Devarim
Book 5: Deuteronomy

Chapter 33 - Text Notes

1 Sifrei, 22:1. Why mention "before his death"? (M.).

2 Sifrei, 33:2. Vs. 2--5 praise G-d before the blessings begin in v.6. (M.).

3 Instead of "at" Sinai, "from" Sinai---He went to them from the mountain. (M.).

4 Shemos, 19:17. Cf. Rashi there.

5 Mechilta, 19:17.

6 Who resided in Seir (Bereishis, 36:8). Why else did G-d come from Seir? (M. from Avodah Zarah, 2b).

7 The Israelites, as in "Radiated forth 'to them' from Seir"---to the Israelites. (Imrei Shefer).

8 Who resided in Paran (Bereishis, 21:21).

9 Avodah Zarah, 2b. G-d offered the Torah to all the nations, but they refused (ibid). Scripture specifies Eisav and Yishmael to indicate that even they, who were descended from Avrohom, refused, certainly the others. (G.A.).

10 Sifrei, 33:2. The prefix {Hebrew Ref} in not translated as "from," but as "part of." (M.).

11 This is figurative, analagous to the physical inscription of black ink on white parchment. (M.).

12 Tanchuma, Bereishis, 1.

13 At Sinai (4:12).

14 In addition to the love He displayed by going forward toward them at Sinai [v.2]. (S.C.).

15 Bereishis, 35:11.

16 Bereishis Rabah, 82:4.

17 Shmuel 1, 25:29.

18 Sifrei, 33:3.

19 {Hebrew Ref} is from {Hebrew Ref} , "within" (M.).

20 Sifrei, ibid. The earthly spot where The Divine Presence rests is described as G-d's footrest. (S.C. Cf. Yeshaiah, 66:1).

21 The {Hebrew Ref} is not interpreted here as the prefix "of," implying that they accepted only some of the Torah. Rather, the {Hebrew Ref} is related to the root {Hebrew Ref} , denoting the reflexive conjugation, as Rashi goes on to explain. (Minchas Yehudah).

22 Bamidbar, 7:89.

23 Yechezkel, 2:2.

24 G-d permitted me to overhear as He spoke with Himself. But it would be irreverent to depict G-d as speaking directly with the prophet. (Minchas Yehudah).

25 Bava Basra, 8a.

26 When oppressed by the Gentiles, they accept the decree and declare their allegiance to the Torah. (M.).

27 His dominion is over everyone, but the title "King" applies only to Yeshurun, or Yisroel, because only they accept His sovereignty willingly. (S.C.).

28 Not the general translation of {Hebrew Ref} as "the heads," but as "the counting."

29 Whenever they gather to be counted, they accept your sovereignty. (Minchas Yehudah)

30 This prefaces the blessings, beginning in v. 6. (M.).

31 Sifrei, 23:5.

32 May the tribe of Reuvein survive as an entity forever, and not be decimated because of his grave transgression with Bilhah, and Yaakov's subsequent curse (Bereishis, 49:4) (Ramban).

33 When he acted immorally with his father's concubine, Bilhah (Bereishis, 35:22. See Rashi there.)

34 Sifrei, 33:6.

35 Counting invites destructive forces (Shemos, 30:12), and cannot be construed as a blessing. The intent here is not for the counting itself, but that they be included among the brothers. (D.T.).

36 Bereishis, 35:22.

37 Iyov, 15,18,19.

38 This refers to Reuvein and Yehudah, who acknowleged their guilt. (Rashi there).

39 "...the land was given." Because they confessed, their tribal descendants were permitted to retain their portion in the land. (Ibid).

40 When Moshe blessed them, as it is said, "May Reuvein live and let him not die, etc.," "Now this for Yehudah." (Ibid).

41 When the Israelites left Egypt, they carried the bones of the twelve tribal fathers with them, for burial in Eretz Yisroel. The others were at peace, but Yehudah's bones were disjointed. (Sotah, 7b, Rashi there).

42 Bereishis, 44:32.

43 'If I fail to bring Binyomin to [him]'. Yehudah actually brought Binyomin to his father, yet he was still banished. The Rabbis explain: Any declaration of excommunication pronounced by a great sage is automatically effective, regardless of the conditions he may have attached. (Makos, 11b). Yehudah was not aware of this precept. (G.A.).

44 When Yehudah confessed publicly to his transgression, Reuvein followed suit. (Rashi to Makos, 7b. See Tosafos to Bava Kama, 92a)

45 "Now this for Yehudah." Immediately, "G-d, hear the voice of Yehudah," and Yehudah's bones were realigned. (Sotah, 7b).

46 The descendants of Yehudah, namely Dovid, Shlomo, Asa, etc. (M.).

47 Divrei Hayamim 2, 14:10.

48 Ibid, 20:6.

49 Melachim 2, 19:15.

50 Sifrei, 33:7.

51 Divrei Hayamim 2, 18:31.

52 {Hebrew Ref} is interpreted as, "May his hands bring him excessive conquest," indicating that Yehudah would conquer more territory than he needed---to be given to Shimon. (Ramban).

53 Yehoshua, 19:9.

54 Sifrei, 33:7.

55 When great numbers of Shimonites committed immoral acts with Midianite women. (Bamidbar, 25, Rashi to 26:13).

56 Shocher Tov, 90.

57 But not directly to Levi, as the next phrase, "Your tumim and urim," is addressed to the Shechinah, not to Levi. (S.C.).

58 Shemos, 17:3.

59 "You tested him at the waters of strife, and found him faithful." This refers to Moshe himself and his brother Aharon, both Levites. When the people quarreled over the lack of water, Moshe and Aharon were commanded to extract water from a rock by speaking to it. They struck it instead, and were punished for minimizing the power of the miracle. (Bamidbar, 20:2--14). They erred in presuming that the people no longer merited the greater miracle, but their own faith in the power of G-d remained perfect. (Ramban).

60 Bamidbar, 20:10. According to this interpretation, Moshe's angry exclamation was the transgression.

61 In terms of the exclamation itself. Both, however, acquiesced silently, and were therefore punished.

62 Sifrei, 33:8.

63 Shemos, 32:26.

64 Gathered around Moshe. (Ibid).

65 Sifrei, 33:9.

66 The second of the ten commandments. (Shemos, 20:3).

67 Sifrei, 33:9, from "Your command"---heard directly from You. The first two of the ten commandments were heard by all the people, directly from G-d. [Makos, 24a.] (D.T.).

68 Sifrei, ibid.

69 Of those who left Egypt at the time of the exodus, however, all were circumcised [see Rashi to Shemos, 12:6]. (M.).

70 Because of the danger posed by the rigors of travel, or the atmospheric conditions in the wilderness. (Yevamos, 71b, 72a).

71 Sifrei, Bamidbar, 9:18.

72 Because of the virtues listed in vs. 8,9. (M.). Moshe first enumerated those virtues to justify his choice of Levi as the teacher of Torah. (S.C.).

73 Lit., 'that which ascends', because it totally ascends heavenward. (M.).

74 The literal reading, "Shatter the loins [of] his adversaries," merely denotes the destruction of the loins. Rashi's interpretation, "Shatter his adversaries at the loins," specifies the destruction of the adversaries themselves. (G.A.).

75 Tehilim, 69:24.

76 Sifrei, 33:11.

77 Who were kohanim.

78 During the period of the second Temple. Their miraculous victory is commemorated by the Chanukah celebration.

79 Tanchuma, Vayechi, 14.

80 "Shatter" is linked with "his enemies" as well as "his adversaries." (S.C.).

81 Although Binyomin, as the youngest of the tribal fathers, would otherwise have been mentioned later. (S.C.).

82 Tehilim, 78:67.

83 "...and chose.. .mount Zion," i.e., G-d no longer desired the Tabernacle at Shiloh, in Yoseif's territory, but preferred the Temple in Jerusalem.

84 As if it had said "throughout days." (M.).

85 Eternally in the sense that no other place was preferred over Jerusalem. But when the Sanctuary was destroyed, the Presence departed. (D.D.).

86 Mechilta, 12:4.

87 From "Rise and ascend to the place which the Lord your G-d shall choose" [Devarim, 17:8]. (Zevachim, 54b).

88 Zevachim, 54b.

89 But not at the very highest point, the ox's head. (Rashi there).

90 This explains why Scripture chose the lower spot. (S.C.).

91 All of the land in Eretz Yisrael is G-d blessed, but his blessings were greater. (S.C.).

92 Sifrei, 33:13.

93 Certainly with Yoseif, where Moshe's blessing completely paralleled Yaakov's. This is why Rashi raises the issue here. (G.A.).

94 Still, Moshe's was necessary. Yaakov blessed his own children, Moshe blessed their tribal descendants, so that Yaakov's blessings would extend to them as well. (G.A.).

95 Sifrei, 33:14.

96 Ibid.

97 From the plural {Hebrew Ref} , "months," implying many months' yield. (M.).

98 Sifrei, 33:15.

99 The thornbush represents G-d's devotion to Yisroel during their times of tribulation (Cf. Rashi to Shemos, 2:2). Nothing could better symbolize His favor toward them and gratification with them. (G.A.).

100 Tehilim, 89:28.

101 Shemos, 4:22.

102 Moshe was commanded to invest Yehoshua with some of his splendor.

103 (Bemidbar, 27:20).

104 Sifrei, 33:17.

105 Yehoshua, 12:24.

106 Yirmiyahu, 3:19.

107 Sifrei, 33:17.

108 Ben Yoash, ben Aviezer, ben Gilad, ben Menashe. (Rashi to Shoftim, 6:11).

109 "...accompanied by their encampment of fifteen thousand" (Shoftim, 8:10), whom Gideon slew.

110 But not with any of those blessed previously. Why the difference? (S.C.).

111 Bereishis, 47:2.

112 Bava Kama, 92a.

113 This explains why Zevulun precedes Yissachar. (S.C.).

114 This was Yaakov's blessing to Zevulun. (Bereishis, 49:13).

115 Bereishis Rabah, 99:9.

116 In order to adapt the cycle of festivals to the solar seasons, and for other considerations, an extra month is sometimes added to the Hebrew calender by the Rabbinical High court. The court also decides on the date of the first day of each lunar month, thereby fixing the time that the festival days occur. Yissachar produced the outstanding Torah scholars who led the court in these important decisions.

117 Divrei Hayamim 1, 12:33.

118 Bereishis Rabah, 72:5.

119 Cf. Rashi to v.3.

120 This explains why {Hebrew Ref} , lit. "shall invite," is interpreted as "shall assemble." The tribes shall invite one another to visit Mount Moriah, thus creating the assembly there. (G.A.).

121 The entire nation came with offerings at the festival. But only individuals came throughout the year. (M.).

122 Why is this appropriate for the blessings of Yissachar and Zevulun (M.)? Because the national pilgrimages took place on the festival dates fixed by Yissachar's scholars, supported by Zevulun's commerce, as Rashi remarks at the close of v. 18. (L.H.).

123 Not all the tribes referred to in the preceding phrase. (M.).

124 Extremely valuable, as it was a rare species, and its blood was needed for the techeles dye in the priestly vestments and the tzitzis strings. The white crystal, too, was especially prized, and the sands in Zevulun's territory were of a quality particularly suited for its manufacture. (Rashi to Megilah, 6a).

125 Tuna and chilazon from the sea, crystal from the sands. (M.).

126 Some Rashi texts omit Yissachar. Maharsha to Megilah, 6a includes him, inasmuch as the blessings in our passage apply to Yissachar as well as Zevulun.

127 6a.

128 Shoftim, 5:18.

129 Ibid.

130 '...to me, mountains and hills. To my brothers, you gave land, to me, oceans and rivers.' He [G-d] replied, 'You will be needed by all of them, because of the chilazon.'

131 Melachim 1, 6:9.

132 Ibid, 7:3.

133 Required by proselytes when they convert. (Sifrei, 33:19).

134 Not the gentiles mentioned in the preceding phrase. (Cf. fn. 119).

135 Sifrei, 33:20. Gad's territory was bordered on the west by the river Yardein, leaving no room for expansion. Hence the broadening must have ranged eastward. (M.).

136 But not by nature, as Rashi above (v. 18) noted that the last five tribes were weaker than the others. (S.C.).

137 Sifrei, ibid.

138 Targum Yonasan.

139 Bamidbar, 32:33.

140 This follows Rashi's rule (Beireshis, 1:1) whereby {Hebrew Ref} is always subordinate, as "the beginning 'of' [creation]" (See Ramban there). Here too, "foremost 'in' [the conquest]." (M.).

141 When the Gadites chose their territory, Moshe was still alive. They knew, by tradition, where the plot would be. (M.).

142 Sotah, 13b. Rashi, Bamidbar, 21:20. Moshe actually died in Reuvein's territory. He was borne on the wings of the Shechinah to his burial place in Gad. (Sotah, ibid.)

143 The reference is not to Moshe himself, but to the plot. (G.A.)

144 34:6.

145 Not Moshe. See Rashi's other interpretation below. (M.).

146 Yehoshua 1:14.

147 Sifrei, 33:21. This explains why Moshe was buried outside the Holy Land---so that the Israelites who went up from Egypt and perished in the wilderness may gain acceptance in the World to Come. Moshe will come at the head of the people, and lead them into the World to Come, on the basis of his righteousness before G-d. (S.C., from Midrash, Bamidbar, 19:13, Radal, 35, there, Devarim, 2:9).

148 Like Gad, v. 20. See Rashi there.

149 Sifrei, 33:22.

150 "His territory was watered by the rivers which flowed from Bashan."

151 Leshem is the Scriptural name for Pamias. (S.C., from Bechoros, 55b)

152 The original source of the cavern's waters is in Bashan, outside Don. The name "Yardein'' applies to the waters flowing from the cavern. (Ibid).

153 Yehoshua, 19:47.

154 Sifrei, 32:22.

155 On dry land. (Rashi to Bava Kama, 81b).

156 Bava Kama, ibid.

157 1:21.

158 If the lower syllable were accentuated, at the {Hebrew Ref} , then the translation would be "He will occupy it."

159 33:24.

160 Ramban cites the account of Asher's numerous distinguished sons in Divrei Hayamim (1, 7:40): "All of these were the sons of Asher, leaders of patriarchal houses, distinguished as powerful warriors, leaders of chieftains; they were recorded in the armed forces according to their ancestry, and numbered twenty six thousand."

161 Unripened olive oil, used as a cosmetic for beautifying the skin. (S.C., from Pesachim, 43a).

162 Sifrei, 33:24.

163 As a result of the frequent application of olive oil, which was so bountiful in Asher's territory. (Rashi to Divrei Hayamim 1, 7:31).

164 Ibid.

165 Malkiel, grandson of Asher.

166 From "zayis" [ {Hebrew Ref} ], olive [oil].

167 Bereishis Rabah, 71:10.

168 To purchase a million maneh's worth of olive oil. He found a farmer in the land of Asher working his olive orchard, and accompanied him home. The farmer washed is hands and feet, immersed them in a golden bowl of olive oil, then poured, for the emmissary, the required measure of oil.

169 Menachos, 85b.

170 This explains why Asher received this blessing. (S.C.)

171 Sifrei, 33:25.

172 But not "The G-d of Yeshurun is incomparable." (G.A. See Targum)

173 See 32:31.

174 Lit. "He who straddles the firmament, to your assistance." Rashi supplies the missing phrase. (M.).

175 {Hebrew Ref} , "straddles," is extended to the closing phrase, 'and in His sublimity, [he straddles] the heavens'. (M.).

176 Mentioned at the end of the preceding passage. (M.).

177 Thus, {Hebrew Ref} is equivalent to {Hebrew Ref} , "as a dwelling." (M.)

178 Yevamos, 13b. Generally, the {Hebrew Ref} or {Hebrew Ref} denotes entrance into a place. (See Yevamos, there). Here, however, the indication is the choice of a place, "as a dwelling" (G.A.).

179 Melachim 1, 5:5.

180 Since v. 27 banished the enemy from your presence. (M.).

181 The manna's. (Bamidbar, 11:7.)

182 Scripture invokes Yaakov to indicate that {Hebrew Ref} here is not Yirmiyahu's isolation. (M.).

183 Yirmiyahu, 15:17.

184 Bereishis, 48:21.

185 Sifrei, 33:28.

186 From "Also." (M.)

187 Bereishis, 27:28.

188 Sifrei, ibid.

189 It depends on Him. (G.A.).

190 Yehoshua, 9:9. They were actually residents of Eretz Yisroel, but posed as visitors from a distant land to avoid attack by the Israelites.

191 Ibid, 10:24.

192 Sotah, 13b. Scripture has already placed the Israelites in the plains of Moav (Bamidbar, 22:1). Why mention it here? To teach that Moshe ascended in a single leap. (M.)

193 Sifrei, 33:30.

194 As "the entire land" has been mentioned, why specify Don? This reasoning explains Rashi's remarks in vs. 2 and 3 as well. (M.)

195 Shoftim, 18:30.

196 Sifrei, ibid.

197 Shoftim, 4:4--7.

Chapter 34 - Text Notes

198 Sifrei, 33:31.

199 Yehoshua, 11:18--23.

200 Shoftim, 7:12--25.

201 Sifrei, ibid.

202 Ibid.

203 Along the Mediterranean sea. In Scripture, east is depicted as forward and west as rearward. (Rashi to Bamidbar, 2:3).

204 Sifrei, ibid.

205 The burial vault of the patriarchs, in the city of Chevron. (Bereishis, 23).

206 The spies went up, and Calev proceeded to Chevron. (Bemidbar, 13:22. See Rashi there.)

207 Sifrei, 33:22.

208 Melachim 1, 7:46.

209 Sifrei, ibid.

210 Which is redundant [G.A.], and therefore homiletically interpreted as, "for you to say."

211 More than your allotted 120 years. (M. See Rashi to 31:2)

212 31:26.

213 Instead of ink. (M., Maharsha). Or, 'Moshe wrote as he wept'. (G.A., Rashi to Menachos, 30a).

214 Bava Basra, 15a.

215 Bava Basra, 17a.

216 Bamidbar, 6:13.

217 Vayikra, 22:16.

218 Sifrei, Bamidbar, 6:124.

219 Otherwise, Scripture would hardly mention the proximity of the idolatrous site to Moshe's grave. (Maharsha to Sotah, 14a.)

220 When thousands of Israelites indulged in idolatry and immorality. (Bamidbar, 25).

221 Sotah, 14a. Every year, on the anniversary of the debacle at Peor, the spirit of the idol arises from its grave at the worship site, intending to ascend heavenward and malign the Jewish people for their idolatrous behavior. However, when the evil spirit notices Moshe's grave, it returns to earth and is reburied. (Tosafos to Sotah, ibid, from Midrash Agadah.)

222 Avos, 5:6.

223 Sifrei, 33:36. From the proximity of {Hebrew Ref} , "when he died," with "his appearance was not dulled." Even when death occurred, his appearance was not dulled. (G.A.).

224 This is Rashi's interpretation of {Hebrew Ref} , "his appearance was not dulled." (M., G.A.).

225 Bamidbar, 20:29.

226 Pirkei R' Eliezer, 17.

227 But not literally face to face, as G-d is not physical. (S.C.).

228 Shemos, 32:30.

229 Bamidbar, 9:8.

230 They were of pure sapphire and measured an amoh by an amoh, yet he was strong enough to carry them. (M.). Or, when the Israelites worshipped the golden calf, G-d began withdrawing the tablets from Moshe's hands, in order to recall them to heaven. Moshe, however, grasped them with all his strength, and G-d allowed him to "overpower" Him. (G.A., from Yerushalmi, Shekalim.).

231 Performed by Moshe. (G.A.).

232 Sifrei, 33:41.

233 The tablets. (Above, 9:17)

234 Sifrei, ibid.

235 "...the first tablets which you shattered." (Shemos, 34:1).

236 Shabbos, 87a. From {Hebrew Ref} , lit. "which" [you shattered], interpreted homiletically as {Hebrew Ref} , to fortify. G-d fortified him, praised him, for having shattered them. (Rashi there, Yeshaiah, 1:17.).