## Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah

###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 1
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 1](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/1)

**וזאת הברכה אשר ברך משה איש האלקים.** איש האלקים, היינו, שהש"י המסיר הדבר ביד משה בעת הזאת כפי שיברך וכפי אשר יסדר עד סוף כל הדורות מה יעבור על ישראל כן הסכים הש"י, וכן כפי אשר אשר יסדר כמה עבודה יוצטרך לכל נפש מישראל כן יקום.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“And this is the blessing with which Moshe the man of God blessed the children of Israel before his death.”* (Devarim, 33:1)
“The man of God” means that God delivered the matter into the hands of Moshe at that time. Just as he would bless, and just as he would arrange an account of what would happen to Israel until the end of all generations, thus God would agree and so it would be. Also, just as Moshe would arrange just how much Divine service would be necessary for each soul in Israel, so it would be.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 2
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 2](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/2)

**לפני מותו.** כי מרע"ה היה המובחר שבכל הנפשות וביום מותו נשלם בשלימות היאות לו כמ"ש בן מאה ועשרים שנה אנכי היום היינו שביום הזה נשלם בשלמות הגמור, כי כל אחד נשלם בזמן מיוחד. יעקב אבינו נשלם בעת שירד למצרים ואותן הי"ז שנים שחי במצרים היו מעין עוה"ב ומרע"ה נשלם ביום מיתתו, ואז ברך אותם, ובטח היתה הברכה על אופן היותר טוב לפני ישראל.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“… before his death.”*
Moshe Rabeynu was the most beloved and chosen out of all the souls in Israel. On the day of his death he was completed in perfection, as it is said, “I am one hundred and twenty years old today,” meaning that on this day he was completed in absolute perfection, for each one is completed at a particular time. Yaakov Avinu was completed at the time that he descended to Egypt, and the seventeen years he spent there were *me’eyn olam haba*, likened to the world to come. Moshe Rabeynu was completed on the day of his death, so he blessed them, and surely this blessing was in the way of the very best before Israel.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 3
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 3](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/3)

**ויאמר ה' מסיני בא.** היינו מי שממאס כל חמדת עוה"ז, עליו שוכן הש"י. וזרח משעיר למו. שעיר רומז על כעס ובזה נמצא מעט טוב כי נמצא רותחא דרבנן, לכן לא נאמר רק לשון זריחה כי אין לזאת המדה טובה רק מעט. הופיע מהר פארן, זה הוא נגד תאוה והוא נגד ישמעאל והופיע הוא הארה יותר קטנה מזריחה [כתוב בכתבים כמ"ש אשתך בירכתי ביתך. תשלום].

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“And he said; Hashem came from Sinai, and shined from Seir unto them; He appeared from Mount Paran, and He came from holy multitudes; from His right hand came a law of fire for them.*” (Devarim, 33:2)
“Hashem came from Sinai.” God rests His presence with those who despise the delights of this world.⁴² is close to the word for hate, *sina*, and so our sages creatively interpret the term in the Gemara. (*Sanhedrin*) “And rose up from Seir unto them,” “*Seir*” hints at anger (as it sounds like the word for storm, *se’ara*). There is some good within this, like the heated anger of the scholars (see *Ta’anit* 4a, “if a young scholar gets into a rage it is because the Torah inflames him, as it says [Yirmiya, 23:29], ‘is not My word like fire, says Hashem’”). Therefore it only uses the word “shined,”⁴³, like the first rays of the sun to be seen over the horizon, and not a more intensive term. because there is only a small measure of good that can be derived from anger. “He appeared from Mount Paran,” this corresponds to lust, which corresponds to Yishmael.¹ The word used for appeared, *hofi’a*, is an even less intense illumination than “shone”—*zericha*.

footnotes:
⁴² Sinai
⁴³ “Shined” or zarach
¹ (“Ten measures of lust descended to the world, and nine were taken by Yishmael” (Kidushin). [Hagahot Peretz]


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 4
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 4](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/4)

**ואתה מרבבת קדש.** היינו כל הסייעתות היו אז, כי מלאך היינו סיעתא.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“… and He came from holy multitudes ….”* (Devarim, 33:2)
At that time they found all forms of Divine assistance, because an angel (holy multitudes of angels) means Divine assistance.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 5
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 5](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/5)

**מימינו אש דת למו.** מימינו היינו מחמת גודל אהבת הש"י לישראל, לכן הגדיר את כל התורה באש דת היינו עונשין חמורין, וזהו מימינו היינו מאהבתו.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“… from His right hand came a law of fire for them.”* (Devarim, 33:2)
“From His right hand,” meaning because of the great love God has for Israel. Therefore all of the Torah is classified here as “a law of fire,” meaning severe punishments. This is “from His right hand,” meaning that they come from His love.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 6
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 6](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/6)

**אף חבב עמים.** זאת נאמר בלשון נסתר כי הוא לשון חיבה וגם לשון חוב. והוא כמו האב שכופה לבנו ללמוד תורה אשר כפי דעת הבן עתה הוא לחוב לו.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“Yea, He loves the nations ….”* (Devarim, 33:3)
The word for love, *chovev*, uses a language of concealment, for it means both “love”—*chibba*, and also “debt”—*chov* (or even punishment). This is like a father who forces his son to study the Torah, and according to the understanding of the son he is incurring a punishment.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 7
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 7](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/7)

**כל קדשיו בידך.** הוא לשון נוכח היינו העושים מאהבה הם ביד הש"י ולנגדם מפורש הנוכח.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“… all His holy ones are in Your hand ….”* (Devarim, 33:3)
This is voiced as if it is happening before him. This teaches that all who act out of love are in the hand of God, and His presence is explicit before them.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 8
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 8](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/8)

**והם תכו לרגלך.** היינו שדוחקים עצמם לפשיטות של הש"י, כמו בהר סיני אף שכפה עליהם הר כגיגית היו דוחקים עצמם תחת ההר.[כדי שיהיו מצווים ועושים כדאיתא בגמ' (ב"ק פ"ז.) גדול המצווה ועושה ממי שאינו מצווה ועושה. תשלום].

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“… they sat down at Your feet ….”* (Devarim, 33:3)
They crowd together before the infinite expansiveness of the Holy One, blessed be He. Like at Mount Sinai, even though He held the mountain over them like a washbasin (saying, “if you accept the Torah, then fine, and if not, then this place will be your graves”), still, they crowded themselves under the mountain.⁴⁴

footnotes:
⁴⁴ They crowded together, even in the face of imminent danger at being crushed, to receive the presence of the Divine.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 9
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 9](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/9)

**ישא מדברתיך.** ישא הוא בלשון יחיד היינו שכלם כאחד כמ"ש (שמות י"ט,ב') ויחן שם ישראל נגד ההר, כלם כאיש אחד ובלב אחד. וגם ישא הוא לשון מנושא והוא כי ישראל הם מנשאים לד"ת, כי כשאין עוסקים בה היא מונחת בקרן זויות וישראל מקיימין אותה ומנשאין אותה.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“… every one shall receive Your words.”* (Devarim, 33:3)
“*Yissa*—every one shall receive [or raise up]” is voiced in the singular. This means that they shall all receive together as one. This is as it is written (*Shemot*, 19:2), “and Israel camped before the mountain,” and the Midrash explains, “as one man and of one heart.” Also, *Yissa* is a term denoting “raised.” This is because Israel is raised up to (the level of the) Torah. For when she (Israel) does not occupy herself with Torah she is lowered in diametric opposition to how she was raised. Then when Israel fulfills the Torah, they then raise the Torah on high.⁴⁵

footnotes:
⁴⁵ It may be added that those who study the Torah for the sake of all of Israel manage to raise up Israel who were lowered for lack of involvement in it.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 10
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 10](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/10)

**תורה צוה לנו משה מורשה.** דהנה יש שני ענינים היינו מה שמברכין בכל יום אשר נתן לנו את תורתו וגם נותן התורה. כי מה שהשרישו האבות בלב כל ישראל שלא יזוז ולא ימוט לעולם ואין שום חטא יכול לפגום זאת הקדושה, זה יקרא נתן, ומה שהש"י חלק לכל נפש מישראל שהוא יחדש בהתורה חדשות בזה יוכל האדם לפגום ח"ו. וזה הענין שפרשו חז"ל (ברכות נ"ז.) מורשה ומאורסה, מורשה היינו קדושת האבות ומאורסה היינו מה שניתן לאדם לחדש.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“Moshe commanded us the Torah, an inheritance for the community of Yaakov.”* (Devarim, 33:4)
Here there are two matters. Both are contained in the blessing over the Torah which we pronounce each day, first, “who gave [*natan*] us His Torah,” and the second, “[blessed is God] who gives the Torah.” That which the Patriarchs rooted in the heart of all Israel cannot be weakened or removed, and the *Kedusha* that no sin can blemish, is called *natan*—“given.” However, the portion that God allotted to each soul in Israel, with which he may innovate original ideals in Torah, may be blemished by man, God forbid. Of this our sages explained (*Berachot*, 57a), “If one dreams he has intercourse with a betrothed maiden, he may expect to obtain knowledge of Torah, since it says, Moshe commanded us a law [Torah], an inheritance for the community of Yaakov. Read not *morashah* [inheritance], but *me’orasah* [betrothed].” “Inheritance” means the *Kedusha* of the Patriarchs. “Betrothed” means the power with which man is given to innovate.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 11
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 11](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/11)

**ויהי בישרון מלך.** להיות כי המלך נצרך להתנהגות המדינה שלא יעבור אחד מבני המדינה על דת המשפט והחוק, אבל כשיתנהגו כל בני המדינה באמת ויושר, אז אין להמלך שום יתרון כי לא יוצרכו עוד למלך. אך זאת הוא רק במלך שמלכותו אינו רק מצד בני אדם שימליכהו, אבל מלך שהוא מצד הש"י לזה יש יתרון על כל העולם אף כי כלם יתנהגו בקושט וצדק, וכמו כן תקנו אנשי כנה"ג בתפלתינו ותמלוך אתה הוא וכו' כי תעביר ממשלת זדון וכו', היינו כי אז יגדל כסאך ביותר כי מלוכת הש"י אינו כמלוכת בשר ודם. וזהו כמו שמבואר בכתבי האר"י ז"ל בדרוש עגולים ויושר, [עץ חיים היכל א' שער ראשון ענף ב'] עגולים מרמז שכל נפש מישראל שעומד מכוון נגד הש"י ואין לשום אחד צד התעלות על חבירו וכמו שמבואר על מאמר הגמ' (תענית ל"א.) עתיד הקב"ה לעשות מחול לצדיקים. ומחול היינו בעיגול שהכל בהתקרבות השוה. ויושר היינו שיש מדרגות והתנשאות לאחד על חבירו ואחד יותר מקורב מהשני, ולעתיד יהיו אלו השנים ביחד, כי קדושת האבות נקרא עיגול וקדושה מה שהאדם סיגל במעשיו בזה ימצא התנשאות וגם אז יוכר מי שאהבו הש"י ואף בעיגול יוכר שהוא מקורב יותר, וזהו ויהי בישרון מלך היינו שגדולת משה רבינו ע"ה יהיה ניכר אז.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“And there was a king in Yeshurun ….”* (Devarim, 33:5)
A state needs a king in order that its inhabitants do not transgress the decrees and statutes of the state. However, were all the inhabitants of the state to act in the ways of truth and honesty, then there would be no advantage to this position and they would no longer need a king. This only applies to an earthly king, yet with a king such as God there is still an advantage in His position even if all act with truth and righteousness. In this sense have the members of the great assembly enacted that we say (in the prayers of the High Holidays), “and You, Hashem our God, shall soon reign over all Your works… for You shall remove the governance of iniquity from the land.” In other words, in this way shall His throne be magnified, for the kingdom of God is not like an earthly kingdom. This is as is explained in the writings of the Holy Ari”zal (R. Yitzchak Luria) on the subject of *Iggulim* and *Yosher*,⁴⁶ emerged as concentric circles within the empty space, related to the idea of God’s general providence over the universe. Yosher, where the ten *sefirot* took the form of right, left, and middle columns, in the form of man, which emerged concurrently with the emergence of various stages of the Igullim, the structure in which most of the *kabbalah* and writings in the Zohar are understood, relating to *hashgacha pratit*, God’s individual providence with each soul in Israel. See Eyts Chaiim, Heichal Adam Kadmon, Gate 1, Branch 2. where “*Iggulim*” hints that each soul in Israel stands directed before God, and no one has an elevated status over another. This is as it is explained in the Gemara (*Ta’anit*, 31a), “In the future God will make a circle dance of the *Tsaddikim*.”
“A circle dance,” for in a circle each one is equally close. “*Yosher*” means that there are levels and different exaltation of one over another, where one may be closer than the other. In the future, these two realms of *Iggulim* and *Yosher* will be together as one, for the *Kedusha* (sanctity) that we inherit from the Patriarchs is called “*Iggul*,” and the *Kedusha* that one earns by distinguishing himself by means of his actions will gain him exaltation. Then he too will be recognized as the one whom God loves, and even within the equilibrium of a circle it will be apparent that he is closer than the rest. This is “and there was a king in Yeshurun,” for then the greatness of Moshe Rabeynu will be recognized.

footnotes:
⁴⁶ Iggulim—creation ex nihilo where the ten sefirot


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 12
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 12](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/12)

**יחי ראובן ואל ימת וכו'.** הנה בזה הברכה ריפא מרע"ה את הברכות שמנע ממנו יעקב קודם מותו, נגד יתר עז מה שאמר יעקב (בראשית מ"ט,ג') היינו שלקח ממנו התקופות והשמחה שבלב, נגד זה ברכו משה רע"ה יחי ראובן היינו שיהיה לו חיות ושמחה ותקופות בלב, ונגד יתר שאר ברכו ויהי מתיו מספר, כי הרבוי בא מצד התנשאות, שאלו לא היה התנשאות לאחד על חבירו וכ"א היה דומה לחבירו בדעת לא שייך רבוי מאחר שהן שוין, וכן (סנהדרין פ"ט.) אין ב' נביאים מתנבאים בסגנון אחד, אך מצד חיים של זה אין דומה לחיים של זה מכח זה שייך שיהיה רבוי וע"כ יש לאחד התנשאות על חבירו ע"כ ברכם, ויהיו מתיו מספר מורה לרפאות מה שאמר יעקב יתר שאת.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“Reuven shall live and not die; and let his men be numbered.”* (Devarim, 33:6)
With this blessing Moshe Rabeynu healed the blessing that Yaakov had withheld from him before his death. Corresponding to what Yaakov said (*Bereshit*, 49:3), “the excellency [or ‘excess’] of strength,” meaning that he had taken the *tekufut* (unbridled strength) and *simcha* (joy) of the heart away from him, Moshe Rabeynu blessed him by saying, “Reuven shall live,” meaning that he should have vivacity, joy, and *tekifut* in his heart. Corresponding to “the excellency [or ‘excess’] of dignity,” Moshe blessed him by saying, “let his men be numbered.” This is because increase comes from exaltation, for if there was no exaltation of one over another, and each one were similar to his fellow in his understanding, there would be no possibility of increase for they would be equal. Thus it says (*Sanhedrin*, 89a), “no two prophets prophesize in the same way.” Yet since one’s life is not the same as another’s life, from this power, we find states of increase. Therefore one is exalted over another, and therefore he blessed him by saying, “let his men be numbered,” which teaches of a healing for what Yaakov said, “the excellency [or ‘excess’] of dignity.”


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 13
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 13](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/13)

**יחי ראובן ואל ימת ויהי מתיו וכו'.** ברכת מרע"ה היה נגד ברכת יעקב, כי יעקב אמר על ראובן יתר שאת ויתר עז פחז כמים אל תותר ואמרו במדרש (בראשית רבה פרשה צ"ט,ו') כמו ששופך הכוס ולא נשתייר כלום, ע"ז ברך מרע"ה יחי ראובן נגד יתר עז, כי לשון יחי פירושו שיהיה לו תמיד חיותו ממקור מים חיים. ויהי מתיו מספר נגד יתר שאת היינו שכ"א בעצמו יהיה דבר שבמנין וחשוב.

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“Reuven shall live and not die; and let his men be numbered.”* (Devarim, 33:6)
The blessing of Moshe Rabeynu corresponded to (or even was in response to) the blessings of Yaakov Avinu. Yaakov had said to Reuven (*Bereshit*, 49:3), “the excellency [or, as Rashi says, excess, meaning more than your brothers] of dignity, the excellency of power. Unstable as water, you shall not excel.” The Midrash (*Bereshit* Rabba, 99:6) comments, “like water that is spilled from a cup, and nothing remains.” Concerning this, Moshe Rabeynu blessed him by saying, “let Reuven live,” corresponding to “the excellency of strength,” for by saying to him, “live,” meant that he would constantly draw life-force from the source of the waters of life. “And let his men numbered” was said in response to “excellency in dignity,” meaning that each one would himself be an essential member of the community.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 14
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 14](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/14)

**שמע ה' קול יהודה.** כאן רמז ברכה לשמעון, כי הי"ב שבטים הם אברי דשכינתא כדאיתא בזוה"ק (בראשית רמ"א.) וראובן הוא עיני דשכינתא שיש לו ראייה ברורה להש"י, ושמעון הוא אודני דשכינתא ויהודא הוא ליבא דשכינתא ויש לו לב נקי ומבורר, וזה פי' הפסוק שמע ה' קול יהודא ששבט שמעון ישמע לקול יהודה, כי שבט שמעון יצטרך תמיד לברורין כמבואר ע"פ ויאהב יצחק את עשיו [לעיל פ' תולדות].

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“… Hear, O God, the voice of Yehuda ….”* (Devarim, 33:7)
A blessing for Shimon is hinted in this statement.⁴⁷, 25:1]. The twelve tribes represent all of the limbs of the *Shechina*, the Divine presence, as mentioned in the Zohar (*Bereshit*, 241a). Reuven (meaning, “you shall *see* a son”) is the eyes of the *Shechina*, for he always has a clear view of God. Shimon (meaning “one who *hears*”) is the ears of the *Shechina*, and Yehuda is the heart of the *Shechina*, for he has a clean and refined heart. This is the meaning of the verse, “Hear, O God, the voice of Yehuda,” that the tribe of Shimon should hear the voice of Yehuda. This is because the tribe of Shimon must constantly undergo refinement, as is explained in *Parshat Toldot* on the verse, “and Yitzchak loved Eisav.”⁴⁸ (clarification), saying he trusts that God will make it clear that it was good, that his intention was not only to take her out from Shchem and all his intentions were for the sake of Heaven. Therefore the tribe of Shimon needed all these kinds of *birrurim*, such as Zimri who also said that his intention was good, as explained in its place (*Parshat Balak*). And in the future, when the tribe of Shimon will be clarified, its level will be greater than Levi.

footnotes:
⁴⁷ This is because the name Shimon means “one who hears.” Shimon did not receive a separate blessing from Moshe, and Rashi notes that Moshe was still angry with him for mass fornication with the Moabite women in Shittim [Bamidbar
⁴⁸ Where it says: Shimon, however, (as opposed to Levi) entered himself into uncertainty, saying, “God forbid I would consider myself licentious,” and marrying Dinah. Thus he entered himself into a situation that needed birrur


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 15
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 15](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/15)

**ואל עמו תביאנו.** שימצא חן בעיני עמו כי יש לו מחלוקת תמיד עם שבט אפרים כמבואר בפ' וישב [ד"ה וישב (א')].

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“… and bring him [Yehuda] unto his people ….”* (Devarim, 33:7)
“Bring him unto his people,” in order that he may find favor in the eyes of his people, for Yehuda is constantly in a state of dispute with Efriam, as is explained in *Parshat Vayeishev*.⁴⁹, 25a) in the case of Rava’s cane. (One had not paid another a debt, and the other asserted that he had paid it. They told him to swear on a Torah scroll, and before doing so, he said to his lender, “hold my cane,” inside of which he had hidden the amount owed. He then swore on the Torah that all the money he owed he had paid to his hand. Which, of course, only he could know was true. The lender was furious at the apparent false oath and broke the cane, the money spilling onto the floor.) So it is with all matters, and this is the root of life for Yehuda, to look to God in everything and not to act simply in a way that is accepted or habitual. Even though yesterday he acted in such a way, yet anyhow, today he does not want to rely on his former response, only that God should illuminate His will into him anew. This matter sometimes necessitates even doing something against the law, for “it is a time to do for God, the Torah has been suspended” (*Tehilim*, 119:126). In this way these two tribes oppose each other. Of the future it is said that, “Efriam will not be jealous of Yehuda, and Yehuda will not distress Efriam.” Then Efriam will not accuse Yehuda for the times when he goes outside of the law. He will not trouble him over this, because God will show Efriam the intentions of Yehuda, that his intentions are for the sake of Heaven and not for his own benefit. Then, of itself, there will be peace between them.

footnotes:
⁴⁹ This is as it is said (Yesahya, 11:13), “Efriam shall not be jealous of Yehuda, and Yehuda shall not distress Efriam.” These two tribes were always opposing each other, for the force of life that God gave to Efriam (from Yosef) was of the nature that it always looked to every action regarding its judgment and law, without moving from it. Therefore, when the writings warn Israel against sinning, then the aim of the Torah will be to say (Amos, 5:6), “lest the house of Yosef should prevail like fire,” meaning that they should concern themselves that there should be no opponents to their actions. The root of life for Yehuda, however, is to look to God regarding the course of every action. Even though he sees where the judgment leans, still he looks to God in order to see the depth of the truth of the matter. It could be that even though the judgment is true according to the claims of the plaintiffs, yet still it is not at the deepest level of truth, for fear that one would make a false claim.This is as we find (Nedarim


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 16
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 16](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/16)

**ידיו רב לו ועזר מצריו תהיה.** ידיו רב לו היינו שימצא בכח ידיו בעצמו לעשות די מלחמתו נגד צריו. ועזר מצריו תהיה פי' אף במקום שלא יהיה לאל ידו בעצמו לעשות מה, אז יהיה לו ישועות ה', וזה שאמרו חז"ל (חולין מ"ו.) בכבד כזית במקום חיותו וכזית במקום מרה, כי כבד הוא שורש הכעס להנקם. וזהו כזית במקום חיותו היינו ידיו רב לו וכזית במקום מרה היינו במקום שאין לו שום יכולת מצדו וזהו ועזר מצריו תהיה. ולזה כשעקרו רבה ור' יוסף פגע בהו ר' זירא ואמר ערוקאי כזית שאמרו במקום מרה, פי' הש"י יתן ישועה רק מצדו אף שאין לאל ידכם לעשות מה, והבן. [וזה הענין באלישע בעל כנפים שאיתא בגמ' (שבת מ"ט.) שפעם אחת גזרה המלכות גזרה על ישראל שכל המניח תפלין ינקרו את מוחו והיה אלישע מניחם ויוצא לשוק, ובודאי שלא עשה אלישע היפך הדין שאין צריכים למסור נפש, לילך לחוץ בתפלין רק שהיה לו אז כמו נבואה שנתמלא לבו כעס על הגזירה הזאת לכן רצה לקיים אז ידיו רב לו והנה ענין תפלין רומזים על תקיפות ועוז לישראל כמו שכתיב (דברים כ״ח:י׳) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ואיתא בגמ' (ברכות ו') אלו תפילין שבראש, לכן נתמלא תקופות ועוז ליצא לחוץ בתפלין שבטח שאם יראה אותו הקסדור יראה מפניו ואז יבין בעצמו שעשה כרצון השי"ת, וכאשר ראה שהקסדור רץ אחריו היה לו חולשת הדעת שהיה נראה כאלו הקב"ה מאנה אותי, ומכל מקום התחזק ואמר שבידו כנפי יונה שאף שנראה שהש"י מאנה אותי מקודם, מכל מקום לא אבד סברי מה' וחס ושלום השי"ת אינו מאנה אותי ואני אשים בטחוני בו ואני הולך אחריו כיונה פותה שאני מוסר כל לבי ודעתי להשי"ת שודאי השי"ת עוסק תמיד לטובתי ואף שאין דעתי משגת הטובה, וזה הוא ענין ועזר מצריו תהיה וכן הוא תמיד דרך ישראל שהם מתפתים תמיד מהשי"ת ומניחים עצמם להיות מתאנים ממנו, מפני שמאמינים בהשי"ת לכן מוסרים כל חייהם ודעתם לגמרי ומאמינים שהשי"ת עוסק תמיד לטובת ישראל וכמו שהשיב רבא לההוא צדוקי שאמר לו עמא פזיזא בגמ' (שבת פ"ח.) והשיב לו רבא אין דסגינן בשלימותא כתיב בן תומת ישרים תנחם (משלי י״א:ג׳). תשלום.].

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
*“… let his hands be sufficient for him, and may You be a help for him against his adversaries.”* (Devarim, 33:7)
“Let his hands be sufficient for him,” that on his own he should find enough power in his own hands to win the war against his adversaries. “May You be a help for him against his adversaries,” that even in a place where he would not have the power to effect something, that there too he shall receive the salvations of God. This is as our sages said (*Chullin*, 46a), “[regarding what must be intact in an animal’s liver for it to be kosher] there must be one olive’s size in the region of the gall-bladder and an olive’s size in the most vital place.” The liver is the source of anger that would cause one to take revenge. This is “an olive’s size in the most vital place,” in other words, “let his hands be sufficient for him.” “And an olive’s size in the gall-bladder” is a place where there is absolutely no ablility to act from his own side, and this is “may You be a help for him against his adversaries.” Therefore, the event just preceding this passage from the Gemara reads, “An army once was stationed at Pumbedita. Rabba and Rav Yosef fled the town and were met on the way by Rav Zeira, who said to them, ‘Fugitives! Remember the olive’s bulk of which the Rabbis spoke must be found in the region of the gall-bladder.’” They should have remembered that God will give His salvations only from His side, even if they did not have the power in to act on their own. Understand deeply.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 17
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 17](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/17)

בעזר יוצר הרים נשלם סדר הדברים

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
With the help of the One who forms mountains, is completed the order of *Devarim*.


###### Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 18
[Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 18](https://torahapp.org/share/book/Mei%20HaShiloach/s/Volume%20I,_Deuteronomy,_V%27Zot%20HaBerachah/r/18)

ובסיעת הנותן עוז ואורה תם ונשלם העתקות סדר התורה

**Living waters, the Mei HaShiloach. Trans. and edited by Betsalel Philip Edwards, Jerusalem, J. Aronson 2001 [Revised digital edition, 2021]:**
And with the assistance of the One who gives strength, is finished and completed the order of the Torah.