ספר דברים - פרשת וזאת הברכה - לג:יג-יז

"And of Yosef he said: Blessed of Hashem is his land, with the sweetness of the heavens with dew, and with the deep that lies below." The verse is describing the special blessings that Moshe gives to Yosef. His land is to be blessed by Hashem, receiving bounty both from above, with the dew from the heavens, and from below, with the deep waters that lie beneath the earth. This sets the stage for the unique abundance and richness that Yosef's territory will enjoy, as Moshe singles out Yosef's land for a blessing that encompasses all sources of goodness, both spiritual and physical.

On the words "Mevoreches Hashem Artzo"—"his land shall be blessed by Hashem"—Rashi explains that throughout the inheritance of all the tribes, there was no land more full of goodness than Yosef's land. In other words, among all the territories given to the tribes, Yosef's portion stood out as being especially rich and abundant in every kind of good.

On the word "Memeget"—"with the sweetness"—Rashi says that this word denotes delicacies and sweetness. The Hebrew term "Memeget" refers to things that are especially pleasant and sweet, indicating that Yosef's land would be blessed with the finest and most delightful produce.

On the words "Umetehom"—"and with the deep"—Rashi explains that the waters which lie in the depths of the earth ascend and moisten the land from below. This means that Yosef's land is not only blessed from above, but also from below, with underground waters rising up to nourish the soil. Rashi also notes that in the case of each tribe, Moshe's blessings resemble the blessings that Yaakov gave to the same tribe. For example, Yaakov also blessed Yosef with "Umetehom Rovetzes Tachas"—the deep that lies below—showing a parallel between the blessings of Moshe and Yaakov.

"And with the sweetness of the produce of the sun, and with the sweetness of the moon's yield." The verse continues to describe the blessings for Yosef's land, emphasizing the special qualities of its produce. The land is blessed with the sweetness that comes from the sun, which ripens and sweetens the fruits, and also with the yield that comes from the moon, referring to crops that are influenced by the lunar cycle. This highlights the completeness of Yosef's blessing, with his land benefiting from both the sun and the moon.

On the words "Umimeget Tevuos Shemesh"—"with the sweetness of the produce of the sun"—Rashi explains that Yosef's land was exposed to the sun, which sweetened its fruit. The sun's rays would ripen and enhance the flavor of the produce, making it especially delicious. On "Geresh Yerachim"—"the moon's yield"—Rashi says that some fruits are ripened by the moon, such as cucumbers and gourds. These are crops that depend on the lunar cycle for their growth. Rashi also brings another explanation: "Geresh Yerachim" refers to fruits that the earth expels and brings out from itself month by month, indicating a constant renewal of produce throughout the months.

On "Geresh Yerachim"—the moon's yield—Rashi explains that there are certain fruits which the moon ripens, and these are cucumbers and gourds. He adds another explanation: "Geresh Yerachim" means that the earth expels and brings out new produce from itself month by month, indicating a continual renewal of crops in Yosef's land.

"And with the crops of early mountains, and with the sweetness of perennial hills." This verse continues the blessings for Yosef, describing the special produce that comes from the mountains and hills in his territory. Rashi explains that "Merosh Harerei Kedem"—the crops of early mountains—means that Yosef's land is blessed with fruits that are the first to ripen. The mountains in his territory advance the ripening of their fruits ahead of other places. Rashi also brings another explanation: this teaches us that the creation of the mountains in Yosef's territory preceded that of all other mountains. On "Giv'os Olam"—the sweetness of perennial hills—Rashi says these are hills which produce fruit continuously and do not cease to produce fruit even in times of drought or lack of rain. This highlights the extraordinary fertility and blessing of Yosef's land, with its mountains and hills providing abundant and constant produce.

On the words "Umeresh Harerei Kedem" — "and with the crops of early mountains" — Rashi explains that this means Joseph's land is blessed with the fruits that are first to ripen. The mountains in Joseph's territory cause the fruits to mature earlier than elsewhere. Rashi brings another explanation: this verse teaches that the creation of these mountains in Joseph's land preceded that of all other mountains.

On the words "Gives Olam" — "the sweetness of perennial hills" — Rashi explains that these are hills which produce fruit continuously, and do not stop producing fruit even when there is a lack of rain.

The verse says: "And with the sweetness of the land and its fullness, and through the contentment of the one who dwells in the thornbush, may it come upon the head of Joseph and upon the crown of the one separated from his brothers." The teacher explains that this means Joseph's land is blessed through the favorable acceptance and contentment of the Holy One, blessed be He, who first revealed Himself to Moses in a thornbush. The blessing is that this contentment should rest upon Joseph's head, who was separated from his brothers through being sold.

On the words "Retzon Shochni Sneh" — "the contentment of the one who dwells in the thornbush" — Rashi explains that this refers to Hashem, who revealed Himself to Moses in the thornbush. The verse means that Joseph's land should be blessed through the favorable acceptance and contentment of Hashem, who first appeared in the sneh (thornbush).

On the word "Retzon" — "contentment" — Rashi explains that this means contentment and appeasement. Similarly, every instance of the word "Retzon" in scripture means contentment and appeasement.

On the word "Tavo'osah" — "may it come upon" — Rashi explains that this means the blessing will come upon Joseph's head.

On the words "Nezir Echav" — "the one separated from his brothers" — Rashi explains that this refers to Joseph, who was separated from his brothers through being sold.

The verse says: "To his firstborn ox is given glory; his horns are the horns of a ram. With them he will gore peoples together throughout all the ends of the earth. These are the myriads of Ephraim, and these are the thousands of Menashe." The teacher explains: On the words "Bekhor Shoro" — "to his firstborn ox" — Rashi says that besides the simple meaning of firstborn, sometimes "Bekhor" means greatness and majesty, as in the verse "I will also make him a great man, the highest of the kings on earth" (Psalms 89:28), and "Israel is my son, my firstborn" (Exodus 4:22), where "Bekhor" denotes high status. The king who will descend from Joseph, namely Joshua, is also called "Bekhor." On "Shoro" — "his ox" — Rashi explains that this refers to Joshua, whose strength is as mighty as that of an ox to conquer many kings. "Hadar Lo" — "is given glory" — Rashi says this means glory was given to him when Moses transferred some of his majesty to Joshua as he became leader, as it says, "You shall give some of your majesty to him." On "Karnai Re'em Karnav" — "his horns are the horns of a ram" — Rashi explains that an ox is powerful but its horns are not beautiful, while a re'em has beautiful horns but is not powerful. Moses blessed Joshua with both the power of an ox and the beauty of the re'em's horns. On "Afsei Oretz" — "the ends of the earth" — Rashi says this refers to the 31 kings whom Joshua conquered in the land of Israel. Even though these kings were from other countries, each one acquired a palace and a holding in the land of Israel, because the land of Israel was considered distinguished by all. As it says in Jeremiah 3:19, "the finest inheritance of the host of nations." On "Rivvos Ephraim" — "the myriads of Ephraim" — Rashi explains that these are the myriads who were killed by Joshua, who was descended from Ephraim. On "Alfei Menashe" — "the thousands of Menashe" — Rashi says these are the thousands killed in Midyon by Gidyon, who was descended from Menashe, as it says in Judges 8:10, "Now Zabach and Zalmunah were in Karkar," and the verse continues to enumerate many thousands of hosts there.

Rashi explains the phrase "Bekhor Shoro" — "to his firstborn ox" — as follows: The word bekhor does not only mean firstborn in the literal sense, but it also carries the meaning of greatness and majesty. For example, in Psalms it says, "I will also make him a great man," and in Exodus, "Israel is my son, my firstborn." In these places, bekhor denotes high status and kingship, not just birth order. So here too, the use of bekhor refers to greatness and royalty.

Rashi further explains the word bekhor here to mean the king who will descend from Joseph, namely Joshua. So, the phrase is referring to Joshua as the kingly descendant of Joseph.

On the word shoro — "his ox" — Rashi says this means that his strength is as mighty as that of an ox, enabling him to conquer many kings. The comparison to an ox is about power and might in battle.

"Hadar lo" — "is given glory" — Rashi explains that this means glory was given to him. Specifically, when Moses transferred some of his attribute of majesty to Joshua when he became leader, as it says, "And you shall give some of your majesty to him." So, the glory that Joshua received was a direct transfer from Moses.

On the phrase "vekarnei re'em karanav" — "his horns are the horns of a re'em" — Rashi explains: The ox is powerful but its horns are not beautiful, whereas the re'em has beautiful horns but is not powerful. Moses blessed Joshua with both the power of an ox and the beauty of the re'em's horns. In other words, Joshua received the strength of the ox and the attractive horns of the re'em, combining both qualities.

On the phrase "afsei aretz" — "the ends of the earth" — Rashi says this refers to the thirty-one kings whom Joshua conquered in the land of Israel. Rashi asks: Is it possible that all these kings were from the land of Israel? The answer is that there was not a single king or ruler who did not acquire for himself a palace and a holding in the land of Israel, even if he belonged to another country. Why was this so? Because the land of Israel was considered distinguished by all of them. As it says in Jeremiah, "the finest inheritance of the host of nations."

"Vehem revavos Ephraim" — "these are the myriads of Ephraim" — Rashi explains that those who were gored, meaning those who were killed by Joshua, who was descended from Ephraim, are the myriads referred to here. So, the verse is speaking about the many people Joshua defeated in battle.

"Vehem alfei Menashe" — "and these are the thousands of Menashe" — Rashi explains that these are the thousands who were killed in Midyan by Gid'on, who was descended from Menashe. As it says in Judges, "Now Zabach and Zalmunah were in Karkar," and the verse continues to enumerate the many thousands of hosts that were there. So, the verse refers to the victories of Gid'on, a descendant of Menashe, over the Midyanites.