Rashi on TanakhDeuteronomy 33

This is the blessing . . . before his death. Close to his death, for ‘If not now, when’?

He said: Adonoy came from Sinai. He began with the praise of God, and afterward, he introduced the needs of the Israelites. And his opening praise also mentions the merit of the Israelites. All this by way of seeking favor, as if to say, ‘They are worthy of receiving blessings.’

Came from Sinai. He went out to meet them when they came to station themselves at the foot of the mountain, like a bridegroom going forward to receive his bride, as it is said, “Toward God” — this teaches that He went forward towards them.

Radiated forth to them from Seir. As He had made an overture to the children of Eisav, to accept the Torah — but they refused.

[He] appeared. To them. From Mount Paran. where He went to make an overture to the children of Yishmael to accept it — but they refused.

He came. To the Israelites.

With part of the sacred myriads. Accompanied by part of the myriads of sacred angels, but not all or most of them; unlike the manner of a mortal, who displays all the glory of his affluence and splendor on his wedding day.

The flaming Torah law. Which was inscribed before Him in the remote past in black flame on white flame, he gave them in the tablets inscribed by His right hand. Another interpretation, אֵשׁדָּת — as rendered by Targum [Onkelos], ‘which was given to them from the fire.’

He also cherished the nations. Also, with surpassing love He cherished the tribes. Each of them was entitled a “people,” for only Binyamin was destined to be born when the Holy One, Blessed is He, said to Yaakov, “A nation and community of nations shall emanate from you.”

All of their sacred ones are in Your keeping. The souls of the saints secreted with Him, about which it is said, “The soul of my master shall be bound in the bond of life with Adonoy your God.”

For they were gathered in at Your feet. They were worthy of this, for they were gathered in under the foot of the mountain at Your feet at Sinai. תֻּכּוּ denotes the reflexive, they were gathered into your footrest.

And accepted the burden of Your word. They accepted upon themselves the yoke of Your Torah.

Your word. The “ מֶ"ם “ here relates to the root, as in, “He heard the voice speaking to him,” “And I heard that which was spoken to me,” like מִתְדַּבֵּר, “that which was self-spoken to me.” Here too, “Your self-spoken” — that which You had spoken so that I would hear and relate it to them. tes pourparlers, speaking to oneself, in Old French. But Onkelos renders, “They journeyed by Your words,” with the מֶ"ם as a prefix, having the connotation of “by.” Another interpretation: “Even when the nations were cherished,” even during the time when the Gentile nations were cherished, when You displayed to the Gentiles, a beaming countenance, and delivered the Jews into their hands —

All of their sacred ones are in Your keeping. All of their saintly and virtuous ones clung to You, and did not distance themselves from You, and You sheltered them.

They were gathered in at Your feet. They ensconce themselves and gather themselves under Your shelter.

And accepted the burden of Your word. They accept Your decrees and commandments joyfully, and declare the following:

The Torah. Which Moshe commanded to us is the heritage of the congregation of Yaakov. We have embraced it, and shall not forsake it.

There was. The Holy One, Blessed is He.

King in Yeshurun. The yoke of His sovereignty rests always upon them.

At the gathering. At every gathering. “Of the counting” — the counting of their gathering.

Of the counting. As in “When you take count.” These are worthy of my blessing. Another interpretation: “When they gathered.” When they gather together as a single unit, and there is harmony among them — then He is their king, but not when there is dissention among them.

May Reuvein live. In this world.

Let him not die. In the World to Come, as the incident of Bilhah will not be reckoned against him.

May his constituency be counted. May they be counted in the census with the rest of his brothers. This is comparable to that which is said, “He laid with Bilhah. There were twelve sons of Yaakov” — he was not excluded from the count.

Now this for Yehudah. He placed Yehudah next to Reuvein, because both confessed to the iniquity of which they were guilty, as it is said, “That wise men acknowledged, etc., to them alone, etc., no stranger passed between them.” In addition, the Rabbis explain that throughout the forty years that the Israelites were in the wilderness, Yehudah’s bones rolled about in his coffin, because of the banishment which he accepted upon himself, as it is said, “I will have sinned against my father for all time.” Moshe said, ‘Who was responsible for Reuvein’s confession? Yehudah, etc.’

Adonoy, hear the voice of Yehudah. The prayers of Dovid and Shlomo, Asa because of the Cushites, Yehoshafat because of the Ammonites, and Chizkiyahu because of Sancheiriv.

And bring him to his people. In peace, after warfare.

May his hands fight his battles. May they fight his battles and exact his vengeance.

May You provide assistance against his enemies. He prayed for Yehoshafat at the battle of Gilad heights — “Yehoshafat cried out, and Adonoy assisted him.” Another interpretation [of] “Adonoy, hear the voice of Yehudah” — here he alluded to a blessing for Shimon, amidst Yehudah’s blessings. Also, when Eretz Yisroel was apportioned, Shimon took [a portion] amidst Yehudah’s allotment, as it is said, “From the portion of the sons of Yehudah, the inheritance of the sons of Shimon.” (Why didn’t he devote a specific blessing to him? Because he was resentful towards him for his behavior at Shittim. This is recorded in Agadas Tehilim.)

Regarding [lit. to] Levi he said. Regarding Levi he said.

Your tumim and urim. He speaks directly to the Shechinah.

Whom You tried with tests. They did not complain with the rest of those who voiced complaints.

You brought him strife, etc. As Targum [Onkelos] renders. Another interpretation. “You contended with him at the waters of Merivah.” You set upon him with a spurious charge. If Moshe exclaimed, “Now listen, rebels”!, what did Aharon and Miriam do?

Who said of his father and mother, ‘I did not see them.’ When they sinned with the golden calf, and I proclaimed, “Whoever is for Adonoy, join me”! all the sons of Levi gathered around me. I commanded them to execute a maternal grandfather, if he was an Israelite, or a maternal half-brother, or a son of a daughter, and they did so. But this cannot be interpreted literally as a father, or paternal brother, likewise not literally as a son, since they were Levites, and of the tribe of Levi. no one sinned, as it is said, “All the sons of Levi.”

For they observed your command. ”You must not have other Gods.”

And kept Your covenant. The covenant of circumcision. For, of those born in the wilderness, the Israelites did not circumcise their children, but they [the Levites] were circumcised, and they circumcised their children. [An alternate Rashi text: Those born in the wilderness, as the Israelites did not circumcise their children, but they were circumcised.]

They shall teach your law. They are worthy of this.

And totally consumed offerings. The olah.

Shatter his adversaries at the loins. Shatter his adversaries with a blow at the loins, as it is written, “Cause their loins to stumble always.” It was concerning those who challenged the priesthood that he said this. Another interpretation: He foresaw that Chashmonai and his sons were destined to wage war with the Yevanim, so he prayed for them, as they were so few — the twelve sons of Chashmonai and Elazar against many myriads. This is why it is said, “Adonoy, bless his wealth and accept his handiwork.”

And his enemies, so that they may not arise. Shatter his adversaries and enemies, so that they may not gain ascendancy.

Regarding Binyomin he said. Because Levi’s blessing was concerned with the sacrificial services, and that of Binyomin with the construction of the Beis Hamikdosh in his territory, he placed them next to one another. And he placed Yoseif after him [Binyomin] since, he, too, had the Tabernacle at Shiloh constructed in his territory, as it is said, “He was repulsed by the tent of Yoseif, etc.” And because the Eternal Sanctuary is more cherished than Shiloh, he therefore gave preference to Binyomin over Yoseif.

He hovers protectively over him. He covers and shields him.

Throughout the day. Eternally — once Jerusalem was chosen, the Divine Presence did not rest anywhere else.

And He resides between his shoulders. At the pinnacle of his territory, the Beis Hamikdosh was constructed, except that it was twenty-three amohs below Eitam spring. It was there that David had intended to construct it, as stated in Shechitas Kodashim, [but] they remarked, ‘Let us descend a little, for it is written, “He resides between his shoulders” — nothing is pleasing, about the ox, more than his shoulders.’

Blessed by Adonoy is his land. For none of the tribal territories was as replete with bounty of every kind as Yoseif’s territory.

With the delight. This denotes delight and sweetness.

And the deep waters. As the waters of the deep rise, and irrigate it from below. You find that, with all the tribes, Moshe’s blessing resembled Yaakov’s blessing.

With the delight of the sun’s harvest. As his territory was exposed to sunlight, which sweetened the fruit.

Moon’s ripening. Some fruit are ripened by the moon. They are: cucumbers and melons. Another interpretation. “The monthly yield,” which the earth sheds and generates each month.

With the first fruits of the early mountains. Blessed, also, with the first- ripening fruits, as its mountains are early in producing ripened fruit. Another interpretation: This teaches that their creation preceded that of the other mountains.

The perennial hills. Hills which are always productive, never failing for lack of rain.

And the favor of the One who resides in the thornbush. [ שׁוֹכְנִי is] Like שׁוֹכֵן, [the One who resides] in the thornbush. May his territory be blessed by the favor and gratification of the Holy One, Blessed is He, who first revealed Himself to me at the thornbush.

Favor. Gratification and conciliation. “ רָצוֹן “ is similarly interpreted throughout Scripture.

Let this be visited. This blessing, upon Yoseif’s head.

The one set apart from his brothers. As he was set apart from his brothers when he was sold.

His firstborn ox. בְּכוֹר sometimes denotes grandeur and regency, as it is said, “I shall also give him grandeur.” Similarly, “My magnificent son, Yisroel.” Firstborn. The king descended from him. His ox. This refers to Yehoshua, who was as supremely powerful as the ox in vanquishing many kings.

Glory to him. Given to him, as it is said, “Give him some of your splendor.”

And re’em’s horns are his horns. The ox is supremely powerful, but his horns are unattractive, whereas the re’em’s horns are beautiful, but his strength not very great. He invested Yehoshua with the strength of the ox, and the beauty of the horns of the re’em.

To the ends of the earth. Thirty-one kings. Is it possible that all of them were natives of Eretz Yisroel? But, rather, there was hardly a monarch or potentate who didn’t buy himself a castle and an estate in Eretz Yisroel, for it was prized by all, as it is said, ”The territory coveted by hordes of nations.”

They are Ephraim's myriads. Those gored. This refers to the myriads slain by Yehoshua, who was descended from Ephraim.

And they are Menasheh’s thousands. This refers to the thousands slain by Gideon at Midian, as it is said, “Zevach and Tsalmuna were at Karkor, etc.”

Regarding Zevulun, he said. With the following five tribes whom he blessed last — Zevulun, Gad, Don, Naftoli, and Asher — the names were repeated, to strengthen and empower them, since they were the weakest of all the tribes. They were the ones whom Yoseif brought before Pharoah, as it is said, “From among his brothers, he took five men,” because they appeared weak, and he would not commission them as his military officers.

Rejoice, Zevulun, at your departure, and Yisachar in your tents. Zevulun and Yisachar entered into a partnership. “Zevulun shall reside at the sea coast”; he departs to engage in maritime trade, gain profit, and provide sustenence for Yissachar, while they remained occupied with Torah study. Zevulun therefore precedes Yissachar, as Yissachar’s Torah was made possible by Zevulun.

Rejoice Zevulun at your departure. Gain success when you depart to engage in trade.

And Yissachar. Gain success when you remain in your tents studying Torah, convening to decide on the leap year, and fix the months, as it is said, “Of the sons of Yissachar, profoundly knowledgeable in [fixing] the times, etc.” Their leaders, two hundred chief justices of the Sanhedrin, were occupied with this. Based on their arrangement of the time [divisions] and of the leap year —

Peoples. Of the tribes of Yisroel.

Shall assemble [lit. invite] at the mountain. They shall assemble at Mount Moriah — every assembly being by invitation — and there slaughter, during the festivals, righteous offerings.

For by the streaming of the sea they shall be nurtured. Yisachar and Zevulun, affording them the opportunity to engage in the study of Torah.

And the hidden treasures of sand. Concealed, immersed in the sands — tuna, the chilazon fish, and white crystal-ware, which emerged from the sea and from the sands. This was in the portion of Yisachar and Zevulun. as stated in tractate Megillah, ”Zevulun, a people disdainful of their souls in seeking death,” because, “Naftoli, on the loftiest ground.” Zevulun lamented his fate, ‘To my brothers, you gave fields and vineyards, etc.’

And the hidden treasures. The word denotes covering, as it is said, “He covered the building,” “covered with cedar,” translated by Targum as “lined with a cedar covering.” Another interpretation. “Gentile nations shall assemble at the mountain,” as a result of Zevulun’s commerce, gentile merchants would visit his territory, which was situated at the border, and say, ‘Since we took the trouble to come this far, let’s proceed to Jerusalem, and examine this nation’s religion, and its customs.’ They would observe all of Yisroel worshipping one God, and eating the same food, for with the Gentiles, this one’s God differs from the other’s, and this one’s food differs from the other’s. Then they would say, ‘No nation is as virtuous as this,’ and they would convert on the spot, as it is said, “there they slaughtered righteous offerings.

For by the streaming of the sea they shall be nurtured. Zevulun and Yissachar, to whom the sea streamed abundant wealth.

Blessed is the One who broadens Gad. This teaches that the breadth of Gad’s border ranged eastward.

He lairs like a lion. Because he was near the border, he is therefore compared to the lions, for all those near the border must be supremely powerful.

Then rips the arm with the head. Their killings were recognizable, as they severed arm and head with a single blow.

He saw the foremost for himself. He saw fit to take, for himself, a portion in the territory of Sichon and Og, which was foremost in the conquest of the land.

For there the [great scribe’s] burial plot. For he knew that there, in his territory, was the plot of the great scribe’s burial ground. This refers to Moshe.

Is concealed. That plot is concealed, hidden from all creatures, as it is said, “and no man knows his burial place.”

He marched. Gad.

At the head of the people. They marched at the front ranks of the armed forces when the land was conquered, since they were great warriors, as it is said, “You shall cross as the armed force before your brothers.”

He acted righteously before Adonoy. As they were faithful to their word, and kept their promise to cross the Yardein until they conquered and distributed [the land]. Another interpretation: “He came” — Moshe. “At the head of the people,” “He acted righteously before Adonoy” — this refers to Moshe.

Don is a lion cub. He, too, was near the border, and is therefore compared to lions.

Bounding from Bashan. As Targum [Onkelos] renders, the Yardein originated from his portion, from the cavern of Pamias — this is Leshem, which is in Don’s portion, as it is said, “They called Leshem ‘Don.”’ It bounds forth, flowing from Bashan. Another interpretation: Just as the bounding flow emanates from a single source, and then divides into two areas, so it is with the tribe of Don — they received a portion in two areas. They first received, in the northwest, Ekron and its environs, but this was insufficient for them, so they went to war with Leshem, which is Pamias. This is at the northeast, for the Yardein originates from the cavern of Pamias, at the east of Eretz Yisroel, flows from north to south, and terminates at the edge of the Dead Sea. This is the east of Yehudah, who received in the south of Eretz Yisroel, as detailed in the book of Yehoshua. This is what is meant by the statement, “The border of the sons of Don extended past them, for the sons of Don went up to war with Leshem, etc.” Their border extended past the entire direction in which they had begun to settle.

Desire is satisfied. His land fully satisfied the desires of its residents.

Occupy the sea and its southern coast. The Sea of Kineres fell to him as his portion. He also took a measure of fully spread fishnet rope on its southern coast, so that he could spread nets and traps.

Occupy. The imperative usage, as in, “Go up and occupy.” The accent on the upper syllable, at the ר', verifies this, like ירש, occupy; ידע, know; לקח, take; שמע, hear. When the ה' is added, the upper syllable is accentuated — שְׁמָעָה, hear; יְדָעָה, know; סְלָחָה, forgive; לְקָחָה, take. Here too, “occupy” — the imperative usage. Indeed, in the comprehensive traditional grammar guide, we find, in the alphabet section, that, in the imperative usage, the upper syllable is accentuated.

May Asher be blessed with sons. I have seen in Sifrei, ‘Not one, among all the tribes, was as blessed with sons as Asher,’ but I do not know how.

He shall be favored by his brothers. He found favor with his brothers with elixir of onapekin and delicious foods, and they favored him with produce. Another interpretation: “He shall be favored by his brothers,” since his daughters were beautiful. This corresponds with the statement in Divrei Hayamim, ”He was the father of Birzayis,” as they were married to Kohanim Gedolim and kings annointed with olive oil.

And immerse his foot in oil. As his territory flowed with oil like a wellspring. There was an incident where the residents of Ludekia needed oil. They appointed an emissary, etc., as stated in Menachos.

Your locks are iron and copper. He now speaks in relation to all of Israel, as their great warriors resided in the border cities, and locked it against invasion by the enemy as if it had been sealed with locks and bolts of iron and copper. Another interpretation: Your locks are iron and copper, your territory is locked by mountains from which iron and copper are quarried. Asher locked-in Eretz Yisroel.

As the days [of your youth], so may be your declining days. As the days of your well-being, meaning your early, youthful days; so may be the days of your old age, which [generally] flow downward, droop, and decline. Another interpretation: According to your days, shall be your stream. According to your days which are beneficial to you — according to the number of your days, all the days when you fulfill the Omnipresent’s wishes — shall be your stream, as all the countries shall stream silver and gold to Eretz Yisroel, for she shall be blessed with bountiful produce, and all the countries shall receive their sustenance from her, and deliver to her their silver and gold. Escoront, streaming. Their silver and gold will be depleted, for they will cause it to flow to your land.

God is incomparable — Yeshurun. Know, Yeshurun, that none is comparable to God, among all the Gentile deities, for, not like your Almighty is theirs.

He who straddles the firmament. He is the God who comes to your assistance. and, in His pride, straddles the high heavens.

As the dwelling of the eternal God. The heavens are as the dwelling of the eternal God, who preceded all the deities, and chose, for Himself, the heavens as His residence and dwelling. Below His dwelling, all the strong-armed reside.

The world’s strong- armed. Sichon, Og, and the kings of Canaan, who were the world’s mighty and powerful, therefore, quaked and trembled involuntarily, their strength dissipating before Him — the exalted are always fearsome to the lowly. It is thus that His might and power come to your assistance.

He banished the enemy from your presence and said to you, “Destroy!” them.

As the dwelling. With all words requiring ל' as a prefix, ה' may be used as a suffix.

Securely, as individuals. Each and every individual, “Every one under his grapevine and under his fig tree,” dispersed, without needing to assemble and remain together because of the enemy.

Like Yaakov. As in, “Its likeness was similar to crystal.” Like the blessing bestowed on them by Yaakov, not like the isolation Yirmiyahu mentioned, “I sat in isolation.” Rather, like the assurance given them by Yaakov, “God will be with you, and bring you back to the land of your forefathers.”

Shall drip. Shall drip.

Even its skies shall drip dew. Also, Yitzchak’s blessing, in addition to Yaakov’s blessing — “May God grant you of the dew of heaven, etc.”

You are fortunate, Yisroel. After blessing them specifically, he said to them, ‘Why must I be specific with you? The general theme is, everything is yours.’

You are fortunate Yisroel, who can compare to you? Your salvation is in Adonoy, who is the shield of your aid and the sword of your glory.

Your enemies will prevaricate to you. For example, the Givonites, who said, “Your servants have come from a distant land, etc.”

While you tread on their high places. As it is said, “Place your feet on the necks of these kings.”