Sifrei Devarim Reader

(Devarim 1:1) "These are the words which Moses spoke, etc.": Now did Moses prophesy only these? Did he not write the entire Torah, viz. (Ibid. 31:9) "And Moses wrote this Torah"? What, then, is the intent of "These are the words"? We are hereby taught that they were words of rebuke, viz. (Ibid. 32:15) "And Yeshurun grew fat and it kicked, etc."

Similarly, (Amos 3:1) "Hear this prophecy which the L-rd spoke, etc." Now did Amos prophesy only these? Is it not written (Amos 1:1) "The words of Amos, one of the herders of Tekoa, who saw visions concerning Israel"? The intent (of "this prophecy") is that they were words of rebuke, viz. (Ibid. 4;1) "Hear this thing, you cows of Bashan on Mount Shomron, etc." The "cows of Bashan" are their (corrupt) judges.

Similarly, (Jeremiah 7:1) "The word that came to Jeremiah, etc.", (Ibid. 40:4) "And these are the words that the L-rd spoke, etc." Now did Jeremiah prophesy only these? Did he not write the entire book, viz. (Ibid. 51:64) "Until here, the words of Jeremiah"? What, then, is the intent of "And these are the words"? We are hereby taught that they were words of rebuke, viz. (Ibid. 30:5-7) "A sound of terror have we heard, of fear and not peace. Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins like a woman in childbirth, and all faces turn pale? Woe! For that day is great. There is none like it. It is a time of trouble for Jacob. But from it he will be saved."

Similarly, (II Samuel 23:1) "And these are the last words of David': Now did he prophesy only these alone? Is it not written (Ibid. 2) "The spirit of the L-rd spoke in me and His word was on my tongue"? What, then, is the intent of "And these are the last words of David"? We are hereby taught that they were words of rebuke, viz. (Ibid. 6) "And (the men of) Belial shall as thorns be all of them cast away."

Similarly, (Koheleth 1:1) "The words of Koheleth son of David, king in Jerusalem": Now did Solomon prophesy only these alone? Did he not write three books? We are hereby taught that they were words of rebuke, viz. (Ibid. 4-7) "A generation goes and a generation comes … and the sun shines and the sun sets … It goes to the south and it turns to the north. Round and round (east and west) goes the wind … All the rivers run into the sea, yet the sea is not full." The wicked are spoken of as sun, earth, and sea, which have no reward.

(Devarim, Ibid.) "to all of Israel": If he rebuked (only) some of them, those who were not present would have contended: "This is what you heard from the son of Amram and you did not object thus and thus? Had we been there, we would have objected four or five times for every thing that he said!"

Therefore, Moses assembled all of them great and small, and said to them: Anyone who has any objection let him come and state it!"

Variantly: "to all of Israel": They all could stand up under rebuke. R. Tarfon said: I swear if (i.e., that there is not) anyone in this generation who is capable of receiving rebuke. R. Akiva said: I swear if (i.e., that there is not) anyone in this generation who is capable of giving rebuke. R. Yochanan b. Nuri said: I testify by heaven and earth that more than five times R. Akiva was rebuked on my account before R. Gamliel and I know that he loved me even more (for it), in fulfillment of (Proverbs 9:8) "Reprove not a scorner lest he hate you. Reprove a wise man and he will love you." For reproof leads to peace. And thus do you find with Abraham, viz. (Bereshith 21:25) "And Abraham reproved Avimelech because of the well, etc." And what is written (of this)? (Ibid. 28) "And the two of them made a covenant." And thus with Israel, viz. (Ibid. 26:27) "And Isaac said to them: Why did you come to me when you hate me and you sent me away from you!" And (Ibid. 31) "And they departed from him in peace."

(Devarim, Ibid.) "across the Jordan": We are hereby taught that he rebuked them for what they did across the Jordan.

"in the desert": We are hereby taught that he rebuked them for what they did in the desert. They took their small sons and daughters and threw them into Moses' lap and said to him? What provisions did you make for these? What livelihood did you provide for them? R. Yehudah says: This ("in the desert") refers to (Shemoth 16:3) "And the children of Israel said to them (Moses and Aaron): Would that we had died by the hand of the L-rd in the land of Egypt!"

Variantly: "in the desert" comprises all that they did in the desert.

"in the plain": We are hereby taught that he rebuked them for what they did in the plains of Moav, viz. (Bamidbar 25:1)

"against Suf": We are hereby taught that he rebuked them for what they did at the Red Sea (viz. Shemoth 14:11). R. Yehudah says: They rebelled in the midst of the sea, and they rebelled upon ascending from the sea, turning their backs upon Moses and traveling three journeys, viz. (Psalms 106:7) "And they rebelled at the sea, in the sea of Suf": — "at the Sea," upon ascending from it; — "in the sea," in its very midst. I might think that he rebuked them only at the beginning of a journey. Whence do I derive (that he also did so) between journey and journey? From "between Paran" and "between Tofel." "tofel and lavan (white)": They spoke vain words ("divrei tifluth" [as in "tofel"]) against the manna, saying that it was "white" (i.e. insubstantial), viz. (Bamidbar 21:5) "and our soul loathes this 'light' bread" — whereupon he said to them: "Fools, the very essence of kings is that they are fed only 'light' bread, so they not be seized with diarrhea — but you have grumbled at the good that I have given you, following the precedent of your father (Adam). I told him that I would make a helpmate for him (Bereshith 2:18), and for this good that I granted him he grumbled against Me, (Ibid. 3:12) 'The woman that You gave to me — she gave me from the tree and I ate.'"

(Devarim, Ibid.) "and Chatzeroth": He said to them: Should you not have learned from what I did to Miriam in Chatzeroth? (viz. Bamidbar 12). If I did not show favoritism in judgment to Miriam the righteous, how much more so (would I not do so) to others!

Variantly: If Miriam, who spoke only against her younger brother, was thus punished, how much more so one who speaks against another greater than he!

Variantly: If (in the instance of) Miriam, who spoke thus only in the hearing of the L-rd alone — (viz. Ibid. 12:2 - "And the L-rd heard") — was thus punished, how much more so, one who demeans his neighbor in public!

(Devarim, Ibid.) "and an abundance of gold" (an allusion to the golden calf): He said to them: This thing outweighs all that you have done. The golden calf weighs upon Me more than all! Rebbi was wont to say: An analogy: One caused his neighbor many troubles. In the end, he added an additional trouble, and the other said: This outweighs everything you have done to me.

This weighs upon me more than all! Thus did the Holy One Blessed be He say to Israel: This outweighs everything that you have done! Variantly: "and an abundance of gold": R. Shimon b. Yochai says: An analogy: One received sages and disciples, and all praised him. Then Canaanites came, and he received them! — at which they said: This is the man's nature — to receive all!

Thus did Moses say to Israel: (You gave) "an abundance of gold" for the mishkan (the tabernacle) — (You gave) "an abundance of gold" for the golden calf! R. B'na'ah says: Israel served idolatry, for which they are liable to extinction — Let the gold of the mishkan atone for the gold of the calf! R. Yossi berebbi Chanina says: It is written "in the desert, in the plain": This alludes to the ten trials wherewith our fathers tried the Holy One Blessed be He in the desert: two at the (Red) sea, (in the descent [Shemoth 14:11] and in the ascent [Psalms 106:7]), two, with water, (at Marah [Shemoth 15:23] and at Refidim [Shemoth 17]), two with manna, ("Let no man go out of his place" [Shemoth 17:29] and "Let no man leave of it" [Shemoth 16:19]), two with the quail, (the first [16:3] and the second [Bamidbar 11:4]), one with the golden calf (Shemoth 32), and one with the spies (Bamidbar 13).

R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us (by assigning allegorical interpretations to what are really place names)? I testify by heaven and earth that we have reviewed all of the sources and (we have found that) they are all place names. It is just that they were thus named (as aforementioned) because of an event (that transpired there).

Similarly, (Bereshith 26:20) "And he called the name of the well 'Esek' because they strove ('hitasku') with him." And it is written (Ibid. 33) "And he called it 'shivah,' etc."

Similarly, R. Yehudah expounded (Zechariah 9:1) "A burden (of prophecy) in the land of chadrach and Damascus is its resting place.": This ("chadrach") refers to the Messiah who will be "chad" ("sharp") to the Canaanites, and "rach" ("soft") to Israel" — whereupon R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us? I testify by heaven and earth that I am from Damascus and there is a place called Chadrach there. And how do I understand "and Damascus is (its) resting place"? (As meaning) that Jerusalem is destined to extend until Damascus; "(its) resting place" is Jerusalem, as it is written (Psalms 132:19) "This (Jerusalem) is My resting place forever." R. Yehudah: How do you understand (Jeremiah 30:18) "And the city will be built on its foundation"? R. Yossi: (As meaning) that (though) Jerusalem is not destined to move from its place (i.e., from its foundation), it will expand from its sides). How do I understand (Ezekiel 91:7) "And there was an enlarging and a winding about upwards, etc."? Eretz Yisrael is destined to broaden and rise from all of her sides like a fig, which is narrow below and broad above, and the gates of Jerusalem are destined to reach until Damascus. And thus is it written (Song of Songs 7:5) "Your nose is like the tower of Levanon, which looks towards Damascus." And the exiles will come and rest therein, as it is written "and Damascus is His resting place," and (Isaiah 2:2-3) "And it will be in the end of days the mountain of the L-rd's house will be established in the top of the mountains and will be exalted above the hills, and all the nations will flow unto it. And many peoples will go and say: Come, let us go up to the house of the L-rd, to the house of the G-d of Jacob, and He will teach us of His ways and we will walk in His paths. For from Zion will go forth Torah, and the words of the L-rd from Jerusalem."

Similarly, R. Yehudah expounded (Bereshith 41:43) "And he (Pharaoh) had him ride in the chariot next to his, and they called before him "Avrech.": This is Joseph, who was a father ("av") in wisdom and young ("rach") in years — whereupon R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us? I testify by heaven and earth that "avrech" signifies (bending of) the knees ("birkayim"). (Ibid.) "and he set him over all the land of Egypt": that all enter and leave by his command.

(Devarim 1:2) "Eleven days from Chorev by way of Mount Seir to Kadesh Barnea": In eleven days they went from Chorev to Kivroth Hata'avah and from Kivroth Hata'avah to Chatzeroth and from Chatzeroth to the desert of Paran.

If Israel had been meritorious, then in eleven days they would have entered Eretz Yisrael, but because they corrupted their ways, the L-rd stretched it into forty years, as it is written (Bamidbar 14:34) "According to the number of days that you spied out the land, forty days — a day for a year, a day for a year — shall you bear your sins." R. Yehudah says: Now did it take them eleven days? Did it not take them only three days?

As it is written (Ibid. 10:33) "And they traveled from the mountain of the L-rd a journey of three days." (The intent is that) in three days Israel traveled an eleven-day distance. If Israel had been meritorious, they would have entered Eretz Yisrael in three days. As it is written (Ibid.) "And the ark of the covenant of the L-rd preceded them, a distance of three days to look out a resting place for them," "a resting place" being Eretz Yisrael, as it is written (Devarim 12:9) "For you will not yet have come to the rest and to the inheritance that the L-rd your G-d gives you."

They said to him: Was it an eleven-day distance? Was it not a forty-day distance, as it is written of Eliyahu (I Kings 19:8) "And he arose and ate and drank, and he walked on the strength of that meal for forty days and forty nights (until the mountain of G-d, Chorev")? … R. B'na'ah says: If Israel had been meritorious, they would have entered Eretz Yisrael in one day, as it is written (Shemoth 13:4-5) "This day you go out, in the month of spring," immediately (followed by) "And it shall be, when the L-rd brings you to the land of Canaan."

Abba Yossi b. Chanan says in the name of Cohein Bardela: If Israel had been meritorious, as soon as their horses' hooves ascended from the sea, they would have entered Eretz Yisrael, as it is written (Devarim 1:21) "Go up (from the sea) and possess (the land) as the L-rd, the G-d of your fathers has spoken to you."

(Devarim 1:3) "And it was, in the fortieth year, in the eleventh month, on the first of the month, that Moses spoke to the children of Israel": What does this ("in the eleventh month") come to teach us? If that a year has eleven months, is it not written (Esther 3:13) "on the thirteenth day of the twelfth month, the month of Adar"? And thus is it written (I Kings 4:7) "And Solomon had twelve commissioners over all of Israel … (Ibid. 19) and one commissioner over the land."

For which month? The intercalated month, whereby we are taught that the year (itself) is twelve months. R. B'na'ah says: Now before Solomon did we not know that the year was twelve months? Is it not written (I Chronicles 1:27) "… month by month throughout all the months of the year … the twelfth (marshal), for the twelfth month, etc." — But it ("the eleventh month") comes to teach us that in thirty-six days (from the first of Shvat ["the eleventh month"] to the sixth of Adar) Moses explained the entire Torah, as it is written (Devarim 34:8) "And they mourned Moses thirty days" and (Joshua 1:11) "for in three more days you will be crossing this Jordan," and (Ibid. 4:19) "And the people ascended from the Jordan on the tenth of the first month (Nissan)."

Subtract thirty-three days retroactively and it is found that Moses died on the seventh of Adar. (And whence is it derived that Moses was born on the seventh of Adar? From (Devarim 31:2) "And he said to them: I am one hundred and twenty years old this day." Let "this day" not be written. Why is it written? (To signify) this day (the full circuit of) my years and days have been completed — whence it is derived that the Holy One Blessed be He "sits" and fills out the years of the righteous from day to day and from month to month and from hour to hour, as it is written (Shemoth 23:26) (If you are righteous) "the number of your days shall I complete." — whence it is derived that in thirty-six days Moses explained the entire Torah.

And we are (thus) taught that he rebuked them only close to his death. From whom did he learn this? From Jacob, who rebuked his sons only close to his death, as it is written (Bereshith 49:1-3) "And Jacob called to his sons and said: Gather together and I will reveal to you what will happen to you in the end of days … Reuven, you are my first-born, etc." He said to him: My son, I will tell you why I did not rebuke you all these years: It is so that you would not leave me and go and cleave to Esav, my brother.

And because of four things a man should rebuke another only close to his death: So that he not rebuke him repeatedly, so that the other not be shamed in his sight, so that he (the rebuker) not bear a grudge in his heart (for his rebuke not being heeded), and so that he (the rebuked) not leave him and go (elsewhere).

… And thus (that rebuke leads to peace) do we find with Abraham, viz. (Ibid. 21:28) "And Abraham rebuked Avimelech, etc.", followed by (27) "and the two of them made a covenant." And thus do we find with Isaac, viz. (Ibid. 26:27) "And Isaac said to them: Why have you come to me when you hate me and you sent me away from you?" followed by "… (31) "and Isaac saw them off and they went from him in peace."

And thus do you find with Joshua, that he rebuked Israel only close to his death, as it is written (Joshua 24:15) (Joshua said) "If it is evil in your eyes to serve the L-rd, choose this day whom you will serve — the gods that your forefathers served or the gods of the Emorites in whose land you dwell — and I and my house will serve the L-rd." And thus do you find with Samuel, that he rebuked Israel only close to his death, as it is written (I Samuel 12:3) "Here I am (before my death); testify before me in the presence of the L-rd and in the presence of His anointed … (4) and they said: You have not robbed us, etc. (5) and he said: The L-rd is witness unto you this day. And they said: Witness!"

And thus do you find with David, that he charged Solomon his son only close to his death, viz. (I Kings 2:1) "And the days of David drew near to die, etc."

(Devarim 1:3) "… that Moses spoke to the children of Israel": I might think that Moses prophesied only these words. Whence do I derive (the same for) all the words in the Torah: the less stringent and the more stringent, the identities (gezeiroth shavoth), the general principles, the details, and the inferences? From (Ibid.) "according to all that the L-rd commanded him concerning them."

(Devarim 1:4) "after he had smitten Sichon, king of the Emori": An analogy: A king and his army have sortied into the desert. The king to his soldiers: When we come to an (inhabited) land, I will give you amnonoth (types of delicacies): His soldiers: "Give us amnonoth here." And he gave them. "Give us hot gluskaoth." And he gave them. The commander: "Because the king is wealthy and merciful, you belabor him? In the beginning I said nothing to you, so that you would not say that the king is unable to supply your needs, but now I tell you — Why do you have no faith in him!"

Thus Moses said: If I rebuke Israel first, they will say: Because he has no strength he rebukes us! But after they entered the land of Sichon and Og and he defeated them, he rebuked them. Thus, ”after he had smitten Sichon, etc."

"Sichon, king of the Emori, who dwelt in Cheshbon": (Even) if Sichon were not formidable, but he lived in Cheshbon, it would be difficult (to defeat them), the (inhabitants of the) land being formidable. And (even) if the land were not formidable, but Sichon dwelt therein, it would be difficult, the king being formidable. How much more so, when both the king and the land are formidable!

"and Og the king of Bashan, who dwelt in Ashteroth": (Even) if Og were not formidable, but he lived in Ashteroth, it would be difficult (to defeat them), the (inhabitants of the) land being formidable. And (even) if the land were not formidable, but Og dwelt therein, it would be difficult, the king being formidable. How much more so when both the king and the land are formidable!

"Ashteroth": hard as horns (karnayim), (its full name being Ashteroth Karnayim.) "in Edrei": the site of the war.

(Devarim 1:5) "Across the Jordan, in the land of Moav, Moses ho'il (began) to explain": "hoalah" is "beginning," as in (Judges 19:6) "Begin ("hoel") now and stay overnight so that you will be refreshed," and (I Chronicles 17:27) "and now you have begun ("hoalta") to bless the house of your servant to be before You forever." And the sages say: "hoalah" is "swearing," as in (Shemoth 2:21) "And Moses swore ("vayoel") to remain with the man," and (I Samuel 14:24) "And Saul beswore ("vayoel") the people, saying 'Cursed be the man who will eat bread until the evening when I will be avenged of my enemies.'"

(Devarim, Ibid.) "to explain this Torah, saying": He said to them: I am about to die. Anyone who heard one verse and forgot it, let him come and review it. Anyone who heard one section and forgot it let him come and review it and understand it. This is the intent of "to explain this Torah."

(Devarim 1:6) "The L-rd our G-d spoke to us in Chorev to say": He said to them: It is not of myself that I am telling you, but from the mouth of the Holy One Blessed be He.

"Much to you dwelling in this mountain": Much reward has accrued to you by dwelling in this mountain: Upon it you accepted the Torah upon yourselves, I appointed for you seventy elders, officers of thousands, officers of hundreds, officers of fifties, and officers of tens, I made for you the mishkan and its vessels — You benefited greatly by your dwelling in this mountain!

Alternately - dwelling at this mountain is bad for you.

Turn, pick yourselves up and come - idleness is bad [as well]. End of section.

(Devarim 1:7) "Turn and journey" — the way to Arad and Charmah; "and come to the mountain of the Emori and to all its neighbors" — Ammon, Moav, and Mount Seir; "in the plain" — the forest plain; "in the mountain" — the "King's Mountain" (see Gittin 57a); "in the lowland" — of the south; "in the south and by the seacoast" — Ashkelon, Azza, Caesarea, etc.; "the land of the Canaani" — the border of Canaan, viz. (Bereshith 10:19) "And the border of the Canaani was from Tziddon … until Lasha (Kalda)";

"and the Levanon": He said to them: When you come to the land, you must appoint a king for yourselves and build the Temple. And whence is it derived that "Levanon" is a king? From (Ezekiel 17:3) "… came to the Levanon and took the crown of cedar," and (II Kings 14:9) "The thornbush in Levanon (once) sent (word) to the cedar of Levanon, saying: Give your daughter to my son for a wife. The wild beast of Levanon then came by and trampled the thornbush." Variantly: "Levanon" is the Temple, as it is written (Jeremiah 22:6) "Gilead are you (the Temple) unto Me, the summit of the Levanon," and (Isaiah 10:34) "The Levanon will fall by a mighty one."

Why is it called "levanon"? Because it "whitens" ("malbin") the sins of Israel, viz. (Ibid 1:18) "If your sins are like scarlet, they will become white as snow." (Devarim, Ibid.)

"until the great river, the river Perat": (so-called) because its greater part abuts on Eretz Yisrael, as in the folk homilies "The king's servant is likened to the king," "Rub shoulders with the anointed one and they will bow down to you too."

"the river Perat": (so-called) because in its beginning it can be dug up with a shovel, and it branches out ("mafreh" [like "Perat"]) until it must be crossed by boats. Variantly: (so-called) because vegetation "multiplies" (parin veravin) through it. All the rivers say to Perat: Why don't you let yourself be heard, just as we let ourselves be heard from afar? It replies: My deeds make me known. If something is sown upon me, it sprouts in three days; if something is planted upon me, it rises in three days. And thus does Scripture praise me: "until the great river, the river Perat."

(Devarim 1:8) "See, I have set before you the land": He said to them: I am not giving you approximation or hearsay, but "See (with your own eyes.) … Come and possess the land.": When you enter the land, you will have no need of weapons but only compasses and rulers (to divide the land among you).

(Devarim 1:8) "which the L-rd swore to your fathers": Why need it be mentioned (in addition to this) "to Abraham, to Isaac, and to Jacob"? (To stress that) each one was worthy of this in himself. An analogy: A king gives his servant one field as a gift, as it is. The servant goes and improves it, not leaving it as it is, but planting a vineyard and bequeaths it to his son — who does not leave it as it is, but improves it and bequeaths it to his son — who does not leave it as it is, but improves it.

Thus, when the Holy One Blessed be He gave the land to our father Abraham, He gave it to him only as it was, viz. (Bereshith 13:17) "Arise, walk in the land in its length and its breadth, for to you shall I give it." Abraham arose and improved it, viz. (Ibid. 21:33) "And he planted a fruit grove in Beersheva." Isaac arose and improved it, viz. (Ibid. 26:12) "And Isaac sowed in that land and he found in that year a hundredfold."

Jacob arose and improved it, viz. (Ibid. 33:19) "And he bought the part of the field where he had pitched his tent." If so, why need "to your fathers" be written? If in respect to the oath to the fathers, this is already written. This refers to the covenant with the tribes, viz. (Habakkuk 3:9) "the oaths to the tribes, an enduring word."

"to give to them": those who entered the land. "and to their seed": their children. "after them": the lands conquered by David and Yeravam, viz. (II Kings 14:25) "He (Yeravam the son of Yehoash) restored the boundary of Israel from the approach of Chamath to the sea of the Aravah."

Variantly: "to give to them": those who entered the land. "and to their seed": those who came up from Bavel. "after them": those (who will come) in the days of the Messiah.

(Devarim 1:9) "And I said to you at that time, to say": Moses said to them: It is not of myself that I say this, but at the behest of the Omnipotent. "I shall not be able alone to bear you": Is it possible that Moses was not able to judge Israel? The man who took them out of Egypt and split the sea for them and brought down the manna for them and flew in the quail for them and performed miracles and wonders for them — he should not be able to judge them! — This is what he said to them (Ibid. 10) "The L-rd your G-d has 'elevated' you over your judges," (removing the onus from you and placing it on your judges!)

And thus did Solomon say (I Kings 3:9) "And give Your servant an understanding heart to judge Your people… for who can judge this 'heavy' people of Yours!" Is it possible that Solomon could not judge Israel, Solomon of whom it is written (Ibid. 5;10-11) "And the wisdom of Solomon was greater than that of all the people of the east and all the wisdom of Egypt. And he was wiser than all men, than Ethan the Ezrachite, and Heiman and Chalkol and Darda, the sons of Machol.

And his fame spread to all the people around him" — and he could not judge them! — This is what he said to them. I am not like all the other judges. A Canaanite judge sits on his platform, sentencing one to the sword, strangulation, burning, or stoning, as if nothing had happened. And if he imposes a fine of a sela, he (himself) takes two; two — he takes three; a dinar — he takes a maneh.

It is not so with me. If I have (wrongfully) imposed a money fine, He claims "lives"! And thus is it written (Proverbs 22:22) "Rob not the poor man because he is poor, and afflict not the pauper in the gate (of judgment). For the L-rd will fight their battle, and He will rob the soul of their robbers!"

(Devarim 1:10) "And you are this day": existing "as the stars of the heavens in multitude" — whence it was derived: There are seven classes of the righteous in Gan Eden — one higher than the other: the first class — (Psalms 140:14) "Only the righteous will give praise to Your name; the upright will dwell in Your presence." the second class — (Ibid. 65:5) "Praises to him You choose and draw near to dwell in Your courts." the third class — (Ibid. 84:5) "Praised are the dwellers in Your house." the fourth class — (Ibid. 15:1) "Who shall dwell in Your tent?" the fifth class — (Ibid.) "Who shall dwell on Your holy mountain?" the sixth class — (Ibid. 24:3) "Who shall ascend the mountain of the L-rd?" the seventh class — (Ibid.) Who shall stand in the place of His sanctity?"

R. Shimon b. Yochai says (Psalms 16:11) "sated (sova) with joys in Your presence": Rend it not "sova," but "sheva" (seven). To seven "joys" the faces of the righteous are likened in time to come: the sun, the moon, the firmament, the stars, lightnings, lilies, the menorah of the Temple: the sun and the moon — (Song of Songs 6:10) "beauteous as the moon, clear as the sun." the firmament and the stars — (Daniel 12:3) "The wise will shine like the radiance of the firmament, and the turners of the many to righteousness, like the stars, forever and ever." lightnings — (Nachum 2:5) "and they flash like lightning." lillies (Psalms 45:1) "For the chief musician, on the lillies." the menorah of the Temple — (Hoshea 14:7) "and his glory will be like the olive tree."

And (Zechariah 4:3) "There are two olive trees over it (the Temple menorah), one at the right of the bowl and one at the left."

(Devarim 1:11) "May the L-rd, the G-d of your fathers, add to you, such as you, a thousand times!" They said to him: Our teacher, Moses, we do not want you to bless us. The Holy One Blessed be He promised Abraham our father (Bereshith 22:17) "… and multiply, will I multiply your seed as the stars of the heavens, and I will make your seed like the sand on the seashore" — and you set a limit to our blessing!

He answered: This is my (blessing). An analogy: A king had many possessions and a young son, and he (the king) had to go abroad. He said: If I leave my possessions in the hand of my son, he will squander them. So saying, he appointed a caretaker (for his possessions) until his son would grow up and he (the caretaker) gave him (his son) enough of his own for his sustenance — whereupon the son cried: Is this all the silver and gold that my father has left me?

And the caretaker: Everything I have given you is mine. What your father left for you is in keeping for you. Thus did Moses say to Israel: "May the L-rd, the G-d of your fathers, add to you, such as you, a thousand times." This is my (blessing to you).

As far as yours is concerned, (Ibid.)_ "and may He bless you as He spoke to you" — as the sand of the seas, and the dust of the earth, and as the fish of the ocean, and as the stars of the heavens, in abundance.

(Devarim 1:12) "How can I bear alone your contentiousness" — whence we are taught that they were contentious. If one of them saw his neighbor getting the better of him in judgment, he would say: I have witnesses to bring, I have proofs; tomorrow I will add accusers against you! — thus, "your contentiousness."

"and your heresy" — whence we are taught that they were "heretics" (against Moses). If Moses left his house (hurriedly to meet them), they would say: Why did the son of Amram leave (so hurriedly)? He is probably not at ease at home. If he was late to leave, they would say: Why isn't the son of Amram leaving? What do you think? He is plotting against you with his wife, as Korach did with his wife! — thus, "and your heresy."

One would expend a sela (only) to gain two; two, to gain three — thus, "your caviling."

(Devarim 1:13) "Havu for yourselves": "Havu" connotes "counsel," as in (II Samuel 16:20) "Havu counsel for yourselves," (Shemoth 1:10) "Havah, let us plot (i.e., take counsel) against it."

"men": Would it enter our minds (that) women (are to be sought for this purpose)? What, then, is the intent of "men"? Venerable and revered.

"wise and understanding": As Arios asked R. Yossi: Who is wise? He answered: One who fulfills what he has learned. Arios: You say "one who fulfills what he has learned," but perhaps it means one who is understanding. Rebbi: "understanding" is already written. What is the difference between "understanding" and "wise"? The wise man is like a traveling money changer. When he is brought (coins to assess), he examines them. When he is not brought (coins), he sits idle. The understanding man is like a rich money-changer. When he is not brought (coins) to examine, he examines his own.

"and known among your tribes": They should be familiar to you. If someone comes cloaked in his talith and sits before me, I know nothing about him. But you know about him, for you grew up with him. Thus, "known to your tribes." R. Shimon b. Gamliel says: No (judicial) session begins until people bring it into question: Why did this man consent to sit (as a judge)? And why did this man not consent to sit?

"And I shall set them at your heads": For you might think that if you appoint them, they are appointed, and if you do not appoint them, they are not appointed; it is, therefore, written "And I shall set them." If I appoint them, they are appointed; if not, they are not appointed. I might think that if you have accorded them greatness they are great, and if not, they are not great; it is, therefore, written "at your heads."

Variantly: "and I shall set them at your heads": If you guard your ways, your heads (i.e., your judges) will be guarded, and if not, your heads will not be guarded — whence we are taught that the guilt of Israel is on the heads of their judges. And thus is it written (Ezekiel 33:7-9) "A sentinel have I made you for the house of Israel. When you hear a word from My mouth, you must warn them for Me." (If you do not warn the wicked one and he dies, his blood will be on your head.)

(Devarim 1:14) "And you answered me and you said: Good is the thing that you have spoken to do": You should have said: Our teacher, Moses, from whom is it befitting to learn Torah? From you or from your disciples, or from the disciples of your disciples? And not from you, who suffered over them (i.e., over acquiring words of Torah)? As it is written (Shemoth 34:28) "And he was there (on Mount Sinai) with the L-rd forty days and forty nights." But I know that under your breath you were saying: Now he is appointing over us eighty thousand odd judges. If he (the judge appointed over us) does not listen (to us), we will bring him a gift and he will take our view of things. Thus, "And you answered me, and you said, etc." "that you have spoken to do": When I delayed (in judging your case), you said: Let him "do," quickly.

(Devarim 1:15) "And I took the heads of your tribes": I "took" them with words (of suasion). I said to them: How fortunate you are! For whom are you coming to be appointed? For the sons of Abraham, Isaac, and Jacob, men who are called "brothers," "friends," "the lot of His inheritance," "the flock of His grazing," and every other term of endearment.

"men, wise and known": Of the seven (qualifying) traits mentioned by Yithro to Moses, he found only three: "men," "wise," and "known." "and I made them heads over you": heads (i.e., granted precedence) in buying, in selling, in (business) dealings, in entering and in leaving — entering first and leaving last. Thus, "and I made them heads."

"officers of thousands": If there were 1,999 less one, then he (the officer of the 1,000) was made the officer (of the additional 999). "officers of hundreds": If there were (an additional) ninety-nine, he (the officer of the 100), was made their officer. And thus for the officers of fifty and the officers of ten.

"and bailiffs for your tribes": wielders of the lash, viz. (II Chronicles 19:11) "and the Levite bailiffs before you," and (Nechemiah 8:11) "and the Levites silenced all the people."

(Devarim 1:16) ("And I charged your judges at that time, saying:hear among your brothers": He told them: Be deliberate in judgment. If a (similar) case comes before you one, two, or three times, do not say: I've already ruled on this several times, but be deliberate in (the) judgment (of each case). And thus did the men of the Great Assembly say. "Be deliberate in judgment, and set up many disciples, and make a fence for the Torah.")