דברים, פרק ל״ד, פסוק ח׳

The departure of the greatest prophet plunged the Israelites into deep mourning, marking the end of a unique era of leadership just before their entry into the Land of Israel. The reaction to his passing carried a distinct character. Unlike the passing of Aaron, which was met with the tears of the entire nation, men and women alike, the weeping for Moses was led primarily by the men [רש״י]. This difference highlights the contrasting leadership styles of the two brothers. Aaron embodied kindness, constantly pursuing peace and even softening the truth to reconcile friends and spouses. Moses represented absolute, uncompromising truth. As a judge and the giver of the Torah, he maintained a strict standard of justice and a necessary sense of awe before the people [משכיל לדוד, חומש קה״ת].

Other factors contributed to this difference in mourning. Aaron's death was sudden and resulted in the immediate loss of the protective Clouds of Glory, whereas Moses had rebuked the Israelites and prepared them well in advance for his departure [אור החיים]. Additionally, when Aaron died, Moses was there to orchestrate the mourning and awaken the people's emotions. When Moses passed, there was no remaining leader of equal stature to guide the nation's grief [חזקוני, תולדות יצחק].

Despite this, some maintain that the entire nation wept out of immense respect for their leader [אבן עזרא]. Another perspective bridges these views, suggesting that everyone wept on the first day, but for the remainder of the month, the mourning was upheld primarily by his students. They wept over the closure of the study halls and the interruption of his teachings [העמק דבר]. On a spiritual level, the sorrow may have actually begun a month before his physical death, as the people intuitively sensed his presence beginning to depart [חתם סופר].

The mourning itself was rooted in a profound sense of absence and deprivation. The Israelites did not cry for Moses's personal fate, knowing his pure soul had ascended to enjoy the presence of God. Rather, they wept for their own immense loss, mourning the sudden absence of his divine supervision, guidance, and instruction [הכתב והקבלה, אברבנאל]. Because of his unparalleled greatness as the master of all prophets, the weeping and eulogies extended for a full thirty days, far surpassing the standard three days of weeping [פני דוד, אברבנאל]. During this time, the nation paused entirely, remaining stationary in the plains of Moab [שד״ל]. The grief was so overwhelming that it felt as though the days themselves were weeping alongside the people [אדרת אליהו].

Eventually, the formal period of weeping concluded. This marked a deliberate end to external mourning customs, such as abstaining from haircuts and bathing, because excessive mourning is forbidden even for a perfect individual like Moses [הכתב והקבלה, רלב״ג]. Yet, while the outward expressions of grief ceased, the internal sorrow over his loss would never truly end [רש ר הירש, מלבי״ם]. The Israelites were able to set aside their formal mourning because they found comfort in the transfer of leadership to Joshua. The presence of God immediately rested upon him, providing comfort akin to finding a new precious pearl after losing another [אור החיים, שפתי כהן]. Moving past the grief was a practical necessity, as wisdom and clear counsel cannot thrive in a state of heavy mourning. Only when the weeping ended could Joshua be fully filled with the spirit of wisdom [ספורנו]. The authority granted to Joshua, and the nation's obedience to him, were not meant to establish new laws, but to ensure the precise continuation of the teachings of Moses [פני דוד, אברבנאל].