Tafsiran yang Mengutip untuk Yosua 4:19

וילך משה וידבר את הדברים האלה אל כל ישראל. בן מאה ועשרים שנה אנכי היום, וגו', “Moses went and spoke these words to all of Israel. ‘I am 120 years old this day.’” It is possible that the 120 years Moses lived corresponded to the 120 days he spent on Mount Sinai. During the first 40 days he received the first set of Tablets. During the second 40 days he pleaded for G’d to forgive the people the sin of the golden calf; he spent the next 40 days on the mountain in order to receive the second set of Tablets. This may be the reason why he used the term אנכי instead of אני.
Our sages in Sotah 13 feel that he meant to say that on that day he was precisely 120 years old, i.e. that he died on the same day of the same month as he had been born. This may also be the reason why he used the word היום at the beginning of the previous Parshah, so that all these speeches took place on the same day. The day in question was the seventh day of Adar at the end of the Israelites 40th year in the desert. We have further proof of this in 34,8 where the Torah reported that the people mourned Moses for 30 days during which they did not journey. The Torah states explicitly that the days of Moses’ mourning came to an end. It is proper to read this verse in conjunction with Joshua 1,10: “Joshua commanded the law-enforcement officers of the people: ‘prepare for yourselves provisions for in another three days you will cross the river Jordan.’” Anyone reading these two verses together will realize that Joshua would not command the people to prepare these provisions until the mourning period for Moses had passed. To make this plain, the Torah had to write the verse: “the days of crying for (the death of) Moses had concluded.” The Book of Joshua 4,19 reports that the Jewish people completed crossing the river Jordan on the tenth of the first month, i.e. 3 days after the conclusion of the mourning period for Moses. By counting backwards you will arrive at the date of the 7th Adar as the date on which Moses had died. When the Torah in Exodus 2,3 reported that Moses’ mother was unable to hide him any longer, the date referred to is the 6th of Sivan, the day on which the revelation at Mount Sinai took place 80 years later. On that day, the light which filled only his parents’ home on the day he was born became so powerful that it shone for the whole Jewish nation. The light which had filled the house of Amram had already forecast the eventual greatness of the boy that had been born to Yocheved. The reason Yocheved had to hide Moses in a basket, well insulated, was that the light surrounding the baby had become so much stronger that it represented a danger to the family. The Torah speaks of Yocheved having hidden Moses for שלשה ירחים ‘three lunar months,” rather than שלשה חדשים, “three months,” (Exodus 2,2) to indicate that these were lunar months. The months Adar, Nisan, and Iyar are 29,30, and 29 days long, respectively. This gives us a total of 88 days during which Moses was kept “hidden” at home, or it takes us back to the 7th day of Adar as Moses’ birthday. From all this it becomes clear that Moses died on the same day of the same month on which he had been born. The word חדש implies a period which equals 1/12th of the year, something not subject to variation either by adding or subtracting from it. The same is not true of the period known as ירח, a period which may comprise either 29 or 30 days. The reason why the Torah used the term ירחים in the verse mentioned was to enable us to calculate the precise date on which Moses was born. This prompted our sages in Kiddushin 38 to state that G’d completes the life cycle of the righteous from day to day (to grant them whole years) something they base on Exodus 23,26: את מספר ימיך אמלא, “I will fill (round out) the number of your days (meaning “years”).

in the fortieth year. This interpretation is incorrect, because they came to Qadesh Barnea in the second year [: 19]. The phrase in the fortieth year actually modifies the phrase “Moshe spoke” [: 1]. Some people assert that Moshe died on the first of Sh e vaṭ. They claim that after the nation mourned over Moshe for a period of thirty days [cf. 34: 8], they remained there for approximately six more weeks [cf. Joshua 4: 19]. Their evidence is the phrase “that same day” [32: 48] — that is to say, they maintain that Moshe recounted this entire book to all Israel on a single day, and then died. This evidence is invalid, however, because “that same day” refers only to the recitation of the song. Besides, Scripture says elsewhere “you are soon [literally: today] to pass over the Jordan” [9: 1].

GET THEE UP INTO THIS MOUNTAIN OF ABARIM. The name of this mountain was Mount Nebo, as is stated explicitly in the sections of Ha’azinu,¹⁶⁶Deuteronomy 32:49. and V’zoth Habrachah;¹⁶⁷Ibid., 34:1. but it is [here] called the mountain of Abarim [meaning “fords”] because it is situated by the fords of the Jordan, from which one passes over into the land of Canaan, as it says here, that is over against Jericho,¹⁶⁸Ibid., (32:49; 34:1). The word “here” in Ramban cannot be explained literally, since in this section here, the phrase over against Jericho is not found. It must therefore refer to the verse in Ha’azinu and V’zoth Habracha which Ramban has just referred to. and it was from there that they [actually] crossed over the Jordan, as it is said, And the people came up out of the Jordan … and encamped in Gilgal, on the east border of Jericho.¹⁶⁹Joshua 4:19. Now this [statement get thee up] is not a commandment which the Holy One, blessed be He, commanded Moses to fulfill now, for if so he would have had to go up there at once [and we do not find that he did so], but it means: “you shall go up into the mountain of Abarim and shall behold the Land [but you shall not enter it].” For since He had commanded Moses, Unto these the Land shall be divided,¹⁷⁰Above, 26:53. He informed him that “it will not be divided by you, but you shall go up into the top of the mountain of Abarim before Israel journeys away from the land of Moab, and you will die therein, and all you will have of the Land will be the sight thereof.” Similarly [Verse 18 which says] Take thee Joshua the son of Nun, means that “when your time [to die] comes, you shall take Joshua,” [but is not a command to do so now]. And Scripture completed [this episode] by saying that Moses did so whole-heartedly,¹⁷¹Ibid., Verses 22-23. This refers to the fact that although Moses was only commanded (in Verse 18) to lay “his [single] hand upon him,” he laid his ‘hands’ upon him, which shows that he appointed his successor whole-heartedly, although he knew that he was now to die. and this is the [same] act which is mentioned at [the time of] Moses’ departure [from the world],¹⁷²Deuteronomy 31:7-8. when he and Hoshea the son of Nun spoke [the words of] the Song.¹⁷³Ibid., 32:44. Thus Scripture points out there that Moses and Joshua said the Song together, with equal enthusiasm and equally whole-heartedly.

All their evil is in Gilgal There they worshipped idols to a great extent (on high places absent in mss.). Since the mishkan was there first, the prophets of Baal would tell them that was a choice site, and it belonged to the kings of Israel.

Moshe died on the seventh of Adar: As it is stated (Joshua 4:19), "And the people came up from the Jordan on the tenth day of the first month (Nissan)." Remove from them thirty days backwards for the mourning for Moshe; and three days that they prepared provisions for themselves. As it is stated (Joshua 1:11), "Prepare provisions for yourselves, for in another three days you are to cross, etc." Hence Moshe died on the seventh of Adar.