Komentaryong Sumisipi para sa Deuteronomio 34:1

בהר סיני [AND THE LORD SPOKE UNTO MOSES] ON THE MOUNT SINAI — What has the matter of the Sabbatical year to do with Mount Sinai that Scripture felt compelled to expressly state where it was commanded? Were not all commandments given on Sinai? But this statement is intended to suggest the following comparison: How is it in the case of the law of Shemittah? Its general rules, [its specific prescriptions] and minute details were ordained on Mount Sinai! So, also, were all commandments with their general rules and their minute details ordained on Mount Sinai. Thus is taught in Torath Cohanim (Sifra, Behar, Section 1 1). It seems to me that the following is the explanation of this: Since we do not find in Deuteronomy that the law concerning “the rest of the soil in the Sabbatical year” was repeated in “the fields of Moab” (cf. Deuteronomy 34:1; the place where Moses repeated many of the commandments contained in the other books of the Pentateuch), we may infer that all its general rules and specific prescriptions must have been promulgated on Sinai. The express mention of בהר סיני here appears therefore to be unnecessary but Scripture by mentioning it intends to teach regarding every Divine command (lit., Divine utterance) that was spoken to Moses that in every case they, their general rules and minute details originated at Sinai and that they were only repeated again in “the fields of Moab”.

Another explanation: In the Midrash (Devarim Rabbah 11:1) they said, Moses began his blessings from the point where Jacob ended, as it is said (Genesis 49:28), And this is what their father spoke to them, and Moses began with And this. And it seems appropriate to interpret this Midrash in two ways. The first is that the word “vezot” [and this] is in feminine form, because all songs of this world are expressed in feminine language, as in all of them there is pain, but in the future, they will be in masculine language, as males do not give birth [and experience pain in that way]. Jacob sought to reveal the end [of days], meaning the future, but it was concealed from Him. Therefore, all his blessings were about the promises of this world from beginning to end, and thus he sealed his blessings with the word “vezot.” For all promises of this world contain pain, but Moses, who was a man of God and upon whom the Divine Presence rested, therefore began with “zot” [this], but did not seal his blessing with “zot,” because the beginning of his words were also about the promises of this world, which are necessary to achieve through them the final perfection that cannot be attained without them, but the end of his words concerned the promise of the World to Come, saying, Fortunate are you, Israel. And so it concludes in the Yalkut here (964) that this entire verse speaks of the true happiness in the World to Come: “Fortunate are you, Israel, what is prepared and stored for you for the World to Come, etc.” And similarly, what is written, And the Lord showed him all the land… to the Distant Sea (Deuteronomy 34:1–2), they interpreted as “until the distant day” (Sifrei 31:2), meaning the World to Come. If so, he was the opposite of Jacob, from whom the end [of days] was concealed, while to Moses it was revealed. Therefore, he began from where Jacob ended, because the end of Jacob’s blessings were only about the promises of this world, but Moses, although the beginning of his blessings were about the promises of this world, their conclusion was about the promises of the World to Come, as stated.

At this point, Job confesses that he had not spoken sense (Job 34:35) in all his arguments. He reveals that throughout the entire debate his mind had not been at one (2Kings 5:26) with the words in his mouth (Psalms 36:4). For in truth, in his heart, he had believed all along in Providence and the immortality of the soul. His whole polemic was just an attempt to find a way to this end through the medium of study and thought: it was all by way of being a search. As the master of the prophets [Moses] had said, Show me Thy Glory. (Exodus 33:18) He too had first investigated this subject by the use of reason and had worked on composing the Book of Job, in which he recorded all his investigations and insights in these matters. But when he saw that no solution could be found by the use of reason, he had asked that God Himself make the glory of His judgments and Governance known to him, as He had to Job,⁴Carried away by his faithfulness to the rabbinical tradition, namely, that Moses was the author of Job, Malbim is driven into contradiction. If Moses wrote the Book of Job before the Exodus, as Malbim postulates, he must have known the truth concerning the workings of Providence that Job is about to learn from God before the revelation at Mount Sinai and the sin of the golden-calf. Consistency requires that Moses must have been asking for something else when, following these events, he asks of God: 'Show me Thy Glory'.
Alternatively, perhaps Malbim is suggesting that Job and Moses are one, and God's lectures here in the Book of Job were His reply to the request made by Moses, and He showed him... and told him; (Deuteronomy 34:1) and he was then comforted for being dust and ashes (Job 42:6).

and God gave Heman Had not God given him children, it would have been impossible for him to have fourteen sons and three daughters, with all of them fit to be chiefs of watches. A similar case is (Ruth 4:13): “... and the Lord gave her conception, and she bore a son.” Had not this been a gift from the Lord, it would have been impossible for Boaz to father a son, because he was old. Similarly, (Deut. 34:1): “and the Lord showed him all the land.” Had this vision not been from the Lord, it would have been impossible to see so far.