ציטירנדיקער פּירוש אויף דברים 34:4

AND THE ETERNAL SHOWED HIM [MOSES] ALL THE LAND — all the Land of Israel beyond the Jordan [westward] — and then the verse states that He showed him even Gilead, as far as Dan. Now Moses was in the territory of Reuben, and half the hill-country of Gilead, and the cities thereof²⁸⁹Above, 3:12. belonged to the children of Reuben,²⁸⁹Above, 3:12. and the other half belonged to Menasheh.²⁹⁰Joshua 13:31. Therefore the verse before us must mean that [G-d showed Moses the whole Land] “from Gilead²⁹¹The verse cannot mean that G-d showed him the land of Gilead, because that is precisely where Moses was. Instead the word eth — eth Gilead — must mean “from” the Gilead onward. as far as Dan.” Or it may be that there was [a place called] Gilead in the Lebanon in the Land of Israel, as it is written, thou art Gilead unto Me, the head of Lebanon.²⁹²Jeremiah 22:6. The verse mentions as far as Dan which is at the extremity of the border of the Land of Israel, as it is written, Go now to and fro through all the tribes of Israel, from Dan even to Beer-sheba.²⁹³II Samuel 24:2. It mentions the land of Ephraim and Menasheh²⁹⁴Verse 2. which were in the northern part of the Land of Israel, and the land of Judah was to the south, as it is written, Judah shall abide in his border on the south, and the house of Joseph shall abide in their border on the north,²⁹⁵Joshua 18:5. for Judah took all the south of the Land of Israel from the Jordan to the sea, and Dan took the north-west. It mentions Naphtali²⁹⁴Verse 2. who was on the east, near Judah,²⁹⁶Ibid., 19:34 [in speaking of the border of Naphtali]: and it reached… to Judah at the Jordan toward the sunrise. but it does not mention Asher and Issachar, for they were among Ephraim and Menasheh, as it is written [about the borders of Ephraim and Menasheh], and they reached to Asher on the north, and to Issachar on the east.²⁹⁷Joshua 17:10. It did not mention Simeon, for their inheritance was in the midst of the inheritance of the children of Judah,²⁹⁸Ibid., 19:1. nor that of Benjamin whose border of their lot went out between the children of Judah and the children of Joseph,²⁹⁹Ibid., 18:11. already mentioned near them. It states as far as the western sea²⁹⁴Verse 2. which alludes to Zebulun who dwelt at the shore of the sea,³⁰⁰Genesis 49:13. or it may be that [Zebulun] is included [in the statement that G-d showed him] the south, and the plain³⁰¹Verse 3. [since the territory of Zebulun was in the plain at the sea]. It mentions the valley of Jericho³⁰¹Verse 3. because it is a deep valley, not visible from the top of the mountain [where Moses stood], but G-d showed it to him miraculously. In general then He showed him the entire inheritance of Israel, as it is written, This is the Land which I swore etc.³⁰²Verse 4. Our Rabbis in the Sifre³⁰³Sifre, Brachah 357. have elucidated about these places mentioned in Scripture.
Now, the reason for this sight which He showed him was because the Land of Israel is full of all good things,³⁰⁴Above, 6:11. and is the beauty of all lands.³⁰⁵Ezekiel 20:6. And since the great love with which Moses our teacher loved Israel was manifest to Him, He made him rejoice by beholding the abundant goodness with his eyes.³⁰⁶Ecclesiastes 5:10.

It is my belief that Joshua wrote from this verse onward, because once Moshe ascended, he wrote nothing further. Joshua must have written prophetically, as evidenced by God showed…, as well as God said to him…, and “He buried…” [: 6].

והקימותי את השבועה אשר נשבעתי לאברהם אביך, “so that I can fulfill the oath I have sworn to your father Avraham.” There is, of course, no need for G’d to give an assurance that He will not renege on His oath. Besides, Avraham did not have any other seed which would qualify for the promise of G’d to give the land to Yitzchok’s offspring to create doubt to whom G’d would give the land. After all, only he was in a covenantal relationship with G’d. When it came to G’d repeating His promise to Yaakov, in due course, this was necessary in order to make clear that Esau, though included in the promise: “your seed will be known through Yitzchok” did not automatically exclude Esau. The meaning of והקימותי את השבועה וגו' therefore is that G’d swears a separate oath to Yitzchok concerning who He will give the land of Israel to. When we read in Exodus 33,1 Numbers 32 11, and Deuteronomy 34,4 the formulaאשר נשבעתי לאברהם, ליצחק, וליעקב, we would be hard pressed to find where exactly G’d swore such an oath to Yitzchok, if not in our verse here. It is also possible that the reason why Yitzchok was added to be a beneficiary of G’d’s oath was in order to confer upon him also the blessing which G’d had bestowed at the beginning of chapter 12, i.e. that just as Avraham was to be a blessing for the nations, so his son Yitzchok’s very existence would do the same for the nations of the earth. G’d had promised that the nations of the earth would be blessed through Avraham’s seed; now the same blessing was in effect for the seed of Yitzchok.. Accordingly, the meaning of the entire verse would be: “I will keep My oath to Avraham your father through you. The same promise was repeated in due course to Yaakov when the time was ripe for that.