דברים, פרק ל״ד, פסוק א׳

The final moments of the nation's leader bring him to the boundary between the wilderness and the Promised Land. Although he would not cross into it, he was granted a unique parting gift: a profound prophetic and sensory experience encompassing the future inheritance of his people. The recording of these final moments has sparked discussion regarding their authorship. Some suggest that Joshua recorded these concluding events through divine inspiration, as his predecessor had already ascended the mountain and ceased writing [אבן עזרא, חתם סופר]. Conversely, the traditional approach maintains that Moses wrote the entire Torah completely from God's dictation, prophesying and writing in the past tense about events that were yet to unfold [רבנו בחיי].

Before making his ascent, he did not rush, choosing instead to linger until he had fully blessed the entire nation [חזקוני]. His departure from the plains below highlighted his enduring physical and spiritual vitality. Despite his advanced age, his strength remained completely intact, allowing him to scale the mountain in a single, miraculous step [רש״י, מזרחי, תורה תמימה, בכור שור]. This singular stride also symbolized his spiritual elevation to a realm entirely free from physical limitations and earthly divisions [גור אריה]. He ascended the side of the mountain facing the land of Israel and Jericho to take in the view, though his actual passing would occur on the opposite side, which belonged to Moab [העמק דבר]. Geographically, the mountain itself stood within the territory of Reuben, even though his final burial place would ultimately be in the territory of Gad [תורה תמימה, חזקוני].

Taking in the land from one end to the other is naturally impossible from any vantage point. God granted him a supernatural vision, either by utilizing the hidden light preserved from the six days of creation or by miraculously bringing the distant landscape directly before his eyes [אור החיים, אברבנאל, ביאור שטיינזלץ, ביאור יש״ר]. Through this, he was able to gaze upon territories that even Joshua would not manage to conquer and walk upon [חזקוני]. This extraordinary sight served multiple purposes. Primarily, it was an act of comfort and reconciliation. Out of deep love for the Israelites, God brought him joy by revealing the sheer abundance, beauty, and goodness of their future home [רמב״ן, הטור הארוך, אברבנאל]. Furthermore, by looking upon the land, he cast a benevolent eye over it, praying for its welfare and sanctifying its atmosphere so that it would be easier for the Israelites to conquer [צרור המור, צפנת פענח]. The vision itself also stood as a prophetic confirmation that God's ancient oath to the forefathers was finally coming to fruition [פני דוד].

The scope of this vision was both spatial and historical. Spatially, he saw the entire region divided into the future tribal inheritances long before the actual conquest [רלב״ג, ביאור יש״ר, אברבנאל]. God directed his gaze from the most distant northern and eastern borders inward, ensuring he would not worry that he was only permitted to see the immediate vicinity [העמק דבר, קונטרס חיבה יתירה]. Miraculously, his view penetrated even deep, hidden valleys, such as the basin of Jericho, which are typically obscured from a mountain peak [רמב״ן, הטור הארוך]. Historically, he witnessed the future events of the Israelites unfolding in every district. He saw the land in times of peace, but also the future enemies and oppressors that would rise against it [רש״י, מזרחי, אברבנאל]. For instance, looking toward the distant borders, he saw the future tribe of Dan stumbling into idolatry, yet simultaneously saw the mighty Samson emerging from that same tribe to save Israel [רש״י, אברבנאל]. He witnessed the future battles of Naphtali, and he looked upon Jericho, recognizing it as the strategic lock of the land that deeply required the aid of his special prayer [צרור המור, אברבנאל].