shimon said to him: Is it possible that the Torah scroll was missing a single letter? But it is written: “Take this Torah scroll” (Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it. Rather, until this point the Holy One, Blessed be He, dictated and Moses repeated after Him and wrote the text. From this point forward, with respect to Moses’ death, the Holy One, Blessed be He, dictated and Moses wrote with tears. The fact that the Torah was written by way of dictation can be seen later, as it is stated concerning the writing of the Prophets: “And Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll” (Jeremiah 36:18).

ויעל משה. לפי דעתי כי מזה הפסוק כתב יהושע כי אחר שעלה משה לא כתב ובדרך נבואה כתבו והעד ויראהו ה' גם ויאמר ה' אליו גם ויקבור: על פי ה'. כי הוא אמר לו עלה ומות וכן ' ' נכתב על אהרן על' פי ה' וכן על פי ה' יחנו:

AND MOSES WENT UP. I believe that Joshua wrote from this verse onward, for Moses did not write after he ascended. Joshua wrote prophetically. And the Lord showed him; And the Lord said unto him (v. 4); and also, And he was buried (v. 6) are proof. ACCORDING TO THE WORD OF THE LORD. For God told him, Get thee up (Deut. 32:49) and die (Deut. 32:50). Scripture similarly writes with regard to the death of Aaron, at the commandment of the Lord (Num. 33:38). It similarly states, At the commandment of the Lord they encamped (Num. 9:23).

אֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים, שֶׁהָיָה לִבּוֹ גַּס בּוֹ וּמְדַבֵּר אֵלָיו בְּכָל שָׁעָה וְשָׁעָה שֶׁיִּרְצֶה, כְּעִנְיָן שֶׁנֶּאֱמַר וְעַתָּה אֶעֱלֶה אֶל ה' (שמות לב ל), עִמְדוּ וְאֶשְׁמְעָה מַה יְצַוֶּה ה' לָכֶם (במדבר ט ח), לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ד:י'). וְאֵינֶנּוּ נָכוֹן, כִּי הָיָה אוֹמֵר אֲשֶׁר יָדַע אֶת הַשֵּׁם פָּנִים אֶל פָּנִים. אֲבָל הוּא מִלְּשׁוֹן וָאֵדָעֲךָ בְּשֵׁם (שמות לג יז), וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם (שם פסוק יב), יֹאמַר שֶׁלֹּא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה אֲשֶׁר גִּדְּלוֹ הַשֵּׁם לִהְיוֹת אֵלָיו פָּנִים אֶל פָּנִים בְּדִבּוּר. וְכֵן מָה אָדָם וַתֵּדָעֵהוּ (תהלים קמד ג), שֶׁתַּעֲשֶׂה לוֹ כָּבוֹד לָשׂוּם דַּעְתְּךָ עָלָיו, כְּמוֹ מָה אֱנוֹשׁ כִּי תְגַדְּלֶנּוּ (איוב ז יז). וְיִתָּכֵן כִּי בַּעֲבוּר שֶׁשְּׁנֵי אֲנָשִׁים הַמִּתְרָאִים פָּנִים אֶל פָּנִים נוֹדָעִים זֶה לָזֶה בָּרְאִיָּה הַהִיא, אָמַר יְדָעוֹ ה' פָּנִים אֶל פָּנִים, כִּי לֹא רָצָה לְהַזְכִּיר שֶׁיְּדָעוֹ מֹשֶׁה כֵּן לְכָבוֹד שֶׁל מַעְלָה. וְאַל תִּתְמַהּ בַּמֶּה שֶׁאָמַר בִּשְׁבַח מֹשֶׁה אֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים, וְאָמַר (שמות לג יא) וְדִבֶּר ה' אֶל מֹשֶׁה פָּנִים אֶל פָּנִים, וּבְכָל יִשְׂרָאֵל נֶאֱמַר גַּם כֵּן (דברים ה':ד') פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם, כִּי שָׁם בֵּאֵר מִתּוֹךְ הָאֵשׁ, לוֹמַר שֶׁשָּׁמְעוּ קוֹלוֹ מִתּוֹךְ הָאֵשׁ בִּלְבַד וְלֹא רָאוּ הַפָּנִים. וְכֵן פֵּרֵשׁ (דברים ד':ל"ו) וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ. וְעַל דֶּרֶךְ הָאֱמֶת שֶׁיְּדָעוֹ הַשֵּׁם פָּנִים אֶל פָּנִים לְדָבְקָה בּוֹ בְּעֵת שֶׁתָּבוֹא הָרוּחַ בְּמֹשֶׁה רַבֵּינוּ, וְכֵן הָיָה בְּעֵת מַתַּן תּוֹרָה, אֲבָל לֹא הִשִּׂיגוּ הֵם אֶלָּא לְקוֹל מִתּוֹךְ הָאֵשׁ, וְהִנֵּה בֵּאֵר שֶׁכָּל נְבוּאוֹתָיו שֶׁל מֹשֶׁה כְּיוֹם מַתַּן תּוֹרָה, וּשְׁאָר הַנְּבִיאִים הָיְתָה עֲלֵיהֶם יַד ה', וְהָבֵן זֶה: וְטַעַם לְכָל הָאֹתֹת, דָּבֵק עִם וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה לְכָל הָאֹתוֹת, אוֹ יֹאמַר שֶׁיְּדָעוֹ הַשֵּׁם פָּנִים אֶל פָּנִים בְּאוֹתוֹת וּבְמוֹפְתִים שֶׁכֻּלָּם נַעֲשׂוּ בִּשְׁמוֹ הַגָּדוֹל, כְּמוֹ שֶׁאָמַר (דברים ד':ל"ז) וַיּוֹצִאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדֹל. וּכְבָר פֵּרַשְׁתִּי (רמב"ן על דברים י"ג:ב') כִּי הָאֹתוֹת הֵם הַדְּבָרִים שֶׁהִזְהִיר בָּהֶם בַּתְּחִלָּה, כְּמוֹ לְמָחָר יִהְיֶה הָאֹת הַזֶּה (שמות ח יט), וְיֹאמַר עַל כָּל הַדָּבָר שֶׁיַּקְדִּים הַנָּבִיא לֵאמֹר כֵּן יָבוֹא וְיֶאֱתֶה לֶעָתִיד, וְהַמּוֹפְתִים הֵם הַדְּבָרִים שֶׁיֵּעָשׂוּ בְּשִׁנּוּי הַתּוֹלָדוֹת, כְּמוֹ הַמַּטֶּה אֲשֶׁר נֶהְפַּךְ לְנָחָשׁ (שם ז ט). וְהִנֵּה גַּם לִשְׁאָר הַנְּבִיאִים נַעֲשׂוּ אוֹתוֹת וּמוֹפְתִים, כְּאֵלִיָּהוּ וֶאֱלִישָׁע שֶׁעָשׂוּ מוֹפְתִים רַבִּים, אֲבָל הַהַפְלָגָה לְמֹשֶׁה רַבֵּינוּ בָּהֶם אָמְרוּ בַּמִּדְרָשׁ, כָּל הַנְּבִיאִים כֻּלָּם הָיוּ עוֹשִׂים נִסִּים עַל יְדֵי תְּפִלָּה, כַּחַמָּה לִיהוֹשֻׁעַ, וּבֶן הַצָּרְפִית, וַעֲצִירַת גְּשָׁמִים לְאֵלִיָּהוּ, וּבֶן הַשּׁוּנַמִּית לֶאֱלִישָׁע, אֲבָל מֹשֶׁה מִיָּד הָיָה עוֹשֶׂה. וְאֵין הַמִּדְרָשׁ הַזֶּה בָּרוּר. וְהָרַב אָמַר בְּמוֹרֶה הַנְּבֻכִים (ב לה), כִּי הַהַפְלָגָה לְמֹשֶׁה רַבֵּינוּ הוּא מָה שֶׁאָמַר לְפַרְעֹה לְכָל עֲבָדָיו וּלְכָל אַרְצוֹ וּלְעֵינֵי כָּל יִשְׂרָאֵל, כִּי הָיוּ לְעֵינֵי הַחוֹלְקִים עָלָיו וְהַמַּסְכִּימִים עִמּוֹ, אֲבָל שְׁאָר הַנְּבִיאִים יַעֲשׂוּ אוֹתָם לִיחִידִים מִבְּנֵי אָדָם, כְּעִנְיָן שֶׁנֶּאֱמַר (מלכים ב ח ד) סַפְּרָה נָּא לִי אֵת כָּל הַגְּדֹלוֹת אֲשֶׁר עָשָׂה אֱלִישָׁע. וְאֵינֶנּוּ נָכוֹן בְּעֵינַי, כִּי עֲצִירַת הַגְּשָׁמִים לְאֵלִיָּהוּ הָעֲצִירָה וְהַבִּיאָה נִתְפַּרְסְמוּ מְאֹד, וְגַם הָיָה בִּגְזֵרָה מִמֶּנּוּ, חַי ה' אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי (מלכים א יז א), וּבְהִמָּשֵׁךְ הָעִנְיַן שָׁלֹשׁ שָׁנִים נִתְגַּלָּה מְאֹד וּבַגּוֹיִם נִשְׁמָע, וּכְתִיב אִם יֶשׁ גּוֹי וּמַמְלָכָה אֲשֶׁר לֹא שָׁלַח אֲדֹנִי וְגוֹ', וְסוֹף הָעִנְיָן הַהוּא מְגֻלֶּה וּמְפֻרְסָם לַחוֹלְקִים עָלָיו וְלַמַּסְכִּימִים עִמּוֹ בְּמַעֲמָד אֶחָד, דִּכְתִיב (שם פסוק יט) שְׁלַח קְבֹץ אֵלַי אֶת כָּל יִשְׂרָאֵל אֶל הַר הַכַּרְמֶל וְאֶת נְבִיאֵי הַבַּעַל אַרְבַּע מֵאוֹת וְגוֹ'. וְכֵן עֲמִידַת הַשֶּׁמֶשׁ לִיהוֹשֻׁעַ הָיָה בֶּאֱמֶת לְעֵינֵי כָּל יִשְׂרָאֵל, וְרָאוּ אוֹתָהּ כָּל מַלְכֵי כְּנַעַן הַנִּלְחָמִים בּוֹ וְהַנִּשְׁאָרִים, וְרַבּוֹתֵינוּ (ב"ר ו יד) יַזְכִּירוּ כֵּן שֶׁרָאוּ אוֹתָם מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְהַכָּתוּב מַפְלִיג בּוֹ מְאֹד (יהושע י יד) וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ ה' בְּקוֹל אִישׁ. וּבִקְרִיעַת הַיַּרְדֵּן וּבִקְרִיעַת יַם סוּף לֹא נַעֲשָׂה לִיחִידִים רַק לְכָל יִשְׂרָאֵל, וְכָתוּב בָּהּ עוֹד (שם ה א) וַיְהִי כִשְׁמֹעַ כָּל מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה וְכָל מַלְכֵי הַכְּנַעֲנִי אֲשֶׁר הוֹבִישׁ ה' אֶת מֵי הַיַּרְדֵּן. אֲבָל לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא הַכֹּל קָשׁוּר וּמְחֻבָּר, יֹאמַר שֶׁלֹּא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה אֲשֶׁר יְדָעוֹ הַשֵּׁם פָּנִים אֶל פָּנִים וְלַעֲשׂוֹת אוֹתוֹת וּמוֹפְתִים בְּיָד חֲזָקָה וּמוֹרָא גָּדוֹל כְּמֹשֶׁה, וְאִם עָשׂוּ מִקְצָת מֵהֶם לֹא הִגִּיעוּ לְרֻבָּם וְלֹא לַמַּעֲלָה הַגְּדוֹלָה שֶׁבָּהֶם, כִּי לֹא הָיָה כְּיוֹם סִינַי לְפָנָיו וְאַחֲרָיו, וְכֵן לֹא הִגִּיעוּ אוֹתוֹת הַנְּבִיאִים לַזְּמַן הַגָּדוֹל אֲשֶׁר הִגִּיעַ הוּא עָלָיו הַשָּׁלוֹם, כִּי אוֹת הַמָּן תְּמִידִי אַרְבָּעִים שָׁנָה, וְעַמּוּד הָאֵשׁ וְהֶעָנָן גַּם הַבְּאֵר וְהַשְּׂלָו עַל דַּעַת רַבּוֹתֵינוּ (תענית ט), וְלֶכְתָּם בַּמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין מָיִם וְלֹא חָסְרוּ דָּבָר. וְעַל דֶּרֶךְ הָאֱמֶת יֹאמַר כִּי אוֹתוֹתָיו וּמוֹפְתָיו שֶׁל מֹשֶׁה הָיוּ פָּנִים אֶל פָּנִים, כְּמוֹ שֶׁפֵּרַשְׁתִּי (רמב"ן על דברים ל"ד:י'):

WHOM THE ETERNAL KNEW FACE TO FACE. “[This means] that Moses’ heart was familiar with Him and he spoke with Him whenever he wished, as it is stated, and now I will go up unto the Eternal; Stay ye, that I may hear what the Eternal will command concerning you.” This is Rashi’s language. But it is not correct, for in that case [if the verse extols Moses’ familiarity with G-d] it should have said, “who knew the Eternal face to face.” Rather, this is similar to the expressions: and I know thee by name; Yet Thou hast said: I know thee by name. The verse thus states that there hath not arisen a prophet since in Israel whom G-d so exalted as to communicate with him face to face. Similarly, Eternal, what is man that ‘vateida’eihu’ means “that You should bestow honor upon him by giving heed to him,” like What is man, that Thou shouldest magnify him? It is possible that [this is the intent of the verse]: because when two persons see one another face to face, they become acquainted with each other through that meeting, Scripture therefore says whom the Eternal knew face to face [indicating that G-d and Moses were like two people who know one another well; however, Scripture said only that G-d knew Moses, not vice-versa], since out of respect to the Most Exalted it did not want to mention that Moses also knew Him that way. Now, do not be surprised that Scripture speaks in praise of Moses saying, Whom the Eternal knew face to face, and it also states, And the Eternal spoke unto Moses face to face, and with reference to all Israel it is likewise stated [the very same praise], The Eternal spoke with you face to face! For there [in the case of all Israel] he explained out of the midst of the fire, meaning to say that they heard His voice out of the midst of the fire only, and they did not actually see His Presence. Similarly he explained, and upon earth He made thee to see His great fire, and thou didst hear His words out of the midst of the fire. And by way of the Truth, [the mystic teachings of the Cabala], the verse here states that G-d knew Moses face to face [to a degree that it was possible] to cleave to Him whenever the spirit came upon Moses our teacher. It was so at the time of the Giving of the Torah, but the people perceived only the Voice out of the midst of the fire. Thus Scripture explained that all prophecies of Moses were as on the day that the Torah was given, while the rest of the prophets had the hand of the Eternal upon them. Understand this. IN ALL THE SIGNS. This is connected with the [preceding] verse, And there hath not arisen a prophet since in Israel — in all the signs etc. Or the verse may be stating that the Eternal knew Moses face to face through the signs and wonders as they were all done with His Great Name [i.e., the Tetragrammaton], just as he said, and He brought thee out with His Presence, with His great power. Now, I have already explained that signs are the matters about which Moses warned [the Egyptians] before they took place, such as, by tomorrow shall this sign be, and the term is used for any phenomenon which the prophet forecasts saying, “Thus will it come and happen in the future.” Wonders imply a change in the natural order, such as the rod which was turned to a serpent. Now, signs and wonders were also performed for the rest of the prophets, such as Elijah and Elisha who brought about many wonders [why is then the special significance attached to the signs and wonders of Moses]! However, the distinction of those [signs and wonders] of Moses our teacher is explained by the Rabbis in the Midrash: “All the prophets wrought miracles through prayer, such as the [halting of the] sun for Joshua, and [the revival of] the Zarephathite woman’s son, and the withholding of the rain by Elijah, and the [revival of the] Shunammite woman’s son by Elisha. But Moses performed [signs and miracles] immediately [without prayer].” Yet this Midrash is not clear. And the Rabbi [Moshe ben Maimon] stated in Moreh Nebuchim that “the distinction of Moses our teacher was that he spoke [publicly] to Pharaoh, and to all his servants, and to all his land, and in the sight of all Israel, for they [his signs and wonders] were in full view of his opponents and his followers. The rest of the prophets, however, performed them [the signs and wonders] in the presence of a few individuals, as it is said, Tell me, I pray thee, all the great things that Elisha had done.” But this does not appear to me to be correct [for the following reasons]: The withholding of the rain by Elijah — both the cessation and the coming — were very much publicized. It [the cessation of rain] was by his [Elijah’s] decree [rather than through prayer] as it is said, As the Eternal, the G-d of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. And during its three year duration, the matter became very well known, and heard among the nations for it is written, there is no nation or kingdom, whither my lord [Ahab] hath not sent to seek thee etc. And the climax of the affair occurred publicly in the presence of his opponents and his followers at one assembly, as it is written, Now therefore send, and gather to me all Israel unto Mount Carmel, and the prophets of Baal four hundred and fifty etc. So, too, the halting of the sun for Joshua was certainly in view of all Israel, and all the kings of Canaan saw it — those who fought against him [on that day] as well as the remaining ones. Our Rabbis also mention that people saw it from one end of the earth to the other. Scripture also lauds it exceedingly, saying, And there was no day like that before it or after it, that the Eternal hearkened to the voice of a man. The splitting of the Jordan, like the splitting of the Red Sea, was not done for individuals, but for all Israel, and furthermore it is written, And it came to pass, when all the kings of the Amorites, that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, heard that the Eternal had dried up the waters of the Jordan. But in line with the simple meaning of Scripture it is all tied and connected [with the preceding verse, And there hath not arisen a prophet since in Israel like unto Moses etc.], Scripture stating that no prophet has ever appeared in Israel like Moses whom the Eternal knew face to face and to perform signs and wonders with a mighty hand and great terror like Moses. If they brought about some of them [the signs and the wonders], they did not approach the number or great distinction of those [performed by Moses], for there was never a day like Sinai, before it or after it. So, also, the signs of the prophets did not extend for as long a period as did those of Moses, peace be upon him — for the sign of the manna continued steadily for forty years, as did the pillar of fire and the cloud, and, in the opinion of our Rabbis, so did the well, and the quail. And their walking through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water, and yet they lacked nothing. By way of the Truth, [the mystic teachings of the Cabala], the verse is stating that the signs and wonders of Moses were done face to face, as I have explained.

וימת שם משה. אֶפְשָׁר מֹשֶׁה מֵת וְכָתַב וימת שם משה? אֶלָּא עַד כָּאן כָּתַב מֹשֶׁה, מִכָּאן וָאֵילָךְ כָּתַב יְהוֹשֻׁעַ. רַבִּי מֵאִיר אוֹמֵר אֶפְשָׁר סֵפֶר הַתּוֹרָה חָסֵר כְּלוּם וְהוּא אוֹמֵר (לא, כו) "לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה"? אֶלָּא הַקָּבָּ"ה אוֹמֵר וּמֹשֶׁה כוֹתֵב בְּדֶמַע (ספרי; ב"ב ט"ו, מנחות ל'):

וימת שם משה AND MOSES DIED THERE — Is it possible that Moses, died, and then wrote: “And Moses died there”? But, thus far did Moses write, from here and onward Joshua wrote. Rabbi Meir said: But is it possible that the Book of the Torah would be lacking anything at all, and yet it would state before the account of Moses' death was written in it, (Deuteronomy 31:26) “Take this book of the Torah” -? Rather the Holy One, blessed be He, dictated this, and Moses wrote it in tears (Sifrei Devarim 357:28; Bava Batra 15a, Menachot 30a).

עוד לסמיכות סוף התורה אשר עשה משה לעיני כל ישראל בראשית. כי כל מה שעשה מרע"ה היה בכח התורה שנק' ראשית. כמו שנברא העולם ע"י התורה כן כל התיקונים שנעשו בעולם הכל ע"י התורה.