G‑d spoke to Moshe on that very day, saying…

-- Devarim 32:48

Classic Questions

Aren't the words "on that very day" superfluous? (v. 48)

Rashi: Scripture uses the phrase "on that very day" in three places [that have the same implication]:

  1. Concerning Noach it is written, "On that very day... Noach came into [the Ark]...." (Bereishis 7:13), indicating that daylight was shining [when he came in]. For the people of his generation were saying, "We swear that we will not allow him to enter the Ark if we notice him! Furthermore, we will take axes [to hold back Noach] and sledgehammers to smash the ark!"

    But G‑d said, "I will have him enter in broad daylight! If anybody's hand is able to resist, let him come and resist!"

  2. Concerning Egypt it is written, "[It happened] on that very day that G‑d took [the children of Israel] out [of the land of Egypt]" (Shemos 12:51). For the Egyptians were saying, "We swear that we will not allow them to leave if we notice them! Furthermore, we will take swords and weapons [of self-defense], and kill them [if need be]!"

    But G‑d said: "I will bring them out in broad daylight! If anyone is able to resist, let him come and resist!"

  3. Likewise here, concerning Moshe's death, it is written, "on that very day." For the Jewish people were saying, "We swear that if we notice Moshe [is going to die], we will not let him! He is the man who brought us out of Egypt! He split the Reed Sea for us! He brought the manna down for us! He made flocks of quails fly over to us! He brought up the well for us! And he gave us the Torah! We will not let him [die]!"

    But G‑d said, "I will take him in broad daylight!"

Moshe's Passing on the Mountain (v. 48)

Rashi's comments on verse 48 prompt the following questions:

  1. Rashi writes, "The Jewish people were saying, 'We swear that if we notice Moshe [is going to die], we will not let him!'" At first glance, this appears to be utterly absurd. Life and death is something that is in the hands of G‑d and cannot be decided by man. How could the Jewish people possibly "not let" Moshe die?

  2. Is it really necessary to know that "Scripture uses the phrase 'on that very day' in three places, etc."? Why was it not sufficient for Rashi to explain our verse alone?

  3. Rashi does not explain why Noach's contemporaries wished to stop him from entering the Ark, nor does he explain why the Egyptians did not want the Jewish people to leave Egypt, because the reason is obvious. So why did Rashi explain that the Jewish people did not want Moshe to die because "he is the man who brought us out of Egypt! etc."? Surely, this is obvious too?

The Explanation

In our verse, the phrase "on that very day" appears to be superfluous. Since no word in the Torah can be devoid of meaning, Rashi searched for a teaching that would explain why the Torah uses this extra phrase.

Rashi concluded that the words "on that very day" allude to the Midrashic teaching that "G‑d said, 'I will take him in broad daylight!'" in response to the efforts of the Jewish people to avert Moshe's death.

However, at the literal level, this account is difficult to accept. For we are speaking here of the generation that entered the Land of Israel, who—unlike their parents—did not rebel against G‑d, and "remained attached to G‑d, your G‑d" (Devarim 4:4). So why would a righteous generation attempt to defy G‑d's explicit wish that Moshe die at this time?

In order to answer this question, Rashi cites the fact that "Scripture uses the phrase 'on that very day' in three places." By demonstrat­ing that this phrase consistently has the connotation of a rebellion against G‑d, Rashi strengthens his assertion that this is the meaning of the phrase here too.

How, indeed, did the Jewish people intend to rebel against G‑d and avert Moshe's death? Rashi stresses that this case is "likewise here," i.e., similar in nature to the previous two cases that he cited, of Noach and of the Egyptian people. Both of these two cases involved a rebellious group which plotted to prevent the relocation of another party: Noach's contemporaries wished to stop him from relocating into the Ark, and the Egyptian people planned to stop the Jewish people from leaving Egypt.

So "likewise here," it follows that the Jewish people wished to avert Moshe's death by preventing him from relocating to another place, namely, to Mount Nevo. For G‑d had said, "Climb up the Avarite mountains here, [at] Mount Nevo.... Then die on the mountain" (v. 49-50), indicating that Moshe's death was to be the result of a Divine decree (not from natural causes), which would occur after he ascended the mountain. So the people figured: If Moshe does not "climb up Mount Nevo," then the decree will not take effect, and he will not die.

However, the question still remains: How could a righteous generation of Jewish people attempt to defy G‑d's Will and prevent Moshe from dying by Divine decree?

The Jewish People's Argument

If a person helps you, there is a Torah obligation not to be ungrateful to that person. We see this, at the literal level, from the example of first-fruits which must be taken to the Temple from one's portion of the Land of Israel, "[to show] that you are not ungrateful [to G‑d]" (Rashi on Devarim 26:3).

Moshe had helped the Jewish people in so many ways: "He is the man who brought us out of Egypt! He split the Reed Sea for us! He brought the manna down for us! He made flocks of quails fly over to us! He brought up the well for us! And he gave us the Torah!" So the Jewish people had a Torah obligation to show gratitude to Moshe, and help him, in any way possible. Thus, when Moshe faced a decree of death, the Jewish people were obliged to help Moshe, by restraining him from going on the mountain where the decree was to be enacted.

So there were two conflicting obligations here: On the one hand, Moshe was required by the Torah to ascend the mountain. But, on the other hand, the Jewish people were required by the Torah to ensure that Moshe did not ascend the mountain!

In the final analysis the Jewish people decided that their obligation superseded that of Moshe's, for the following reason:

The Torah states, "G‑d spoke to Moshe on that very day, saying... 'Climb up... Mount Nevo.... Then die on the mountain,'" indicating that the requirement to ascend the mountain was incumbent on Moshe alone. As far as the Jewish people were concerned, they had one single obligation resting upon them which they were required to carry out: to save Moshe. Even though this would, in turn, prevent Moshe from carrying out his obligation, this would nevertheless not be considered a transgression on Moshe's part. Rather, Moshe would be exempt due to circumstances beyond his control (cf. Devarim 22:26 and Rashi ibid.). And this, reasoned the Jewish people, would be less of a problem than failing to discharge their own Torah obligation to save Moshe, which circumstances were within their control.

Furthermore, the very fact that G‑d had put it within the control of the Jewish people to nullify the decree was taken as a hint by them from G‑d that they should do everything in their power to keep Moshe alive.

(Based on Likutei Sichos vol. 19, p. 339ff.)