Midrash su Deuteronomio 33:19

(Deut. 33:1:) BEFORE HIS DEATH. Would it cross your mind that he blessed Israel after he died?¹²Tanh., Deut. 11:3; PRK 31(suppl. 1):14; see Sifre, Deut. 33:19(342); Deut. R. 11:6.: 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.¹³As the translation suggests, the biblical text in the midrash here differs somewhat from the Masoretic Test. 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.

(Deut. 33:1:) “Before his death.” Would it cross your mind that he blessed Israel after he died?¹¹PRK 31(suppl. 1):14; see Sifre, Deut. 33:19(342); Deut. R. 11:6. Then what is the meaning of before his death? Before the angel of death. When the Holy One, blessed be He, said to him (in Deut. 32:49-50) “Ascend [this mountain of the Abarim]…. And you shall die,” the angel of death thought that the Holy One, blessed be He, had already given him authority over Moses' life. He came and stood directly above him. Moses said to him, “The Holy One, blessed be He, has already promised me that he would not deliver me into your hand.” He [answered], “The Holy One, blessed be He, has sent me to you; that you are to depart on this day.” Moses said to him, “Go away from here, as I want to praise the Holy One, blessed be He, ‘I will not die, but rather live and tell the acts of the Lord (Ps. 118:17).’” The angel said to him, “Why are you bragging, He [already] has someone to praise Him, (in Ps. 19:2), ‘The heavens recount God’s glory.’” Moses said, “I will quiet them and praise,” as stated (in Deut. 32:1), “Listen O heavens....” He came to him a second time. What did Moses do? He mentioned the explicit name [of God], and [so the angel] fled, as stated (Deut. 32:3), “For I proclaim the name of the Lord.” He [then] came to him a third time. [At that point,] Moshe said, “Since he is coming from the Heavens, I must justify the judgement [of death] upon myself.” He immediately began saying (in Deut. 32:4), “The Rock, His actions are just.” R. Isaac said, “Moses’ soul was hesitating to leave him, and he spoke with it. He said to it, ‘Tell me, my soul, what will you say, since the angel of death seeks to subdue you?’ It said to him, ‘He will not do so to me, as the Holy One, blessed be He, promised me that he would not deliver me into his hand.’ He said to it, ‘Tell me [what you will say] when you see them crying and you cry with them.’ It said to him (in Ps. 116:8), ‘You have delivered me from death, my eyes from tears’. He said to it, ‘Tell me [what you will say] when they try to push you to Gehinnom.’ It said to him (in Ps. 116:8, cont.), ‘my feet from stumbling.’ He said to it, ‘And where will you be walking in the future?’ It said to him (in Ps 116:9), ‘I shall walk before the Lord in the lands of the living.’ When Moses heard this from it, he said to it (Ps. 116:7), ‘Return, O my soul.’” R. Abba said, “Once he was departed, the lower creatures (people) said (Deut. 33:4), ‘Moses charged us with Torah.’ The higher creatures (angels) said, ‘He executed the Lord’s judgments and His decisions for Israel.’ And even the Holy One, blessed be He, Himself, in all of His glory praises him and says (in Deut. 34:10-11), ‘Never again did there arise in Israel a prophet like Moses [...]. For the various signs and portents.’”

“All matters are wearying; man cannot utter it, the eye is not satisfied with seeing, nor the ear filled with hearing” (Ecclesiastes 1:8).
“All matters are wearying; man cannot….” Matters of platitude render a person weary.⁵¹The reference is to the usage of terms or phrases that hint to a different meaning, as in the examples the midrash will now provide. When this is done for no particular reason other than to demonstrate mental acuity, it renders a person weary. Koreh hayom – assemble there;⁵²Koreh hayom literally means “read there.” However, koreh can be used to mean assemble (see Deuteronomy 33:19) and hayom is translated in Aramaic as yemama, which is similar to taman, there. Thus, one could say koreh hayom is a type of hint or code for “assemble there.” sela ka’oferet – few pieces;⁵³Sela is a coin, and the word for money [ma’ot] is similar to the word “few” [mi’ut]. Oferet means lead, which in Aramaic is avar, similar to evar, a limb, or piece of an animal. mitpalelot betur misken – cut, soaked, cut;⁵⁴Pal in Aramaic is cut, tur is similar to the Aramaic tar, which is soaked, and misken is an allusion to something cut with a knife [sakin]. shor mishpat betur misken – beets in mustard.⁵⁵Shor, literally, ox, is tor in Aramaic, and mishpat, justice, is din. Tor-din sounds like teradin, which means beets. Tur is a mountain, or har, which sounds like ḥar, and misken is another word for destitute [dal]. Ḥardal is mustard.
Rabbi Yonatan’s hair fell out. He went to Migdal Tzeva’im to be cured. There was a barber there, who said to him: ‘Did you come due to your hair, to cure it?’ He said to him: ‘My hair has fallen from my flesh, and I heard that there is a medicine to cure it, and I moved here to accelerate the cure.’⁵⁶He said this indirectly, in the manner demonstrated above, in which each word alludes to the intended meaning for those well-versed in this type of speech. [The barber] stood and prostrated himself to him and said to him: ‘Here, initially, I spoke before the rabbi at night.’⁵⁷The barber was very impressed and, using a similar style of speech, promised to help Rabbi Yonatan. Thus, the Sages knew how to use this form of communication when necessary (Midrash HaMevoar).