Pt2 The Death and Burial of Moses in Deuteronomy 31-34 (Sotah 13b-14a)

This is the second and final part of a two-part series. Part 1 is here; the outline of the series can be found at Part 1.

Six Possible Divine Eulogies at Moses’ Death (Deuteronomy 33:21, 34:5; Psalms 94:16; Ecclesiastes 8:1; Job 28:12): Angelic Praise and Divine Grief; Moses as Interpreter of God’s Will; Seeking Lost Wisdom; Moses as National Scribe; proclamation of a bat kol

1. The ministering angels: Deuteronomy 33:21, praising Moses for upholding God’s righteousness.¹

2. God: mourns his loss with Psalms 94:16, lamenting: “Who will rise up for Me...?” (implying Moses had uniquely defended Israel from its accusers).

3. Shmuel states that God recited Ecclesiastes 8:1, calling Moses “the wise man” who knew the “pesher”.²

4. R’ Yoḥanan states that God said Job 28:12: “Where can wisdom be found?” (framing Moses’ death as the loss of unparalleled insight).

5. Rav Naḥman identifies God’s voice in the plain statement of Deuteronomy 34:5, acknowledging the mortal finality: “And Moses died there.”

6. Semalyon (סמליון) adds to that verse (ibid.): “the great scribe (ספרא רבה) of Israel.³

1. ומלאכי השרת אומרים:

   1. ״צדקת ה׳ עשה,

   2. ומשפטיו עם ישראל״,

2. והקדוש ברוך הוא אומר:

   1. ״מי יקום לי עם מרעים?

   2. מי יתיצב לי עם פועלי און?״.

3. ושמואל אמר:

   1. ״מי כהחכם?

   2. ומי יודע פשר דבר?״,

4. ורבי יוחנן אמר:

   1. ״החכמה מאין תמצא?״,

5. ורב נחמן אמר:

   1. ״וימת שם משה וגו׳״,

6. סמליון אמר:

   1. ״וימת שם משה,

   2. ספרא רבה דישראל״.

1. and the ministering angels were saying:

   1. “He executed the righteousness of YHWH,

   2. and His ordinances with Israel” (Deuteronomy 33:21).

2. And God was saying:

   1. “Who will rise up for Me against the evildoers?

   2. Who will stand up for Me against the workers of iniquity?” (Psalms 94:16).

   3. In other words, God asked: Who will now defend the Jewish people against its accusers?

3. And Shmuel says that God was saying the verse:

   1. “Who is as the wise man

   2. and who knows the interpretation [pesher] of a matter?” (Ecclesiastes 8:1),

4. And R’ Yoḥanan says that God was saying the verse:

   1. “Wisdom, where can it be found?” (Job 28:12).

5. And Rav Naḥman says that God was saying the verse:

   1. “And Moses, the servant of God, died there” (Deuteronomy 34:5).

6. Semalyon says that God was saying:

   1. And Moses died there,

   2. the great scribe of Israel.

A baraita states that R’ Eliezer the Great taught: a bat kol proclaimed over an area of 12 mil by 12 mil—the size of Israel’s camp—that “Moses died, the great scribe of Israel.”⁴

תניא,

רבי אליעזר הגדול אומר:

שנים עשר מיל על שנים עשר מיל,

כנגד מחנה ישראל,

בת קול משמיע ואומר:

״וימת משה

ספרא רבה דישראל״.

It is taught in a baraita that

R’ Eliezer the Great says:

Over an area of 12 mil by 12 mil,

equivalent to the size of the camp of Israel,

a bat kol proclaimed and said:

“And Moses died there,

the great scribe of Israel”

Did Moses Truly Die? (Deuteronomy 34:5; Exodus 34:28)

A minority view (יש אומרים - “some say”) holds that Moses did not actually die.

This is based on a comparison between two verses that use similar language: “he was there” (ויהי/וימת שם).

In Exodus 34:28, the phrase clearly refers to Moses being alive and serving God for 40 days and nights.

By analogy, when Deuteronomy 34:5 says Moses “died there,” the phrase could instead imply that he continued to stand and serve (משמש) before God.⁵

ויש אומרים:

לא מת משה,

• כתיב הכא:

  • ״וימת שם״,

• וכתיב התם:

  • ״ויהי שם עם ה׳״,

• מה להלן

  • עומד ומשמש,

• אף כאן

  • עומד ומשמש.

And some say:

Moses did not actually die,

• as it is written here:

  • “And Moses, the servant of YHWH, died there” (Deuteronomy 34:5),

• and it is written there:

  • “And he was there with YHWH forty days and forty nights” (Exodus 34:28).

• Just as there, where it says: “And he was there with YHWH,”

  • it means that he was standing and serving before God;

• so too, here, when it says: “And Moses, the servant of YHWH, died there,”

  • it means that he was standing and serving before God.

R’ Berekhya - The Hidden Grave of Moses (Deuteronomy 34:6): Paradox of a Precisely-Described Yet Unknown Location

R’ Berekhya observes that Deuteronomy 34:6 offers an unusually specific description of Moses’s burial site—“in the valley… over against Beth Peor”⁶—yet immediately concludes that “no man knows of his grave to this day.”

He refers to the precise description as a “sign (סימן) within a sign” (emphasizing the paradox).

״ויקבר אותו

1. בגי

2. בארץ מואב

3. מול בית פעור״.

אמר רבי ברכיה:

סימן בתוך סימן,

ואפילו הכי: ״ולא ידע איש את קברתו״.

The verse describing the burial of Moses states: “And He buried him

1. in the valley

2. in the land of Moab

3. over against Beth Peor;

and no man knows of his grave to this day” (Deuteronomy 34:6).

R’ Berekhya says:

This verse provides a sign within a sign, i.e., a very precise description of the location of his burial,

and even with this the verse concludes: “And no man knows of his grave to this day” (Deuteronomy 34:6).

The Unfindable Grave of Moses (Deuteronomy 34:6): Roman Attempt to Locate Moses’ Grave

The Talmud recounts that the Roman Empire sent emissaries to the army base⁷ of Beth Peor (in Transjordan) to locate the burial place of Moses.

They seemed to be able to see the grave, but they were never able to reach it: when observing from the top of the mountain, the grave “appeared (נדמה) to them” as if it were below, while when observing from below, they perceived it as above. They split into two groups, yet each continued to see the grave as being in the other location.

This anecdote reinforces the verse: “And no man knows of his grave to this day” (Deuteronomy 34:6 - emphasizing the enduring hiddenness of Moses’ final resting place).

וכבר שלחה מלכות הרשעה אצל גסטרא של בית פעור

הראנו היכן משה קבור.

• עמדו למעלה —

  • נדמה להם למטה,

• למטה —

  • נדמה להם למעלה.

נחלקו לשתי כיתות,

• אותן שעומדים למעלה —

  • נדמה להן למטה,

• למטה —

  • נדמה להן למעלה,

לקיים מה שנאמר ״ולא ידע איש את קברתו״.

The Talmud relates: And the evil monarchy of the Roman Empire already sent messengers to the garrison [gastera] of Beth Peor

and said to them: Show us where Moses is buried.

• As the men stood above on the upper section of the mountain,

  • it appeared to them as if the grave was below in the lower section.

• As they stood below,

  • it appeared to them to be above.

They divided into two groups, one above and one below.

• To those who were standing above,

  • the grave appeared to them to be below;

• to those who were standing below,

  • the grave appeared to them to be above,

to fulfill that which is stated: “And no man knows of his grave to this day” (Deuteronomy 34:6).

R’ Ḥama b. Ḥanina - Even Moses Doesn’t Know the Location of His Own Grave (Deuteronomy 33:1)

R’ Ḥama bar Ḥanina adds a striking interpretation: Moses himself does not know where he is buried.

Since the verse uses the word “man” (איש) in both the description of Moses blessing Israel (Deuteronomy 33:1) and the statement that “no man knows his grave,” the implication is that even Moses—called “the man of God”—is included in that ignorance.

רבי חמא ברבי חנינא אמר:

אף משה רבינו אינו יודע היכן קבור.

• כתיב הכא:

  • ״ולא ידע איש את קברתו״,

• וכתיב התם:

  • ״וזאת הברכה אשר ברך משה איש האלהים״.

R’ Ḥama, son of R’ Ḥanina, says:

Even Moses our teacher himself does not know where he is buried.

• It is written here:

  • “And no man knows of his grave,”

• and it is written there:

  • “And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death” (Deuteronomy 33:1).

In other words, even Moses, as he is referred to by the term “man,” does not know his burial place.

Symbolic Location Near Beth Peor

R’ Ḥama bar Ḥanina states that Moses’s grave was placed near Beth Peor as an act of atonement for Israel’s sin involving idolatry and sexual immorality at that site.⁸

ואמר רבי חמא ברבי חנינא:

מפני מה נקבר משה אצל בית פעור?

כדי לכפר על מעשה פעור.

And R’ Ḥama, son of R’ Ḥanina, says:

For what reason was Moses buried near Beth Peor?

In order to atone for the incident that transpired at Beth Peor (Numbers, chapter 25).

Appendix 1 - ‘Following God’ Through Emulation of His Attributes (Sotah 14a)

Sotah.14a.3-4

Following God: the Impossibility Approaching the Shekhina (Deuteronomy 13:5, 4:24)

R’ Ḥama b. Ḥanina raises a question on Deuteronomy 13:5, which commands Israel to walk after God, fear Him, keep His commandments, listen to His voice, serve Him, and cleave to Him.

He points out the difficulty of the command, asking how one can “walk after the Shekhina” when Deuteronomy 4:24 describes God as a consuming fire.

ואמר רבי חמא ברבי חנינא:

מאי דכתיב: ״אחרי ה׳ אלהיכם תלכו״,

וכי אפשר לו לאדם להלך אחר שכינה?!

והלא כבר נאמר ״כי ה׳ אלהיך אש אוכלה הוא״!

And R’ Ḥama, son of R’ Ḥanina, says:

What is the meaning of that which is written: “After YHWH your God shall you walk, and Him shall you fear, and His commandments shall you keep, and unto His voice shall you hearken, and Him shall you serve, and unto Him shall you cleave” (Deuteronomy 13:5)?

But is it actually possible for a person to follow the Shekhina?

But hasn’t it already been stated: “For YHWH your God is a devouring fire, a jealous God” (Deuteronomy 4:24), and one cannot approach fire.

‘Walking After God’ Means Imitating His Deeds (Genesis 3:21, 18:1, 25:11; Deuteronomy 34:6): Clothing the Naked, Visiting the Sick, Comforting Mourners, and Burying the Dead

R’ Ḥama b. Ḥanina therefore interprets that “walking after God” means imitating His attributes:⁹

1. Just as God clothed Adam and Eve (Genesis 3:21), one should clothe the naked.

2. Just as God visited Abraham after his circumcision (Genesis 18:1), one should visit the sick.

3. Just as God blessed Isaac after Abraham’s death (Genesis 25:11), one should console mourners.

4. Just as God buried Moses (Deuteronomy 34:6), one should bury the dead.

אלא,

להלך אחר מדותיו של הקדוש ברוך הוא:

1. מה הוא מלביש ערומים,

   1. דכתיב: ״ויעש ה׳ אלהים לאדם ולאשתו כתנות עור וילבשם״ —

   2. אף אתה הלבש ערומים.

2. הקדוש ברוך הוא ביקר חולים,

   1. דכתיב: ״וירא אליו ה׳ באלני ממרא״ —

   2. אף אתה בקר חולים.

3. הקדוש ברוך הוא ניחם אבלים,

   1. דכתיב: ״ויהי אחרי מות אברהם ויברך אלהים את יצחק בנו״ —

   2. אף אתה נחם אבלים.

4. הקדוש ברוך הוא קבר מתים,

   1. דכתיב: ״ויקבר אותו בגי״ —

   2. אף אתה קבור מתים.

He explains: Rather, the meaning is that

one should follow the attributes of God.

He provides several examples:

1. Just as He clothes the naked,

   1. as it is written: “And YHWH God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21),

   2. so too, should you clothe the naked.

2. Just as God visits the sick,

   1. as it is written with regard to God’s appearing to Abraham following his circumcision: “And YHWH appeared unto him by the terebinths of Mamre” (Genesis 18:1),

   2. so too, should you visit the sick.

3. Just as God consoles mourners,

   1. as it is written: “And it came to pass after the death of Abraham, that God blessed Isaac his son” (Genesis 25:11),

   2. so too, should you console mourners.

4. Just as God buried the dead,

   1. as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6),

   2. so too, should you bury the dead.

Appendix 2 - Homiletic Readings of Deuteronomy Verses in the Sugya on Moses’ Death, By Order of Verses

Deuteronomy 3:26

• “Let it suffice for you” (רַב־לָךְ): R’ Levi interprets this as measure-for-measure justice. Moses had rebuked Korah with “רַב לָכֶם” (Numbers 16:7), so God used the same term to deny Moses entry to the Land.

• Alternative interpretations:

  • “You have a master (רַב)” referring to Joshua who would succeed Moses

  • Reference to God as Moses’ master, preventing Moses from seeming stubborn before his Master

Deuteronomy 4:24

• “God is a consuming fire”: Used to raise the question of how one could literally “walk after” God

Deuteronomy 13:5

• “After YHWH your God shall you walk”: R’ Ḥama bar Ḥanina interprets this as imitating God’s attributes rather than physically following the Divine Presence

• Walking after God means following divine examples:

  • Clothing the naked (as God clothed Adam and Eve)

  • Visiting the sick (as God visited Abraham)

  • Consoling mourners (as God blessed Isaac after Abraham’s death)

  • Burying the dead (as God buried Moses)

Deuteronomy 31:2

• “I am 120 years old this day”: The phrase “this day” indicates Moses died on his birthday, fulfilling “the number of your days I will fill” (Exodus 23:26)

• “I can no longer go out and come in”: Interpreted as spiritual/intellectual decline (”gates of wisdom closed”) rather than physical weakness, since other verses confirm Moses’ physical strength remained intact

Deuteronomy 31:14

• “Moses and Joshua presented themselves”: This day was a Shabbat described as “dio zugei” (day of two / pairs)

• Marked the formal transfer of authority from Moses to Joshua with both leaders serving concurrently

Deuteronomy 33:1

• “Moses the man of God”: Connected to “no man knows his grave” (34:6)

• R’ Ḥama bar Ḥanina’s interpretation: Even Moses himself doesn’t know where he is buried

Deuteronomy 33:21

• “A portion of a ruler was reserved”: Interpreted to mean Moses is buried in Gad’s territory

• Ministering angels quoted this verse at Moses’ death: “He executed the righteousness of YHWH, and His ordinances with Israel”

Deuteronomy 34:1

• “Moses went up from plains of Moab to Mount Nebo”: Establishes that Moses died in Reuben’s territory

• A baraita adds that Moses cleared the mountain’s twelve elevations in a single stride, demonstrating his physical strength

Deuteronomy 34:5

• “And Moses died there”: Rav Naḥman identifies this as one of God’s eulogies for Moses

• Semalyon expanded it to: “Moses died there, the great scribe of Israel”

• A bat kol proclaimed this over an area of 12 mil by 12 mil (the size of Israel’s camp)

• Alternative interpretation: Some say Moses didn’t actually die—comparison with “he was there” (Exodus 34:28) suggests Moses continues to stand and serve before God

Deuteronomy 34:6

• “And He buried him in the valley”: Shows God Himself buried Moses

• “Over against Beth Peor”: R’ Ḥama explains Moses was buried near this site to atone for Israel’s sin involving idolatry there

• Burial location paradox: R’ Berekhya notes the verse gives precise location details (”a sign within a sign”) yet concludes “no man knows his grave”

• The Romans tried to locate the grave but failed—when viewed from above, it appeared below; when viewed from below, it appeared above

Deuteronomy 34:7

• “His eye was not dim, nor his natural force abated”: Confirms Moses maintained physical vigor until death

• This supports the interpretation that his limitation in “going out and coming in” (31:2) was intellectual/spiritual rather than physical

1. Note: the (purported) statements of the angels and God at the time of Moses’ death are all part of the conclusion of the baraita of R’ Yehuda, in Part 1 of this series (section “Moses’ Death and Burial Between the Portions of Reuben and Gad“).

2. Ed. Steinsaltz explains:

referring to the greatness of Moses, who was able to forge compromises, pesharim, between God and the Jewish people.

For this play on the Hebrew word ‘pesher’, see my “Hezekiah’s Illness and Isaiah’s Visit in Isaiah 38: A Clash of Piety and Prophecy (Berakhot 10a-b)“, section “Rav Hamnuna - God forced a compromise between Hezekiah and Isaiah - Ecclesiastes 8:1“.

As I note there:

Homiletically interpreting pesher (in biblical Hebrew meaning “interpretation”) as a play on peshara (in Mishnaic Hebrew: “compromise, mediation”).

3. In Aramaic; eulogizing Moses as Israel’s preeminent chronicler and transmitter of the law.

4. The same statement as that of Semalyon in the previous section.

5. Suggesting ongoing spiritual existence or even bodily translation rather than literal death.

Compare the discussion elsewhere in the Talmud as to whether Jacob died.

And compare the ancient understandings of the passings of the biblical Enoch and Elijah alive to Heaven, and the Talmudic story of R’ Yehoshua ben Levi as tricking the Angel of Death and entering the afterlife alive.

6. בעל פעור - in Transjordan, in the area of Moab (directly east of Judea, on the other side of the Dead Sea).

Compare the map in a note in Part 1 of the series.

7. גסטרא - from Latin castra (“military camp/base/fort”)

Compare the usage of this word in the context of a number of Latin military terms, in my piece here, “Appendix 1 - The Magnitude of Creation: God’s Declaration to Israel of the Vast Celestial Order (Berakhot 32b)“.

8. Described in Numbers 25. His burial thus serves a redemptive purpose.

For the Talmud’s discussion of that biblical story, see my two-part series “The Prophet, the Prostitutes, and the Curses Reversed: The Biblical Story of Balaam in Talmudic Interpretation (Sanhedrin 105b-106b)“, final part here.

9. I.e. not physically following the Shekhina.

Compare Wikipedia, “Imitation of God“. And see also Hebrew Wikipedia, “גמילות חסדים“, section “ביהדות“, where this passage is quoted and discussed.