ספר דברים - פרשת וזאת הברכה - לג:כז-כט

The pasuk says: "Me'onah Elokei Kedem u'mitachas zero'os olam, vayegaresh mipanecha oyeiv, vayomer hashmeid" — "The dwelling place of the God of old, and underneath are the everlasting arms; He drove out the enemy from before you, and He said: Destroy." The teacher explains that this means Hashem is the ultimate protector, the one who existed before all other powers or forces. The term "Elokei Kedem" means that Hashem precedes all other gods or powers, and He is the one who selects the heavens as His dwelling. The phrase "zero'os olam" — the everlasting arms — refers to the strength and might that Hashem uses to support and protect Bnei Yisroel. When it says "He drove out the enemy from before you," it means Hashem Himself removes the threats and enemies from before the Jewish people, and He commands that they be destroyed. The teacher emphasizes that this is not just a historical statement, but an ongoing assurance of Hashem's protection and strength on behalf of the Jewish people.

On the words "Me'onah Elokei Kedem," Rashi explains that "me'onah" refers to the heavens, which are the dwelling place of Hashem. "Elokei Kedem" means that Hashem precedes all other powers or gods. He chose the heavens as His place to dwell and as His abode. The teacher elaborates that this means Hashem is above and before all other forces, and He established the heavens as His unique place. The phrase "u'mitachas" — underneath — refers to His dwelling, and all those who have strength or power in the world are only able to exist because Hashem allows them to dwell there. The teacher points out that this shows Hashem's complete control over all existence, and that even those who seem powerful are only there because Hashem permits it.

On the words "zero'os olam," Rashi says this refers to Sichon, Og, and the kings of Canaan, who were considered the strong and mighty ones of the world. The teacher explains that these nations were the ones who represented the strength and might of the world, but in the end, they were forced to tremble and their power was weakened before Hashem. Rashi adds that it is always the case that the fear of the higher overpowers the lower, and that Hashem's strength and might are what help and support the Jewish people. The teacher emphasizes that this is a lesson in how Hashem's power is always greater than any worldly power, and that the nations who seemed invincible were ultimately subdued by Hashem's will.

On the words "vayegaresh mipanecha oyeiv," Rashi explains that Hashem drove out the enemy from before you, and He said to you: Destroy them. The teacher clarifies that this means Hashem not only removes the enemy, but also commands the Jewish people to finish the job and destroy them completely. This is a direct instruction from Hashem to ensure that the enemies are not just driven away, but are fully eliminated as a threat.

On the word "me'onah," Rashi explains that any word which requires a lamed at its beginning (to indicate "to" or "for"), instead has a hei at its end. The teacher notes that this is a grammatical point, showing how the word is constructed in Hebrew. For example, instead of saying "le-me'on," the Torah writes "me'onah," with a hei at the end. The teacher points out that this is a pattern seen in other words as well, where the hei at the end serves the same function as a lamed at the beginning would.

The pasuk says: "Vayishkon Yisroel betach badad, ein Yaakov el eretz dagan ve'tirosh, af shamav ya'arfu tal" — "And Yisroel will dwell securely, alone, the eye of Yaakov, in a land of grain and wine; even his heavens will drip dew." The teacher explains that this means each individual Jew will dwell securely and alone, not needing to gather together for protection from enemies. Each person will be able to sit under his own grapevine and fig tree, scattered and secure, with no need to assemble together out of fear. The land will be blessed with grain and wine, and the heavens will provide dew. The teacher emphasizes that this is a blessing of security and abundance, where every Jew can live peacefully and safely in his own place, with all his needs provided for by Hashem.

On the words "betach badad," Rashi explains that this refers to each and every individual — "kol yachid v'yachid" — each person under his own grapevine and fig tree, scattered and secure, with no need to gather together out of fear of the enemy. The teacher elaborates that this means every Jew will have his own space and security, and will not need to come together with others for protection. This is a sign of true peace and safety, where each person can live independently and securely.

On the words "ein Yaakov," Rashi explains that this is like the phrase "ve'eino ke'ein habedolach" — "and its appearance was like the appearance of crystal" — meaning the blessing that Yaakov gave them. The teacher points out that this is not like the "badad" — alone — that Yirmiyahu describes when he says, "I sat alone" (Yirmiyahu 15:17), which refers to loneliness and exile. Rather, this "badad" is like the promise that Yaakov gave, that Hashem will be with you and return you to the land of your fathers. The teacher emphasizes that this is a positive kind of being alone — secure, blessed, and accompanied by Hashem's protection, not the loneliness of exile.

The word "Yaarfu" means "they will drip" or "they will flow." Rashi explains that this refers to the heavens dripping down dew, meaning that the blessing is that the heavens will provide dew for the land. The teacher emphasizes that this is a metaphor for abundance and blessing coming down from above, and that the word "Yaarfu" is specifically about the gentle, continual giving of dew, not a sudden downpour.

The verse says, "Even the heavens will drip dew." The teacher explains that this is an additional blessing that Yaakov received, on top of the blessing that Yitzchak gave him. He points out that in Bereishis, Yitzchak blessed Yaakov with the words, "And may God give you from the dew of the heavens" ("Veyiten lecha haElokim mital hashamayim"). Here, Moshe is adding to that blessing, saying that not only will there be dew, but the heavens themselves will drip it down, meaning there will be a constant, ongoing blessing. The teacher notes that this shows how the blessings given to the Jewish people are cumulative, building on each other, and that Moshe is reinforcing and expanding the blessings that the Avos gave.

The verse says, "Ashrecha Yisroel, mi kamocha am nosha baHashem, magen ezrecha va'asher cherev ge'avasecha, veyikachashu oyvecha lach, ve'ata al bamoseimo tidroch." The teacher explains: "Ashrecha Yisroel" means "How fortunate are you, Israel!" Who is like you, a nation saved by Hashem? He elaborates that the Jewish people are unique in that their salvation comes directly from Hashem, not from their own strength or from other nations. "Magen ezrecha" means Hashem is your shield, your protector, and "va'asher cherev ge'avasecha" means Hashem is also the sword of your pride, meaning He gives you the ability to be victorious and proud. The teacher continues that "veyikachashu oyvecha lach" means your enemies will deny or submit to you, and "ve'ata al bamoseimo tidroch" means you will tread upon their high places, meaning you will be victorious over your enemies and rise above them. He emphasizes that this is the conclusion of the blessings Moshe gives, summing up all the good that is in store for the Jewish people, both spiritual and physical, and that their security and success come from Hashem alone.

Rashi comments on the phrase "Ashrecha Yisroel"—after Moshe lists all the blessings, he says, "What more do I need to specify for you? Everything is yours." The teacher explains that Moshe is saying, after all these details, the main point is that the Jewish people have everything—they are blessed in every way, and all good is included in these blessings. There is no need to enumerate further, because the general principle is that everything is included for them.

On the words "Ashrecha Yisroel mi kamocha," Rashi explains: Your salvation is in Hashem, who is your shield and the sword of your pride. The teacher elaborates that this means Hashem is both the protector of the Jewish people and the one who gives them strength and victory. The phrase "magen ezrecha" refers to Hashem being their shield, protecting them from harm, and "cherev ge'avasecha" means He is the sword that brings them pride and victory. The teacher notes that this is a unique relationship—the Jewish people rely on Hashem for both defense and success, and this is what sets them apart from other nations.

Rashi explains the phrase "Veyikachashu oyvecha lach"—your enemies will deny or submit to you—by giving the example of the Givonim, who said, "From a distant land your servants have come" ("Me'eretz rechoka bau avadecha"), pretending not to be from the local nations in order to make peace with the Jewish people. The teacher explains that this shows how the enemies of the Jewish people will be forced to submit or deceive themselves in order to avoid confrontation. On the phrase "Ve'ata al bamoseimo tidroch," Rashi says this is like the verse "Put your feet on the necks of these kings," meaning the Jewish people will be victorious and will tread upon the high places of their enemies. The teacher elaborates that this is a metaphor for complete victory and dominance over their adversaries, both physically and spiritually.