Sifrei Devarim Reader

(Devarim, 33:9) (Levi) "who said of his father and of his mother (in the incident of the golden calf) 'I have not seen them.'": Now would it enter your mind that Levi served idolatry? Is it not already written (Shemoth 32:26) "And Moses stood in the gate of the camp, and he said 'Whoever is for the L-rd, (let him come) to me!' And there gathered unto him all the sons of Levi"? "his father," then (is to be understood as) his mother's Israelite (i.e., non-Levite) father, (whom he killed as commanded). "and his brothers he did not recognize": his maternal brothers by an Israelite. "and his sons he did not know": The son of his daughter by an Israelite.

"For they kept your commandment": against idolatry. "and they observed Your covenant": of circumcision.

Variantly: "For they kept Your commandment": in Egypt. "and they observed Your covenant": in the desert, (the Levites, unlike the other tribes, having circumcised their sons in the desert).

(Devarim 33:10) "They shall teach Your judgments to Jacob": We are hereby taught that all rulings are by their mouths, as it is written (Ibid. 21:5) "And by their word shall every contention and every plague-spot be (ruled upon.)" "contention": These are contentions involving the (red) heifer, and sotah, and the heifer (of the broken neck). "plague-spot": those of men, houses, and garments.

"and Your Torah to Israel": Agnitis, the general, asked R. Gamliel: How many Toroth were given to Israel. He answered: Two, one written; the other oral.

"They shall place incense before You": This is the inner incense. "and a burnt-offering upon your altar": These are the limbs of the burnt-offering.

(Devarim 33:11) "Bless, O, L-rd, his substance": i.e., his possessions — whence the adage: "Most Cohanim are wealthy." According to Abba the exegete, the verse (Psalms 37:25) "I have been a youth and I have also aged, but I have never seen a tzaddik forsaken nor his children begging for bread" applies to the seed of Aaron.

"and desire the work of his hands": For he reconciles Israel to their Father in heaven.

"Break the thighs of those who rise up against him": Whoever contests his right to the priesthood immediately falls.

Variantly: "Break the thighs of those who rise up against him" refers to Korach. "and of his foes, that they rise not": This refers to Uzziyahu (viz. II Chronicles 29:16-23).

(Devarim, Ibid. 12) "Of Benjamin he said 'Beloved (yedid) of the L-rd.'": Benjamin is especially beloved because he is called "yedid" of the L-rd. For there are many "lovers," but the most beloved of all is "yedid." Six are called "yedidim": The Holy One Blessed be He," viz. (Isaiah 5:1) "I will sing now of my Yedid"; Benjamin: "yedid of the L-rd; he shall rest securely upon Him"; Solomon, viz. (II Samuel 12:25) "And he called his name 'yedidyah' because of the L-rd" (i.e., because of the L-rd's love for him.) And it is written (Ibid. 24) "And the L-rd loved him." Israel, viz. (Jeremiah 12:7) "I have delivered the yediduth of My soul into the palm of her enemies"; the Temple, viz. (Psalms 84:2) "How yedidoth are Your dwellings (i.e., the Temple)"; Abraham, viz. (Jeremiah 11:15): "What is My yedid (Abraham) doing in My house" (viz. Menachoth 53b). Let the yedid (Solomon) come and build the yedid (the Temple) in the portion of the yedid (Benjamin) for the Yedid (the Holy One Blessed be He); and let the yedidim (Israel), the children of the yedid (Abraham) come and enter therein.

(Devarim, Ibid.) "he (Benjamin) shall rest securely upon Him": And there is no "security" but in "dwelling," viz. (Ezekiel 34:25) "And they will dwell securely in the desert and sleep in the forests."

(Devarim, Ibid.) "He (the L-rd) hovers over it": This is the first Temple. "all the day": This is the ultimate Temple. "and between his (Benjamin's) shoulders (i.e., in a slight depression on the highest part of Benjamin's land) does it (the Temple) dwell": built and finished in time to come. And thus do you find with Abraham: that he saw it built, and he saw it in ruins, and he saw it built (again), viz. (Bereshith 22:14) "And Abraham called the name of that place 'The L-rd will see'" — built; "of which (place) it will be said (in future generations) 'On this day in the mountain' — in ruins; 'the L-rd shall appear'" — built and finished in time to come. And thus do you find with Isaac: that he saw it built, and he saw it in ruins, and he saw it built (again), viz. (Ibid. 27:27) "See, the smell of my son is like the (pleasing) smell (of the sacrifices)" — built; "field" — in ruins, viz. (Michah 3:12) "Therefore, because of you, Zion will be plowed over like a field"; "which the L-rd has blessed" — built and finished in time to come, viz. (Psalms 133:3) "For there the L-rd has commanded the blessing — life forever!" And thus do you find with Jacob: that he saw it built, and he saw it in ruins, and he saw it built and finished in time to come, viz. (Bereshith 28:17) "And he feared and he said: 'How awesome is this place' — built; 'This is not' — in ruins; 'other than the house of G-d'" — built and finished in time to come.

(Devarim, Ibid.) "and between his (Benjamin's) shoulders does it (the Temple) rest": whether in ruins or not in ruins. And thus is it written (Ezra 1:2-3) "Thus said Koresh, king of Paras … He is the G-d which (i.e., whose Temple) is in Jerusalem."

Variantly: "and between his shoulders does it rest": Just as with an ox, there is nothing higher than its shoulders, so, the Temple is higher than the rest of the world, viz. (Devarim 17:8) "then you shall arise and go up to the place," and (Isaiah 2:3) "Come and let us go up to the mountain of the L-rd." It is not written "Gad from the east and Dan from the west, but (Ibid. 4) "many peoples" (i.e., all go up.) Rebbi says: Of all the boundaries it is written "and the border curved," "and the border descended," but here it is written (Ibid. 15:8) "And the border ascended by the valley of Ben Hinnom to the southern shoulder of the Yevussi, which is Jerusalem."

We are hereby taught that the Temple is built in the portion of Benjamin and like the head of an ox extends from the portion of Benjamin to that of Judah, as it is written "and between his (Benjamin's) shoulders (in a slight depression on the highest part of Benjamin's land) does it (the Temple) rest." As to its being written (Bereshith 49:10) "The scepter shall not depart from Judah," that refers to the chamber of hewn stone (in the Temple), which is in the portion of Judah, viz. (Psalms 78:67-68) "And He rejected the tent of Joseph and did not choose the tent of Ephraim. He chose the tribe of Judah, Mount Zion, which He loves." But the Temple was in the portion of Benjamin, viz. (Bereshith 35:19) "And Rachel died, and she was buried on the way to Efrath, which is Bethlehem."

R. Meir says: She died in the portion of Benjamin, her son, as it is written (Ibid. 48:7) "for when I came from Paden, Rachel died upon me … before Efrath, etc." And Efrath is none other than Bethlehem, viz. (Michah 5:1) "And you, Bethlehem, Efrathah." I might think, in the portion of Joseph, her son; it is, therefore, written (Psalms 132:6) "Behold, we heard of it in Efrath; we found it in the field of the forest" — with him who is compared to an animal of the forest. And who is that? Benjamin, as it is written (Bereshith 49:27) "Benjamin is a wolf that will tear."

Benjamin merited that the Shechinah reside in his portion. And thus you find that when Joshua apportioned Eretz Yisrael among the tribes, he left over of the choice land of Jericho five hundred ells by five hundred ells and gave a first portion to the sons of Yonadav ben Rechav from which they ate four hundred and forty years, as it is written (I Kings 6:1) "And it was in the four hundred and eightieth year after the exodus of the children of Israel from the land of Egypt … he (Solomon) built the Temple for the L-rd."

Deduct from that the forty years that Israel was in the desert, whence we find that they ate from it four hundred and forty years. And when the Shechinah reposed in the portion of Benjamin, they arose and vacated it, as it is written (Judges 1:16) "And the children of the Kenite, the father-in-law of Moses, ascended from the city of date palms" (Jericho), and (Bamidbar 10:29) "And Moses said to Chovav (Yithro) the son of Reuel the Midianite, the father-in-law of Moses … it will I give to you, etc." Now would it enter your mind that Moses was telling Yithro: Come and we will give you a portion in Eretz Yisrael?

What he was saying to him was (Ibid.) "Come with us and we will do good with you." The reference is to the choice land of Jericho, which fed the descendants of Yithro before the Temple was built for the tribes. (Ibid.) "And he said to him: 'I will not go, etc.'", viz.: In the future, when Eretz Yisrael will be apportioned among the tribes, one of them will give me one of his vineyards or one of his furrows — "but I will go to my land and eat the fruits of my land and drink the wine of my vineyard."

R. Shimon says: This was not his intent, but what he said was "I will go to my land and to my kindred," and I will convert the people of my land and of my family. Lest you say he went and did not do so, it is written (I Chronicles 2:55) "and the families of scribes who dwelt at Ya'abetz … These were the Kenites who descended from Chammath, the father of the house of Rechav." And thus is it written (Judges 1:16) "And the children of the Kenite, the father-in-law of Moses, ascended from the city of date palms" (Jericho.)

They left a place of fruit, food, and drink, and went to the south of Arad to the desert to learn Torah with Ya'abetz. Who was Ya'abetz? Athniel ben Kenaz. And thus is it written (II Samuel 24:24) "And David bought (on the future site of the Temple) the threshing floor and the cattle for fifty silver shekels."

And elsewhere it is written (I Chronicles 21:25) "And David gave Ornan for the place golden shekels, six hundred." It cannot mean (literally,) golden shekels, for it is written "silver shekels." And it cannot mean silver shekels, for it is written "golden shekels." It must mean, then, that he weighed in gold and bought in silver.

And it cannot mean fifty, for it is written six hundred. And it cannot mean six hundred, for it is written fifty. It must mean, then, that when David saw the place where it was fitting to build the Temple, he collected fifty shekalim from each tribe; all together, six hundred shekalim.

Why did Benjamin merit the reposing of the Shechinah in his portion? This may be compared to (the situation of) a king, who visited his sons from time to time. Each one said let him stay with me. The youngest said: Is it possible that father will leave my big brothers and stay with me? — whereupon he was completely crestfallen. His father, seeing him in this state, said: I will eat by you and sleep by him. Thus, the Holy One Blessed be He said: The Temple will be in the portion of Benjamin, and sacrifices offered by all of the tribes.

Variantly: Why did Benjamin merit the reposing of the Shechinah in his portion? For all of the brothers were born outside of the land, and Benjamin in it.

Variantly: Because all of the brothers were involved in the sale of Joseph, but not Benjamin. The Holy One Blessed be He said (as it were): Shall I tell these to build the Temple? No. Let them pray before Me and I will be filled with mercy for them; but I will not repose My Shechinah in their midst, for they did not have mercy upon their brother.

Variantly: This may be compared to (the situation of) a king who had many sons. When they grew up, each went his own way. The youngest was beloved of his father. He ate with him, drank with him, and leaned upon him in going out and coming in. Similarly, Benjamin the tzaddik was the youngest of the tribes, and Jacob our father would eat with him and drink with him and lean upon him in going out and coming in — whereupon the Holy One Blessed be He said: The place where this tzaddik reposed his hands, there will I repose My Shechinah. Thus, "and between his (Benjamin's) shoulders does it (the Temple) rest."

(Devarim 33:13) "And of Joseph he said: 'Blessed of the L-rd is his land'" — whence we are taught that the land of Joseph was the most blessed of all the lands.

"of the sweet things of the heaven, of the dew" — whereby we are taught that dew was ever present there. "and of the deep, lying below" — whereby we are taught that it was watered by springs.

(Ibid. 14) "And of the sweet things brought forth by the sun" — whereby we are taught that it was "open" to the sun. And it was, similarly "open" to the moon, viz. (Ibid. 14) "and of the sweet things (like melons) quickened by the moon."

(Ibid. 15) "And of the first (ripened fruits) of the mountains of "yore," and of the sweet things of the eternal (i.e., eternally fruitful) hills — whereby we are taught that the (fruits of) the mountains of Joseph are the first (to ripen) of those of Eretz Yisrael; and those of Eretz Yisrael are the first of the mountains of all the lands.

Variantly: "And of the first of the mountains of yore and of the sweet things of the eternal hills" — (the first of) the blessings of the (fore-) fathers and mothers, who are called "mountains" and "hills," viz. (Song of Songs 4:6) "I will go to Mount Moriah and to the hill of frankincense"

(Devarim, Ibid. 16) "And of the sweet things of the earth and its fullness" — whereby we are taught that the land of Joseph is "full," and not lacking in any blessing. R. Shimon b. Yochai says: If a man anchors his boat in the portion of Joseph, he needs nothing outside of it.

"and the will of the dweller in the bush": (Israel,) who did the will of the One who was revealed in the bush."

It (the blessing) shall come upon the head of Joseph": He came first to Egypt, and he shall come first (for blessing) in time to come. "upon the head of him (Joseph) "sundered" by his brothers": He was "distanced" by his brothers.

(Ibid. 17) "The grandeur of his (Joseph's) 'ox' (Joshua, the strong, who came from Joseph) is accorded ("hadar") him": We are hereby taught that "hod" (glory) was accorded Moses, and "hadar" was accorded Joshua; the entire world could not withstand him.

(Devarim, Ibid.) "and the horns of a re'em are his horns": The strength of an ox is great, but its horns are not beautiful, whereas the horns of a re'em are beautiful, but its strength is not great. Joshua received the strength of an ox and the horns of a re'em.

"With them he shall gore peoples as one, the ends of the earth": How many peoples did Joshua conquer? How many lands did he conquer? (The meaning is) that all the Kings that he conquered ruled from one end of the world to the other.

R. Yehudah says; Now were all of the thirty-one kings that Joshua conquered in Eretz Yisrael? But just as it is with Rome now, that any king or ruler who has not acquired palaces and dependencies in Rome says "I have done nothing!" — so, every king or ruler who did not acquire palaces and dependencies in Eretz Yisrael said "I have done nothing!"

We are not told explicitly of the greatness of the Canaanites, but it may be readily inferred from the following (Judges 1:7) "And Adoni-bezek (a Canaanite king) said: 'Seventy kings, their thumbs and big toes cut off used to glean under my table.'" (Devarim, Ibid.) "And they (the descendants of Joseph) are the thousands of Ephraim, and they are the thousands of Menasheh": We are hereby taught that they were blessed with thousands and with ten thousands, viz. (Bamidbar 10:36) "the ten thousands thousands of Israel."

(Devarim 33:18) "And of Zevulun he said": Because it is written (Bereshith 47:2) "And from the 'edge' of his brothers he (Joseph) took five men and presented them before Pharaoh," without specifying which men, here he does specify which (— those whose names were doubled.)

"Rejoice Zevulun in your going forth": For Zevulun was a broker, and he would take of his brothers and sell them to the Canaanites; and from the Cananites, and sell them to his brothers.

"and Yissachar in your tents (of Torah)." We are hereby taught that the tribe of Yissachar was eminent in Torah, viz. (I Chronicles 12:33) "And from the sons of Yissachar, knowers of understanding for the times."

Variantly: "and Yissachar in your tents": And thus do we find his father praising him, viz. (Bereshith 49:15) "And he saw that repose (in Torah) was good and that the land was pleasant."

(Devarim, Ibid. 19) "Peoples at the mountain will assemble": Where is it seen peoples and rulers would explore the commerce of Eretz Yisrael and say: Since we have troubled ourselves to come here, let us look into the business of the Jews, and they would go up to Jerusalem and see (all of) Israel serving one G-d and eating one (kind of) food (— for with the Babylonians, the god of one was not like the god of the other, nor the food of one like the food of the other —), and they would say: It is only to such a nation that it is fitting to cling — Whence is it seen that they did not depart from there until they had converted (to Judaism) and offered up sacrifices and burnt-offerings? From (Devarim, Ibid.) "There they will sacrifice sacrifices of righteousness."

"For the abundance of the seas will they (Yissachar and Zevulun) suck": Two take in abundance (overflow) and give in abundance — the sea and the authorities.

Variantly: "For the abundance of the seas will they suck": This is the (abundance of) the sea of Yaffo, which is secreted for the righteous for time to come. Whence is it derived that all the ships that foundered in the Great Sea (the Mediterranean) and the stores of silver and gold and precious stones and pearls and all kinds of precious vessels, which are destined for the righteous in time to come — (Whence is it derived) that the Great Sea disgorges them into the Sea of Yaffo? From "For the abundance of the seas will they suck." R. Yossi said: Once I was walking from Cheziv to Tzor, and, finding an old man and greeting him, I asked him: "From what do you earn a living?" He answered: From chilazon (a rare snail). I: "Is it found?" He: "By Heaven, there is a place between the mountains (where it is found), and spiders bite it and it dies and is crushed in its place." I: "By Heaven, that must be the one that is secreted for the righteous for the world to come!"

"and the treasures hidden in the sand": "treasures" — chilazon; "hidden" — tarith (a valuable fish); "sand" — white glass. For the tribe of Zevulun protested before the L-rd, as it is written (Judges 5:18) "Zevulun is a people that risked its life to the death, etc." and he said before Him: "L-rd of the Universe, to my brothers You gave lands, and to me You gave seas and rivers." The L-rd: "They will need you for the chilazon (found in your territory)." Zevulun: "Who shall inform me?" (i.e., What assurance have I that they are taking chilazon and will pay me for it?) The L-rd: Let this be a sign for you: If anyone steals it, his "merchandise" will not prosper (i.e., the precious dye of the chilazon will not take).

(Devarim 33:20) "And of Gad he said, etc.": Why is this written? Because it is written (Bereshith 47:2) "And from the 'edge' of his brothers he (Joseph) took five men and presented them to Pharaoh," here it is specified that he took them from those whose names were doubled, and Gad was one of them.

"Blessed is He that broadens Gad": We are hereby taught that the territory of Gad broadened out eastwards.

"As a lion he dwells": We are hereby taught that he dwelt near the border, (border dwellers requiring strong defenders to repel invaders), wherefore he is compared to a lion.

"and he tore the arm" — in the past. "together with the crown": in time to come.

"And he saw first (in the land of Eretz Yisrael) for himself": He came first in the beginning, and he will come first in time to come.

"For there the (burial) plot of the lawgiver is hidden": This refers to the burial plot of Moses, which is found in the territory of Gad. Moses died in the territory of Reuven, viz. (Devarim 32:49) "Go up, (Moses,) to this Mount Avarim, Mount Nevo." What, then, is the intent of "For there (in the territory of Gad) the (burial) plot of the lawgiver is hidden"? We are hereby taught that Moses was lying dead in the wings of the Shechinah four mils between the territory of Reuven and the territory of Gad, and the ministering angels were eulogizing him saying "Let him come in first and rest in his plot." And this (the plot) is one of the things that was created on Sabbath eve at twilight: the rainbow, the manna, the well (of Miriam), the writ (in the Torah) and the writing (on the tablets), the tablets, the mouth of the ass (of Bilam), the burial plot of Moses, the cave in which Moses and Elijah stood, the staff of Aaron, its almonds and flowers. Some say, also the vestments of Adam, and some, also the demons. R. Yashia says in the name of his father, also the ram (of Abraham) and the shamir (a rare worm). R. Nechemiah says, also the flame and the mule. R. Yehudah says, also the tongs. If you need tongs to make tongs, then who made the first pair? You must say that it was an independent creation (by G-d). This was countered: No, it can be set in a mold and fashioned (at once) within it — so that it is not an independent creation!

"And he will go out at the head of the people": bringing the Torah a second time.

Variantly: We are hereby taught that Moses is destined to go out at the head of all the people by companies: at the head of the company of Torah scholars, at the head of the company of Mishnah scholars, at the head of the company of Talmud scholars, and to receive reward for each. And thus is it written (Isaiah 53:12) "Therefore, I will give him a portion with the many, and he will divide the spoils with the mighty."

"He did the righteousness (tzedakah) of the L-rd": What kind of tzedakah did he do with Israel? All the forty years that Israel were in the desert, the well (of Miriam) rose up for them, and the manna descended for them, and the quail abounded for them, and the clouds of glory surrounded them! But (the tzedakah was that) he taught Torah to Israel, viz. (Devarim 6:25) "And it shall be (accounted) tzedakah to us if we observe to do all the words of this Torah."

Variantly: "He did the tzedakah of the L-rd and His judgments": We are hereby taught that tzedakah is bound up with justice (mishpat) under the throne of glory, viz. (Psalms 89:15) "Tzedek and mishpat are the foundation of Your throne."

(Devarim, Ibid. 22) "And of Dan he said": Why is this written? Because it is written (Bereshith 47:2) "And from the 'edge' of his brothers he (Joseph) took five men and presented them to Pharaoh," here it is specified that he took them from those whose names were doubled, and Dan was one of them.

"Dan is a lion's whelp": We are hereby taught that Dan was close to the border, and all who are close to the border are compared to lions (see Ibid. 20).

"he shall leap forth from the Bashan": Just as "leaping forth" (zinuk) connotes leaving one place and being divided into two, so the tribe of Dan took its portion in two places, viz. (Joshua 19:47) "And the boundary of the children of Dan went forth from them, and the sons of Dan went up and they battled, etc."

(Devarim, Ibid. 23) "And of Naftali he said": Why is this written? Because it is written (Bereshith 47:2, see above ["And of Gad he said"]).

"Naftali sates the desire": We are hereby taught Naftali was happy in his portion: in seas, in fish, and in date-berries.

"and it is full of the blessing of the L-rd": the Ginnosar valley. Rebbi says: This is the house of study of Tiberias, concerning which it is written (Psalms 145:19) "The will of those who fear Him shall He do."

"the sea": the sea of Sivchi and the sea of Tiberias. "and the south": whereby we are taught that he was given a full rope-measure (of fishing net) in the south.

(Devarim, Ibid. 24) "And of Asher he said": Why is this written? Because it is written (Bereshith 42:2, see above).

"Blessed of sons is Asher": There is no tribe more blessed with sons than Asher.

"He shall be desired of his brothers": He was gracious to his brothers with anfiknon oil and mullets, and they were gracious to him with grain.

Variantly: "He shall be desired of his brothers": When Reuven performed that act (viz. Bereshith 35:22), Asher went and related it to his brothers, who rebuked him, saying "Our brother, is this how you speak of our big brother?" And when Reuven admitted his deed, they were reconciled with him (Asher) — wherefore it is written "He shall be desired of his brothers."

Variantly: "he shall be desired of his brothers": When Israel reckoned its pedigree, Reuven said "Scripture accords me the pedigree — the Levitical office is mine." Reuven said "Scripture accords me the pedigree — the Levitical office is mine" — whereupon Asher came and reconciled his brothers." This is the intent of "He shall be desired of his brothers."

Variantly: "He shall be desired of his brothers": There is none among all the lands, which provides sustenance in the Sabbatical year as that of Asher.

"and he shall dip his foot in oil": For the land of Asher draws oil as a spring. It once happened that the men of Ludkia needed oil, and, they appointed an envoy, telling him "Buy us oil for one hundred ten thousands." He went to Tzor and said to them "I need oil for one hundred ten thousands. They said "Go to Gush Chalav (in the territory of Asher).

Coming there, he said to them "I need oil for one hundred ten thousands." They said to him "Go to that man." Going there and not finding him, he was told "He is in the field." Going there and finding him leveling his ground under his olive trees, he said to him "I need oil for one hundred ten thousands."

The other: "Wait until I finish with my trees." When he finished, he put his tools behind him and started clearing the ground of stones, whereupon the envoy thought "Can it be that this one has oil for one hundred ten thousands? These Jews must be making sport of me!" When he came to his house, his maidservant brought out a full basin of oil in which they washed their feet, in fulfilment of "and he shall dip his foot in oil."

He placed bread before him, after which they ate and drank. After eating, he got up and measured out for him oil for one hundred ten thousands and asked him "Would you like more?" The envoy: "I don't have enough money." The farmer: "Take it and I'll come with you and take my money," saying which he measured out (more) oil for eighteen ten thousands.

It was said: "That man did not leave over an ass or a camel in Eretz Yisrael that he did not hire" (to transport the oil). When the men of Ludkia heard, they came out three mils before him, praising him profusely. At this, he said "You should not be praising me, but this man, to whom everything belongs. What is more, I owe him eighteen ten thousands!" — this, in fulfillment of (Proverbs 13:7) "There is one who seems rich and has nothing, and one who seems poor, with great wealth!"

(Devarim, Ibid. 25) "Iron and copper are your locks": The land of Asher was the "lock" of Eretz Yisrael (against invaders).

"and as your days" (of fulfilling G-d's will) will be your flow": All of the lands will send their overflow of silver to Eretz Yisrael (to buy their produce), as it is written (Bereshith 47:14) "And Joseph gathered all the silver, etc."

(Ibid. 26) "There is none like the Almighty, Yeshurun": Israel says "There is none like G-d," and the Holy Spirit responds "like the G-d of Yeshurun" (Israel). Israel says (Shemoth 15:11) "Who is like You among the mighty, O L-rd," and the Holy Spirit responds (Devarim 33:29) "Happy are you, O Israel. Who is like you?" Israel says (Ibid. 6:4) "Hear, O Israel, the L-rd our G-d, the L-rd is one," and the Holy Spirit responds (I Chronicles 17:21) "Who is like Your people Israel?" Israel says (Song of Songs 2:3) "As an apple among the trees of the forest, (so is my Beloved"), and the Holy Spirit responds (Ibid. 2) "As a rose among the thorns, (so is My loved one"). Israel says (Shemoth 15:2) "This is my G-d and I will extol Him," and the Holy Spirit responds (Isaiah 43:21) "This people did I fashion for Myself." Israel says (Psalms 89:18) "For You are the splendor of their strength," and the Holy Spirit responds (Isaiah 49:3) "Israel, in whom I glory."

(Devarim, Ibid. 26) "The Rider in the heavens is your help": When Israel is upright and does G-d's will — "the Rider in the heavens is your help"; but if it does not do G-d's will — "and in His pride (He inhabits) the heights."

All of Israel gathered unto Moses and said to him: "Moses, our teacher, what is the nature of Heavenly glory?" He answered: "From the terrestrial realm you may fathom the celestial."

This is comparable to one's saying "I want to see the king's countenance" and being told "Enter his province and you will see." He enters the province and sees a curtain spread over its opening studded with precious gems and pearls — whereupon he falls to the ground (in awe). At this they say to him: "Look, you could barely feast your eyes until you fell. If you had entered the province itself and beheld the face of the king, how much more so!" This is the intent of "and in His pride (He inhabits) the heights!"

(Devarim 33:27) "an abode (me'onah) for the G-d of yore": Three Torah scrolls were found in the azarah (the Temple court): one, the scroll of "me'on"; one, the scroll of "hi"; one, the scroll of "za'atutei." In one it was written "me'on for the G-d of yore," and in two, "me'onah for the G-d of yore." And the sages rejected the one and accepted the two. In one it was written (Shemoth 24:5) "And he sent "za'aturei the children of Israel," and in two, "na'arei the children of Israel." They rejected the one and accepted the two. In one it was written "hi" (it) was ten," and in two, "hi was eleven." They rejected the one and accepted the two.

(Devarim, Ibid.) "And beneath are the (strong) arms of the world" — whereby we are taught that Israel is the strength of the world.

"And He drove out the foe before you": those who fled to Africa. "And he said (to you) 'Destroy them'": those who fled to Asia.

(Ibid. 28) "And Israel dwelt betach." "Betach" connotes "security," (Psalms 78:52) "And He led them lavetach and they had no fear."

(Ibid.) "And Israel dwelt … alone": Not "alone" as in (Jeremiah 15:19) "Because of Your hand I sat alone." And not "alone" as in the words of that wicked one (Bilam, Bamidbar 23:9) "Lo, the people (Israel) shall dwell alone" (in the world). But as "alone" in the words of Moses (Devarim 32:12) "The L-rd alone led them, no strange god with Him."

"as Jacob": as Jacob their father blessed them, viz. (Bereshith 48:21) "And G-d will be with you and He will return you to the land of your fathers."

"to a land of corn and wine": as Isaac their father blessed them, viz.

(Bereshith 27:28) "And may G-d give you of the dew of the heavens, etc." "His heavens, too, shall drip dew," as in (Isaiah 45:8) "Let the heavens pour from above and the heights drip righteousness."

(Ibid. 29) "Happy are you, O Israel": Israel says (Shemoth 15:11) "Who is like You among the mighty, O L-rd," and the Holy Spirit responds "Happy are you, O Israel! Who is like you?" All of Israel gathered unto Moses and said to him: "Moses, our teacher, tell us what good the Holy One Blessed be He has in store for us in the world to come." He will answer "I don't know what to tell you" — Happy are you in what is readied for you!" An analogy: A man engages a pedagogue for his son, taking him (the pedagogue) around (his estate) and telling him "All of these trees are yours! All of these grapevines are yours! All of these olive trees are yours!" When he tires of showing him, he says to him "I don't know what more to tell you — Happy are you in what is in store for you!" Thus, Moses to Israel: "I don't know what to tell you — Happy are you in what is in store for you — (Psalms 31:20) 'How vast is Your good that You have stored away for those who fear You.'"

"a people helped by the L-rd": a people whose help is only in the Shechinah.

"helped by the L-rd, the Shield of your salvation": as in (II Samuel 22:3) "G-d is my rock, in whom I take shelter, my Shield, and the horn of my salvation."

"and the sword of your pride": The Holy One Blessed be He said to Moses: "I am destined to restore to Israel the adornment that He took from them at Chorev, as it is written (Shemoth 33:6) "And the children of Israel divested themselves of their adornment (which had been bequeathed them) at Mount Chorev." I have taken an oath that I will restore it to you, viz. (Isaiah 49:18) "I swear, says the L-rd, that you will clothe yourselves with all of them like adornments, and you will tie them to you like a bride."

(Deuteronomy 34:1) "And Moses went up from the plains of Moab": it is an ascent and not a descent. "From the plains of Moab": this teaches that the Holy One, blessed be He, showed him the chain of kings destined to arise from Ruth the Moabitess, namely David and his offspring. "To Mount Nebo, the top of the peak (Pisgah)": just as this peak is set apart from the cluster and is not joined to it, so is the burial-place of Moses joined to the mountain yet not joined, with the valley between them. "That is opposite Jericho": this teaches that He showed him the chain of prophets destined to arise from Rahab the harlot. "And the LORD showed him the whole land": this teaches that He showed him the Land of Israel settled in its tranquility, and then He showed him again the oppressors who would seize hold of it. "The Gilead": this teaches that He showed him the Temple settled in its tranquility, and then He showed him again those who would lay it waste. And "Gilead" means none other than the Temple, as it is said (Jeremiah 22:6): "Gilead are you to Me, the head of Lebanon." "As far as Dan": this teaches that He showed him the land of Dan settled in its tranquility, and then He showed him again the oppressors who would seize hold of it. Another interpretation: "As far as Dan": this teaches that He showed him the tribe of Dan worshiping idolatry, as in the matter stated (Judges 18:30): "And the children of Dan set up for themselves the graven image," and then He showed him again the redeemer of Israel destined to arise from it. And who is this? This is Samson son of Manoah. (Deuteronomy 34:5) "And Moses died there": is it possible that Moses died and yet wrote "And Moses died there"? Rather, up to this point Moses wrote; from here onward Joshua wrote. Rabbi Eliezer says: A Divine Voice went forth from the midst of the camp, twelve mil by twelve mil, and it proclaimed and said: Moses has died. "By the mouth of the LORD": when the Omnipresent takes the souls of the righteous, He takes it from them with tranquility of spirit. Thus, when the Omnipresent takes the souls of the righteous, He takes it with tranquility; but when He takes the souls of the wicked, He hands it over to evil angels, to cruel angels, so that they may wrench out their souls. "His eye was not dimmed": this teaches that the eyes of the dead are dimmed. "Whom the LORD knew face to face": why is this said? Because it is said (Exodus 33:18): "And he said, Show me, I pray, Your glory." He said to him: In this world you cannot see, for it is compared to the face, as it is said (Exodus 33:20): "You cannot see My face." But you shall see in the World to Come, which is compared to the back, as it is said (Exodus 33:23): "And I will remove My hand, and you shall see My back." When did He show him? Close to death. From this you learn that the dead see.