## Or HaChaim on Deuteronomy Chapter 33 ###### Or HaChaim on Deuteronomy 33:1:1 [Or HaChaim on Deuteronomy 33:1:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:1) **וְזֹאת הַבְּרָכָה.** צָרִיךְ לָדַעַת אָמְרוֹ ״וְזֹאת״ בְּתוֹסֶפֶת וָא״ו בִּתְחִלַּת עִנְיָן. עוֹד צָרִיךְ לָדַעַת לְאֵיזֶה עִנְיָן נֶאֱמַר כָּל הַכָּתוּב, אִם לְהוֹדִיעַ הַמְּבָרֵךְ וְהַמִּתְבָּרֵךְ הֲלֹא נִכָּרִים הֵם הַדְּבָרִים בְּלֹא פָּסוּק זֶה אִם הָיָה מַתְחִיל מִפָּסוּק ״וַיֹּאמֶר״ וְגוֹ׳, וְאִם לְהוֹדִיעַ כִּי זֶה הָיָה לִפְנֵי מוֹתוֹ סָמוּךְ לְמִיתָתוֹ, מוּבָנִים הֵם הַדְּבָרִים מִמַּה שֶׁלְּפָנָיו וּלְאַחֲרָיו שֶׁסָּמוּךְ לְמִיתָתוֹ הָיוּ הַדְּבָרִים. וּמַה גַּם כִּי מַה צֹרֶךְ יֵשׁ בְּהוֹדָעַת הַזְּמַן? **Or Hachayim, trans. Eliyahu Munk:** **וזאת הברכה, and this is the blessing, etc.** We need to explain the conjunctive letter ו at the beginning of this verse. Moreover, we need to examine the need for the entire verse. If the Torah meant to inform us as to who was the person who bestowed this blessing and who it was bestowed upon, surely we would have known this without the benefit of this verse. All the Torah had to do was to commence with the word ויאמר in verse two and I would have known all this. If, on the other hand, the Torah wanted to inform us that Moses bestowed these blessings immediately prior to his death, this too had become clear from what the Torah had written in the previous paragraph. Besides, why was it important to record precisely when Moses bestowed these blessings? ###### Or HaChaim on Deuteronomy 33:1:2 [Or HaChaim on Deuteronomy 33:1:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:2) **וְנִרְאֶה** שֶׁנִּתְכַּוֵּן הַכָּתוּב לְשַׁבֵּחַ אִישׁ הָאֱלֹהִים מַה גָּדְלוּ מַעֲשָׂיו. הִנֵּה בַּפָּרָשָׁה הַקּוֹדֶמֶת לָזֶה סָמוּךְ לְמַאֲמַר ״וְזֹאת הַבְּרָכָה״ מִלְּפָנֶיהָ, אָמַר הַכָּתוּב הֶחְלֵט הַגְּזֵרָה עַל מֹשֶׁה לָמוּת בְּאָמְרוֹ (דברים לב:מט) ״עֲלֵה אֶל הַר הָעֲבָרִים וְגוֹ׳ וּמֻת וְגוֹ׳ עַל אֲשֶׁר״ וְגוֹ׳, וְאִם כֵּן יֹאמַר הָאוֹמֵר כִּי זֶה מֹשֶׁה הָאִישׁ טִינָא הָיָה בְּלִבּוֹ עַל מִיתָתוֹ אֲשֶׁר הָיָה לָהּ סִבָּה עִם בְּנֵי יִשְׂרָאֵל, אַחַר שֶׁרָץ אַחֲרֵיהֶם כְּסוּס (מדרש תנחומא) גָּרְמוּ לוֹ מִיתָה בְּחוּץ לָאָרֶץ וּמְנָעוּהוּ מֵעֲבוֹר לָאָרֶץ אֲשֶׁר נִכְסְפָה וְגַם כָּלְתָה נַפְשׁוֹ לָהּ. וְטֶבַע אֱנוֹשׁ יַרְחִיק הַסּוֹבֵב רַע, וַהֲגַם שֶׁיָּדוּעַ הוּא הַצַּדִּיק לְסַבְלָן אַחַר הַיְּכֹלֶת, זֶה יוֹעִיל שֶׁלֹּא לִשְׂנֹא אוֹתָם, אֲבָל קֻרְבַת הַלֵּב הִיא נִמְנַעַת עַל כָּל פָּנִים. לָזֶה בָּא דְּבַר ה׳ בְּתוֹרָתוֹ וְהֵעִיד עַל הַצַּדִּיק וְאָמַר כִּי מִלְּבַד שֶׁלֹּא שָׂנֵא אוֹתָם וְלֹא הִרְחִיקָם מִלִּבּוֹ, עוֹד לוֹ ״זֹאת הַבְּרָכָה״ וְגוֹ׳. וְלָזֶה אָמַר ״וְזֹאת״ בְּתוֹסֶפֶת וָא״ו לְהָעִיר גֶּדֶר הַקּוֹדֵם שֶׁיִּסְתּוֹבֵב מֵהַמַּאֲמָר הַסָּמוּךְ, וְהָבֵן. **Or Hachayim, trans. Eliyahu Munk:** It appears therefore that the Torah's purpose was to accord praise to Moses, the man of G'd. Although he had been instructed by G'd in the previous paragraph to ascend Mount *Ha-Avarim, Har Nevo*, in order to die there, he did not harbour any negative thoughts in his heart concerning this although his premature death had been due in part to the Israelites' rebellious behaviour at the time when he struck the rock. Ordinary people would not feel inclined to bless those who have caused them to die. Not so Moses. The Torah therefore records that Moses not only did not harbour any hatred but even went out of his way to bless these people. This is also the reason why the word זאת was prefaced by the letter ו, to alert us to the fact that immediately before proceeding to bless the people G'd had told Moses to ascend the mountain in order to die. ###### Or HaChaim on Deuteronomy 33:1:3 [Or HaChaim on Deuteronomy 33:1:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:3) וְגָמַר אוֹמֶר ״לִפְנֵי מוֹתוֹ״, פֵּרוּשׁ סָמוּךְ לְמִיתָתוֹ, לְהָעִיד עוֹד עַל הַפְלָגַת צִדְקוּתוֹ, דַּהֲגַם דִּזְמַן הַהֶרְגֵּשׁ שֶׁהוּא פֶּרֶק הַנְּסִיעָה שֶׁהַדָּבָר יְחַיֵּב לִשְׂנֹא, אַף עַל פִּי כֵן בֵּרַךְ אוֹתָם, וְהֵעִיד הַכָּתוּב עַל הַבְּרָכָה הֱיוֹתָהּ מְעֻלָּה וּשְׁלֵמָה בְּכָל לִבּוֹ בְּמַה שֶׁכָּתַב וָא״ו בִּתְחִלַּת תֵּבָה לְהָעִיר עַל מַה רַב גָּדְלָהּ. **Or Hachayim, trans. Eliyahu Munk:** The Torah adds the words: "before his death," in order to further underline this characteristic of Moses, i.e. that he blessed the people even at this hour though he was painfully aware of the people's share in his death. The letter ו also testifies to the fact that the blessings Moses pronounced were unreserved; he did not hold back part because he had misgivings about his impending death. ###### Or HaChaim on Deuteronomy 33:1:4 [Or HaChaim on Deuteronomy 33:1:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:4) **עוֹד** יִרְצֶה בְּאָמְרוֹ ״וְזֹאת״ וְגוֹ׳, לֶהֱיוֹת שֶׁקָּדְמוּ בְּרָכוֹת אֲחֵרִים – אַבְרָהָם בֵּרַךְ אֶת יִצְחָק, וְיִצְחָק לְיַעֲקֹב, וְיַעֲקֹב לְבָנָיו, וְכֻלָּן נִתְקַבְּצוּ לְרֹאשׁ יִשְׂרָאֵל. לָזֶה כְּשֶׁבָּא מֹשֶׁה לְבָרֵךְ יִשְׂרָאֵל דִּקְדֵּק בִּדְבָרָיו כִּי בִּרְכָתוֹ הִיא תּוֹסֶפֶת עַל הָרִאשׁוֹנִים, עַל דֶּרֶךְ שֶׁפֵּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (ספרי) בְּפָסוּק (דברים א:יא) ״ה׳ אֱלֹהֵי אֲבוֹתֵיכֶם יֹסֵף וְגוֹ׳ וִיבָרֵךְ אֶתְכֶם״ וְגוֹ׳, שֶׁהַכַּוָּנָה זוֹ הִיא מִשֶּׁלִּי וִיבָרֵךְ אֶתְכֶם וְגוֹ׳, הֲרֵי שֶׁמַּקְפִּיד לְדַקְדֵּק אֲשֶׁר הוּא מוֹסִיף לְבָרֵךְ, וּכְמוֹ כֵן הֵעִיד כָּאן כִּי בִּרְכָתוֹ הִיא תּוֹסֶפֶת עַל בִּרְכוֹת הָרִאשׁוֹנִים, וְהוּא מַה שֶׁרָמַז בְּמַאֲמַר ״וְזֹאת״. **Or Hachayim, trans. Eliyahu Munk:** Another message that the Torah may wish to convey by writing וזאת הברכה, "and this is the blessing," is to draw our attention to the patriarchs who had blessed their children. Abraham had blessed Isaac, Isaac had blessed his children, and Jacob had blessed his children when on his deathbed, assembling them all around him. The Torah goes on record that Moses' blessing the people is to be understood as adding an additional dimension to the blessings the tribes had received at the time from their father Jacob. *Sifri* has explained this in connection with Deut. 1,11: "may the G'd of your fathers add more blessings, etc." ###### Or HaChaim on Deuteronomy 33:1:5 [Or HaChaim on Deuteronomy 33:1:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:5) וְאָמְרוֹ ״הַבְּרָכָה״ בְּה״א, מְעִידָה הַתּוֹרָה שֶׁהִיא הַמְּעֻלָּה וְהַמְּשֻׁבַּחַת יוֹתֵר מִכֻּלָּן, וְגָמַר הַכָּתוּב לוֹמַר הַדְּבָרִים שֶׁבָּהֶם תִּתְעַלֶּה עַל כָּל בְּרָכָה. **Or Hachayim, trans. Eliyahu Munk:** The fact that the Torah here emphasises הברכה, with the definitive article, is a hint that this blessing was superior even to the blessings bestowed by Jacob at the time. The Torah goes on to outline in which respect this blessing by Moses was superior. ###### Or HaChaim on Deuteronomy 33:1:6 [Or HaChaim on Deuteronomy 33:1:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:6) **הָא׳)** ״אֲשֶׁר בֵּרַךְ מֹשֶׁה״, וְיָדוּעַ הוּא מַעֲלָתוֹ כְּמוֹ שֶׁכָּתַב אֱלֹהֵי עוֹלָם בְּהוֹכִיחוֹ אַהֲרֹן וּמִרְיָם (במדבר יב:ז), וְשָׁם פֵּרַשְׁתִּי. **Or Hachayim, trans. Eliyahu Munk:** 1) The words אשר ברך משה, "which Moses blessed," is a clear reference to the superiority of Moses as an individual. I have explained this in connection with Numbers 12,7 where G'd extolled Moses' virtues to his brother Aaron and to his sister Miriam. ###### Or HaChaim on Deuteronomy 33:1:7 [Or HaChaim on Deuteronomy 33:1:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:7) **ב׳)** ״אִישׁ הָאֱלֹהִים״ – צֵא וּלְמַד מֶה עָצְמוּ רַזַ״ל (מדרש תנחומא ב) לִדְרֹשׁ בְּתֵבָה זוֹ, עַד שֶׁהִגִּיעוּ לוֹמַר שֶׁהוּא עַל דֶּרֶךְ אָמְרוֹ (רות א:ג) ״אִישׁ נָעֳמִי״, וְהַכַּוָּנָה שֶׁמֹּשֶׁה הָיָה גּוֹזֵר וְה׳ מְקַיֵּם, וְהָבֵן. וְעַיֵּן מַה שֶׁנְּפָרֵשׁ בְּסִיַּעְתָּא דִּשְׁמַיָּא בְּסָמוּךְ: **Or Hachayim, trans. Eliyahu Munk:** 2) The words איש האלוקים, "the man of G'd." *Tanchuma* explains this expression going as far as to consider it parallel to Elimelech who was described as איש נעמי, "the **husband** of Naomi" in Ruth 1,3. What the Torah means is that when Moses would decree something (without consulting with G'd) G'd would honour what Moses had decreed. We plan to explain this phenomenon still further. ###### Or HaChaim on Deuteronomy 33:1:8 [Or HaChaim on Deuteronomy 33:1:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:8) **ג׳)** ״אֶת בְּנֵי יִשְׂרָאֵל״, שֶׁהֵם כְּלִי מוּכָן לְקַבֵּל הַבְּרָכוֹת מַה שֶׁלֹּא הָיָה עַד עַתָּה, וְצֵא וּלְמַד שֶׁלֹּא שָׁרְתָה שְׁכִינָה בִּכְלָלוּתָם אֶלָּא עַל בְּנֵי יִשְׂרָאֵל כִּי נִתְקַבְּצוּ כֹּחוֹת הַקְּדוּשָּׁה שֶׁהֵם בְּמִסְפַּר שִׁשִּׁים רִבּוֹא. וְאָמְרוֹ ״אֶת בְּנֵי יִשְׂרָאֵל״ וְלֹא הִסְפִּיק לוֹמַר ״בְּנֵי״, אוּלַי שֶׁנִּתְכַּוֵּן לְצָרֵף עִמָּהֶם הַנֶּעֱלָמָה מֵעֵינֵי כָּל חַי שֶׁהִיא הַשְּׁכִינָה, שֶׁהִיא עִם יִשְׂרָאֵל אֲפִלּוּ בְּצָרָה, דִּכְתִיב (תהלים צא:טו) ״עִמּוֹ אָנֹכִי בְצָרָה״. וִידִיעַת הַהֲפָכִים שָׁוָה, שֶׁנִּתְכַּוֵּן מֹשֶׁה שֶׁהוּא הַשּׁוֹשְׁבִין לְבָרְכָהּ עִמָּהֶם. **Or Hachayim, trans. Eliyahu Munk:** 3) The words את בני ישראל, "the children of Israel," are an indication that all the Israelites were a vessel deserving to be blessed at that time, a condition that had not existed previously. We have explained on several occasions that the presence of G'd does not come to rest on fewer than 600,000 Jews as only this number is able to comprise the combined degree of sanctity which assures Israel of being suitable carriers of the שכינה. The reason that the Torah added the word את and did not content itself with writing בני ישראל, may have been in order to allude to a hidden dimension, something which does not manifest itself openly. It may be a veiled reference to the fact that even when the Israelites are in exile, some part of G'd's presence never completely deserts them. This concept is based on Psalms 91,15: "I will be with him in distress." [Moses was the author of this Psalm. Ed.] Moses, who may be viewed as "Israel's best Man" in the mystical relationship between G'd and Israel, bestows this additional aspect of blessing on his people. ###### Or HaChaim on Deuteronomy 33:1:9 [Or HaChaim on Deuteronomy 33:1:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:9) **ד׳)** ״לִפְנֵי מוֹתוֹ״, כִּי הֲגַם שֶׁגָּדוֹל עֵרֶךְ מֹשֶׁה, תּוֹסֵף רוּחוֹ וְכֹחוֹ בְּעֵת אֲשֶׁר יַגִּיעַ הָעֵת אֲשֶׁר יֵאָסֵף אֶל עַמָּיו, וּלְצַד הָאַרְבָּעָה טְעָמִים הִגְדִּילָהּ ה׳ וְיִחֲדָהּ לְמַעְלָה מִכּוּלָּם בְּאָמְרוֹ ״וְזֹאת הַבְּרָכָה״. **Or Hachayim, trans. Eliyahu Munk:** 4) The words לפני מותו, "before his death," may indicate that although Moses possessed outstanding spiritual powers throughout his life, these powers were enhanced at this time when he was close to his death. This may also be a further meaning of the introductory word וזאת, i.e. in addition to all the spiritual powers Moses was endowed with, at **this** time he possessed even greater spiritual resources. ###### Or HaChaim on Deuteronomy 33:1:10 [Or HaChaim on Deuteronomy 33:1:10](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:10) **עוֹד** יִרְמֹז בְּאָמְרוֹ ״וְזֹאת״ עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (ילקוט שמעוני, ספרי כאן) שֶׁלֹּא זָכָה מֹשֶׁה שֶׁיִּקָּרֵא אִישׁ הָאֱלֹהִים עַד שֶׁבֵּרַךְ אֶת יִשְׂרָאֵל, וְהוּא מַה שֶׁהֵעִיר בְּאָמְרוֹ ״וְזֹאת״, פֵּרוּשׁ, מִלְּבַד כָּל אֲשֶׁר פָּעַל וְעָשָׂה מֵהַיּוֹשֶׁר, כְּשֶׁהוֹסִיף זֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אֶת בְּנֵי יִשְׂרָאֵל, בָּזֶה נִקְרָא אִישׁ הָאֱלֹהִים. **Or Hachayim, trans. Eliyahu Munk:** Another meaning of the word וזאת may be gleaned from the comments of the *Yalkut Shimoni* who says that Moses did not rate the description "man of G'd" until he blessed the Jewish people. The meaning of the word then is that in spite of all the feats performed by Moses in his 120 years he only qualified for the title איש האלוקים when he blessed the people at this time. ###### Or HaChaim on Deuteronomy 33:1:11 [Or HaChaim on Deuteronomy 33:1:11](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:11) **אִישׁ הָאֱלֹהִים.** יִתְבָּאֵר הַכָּתוּב עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (ערכין יז.) וְזֶה לְשׁוֹנָם: אִם יָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא לֵישֵׁב בְּדִין עִם אַבְרָהָם יִצְחָק וְיַעֲקֹב אֵינָם יְכוֹלִים לַעֲמֹד בְּפָנָיו, עַד כָּאן. הָא לָמַדְתָּ כִּי מַה שֶׁמּוֹעִילִים הַצַּדִּיקִים בְּמַעֲשֵׂיהֶם וּבְהִתְעַצְּמוּתָם בָּעוֹלָם הַזֶּה אֵינוֹ אֶלָּא לִזְכּוֹת מִכֹּחַ הָרַחֲמִים אֲבָל בְּדִין לֹא, וּכְמַאֲמַר דָּוִד (תהלים קמג:ב): ״וְאַל תָּבוֹא בְמִשְׁפָּט אֶת עַבְדֶּךָ כִּי לֹא יִצְדַּק לְפָנֶיךָ כָּל חָי״, פֵּרוּשׁ כָּל צַדִּיק שֶׁיִּקָּרֵא חַי. וְכָאן הוֹדִיעַ הַכָּתוּב כִּי צַדִּיק זֶה נִתְעַצֵּם וּפָעַל הַטּוֹב אֲפִלּוּ בְּעֵרֶךְ בְּחִינַת הַדִּין הָרָמוּז בֶּ״אֱלֹהִים״, וְהוּא אָמְרוֹ ״אִישׁ הָאֱלֹהִים״, וְאִם יָבוֹא ה׳ לַעֲמֹד עִמּוֹ בְּדִין – יוּכַל, כִּי הִפְלִיא לַעֲשׂוֹת הַטּוֹב וְהַיָּשָׁר. **Or Hachayim, trans. Eliyahu Munk:** **איש האלוקים, the man of G'd.** This may be an outstanding compliment to Moses. Whereas we are told in *Erchin* 17 in the name of Rabbi Eliezer the great, that if G'd were to go to arbitration with the patriarchs Abraham, Isaac, and Jacob, that none of them could prevail, [seeing all had to depend on G'd employing His attribute of Mercy, Ed.] Moses alone was able to be judged on the basis of the attribute of Justice, i.e. האלוקים. This is also what David had in mind when he said in Psalms 143,2: "and do not enter into judgment with Your servant for before You no living creature is in the right." He meant that even a צדיק, [play on the word יצדק in that verse, Ed.] can survive when the attribute of Justice is applied to him. The Torah tells us here that Moses was the only צדיק who did not fit the description by David. He was a "man" who could be evaluated and not be found wanting even when measured by the yardstick of the attribute of Justice. ###### Or HaChaim on Deuteronomy 33:1:12 [Or HaChaim on Deuteronomy 33:1:12](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:12) **עוֹד** נִתְכַּוֵּן בְּמַאֲמָר זֶה לְהָעִיד עָלָיו כִּי כָּל הִתְעַצְּמוֹ בַּמִּדּוֹת הַטּוֹבוֹת הַיְּדוּעוֹת לוֹ לֹא הָיוּ אֶלָּא לְצַד יִרְאָתוֹ מֵאֱלֹהָיו, לֹא שֶׁהָיָה טִבְעוֹ מְסַיְּעוֹ אֶל הַדָּבָר, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (יומא כב:) שָׁאוּל בְּאַחַת וְלֹא עָלְתָה לוֹ וְדָוִד וְכוּ׳, כִּי שָׁאוּל הָיָה מִטִּבְעוֹ מָזוּג וְלֹא הָיָה חַם וּמָהִיר לִטְעוֹת, וְלָזֶה בְּאַחַת שֶׁשָּׁגַג יָצְתָה מִמֶּנּוּ הַמְּלוּכָה לְפִי טִבְעוֹ. מְשַׁעֲרִים בְּנֵי עֶלְיוֹן שֶׁאִם הָיָה כְּטִבְעוֹ שֶׁל דָּוִד אַדְמוֹנִי הָיָה עוֹשֶׂה כְּדָוִד עֶשֶׂר יָדוֹת. וְהֵן הָאִישׁ מֹשֶׁה יֵשׁ מָקוֹם לַחְשֹׁב שֶׁהָיָה עָנָיו מִטִּבְעוֹ וְהָיָה בְּכֻלָּן [סַבְלָן] מִטִּבְעוֹ, לָזֶה הֵעִידָה הַתּוֹרָה עָלָיו שֶׁכָּל הִתְעַצְּמוּתוֹ וְתִגְבָּרְתּוֹ הָרָמוּז בְּתֵבַת ״אִישׁ״ הָיָה לְצַד הָאֱלֹהִים הָיָה יָרֵא, וְהוּא אָמְרוֹ ״אִישׁ הָאֱלֹהִים״. **Or Hachayim, trans. Eliyahu Munk:** Another meaning of this expression may be that Moses trained himself to acquire the virtue of reverence for G'd. He was not blessed with this virtue by birth, it was not one of the genetic gifts he enjoyed. We may understand this better with the help of a statement in the Talmud comparing the respective virtues of King Saul and King David. Rav Hunna (*Yuma* 22) states that "whereas Saul committed one grievous error which spelled his doom (as a king and dynasty), David committed two errors without paying for it by losing his kingdom and his dynasty." The reason why G'd applied a stricter yardstick when judging Saul's behaviour was that Saul was of a natural disposition which made it easy for him to revere G'd and be obedient. David, on the other hand, had no such genetic advantage and found it much more difficult to discipline himself. This is why he was introduced to us in the Book of Samuel I 16,11 as אדמוני, i.e. similar to Edom, to Esau, in temperament. Had Saul possessed David's temperament he would have become ten times as guilty of disobeying G'd as David was. The Torah testifies here that Moses' attaining of the title איש האלוקים represented a supreme effort by Moses seeing that he was an independent spirit by nature. ###### Or HaChaim on Deuteronomy 33:1:13 [Or HaChaim on Deuteronomy 33:1:13](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:1:13) **עוֹד** יִרְמֹז עַל זֶה הַדֶּרֶךְ ״אִישׁ הָאֱלֹהִים״ – שֶׁלֹּא קָם וְלֹא יָקוּם כְּמוֹתוֹ. וְנִתְכַּוֵּן הַכָּתוּב בִּסְמִיכוּת ״אֶת בְּנֵי יִשְׂרָאֵל״ לְמַאֲמַר ״אִישׁ הָאֱלֹהִים״ לְהַגִּיד שֶׁמַּדְרֵגָה זוֹ הִשִּׂיגָהּ עִם בְּנֵי יִשְׂרָאֵל, פֵּרוּשׁ, בְּאֶמְצָעוּת מַה שֶׁטָּרַח בָּהֶם וּמַה שֶׁסָּבַל מֵהֶם וְהַמִּסְתַּעֵף מֵאֶמְצָעוּת הַנְהָגָתוֹ הַטּוֹבָה עִמָּהֶם הִשִּׂיג מַדְרֵגָה זוֹ לִקָּרֵא אִישׁ הָאֱלֹהִים. **Or Hachayim, trans. Eliyahu Munk:** The words איש האלוקים convey yet another meaning. It is a description of someone unique. There never has been nor will there ever be again a human being to whom the description איש האלוקים can be applied in the way the Torah applied it to Moses. This is why the term is coupled with the words את בני ישראל. The Torah means that Moses achieved his status only due to what he had done on behalf of the Jewish people and what he suffered at the hands of Jewish people. Seeing that no other leader endured what Moses endured and came out on top as did Moses, the description which fits Moses would not fit anybody elese. ###### Or HaChaim on Deuteronomy 33:2:1 [Or HaChaim on Deuteronomy 33:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:2:1) **וַיֹּאמַר ה׳ מִסִּינַי בָּא וְגוֹ׳.** רַזַ״ל אָמְרוּ (ספרי): יָצָא לִקְרַאת יִשְׂרָאֵל מִסִּינַי, וְזָרַח מִשֵּׂעִיר – שֶׁפָּתַח לִבְנֵי עֵשָׂו לִתֵּן לָהֶם הַתּוֹרָה, הוֹפִיעַ מֵהַר פָּארָן – שֶׁהָלַךְ גַּם כֵּן לְיִשְׁמָעֵאל. וְקָשֶׁה לָמָּה הִתְחִיל בַּמְּאוּחָר שֶׁהוּא ״מִסִּינַי בָּא״ שֶׁזֶּה הָיָה אַחַר שֶׁפָּתַח לְשֵׂעִיר וּלְפָארָן וְלֹא קִבְּלוּ, וְיָצָא לִקְרַאת יִשְׂרָאֵל כְּשֶׁרָצָה לִתְּנָהּ לָהֶם. עוֹד צָרִיךְ לָדַעַת לָמָּה שִׁנָּה לְדַבֵּר בִּשְׁלֹשָׁה לְשׁוֹנוֹת: ״בָּא״, ״זָרַח״, ״הוֹפִיעַ״, וְהָיָה לוֹ לְכָלְלָם יַחַד עַל זֶה הַדֶּרֶךְ: ״מִסִּינַי בָּא וּמִשֵּׂעִיר וּמִפָּארָן״. עוֹד לָמָּה בְּסִינַי הִקְדִּים זִכְרוֹן הַמָּקוֹם וְאַחַר כָּךְ מַה שֶׁהָיָה מִמֶּנּוּ, וּבְפָארָן וְשֵׂעִיר הִקְדִּים הַבָּא וְאַחַר כָּךְ הַמָּקוֹם? **Or Hachayim, trans. Eliyahu Munk:** **ויאמר, ה׳ מסיני בא, He said: "Hashem came from Sinai, etc."** Our sages in the *Sifri* understand this to mean that G'd came towards the Jewish people at Mount Sinai, וזרח משעיר למו, and that on the way towards the Jewish people He first offered the Torah to the descendants of Esau (who lived in Se-ir). The words הופיע מהר פארן would mean that G'd also offered the Torah to the Ishmaelites whose abode was in the desert of Paran. The difficulty with this exegesis is why would the Torah mention the Ishmaelites last when, geographically speaking, G'd would have first encountered the Ishmaelites, seeing He is described as coming **from** Sinai? Furthermore, we need to know why the Torah employs three different verbs for describing G'd's arrival, i.e. בא, זרח, הופיע? Why did the Torah not simply lump all this together by writing: "He came from Sinai, Se-ir and Paran?" Besides, why did the Torah **first** mention the place when referring to Sinai, whereas it describes G'd's "shining" or "appearing" **before** mentioning where this took place, i.e. Se-ir or Paran respectively? ###### Or HaChaim on Deuteronomy 33:2:2 [Or HaChaim on Deuteronomy 33:2:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:2:2) **אָכֵן** יִתְבָּאֵר הָעִנְיָן בְּהָעִיר אָמְרָם זִכְרוֹנָם לִבְרָכָה לָמָּה לֹא זָכוּ הָאָבוֹת, וּבִפְרָט יַעֲקֹב שֶׁהָיְתָה מִטָּתוֹ שְׁלֵמָה, לָתֵת לָהֶם ה׳ תּוֹרָתוֹ, וְאָמְרוּ (בראשית רבה ע,ט-יד) שֶׁהַטַּעַם הוּא לְפִי שֶׁאֵין שְׁכִינָה שׁוֹרָה עַל פָּחוֹת מִשִּׁשִּׁים רִבּוֹא, וּנְתִינַת הַתּוֹרָה צְרִיכָה הָיְתָה הַשְׁרָאַת שְׁכִינָה, כְּמוֹ שֶׁכֵּן מָצִינוּ (שמות יט:כ) ״וַיֵּרֶד ה׳ עַל הַר סִינַי״. **Or Hachayim, trans. Eliyahu Munk:** We may best understand this when considering why the Torah had not been given to Jacob who, after all, had raised twelve sons all of whom were loyal to the Abrahamitic tradition. *Midrash Hagadol* on Genesis 32,2 says that the *Shechinah* does not come to rest on an assembly of fewer than 600,000 (Jews or angels). Giving the Torah to the Jewish people required the presence of 600,000 as the Torah reports that G'd descended on Mount Sinai for the occasion (Exodus 19,20). ###### Or HaChaim on Deuteronomy 33:2:3 [Or HaChaim on Deuteronomy 33:2:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:2:3) וְהִנֵּה יֹאמַר הָאוֹמֵר: הֲלֹא מָצִינוּ שֶׁאֲפִלּוּ שְׁנַיִם שֶׁיּוֹשְׁבִים וְעוֹסְקִים בַּתּוֹרָה, אָמְרוּ בַּמִּשְׁנָה (אבות ג:ב) שְׁכִינָה שְׁרוּיָה בֵּינֵיהֶם. לָזֶה אָמְרוּ קַדְמוֹנֵינוּ יוֹדְעֵי דַעַת כִּי מַה שֶׁאָנוּ אוֹמְרִים שֶׁצָּרִיךְ שִׁשִּׁים רִבּוֹא הוּא עַל הַשְׁרָאַת כְּלָלוּת הַשְּׁכִינָה, וּמַה שֶׁזּוֹכִים עֲשָׂרָה שֶׁיּוֹשְׁבִים וְעוֹסְקִים בַּתּוֹרָה אוֹ שְׁנַיִם הוּא עַל אוֹת אַחַת שֶׁמֵּאִיר מִמֶּנָּה הַמּוֹפִיעַ בְּמִי שֶׁיִּתְעוֹרֵר לְהִדָּבֵק בַּקְּדֻשָּׁה, כָּל אֶחָד כְּפִי כֹּחוֹ, וְאֵין דּוֹמֶה הֶאָרַת שְׁנַיִם לִשְׁלֹשָׁה וּשְׁלֹשָׁה לְאַרְבָּעָה, אֲבָל כְּלָלוּת הַשְּׁכִינָה אֵינָהּ שׁוֹרָה אֶלָּא עַל שִׁשִּׁים רִבּוֹא מִיִּשְׂרָאֵל. **Or Hachayim, trans. Eliyahu Munk:** How do we reconcile this statement with the opinion offered in *Avot* 3 that even if two people discuss words of Torah the *Shechinah* is present? Knowledgeable scholars explain that the first statement refers to the total presence of the *Shechinah,* whereas the statements we find in *Avot* regarding the presence of G'd when 10 or even fewer Jews engage in Torah is a reference to a portion of the *Shechinah.* This "portion" of the *Shechinah* suffices to inspire the people studying Torah to gain greater insights. The degree of insights afforded such people studying Torah varies with the number of people involved in such study. The fewer the number, the smaller the input due to the *Shechinah.* ###### Or HaChaim on Deuteronomy 33:2:4 [Or HaChaim on Deuteronomy 33:2:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:2:4) **וְהוּא** מַאֲמַר הַכָּתוּב ״ה׳״ – פֵּרוּשׁ, כְּלָלוּת הַשְּׁכִינָה, ״מִסִּינַי בָּא״ לְהַקְבִּיל יִשְׂרָאֵל, וּבְצֵאת הַשְּׁכִינָה לְהַקְבִּיל עַם נִבְחָר, עִם יְצִיאָתָהּ יָצְאוּ שְׁנֵי אוֹרוֹת וּבָאוּ, אֶחָד דֶּרֶךְ הַר שֵׂעִיר וְאֶחָד דֶּרֶךְ הַר פָּארָן לְיִשְׂרָאֵל שֶׁעָבְרוּ דֶּרֶךְ שָׁם לְסִבָּה יְדוּעָה. וְלָזֶה הִקְדִּים ״מִסִּינַי בָּא״ שֶׁהִיא בִּיאַת כְּלָלוּת הַשְּׁכִינָה, וְאַחַר כָּךְ הוֹדִיעַ חֶלְקֵי אוֹרָהּ שֶׁבָּאוּ דֶּרֶךְ מְקוֹמוֹת הַלָּז. וְדִקְדֵּק לוֹמַר ״זָרַח״ וְ״הוֹפִיעַ״ לְהָעִיר שֶׁלֹּא הָלַךְ דֶּרֶךְ שָׁם אֶלָּא זְרִיחָה אַחַת וְהוֹפָעָה אַחַת מִמֶּנּוּ. וּלְשׁוֹן הוֹפָעָה יֵאָמֵר עַל חֵלֶק מוּעָט מֵהַקְּדֻשָּׁה, כְּדֶרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (מכות כג:) ״הוֹפִיעָה רוּחַ הַקֹּדֶשׁ בְּמִדְרָשֵׁנוּ״, שֶׁהוּא גֶּדֶר קָטָן שֶׁבִּבְחִינַת הַשְׁרָאַת אוֹר הַשְּׁכִינָה. וְיִחֵס לִבְנֵי שֵׂעִיר גֶּדֶר גָּדוֹל מִגֶּדֶר שֶׁל יִשְׁמָעֵאל כְּפִי מַדְרֵגָתוֹ, כִּי הוּא לְמַעְלָה מִיִּשְׁמָעֵאל. **Or Hachayim, trans. Eliyahu Munk:** When the Torah mentions here that G'd came from Sinai, this is a reference to the totality of the *Shechinah.* It arrived to welcome the people of Israel. On the other hand, when G'd approached the tribe of Esau and Ishmael respectively, He employed only a small portion of the *Shechinah.* One such portion appeared to Se-ir, the other to the Ishmaelites in Paran. What the Torah describes here is the return of these two "portions" of the *Shechinah* which had "offered" the Torah to the nations mentioned. This is why mentioning Sinai first is perfectly in order as the bulk of the *Shechinah* had never departed from the encampment of the Jewish people at Sinai. The very words זרח and הופיע are only descriptions of the insignificant parts of the *Shechinah* which appeared to these nations. We find a similar expression in *Makkot* 23 where the Talmud describes the appearance of Holy Spirit in the hall of the academy with the words **הופיע** רוח הקודש בבית דינו של שמואל. The Edomites (descendants of Esau) enjoyed a relatively greater portion of the *Shechinah* on that occasion than the Ishmaelites as their biological relationship to the Jewish people is closer than that of the Ishmaelites. ###### Or HaChaim on Deuteronomy 33:2:5 [Or HaChaim on Deuteronomy 33:2:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:2:5) **וּבָזֶה** נִתְיַשְּׁבוּ כָּל הַדִּקְדּוּקִים. גַּם מַה שֶׁהִקְדִּים זִכְרוֹן סִינַי לַבִּיאָה וּבְשֵׂעִיר וּבְפָארָן הִקְדִּים לִזְרִיחָה וְהוֹפָעָה, כִּי בִּמְקוֹם זִכְרוֹן ה׳ הוּא מַאֲמַר הוֹפִיעַ וְזָרַח, וְהָבֵן. וְהַכַּוָּנָה בְּכָל הַמַּאֲמָר לְהָעִיר מַעֲלָתָם לְהַרְבּוֹת בְּבִרְכָתָם כִּי רְאוּיִים הֵם לִבְרָכָה, וְזֶה מִדֶּרֶךְ הָרוֹצֶה לְבָרֵךְ בְּכָל לִבּוֹ לְעוֹרֵר הַדְּבָרִים לְהַלְהִיב הַלֵּב לְבָרֵךְ בְּכָל לִבּוֹ. וְכֵן תִּמְצָא שֶׁעָשָׂה יִצְחָק כְּשֶׁרָצָה לְבָרֵךְ יַעֲקֹב, הָיָה מְקָרְבוֹ אֵלָיו וְאָמַר לוֹ (בראשית כז:כו) ״גְּשָׁה נָּא וּשְׁקָה לִּי בְּנִי״, וְזֶה מִדְּבָרִים הַמְּעוֹרְרִים. **Or Hachayim, trans. Eliyahu Munk:** We have now explained all the nuances in our verse including the fact that Sinai is mentioned at the outset as the source from which the *Shechinah* travelled to these other nations. The purpose of the whole verse is to demonstrate the spirituallly high level of the Jewish people at the time which made it possible for Moses to bestow such far-ranging blessings upon them both collectively and according to their respective tribes. Moses acted no differently from Isaac when he prepared himself to bless Jacob and asked him to approach his father so that he could kiss him (Genesis 27,26). Extolling Israel's superiority put them in a suitable frame of mind to receive the blessing just as being kissed by his father put Jacob in the right frame of mind to receive the blessing. ###### Or HaChaim on Deuteronomy 33:2:6 [Or HaChaim on Deuteronomy 33:2:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:2:6) **וְעַיֵּין** מַה שֶׁפֵּרַשְׁתִּי בְּפָרָשַׁת וַיְחִי בְּפָסוּק (בראשית מח:ח) ״מִי אֵלֶּה״ בְּאֶחָד מִן הַדְּרָכִים, וּכְמוֹ כֵן הָאָדוֹן מֹשֶׁה בָּחַר לוֹ לְעוֹרֵר אַהֲבַת לִבּוֹ אֲלֵיהֶם מִמַּה שֶׁה׳ אֲהָבָם וְהֶעֱלָה אוֹתָם, וְנַפְשׁוֹ הַקְּדוֹשָׁה תִּתְלַהֵב לֶאֱהוֹב אֲהוּבֵי עֶלְיוֹן, וְזֶה אֶחָד מִשְּׁלֵמוּת אַהֲבָתוֹ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא. **Or Hachayim, trans. Eliyahu Munk:** You will do well to read what I have written on Genesis 48,8 where Jacob asked Joseph who the two lads were whom he had brought to be blessed. Moses' display of love for the Jewish people is part of his many outstanding characteristics. ###### Or HaChaim on Deuteronomy 33:2:7 [Or HaChaim on Deuteronomy 33:2:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:2:7) **וְאָתָה מֵרִבְבוֹת קֹדֶשׁ.** הָרִאשׁוֹנִים (רש״י בשם ספרי) אָמְרוּ שֶׁנִּתְכַּוֵּן לוֹמַר שֶׁהֵבִיא עִמּוֹ חֵלֶק מֵרִבְבוֹת וְלֹא כָּל וְלֹא רוֹב, לְהוֹדִיעַ עַנְוָתוֹ יִתְבָּרַךְ. וּלְדִבְרֵיהֶם יְפָרְשׁוּ תֵּבַת ״וְאָתָה״ בִּמְקוֹם ״וְהֵבִיא״, וְאֵין זֶה פְּשַׁט הַתֵּבָה. וְאִם יְפָרְשׁוּ ״וְאָתָה״ הוּא וּבָא, אֵין מְפֹרָשׁ אִם הֵבִיא אֲפִלּוּ קְצָתָם. וְאוּלַי שֶׁסּוֹבְרִים שֶׁהֲבָאַת הַמִּקְצָת אֵין הַכָּתוּב צָרִיךְ לְאָמְרוֹ, וּמַה שֶׁלָּמַדְנוּ מִן הַכָּתוּב הוּא שֶׁלֹּא הֵבִיא עִמּוֹ הָרִבְבוֹת קֹדֶשׁ וְהִנִּיחָם שָׁם. **Or Hachayim, trans. Eliyahu Munk:** **ואתה מרבבות קדש, and arrived with the myriads of holy ones.** According to Rashi who quotes *Sifri,* the letter מ preceding the word רבבות means that G'd was accompanied only by some of the myriads of holy beings, or at least the Torah describes it in this fashion to demonstrate the "humility" of G'd. According to this view the word ואתה means "He brought." This is certainly not the plain meaning of this word. On the other hand, if we understand the word ואתה to mean "He came," there is no proof that G'd was accompanied by even some of His holy hosts. Perhaps those commentators thought that there was no need to mention that G'd was accompanied by merely some of His myriads of holy hosts and that therefore He was accompanied by all of them. What the Torah does tell us then is that though G'd was accompanied by all these myriads of holy hosts He did not leave them in a terrestrial domain. ###### Or HaChaim on Deuteronomy 33:2:8 [Or HaChaim on Deuteronomy 33:2:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:2:8) **וְחוּץ** מִדַּרְכָּם נִרְאֶה שֶׁהַכַּוָּנָה הוּא לְהָעִיר מַעֲלָתָם שֶׁל יִשְׂרָאֵל, כִּי הִנִּיחַ ה׳ צְבָא מַעְלָה רִבְבוֹת קֹדֶשׁ וּבָא אֵצֶל יִשְׂרָאֵל, וּפֵרוּשׁ ״וְאָתָה״ בָּא בְּהֶחְלֵט מֵהֶם וְעָשָׂה בִּמְקוֹמָם עַמּוֹ וְנַחֲלָתוֹ, וְכֵן הָיָה שֶׁשָּׁם בְּסִינַי צִוָּה לְיִשְׂרָאֵל (שמות כה:ח) ״וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם״ וְעָזַב עֶלְיוֹנִים, וְתִמְצָא בְּסֵפֶר הַזֹּהַר (תרומה קמ:) כַּמָּה נִצְטַעֲרוּ צְבָא הַשָּׁמַיִם כְּשֶׁקָּבַע ה׳ דִּירַת שְׁכִינָתוֹ בַּתַּחְתּוֹנִים אֲשֶׁר בָּחַר לוֹ: **Or Hachayim, trans. Eliyahu Munk:** If we ignore the conventional explanations we may view what is written here as a reflection of the spiritual level of the Jewish people. The Torah tells us that G'd left behind Him in the Celestial Regions the myriads of holy hosts and instead came to take up residence amongst the Jewish people here on earth. The word ואתה means that G'd arrived for a permanent visit with the Jewish people, making them His people and His inheritance. The *Zohar* on *Terumah* item 140 describes the anguish experienced by these heavenly hosts when they became aware that G'd had moved His abode to the "lower" terrestrial regions. ###### Or HaChaim on Deuteronomy 33:2:9 [Or HaChaim on Deuteronomy 33:2:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:2:9) **מִימִינוֹ אֵשׁ דָּת לָמוֹ.** פֵּרוּשׁ, טַעַם שֶׁבָּחַר ה׳ לִשְׁכּוֹן שָׁמָּה בַּתַּחְתּוֹנִים ״וְאָתָה מֵרִבְבוֹת קֹדֶשׁ״, לְפִי שֶׁ״מִימִינוֹ אֵשׁ דָּת לָמוֹ״, וְהוּא עַל דֶּרֶךְ מַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שמות רבה לג.) בְּפָסוּק ״וְיִקְחוּ לִי תְּרוּמָה״ מָשָׁל לְמֶלֶךְ שֶׁהִשִּׂיא בִּתּוֹ וְכוּ׳, אָמַר הַמֶּלֶךְ קְחִי גַּם אוֹתִי עִמָּהּ, וְהוּא הַטַּעַם שֶׁנָּתַן כָּאן לִ״וְאָתָה מֵרִבְבוֹת״ מִטַּעַם ״מִימִינוֹ אֵשׁ דָּת לָמוֹ״, פֵּרוּשׁ לְיִשְׂרָאֵל. **Or Hachayim, trans. Eliyahu Munk:** **מימינו אש דת למו, from His right hand He presented the fiery Torah to them.** This is the reason why G'd chose to take up residence on earth and departed from the myriads of holy beings in the Celestial Regions. We find something analogous in *Shemot Rabbah* 33,1 explaining Exodus 25,2 as a parable describing a king who had an only daughter who stipulated to his son-in-law to be that there must always be room in his house for him. G'd considered the Torah His only daughter and when He gave it to Israel He stipulated that there be a place for Him also amongst the Israelites. The Torah explains that the reason G'd left His abode in the Celestial Regions was that He had given His "right hand," i.e. the Torah, to the Jewish people and He could not bear being separated from the Torah. ###### Or HaChaim on Deuteronomy 33:2:10 [Or HaChaim on Deuteronomy 33:2:10](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:2:10) וְאָמְרוֹ ״אֵשׁ דָּת״ וְלֹא אָמַר ״דָּת אֵשׁ״, לְהַסְמִיךְ תֵּיבַת ״אֵשׁ״ לְתֵיבַת ״מִימִינוֹ״ לְהָעִיר שֶׁנִּתְּנָה הַתּוֹרָה מִיָּמִין וּמִשְּׂמֹאל (ספרי כאן), וְהוּא אָמְרוֹ ״מִימִינוֹ״ – זֶה יָמִין, ״אֵשׁ״ – זֶה שְׂמֹאל שֶׁהוּא גְּבוּרָה הָרְמוּזָה בִּבְחִינַת הָאֵשׁ, מִשְּׁנֵיהֶם ״דָּת לָמוֹ״. וְהוּא סוֹד (דברים רבה ג,יב, תנחומא יתרו טז) אֵשׁ לְבָנָה עַל גַּבֵּי שְׁחוֹרָה, וְהוּא סוֹד קְרִיאַת הַתּוֹרָה תּוּשִׁיָּה (יבמות סב., ילקוט שמעוני רמז כג) מִצַּד הַגְּבוּרָה וְנוֹתֶנֶת עֹז וּמֶמְשָׁלָה מִצַּד הַחֶסֶד. **Or Hachayim, trans. Eliyahu Munk:** The reason the Torah describes the Torah as אש דת instead of as דת אש is in order for the word אש, "fire" or "fiery" to appear next to the word מימינו, "on His right." The Torah emphasises that when G'd gave the Torah to the Jewish people He did so with His right hand as well as with His left hand. The word אש symbolises G'd's left hand, as it stands for the emanation גבורה. This is the mystical dimension of the statement in *Devarim Rabbah* 3,12 that the Torah (parchment) was white fire inscribed with black fire. It is also the deeper meaning of *Avot* 6,1 that studying the Torah provides תושיה, wisdom, through the emanation of גבורה and עז וממשלה, strength and authority derived from the emanation חסד. ###### Or HaChaim on Deuteronomy 33:3:1 [Or HaChaim on Deuteronomy 33:3:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:1) **אַף חוֹבֵב עַמִּים וְגוֹ׳** רַזַ״ל אָמְרוּ (בבא בתרא ח.) אַף שֶׁחִבֵּב ה׳ הָעַמִּים וְהִגְלָה יִשְׂרָאֵל בֵּינֵיהֶם, אַף עַל פִּי כֵן ״כָּל קְדוֹשָׁיו בְּיָדֶךָ וְהֵם״ וְגוֹ׳ שֶׁאֵין עַל לוֹמְדֵי תּוֹרָה מִנְדָּה בְלוֹ וַהֲלָךְ. וְנִרְאֶה שֶׁיְּכַוֵּן הַכָּתוּב לָתֵת טַעַם לַהֲלִיכָתוֹ לְשֵׂעִיר וּלְפָארָן, שֶׁהוּא לַחֲרוֹת בָּהֶם אַף ה׳ בְּיוֹם הַדִּין כְּשֶׁיֹּאמְרוּ ״לֹא הוֹדַעְתָּנוּ אוֹתָהּ״, לָזֶה קָדַם לָהֶם הַסִּבָּה וְאָמַר לָהֶם ״אַתֶּם רוֹצִים לְקַבֵּל הַתּוֹרָה?״. וְשִׁעוּר הַכָּתוּב הוּא עַל זֶה הַדֶּרֶךְ: אַף הוּא מַה שֶׁחוֹבֵב עַמִּים שֶׁהָלַךְ לְהַזְמִינָם לַתּוֹרָה. **Or Hachayim, trans. Eliyahu Munk:** **אף חבב עמים, Also a lover of people, etc.** Our sages in *Baba Batra* 8 understand these words to mean that although on occasion G'd displayed fondness for the other nations when He exiled the Jewish people amongst them, כל קדושיו בידיך והם, the Jews who study Torah continue to enjoy special privileges such as exemption from certain taxes even while they are in exile. It appears that our verse provides the rationale for what is written in the previous verse, namely that G'd came to both Se-ir and Paran. He did so in order to subject them to His anger on the day of judgment when these nations would excuse their conduct by saying that they had never been given a chance to receive the Torah and had not been informed of its contents so that they could have lived by its precepts. The entire verse needs to be understood as follows: "G'd had also displayed His love for the other nations when He offered them the Torah at the time he gave it to the Israelites." ###### Or HaChaim on Deuteronomy 33:3:2 [Or HaChaim on Deuteronomy 33:3:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:2) וְאָמְרוֹ ״כָּל קְדֹשָׁיו״ וְגוֹ׳, פֵּרוּשׁ עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (ילקוט שמעוני סוף פרשת קדושים) בְּפָסוּק ״וָאַבְדִּיל אֶתְכֶם מִן הָעַמִּים״ (ויקרא כ:כו), אִלּוּ אָמַר ״וָאַבְדִּיל אֶת הָעַמִּים מִכֶּם״ לֹא הָיְתָה תְּקוּמָה לָאוּמּוֹת, וּמֵאָמְרוֹ ״וָאַבְדִּיל אֶתְכֶם״ וְגוֹ׳, מִכָּאן שֶׁאִם יָבוֹאוּ מֵהָעַמִּים לְהִתְגַּיֵּר הִנֵּה הֵם מְקֻבָּלִים כְּאֶחָד יִשְׂרְאֵלִי, וְהוּא אָמְרוֹ ״כָּל קְדֹשָׁיו״ פֵּרוּשׁ מַעֲלָה זוֹ עוֹדֶנָּה לָהֶם, פֵּרוּשׁ, לְהִתְגַּיֵּר, שֶׁהַבָּא לְהִתְקַדֵּשׁ מֵהֶם ״בְּיָדֶךָ״, פֵּרוּשׁ, הוּא נִכְנָס וּמְקֻבָּל תַּחַת כְּנָפֶיךָ (יבמות מז.). **Or Hachayim, trans. Eliyahu Munk:** The words כל קדושיו may best be understood in line with *Yalkut Shimoni* at the end of *Parshat Kedoshim* item 626, on Leviticus 20,26: "and I have separated you from the other nations to be Mine." If the Torah had written: "I have separated the other nations from you," this would have meant that we do not accept proselytes. Seeing that the Torah uses the reverse order and writes: "I have separated you from the nations," this means that when Gentiles wish to convert to Judaism they are able to do so. [this is the thrust of the comment; our author has enlarged on it. Ed.] The words קדשיו בידיך mean that G'd reserves the right to allow those who wish to sanctify themselves by embracing the Torah to do so. ###### Or HaChaim on Deuteronomy 33:3:3 [Or HaChaim on Deuteronomy 33:3:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:3) **אוֹ** תִּהְיֶה כַּוָּנַת הַכָּתוּב עַל זֶה הַדֶּרֶךְ: ״אַף חֹבֵב״ – פֵּרוּשׁ חִבָּה אַחַת נִשְׁאֲרָה לָעַמִּים, וְהוּא שֶׁכָּל קְדוֹשָׁיו בְּיָדֶךָ כְּמוֹ שֶׁפֵּרַשְׁתִּי. וְאָמְרוֹ ״וְהֵם״ – פֵּרוּשׁ עַם יִשְׂרָאֵל שֶׁבָּהֶם הוּא כָּל עִקַּר הַמַּאֲמָר, יֵשׁ לָהֶם הֶפְרֵשׁ לְהִתְגַּדֵּר עַל קְדוֹשָׁיו שֶׁל הַבָּאִים מִן שְׁאָר הַגּוֹיִם, שֶׁיִּשְׂרָאֵל ״תֻּכּוּ לְרַגְלֶךָ״, פֵּרוּשׁ, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (יבמות קג:) יִשְׂרָאֵל שֶׁעָמְדוּ עַל הַר סִינַי פָּסְקָה זוֹהֲמָתָם, וְזֶה הָיָה מִצַּד מַה שֶׁתֻּכּוּ – פֵּרוּשׁ נִתְמָרְקוּ עַל יְדֵי כֹּחַ הַדִּבּוּר הַמֻּפְלָא שֶׁשָּׁמְעוּ דִּבְרֵי הָאֱלֹהִים, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שבת פח:) שֶׁיָּצְאָה נִשְׁמָתָם כָּרָמוּז בַּפָּסוּק (שיר השירים ה:ו) ״נַפְשִׁי יָצְאָה בְדַבְּרוֹ״, וּבָזֶה פָּסְקָה זוֹהֲמָתָם, מַה שֶׁאֵין כֵּן הַגֵּרִים שֶׁהֲגַם שֶׁיִּתְקַבְּלוּ כְּאֶחָד שִׁבְטֵי יִשְׂרָאֵל לֹא פָּסְקָה זוֹהֲמָא מֵהֶם כַּיָּדוּעַ מִדִּבְרֵיהֶם (זוהר ח״ג יד:). **Or Hachayim, trans. Eliyahu Munk:** Another approach to our verses may be this. The meaning of the words אף חובב is that there remains one single fondness for the Jewish people vis-a-vis the other nations, namely that those who study Torah, the "holy ones," enjoy some privileges as I have explained. The word והם, "and they," refers to the Jewish people who are the principal subject of the verse. We are told that the Jewish people are able to maintain their sanctity or improve it because תכו לרגלך, "they planted themselves at Your feet." This is an allusion to the statement in *Shabbat* 146 that as a result of the revelation at Sinai the Israelites were completely cleansed of any residual pollutant dating back to the sin in Gan Eden. They achieved this status because they planted themselves at G'd's feet, i.e. embraced the Torah wholeheartedly. This enabled them to be addressed by G'd directly. Our sages in *Shabbat* 86 go so far as to say that at that time their souls left them (based on Song of Songs 5,6: "my soul left me when He spoke"). It was this experience which removed their pollutant. This remained an advantage of the natural born Israelites over their proselyte counterparts (compare *Zohar* volume three page 14). ###### Or HaChaim on Deuteronomy 33:3:4 [Or HaChaim on Deuteronomy 33:3:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:4) **וְגָמַר** אוֹמֶר ״יִשָּׂא מִדַּבְּרוֹתֶיךָ״, פֵּרוּשׁ לְשׁוֹן מֶמְשָׁלָה, עַל דֶּרֶךְ אָמְרוֹ (תהלים מז:ד) ״יַדְבֵּר עַמִּים תַּחְתֵּינוּ״, הַכַּוָּנָה בָּזֶה שֶׁאֵין נוֹתְנִים שׁוּם מֶמְשָׁלָה עַל יִשְׂרָאֵל אֶלָּא לְמִי שֶׁהוּא מִזֶּרַע יִשְׂרָאֵל וְלֹא מִמִּשְׁפַּחַת הַגֵּרִים, וּכְמוֹ שֶׁדָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (יבמות מה:) מִפָּסוּק (דברים יז:טו) ״שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ״ – כָּל מְשִׂימוֹת שֶׁתָּשִׂים עָלֶיךָ לֹא יִהְיוּ אֶלָּא מִקֶּרֶב אַחֶיךָ, וְצֵא וּלְמַד מִבָּרַיְתָא (סוטה מא.) שֶׁל אַגְרִיפַּס הַמֶּלֶךְ כְּשֶׁקָּרָא בְּבֵית הַמִּקְדָּשׁ זָלְגוּ עֵינָיו דְּמָעוֹת וְכָל הָעִנְיָן, וְהוּא אָמְרוֹ ״יִשָּׂא מִדַּבְּרוֹתֶיךָ״ פֵּרוּשׁ כָּל שֶׁהוּא מִזֶּרַע עַם בְּנֵי יִשְׂרָאֵל הוּא יָכוֹל לְהִתְרוֹמֵם בִּגְדוּלּוֹת שֶׁיֶּשְׁנָם עַל יִשְׂרָאֵל עַמֶּךָ, וְאָמְרוֹ ״יִשָּׂא״ לְשׁוֹן יָחִיד כְּאָמְרָם (סנהדרין ח.) דַּבָּר אֶחָד לַדּוֹר וְלֹא שְׁנֵי דַּבָּרִים. **Or Hachayim, trans. Eliyahu Munk:** **ישא מדברותיך, accepting Your pronouncements.** The word means "authority" in this instance. We find a similar meaning for דבר in Psalms 47,4: "He subjects peoples to us." The meaning is that only natural born Jews have true authority over other Jews; proselytes or their (immediate?) descendants may not become kings. Our sages in *Kidushin* 76 have derived this ruling from Deut. 17,15: "from amongst your brothers." This restrictive clause applies not only to kings who must be natural born Jews but also to judges and princes. The Talmud *Sotah* 41 relates that when King Agrippas read these words in the Torah his eyes started watering with tears as he was not a natural born Jew. The meaning of the words ישא מדברותיך here is that only a natural born Jew may arrogate to himself a position of authority over fellow Jews. The reason that the word ישא is in the singular is an allusion to *Sanhedrin* 8 that the Jewish people will have only a single authority, there will be no power-sharing. ###### Or HaChaim on Deuteronomy 33:3:5 [Or HaChaim on Deuteronomy 33:3:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:5) **עוֹד** יִרְצֶה בְּאָמְרוֹ ״יִשָּׂא מִדַּבְּרוֹתֶיךָ״ שֶׁהוּא טַעַם ״תֻּכּוּ״, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שבת פח.) שֶׁכָּפָה הַשֵּׁם עֲלֵיהֶם הָהָר כְּגִיגִית לְקַבֵּל הַתּוֹרָה, וּבִימֵי הָמָן בִּטְּלוּ טַעֲנַת מוֹדָעָא רַבָּא וְקִיְּמוּ מֵרְצוֹנָם מַה שֶׁקִּבְּלוּ בְּאוֹנֶס, וּפֵרַשְׁתִּי הַדָּבָר בִּמְקוֹמוֹ (שמות יט:ה), כִּי מַה שֶׁמֵּאֲנוּ לְקַבֵּל הַתּוֹרָה עַד שֶׁהֻצְרַךְ לַהֲפוֹךְ עֲלֵיהֶם הָהָר הָיָה עַל גְּזֵרַת חֲכָמִים וְדִבְרֵיהֶם וְתַקָּנוֹתֵיהֶם אֲשֶׁר רָבוּ שֶׁעָשׂוּ לְהַזְהִיר יִשְׂרָאֵל וּלְהַעֲמִידָם בְּמָקוֹם הַמִּשְׁתַּמֵּר מִלַּעֲבוֹר עַל דִּבְרֵי הַשֵּׁם, וְהוּא אָמְרוֹ ״תֻּכּוּ לְרַגְלֶךָ״ כְּדֵי שֶׁיִּשָּׂא מִדַּבְּרוֹתֶיךָ חֵלֶק מֵהַדִּבְּרוֹת שֶׁלֹּא רָצוּ לְקַבֵּל, כִּי עַל כְּלָלוּת הַתּוֹרָה כָּתוּב יוֹשֶׁר (שמות כד:ז) ״כָּל אֲשֶׁר דִּבֶּר הַשֵּׁם נַעֲשֶׂה וְנִשְׁמָע״, אֶלָּא עַל חֵלֶק מֵהַדִּבְּרוֹת שֶׁצִּוָּה עֲלֵיהֶם לְקַבֵּל תּוֹרַת חָכָם עַל זֶה ״תֻּכּוּ לְרַגְלֶךָ״ שֶׁהוּא הַר סִינַי שֶׁעָמַד הַשֵּׁם עָלָיו וְאוֹתוֹ כָּפָה הַשֵּׁם עֲלֵיהֶם כְּגִיגִית. **Or Hachayim, trans. Eliyahu Munk:** An additional meaning of the word ישא מדברותיך could be that it provides the rationale for תכו לרגליך. We have been told in *Shabbat* 88 that the acceptance of the Torah by the Jewish people was not exactly voluntary but that G'd threatened to bury them under the Mountain if they would not accept the Torah. On the other hand, the acceptance of the Torah during the period of Esther and Mordechai was entirely voluntary as a result of Haman's decree against the Jews being cancelled. I have explained the reluctance of the Jews to accept the Torah in my commentary on Exodus 19,5. It did not extend to acceptance of the biblical commandments but only to the rabbinic decrees. At any rate, the words תכו לרגליך are a reference to the threat of death at the Mountain if they would not accept the rabbinic ordinances. The people accepted the biblical parts of the Torah wholeheartedly and voluntarily. They did so in order to be spiritually uplifted by it, i.e. ישא מדברותיך. When the Torah wrote in Exodus 24,7 that the Jewish people said unanimously: "we will do all that G'd has said and we will hear it," the word "all" refers to the rabbinic ordinances. ###### Or HaChaim on Deuteronomy 33:3:6 [Or HaChaim on Deuteronomy 33:3:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:6) **אוֹ** תִּתְפָּרֵשׁ ״מִדַּבְּרוֹתֶיךָ״ לְשׁוֹן הַנְהָגָה, פֵּרוּשׁ תּוֹרוֹת הַמַּנְהִיגִים אֶת יִשְׂרָאֵל שֶׁהֵם הֵם הַמְּחַדְּשִׁים תַּקָּנוֹת וּגְזֵרוֹת וּגְדָרִים וּסְיָגִים, וּבִימֵי מָרְדְּכַי כְּשֶׁרָאוּ אֲשֶׁר יַפְלִיא צַדִּיק עֲשׂוֹת קִבְּלוּ תּוֹרַת חָכָם מְקוֹר חַיִּים. **Or Hachayim, trans. Eliyahu Munk:** The word מדברותיך may also be understood as referring to the people giving guidance to the Jewish people, the ones who introduce certain new ordinances if circumstances seem to call for this. When the Jews during the time of Mordechai observed how successful the latter had been in his looking after Jewish interests, the people voluntarily embraced all such rabbinic ordinances. ###### Or HaChaim on Deuteronomy 33:3:7 [Or HaChaim on Deuteronomy 33:3:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:7) **עוֹד** יִרְצֶה אָמְרוֹ ״יִשָּׂא מִדַּבְּרוֹתֶיךָ״ עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שיר השירים רבה א:ב) שֶׁכָּל דִּבּוּר וְדִבּוּר שֶׁהָיָה יוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה מְדַבֵּר עִם כָּל אִישׁ וָאִישׁ מִיִּשְׂרָאֵל וְאָמַר לוֹ: ״אַתָּה מְקַבְּלֵנִי עָלֶיךָ?״ וְהוּא אָמַר לוֹ: ״הֵן״. הָיָה נוֹשְׁקוֹ וְכוּ׳ וְעוֹלֶה וּמִתְעַטֵּר לְרֹאשׁוֹ, וְהוּא אָמְרוֹ ״וְהֵם תֻּכּוּ וְגוֹ׳ יִשָּׂא״ – כָּל אֶחָד וְאֶחָד מֵהֶם מִדַּבְּרוֹתֶיךָ עַל רֹאשׁוֹ. וְדִקְדֵּק לוֹמַר ״מִדַּבְּרוֹתֶיךָ״ וְלֹא אָמַר ״דִּבְּרוֹתֶיךָ״, לְפִי שֶׁהַדְּבָרִים עַצְמָם הָיוּ מְדַבְּרִים לָהֶם וְאוֹמֵר לְכָל אֶחָד: אַתָּה מְקַבְּלֵנִי וְכוּ׳ כָּאָמוּר. **Or Hachayim, trans. Eliyahu Munk:** Still another meaning of the words ישא מדברותיך may be based on the *Midrash Rabbah* (Song of Songs 1,2) explaining the words ישקני מנשיקות פיהו, "may He kiss me with the kisses of His mouth." According to this *Midrash* every single word which G'd spoke He communicated to every single Israelite asking if the Israelite in question was prepared to accept the law in question. The Israelite would answer in the affirmative. In response G'd would kiss him and place a crown on his head. This is why the Torah adds… והם תכו ישא מדברותיך. The reason that the Torah writes מדברותיך instead of the usual דברותיך is because the words themselves "spoke" to the Israelites asking them if they were prepared to accept them. ###### Or HaChaim on Deuteronomy 33:3:8 [Or HaChaim on Deuteronomy 33:3:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:8) וְאָמְרוֹ **יִשָּׂא** – לֶעָתִיד, לְפִי שֶׁאַחַר מַעֲשֵׂה הָעֵגֶל נִקְלְפוּ מֵהֶם הָעֲטָרוֹת הָהֵם שֶׁנָּשְׂאוּ עַל רֹאשָׁם, שֶׁהֵם הַמְדַבְּרִים אוֹתָם, וְהוֹרִידוּ עֶדְיָם בְּהַר חוֹרֵב (שמות לג:ה), וְזָכָה בָּהֶם מֹשֶׁה (שבת פח.), כְּאָמְרָם (חגיגה טו.) זָכָה נוֹטֵל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגַן עֵדֶן, וְהוּא סוֹד אָמְרוֹ (שמות לג:ח) ״וְהִבִּיטוּ אַחֲרֵי מֹשֶׁה״ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין קי.) שֶׁחֲשָׁדוּהוּ בְּאֵשֶׁת אִישׁ, פֵּרוּשׁ – הִיא הַתּוֹרָה הַמְאוֹרָסָה לְיִשְׂרָאֵל שֶׁנָּטַל מֹשֶׁה כָּל חֶלְקָם. לָזֶה אָמַר ״יִשָּׂא״ שֶׁעֲתִידִים לַחְזוֹר לָהֶם לֶעָתִיד לָבֹא, וְאָמְרוּ עוֹד רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סידור ר׳ אשר בשם האר״י ז״ל) שֶׁבְּיוֹם שַׁבָּת חוֹזְרִים הָעֲטָרוֹת לְרֹאשׁ יִשְׂרָאֵל וְלֹא נִשְׁאָר לְמֹשֶׁה אֶלָּא חֶלְקוֹ הַמַּגִּיעַ לוֹ, וְלָזֶה הוּא שֶׁאָנוּ אוֹמְרִים בְּיוֹם שַׁבָּת ״יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ״, פֵּרוּשׁ – יִשְׂמַח הֲגַם שֶׁאֵין לוֹ אֶלָּא מַתְּנַת חֶלְקוֹ שֶׁכְּבָר הֶחְזִיר לְיִשְׂרָאֵל חֶלְקָם בַּחַיִּים. **Or Hachayim, trans. Eliyahu Munk:** The reason the word ישא is in the future tense instead of in the past tense, is because after the episode with the golden calf the Israelites were deprived of the crowns we have mentioned (Exodus 33,5), whereas Moses received them (*Shabbat* 88). This is based on a concept developed in *Chagigah* 15 that two places are reserved for each person, one in purgatory and one in Paradise. The one who forfeits his place in Paradise leaves it for his colleague who is more deserving, and the same is true for those who vacate their place in purgatory. This is the mystical dimension of Exodus 33,8 that "the people looked after Moses." Our sages in *Sanhedrin* 110 explain this to mean that each Israelite suspected Moses of committing adultery with his wife. This is not to be understood literally, of course, but it means that the Torah which was considered as betrothed to the Jewish people had become Moses' exclusive bride seeing he had taken over the parts that the people had previously been entitled to. By the Torah writing ישא in the future tense we receive the assurance that the removal of the crowns of the Israelites after the episode with the golden calf is reversible and that the time will come when they will once more merit and receive these crowns. Our sages (a glossary in the prayer-book edited by the *Ari Zal*) state that these crowns return to the heads of the Israelites on every Sabbath and that on the Sabbath Moses retains only his own crown. This is the reason that we say in the Sabbath morning prayer that Moses rejoices in his (personal) share, i.e. even though on that day he retains only this single crown. ###### Or HaChaim on Deuteronomy 33:3:9 [Or HaChaim on Deuteronomy 33:3:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:9) **עוֹד** יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (הוריות ח:) ״אָנֹכִי״ וְ״לֹא יִהְיֶה לְךָ״ מִפִּי הַגְּבוּרָה שְׁמַעְנוּם, וְיִשַּׁבְנוּ מַאֲמָר זֶה עִם מַאֲמָר (מכילתא יתרו) שֶׁכָּל עֲשֶׂרֶת הַדִּבְּרוֹת נֶאֶמְרוּ בְּדִבּוּר אֶחָד, כִּי ה׳ אָמַר כֻּלָּם בְּדִבּוּר אֶחָד, אֲבָל בְּעֵרֶךְ הַשּׁוֹמְעִים לֹא יָכְלוּ לְקַבֵּל מֵהֶם אֶלָּא ״אָנֹכִי״ וְ״לֹא יִהְיֶה לְךָ״ שָׁמְעוּ אוֹתָם בִּגְבוּרוֹת בְּדִבּוּר אֶחָד וְיָצְתָה נִשְׁמָתָם בְּאֶמְצָעוּתָם, וְהוּא אָמְרוֹ ״תֻּכּוּ לְרַגְלֶךָ״ וְאָפַס כֹּחַ עַד שֶׁיָּצְתָה נִשְׁמָתָם, הַטַּעַם ״לִשָּׂא מִדַּבְּרוֹתֶיךָ״ פֵּרוּשׁ חֵלֶק מֵהַדִּבְּרוֹת הַמֻּפְלָאִים שֶׁהֵם ״אָנֹכִי״ וְ״לֹא יִהְיֶה לְךָ״, אֲבָל הַשְּׁאָר מֹשֶׁה צִוָּה אוֹתָם כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (שם), וְהוּא מַה שֶׁגָּמַר אוֹמֶר ״תּוֹרָה צִוָּה לָנוּ מֹשֶׁה״ וְגוֹ׳, וְתִמְצָא שֶׁכָּל הַמִּצְווֹת שֶׁצִּוָּה ה׳ בֵּין מִצְווֹת עֲשֵׂה בֵּין מִצְווֹת לֹא תַעֲשֶׂה הֵם בִּפְרָטוּת תַּרְיַ״ג מִצְווֹת, וְהַמַּשְׂכִּיל לְתֵיבַת ״תּוֹרָה״ יִמְצָא בָּהּ מִנְיַן תַּרְיָ״א (מכות כג:) עִם שְׁנַיִם הָרְמוּזִים בַּמַּאֲמָר הַסָּמוּךְ ״יִשָּׂא מִדַּבְּרוֹתֶיךָ״ הֲרֵי הֵם תַּרְיַ״ג וְנָכוֹן. **Or Hachayim, trans. Eliyahu Munk:** Our verse may also be a veiled reference to the statement in *Makkot* 24 that the Israelites heard the first two of the Ten Commandments from G'd Himself whereas Moses was the intermediary for the balance of the commandments. On the other hand, the *Mechilta* on *Parshat Yitro* claims that all of the Ten Commandments were spoken by G'd in a single utterance. We explained this apparent contradiction by referring to the tradition that the souls of the Jewish people left them during the revelation. This occurred after they had heard the first two of these commandments. The words תכו לרגליך are a reference to this overpowering effect of G'd speaking to the people as a result of which their souls left them. This is further supported by the words ישא מדברותיך, i.e. that G'd "uplifted their souls" after they heard part of His words. They heard the balance of the Ten Commandments from the mouth of Moses after their souls had been restored to them. This is the reason why we read in the next verse תורה צוה לנו משה, "Moses commanded us the Torah," instead of "G'd commanded us the Torah." A close look at the word תורה reveals that its numerical value equals 611, i.e. an allusion to the number of commandments the Jewish people heard from the mouth of Moses. When you add the two words ישא מדברותיך you get the total of 613 commandments. ###### Or HaChaim on Deuteronomy 33:3:10 [Or HaChaim on Deuteronomy 33:3:10](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:10) **עוֹד** יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת מְגִלָּה (מגילה כט.) בְּאוֹתוֹ מַעֲשֶׂה שֶׁרָצוּ הַמַּלְאָכִים לִדְחוֹתוֹ לְרַב שֵׁשֶׁת מִכְּנִישְׁתָּא מִפְּנֵי הַשְּׁכִינָה, עַד שֶׁטָּעַן וְאָמַר: רִבּוֹנוֹ שֶׁל עוֹלָם, עָלוּב וְשֶׁאֵינוֹ עָלוּב מִי נִדְחֶה מִפְּנֵי מִי? וְאָמַר לָהֶם הַשֵּׁם שִׁבְקוּהוּ. וְהוּא אָמְרוֹ ״וְהֵם תֻּכּוּ״, פֵּרוּשׁ וּכְשֶׁהֵם בִּירִידָה עֲלוּבִים וּמְעֻנִּים וּבָאִים בְּטַעֲנָה זוֹ, יִשָּׂא מֵעָלָיו מִדַּבְּרוֹתֶיךָ שֶׁהֵם מַלְאָכִים הָעוֹמְדִים לְשָׁרֵת אֶת פְּנֵי הַשֵּׁם, שֶׁהֵם הַמְּמֻנִּים עַל דְּבַר כְּבוֹד שְׁמוֹ, וְלֹא יִדָּחוּ מִפְּנֵיהֶם: **Or Hachayim, trans. Eliyahu Munk:** The words in our verse may also reflect something we have been told in *Megillah* 29 that the Presence of G'd accompanied the Israelites into exile. In this connection, the Talmud relates that the angels wanted to expel Rabbi Sheshet from the synagogue on account of the presence there of the *Shechinah.* Thereupon Rabbi Sheshet asked G'd: "if there is a person who has been subjected to insults and another who has not, which of the two deserves to be expelled?" As a result of this appeal G'd instructed the angels not to bother Rabbi Sheshet. This is the meaning of והם תכו לרגליך, "they have already been humbled at Your feet," i.e. the very fact that the Jews have been exiled is enough of a putdown for them so that if they use this fact as an argument ישא מדברותיך, He will uplift them when they are confronted by the angels i.e. "Your spokesmen." ###### Or HaChaim on Deuteronomy 33:3:11 [Or HaChaim on Deuteronomy 33:3:11](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:11) **עוֹד** יִרְמֹז עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (ברכות ה.) שָׁלֹשׁ מַתָּנוֹת טוֹבוֹת נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, וְכֻלָּם לֹא נְתָנָם אֶלָּא עַל יְדֵי יִסּוּרִין, שֶׁהֵם תּוֹרָה וְכוּ׳, וְאָמְרוּ עוֹד (ברכות סג.) בְּפָסוּק (משלי ל:לב) ״אִם נָבַלְתָּ בְהִתְנַשֵּׂא״ שֶׁכָּל הַמְּנַבֵּל עַצְמוֹ עַל דִּבְרֵי תוֹרָה סוֹפוֹ לִהְיוֹת מִתְעַלֶּה, וְהוּא אָמְרוֹ ״תֻּכּוּ לְרַגְלֶךָ״ וְצִעֲרוּ עַצְמָם בָּזֶה, ״יִשָּׂא״ – פֵּרוּשׁ יִתְעַלֶּה מִצַּד דִּבְּרוֹתֶיךָ, שֶׁהַתּוֹרָה הִיא הַמְּרוֹמֶמֶת וּמְנַשֵּׂאת, כְּאָמְרוֹ (משלי ח:טו) ״בִּי מְלָכִים יִמְלֹכוּ״ וְגוֹ׳: **Or Hachayim, trans. Eliyahu Munk:** Still another allusion which may be contained in our verse is based on *Berachot* 5 that G'd gave the Israelites three good gifts all of which they acquired only by means of suffering afflictions first. They are: the Torah, the land of Israel, and the hereafter. The Talmud in *Berachot* 63 also states (based on Proverbs 30,32: "if you have exalted yourself through acting arrogantly, etc.") that if a person is prepared to suffer disgrace for the sake of Torah he will eventually be elevated to a high position. This is the meaning of the sequence תכו לרגליך, ישא מדברותיך. "You will eventually be elevated as your disgrace was due to your humbling yourself for the sake of Torah." Torah confers high office on a person as we know from Proverbs 8,15: "kings reign through me." ###### Or HaChaim on Deuteronomy 33:3:12 [Or HaChaim on Deuteronomy 33:3:12](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:3:12) **עוֹד** יִרְצֶה בְּאָמְרוֹ ״תֻּכּוּ וְגוֹ׳ יִשָּׂא״ וְגוֹ׳, עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (נדרים לח.) שֶׁאָמְרוּ בְּפָסוּק ״וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים״ (תהלים ח:ו), שֶׁמ״ט שַׁעֲרֵי בִּינָה נִמְסְרוּ לְמֹשֶׁה בְּסִינַי, וְשַׁעַר הַחֲמִשִּׁים הֲלֹא הוּא כָּמוּס אֶת ה׳. וְהוּא מַה שֶׁפֵּרַשְׁתִּי בְּפָסוּק ״כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה׳״ (ישעיה יא:ט), פֵּרוּשׁ הַדֵּעָה שֶׁעֲדַיִן הִיא אֶת ה׳, וְלֹא מְסָרָהּ לְמֹשֶׁה, וּבְהִגָּלוֹת מְשִׁיחֵנוּ יִתֵּן ה׳ הַטּוֹב הַהוּא. וְהוּא אָמְרוֹ ״תֻּכּוּ לְרַגְלֶךָ״, בַּחֵלֶק שֶׁכְּבָר קִבְּלוּ, וְעוֹד לֶעָתִיד ״יִשָּׂא מִדַּבְּרוֹתֶיךָ״, וְיִחֵס אֵלָיו לְשׁוֹן נְשִׂיאוּת וּמַעֲלָה שֶׁחֵלֶק הַהוּא עֶלְיוֹן מְאֹד, וּכְבָר כָּתַבְנוּ מִזֶּה בְּאֹרֶךְ בִּמְקוֹמוֹת אֲחֵרִים: **Or Hachayim, trans. Eliyahu Munk:** Still another message contained in our verse is based on *Rosh Hashanah* 21 based on Psalms 8,6: "You have made him only a little less than divine." This means that G'd endowed Moses with 49 of a possible 50 "gateways to insight" when the latter was on Mount Sinai. The 50th gateway is reserved for G'd Himself. I have explained this concept in connection with Isaiah 11,9: "for the earth will be full of knowledge of the Lord." The prophet means that at that stage of the development of mankind G'd will hand over even the 50th gateway of insight to man, something He had not even done for Moses. This will be part of the Messiah revealing himself. In accordance with this concept the words תכו לרגליך refer to the Torah insights which had already been revealed, whereas the words ישא מדברותיך are a reference to the final degree of insight which so far had been withheld by G'd. ###### Or HaChaim on Deuteronomy 33:4:1 [Or HaChaim on Deuteronomy 33:4:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:4:1) **תּוֹרָה צִוָּה לָנוּ מֹשֶׁה וְגוֹ׳.** יֵשׁ לְהָעִיר, כֵּיוָן שֶׁהוּא הַמְדַבֵּר, הָיָה לוֹ לוֹמַר ״תּוֹרָה צִוִּיתִי לָכֶם״ וְגוֹ׳. וְאוּלַי כִּי פָּסוּק זֶה נִסְמָךְ לְמַה שֶׁלְּפָנָיו, עַל זֶה הַדֶּרֶךְ: יִשָּׂא עַם יִשְׂרָאֵל מִדַּבְּרוֹתֶיךָ בְּקוֹל אֶחָד כֻּלָּם ״תּוֹרָה צִוָּה לָנוּ מֹשֶׁה״ וְגוֹ׳, וְכֵן הֵם הַדְּבָרִים שֶׁכָּל יִשְׂרָאֵל יַחְדָּיו יִשְׂאוּ קוֹלָם בִּפְתִיחַת הַתּוֹרָה. **Or Hachayim, trans. Eliyahu Munk:** **תורה צוה לנו משה. Moses commanded the Torah to us.** Seing that Moses is speaking, why did he not write: "I commanded the Torah to them? Perhaps we have to view this verse as a continuation of the previous verse as follows: "He will uplift the people of Israel due to their cleaving to His words of Torah which Moses had commanded them." Similarly, the meaning is that all the people of Israel will raise their collective voice jointly protesting that since Moses had commanded them the Torah and they had accepted it they deserved some consideration even in exile, etc. ###### Or HaChaim on Deuteronomy 33:4:2 [Or HaChaim on Deuteronomy 33:4:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:4:2) **וְאָמְרוֹ** ״תּוֹרָה צִוָּה לָנוּ״ וְגוֹ׳, אָנוּ מְקַבְּלִים אוֹתָהּ מוֹרָשָׁה קְהִלַּת וְגוֹ׳. וּפֵרוּשׁ ״צִוָּה לָנוּ״ אֶפְשָׁר לְפָרְשָׁהּ לְעוֹז מַלְכוּת, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה אֵין צַו אֶלָּא מַלְכוּת, שֶׁהִמְלִיכָהּ עָלֵינוּ שֶׁעַל פִּיהָ יָקוּם דָּבָר, וְגַם הַמֶּלֶךְ אֲשֶׁר יַמְלִיכוּ עֲלֵיהֶם יִהְיֶה עַל פִּי הַתּוֹרָה, וְאוֹתָהּ יִכְתֹּב וְיָשִׂים לְפָנָיו כְּאָמְרוֹ (דברים יז:יח) ״וְכָתַב לוֹ״ וְגוֹ׳, וְהוּא מַאֲמַר הַכָּתוּב (משלי ח:טו) ״בִּי מְלָכִים יִמְלֹכוּ״. וּלְמַעְלָה בְּפָסוּק ״אַף חֹבֵב״ פֵּרַשְׁנוּ הַכָּתוּב בְּאֹפֶן אַחֵר עַל נָכוֹן. **Or Hachayim, trans. Eliyahu Munk:** The words צוה לנו may be understood as describing the authority which Torah exercises over the people of Israel which even includes the king who rules only by dint of the Torah and who is obligated to personally write two copies of the Torah (Deut. 17,18). This is also one facet of the verse we quoted from Proverbs 8,15 that the "kings rule through Me." ###### Or HaChaim on Deuteronomy 33:5:1 [Or HaChaim on Deuteronomy 33:5:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:5:1) **וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף וְגוֹ׳.** פֵּרוּשׁ, שֶׁהֲוָיַית הַמֶּלֶךְ בְּיִשְׂרָאֵל צָרִיךְ שֶׁתִּהְיֶה בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (תוספתא סנהדרין פ״ג) אֵין מְמַנִּין מֶלֶךְ אֶלָּא עַל פִּי בֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד, וְהוּא שֶׁנִּתְכַּוֵּן בְּמַאֲמַר ״רָאשֵׁי עָם״, וּבְאָמְרוֹ ״יַחַד שִׁבְטֵי יִשְׂרָאֵל״, שֶׁצָּרִיךְ שֶׁיִּהְיוּ צִבּוּר מְרוּצִּים מִמֶּנּוּ. **Or Hachayim, trans. Eliyahu Munk:** **ויהי בישרון מלך, He became king in Yeshurun.** This verse means that in order for a king to become legally crowned in Israel he must be approved by a popular assembly including the heads of the people. This rule is spelled out in a *Tossephta Sanhedrin* 83 that only the Supreme Court of 71 judges is authorised to appoint a king. Moses referred to this rule when he mentioned the "heads of the people." When he added יחד שבטי ישראל, he referred to a national assembly of the people approving of such a choice. ###### Or HaChaim on Deuteronomy 33:5:2 [Or HaChaim on Deuteronomy 33:5:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:5:2) **עוֹד** יִתְבָּאֵר לְפִי שֶׁאָמַר בְּסָמוּךְ כִּי הַתּוֹרָה הִיא הַמּוֹלֶכֶת עָלֵינוּ, כְּאָמְרוֹ (משלי ח:ו) ״נְגִידִים אֲדַבֵּר״, לָזֶה גָּמַר אוֹמֶר ״וַיְהִי בִישֻׁרוּן מֶלֶךְ״, פֵּרוּשׁ וַהֲוָיַת מֶלֶךְ בְּיִשְׂרָאֵל זֶה יִהְיֶה אִם יִתְקַבְּצוּ רָאשֵׁי עָם וְיִשְׁאֲלוּ מֶלֶךְ, אָז הוּא שֶׁיִּהְיֶה מֶלֶךְ, וְהוּא אָמְרוֹ ״בְּהִתְאַסֵּף רָאשֵׁי עָם״ וְגוֹ׳, אָז הוּא שֶׁיִּהְיֶה מֶלֶךְ בִּישֻׁרוּן מִלְּבַד הַתּוֹרָה. וּכְמוֹ כֵן מָצִינוּ שֶׁהָיָה מִנּוּי מֶלֶךְ עַל יִשְׂרָאֵל בְּסֵדֶר זֶה, דִּכְתִיב בִּשְׁמוּאֵל (שמואל א ח:ד) ״וַיִּתְקַבְּצוּ כָל זִקְנֵי יִשְׂרָאֵל וַיָּבוֹאוּ אֶל שְׁמוּאֵל וְגוֹ׳ שִׂימָה לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ״, וְהוּא עַצְמוֹ מַאֲמַר ״בְּהִתְאַסֵּף״ וְגוֹ׳, אֲבָל זוּלַת זֶה תִּהְיֶה זֹאת הַתּוֹרָה לְבַד לְמֶלֶךְ עַל יִשְׂרָאֵל, וְהוּא מַאֲמַר הַנָּבִיא לָהֶם (שמואל א יב:יב) ״וַה׳ אֱלֹהֵיכֶם מַלְכְּכֶם״, שֶׁהִיא הַתּוֹרָה, שֶׁכֻּלָּהּ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. **Or Hachayim, trans. Eliyahu Munk:** Another meaning of this verse is connected to Proverbs 8,6: "I speak of lofty things," a reference to Torah's rule. The words: "when the heads of the people assemble," mean that when the people request that a king be appointed such a king may be appointed in addition to the Torah. This is precisely what happened during the lifetime of the prophet Samuel. We read in Samuel I 8,5 that all the elders of the people assembled, approached Samuel and said to him: "seeing that you have aged and your sons do not follow in your footsteps, please appoint over us a king to judge us like all the other nations." Unless such a situation exists the Torah is supposed to be the only authority ruling over Israel. This is part of what Samuel replied (Samuel I 8,12) "and the Lord your G'd is your king." The king he referred to was the Torah. ###### Or HaChaim on Deuteronomy 33:5:3 [Or HaChaim on Deuteronomy 33:5:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:5:3) **וְאוּלַי** כִּי לָזֶה רָמַז בְּתֵיבַת ״וַיְהִי״ שֶׁיּוֹרֶה עַל הַצַּעַר (מגילה י.), דִּכְתִיב שָׁם (שמואל א ח,ו) ״וַיֵּרַע הַדָּבָר בְּעֵינֵי שְׁמוּאֵל כַּאֲשֶׁר אָמְרוּ תְּנָה לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ״, וּכְתִיב (שם שם ז) ״וַיֹּאמֶר ה׳ וְגוֹ׳ כִּי אוֹתִי מָאֲסוּ מִמְּלוֹךְ עֲלֵיהֶם״, וְעַל זֶה נִתְנַבֵּא מֹשֶׁה וְאָמַר ״וַיְהִי״ וְגוֹ׳. **Or Hachayim, trans. Eliyahu Munk:** Perhaps Moses alluded to this when he employed the word ויהי which always signifies something regrettable. We are told that Samuel was deeply grieved by the people's request for a king and that G'd had to tell him that this request reflected a rejection of Him as king even more than a rejection of the prophet as their leader (Samuel I 8,7). Moses prophesied concerning this situation when he used the word ויהי at the beginning of our verse. ###### Or HaChaim on Deuteronomy 33:5:4 [Or HaChaim on Deuteronomy 33:5:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:5:4) **עוֹד** רָמַז, כִּי מַלְכוּת יִשְׂרָאֵל תִּהְיֶה מִתְקַיֶּמֶת כְּשֶׁיִּהְיוּ יִשְׂרָאֵל מִתְאַסְּפִים רָאשֵׁיהֶם יַחַד, וְלֹא יִהְיוּ בַּד בְּבַד, שֶׁבָּזֶה יִהְיֶה סִבָּה שֶׁיִּתְיַחֲדוּ יַחַד שִׁבְטֵי יִשְׂרָאֵל. וּכְשֶׁיִּשְׂרָאֵל בְּגֶדֶר זֶה הִנֵּה הִנָּם בְּרוּם גֶּדֶר הַהַצְלָחוֹת, וּמַלְכוּתָם תִּהְיֶה בָּהּ הֲוָיָה שֶׁל קִיּוּם, וְצֵא וּלְמַד כִּי מִיּוֹם שֶׁנֶּחְלְקוּ הַלְּבָבוֹת וְנֶחְלְקוּ הַמַּלְכֻיּוֹת מַה עָלְתָה בְּיָדָם, וְזֹאת סִבַּת עֶגְלֵי יָרָבְעָם וְהַבָּאִים אַחֲרָיו, כִּי רֹאשׁ הָאָבְדָן הוּא הַפֵּרוּד, וּכְלִי הַמַּחְזִיק הַבְּרָכָה הוּא הַשָּׁלוֹם (עוקצין ג:יב) וְיִחוּד הַלְּבָבוֹת. **Or Hachayim, trans. Eliyahu Munk:** Our verse also hints that the kingdom of Israel will endure only if the heads of the people assemble together (keep the peace amongst themselves) not if the leaders of the people are split. If the leaders are split, the tribes themselves will not be able to maintain their unity. A look at Jewish history shows that as long as the people were united under David and Solomon the king and the nation were extremely successful, whereas as soon as a split developed the fortunes of the Jewish people took a turn for the worse. ###### Or HaChaim on Deuteronomy 33:6:1 [Or HaChaim on Deuteronomy 33:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:6:1) **יְחִי רְאוּבֵן וְגוֹ׳ וִיהִי מְתָיו וְגוֹ׳.** אָמְרוֹ ״יְחִי רְאוּבֵן״, רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (ספרי דברים שמז) שֶׁהִתְפַּלֵּל עַל רְאוּבֵן שֶׁיִּהְיֶה לוֹ חֵלֶק לָעוֹלָם הַבָּא. וְאוּלַי אֶפְשָׁר לוֹמַר שֶׁנִּתְכַּוֵּן עַל גְּדוֹלֵי הַשֵּׁבֶט שֶׁמֵּתוּ בַּעֲדַת קֹרַח, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (במדבר רבה יח:ג) כִּי מָאתַיִם וַחֲמִשִּׁים אִישׁ כֻּלָּן הָיוּ רָאשֵׁי סַנְהֶדְרָאוֹת וְרוּבָּן מִשֵּׁבֶט רְאוּבֵן כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (רש״י במדבר טז:א). וּלְפִי שֶׁיֵּשׁ מָקוֹם לוֹמַר שֶׁעֲדַת קֹרַח אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא (סנהדרין קט:), לָזֶה הִתְפַּלֵּל ״יְחִי רְאוּבֵן״ פֵּרוּשׁ שִׁבְטוֹ, וַהֲגַם שֶׁלֹּא הָיוּ אֶלָּא מָאתַיִם וַחֲמִשִּׁים אִישׁ, לֶהֱיוֹתָם גְּדוֹלֵיהֶם יִתְכַּנֶּה הַשֵּׁבֶט כֻּלּוֹ עֲלֵיהֶם. **Or Hachayim, trans. Eliyahu Munk:** **יחי ראובן ואל ימות, "May Reuven live and not die, etc."** According to *Sifri* on our verse the words "may Reuven live" mean that Moses prayed that Reuven should have a share in the hereafter. Perhaps what is meant is that the leaders of that tribe who died during the uprising of Korach should have a share in the hereafter. [seeing that a prayer for someone who had died hundreds of years ago would seem futile and even sinful. Ed.] According to *Bamidbar Rabbah* 18, the 250 men who died offering incense were all heads of the courts, most of them from the tribe of Reuven. Seeing that one could have assumed that the community of rebels including Korach would not have a share in the hereafter, Moses prayed that Reuven, i.e. the tribe, should live. Granted that only 250 of their number had been guilty of joining the uprising, the fact that these 250 men represented the elite of the tribe could have brought disaster on the whole tribe and jeopardised their share in the hereafter. ###### Or HaChaim on Deuteronomy 33:6:2 [Or HaChaim on Deuteronomy 33:6:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:6:2) **אוֹ** אֶפְשָׁר שֶׁעַל רְאוּבֵן עַצְמוֹ הוּא אוֹמֵר, אֶלָּא שֶׁהוּא מֵהַטַּעַם עַצְמוֹ, כִּי כְּשֶׁיִּתְקַצְּצוּ עֲנָפִים שֶׁל גְּדוֹל הַשֵּׁבֶט יִגָּרַע מִצַּדִּיק שֶׁהוּא רְאוּבֵן עֵינוֹ, לָזֶה הִתְפַּלֵּל שֶׁיִּחְיֶה לָעוֹלָם הַבָּא, וְזֶה מַסְכִּים כִּסְבָרַת הָאוֹמֵר (סנהדרין קח.) עֲדַת קֹרַח יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא. **Or Hachayim, trans. Eliyahu Munk:** It is also possible that Moses referred to Reuven, Jacob's son, personally. His continued share in the hereafter might have been endangered seeing that his most illustrious offspring had become guilty of the uprising against Moses. All of this is in accordance with the view expressed by one scholar in *Sanhedrin* 108 that the rebellious group of Korach did not forfeit their share in the hereafter. ###### Or HaChaim on Deuteronomy 33:6:3 [Or HaChaim on Deuteronomy 33:6:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:6:3) **וִיהִי מְתָיו מִסְפָּר.** הִתְפַּלֵּל עֲלֵיהֶם שֶׁיִּהְיוּ צַדִּיקִים, לְפִי שֶׁנָּמַקּוּ הַשָּׁרָשִׁים בִּמְאוֹרַע גְּדוֹלֵיהֶם בְּמַעֲשֵׂה קֹרַח כָּאָמוּר בְּסָמוּךְ, לָזֶה הִתְפַּלֵּל ״וִיהִי מְתָיו מִסְפָּר״, פֵּרוּשׁ עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (סנהדרין כו.) שֶׁאָמַר חִזְקִיָּה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא ״רַבִּים אֲשֶׁר אֶת שֶׁבְנָא״ וְגוֹ׳, וְהֵשִׁיב הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין מִנְיָן לָרְשָׁעִים, לָזֶה אָמַר מֹשֶׁה בְּמֶתֶק לְשׁוֹנוֹ ״מְתָיו מִסְפָּר״, פֵּרוּשׁ שֶׁלֹּא יִהְיוּ רְשָׁעִים, שֶׁאָז אֵין מִנְיָן לָהֶם, וְתוֹעִיל תְּפִלַּת צַדִּיק עַל הַדָּבָר בְּסוֹד ״צַדִּיק מוֹשֵׁל בְּיִרְאַת אֱלֹהִים״ (שמואל ב כג:ג, עיין שבת סג.): **Or Hachayim, trans. Eliyahu Munk:** **ויהי מתיו מספר, "even though he may be few in numbers."** Moses prayed that the surviving members of the tribe be righteous seeing that their holy roots had been undermined due to their leaders having been guilty of taking part in Korach's uprising. The prayer concerning their numbers may be understood in accordance with *Sanhedrin* 26 where the Talmud discusses the prayer of King Chiskiyah that G'd should not be influenced by the attitude of Shevna his heretic scribe who commanded the support of the majority amongst the people of beleaguered Jerusalem at the time. At that time G'd replied to Chiskiyah not to worry because numbers are not relevant when He deals with the wicked. Similarly, Moses mentioned that though there may have been a substantial number of the tribe of Reuven who were not righteous, G'd should not judge the tribe by this numerically significant segment. This may be the meaning of Samuel II 23,3 that צדיק מושל יראת אלוקים, "**a** righteous person" (even when in the minority) rules' G'd. ###### Or HaChaim on Deuteronomy 33:7:1 [Or HaChaim on Deuteronomy 33:7:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:7:1) **שְׁמַע ה׳ קוֹל יְהוּדָה.** פֵּרוּשׁ, לְפִי שֶׁיְּהוּדָה חָטָא בְּמַעֲשֵׂה תָּמָר וְהִתְוַדָּה עַל חֶטְאוֹ בְּאָמְרוֹ (בראשית לח:כו) ״צָדְקָה מִמֶּנִּי״, בִּקֵּשׁ מֹשֶׁה שֶׁיְּקַבֵּל ה׳ קוֹלוֹ בְּהוֹדָאָתוֹ. וְאָמַר עִנְיָן זֶה לוֹמַר אַחֲרָיו ״וְאֶל עַמּוֹ תְּבִיאֶנּוּ״, פֵּרוּשׁ לְפִי מַה שֶׁכָּתַבְנוּ בְּפָסוּק ״מִטֶּרֶף בְּנִי עָלִיתָ״ (בראשית מט:ט), כִּי בְּאֶמְצָעוּת מַעֲשֵׂה תָּמָר הוֹצִיא טֶרֶף אָדָם שֶׁאָכַל הַבְּלִיַּעַל, וְהוּא מַה שֶׁרָמַז בְּאָמְרוֹ ״יָדָיו״, פֵּרוּשׁ כֹּחַ מַעֲשָׂיו רָב לוֹ, הִגְדִּיל וְקָנָה רַבָּנוּת בְּתוֹסֶפֶת גָּדֵר עֶלְיוֹן כְּמוֹ שֶׁהֶאֱרַכְנוּ שָׁם: **Or Hachayim, trans. Eliyahu Munk:** **שמע ה׳ קול יהודה, "Hearken, O Lord, to the voice of Yehudah."** Seeing that Yehudah had sinned in his relationship with Tamar and had confessed his guilt (Genesis 38,26) when he said: "she is more righteous than I," Moses prayed that G'd should accept his confession. He mentioned this only in order to be able to continue with ואל עמו תביאנו. We have explained in our commentary on Genesis 49,9 (page 424) how the union of Yehudah and Tamar enabled Yehudah to qualify for the description אריה, a fully grown lion. Yehudah's spiritual ascent had been due to his being able to tear himself away from the prey, i.e. from the pools of souls that had been taken captive by the forces of Satan as a result of Adam's sin. In our verse Moses alludes to this when he refers to Yehudah's "hands having performed a mighty deed." ###### Or HaChaim on Deuteronomy 33:7:2 [Or HaChaim on Deuteronomy 33:7:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:7:2) וְאָמְרוֹ **וְעֵזֶר מִצָּרָיו תִּהְיֶה.** פֵּרוּשׁ, שֶׁהֲגַם שֶׁהִרְוִיחַ פֶּרֶץ וְזֶרַח בְּכֹחַ מַעֲשֵׂה תָּמָר, אַף עַל פִּי כֵן עֲדַיִן לֹא הֵאִירָה מַלְכוּת בֵּית דָּוִד, כִּי צְרִיכָה לְנִיצוֹץ הַקְּדֻשָּׁה שֶׁעֲדַיִן בֵּין הָאֻמּוֹת וְהִיא רוּת הַמּוֹאֲבִיָּה. לָזֶה אָמַר ״וְעֵזֶר מִצָּרָיו תִּהְיֶה״ לְשׁוֹן נְקֵבָה, גַּם ״עֵזֶר״ יוֹרֶה אֶל הַנְּקֵבָה, כְּאָמְרוֹ (בראשית ב:יח) ״אֶעֱשֶׂה לּוֹ עֵזֶר״ וְגוֹ׳. וְעַיֵּן מַה שֶׁכָּתַבְתִּי בְּפָסוּק ״וְחָטָאתִי לְאָבִי״ וְגוֹ׳ (בראשית מג:ט). **Or Hachayim, trans. Eliyahu Munk:** **ועזר מצריו תהיה, "may she be a helper against his enemies."** the word תהיה, refers to the eventual descendant of Yehudah, Ruth the Moabite, without whom even such illustrious people as Zerach and Peretz could not have guaranteed that he would become the founder of the dynasty culminating in King David and eventually the Messiah. The word עזר, is an allusion to the first female, Eve, who was described by the Torah (Genesis 2,18) as Adam's helper, עזר. Similarly, Yehudah's female descendant Ruth would perform this role in asssuring that he could attain his destiny. Compare also what I have written on Genesis 43,9 (page 347). ###### Or HaChaim on Deuteronomy 33:8:1 [Or HaChaim on Deuteronomy 33:8:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:8:1) **וּלְלֵוִי אָמַר תֻּמֶּיךָ וְגוֹ׳.** פֵּרוּשׁ, יִתְקַיֵּים בְּיָדוֹ דָּבָר זֶה וּלְזַרְעוֹ אַחֲרָיו כְּהוּנַּת עוֹלָם. **Or Hachayim, trans. Eliyahu Munk:** **וללוי אמר תמיך ואוריך לאיש חסידך, "And concerning Levi he said: "Let your Tummim and your Urim be with Your faithful one."** This is a prayer that Levi should continue forever to be qualified to perform the respective duties of the Levites and the priests. ###### Or HaChaim on Deuteronomy 33:8:2 [Or HaChaim on Deuteronomy 33:8:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:8:2) **אֲשֶׁר נִסִּיתוֹ בְּמַסָּה.** פֵּרוּשׁ, לְפִי שֶׁיַּעֲקֹב אָמַר עַל לֵוִי בְּשִׁתּוּף עִם שִׁמְעוֹן ״כְּלֵי חָמָס וְגוֹ׳ אָרוּר אַפָּם כִּי עָז״ וְגוֹ׳ (בראשית מט:ה,ז), לָזֶה אָמַר כִּי לֵוִי נִתְנַסָּה שֶׁאֵינוֹ בַּעַל אַף וְעֶבְרָה שֶׁנִּתְנַסָּה בְּמַסָּה, פֵּרוּשׁ לֹא שֶׁנִּסָּהוּ ה׳, אֶלָּא שֶׁרָאָה בּוֹ נִסָּיוֹן, שֶׁכָּל שִׁבְטֵי יִשְׂרָאֵל נִסּוּ ה׳ דִּכְתִיב (שמות יז:ז) ״וְעַל נַסּוֹתָם אֶת ה׳״, וְלֹא כֵן לֵוִי, הָא לָמַדְתָּ שֶׁשָּׁכַךְ רוּגְזָם. **Or Hachayim, trans. Eliyahu Munk:** **אשר נסיתו במסה, "whom You have tested at Massah."** Seeing that Jacob (Genesis 49,5) had expressed himself negatively concerning any union of Shimon and Levi, cursing their anger, Moses goes on record to say that in the meantime the Levites had proved at Massah that they (by themselves) did not display anger and transgress G'd's commands. Instead of having **tested** G'd's patience there (Exodus 17,7) where the people questioned G'd's ability to provide them with water) as had the other tribes, this tribe had stood the **test** of loyalty (and had not participated in that complaint). [There may be an allusion to this in that paragraph as at the beginning the Torah speaks about the **whole** community arriving at that place whereas when speaking about who complained the word "whole" is absent. Ed.] ###### Or HaChaim on Deuteronomy 33:9:1 [Or HaChaim on Deuteronomy 33:9:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:9:1) (ט~י) **הָאֹמֵר וְגוֹ׳ יוֹרוּ מִשְׁפָּטֶיךָ וְגוֹ׳.** יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (בבא בתרא ס.) בְּמַעֲשֶׂה שֶׁבָּאוּ לָדוּן עַל אִילָן שֶׁהָיָה מַזִּיק לְדֶרֶךְ הָרַבִּים וְכוּ׳, וְאָמַר לָהֶם עַד לְמָחָר וְכוּ׳, וְשָׁלַח וְקָץ וְכוּ׳, עַד כָּאן. וְהוּא אָמְרוֹ ״הָאוֹמֵר״ וְגוֹ׳, אָדָם כָּזֶה רָאוּי לְהוֹרוֹת מִשְׁפָּט וְכוּ׳, כִּי אֵין מָקוֹם לוֹמַר לוֹ ״טוֹל קוֹרָה״ וְכוּ׳ (בבא בתרא טו:), וְזֶה לְךָ הָאוֹת ״הָאֹמֵר לְאָבִיו וּלְאִמּוֹ״. **Or Hachayim, trans. Eliyahu Munk:** **האומר…יורו משפטיך ליעקב. "Who says ….they shall teach Your laws to Jacob."** We may explain this verse best according to *Baba Batra* 60 where the Talmud relates that Rabbi Yannai had a tree the branches of which overhung the adjoining street causing inconvenience to the passers-by. He was called upon to expound the law in a similar situation and asked to be given until the morrow before presiding over this litigation. During the intervening night he gave instructions to cut down the branches of his tree which overhung the street so as not to be accused of being himself guilty of an offence which he was supposed to adjudicate. [The Talmud explains that originally Rabbi Yannai had thought that the shade provided by his tree for the passers-by outweighed any damage it could cause to the passers-by who failed to look where they were going. Ed.] The word האומר is an allusion to the kind of judge qualified to sit in judgment of others, i.e. only people who ensure that their own house is in order may judge others. In order to face one's parents and criticise them one must first be free from guilt himself. ###### Or HaChaim on Deuteronomy 33:9:2 [Or HaChaim on Deuteronomy 33:9:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:9:2) **עוֹד** יִרְצֶה, לְפִי שֶׁצִּוָּה ״שׁוֹפְטִים וְגוֹ׳ לִשְׁבָטֶיךָ״ (דברים טז:יח), וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ספרי) שֶׁצָּרִיךְ שֶׁיְּמַנֶּה דַיָּנִים לְכָל שֵׁבֶט, לָזֶה אָמַר כִּי שֵׁבֶט לֵוִי לְצַד מַה שֶׁהוֹכַחְנוּ שֶׁלֹּא נָשְׂאוּ פָנִים לְאָב וּלְאָח וּלְבֵן רְאוּיִים הֵם לְהִתְמַנּוֹת עַל כָּל שִׁבְטֵי יִשְׂרָאֵל, וְהוּא אָמְרוֹ ״יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב״ בְּדֶרֶךְ כְּלָל, כִּי אֵין לָחוּשׁ שֶׁיִּשְׂאוּ פָנִים לְשִׁבְטָם יוֹתֵר מִשֵּׁבֶט זוּלָתָם. **Or Hachayim, trans. Eliyahu Munk:** Another message contained in this verse refers to the Torah's injunction in Deut. 16,18 that the judges should be from the respective tribes. Moses adds here that inasmuch as the tribe of Levi had demonstrated during the episode of the golden calf that they did not show favouritism even to their closest family members if the latter were guilty, that they could preside in judgment even over litigations involving members of other tribes. This is the meaning of יורו משפטיך **ליעקב**, i.e. they can judge **any** descendant of Jacob. ###### Or HaChaim on Deuteronomy 33:11:1 [Or HaChaim on Deuteronomy 33:11:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:11:1) **וּמְשַׂנְאָיו מִן יְקוּמוּן.** אָמְרוֹ ״מִן יְקוּמוּן״, לְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (בראשית רבה צט:ב) שֶׁנִּתְנַבֵּא עַל מַלְכוּת יָוָן שֶׁעֲתִידָה לִפּוֹל בְּיַד בְּנֵי חַשְׁמוֹנַאי. לָזֶה אָמַר ״וּמְשַׂנְאָיו מִן יְקוּמוּן״, פֵּרוּשׁ אֲפִלּוּ מִן הַזְּמַן עַצְמוֹ שֶׁתִּהְיֶה לָהֶם לַשּׂוֹנְאִים קִימָה, וְיִשְׂרָאֵל שְׁפָלִים, בַּזְּמַן עַצְמוֹ ״מְחַץ מָתְנַיִם קָמָיו״ וְגוֹ׳, וְכֵן הָיָה, וְדָבָר זֶה הִיא הַצְלָחָה בְּנֵס וָפֶלֶא. **Or Hachayim, trans. Eliyahu Munk:** **ומשנאיו מן יקומון. "and let his enemies rise no more."** The unusual construction מן יקומון may be a reference to the kingdom of the Greeks which would fall victim to the Hasmoneans (members of the tribe of Levi; compare *Bamidbar Rabbah* 14). Moses prayed that the Levites be able to maintain themselves even during the period when the Greeks (or other nations) would generally oppress the Jewish people. The plural משנאיו is a reference to a time when the Jews would be oppressed in their homeland and appear helpless. Even at such a time, מחץ מתנים, the Hasmoneans would smite their oppressors. ###### Or HaChaim on Deuteronomy 33:12:1 [Or HaChaim on Deuteronomy 33:12:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:12:1) **לְבִנְיָמִן אָמַר.** פֵּרוּשׁ תֵּבַת ״לְבִנְיָמִן״ הוּא דִּבְרֵי מֹשֶׁה, וְתֵבַת ״אָמַר״ הוּא דִּבְרֵי הַכָּתוּב, שֶׁאִם לֹא כֵן בַּמֶּה יוּבַן הַדָּבָר שֶׁעַל בִּנְיָמִין הוּא אוֹמֵר, וְכֵן ״לְיוֹסֵף״ וְ״לִזְבוּלֻן״ וְגוֹ׳. **Or Hachayim, trans. Eliyahu Munk:** **לבנימין אמר, Concerning Benjamin, he said, etc.** The word לבנימין was said by Moses, whereas the word אמר is the Torah speaking. If it were not so how could we understand these two words? The following verse in which we have וליוסף אמר, or ולזבולון אמר must also be understood in this way. ###### Or HaChaim on Deuteronomy 33:12:2 [Or HaChaim on Deuteronomy 33:12:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:12:2) וְאָמְרוֹ **״יִשְׁכֹּן לָבֶטַח עָלָיו״.** פֵּרוּשׁ, מַה טַעַם יִשְׁכּוֹן לָבֶטַח? ״עָלָיו״, פֵּרוּשׁ עַל הֱיוֹתוֹ שְׁכֵנוֹ שֶׁל שׁוֹכֵן הַבִּירָה, כִּי מִי יָבֹא אַחַר הַמֶּלֶךְ: **Or Hachayim, trans. Eliyahu Munk:** **ישכון לבטח עליו, "may he dwell safely alongside Him."** Seeing that the Temple was in the territory of Benjamin it is natural that that tribe should enjoy the greatest feeling of security. After all, who would dare attack the king? [G'd who dwells in the Sanctuary. Ed.] ###### Or HaChaim on Deuteronomy 33:13:1 [Or HaChaim on Deuteronomy 33:13:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:13:1) **מְבֹרֶכֶת ה׳ אַרְצוֹ.** אוּלַי לְפִי שֶׁעֲתִידִין לוֹמַר בְּנֵי יוֹסֵף לִיהוֹשֻׁעַ שֶׁצַּר לָהֶם הַמָּקוֹם לִהְיוֹתָם עַם רָב (יהושע יז:יד), לָזֶה בֵּרַךְ אַרְצָם לְהִתְרַחֵב. עוֹד לְפִי שֶׁיּוֹסֵף זָן וּפִרְנֵס כָּל יִשְׂרָאֵל, וּמָצִינוּ שֶׁהֶעֱלָה ה׳ עָלָיו בִּשְׁבִיל זֶה כְּאִלּוּ יְלָדָם, דִּכְתִיב (תהלים עז:טז) ״בְּנֵי יַעֲקֹב וְיוֹסֵף סֶלָה״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין יט:) לְפִי שֶׁפִּרְנְסָם נִקְרְאוּ עַל שְׁמוֹ, לָזֶה בֵּרְכוֹ בְּרוֹב טוֹבַת הָאָרֶץ מִדָּה כְּנֶגֶד מִדָּה. **Or Hachayim, trans. Eliyahu Munk:** **מברכת ה׳ ארצו, "blessed of the Lord be his land, etc."** Perhaps there is an allusion here to the time when the tribe of Joseph would complain to Joshua that it did not have enough land to support its population (Joshua 17,14). Moses blessed their land especially, i.e. that it be enlarged according to circumstances. Another reason the tribe of Joseph merited this special blessing was the fact that Joseph their founder had provided sustenance for all the brothers in Egypt. He who provides sustenance is considered as if he were the father as we know from Psalms 77,16 where the Psalmist speaks of "the sons of Jacob and Joseph" as if Jacob had had no other sons. *Sanhedrin* 19 explains that this unusual phrase is due to Joseph having been the provider. ###### Or HaChaim on Deuteronomy 33:16:1 [Or HaChaim on Deuteronomy 33:16:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:16:1) **וּרְצוֹן שֹׁכְנִי סְנֶה וְגוֹ׳.** פֵּרוּשׁ שֶׁיִּתְרַצֶּה בּוֹ ה׳ לְהֵטִיבוֹ גַּם בִּזְמַן שֶׁיִּשְׂרָאֵל בְּצַעַר, וְהוּא סִימַן שְׁכִינַת סְנֶה. **Or Hachayim, trans. Eliyahu Munk:** **ורצון שכני סנה, "and the goodwill of the One who allotted me a place at the burning bush."** Moses refers to the time when he found favour in G'd's eyes who appointed him to release the Jewish people from their painful bondage. This is the reference to his having stood in front of the burning bush. ###### Or HaChaim on Deuteronomy 33:16:2 [Or HaChaim on Deuteronomy 33:16:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:16:2) וְאָמְרוֹ **תָּבוֹאתָה לְרֹאשׁ יוֹסֵף וּלְקָדְקֹד וְגוֹ׳.** פֵּרוּשׁ, טַעַם הָאָמוּר הוּא כְּנֶגֶד שְׁנֵי מִדּוֹת טוֹבוֹת שֶׁנִּמְצְאוּ בּוֹ: אֶחָד, שֶׁהֲגַם שֶׁגָּלָה וְיָרַד לְמִצְרַיִם, וְכַמָּה סִבּוֹת הָרֶשַׁע הִקִּיפוּהוּ, עָמַד בְּצִדְקָתוֹ, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (רש״י על שמות א:ה) בְּפָסוּק ״וְיוֹסֵף הָיָה בְמִצְרָיִם״ הוּא יוֹסֵף וְגוֹ׳, וְהוּא מַה שֶׁרָמַז בְּאָמְרוֹ ״לְרֹאשׁ יוֹסֵף״. וּכְנֶגֶד מַה שֶׁשִׁלֵּם לְאֶחָיו טוֹבָה תַּחַת רָעָה, אָמַר ״נְזִיר אֶחָיו״, שֶׁהִזִּירוּהוּ אֶחָיו מִן אַחְוָתָם, כְּמוֹ שֶׁדָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (רש״י על בראשית לז:יז) בְּפָסוּק ״נָסְעוּ מִזֶּה״, וְאַף עַל פִּי כֵן ״וַיְכַלְכֵּל יוֹסֵף״ וְגוֹ׳: **Or Hachayim, trans. Eliyahu Munk:** **תבאתה לראש יוסף ולקדקוד, "may these rest on the head of Joseph, etc."** Moses speaks in respect of two outstanding virtues of Joseph. 1) Although he had been exiled to Egypt and had experienced many temptations and injustices he remained loyal to his father's upbringing. (Compare what *Midrash Rabbah* 1,7 writes on Exodus 1,5, i.e. "although Joseph was in Egypt.") Moses alluded to this when speaking of ראש יוסף. 2) The second virtue of Joseph deserving special mention is the fact that he repaid the evil his brothers had done to him by doing good for them. *Tanchuma* explains this on Genesis 37,17 נסעו מזה. In spite of the brothers having severed their connection with Joseph at that time, he provided for them as we know from Genesis 47,12. ###### Or HaChaim on Deuteronomy 33:17:1 [Or HaChaim on Deuteronomy 33:17:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:17:1) **בְּכוֹר שׁוֹרוֹ וְגוֹ׳.** כָּאן בֵּרֵךְ שְׁנֵי גְּדוֹלִים הַיּוֹצְאִים מִיּוֹסֵף, וְאָמַר כְּנֶגֶד מְנַשֶּׁה הַבְּכוֹר ״בְּכוֹר שׁוֹרוֹ הָדָר לוֹ״, רֶמֶז לְגִדְעוֹן, וְכִנָּה לוֹ אֶת הַשּׁוֹר, רֶמֶז לְמַה שֶׁאָמַר מַלְאַךְ ה׳ לְגִדְעוֹן (שופטים ו:כה) ״קַח אֶת פַּר הַשּׁוֹר אֲשֶׁר לְאָבִיךָ וְגוֹ׳ וְלָקַחְתָּ אֶת הַפָּר הַשֵּׁנִי וְהַעֲלִיתָ עוֹלָה״ וְגוֹ׳: **Or Hachayim, trans. Eliyahu Munk:** **בכר שורו הדר לו, "Like a firstling bull in his majesty, etc."** Here Moses blessed two outstanding individuals who were descended from Joseph. Concerning his first born son Menashe, Moses said the words בכר שורו are a reference to Gideon. The reason he chose the simile of the bull is because of what the angel said to Gideon (Judges 6,28) "take the bull which belongs to your father, and take the second bull which is seven years old and destroy the altar of the Baal belonging to your father, etc. and offer ….it as a burnt offering." The הדר, "spiritual beauty," Moses speaks about is that Gideon needed only 300 men to defeat the Midianites, as all these men were of spiritually outstanding quality. Such success reflects favourably on the leader, hence הדר לו, it is a compliment for him. ###### Or HaChaim on Deuteronomy 33:17:2 [Or HaChaim on Deuteronomy 33:17:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:17:2) **וְאָמְרוֹ** הָדָר לוֹ, כְּאָמְרוֹ שָׁם (שופטים ז:ב) ״וַיֹּאמֶר ה׳ אֶל גִּדְעוֹן רַב הָעָם אֲשֶׁר אִתָּךְ מִתִּתִּי אֶת מִדְיָן בְּיָדָם פֶּן יִתְפָּאֵר עָלַי יִשְׂרָאֵל לֵאמֹר יָדִי הוֹשִׁיעָה לִּי״. וְהוּא הַפְּאֵר הוּא הֶהָדָר הָאָמוּר כָּאן, שֶׁלֹּא עָלוּ מִיִּשְׂרָאֵל אֶלָּא אֲנָשִׁים מוּעָטִים, וּבָזֶה תִּהְיֶה הַתְּשׁוּעָה הָדָר לַמּוֹשִׁיעַ, וְהוּא אָמְרוֹ הָדָר לוֹ. **Or Hachayim, trans. Eliyahu Munk:** **וקרני ראם קרניו, "he has thorns like the horns of the wild-ox."** This is a reference to Joshua, a descendant of Joseph's younger son Ephrayim. His reputation was world-wide, "his horn" comparable to the horn of the wild-ox. ###### Or HaChaim on Deuteronomy 33:17:3 [Or HaChaim on Deuteronomy 33:17:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:17:3) **וְקַרְנֵי רְאֵם קַרְנָיו.** הוּא כְּנֶגֶד יְהוֹשֻׁעַ הַבָּא מֵאֶפְרַיִם, שֶׁהָיָה שָׁמְעוֹ בְּכָל הָאָרֶץ, אֲשֶׁר גִּדְּלוֹ ה׳ וְהֵרִים מַעֲלָתוֹ כְּקַרְנֵי רְאֵם, ״בָּהֶם עַמִּים יְנַגַּח״ וְגוֹ׳, כִּי כִשְׁמוֹעַ מַלְכֵי הָאֱמוֹרִי אֵת אֲשֶׁר הָיָה ה׳ עִמּוֹ לֹא קָמָה עוֹד רוּחַ בָּהֶם מִפָּנָיו. **Or Hachayim, trans. Eliyahu Munk:** **בהם עמים ינגח, "with them he gores nations."** When the kings of the Emorites heard that G'd was with Joshua they no longer had any fighting spirit and could not offer Joshua resistance. ###### Or HaChaim on Deuteronomy 33:17:4 [Or HaChaim on Deuteronomy 33:17:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:17:4) **וְחָזַר** וּפֵרַשׁ מֹשֶׁה דְּבָרָיו, כִּי שְׁנֵי הַבְּרָכוֹת שֶׁאָמַר הֵם כְּנֶגֶד שְׁנֵי הַשְּׁבָטִים, וְהוּא אָמְרוֹ ״וְהֵם רִבְבוֹת אֶפְרַיִם וְהֵם אַלְפֵי מְנַשֶּׁה״, וַהֲגַם שֶׁבַּבְּרָכָה הִקְדִּים לוֹמַר ״בְּכוֹר שׁוֹרוֹ״ שֶׁהוּא כְּנֶגֶד מְנַשֶּׁה, לְפִי שֶׁבִּרְכָתוֹ קְטַנָּה מִבִּרְכַּת אֶפְרַיִם, הִתְחִיל בַּמּוּעָט לְהוֹסִיף וְלַעֲלוֹת בַּבְּרָכָה, וּכְשֶׁהִזְכִּירָם הִקְדִּים בִּרְכַּת אֶפְרַיִם כְּפִי גְּדֻלָּתָן, שֶׁגְּדֻלַּת יְהוֹשֻׁעַ גְּדוֹלָה מִגְּדֻלַּת גִּדְעוֹן: **Or Hachayim, trans. Eliyahu Munk:** The reason that Moses repeats that he speaks of both the myriads of Ephrayim and those of Menashe is because both blessings were meant for both these tribes. Although Moses mentioned Menashe first, the blessing extended to that tribe was of somewhat lesser range than that for Ephrayim. Moses followed the pattern of giving his blessings in an ascending order. When giving details of the blessings he mentioned Ephrayim first as he received the major blessing. ###### Or HaChaim on Deuteronomy 33:18:1 [Or HaChaim on Deuteronomy 33:18:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:18:1) **שְׂמַח זְבוּלֻן וְגוֹ׳.** הֲגַם שֶׁבְּעִנְיְנֵי עוֹלָם הַזֶּה בִּכְלָלוּת אֵין לִשְׂמוֹחַ בָּהֶם, דִּכְתִיב (קהלת ב:ב) ״וּלְשִׂמְחָה מַה זֹּה עוֹשָׂה״, אָמַר הַנָּבִיא שֶׁזְּבוּלוּן יֶשְׁנוֹ בְּשִׂמְחָה, הֲגַם בִּיצִיאָתוֹ מִבֵּית הַמִּדְרָשׁ לִסְחוֹרָה, וְהַטַּעַם כְּדֵי שֶׁיִּתְקַיֵּם יִשָּׂשכָר בְּאָהֳלוֹ כְּאָמְרוֹ ״וְיִשָּׂשכָר בְּאֹהָלֶיךָ״. **Or Hachayim, trans. Eliyahu Munk:** **שמח זבלון בצאתך, "Rejoice, O Zevulun, on your journeys;"** Although as a general rule we are not supposed to rejoice as per *Kohelet* 2,2 ולשמחה מה זה עושה, "and of joy, what does it accomplish?" Moses says here that Zevulun goes to sea joyfully even though he leaves the halls of Torah study in order to engage in commerce. The reason he is entitled to do this is that the proceeds of his commerce are intended to enable Issachar to devote himself to uninterrupted Torah study. ###### Or HaChaim on Deuteronomy 33:18:2 [Or HaChaim on Deuteronomy 33:18:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:18:2) **עוֹד** יִרְצֶה, לְפִי שֶׁאֵין אָדָם יוֹדֵעַ בִּיצִיאָתוֹ לִסְחוֹרָה אִם יַצְלִיחַ אִם לֹא עַד שֶׁיַּחְזוֹר מֻצְלָח, לָזֶה אָמַר לִזְבוּלוּן ״שְׂמַח״ מֵעֵת יְצִיאָתְךָ, כִּי בְּוַדַּאי שֶׁתַּצְלִיחַ, וְהַטַּעַם כֵּיוָן שֶׁיִּשָּׂשכָר בְּאֹהָלֶיךָ שְׁלִיחַ מִצְוָה אַתָּה לָזוּן לוֹמְדֵי תּוֹרָה, וְכִנָּה אֹהֶל יִשָּׂשכָר לִזְבוּלוּן, כִּי הוּא הַבּוֹנֶה אָהֳלוֹ. **Or Hachayim, trans. Eliyahu Munk:** Another meaning of these words is that when a man sets out on an undertaking he does not know if he will be successful. Moses is giving Zevulun an assurance that he will be successful; this is why he emphasizes that he may rejoice even at the outset of his journey. He may consider himself as a שליח מצוה, someone to whom the performance of a מצוה has been entrusted. ###### Or HaChaim on Deuteronomy 33:18:3 [Or HaChaim on Deuteronomy 33:18:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:18:3) **אוֹ** יִרְצֶה ״בְּאֹהָלֶיךָ״, כִּנּוּי לְיִשָּׂשכָר, וְאָמַר לְשׁוֹן אֹהֶל לִשְׁתֵּי סִבּוֹת: אֶחָד, שֶׁאֵין עוֹשִׂין עִקָּר בָּעוֹלָם אֶלָּא יְשִׁיבַת עֲרַאי, וְעִקָּר דִּירָתָם הוּא בֵּית עוֹלָמִים. ב׳, כִּנּוּי לַמַּאֲהִיל עֲלֵיהֶם, שֶׁהִיא הַשְּׁכִינָה שֶׁנִּקְרֵאת אֹהֶל, הֲגַם שֶׁעוֹסְקִים בִּסְחוֹרָה, עֲלֵיהֶם נֶאֱמַר (תהלים פה:יד) ״צֶדֶק לְפָנָיו יְהַלֵּךְ״ וְגוֹ׳: **Or Hachayim, trans. Eliyahu Munk:** **באהליך, "in your tents."** This is a simile for Issachar. The reason Moses uses this simile is twofold. 1) It denotes the fact that any dwelling in this world is to be considered only a temporary dwelling; our whole terrestrial existence is transient. 2) It describes that the *Shechinah* forms a "tent" over Zevulun and Issachar. Even though Zevulun is preoccupied with commerce and does not spend his time in the אהל של תורה, the tent of Torah, he qualifies for the presence of the *Shechinah* no less than Issachar his partner. David alludes to this when he said in Psalms 85,14: "Justice goes before him as he sets out on his way." ###### Or HaChaim on Deuteronomy 33:20:1 [Or HaChaim on Deuteronomy 33:20:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:20:1) **מַרְחִיב גָּד.** פֵּרוּשׁ, הִרְחִיב ה׳ לוֹ בִּנְכָסִים רַבִּים, דִּכְתִיב (במדבר לב:א) ״וּמִקְנֶה רַב הָיָה [לִבְנֵי רְאוּבֵן] וְלִבְנֵי גָד״ וְגוֹ׳, וְהַטַּעַם כְּמוֹ שֶׁאָמַר שָׁם הַכָּתוּב (במדבר לא:נג) ״אַנְשֵׁי הַצָּבָא בָּזְזוּ אִישׁ לוֹ״, וְלֶהֱיוֹת בְּנֵי גָד גִּבּוֹרֵי כֹחַ בָּזְזוּ יוֹתֵר מִכּוּלָּם, וְהוּא מַה שֶׁסָּמַךְ לְמַאֲמַר ״מַרְחִיב וְגוֹ׳ כְּלָבִיא שָׁכֵן וְטָרַף״ וְגוֹ׳: **Or Hachayim, trans. Eliyahu Munk:** **מרחיב גד, "the One who enlarges Gad."** G'd had enlarged Gad's properties as we know from Numbers 32,1 where the Torah tells us that the tribe possessed large numbers of cattle and sheep. The reason they had so much cattle is also mentioned in Numbers 31,53 that the soldiers each plundered as much as they could. Seeing that the men of Gad were renowned as fighting men they garnered more for themselves than the other tribes. Moses' simile "like a lion who is at rest after he has brought the torn off limbs of his prey," accurately reflects what happened. ###### Or HaChaim on Deuteronomy 33:21:1 [Or HaChaim on Deuteronomy 33:21:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:21:1) **וַיַּרְא רֵאשִׁית לוֹ.** פֵּרוּשׁ, הָיָה רָאוּי רֵאשִׁית שֶׁהִיא הַתּוֹרָה לוֹ, וְטַעַם לַדָּבָר – ״כִּי שָׁם חֶלְקַת״, פֵּרוּשׁ חֶלְקוֹ שֶׁל מְחוֹקֵק שֶׁהוּא מֹשֶׁה ״סָפוּן״, אוֹ חֵלֶק מִמְּחוֹקֵק, כִּי חֵלֶק הַגָּדוֹל עָלָה לְמַעְלָה, וְלֹא נִשְׁאַר שָׁם אֶלָּא גּוּפוֹ הַקָּדוֹשׁ הַחַי סָפוּן. וְטַעַם הַדָּבָר לְהָבִיא רָאשֵׁי עָם, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (ספרי כאן) לְהָבִיא דּוֹר הַמִּדְבָּר לָעוֹלָם הַבָּא. וְהוּא אָמְרוֹ ״וַיֵּתֵא״ וְגוֹ׳, וּקְרָאָם רָאשֵׁי עָם לְפִי שֶׁהֵם תְּחִלַּת קְנִיַּת יִשְׂרָאֵל לַה׳ לְעַם סְגֻלָּה. **Or Hachayim, trans. Eliyahu Munk:** **וירא ראשית לו. "He chose the first portion for himself."** Moses means that actually the ראשית, i.e. the Torah, should have been his share as Moses the lawgiver was buried in his territory. Alternatively, Gad became custodian of a חלק, a small part of the lawgiver, i.e. Moses' earthly remains securely hidden. The reason why Moses was buried there, i.e. on the East Bank of the Jordan was ויתא ראשי עם, in order for the generation of the Exodus, the heads of the nation, to eventually be resurrected together with Moses in order to be allowed to cross the Jordan. The reason that generation is referred to as ראשי עם is that they were the generation whom G'd acquired as His people. ###### Or HaChaim on Deuteronomy 33:21:2 [Or HaChaim on Deuteronomy 33:21:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:21:2) **עוֹד** יִרְצֶה, ״וַיַּרְא רֵאשִׁית״ – הַנַּחֲלָה שֶׁנָּחֲלוּ יִשְׂרָאֵל, שֶׁהִיא אֶרֶץ סִיחוֹן וְעוֹג ״לוֹ״, פֵּרוּשׁ לִטְּלָהּ לְחֶלְקוֹ. וְלַחֲשַׁשׁ סְגֻלַּת הָאָרֶץ שֶׁכָּל הַדָּר בָּהּ אוֹ כָּל הַקָּבוּר בָּהּ יֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא (כתובות קי:), אָמַר טַעַם שֶׁלֹּא חָשׁ לְדָבָר זֶה ״כִּי שָׁם״, פֵּרוּשׁ בַּמָּקוֹם הַהוּא שֶׁלָּקַח לְנַחֲלָתוֹ, שָׁם ״חֶלְקַת מְחֹקֵק״, שֶׁהוּא מֹשֶׁה, ״סָפוּן״, ״וַיֵּתֵא רָאשֵׁי עָם״, וּמֵעַתָּה גַּם הוּא יָבֹא עִם רָאשֵׁי עָם לָעוֹלָם הַבָּא. **Or Hachayim, trans. Eliyahu Munk:** Another meaning of the words וירא ראשית לו is that it is a reference to the initial inheritance this tribe took possession of in the lands formerly owned by Sichon and Og. The word לו means that it became **his** inheritance rightfully. It was not just a land grab. There was a need to confirm this in view of *Ketuvot* 111 that anyone who lived in the land of Israel or is buried there is assured of a portion of the hereafter. Moses had to confirm that as far as the land of Gad (and Reuven and half the tribe of Menashe) is concerned the same consideration applied. The words כי שם חלקת מחקק ספון mean that just as Moses who is buried in that land will be resurrected so will be the tribe of Gad, or vice versa, i.e. that Moses was not buried in exile. ###### Or HaChaim on Deuteronomy 33:21:3 [Or HaChaim on Deuteronomy 33:21:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:21:3) **צִדְקַת ה׳ עָשָׂה.** פֵּרוּשׁ חוֹזֵר אֶל מֹשֶׁה, שֶׁנּוֹתֵן טַעַם לָמָּה זָכָה לְכָל הַמַּעֲלָה שֶׁיָּבִיא אֲחֵרִים עִמּוֹ לָעוֹלָם הַבָּא, וְאָמַר ״צִדְקַת ה׳״ וְגוֹ׳, פֵּרוּשׁ שֶׁעָשָׂה הַצֶּדֶק בְּדָבָר הַנּוֹגֵעַ לַה׳. **Or Hachayim, trans. Eliyahu Munk:** **צדקת ה׳ עשה. "carrying out G'd's justice."** These words refer to Moses again. This is the explanation why Moses would merit to bring others with him at the time of the resurrection. He had performed acts of righteousness vis-a-vis G'd. ###### Or HaChaim on Deuteronomy 33:21:4 [Or HaChaim on Deuteronomy 33:21:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:21:4) **אוֹ** אֶפְשָׁר שֶׁיְּכַוֵּן לוֹמַר שֶׁעָשָׂה יוֹתֵר מֵחִיּוּבוֹ עִם ה׳, וּכְמוֹ שֶׁרָמַזְנוּ בַּפָּסוּק ״וּצְדָקָה תִהְיֶה לָּנוּ״ וְגוֹ׳ (דברים ו:כה), גַּם מִשְׁפָּטָיו עִם יִשְׂרָאֵל עָשָׂה, פֵּרוּשׁ שֶׁהָיָה מִתְדַּיֵּן תָּמִיד עִם ה׳ עַל יִשְׂרָאֵל וְהָיָה מַכְרִיעַ הַדִּין לְכַף זְכוּת, כָּאָמוּר בְּעִנְיַן הָעֵגֶל וּמְרַגְּלִים וַעֲדַת קֹרַח, וְעַיֵּן מַה שֶׁפֵּרַשְׁנוּ בָּהֶם. וּכְפִי זֶה שִׁעוּר אָמְרוֹ ״וּמִשְׁפָּטָיו״, פֵּרוּשׁ מִשְׁפָּטִים שֶׁל ה׳ עִם יִשְׂרָאֵל, עָשָׂה אוֹתָם, פֵּרוּשׁ עָשָׂה תִּקֵּן. **Or Hachayim, trans. Eliyahu Munk:** An alternative explanation may be that Moses had done more than was required of him, i.e. צדק, as we have already mentioned in our commentary on Deut. 6,25 וצדקה תהיה לנו (pages 1815-16). **ומשפטיו עשה עם ישראל**. This means that Moses was constantly involved in defending the Israelites vis-a-vis G'd, usually succeeding to wrest a favourable verdict from Him, such as in the matter of the golden calf, the uprising of Korach, etc. The word עשה may be understood as "rectified, rehabilitated." ###### Or HaChaim on Deuteronomy 33:21:5 [Or HaChaim on Deuteronomy 33:21:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:21:5) **עוֹד** יִרְצֶה עַל זֶה הַדֶּרֶךְ, ״צִדְקַת ה׳ עָשָׂה״ בְּמַה שֶׁנּוֹגֵעַ לְעַצְמוֹ, וּמַה שֶׁנִּשְׁפָּט הוּא בְּמִשְׁפָּטִים אֵלּוּ לָמוּת בְּעֵבֶר הַיַּרְדֵּן וְסָתַם תְּפִלָּתוֹ הוּא ״עִם יִשְׂרָאֵל״, פֵּרוּשׁ הוּא בַּדְּבָרִים שֶׁהֵם עִם יִשְׂרָאֵל, כְּגוֹן מֵי מְרִיבָה, וּשְׁאָר הַסִּבּוֹת שֶׁמֵּהֶם. **Or Hachayim, trans. Eliyahu Munk:** Still another meaning of our verse may be to understand the words צדקת ה׳ עשה as referring to how G'd dealt with Moses when He decreed that Moses be buried on the East Bank of the Jordan and did not let him complete his prayer in which Moses had asked to be allowed to remain with the main body of the Israelites. The words עם ישראל are a reference to incidents which caused Moses problems. ###### Or HaChaim on Deuteronomy 33:21:6 [Or HaChaim on Deuteronomy 33:21:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:21:6) **אוֹ** יִתְפָּרֵשׁ אָמְרוֹ ״צִדְקַת ה׳״ וְגוֹ׳, עַל גָּד שֶׁעָשָׂה עִם ה׳ דָּבָר שֶׁיֵּחָשֵׁב לוֹ לִצְדָקָה, וְהוּא שֶׁעָבַר הַיַּרְדֵּן לְהִלָּחֵם מִלְחֶמֶת מִצְוָה עִם יִשְׂרָאֵל. וְדָבָר זֶה כְּפִי הַדִּין בֵּינוֹ לְבֵין ה׳ אֵינוֹ חַיָּב בּוֹ, כִּי בָאָה נַחֲלָתָם בַּמָּקוֹם שֶׁבָּחֲרוּ, וְאֵין לָהֶם חִיּוּב לַעֲבֹר לְהִלָּחֵם עִם יוֹשְׁבֵי הָאָרֶץ, וּכְמוֹ שֶׁטָּעֲנוּ בְּטַעֲנוֹתֵיהֶם בְּפָרָשַׁת מַטּוֹת (במדבר לב:ה), וּכְמוֹ שֶׁפֵּרַשְׁנוּם שָׁם, וּכְמוֹ שֶׁהוֹכִיחַ הַמַּעֲשֶׂה שֶׁהִסְכִּים ה׳ עַל נַחֲלָתָם כִּי בָאָה שָׁמָּה. וּמַה שֶׁעָבְרוּ הַיַּרְדֵּן לָהֶם תֵּחָשֵׁב לִצְדָקָה, וְזֶה לְמַה שֶׁנּוֹגֵעַ לְמַה שֶׁבֵּינָם לְבֵין ה׳, אֲבָל לְמַה שֶׁנּוֹגֵעַ לְבֵינָם וּבֵין יִשְׂרָאֵל כָּךְ שׁוּרַת הַדִּין נוֹתֶנֶת. **Or Hachayim, trans. Eliyahu Munk:** Alternatively, the words צדקת ה׳ עשה may refer to Gad who acted in a manner which G'd considered as righteous when this tribe undertook to join the main body of the Israelites and to remain with them until completion of the wars of conquest. If we were to consider the matter on a purely legal basis, i.e. their obligations vis-a-vis G'd, the tribe of Gad was not obligated to do this. They had received their inheritance in the place of their choosing as they had argued at the time in Numbers 32,5. If that had not been so G'd would never have consented for them to remain on that territory. As a result, the fact that they crossed the Jordan as the vanguard of the Israelite army was an act that was considered as righteousness for them. However, it was an act of righteousness only vis-a-vis G'd. Vis-a-vis their compatriots it was a sacred duty, not something for which they deserved a reward. The wording צדקת **השם** עשה is very appropriate then. ###### Or HaChaim on Deuteronomy 33:21:7 [Or HaChaim on Deuteronomy 33:21:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:21:7) **וְהוּא** אָמְרוֹ ״וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל״, וּכְמוֹ שֶׁפֵּרַשְׁתִּי שָׁם בִּתְשׁוּבַת מֹשֶׁה עַל טַעֲנוֹתֵיהֶם, שֶׁכֻּלָּם הֵם כְּדֵי שֶׁיִּהְיוּ נְקִיִּים מֵה׳ וּמִיִּשְׂרָאֵל, כִּי אֵין צֹרֶךְ לַה׳ לְעֶזְרַת גְּבוּרָתָם, וְיוֹדֵעַ הָיָה ה׳ שֶׁלֹּא הָיְתָה כַּוָּנָתָם בִּשְׁאֵלַת הָאָרֶץ לְשׁוּם מֵחוּשׁ רַע, וְכָל הַטְּעָנוֹת שֶׁטָּעַן לָהֶם מֹשֶׁה לֹא הָיוּ אֶלָּא בְּעֵרֶךְ יִשְׂרָאֵל אֲחֵיהֶם. **Or Hachayim, trans. Eliyahu Munk:** The wording ומשפטיו עם ישראל is equally appropriate as it stresses that what the people of Gad did with Israel was no more than what the law demanded of them. If they wanted to appear free from guilt both in the eyes of G'd and in the eyes of Israel they could not have done any less. Seeing that G'd was not in need of the bravery of the soldiers from the tribe of Gad, the Torah describes their fulfilling their **duty** as applying only to the Israelites. ###### Or HaChaim on Deuteronomy 33:22:1 [Or HaChaim on Deuteronomy 33:22:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:22:1) **גּוּר אַרְיֵה.** אוּלַי שֶׁנִּתְכַּוֵּן אֶל שִׁמְשׁוֹן שֶׁשִּׁסַּע הָאַרְיֵה כְּשַׁסַּע הַגְּדִי (שופטים יד,ו). וְאָמְרוֹ ״יְזַנֵּק״, רֶמֶז לִצְלִיחַת עָלָיו רוּחַ ה׳ וְדִלֵּג לְשַׁסְּעוֹ כִּמְדַלֵּג מֵהַר בָּשָׁן: **Or Hachayim, trans. Eliyahu Munk:** **גור אריה, "a lion cub, etc."** Perhaps the Torah referred to Samson who tore the lion with his bare hands as if it had been only a lamb (Judges 14,6). **יזנק מן הבשן, "leaping forth from Bashan."** This is a reference to the Holy Spirit with which Samson was endowed when he performed his deeds of valour. It made him appear as if he leapt out of the mountains of Bashan. ###### Or HaChaim on Deuteronomy 33:24:1 [Or HaChaim on Deuteronomy 33:24:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:24:1) **בָּרוּךְ מִבָּנִים אָשֵׁר וְגוֹ׳.** פֵּרַשְׁתִּי בְּפָרָשַׁת נָשֹׂא בְּפָסוּק ״נָשִׂיא לִבְנֵי אָשֵׁר״ וְגוֹ׳ (במדבר ז:עב). **Or Hachayim, trans. Eliyahu Munk:** **ברוך מבנים אשר. "Asher is the most blessed of the children."** I have explained this statement in Numbers 7,72 where the prince of this tribe is mentioned (page 1381). ###### Or HaChaim on Deuteronomy 33:26:1 [Or HaChaim on Deuteronomy 33:26:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:26:1) **אֵין כָּאֵל יְשֻׁרוּן.** פֵּרוּשׁ, אֵין כָּאֵל שֶׁל יְשֻׁרוּן שֶׁעוֹשֶׂה דָּבָר זֶה לָהֶם, וְהוּא שֶׁרוֹכֵב שָׁמַיִם, פֵּרוּשׁ רוֹכֵב עַל הַשָּׁמַיִם בִּשְׁבִיל עֶזְרַת יִשְׂרָאֵל, וְהוּא אָמְרוֹ ״בְּעֶזְרֶךָ״, לְהִלָּחֵם בִּשְׁבִילְךָ, כְּאָמְרוֹ (שמות יד:יד) ״ה׳ יִלָּחֵם לָכֶם״, וּכְשֶׁהוּא בָּא וְנִלְחָם לָהֶם כָּל הַשָּׁמַיִם הֵם מֶרְכַּבְתּוֹ, וּמֵעַתָּה כָּל כֹּחוֹת הַשָּׁמַיִם וּמַעֲרַכְתָּם בָּאִים לְעֶזְרַת יִשְׂרָאֵל, שֶׁהַסּוּס טָפֵל לָרוֹכֵב. **Or Hachayim, trans. Eliyahu Munk:** **אין כאל ישרון, "There is none like G'd, O, Yeshurun."** There is no other G'd like the G'd of Yeshurun (Israel) who performs all these deeds on their behalf, i.e. who rides all over the heavens on behalf of Israel in order to assist them. The word בעזרך means "in order to help them," i.e. to fight on "your" behalf. Compare Exodus 14,14: "G'd will fight on your behalf." When G'd engages in warfare on behalf of Israel all the forces of heaven are His chariot. ###### Or HaChaim on Deuteronomy 33:28:1 [Or HaChaim on Deuteronomy 33:28:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:28:1) **וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח.** אֵימָתַי? כְּשֶׁיִּהְיֶה בָּדָד, וּמַאֲמַר ״וַיִּשְׁכֹּן״ נִמְשָׁךְ עִם מַאֲמַר שֶׁלְּמַעְלָה מִמֶּנּוּ שֶׁהוּא ״וַיֹּאמֶר הַשְׁמֵד״, שֶׁצִּוָּה ה׳ לְיִשְׂרָאֵל לְהַשְׁמִיד כָּל נְשָׁמָה מִיּוֹשְׁבֵי הָאָרֶץ, וּבָזֶה ״וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד״. **Or Hachayim, trans. Eliyahu Munk:** **וישכן ישראל בטח, Israel dwelled in safety;** when does this situation occur? When they live in isolation. The statement introduced by the words וישכן, etc., is a continuation of the previous statement ויאמר השמד, that G'd had ordered the Israelites to wipe out the Canaanites. As a result of fulfilling this instruction Israel would be assured of dwelling safely in the Holy Land. ###### Or HaChaim on Deuteronomy 33:28:2 [Or HaChaim on Deuteronomy 33:28:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:28:2) וְאָמְרוֹ **עֵין יַעֲקֹב**, לוֹמַר שֶׁהֲגַם שֶׁתִּהְיֶה עֵינָם אֶל אֶרֶץ דָּגָן וְתִירוֹשׁ, פֵּרוּשׁ לֶאֱכוֹל מִפִּרְיָהּ וְלִשְׂבּוֹעַ מִטּוּבָהּ, אַף עַל פִּי כֵן לֹא יִבְעֲטוּ כְּשֶׁלֹּא יִהְיוּ יוֹשְׁבִים מֵהָעַמִּים עִמָּהֶם בָּאָרֶץ. **Or Hachayim, trans. Eliyahu Munk:** The additional words עין יעקב, may mean that although Israel's eyes are directed at the promise of inheriting a land flowing with milk and honey, i.e. at material considerations, this will not lead to their rejecting G'd's Torah as long as they have eliminated all the former inhabitants of the land. ###### Or HaChaim on Deuteronomy 33:29:1 [Or HaChaim on Deuteronomy 33:29:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:29:1) **אַשְׁרֶיךָ וְגוֹ׳ נוֹשַׁע בַּה׳.** פֵּרוּשׁ, שֶׁכָּל הָאֻמּוֹת שָׂרֵיהֶם נִלְחָמִים לָהֶם כַּיָּדוּעַ, וּבָזֶה יֵשׁ לָחוּשׁ שֶׁיִּגְבַּהּ עָלָיו שַׂר שֶׁכְּנֶגְדּוֹ, אוֹ ה׳ יִגְּפֶנּוּ, כְּאָמְרוֹ (שמות יד:ל) ״וַיַּרְא יִשְׂרָאֵל אֶת מִצְרַיִם מֵת״ וְגוֹ׳, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שמות רבה כא:ה) שֶׁהֶרְאָם ה׳ שָׂרוֹ שֶׁל מִצְרַיִם מֵת לִפְנֵיהֶם, מַה שֶׁאֵין כֵּן יִשְׂרָאֵל אַשְׁרֵיהֶם שֶׁתְּשׁוּעָתָם הִיא בַּה׳, שֶׁהוּא בִּכְבוֹדוֹ נִלְחָם לָהֶם, וּבָזֶה חַרְבָּם גְּבוֹהָה וְעוֹמֶדֶת בְּלֹא מֵחוּשׁ. **Or Hachayim, trans. Eliyahu Munk:** **אשריך ישראל…עם נושע בשם, "Fortunate are you, O Israel; …a nation delivered by the Lord."** Whereas any wars the other nations are engaged in are fought by their protective angels, and each nation is afraid that the protective angel of its adversary may prevail unless G'd smites that angel, this does does not apply in the case of Israel whose "protective angel" is G'd Himself. -Compare Exodus 14,30 where the Torah describes the Israelites seeing the protective angel of Egypt dead, as explained by *Shemot Rabbah* 21,5. Israel is fortunate not to have to depend on intermediaries. This enables the Jewish people to be free from fear. ###### Or HaChaim on Deuteronomy 33:29:2 [Or HaChaim on Deuteronomy 33:29:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Deuteronomy/r/33:29:2) **עוֹד** יִרְצֶה בְּאָמְרוֹ ״נוֹשַׁע בַּה׳״, פֵּרוּשׁ שֶׁהַמֶּלֶךְ נוֹשַׁע בִּתְשׁוּעָתוֹ, כְּאָמְרוֹ (דברים ל:ג) ״וְשָׁב ה׳ אֱלֹהֶיךָ אֶת שְׁבוּתְךָ״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (מגילה כט.) ״וְהֵשִׁיב״ לֹא נֶאֱמַר אֶלָּא ״וְשָׁב״, אַשְׁרָיו וְכוּ׳, וְהוּא אָמְרוֹ ״אַשְׁרֶיךָ מִי כָמוֹךָ״ שֶׁאַתָּה עַם נוֹשַׁע עִם ה׳ שֶׁהוּא מָגֵן עֶזְרֶךָ, וַאֲשֶׁר הוּא חֶרֶב גַּבְהוּתֶךָ, שֶׁאֵין חֶרֶב גְּדוֹלָה כְּחֶרֶב לַה׳ בְּשָׁלְפוֹ אוֹתָהּ מִתַּעְרָהּ. **Or Hachayim, trans. Eliyahu Munk:** Another meaning of the words נושע בשם is that it may refer to the king of the Israelites enjoying G'd's deliverance when in difficulties. When discussing Deut. 30,3 we pointed out that since the Torah does not speak about G'd "bringing back" the exiles but about G'd "returning" (*Megillah* 29), this means that the Jews are in the enviable position of G'd descending into exile with them as it were, so that He returns with them to the Holy Land when the time is ripe. **ואשר הוא חרב גאותיך**. These words may mean: "and Who is the sword drawn against those who feel superior to you." Nobody enjoys a mightier sword than that of G'd who fights on Israel's behalf.