(Devarim 32:44) "And Moses came": It is written here "And Moses came," and elsewhere, (Ibid. 31:1) "And Moses went." It cannot be said "And Moses came," for it is already said "And Moses went"; and it cannot be said "And Moses went," for it is already said "And Moses came." It must be understood, then, as: His time came to an end and his authority was given to another (Joshua).
"He and Hoshea the son of Nun": Is it not written (Numbers 13:16) "And Moses called Hoshea the son of Nun 'Yehoshua'"? Why, then, is it written here "he and Hoshea the son of Nun"? To teach us the righteousness of Yehoshua. I might think that his head "swelled" with his new-found authority; it is, therefore, written "he and Hoshea the son of Nun" — in his righteousness (i.e., his humility). Even though he was appointed to be the leader of the congregation, he remained "Hoshea" in his righteousness. Similarly, (Shemoth 1:5) "And Yosef was in Egypt." Do we not know that Yosef was in Egypt? — The intent is to apprise us of Yosef's righteousness. (Bereshith 37:2) "Yosef … grazed the sheep with his brothers," and even though he became a king in Egypt, he remained in his (original) righteousness. Similarly, (I Samuel 17:14) "and David was the smallest (i.e., the youngest)." Do we not know that David was the youngest? — The intent is to apprise us of David's righteousness. (I Samuel 16:11) (David was) "tending the sheep" of his father, and even though he became the king of Israel, he remained "David" in his smallness.
(דברים לב מד) וַיָּבֹא מֹשֶׁה, נֶאֱמַר כָּאן וַיָּבֹא מֹשֶׁה וְנֶאֱמַר לְהַלָּן (דברים לא א) ״וַיֵּלֶךְ מֹשֶׁה״. אִי אֶפְשָׁר לוֹמַר וַיָּבֹא מֹשֶׁה שֶׁכְּבָר נֶאֱמַר ״וַיֵּלֶךְ מֹשֶׁה״, וְאִי אֶפְשָׁר לוֹמַר ״וַיֵּלֶךְ מֹשֶׁה״ שֶׁכְּבָר נֶאֱמַר וַיָּבֹא מֹשֶׁה. אֱמוֹר מֵעַתָּה, בָּא דְּיוֹתִיכוֹס שֶׁלּוֹ, וְהָרְשׁוּת נִתְּנָה בְּיַד אַחֵר.
(Devarim 32:44) "And Moses came": It is written here "And Moses came," and elsewhere, (Ibid. 31:1) "And Moses went." It cannot be said "And Moses came," for it is already said "And Moses went"; and it cannot be said "And Moses went," for it is already said "And Moses came." It must be understood, then, as: His time came to an end and his authority was given to another (Joshua).
וַיְדַבֵּר אֶת כָּל דִּבְרֵי הַשִּׁירָה הַזֹּאת בְּאָזְנֵי הָעָם, מְלַמֵּד שֶׁהָיָה מְשַׁקְּעָם בְּאָזְנֵיהֶם.
"and he (Moses) spoke all the words of this song in the ears of the people": We are hereby taught that he "inserted" the words in their ears.
הוּא וְהוֹשֵׁעַ בִּן נוּן, לָמָּה אֲנִי צָרִיךְ? וַהֲלֹא כְּבָר נֶאֱמַר (במדבר יג טז): ״וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ״! מַה תַּלְמוּד לוֹמַר הוּא וְהוֹשֵׁעַ בִּן נוּן? לְהוֹדִיעַ צִדְקוֹ שֶׁל יְהוֹשֻׁעַ. שׁוֹמֵעַ אֲנִי שֶׁצָּפַת דַּעְתּוֹ עָלָיו מִשֶּׁנִּתְמַנָּה בָּרָשׁוּת? תַּלְמוּד לוֹמַר: הוּא וְהוֹשֵׁעַ בִּן נוּן, הוֹשֵׁעַ בְּצִדְקוֹ, אַף עַל פִּי שֶׁנִּתְמַנָּה פַּרְנָס עַל יִשְׂרָאֵל הוּא הוֹשֵׁעַ בְּצִדְקוֹ. כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (שמות א ה): ״וְיוֹסֵף הָיָה בְמִצְרָיִם״, וְכִי אֵין אָנוּ יוֹדְעִים שֶׁיּוֹסֵף הָיָה בְּמִצְרַיִם? אֶלָּא לְהוֹדִיעַ צִדְקוֹ שֶׁל יוֹסֵף שֶׁהָיָה רוֹעֶה אֶת צֹאן אָבִיו, וְאַף עַל פִּי שֶׁנִּתְמַנָּה מֶלֶךְ בְּמִצְרַיִם הוּא יוֹסֵף בְּצִדְקוֹ. כַּיּוֹצֵא בוֹ (ש״א יז יד): ״וְדָוִד הוּא הַקָּטָן״, וְכִי אֵין אָנוּ יוֹדְעִים שֶׁדָּוִד הוּא הַקָּטָן? אֶלָּא לְהוֹדִיעֲךָ צִדְקוֹ שֶׁל דָּוִד שֶׁהָיָה רוֹעֶה אֶת צֹאן אָבִיו, וְאַף עַל פִּי שֶׁנִּתְמַנָּה מֶלֶךְ עַל יִשְׂרָאֵל, הוּא דָּוִד בְּקָטְנוֹ.
"He and Hoshea the son of Nun": Is it not written (Numbers 13:16) "And Moses called Hoshea the son of Nun 'Yehoshua'"? Why, then, is it written here "he and Hoshea the son of Nun"? To teach us the righteousness of Yehoshua. I might think that his head "swelled" with his new-found authority; it is, therefore, written "he and Hoshea the son of Nun" — in his righteousness (i.e., his humility). Even though he was appointed to be the leader of the congregation, he remained "Hoshea" in his righteousness. Similarly, (Shemoth 1:5) "And Yosef was in Egypt." Do we not know that Yosef was in Egypt? — The intent is to apprise us of Yosef's righteousness. (Bereshith 37:2) "Yosef … grazed the sheep with his brothers," and even though he became a king in Egypt, he remained in his (original) righteousness. Similarly, (I Samuel 17:14) "and David was the smallest (i.e., the youngest)." Do we not know that David was the youngest? — The intent is to apprise us of David's righteousness. (I Samuel 16:11) (David was) "tending the sheep" of his father, and even though he became the king of Israel, he remained "David" in his smallness.