Sifrei Devarim Reader

"as the rain": Just as rain is life for the world, so, words of Torah. — But then (why not say:) Just as with rain, part of the world is happy (with it) and part, sad (e.g., One whose pit and vat is full of wine, and his vat and threshing floor is exposed to the rain, is grieved by it) so, words of Torah! It is, therefore, written (Ibid.) "My word shall flow as the dew": Just as with dew, all the world is happy with it, so, words of Torah.

"as winds upon the herbage": Just as winds raise the grass and make it flourish, so, words of Torah raise their disciples and make them flourish, viz. (Proverbs 4:8) "Caress it (Torah) and it will uplift you."

"and as showers upon the grass": Just as showers descend upon the grass and beautify and preen it, so, words of Torah beautify and preen their disciples. And thus is it written (Proverbs 1:9): "For they (words of Torah) are a chaplet of grace to your head," and (Ibid. 4:9) "It (Torah) will set a chaplet of grace upon your head."

Variantly: R. Yehudah was wont to say: One should acquire words of Torah as (general) principles and "expend" (i.e., "implement" them as particulars, it being written "My taking (Torah) ya'arof as rain," "ya'arof" connoting acquisition. An analogy: One does not say to his neighbor "P'rot" ("break") this sela (a coin) for me, but "arof" (acquire) this sela for me. Similarly, one acquires words of Torah as (general) principles and implements them in small drops, like dew, and not in large drops like rain.

"as winds upon herbage": Just as winds descend upon herbage and enter into it so that it does not become wormy, you, too, "enter into" words of Torah so that you not forget them. Thus did R. Yaakov b. R. Chaninah say to Rebbi: Let us "enter into" the halachoth, so that they not become mouldy....

"and as showers upon the grass": Just as showers descend upon (blades of) grass, and cleanse them, and scour them, and expand them, so, expand words of Torah — a second time and a third time and a fourth time.

Variantly: "Ya'arof": R. Eliezer the son of R. Yossi Haglili says: "Ya'arof" connotes "killing," as it is written (Devarim 21:4) "And they shall break there the neck (ve'arfu) of the heifer in the river-bed." Just as the heifer (of the broken neck) atones for the spilling of blood, so, words of Torah.

"as se'irim on the herbage": Just as se'irim (he-goats) are brought for transgressions and atone for them, so, words of Torah.

Variantly: "Let my taking (i.e., Torah) break (ya'arof) as the rain": Moses (hereby) said to Israel: Do you know how much suffering (i.e., "breaking") I expended on Torah, how much I toiled in it, how much I wearied myself in it — viz. (Shemoth 34:28) "and he remained there (on Mount Sinai) forty days and forty nights." And I entered there among the angels, and among the heavenly creatures, and among the seraphs — one of whom can incinerate the entire world, viz. (Isaiah 6:2) "Seraphs were standing above Him" — I gave my life for it; I gave my blood for it. Just as I learned it in travail, so, you learn it (even) in travail. — But perhaps, just as you learned it in travail, so, shall you teach it in travail! It is, therefore, written "My word shall flow (tizal) as the dew" — See it (Torah) as "zol," ("cheap") a third or a fourth of a sela (i.e., "part with it easily" [to your disciples]).

"as se'irim upon the herbage": as one who first begins to learn Torah. At first it falls upon him like a demon, viz. (Isaiah 13:21) "and se'irim will dance there."

Variantly: R. Bana'ah says: If you learn words of Torah for their own sake, they are "life" for you, as it is written (Proverbs 4:22) "For they are life to him who finds them, and to all of his flesh healing; and if not, they kill you, as it is written "My taking (i.e., Torah) ya'arof as the rain," arifah" being killing, viz. (Devarim 21:4) "And they shall break (ve'arfu) there the neck of the heifer in the river-bed." And it is written (Proverbs 7:26) "For she (Torah) has taken many lives; the number of its victims is legion."

Variantly "ya'arof like rain my taking": R. Dostai, b. R. Yehudah says: If you have gathered words of Torah in the manner of those who gather rain into a pit, in the end you will "stream" it (menazel [as in "tizal," Devarim 32:2]). As it is written (Proverbs 5:15-16) "Drink water from your pit and nozlim (liquids) from the midst of your well. Then your springs will spread outwards."

Variantly "ya'arof like rain My taking": R. Yehudah was wont to say: One should gather words of Torah as (general) principles; for if he gathers them as particulars, they weary him and he is at a loss. An analogy: One going to Caesarea and requiring one hundred or two hundred zuzim for expenses — If he takes them in perutoth (small coin), they weary him and he is at a loss; but if he melts them into selaim (large coin), he can change them wherever he wishes. One going to a fair and requiring one hundred maneh or two ribo — if he takes them as selaim, they weary him, and he is at a loss; but if he melts them into golden dinars, he can change them wherever he wishes.

"as se'irim upon the herbage and as showers": A man who starts learning Torah does not know how to proceed until he has learned two orders or two books, after which it "pursues" him, "as showers on the grass."

Variantly: "My taking shall drip as the rain": Just as rain is one, and it descends on the trees and imparts to each a distinct flavor: to the grapevine, in accordance with its nature, to the olive tree, in accordance with its nature; and to the fig tree, in accordance with its nature — so words of Torah are all one, and they "impart the flavors" of Scripture, Mishnah, halachoth, and aggadoth.

Variantly: "as se'irim upon the herbage": Just as se'irim descend upon the grass and cause it to grow, producing (all varieties:) red, black, and white, so, words of Torah (produce all varieties of men:) rabbis, pious laymen, sages, tzaddikim (righteous ones) and chassidim (saintly ones).

Variantly: "My taking shall drip as the rain": Just as the rain is not seen until it comes, viz. (I Kings 18:45) "It happened in the meantime that the heavens had darkened with clouds and (filled) with wind, and there was a great rain" — so Torah scholars are not known until they teach Mishnah, halachoth, and aggadoth, or until they are appointed community leaders.

Variantly: "My taking shall drip as the rain": not as the rain that comes from the south, which is all for blast, mildew, and curse; but as the rain which comes from the west, which is all for blessing. R. Simai was wont to say: Whence is it derived that just as Moses called heaven and earth to bear witness over Israel, so, he called the four winds of heaven? From "ya'arof as rain, etc." — This refers to the west wind, which is at the "back (oref [west]) of the world, and which is entirely a blessing; "My word shall flow as the dew" — This refers to the north wind, which renders the firmament pure as gold; "as winds (se'irim) upon the herbage" — This refers to the east wind, which stirs up ("mesa'ereth") the world as a demon (sair); "as showers upon the grass" — This refers to the south wind, which brings showers.

Variantly: "My taking shall drip as the rain": R. Simai was wont to say: These four winds correspond to the four corners of heaven: The east (wind) is always propitious; the west, always detrimental; the north, propitious for wheat when it is one-third grown, and detrimental to olive trees when they blossom; the south, detrimental to wheat when it is one-third grown, and propitious for olives when they blossom.

And R. Simai was wont to say: All the creatures created from the earth — their spirit and their body are from the earth (except for men, whose spirit [soul] is from heaven and his body from the earth.) Therefore, If a man learns Torah and does the will of his Father in heaven, he is like the celestial creatures, viz. (Psalms 82:6) "I said that you are gods, and all, children of the Most High." If he does not learn Torah and do the will of his Father in heaven, he is like the lower creatures, viz. (Ibid. 7) "But you shall die like Adam."

And it is written (Ibid. 50:4) "And He shall call to the heavens from above and to the earth for din with him." "He shall call to the heavens from above": This refers to the soul; "and to the earth": This refers to the body. "for din with him" — "ledayein" (to deliberate) with him (in judgment). Thus, "Listen, O heavens (the soul), and hear, O earth" (the body). And whence is it derived that this speaks of the resurrection?

From "My taking shall drip as the rain" (see "the four winds" above), it being written (Ezekiel 37:9) "From the four corners, come, O spirit, and blow into these slain ones that they may live!" And thus was R. Simai wont to say: There is no section in the Torah that does not deal with the resurrection, but we lack the strength to expound it.

(Devarim 32:3) "When I call out the name (shem) of the L-rd, ascribe greatness to our G-d.": We find, then, that Moses (in awe of the L-rd) did not mention the name of the L-rd (yod-keh-vav-keh) until after twenty-one words (from "Ha'azinu" until shem"). From whom did he learn to do this? From the ministering angels, who do not mention the name of the L-rd until after three "holies," viz. (Isaiah 6:3) "And one would call to the other and say 'Holy, holy, holy is the L-rd of hosts.'"

Moses reasoned: It suffices that I place fewer than seven (words before the name of the L-rd) to be like [i.e., to emulate the awe of]) the ministering angels. Now does this not follow a fortiori, viz.: If Moses, the wisest of the sages, the greatest of the great, did not mention the name of the L-rd until after twenty-one words, then one who mentions the name of the L-rd in vain, how great (is his sin)!

R. Shimon b. Yochai says: Whence is it derived that one should not say "to the L-rd a burnt-offering," "to the L-rd a meal-offering," "to the L-rd peace-offerings," but "a burnt-offering to the L-rd," "a meal-offering to the L-rd," "peace-offerings to the L-rd"? From (Vayikra 1:2) "an offering to the L-rd" (rather than "to the L-rd an offering.") Now does this not follow a fortiori, viz.: If (in respect to) these (offerings) which are consecrated to Heaven, the L-rd says: Let My name not be ascribed to them until they have been consecrated, then one who mentions the name of the L-rd in vain, and in an inappropriate place, how great (is his sin)!

Variantly: "When I call out the name of the L-rd": R. Yossi says: Whence is it derived that when those standing in the synagogue hear (from the prayer leader) "Bless the blessed Yod-keh-vav-keh" that they respond "Blessed is the blessed yod-keh-vav-keh forever"? From "When I call out the name of yod-keh-vav-keh, ascribe greatness to our G-d." Greater is he who answers "Amen" (to a blessing) than the blesser (himself).

R. Nehorai said to him: This is the natural order of things: The common soldiers wage the war, and the heroes triumph! And whence is it derived that grace is recited with three? From "When I (1) call out the name of the L-rd, you (2) ascribe greatness to our G-d." And whence is it derived that when the grace leader says "Let us bless," that they respond after him "Blessed is He of whose we have eaten, etc." From "When I call out the name of the L-rd, ascribe greatness to our G-d."

And whence is it derived that when one says (in the kaddish) "Let the great name be blessed," the response is "for ever and ever"? From "ascribe greatness to our G-d." And whence is it derived that our fathers went down to Egypt only so that the Holy One Blessed be He do wonders to sanctify His great name in the world? From (Shemoth 2:23-24) "And it was in the course of those many days … and G-d heard their outcry," and "When I call out the name of the L-rd."

And whence is it derived that the L-rd brought the ten plagues upon Pharaoh and Egypt only because they had not sanctified His great name in the world? For in the beginning it is written (Ibid. 5:2) "Who is the L-rd that I should hearken to His voice?" and in the end, (Ibid. 9:27) "The L-rd is the righteous one, and I and my people are the wicked ones." And whence is it derived that the L-rd performed wonders for our fathers at the Red Sea and the Jordan and the streams of Arnon only to sanctify His name in the world? viz. (Joshua 1:5) "And it was, when all the kings of the Emori on the western side of the Jordan, etc." and Rachav said to the messengers of Joshua (Ibid. 2:10) "For we have heard that the L-rd dried up the waters of the Red Sea before you, etc." From "When I call out the name of the L-rd."

And whence is it derived that Daniel descended into the lions' den only so that the L-rd do wonders with him to sanctify His name in the world? From "When I call out the name of the L-rd." And it is written (Daniel 6:27) "An order is hereby issued by me that in all the dominion of my kingdom men shall tremble and fear before the G-d of Daniel." And whence is it derived that Chananiah, Mishael and Azaryah descended into the fiery furnace only so that the L-rd do wonders with them to sanctify His great name in the world?

From (Ibid. 3:32-33) "It behooves me (Nevuchadnezzar) to relate the signs and wonders that the great G-d has performed for me. How great are His signs and how mighty are His wonders!" And whence is it derived that the ministering angels do not mention His exalted name until Israel mention His name below — "Hear, O Israel, the L-rd our G-d, the L-rd is one"? From (Iyyov 38:7) "when there sang together the stars of morning," followed by "and all the sons of G-d shouted." "the stars of morning" — Israel, who are compared to stars, viz. (Bereshith 22:17) "and I shall multiply your seed like the stars of the heaven." "the sons of G-d" — the ministering angels, viz. (Iyyov 1:6) "and the sons of G-d came, etc."

(Devarim 32:4) "The rock (hatzur), perfect is His work": "hatzur" — "hatzayar" (the artist). He formed the world and formed the man in it, viz. (Bereshith 2:7) "And the L-rd G-d formed the man."

"Perfect is His work": His work is whole with all creatures, and His ways are not to be brought into question. The slightest variation is not to be entertained regarding them — "If I had three eyes," "If I had three hands" "If I had three feet," "If I could walk on my head," "If my face faced backwards" — "how wonderful it would be!" This is the intent of "Perfect is His work."

"for all of His ways are justice": He sits in judgment with everyone and gives him what he deserves. "a faithful G-d": He believed in the world and created it.

"without wrong": He did not create men to be wicked, but to be righteous, as it is written (Koheleth 7:29) "G-d made man just, but they sought many devices."

"Righteous and just is He": He deals justly with all of His creations.

Variantly: "The Rock": "the Resolute." "Perfect is His work": His work is whole with all creatures, and His ways are not to be brought into question. The slightest variation is not to be entertained regarding any of them — "What did the men of the generation of the flood see that brought the deluge upon them?" "What did the men of the Tower (of Bavel) see that caused them to be scattered from one end of the world to the other?" "What did the men of Sodom and Amorah see to be swept away by fire and brimstone?" "What did Aaron see that accorded him the priesthood?" "What did David see that accorded him kingdom?" "What did Korach and his congregation see to be swallowed up by the earth?"

Thus: "For all of His works are justice": He sits in judgment with everyone and gives him what he deserves. "a faithful G-d": trustworthy.

"without wrong": claiming what is His in the end. For not as His way is the way of flesh and blood. The way of flesh and blood: One deposits two hundred with his neighbor, and owes him one hundred. When he comes to claim his deposit, the neighbor says: Deduct the hundred that you owe me and here is the rest. But He who spoke and brought the world into being is not so; but He is "a faithful G-d without wrong" — He claims what is His in the end.

"Righteous and just is He": as it is written (Psalms 11:7) "For the L-rd is righteous and loves righteousness."

Variantly: "The Rock": the resolute one. "Perfect is His work": The work of His creatures is "whole" before Him. He delays the reward of the righteous and He delays the punishment of the wicked. The former take nothing (of their reward) in this world, and the latter take nothing (of their reward) in the world to come, as it is written (Devarim 32:34) "Is it (My reward) not laid up with Me, sealed in My stores (in the world to come)?" When do both receive (their punishment)?

In the future, when He sits on the seat of justice, viz. "for all of His ways are justice." In the future, when He sits in judgment with each one, He gives him what he deserves. "He is a G-d of trust": Just as He rewards an absolute tzaddik in the world to come for the "lightest" mitzvah that he performed in this world, so, He "rewards" an absolute evildoer in this world for the lightest mitzvah that he has performed. And just as He punishes an absolute evildoer in the world to come for a transgression that he performed in this world, so, He punishes in this world an absolute tzaddik for a transgression that he has performed.

"without wrong": When a man departs from the world, all his deeds come and present themselves to him one by one, saying: "This is what you did on this and this day. Do you believe it?" The man: "Yes, I do." The deed: "Sign!" — and he signs, viz. (Iyyov 37:7): "He makes the hand of every man sign."

"Righteous and just is He." He (the man) vindicates His judgment (of him), saying: "Correctly did You judge me," viz. (Psalms 51:6) "So that You are (found) righteous in Your words, vindicated in Your judgments."

When they seized R. Chanina b. Teradyon, it was decreed upon him to be burned together with his Torah scroll. They said to him: It was decreed upon you to be burned together with your Torah scroll — whereupon he recited "The Rock, perfect is His work." They said to his wife: It was decreed upon your husband to be burned together with his Torah scroll, and upon you to be executed — whereupon she recited "He is a G-d of trust, without wrong."

They said to his daughter: It was decreed upon your father to be burned together with his Torah scroll, upon your mother to be executed, and upon you to sit in a hovel of harlots — whereupon she recited (Jeremiah 32:19) "Great in counsel and mighty in deed, Your eyes are open to all the ways of men to give to a man according to his ways and according to the fruit of his deeds." Rebbi said: How great are these righteous ones, who were presented in the time of their affliction with these three verses of vindication of (G-d's) justice (tzidduk hadin), (the likes of) which are not to be found in all of the writings!

All of them directed their hearts (to Heaven) and vindicated His judgment upon them — whereupon a philosopher stood up against his consul, (who had issued the decree, and said to him: Don't let your head swell over having burned the Torah scroll. As soon as you left, it (the Torah) returned to its Father's house. The consul: Tomorrow, your fate will be as theirs. The philosopher: Glad tidings! — Tomorrow, let my portion be with those in the world to come!

Variantly: "The Rock, perfect is His work": When Moses descended from Mount Sinai, all of Israel came to him and said: Moses, our teacher, what is the attribute of justice like on high? He answered: Not only does He not exculpate the guilty and inculpate the innocent, but even vis-à-vis "exchanging" (i.e., deducting one from the other), "He is a G-d of trust, without wrong."

(Devarim 32:5) "Shicheth lo lo. Banav mumam": Even though they are full of blemishes, they are still called sons (banim). These are the words of R. Meir. And thus was R. Meir wont to say: If when they are full of blemishes they are called "banim," if they are unblemished, how much more so! Similarly (Isaiah 1:4) "evil seed, corrupt sons": If when they are corrupt they are called "sons," if they were not corrupt, how much more so! Similarly, (Jeremiah 4:22) "They are wise to do evil": Now does this not follow a fortiori? If they do evil they are called "wise," how much more so, if they do good! Similarly, (Ibid.) "They are foolish sons, and not understanding": Does this not follow a fortiori? If when they are foolish, they are called "sons," how much more so, if they were understanding! Similarly, (Ezekiel 23:31) "And they come to you as a people comes, and My people sit before you and hear your words": I might think, they hear and fulfill; it is, therefore, written (Ibid.) "but they do not fulfill them." Now does this not follow a fortiori? If when they hear and do not fulfill they are called "My people," how much more so, when they hear and fulfill!

(Devarim, Ibid.) "a crooked and twisted generation": Moses hereby says to Israel: You are crooked and twisted. You are fit only for the flame! An analogy: One has a twisted staff in his hand. He gives it to a craftsman to repair. (If he can) he repairs it by hand. If not, he straightens it with a press; if not, he shapes it with an adze; if not — he consigns it to the flames! And thus does Scripture state (Ezekiel 21:36-37) "I will place you in the hands of brutish men, artisans of destruction. You will be consigned to the flames!"

Variantly: "a crooked and twisted generation": Moses hereby says to Israel: "With the measure that you have measured I have measured you." And thus is it written (II Samuel 22:27) "With the pure You are pure, and with the crooked You are crafty."

(Devarim 32:6) "Would you thus requite the L-rd?" An analogy: A man was standing and taunting a bliustus (a senator) in the market. The bystanders: You fool, do you stand and taunt a bliustus! What if he wanted to beat you, to tear your garment, to imprison you! Could you do anything about it? If he were a kitron, (of higher station), how much more so! If he were an afarkos, (greater than both), even more so!

Variantly: "Would you thus requite the L-rd?" An analogy: one is standing and taunting his father. A bystander: Who are you taunting? Your father? How much toil did he expend on you! How much strength! If you did not honor him in the past, (at least) you should honor him now, so that he not write over all of his holdings to others! Similarly, Moses said to Israel: If you do not remember the miracles and mighty acts that the L-rd performed for you in Egypt, (at least) be mindful all the good that He is destined to bestow upon you in the world to come (if you heed His word).

"a people ignorant": of the past; "and not wise": to (foresee) the future. Similarly, (Isaiah 1:3) "Israel did not know; My people did not understand": "Israel did not know": of the past; "My people did not understand": to (foresee) the future. Variantly: "a people ignorant and not wise": What caused Israel to be ignorant and foolish? Their not reflecting upon words of Torah. And thus is it written (Iyyov 4:21) "Has not their preeminence fled? They will die for lack of wisdom."

"Is He not your Father, your Owner?" R. Shimon b. Chalafta says: If the weaker (i.e., you) were above and the stronger below, could you defeat him? How much more so that the Stronger is above and the weaker below. And thus is it written (Koheleth 5:1) "Be not rash with your mouth, and let your heart not hasten to utter a thing before G-d. For G-d is in the heavens and you are on earth, etc."

Variantly: "Is He not your Father, your Owner?": Moses said to Israel: You are beloved of Me. You are My acquisition, and not My inheritance. An analogy: A man inherited ten fields from his father, and he arose and acquired one of his own — which he loved more than all the fields that his father bequeathed him. Similarly: A man inherited ten country seats from his father, and he arose and acquired one of his own — which he loved more than all the country seats that his father bequeathed him. Thus, Moses said to Israel: You are beloved of Me. You are My acquisitions, and not My inheritance.

"your Owner (kanecha)": This (Israel) is one of the four that are called acquisitions (kinyan) of the L-rd: Torah, Israel, the Temple, and heaven and earth. Torah — (Proverbs 8:22) "The L-rd acquired me (Torah), the beginning of His way." Israel — "Your Father, your Owner." The Temple — (Psalms 78:54) "this mountain (the Temple mount), which His right hand acquired."

"He made you, and He established you (vayechonanecha)": R. Meir says: (Israel is) a city that has everything: its Cohanim, from its midst; its prophets, from its midst; its scribes, from its midst. And thus is it written (Zechariah 10:4) "from him, the cornerstone; from him, the peg, etc." R. Yehudah says (on "vayechonanecha" above): He made you with apertures (chevayin [as in "vayechonanecha"]). R. Shimon b. Yehudah says (on " vayechonanecha"): He settled you on your foundation: He fed you of the spoils of the seven nations; He gave you what He swore to you; and he caused you to inherit what He promised. R. Dostai b. Yehudah says: He made you with internal chambers ("kinunim, kinunim) in such manner that if one of them rises above the other, you will not be able to stand.

(Devarim 32:7) "Remember the days of yore": Remember what I did with the first generations: what I did with the men of the generation of the flood; what I did with the men of the generation of hapalagah (the tower of Bavel); what I did with the men of the generation of Sodom and Amorah.

"Reflect upon the years of generation upon generation": There is no generation where there are no men like those of the generations of the men of the flood; where there are no men like those of the generation of hapalagah and the men of Sodom — but each is judged according to his acts.

"Ask your father and he will tell you": These are the prophets, viz. (II Kings 2:12) "And Elisha saw (Eliyahu the prophet) and cried 'My father! My father!'"

"your elders and they will tell you": These are the elders, viz. (Bamidbar 11:16) "Gather unto Me seventy men from the elders of Israel."

Variantly: "Remember the days of the world": He said to them: Whenever the L-rd brings afflictions upon you, remember how many benefactions and consolations He is destined to accord you in the world to come.

"Reflect upon the years of generation upon generation": This is the generation of the Messiah, which contains three generations, viz. (Psalms 72:5) "They (Israel, in the days of the Messiah) will fear You before the sun and the moon, generation (1) generations (2)."

"Ask your Father and He will tell you": In the future, Israel are destined to see and hear from the mouth of the Holy One Blessed be He, viz. (Isaiah 30:21) "And your ears will hear a word from behind you ([in context: from the mouth of the L-rd]), saying, etc." And (Isaiah, Ibid. 20) "And your Teacher will no longer be hidden behind His garment, and your eyes will see your Teacher."

"your elders, and they shall say it to you": what I showed the elders in the mountain," (Sinai, at the giving of the Torah), viz. (Shemoth 24:1) "And to Moses He said: Go up to the L-rd, you and Aaron, Nadav and Avihu, and seventy from the elders of Israel… (Ibid. 10) And they saw the G-d of Israel" (and so, in time to come.)

(Devarim 32:8):When the Most High caused nations to inherit": Before the advent of our father Abraham, the L-rd judged the world with severity: The men of the flood sinned — He flooded them like sparks on the face of the waters. The men of the tower of Bavel sinned — He scattered them from one end of the world to the other. The men of Sodom sinned — He swept them away with fire and brimstone. But when our father Abraham came to the world, afflictions materialized (in place of destruction), viz. (Bereshith 12:9) "And there was a famine in the land, and Avram went down to Egypt." And if you would ask "Why are there afflictions?" (the answer is) Because of His love for Israel (i.e., to avoid destroying them!)

"When the Most High caused nations to inherit, when He separated the sons of man, He set the bounds of the peoples according to the number of the children of Israel": When the Holy One Blessed be He divided the world for inheritance by the nations of the world, He specified the boundary of each nation so that they not become intermixed. He sent the sons of Gomer to (the territory of Gomer; the sons of Magog to Magog; the sons of Madai to Madai; the sons of Greece to Greece; the sons of Tuval to Tuval. He specified the boundaries of the nations so that they not enter Eretz Yisrael.

Variantly: "When the Most High caused nations to inherit": When the L-rd caused the fearers of sin and the virtuous among the nations to inherit, "when He separated the sons of man": an allusion to Lot, viz. (Bereshith 13:11) "And they separated themselves, the one (Lot) from the other" (Abraham). "He set the bounds of the peoples": R. Eliezer, the son of R. Yossi Haglili, says: It is written (Song of Songs) 6:8) "Sixty are the 'queens' (Abraham and his descendants), and eighty, the 'concubines'" (Noach and his sons until Abraham).

Sixty and eighty are 140 — yet our forefathers descended to Egypt with only seventy souls. "He set the bounds of the peoples": It is not written "the bound of the peoples," but the bounds of "the peoples." The peoples merited taking twice the portions (140) of "the number of the children of Israel" (70).

(Devarim 32:9) "For the portion of the L-rd is His people": An analogy: A king had a field and gave it to tenant-farmers, who began to steal from it — upon which he gave it to their sons — who began to be worse than the first. When a son was born to him, he said to them: Get out of what is mine. You cannot remain there. Give me my portion so that I can recognize it.

Similarly, when our father Abraham came to the world, there issued from him base matter — Ishmael and the sons of Keturah. When our father Isaac came to the world, there issued from him base matter — Esav and the chiefs of Edom, who became worse than the first. When Jacob came, no base matter issued from him, but all of his sons were born kasher, as he was, as it is written (Bereshith 21:27) "And Jacob was a whole (i.e., "unalloyed") man, a dweller of tents" (the tents of Torah).

From where does the L-rd recognize His portion? From Yaakov, as it is written (Psalms 135:4) "For Yaakov did G-d choose; Israel, as His select ones," and (Devarim, Ibid.) "For the portion of the L-rd is His people, Jacob the cord of His inheritance." And we still do not know whether the L-rd chose Israel as His inheritance, or Israel chose the L-rd, (both readings being possible).

It is, therefore, written (Ibid. 7:6) "You (Israel) has the L-rd your G-d chosen to be unto Him a select people." And whence do we derive that Jacob, likewise, chose the Holy One Blessed be He? From (Jeremiah 10:16) "Not as those is the portion of Jacob, for He is the Former of all, and Israel is the tribe of His inheritance; the L-rd of hosts is His name."

"Jacob is the chevel of His inheritance": "chevel" is a lot, as it is written (Psalms 16:5) "chavalim have fallen to me in pleasant places," and (Joshua 17:5) "And the lots of Menasheh fell — ten." (Ibid. 19:9) "From the chevel of the children of Judah was the inheritance of the children of Shimon": Just as a chevel (a rope) is three-fold, so Jacob was the third of the fathers, and he received reward over and against all of them. When Abraham was born, what is written? (Proverbs 17:17) "And a brother (Abraham) is born for affliction" (see beginning of # 311). When Israel was born, what is written? (Koheleth 4:9) "Better the two than the one." When Jacob was born, what is written (Ibid. 4:12) "And the three-fold cord is not soon sundered."

(Devarim 32:10) "He found him in a desert land": This refers to our father Abraham. An analogy: A king and his soldiers go out to the wilderness, whereupon his soldiers bring him to a place of afflictions, invaders, and marauders, and they abandon him — whereupon there joins him a hero, who says to him: King, do not despair; fear nothing. I swear not to leave you until you return to your palace and sleep in your bed, as it is written (in respect to Abraham, Bereshith 15:7) "I am the L-rd, who brought you out of Ur Kasdim, etc."

"He surrounded him": viz. (Ibid. 12:1) "And the L-rd said to Avram: Go for your sake, etc."

"He built Him": Before Abraham came to the world, it seemed (as it were) as if the Holy One Blessed be He were king of the heavens alone, viz. (Ibid. 24:7) "O L-rd, G-d of the heavens, who took me, etc." But when Abraham came to the world, he enthroned Him over heaven and earth, viz. (Ibid. 3) "And I will have you swear by the L-rd, G-d of heaven and G-d of earth."

"He guarded Him like the apple of his eye": Even if the L-rd asked Abraham for his eyeball, he would give it to Him. And not his eyeball alone, but he would give Him even his most beloved, his soul, viz. (Ibid. 22:2) "Take, now, your son, your special one, whom you love, Isaac." Is it not known that Isaac is his "special one"? (Why, then, need it be stated?) It must be that his special one, in this instance, refers to his soul, which is thus called elsewhere, viz. (Psalms 22:21) "Save my soul from the sword; from the dog, 'yechidathi'" (my special one).

Variantly: "He found them in a desert land": This refers to Israel, as it is written (Hoshea 9:10) "As grapes in the desert, I found Israel."

"and in a wasteland, howling and desolate": in a place of afflictions, invaders, and marauders.

"He surrounded them": before Mount Sinai, viz. (Shemoth 19:12) "And you shall set bounds to the people roundabout, saying, etc."

"He invested them with understanding": with the ten commandments. We are hereby taught that the Word left the mouth of the Holy One Blessed be He, and Israel perceived it and knew how many midrashim it contained, how many halachoth it contained, how many leniencies and stringencies it contained and how many gezeiroth shavoth (identities) it contained.