ספר דברים - פרשת וזאת הברכה - לג:א-ז

This is the blessing with which Moshe, the man of God, blessed the children of Israel just before his death. The Torah introduces Moshe as the 'man of God,' emphasizing his unique status as both a human leader and a spiritual figure. The verse sets the stage for the blessings Moshe is about to give, highlighting that these are his final words to the Jewish people before he passes away. The teacher reads the verse and notes its significance as the opening to Moshe's last act for the Jewish people.

Rashi explains the phrase 'just before his death' as meaning very close to the time of his death—if not now, when? In other words, Moshe waited until the very end of his life to give these blessings, emphasizing their importance and the urgency of the moment. The teacher quotes Rashi's words and underscores that this timing was deliberate, showing that the blessings were given at the most significant possible moment.

The verse says: 'He said: Hashem came from Sinai, and shone forth from Seir to them; He appeared from Mount Paran, and came with some of the holy myriads; from His right hand was a fiery law for them.' The teacher reads the verse and begins to unpack its meaning, noting that it describes Hashem's revelation at Sinai and the giving of the Torah. The imagery of Hashem coming from Sinai and shining forth from Seir and Paran is discussed, as well as the mention of holy myriads (angels) and the fiery law given to the Jewish people. The teacher emphasizes the grandeur and significance of the moment being described—the giving of the Torah at Sinai, with Hashem appearing in glory and accompanied by angels, and the Torah being given as a precious gift to the Jewish people.

Rashi explains that Moshe began his blessing by first praising Hashem, and only afterwards did he address the needs of Israel. The praise with which Moshe commenced also mentions the merit of Israel. All of this, Rashi says, was a way of conciliation—as if to say, 'these people are worthy that a blessing should rest upon them.' The teacher elaborates that Moshe's approach was to first acknowledge Hashem's greatness and the special merit of the Jewish people, thereby making them fitting recipients of his blessings. This method of beginning with praise and merit sets a tone of favor and worthiness for the blessings that follow.

On the words 'MiSinai Bo'—'came from Sinai'—Rashi explains that Hashem came out towards the Jewish people when they came to stand at the foot of the mountain. The teacher quotes Rashi's analogy: just as a bridegroom goes forth to greet the bride, so too did Hashem go out to greet the Jewish people. The teacher references the verse in Shemos (Exodus) 19:17, where Moshe brought the people forth towards God, and explains that from here we learn that Hashem came out towards them. This emphasizes the closeness and affection with which Hashem gave the Torah, actively approaching the Jewish people rather than remaining distant.

On the phrase 'Vezorach Misair Lamo'—'and shone forth from Seir to them'—Rashi explains that Hashem first offered the Torah to the children of Esav, who dwelled in Seir, but they did not want to accept it. The teacher explains that this shows Hashem's fairness and the universal offer of the Torah before it was given to the Jewish people. The Torah was not given to Israel by default, but only after other nations were given the opportunity and declined. This highlights the special relationship between Hashem and the Jewish people, as well as the significance of their acceptance of the Torah.

On the word 'Hofia'—'He appeared'—Rashi explains that this means Hashem appeared to them, to Israel. The teacher clarifies that the revelation at Sinai was specifically for the Jewish people, even though Hashem had previously offered the Torah to other nations. The appearance was a direct and personal revelation to Israel, underscoring their unique role as the recipients of the Torah.

On the words 'from Mount Paran,' Rashi explains that Hashem went there and offered the children of Yishmael, who dwelled in Paran, to accept the Torah, but they also did not want to accept it. The teacher notes that just as with the children of Esav, Hashem gave the descendants of Yishmael the opportunity to accept the Torah before turning to the Jewish people. This further emphasizes that the giving of the Torah to Israel was not arbitrary, but came after all the nations had their chance and declined, making Israel's acceptance all the more significant.

"And with him were some of the holy myriads." Rashi explains that with God were only some of the myriads of the holy angels, not all of them, and not even most of them. This is unlike the way of a mortal, who displays all the splendor of his riches and his glory on his wedding day. In contrast, God did not bring all the angels when giving the Torah.

"A fiery law for them." Rashi explains that the Torah was originally written before God in letters of black fire upon a background of white fire. He gave it to them on tablets inscribed as if it were by His right hand. That is why it says here, "from His right hand." Rashi brings another explanation: as the Targum renders, that He gave it to them from amidst the fire.

"Indeed, You showed love for peoples. All His holy ones are in Your hand. For they let themselves be centered at Your feet, bearing Your utterances." The teacher reads the verse and then explains, following Rashi, that God also displayed great affection to the tribes. Each one of them is called a people. For example, only Benjamin was destined to be born when the Holy One, blessed be He, said to Jacob, "A nation and a multitude of nations shall come into existence from you" (Genesis 35:11). Thus, Benjamin alone was called a nation, and the multitude of nations refers to Ephraim and Menashe. Rashi also explains that "all His holy ones are in Your hand" refers to the souls of the righteous, which are hidden away with God, as it says in I Samuel 25:29: "But my Lord's soul shall be bound up in the bundle of life with the Lord your God." "For they let themselves be centered at Your feet" means that Israel is indeed worthy of this privilege, to have their souls hidden away with God, because they placed themselves right in the middle, at the bottom of the mountain at Your feet at Sinai. The word "Tuku" is the passive conjugation, meaning "they allowed themselves to be placed" right in the middle, at the underside of the mountain, between Your feet. "Bearing Your utterances" means they bore upon themselves the yoke of Your Torah. Rashi further explains that the word "Medaberosecha" (Your utterances) has the Mem as part of the root, not just a prefix, as in the verses "and he heard the voice speaking to him" (Numbers 7:89) and "and I heard the voice speaking to me" (Ezekiel 2:2). This form is similar to "Mizdaber Elai"—speaking to himself for me to hear. Thus, "Medaberosecha" means "what You were speaking, to let me know what to tell the children of Israel." Rashi also notes that Onkelos renders the phrase as "they traveled according to Your commands," so the Mem serves as "from"—thus, "from Your utterances."

Rashi brings another explanation: "Indeed, You showed love for peoples"—even when God displayed affection toward the nations of the world, showing them a smiling, friendly face, He delivered Israel into their hands. "All His holy ones are in Your hand"—all these righteous and good people clung to You and did not turn away from You, and You guarded them. "For they let themselves be centered at Your feet"—they placed themselves right in the middle of and entered beneath Your protective shadow. "Bearing Your ordinances"—they gladly accepted Your decrees and Your laws. "And these were their words that follow."

Rashi explains: "Indeed, You showed love for peoples"—God also displayed great affection to the tribes. Each one of them is called a people. For example, only Benjamin was destined to be born when the Holy One, blessed be He, said to Jacob, "A nation and a multitude of nations shall come into existence from you" (Genesis 35:11). Thus, Benjamin alone was called a nation, and the multitude of nations refers to Ephraim and Menashe. See Rashi on Genesis 35:11 and 48:4.

"All His holy ones are in Your hand." Rashi explains that this refers to the souls of the righteous, which are hidden away with God. As it says in I Samuel 25:29: "But my Lord's soul shall be bound up in the bundle of life with the Lord your God."

"For they let themselves be centered at Your feet." Rashi explains that Israel is indeed worthy of this privilege, to have their souls hidden away with God, because they placed themselves right in the middle, at the bottom of the mountain at Your feet at Sinai. The word "Tuku" is the passive conjugation, meaning "they allowed themselves to be placed" right in the middle, at the underside of the mountain, between Your feet.

"Bearing Your utterances." Rashi explains that this means they bore upon themselves the yoke of Your Torah.

Rashi explains the word "Medaberosecha" (Your utterances): The Mem in it is close to being a root letter, as in the verses "and he heard the voice speaking to him" (Numbers 7:89) and "and I heard the voice speaking to me" (Ezekiel 2:2). This form is similar to "Mizdaber Elai"—speaking to himself for me to hear. Thus, "Medaberosecha" means "what You were speaking, to let me know what to tell the children of Israel." In Old French, the word is "Diburkho." Onkelos, however, renders the phrase as "they traveled according to Your commands," so the Mem serves as "from"—thus, "from Your utterances."

Rashi brings another explanation: "Indeed, You showed love for peoples"—even when God displayed affection toward the nations of the world, showing them a smiling, friendly face, He delivered Israel into their hands.

All His holy ones are in Your hand. The teacher explains that this refers to all the righteous and good people, who clung to God and did not turn away from Him. God guarded them. This is based on Rashi, who says that the souls of the righteous are hidden away with God, as it says in Shmuel Alef 25:29: "But my Lord's soul shall be bound up in the bundle of life with the Lord your God." The teacher elaborates that these righteous people are those who remained steadfast and loyal, and God protected them.

For they let themselves be centered at Your feet. The teacher explains, following Rashi, that this means they placed themselves right in the middle, gathering and entering beneath God's protective shadow. The phrase refers to Israel being worthy of this privilege, because they placed themselves at the foot of the mountain at Sinai, figuratively at God's feet. The word used here, "Tukul," is explained as a passive form, meaning they allowed themselves to be placed right in the middle, under the mountain, between God's feet. The teacher emphasizes that this shows Israel's willingness to be close to God and accept His protection.

Bearing Your utterances. The teacher explains, based on Rashi, that this means the Jewish people gladly accepted God's decrees and laws. They bore upon themselves the yoke of the Torah. Rashi points out that the word Medabereisecha (your utterances) contains a root letter, the 'mem,' which is not just a prefix but part of the root, similar to the usage in Numbers 7:89 and Ezekiel 2:2, where the word means 'speaking.' The teacher also notes that according to Onkelos, the phrase means 'they traveled according to your commands,' with the 'mem' serving as 'from.' Thus, the people accepted and carried out God's words and commandments with joy. The teacher further explains that these were the words of the Jewish people, expressing their acceptance of God's Torah and laws.

The Torah that Moses commanded us is a legacy for the congregation of Jacob. The teacher reads the verse and explains that this means the Torah, which Moses commanded, is an inheritance for all of the Jewish people. It is something that we have taken hold of and will not forsake. The teacher emphasizes that the Torah belongs to every member of the congregation of Jacob, and it is our heritage forever.

Rashi comments: The Torah that Moses commanded us is a legacy for the congregation of Jacob. We have taken hold of it and will not forsake it. The teacher explains that this means the Torah is not just a commandment, but an inheritance that the Jewish people have grasped and are committed to never abandoning. It is a permanent possession for the entire congregation of Jacob.

And He was king in Yeshurun, when the sum total of the people were gathered, the tribes of Israel together. The teacher explains that this means God was always king over Israel, especially when the people were united. Rashi says that the yoke of God's sovereignty was always upon them. The phrase 'when the sum total of the people were gathered' refers to every gathering or counting of the people, as in the verse 'when you take the count' (Rosh) of the children of Israel. The teacher adds that when Israel is gathered together in unity and there is peace among them, God is their king. But when there is strife among them, God does not reign over them in the same way. The unity of the Jewish people brings about God's kingship over them.

Rashi comments: 'And He was king' refers to the Holy One, blessed is He. The teacher explains that this means God was always the king in Yeshurun (Israel). The yoke of God's sovereignty was always upon them. The teacher reiterates that God's kingship is present when the Jewish people are united and gathered together, as described in the verse.

"In Jishurin, Melech" — Rashi explains that this means the yoke of God's sovereignty was always upon them. In other words, God was always their king in Jishurin, which is another name for Israel. This refers to the constant presence of God's kingship over the Jewish people.

"BeHisasef" — Rashi explains that this means at every gathering of the people, specifically whenever the sum total of the people was gathered. The word "Roshei" here refers to the counting or the number of people, as in the verse "Ki Sisa Es Rosh" — when you take the count of the children of Israel. So, at every gathering or census of the people, God's kingship was upon them.

"Roshei" — Rashi brings two explanations. The first is as above: it refers to the count or census, as in the verse "Ki Sisa Es Rosh" — when you take the sum of the children of Israel. These people are worthy that I should bless them. The second explanation is that "BeHisasef" means when they are gathered together in a unified group, and there is peace among them, God is their king. But not when there is strife among them. So, when Israel is united and there is peace, God's kingship is manifest among them; but when there is discord, this is not the case.

"Yechi Reuven Ve'al Yamos, Vihi Mesav Mispar" — May Reuven live and not die, and may his people be counted in the number. The teacher explains that this is a blessing for Reuven, that he should live in this world and not die in the world to come. The prayer is that the incidents involving Bila should not be remembered against him, so that he is not excluded from the community of Israel. The verse also asks that his people be counted along with the rest of his brothers, meaning that Reuven should not be excluded from the count of the tribes of Israel due to the incident with Bila. This is similar to what is said in Genesis, that after the incident with Bila, the Torah still counts the sons of Yaakov as twelve, indicating that Reuven was not excluded from the number of Yaakov's sons on account of this incident.

"Yechi Reuven" — Rashi explains that this refers to Reuven living in this world. The blessing is that Reuven should have life and continuity in this world.

"Ve'al Yamos" — Rashi explains that this refers to the world to come, that Reuven should not die in the world to come. Specifically, that the incident involving Bila should not be remembered against him, so that he should merit life in the world to come as well.

"Vihi Mesav Mispar" — Rashi explains that this means Reuven's people should be counted in the enumeration of the rest of his brothers. This is similar to what is said in Genesis, after the incident with Bila, "Vayishkav Es Bila, Vayiu Bnei Yaakov Shneim Asar" — and Reuven went and lay with Bila, and Jacob's sons were twelve. This indicates that Reuven was not excluded from the number of Yaakov's sons on account of this incident, and so too here, the prayer is that Reuven's descendants should be counted among the tribes of Israel.

"V'zos LeYehudah Vayomer, Shema Hashem Kol Yehudah..." — And this is for Judah, and he said: O Lord, hearken to Judah's voice, and bring him to his people; may his hands do battle for him, and may you be a help against his adversaries. The teacher explains that Moshe juxtaposed Judah to Reuven because both confessed to the wrong they had done. Although Levi was next in line chronologically, here in the blessings, Levi does not come between them; rather, Judah is blessed immediately after Reuven. Our Rabbis further explained that during the entire forty years that Israel was in the desert, Judah's bones were rolling in the coffin because of the excommunication he had accepted upon himself when he took responsibility for Benjamin, as it says, "If I do not bring him to you, then I have sinned against you all of the days." Moshe said, who caused Reuven to publicly confess his sin? It was Judah. By placing Judah together with Reuven, Moshe alluded to this merit of Judah. The prayer "Shema Hashem Kol Yehudah" is also a prayer that Judah's bones would finally come to rest. Rashi explains that this also refers to the prayers of Judah's descendants: the prayers of David and Solomon, the prayer of Asa because of the Ethiopians, the prayer of Yehoshaphat on account of the Ammonites, and the prayer of Chizkiyahu regarding Sancheriv. "Ve'el Amo Tevienu" — and bring him to his people — Rashi explains this means in peace from war. "Yadav Rav Lo" — may his hands do battle for him, may his hands fight the battle and exact his vengeances. "Ve'ezer Mitzorav Tihyeh" — and may you be a help against his adversaries. Rashi says this refers to the prayer for Yehoshaphat concerning the battle of Ramot Gilad, as it says, "Yehoshaphat cried out and the Lord helped him" in Chronicles. Another explanation: "Shema Hashem Kol Yehudah" — here is an allusion to a blessing for Shimon, as the root of Shimon is in the word "Shema." When the land was divided among the tribes, Shimon received his portion out of the lot of Judah, as it says in Joshua. Why did Moshe not devote a separate blessing for Shimon? Because he had against him what he had done in Shittim, referring to the sin of Zimri, the leader of the tribe of Shimon. So it is written in the Agadah of Psalms.

Rashi explains that Moshe placed the blessing of Yehuda immediately after that of Reuven because both of them admitted to the wrongdoing that was in their hands. This is as it says in Iyov, 'That which wise men have told, and was not kept hidden from their fathers. To them alone the land was given, and no stranger passed among them.' Our Rabbis further explained that for the entire forty years that the Jewish people were in the desert, the bones of Yehuda were rolling in the coffin. This was because of the excommunication that Yehuda had accepted upon himself when he took responsibility for Binyamin, as it says, 'And I will have sinned to my father all the days' (Bereishis 43:9). Moshe said: Who caused Reuven to confess publicly? It was Yehuda. Therefore, Moshe placed Yehuda's blessing next to Reuven's, alluding to this connection between them.

This verse, 'Shema Hashem kol Yehuda'—'O Hashem, hear the voice of Yehuda'—is explained by Rashi as referring to the prayers of Yehuda's descendants. Specifically, it refers to the prayers of David and Shlomo, the prayer of Asa because of the Kushim (Ethiopians), the prayer of Yehoshafat because of the Ammonites, and the prayer of Chizkiyahu because of Sancheriv. Moshe is praying that Hashem should listen to the voice and prayers of Yehuda and his descendants throughout the generations, especially in times of trouble and war.

The phrase 'Ve'el amo tevi'einu'—'And bring him to his people'—is explained by Rashi to mean that Moshe prayed Yehuda should return in peace from war. In other words, after going out to battle, Yehuda and his descendants should be brought back safely to their people, unharmed by the dangers of war.

On the words 'Yadav rav lo'—'May his hands do battle for him'—Rashi explains that this means Yehuda's hands will fight his battles and exact his vengeance. In other words, Moshe is blessing Yehuda that he should be successful in battle, that his hands should be strong to fight and to take revenge against his enemies when necessary.

Rashi explains the phrase 'Ve'ezer mitzarav tiyeh'—'And may You be a help against his adversaries'—as a prayer for Yehoshafat, a descendant of Yehuda, regarding the battle of Ramot Gilad. As it says in Divrei HaYamim II 18:31, 'Yehoshafat cried out, and Hashem helped him.' Rashi then brings another explanation: In the words 'Shema Hashem kol Yehuda,' Moshe alluded to a blessing for Shemon, incorporating Shemon's blessing within that of Yehuda. This is hinted at in the word 'Shema,' which contains the root of Shemon. Furthermore, when the land of Israel was divided among the tribes, Shemon received his portion from within the lot of Yehuda, as it says in Yehoshua 19:9, 'Out of the portion of the children of Yehuda was the inheritance of the children of Shemon.' Why did Moshe not give Shemon a separate blessing? Because he harbored a grievance against Shemon for what happened at Shittim, referring to the sin of Zimri, the leader of Shemon. This is as it is written in the Agadah of Tehillim.