The posuk says: "And Moshe went up from the plains of Moav to Har Nevo, to the top of the peak that faces Yericho, and Hashem showed him all the land, the Gilad until Dan." Here, the Torah is describing Moshe’s final ascent before his passing. He goes up from the plains of Moav to Har Nevo, to the very top of the mountain, which is opposite Yericho. Hashem then shows him the entire land of Israel, including the Gilad region, all the way until Dan in the north. The posuk is emphasizing that Moshe is being given a vision of the entire land, even though he himself will not enter it. This is a unique moment, as Moshe is allowed to see the fulfillment of the promise to the Avos, even though he will not physically be there with Bnei Yisroel.

Rashi comments on the words "MeiArvos Moav el Har Nevo"—from the plains of Moav to Har Nevo. He explains that there were several steps or elevations between the plains of Moav and Har Nevo, yet Moshe ascended all of them in a single stride. In other words, although there were multiple levels to climb, Moshe was able to go up all of them at once, miraculously, with one step. This shows Moshe’s unique stature and the special assistance he received at this moment.

The posuk says, "Es kol haaretz"—He showed him the entire land. Rashi explains that Hashem showed Moshe all of Eretz Yisroel, both in its tranquility and in the times when it would be oppressed. That means Moshe saw the land in its peaceful, settled state, as well as the times when it would be afflicted by oppressors in the future. Hashem gave Moshe a vision not just of the physical land, but of its entire history—its good times and its difficult times. This was part of Moshe’s final experience, to see everything that would happen to the land and to the Jewish people in it.

The posuk continues, "Ad Dan"—until Dan. Rashi explains that Hashem showed Moshe the children of Dan worshipping avodah zarah, idolatry. As it says in Sefer Shoftim, "Vayakimu lahem bnei Dan es hapessel"—the children of Dan set up for themselves the idol. So Moshe was shown not only the land, but also the future actions of the tribes, including the negative ones. But Rashi adds that Hashem also showed Moshe Shimshon, who would descend from Dan and would be a savior for the Jewish people. So in this vision, Moshe saw both the failures and the greatness that would come from Dan—the avodah zarah, but also Shimshon, the shofet who would save the Jews from their enemies. This shows the complexity of the future that Moshe was shown: both the challenges and the redemption that would come from each shevet.

The posuk says, "And all of Naftali, and the land of Ephraim and Menashe, and all the land of Yehudah, until the western sea." Here, the Torah is listing the different regions of Eretz Yisroel that Moshe was shown. He saw the land of Naftali in the north, the areas of Ephraim and Menashe, and all of Yehudah, stretching all the way to the Yam Acharon, the western sea, which is the Mediterranean. The posuk is emphasizing that Moshe’s vision covered the entire breadth of the land, from north to south and from east to west.

Rashi comments on "Ve’es kol Naftali"—and all of Naftali. He explains that Hashem showed Moshe the land of Naftali both in its tranquility and in its destruction. Moshe saw the times when Naftali’s territory would be peaceful and settled, and also the times when it would be destroyed. In addition, Hashem showed Moshe Devorah and Barak, who were from the region of Kadesh Naftali, fighting against Sisera and his armies. So Moshe was given a vision of the future leaders and battles that would take place in Naftali’s territory, including the victory over Sisera, which was a major salvation for the Jewish people. This shows that Moshe’s vision included not only the land itself, but also the significant events and personalities that would shape its history.

On the words "Ve’es eretz Ephraim uMenashe"—and the land of Ephraim and Menashe—Rashi explains that Hashem showed Moshe their land both in its tranquility and in its destruction. Moshe saw the times when Ephraim and Menashe’s territories would be peaceful, as well as the times of their downfall. Hashem also showed Moshe Yehoshua, who came from Ephraim, fighting against the kings of Canaan, and Gidon, who came from Menashe, fighting against Midian and Amalek. So Moshe saw the future leaders and the great battles that would take place in these regions, including Yehoshua’s conquest of Eretz Yisroel and Gidon’s victories. This was part of the comprehensive vision Moshe received before his passing, seeing both the land and the future history of its tribes.

And all the land of Yehudah — in its tranquility and in its destruction. He showed him the kingdom of the House of David and their victories. The teacher explains that Moshe was shown not only the land of Yehudah as it would be in peaceful times, but also during times of destruction. Additionally, Moshe was shown the future monarchy of the House of David, including their triumphs and successes. This means that Moshe was given a vision of both the positive and negative periods in the history of Yehudah, as well as the ultimate success of the Davidic dynasty.

Until the last sea — the land of the west in its tranquility and in its destruction. The teacher explains that this refers to the western part of Eretz Yisroel, and that Moshe was shown both its peaceful times and its times of destruction. Then, the teacher brings the second explanation: Do not read it as 'the last sea' (HaYam HaAcharon), but rather as 'the last day' (HaYom HaAcharon). Hashem showed Moshe all the events that would happen to the Jewish people until the time of the resurrection of the dead. In other words, Moshe was given a vision of all the future occurrences that would befall the Jewish people, all the way until techiyas hameisim.

And the Negev and the plain, the valley of Yericho, the city of date palms, until Tzoar. The teacher explains that this verse lists additional areas that Moshe was shown. The Negev refers to the southern region, the plain is the area of the Jordan Valley, Yericho is called the city of date palms, and Tzoar is a city at the edge of this region. The teacher notes that the Torah is emphasizing the completeness of the vision Moshe was granted, showing him every part of Eretz Yisroel, from the south to the north, and from the east to the west.

(Verse 3) Ve'es HaNegev — the land of the south. The teacher explains that this is the simple meaning: the Negev is the southern part of Eretz Yisroel. Then he brings the second explanation: it refers to the Cave of Machpelah. As it says, 'They went up in the south, and he came to Chevron' — so the Negev is associated with Chevron, where the Cave of Machpelah is located. The teacher points out that Rashi is teaching us that Moshe was shown not only the physical land, but also the special places within it, such as the burial place of the Avos and Imahos.

And the plain — He showed him Shlomo pouring the vessels of the Beis HaMikdash. As it says, 'In the plain of the Jordan, the king cast them, in the thick of the earth.' The teacher explains that Moshe was shown not only the land itself, but also future events that would take place there, specifically that Shlomo HaMelech would make the vessels for the Beis HaMikdash in this area. The verse from Melachim is brought as a proof that the casting of the vessels took place in the plain of the Jordan, and this is what Moshe was shown in his vision.

And Hashem said to him: 'This is the land that I swore to Avraham, to Yitzchak, and to Yaakov, saying, "To your descendants I will give it." I have let you see it with your eyes, but you shall not cross over there.' The teacher explains that Hashem is telling Moshe that this is the fulfillment of the promise made to the Avos, that their descendants would inherit the land. Moshe is allowed to see the land with his own eyes, but he is not permitted to enter it. The teacher emphasizes that this is both a consolation and a decree: Moshe is given the privilege to see the land and to know that the promise is being kept, but at the same time, he is told that he will not be the one to lead the people into Eretz Yisroel.

(Verse 4) Leimor Lezaracha Etnenah Her'isicha — so that you will go and tell Avraham, Yitzchak, and Yaakov: 'The oath that Hashem swore to you, He has fulfilled.' This is the meaning of 'leimor' — to say. Therefore, Hashem showed it to you. But it is a decree from before Me that 'there you shall not cross.' For if not for this decree, I would have allowed you to remain alive until you would see the Jewish people settled and established in the land, and you would go and tell the Avos. The teacher explains that Rashi is saying that the reason Moshe was shown the land was so he could inform the Avos that Hashem had fulfilled His promise. However, Hashem tells Moshe that it is a decree that he will not enter the land himself. If not for this decree, Moshe would have lived to see the Jewish people actually settled in Eretz Yisroel and would have been able to report this to the Avos personally.

And Moshe, the servant of Hashem, died there in the land of Moav, by the mouth of Hashem. The teacher explains that Moshe's passing took place in the land of Moav, and that the phrase 'by the mouth of Hashem' means that Moshe died with a special kiss from Hashem, a unique and elevated form of passing away. The teacher may elaborate that this is considered the highest level of death, reserved for the greatest tzaddikim, and that it is a sign of Moshe's unique closeness to Hashem.

On the words "Vayamas sham Moshe" — "And Moshe died there" — the Rashi asks: Is it possible that Moshe wrote, 'And Moshe died there'? How could Moshe write about his own death? The answer is that up until this point, Moshe wrote the Torah, but from here onward, Yehoshua wrote. Rabbi Meir says: Is it possible that the Torah is missing anything? After all, it says, 'Take this Sefer Torah.' So how could it be that Moshe did not write the entire Torah? Rather, Hashem spoke and Moshe wrote with tears. That is, Moshe wrote these final words of the Torah, including the account of his own passing, but he did so with tears, as dictated by Hashem.

The phrase "Al pi Hashem" — literally, 'by the mouth of Hashem' — means that Moshe died with a kiss from Hashem. This is what is called 'misas neshika,' the death by Divine kiss, a special and elevated way of passing that is reserved for the righteous. The teacher explains that this is the meaning here: Moshe's soul departed through a kiss from Hashem.

The verse says, "Vayikbor oso bagai be'eretz Moav mul Beis Peor velo yada ish es kevuraso ad hayom hazeh" — 'And He buried him in the valley in the land of Moav, opposite Beis Peor, and no man knows his burial place until this day.' The teacher explains that Hashem Himself buried Moshe. The burial took place in the valley, in the land of Moav, opposite Beis Peor. The location of Moshe's grave remains unknown to this day; no one knows where Moshe is buried. This is a unique aspect of Moshe's passing, that his burial place is hidden from all people, and it was Hashem who took care of his burial personally.

On the words "Vayikbor oso" — 'He buried him' — Rashi says that it was Hashem Himself, in His glory, who buried Moshe. Rabbi Yishmael says: Moshe buried himself. This is one of three places where Rabbi Yishmael interprets the word 'es' in this way. Another example is the verse, 'On the day his days of Nazir are completed, he shall bring him' — meaning, he brings himself. Another example is, 'And they shall bear their guilt' — do others bear it for them? Rather, they bear it themselves. So here, too, there is an interpretation that Moshe buried himself, but the main explanation is that Hashem buried him.

The phrase "mul Beis Peor" — 'opposite Beis Peor' — is explained by the teacher as follows: Moshe's grave was prepared there from the six days of creation, specifically to atone for the sin of Peor. This is one of the things that were created at twilight, between the setting of the sun and the onset of Shabbos, during the creation week. The burial place of Moshe was thus set aside from the beginning of time, to serve as an atonement for the incident of Peor.

The verse says, "Moshe was one hundred and twenty years old at his death; his eye had not dimmed, and his moisture had not left him." The teacher explains that Moshe, even at the age of 120, did not lose his strength or vitality. His eyesight did not weaken, and his physical freshness and vigor remained intact. This is remarkable, as most people at such an advanced age experience a decline in their faculties, but Moshe remained as strong and healthy as ever until his passing.

On the words "lo kahasa eino" — 'his eye had not dimmed' — Rashi explains that this remained true even after Moshe's death. Even after he passed away, his eyes did not become dim; his vision remained as it was in his lifetime.

On the words "velo nas lecho" — 'his moisture had not left him' — the teacher explains that this means the moisture, the freshness, in Moshe's body did not depart. Decay did not affect him, and his facial appearance did not change. Even after his passing, Moshe's body did not undergo the usual process of decomposition, and his face remained as it had been in life.

The verse tells us that the children of Israel wept for Moshe in the plains of Moav for thirty days. The mourning period for Moshe lasted a full thirty days, and only after that did the days of weeping and mourning for Moshe come to an end. The teacher explains that this was a communal mourning, with the entire nation participating in the grief over Moshe's passing. The Torah emphasizes the length and completeness of the mourning period, showing the deep impact Moshe had on the people and how much they felt his loss.

On the words "Bnei Yisroel"—the sons of Israel—Rashi explains that here it refers specifically to the males. The teacher points out that when Aharon passed away, the Torah says that all of the house of Israel mourned for him, which included both males and females. The reason for this difference, Rashi says, is because Aharon was a pursuer of peace and would make peace between a man and his fellow, and between a husband and wife. Therefore, when Aharon died, everyone, men and women, felt the loss and mourned him. But for Moshe, the Torah says only "Bnei Yisroel," meaning just the males. The teacher notes that Rashi brings the verses to support this distinction, showing how the Torah uses different language to indicate who was involved in the mourning for each leader.

This verse tells us that Yehoshua the son of Nun was filled with the spirit of wisdom, because Moshe had placed his hands upon him. The teacher explains that this means Moshe gave Yehoshua a special blessing and transferred leadership to him through the act of semicha, the laying of hands. As a result, the children of Israel listened to Yehoshua and did as Hashem had commanded Moshe. The teacher emphasizes that Yehoshua's wisdom and authority came directly from Moshe's transmission, and that the people accepted Yehoshua as their new leader, following him just as they had followed Moshe. This shows the continuity of leadership and the importance of Moshe's role in preparing Yehoshua to take over.

The verse states that no prophet ever arose in Israel like Moshe, whom Hashem knew face to face. The teacher explains that this means Moshe's level of prophecy was unique and unparalleled. He had a direct relationship with Hashem, speaking to Him "face to face," which means with a clarity and closeness that no other prophet achieved. The teacher elaborates that while other prophets received their messages through visions or dreams, Moshe communicated with Hashem openly and at any time. This verse is the Torah's way of testifying to Moshe's greatness and the special connection he had with Hashem, which set him apart from all other prophets.

On the words "whom Hashem knew face to face," Rashi explains that Moshe's heart was familiar with Hashem, and Hashem would speak to him whenever Moshe wanted. The teacher points out that this is a unique quality of Moshe's prophecy—he could initiate communication with Hashem at any time, not just when Hashem chose to appear to him. Rashi brings examples from the Torah, such as when Moshe says, "Now I will go up to Hashem," and "Stand and I will hear what Hashem will command you." These verses show that Moshe could approach Hashem directly and receive answers whenever he needed, which was not the case for other prophets. The teacher emphasizes that this is what makes Moshe's prophecy so exceptional.

This verse refers to all the signs and wonders that Hashem sent Moshe to perform in the land of Egypt, to Pharaoh, to all his servants, and to his entire land. The teacher explains that these are the miracles and plagues that Moshe brought upon Egypt, demonstrating Hashem's power and fulfilling His promise to redeem the Jewish people. The verse highlights the scope of Moshe's mission—not just to Pharaoh himself, but to all of Egypt and its leadership. The teacher notes that this is part of the Torah's summary of Moshe's accomplishments, showing the impact he had on the world through the miracles he performed in Egypt.

The verse continues, mentioning "all the strong hand and all the great awe that Moshe performed before the eyes of all Israel." The teacher explains that "the strong hand" refers to Moshe's strength and leadership, especially in moments like the splitting of the sea and the giving of the Torah. "The great awe" refers to the fear and respect that Moshe inspired in the people and in the nations around them, through the miracles and wonders he performed. The phrase "before the eyes of all Israel" means that everything Moshe did was witnessed by the entire nation, making his leadership and miracles undeniable. The teacher emphasizes that this is how the Torah concludes the story of Moshe—by highlighting his strength, his miracles, and the awe he inspired in everyone who saw him.

On the words "and all the strong hand," Rashi explains that this refers to Moshe receiving the Torah on the tablets with his own hands. The teacher elaborates that Moshe's act of taking the Luchos, the tablets of the Torah, directly from Hashem was a unique demonstration of his strength and his special relationship with Hashem. This act symbolizes Moshe's role as the one who brought the Torah to the Jewish people, and Rashi wants us to understand that "the strong hand" is not just about physical strength or miracles, but about Moshe's spiritual strength in accepting the Torah and transmitting it to the people.

Rashi explains the phrase "ul'chol hamora hagadol"—to all the great awe—as referring to the miracles and mighty deeds that took place in the great and awesome wilderness. In other words, the "great awe" is not just a general term, but specifically refers to the miracles and wonders that Hashem performed for the Jewish people during their forty years in the desert, which is called "the great and awesome wilderness." These included the manna, the well, the clouds of glory, and all the other supernatural events that sustained and protected the people throughout their journey. Rashi is clarifying that the Torah is highlighting these miracles as part of Moshe's legacy and the wonders that were done through him.

Rashi explains the phrase "le'einei kol Yisrael"—before the eyes of all Israel—as referring to the moment when Moshe's heart inspired him to break the luchos, the Tablets, before the eyes of the entire nation. The verse says, "va'ashabrem le'eineichem"—I broke them before your eyes. Rashi adds that Hashem agreed with Moshe's decision, as it says, "asher shibarta"—which you broke—and the Sages say, "Yasher koach she-shibarta"—well done for breaking them. This means that Moshe's act of breaking the Tablets was not only a bold move, but it was also approved by Hashem, showing Moshe's greatness and his deep sense of responsibility for the Jewish people. Rashi is emphasizing that this act, done publicly before all of Israel, was a defining moment in Moshe's leadership and in his relationship with Hashem and the nation.