## Ramban on Deuteronomy Chapter 33 ###### Ramban on Deuteronomy 33:1:1 [Ramban on Deuteronomy 33:1:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:1:1) **אִישׁ הָאֱלֹהִים**, לְהַגִּיד כִּי בִּרְכָתוֹ מְקֻיֶּמֶת, כִּי אִישׁ הָאֱלֹהִים הָיָה וּתְפִלַּת יְשָׁרִים רְצוֹנוֹ. וְהִנֵּה יִקְרָא הַכָּתוּב לְמֹשֶׁה רַבֵּינוּ **אִישׁ הָאֱלֹהִים** וְכֵן שְׁאָר הַנְּבִיאִים וְאֵלִיָּהוּ וְזוּלָתָם, וְלֹא יֹאמַר הַכָּתוּב **אִישׁ ה'**, אֲבָל יֹאמַר מֹשֶׁה עֶבֶד ה' (דברים ל"ד:ה'), וְהַטַּעַם יָדוּעַ לְכָל מַשְׂכִּיל. וְכֵן עַל דֶּרֶךְ הָאֱמֶת וְזֹאת הִיא הַבְּרָכָה, כִּי מֵאֵת ה' הָיְתָה זֹּאת (תהלים קיח כג), וְכֵן בְּיַעֲקֹב נֶאֱמַר (בראשית מט כח) וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם, זֹאת הַבְּרָכָה הוּא שֶׁאָמַר דָּוִד (תהלים קיט נו), זֹאת הָיְתָה לִּי כִּי פִקֻּדֶיךָ נָצָרְתִּי, יִרְמֹז לְצִיּוֹן עִיר דָּוִד כִּי שָׁם צִוָּה ה' אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם, וְהַמַּשְׂכִּיל יָבִין. וּלְזֶה הַסּוֹד נִתְכַּוְּנוּ רַבּוֹתֵינוּ בַּמִּדְרָשׁ שֶׁאָמְרוּ (בראשית רבה ק':י"ב), וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם, עָתִיד אָדָם כַּיּוֹצֵא בִּי לְבָרֵךְ אֶתְכֶם, וּמִמָּקוֹם שֶׁפָּסַקְתִּי אֲנִי מִשָּׁם הוּא מַתְחִיל, כֵּיוָן שֶׁעָמַד מֹשֶׁה רַבֵּינוּ פָּתַח לָהֶם בִּוְזֹאת הַבְּרָכָה, מֵאוֹתוֹ מָקוֹם שֶׁפָּסַק לָהֶם אֲבִיהֶם, הֱוֵי וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם. אָמַר לָהֶם, הַבְּרָכוֹת הַלָּלוּ אֵימָתַי מַגִּיעוֹת אֶתְכֶם, מִשָּׁעָה שֶׁתְּקַבְּלוּ אֶת הַתּוֹרָה שֶׁכָּתוּב בָּהּ וְזֹאת הַתּוֹרָה וְגוֹ', כִּי הַמִּלָּה הַזֹּאת תִּרְמֹז לַבְּרָכָה שֶׁהִיא הַתּוֹרָה וְהִיא הַבְּרִית, דִּכְתִיב (בראשית יז י) זֹאת בְּרִיתִי. וּכְבָר הִזְכַּרְתִּי זֶה (ויקרא טז ג): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THIS IS THE BLESSING WHEREWITH MOSES THE MAN OF G-D BLESSED THE CHILDREN OF ISRAEL BEFORE HIS DEATH. It states *the man of G-d* in order to indicate that his blessing will be fulfilled because he was the man of G-d, *and the prayer of the upright is His delight*.¹ Now Scripture calls Moses our teacher *the man of G-d*, and so also the rest of the prophets,² 342, lists eighteen prophets of whom Scripture speaks as ‘men of G-d.’ Elijah,³ and others,⁴ (I Samuel 2:27), and other similar cases. but it does not state “the *man* of the Eternal;” instead it says *Moses the ‘servant’ of the Eternal*.⁵ Who has created everything, and Moses’ conception of Him was like that of a servant who is afraid to behold his master. Moses was also *the man of G-d*, since all his deeds and words came by command of the Almighty (Ma’or V’shamesh). The reason is known to every student learned in [the mystic lore of] the Torah. So also by way of the Truth, [the expression *‘v’zoth habrachah’* (*and this is the blessing*) means that] “*v’zoth* is the blessing” [as explained further on], for *From the Eternal has ‘zoth’* (*this*) *come*.⁶ and not “the *man* of the Eternal” is known to every student of the mysteries of the Torah. And now he begins to explain, on the basis of the Cabala, the unique expression of *v’zoth habrachah*. Similarly it is said in the case of Jacob, *‘v’zoth’* (*and ‘this’ is*) *what their father* [Jacob] *spoke unto them*.⁷ It was this blessing that David meant when he said, *‘Zoth’* (*this*) *came to pass unto me, because I have kept Thy precepts*,⁸ alluding to Zion the city of David, *for there the Eternal commanded the blessing, even life forever*.⁹, 133:3. The student learned in the mysteries of the Cabala will understand. Our Rabbis meant this secret in their interpretation in Bereshith Rabbah:¹⁰ “*‘v’zoth’* (*and this is*) *what their father spoke unto them*.⁷ A man like me is destined to bless you, and, from the very place where I [Jacob] concluded — from there will he begin. At the moment Moses our teacher rose to bless them, he began with *‘v’zoth habrachah’* (*and this is the blessing*) — from the very place where their father concluded. This then is the meaning of the expression *‘v’zoth’ what their father spoke unto them*⁷ [their father Jacob told them that the next blessing they receive would be from a man who will begin with *v’zoth* — *v’zoth habrachah*]. He [i.e., the patriarch Jacob] said to them: When will these blessings reach you? From the time you accept the Torah, in which is written, *‘V’zoth’* (*And this is*) *the Law* etc. ”¹¹ For this word *zoth* alludes to the blessing which is the Torah, and this is the covenant, as it is written *‘Zoth’* (*this is*) *My covenant*.¹² I have already mentioned this.¹³, 2:20 (Vol. I, p. 79); Exodus 25:3 (Vol. II, pp. 437-438). footnotes: ¹ Proverbs 15:8. ² The Sifre, Brachah ³ I Kings 17:18. ⁴ Those not identified by name. Thus: And there came a man of G-d to Eli ⁵ Joshua 1:1. Moses is the servant of the Eternal ⁶ Psalms 118:23. — “By way of the Truth,” another name for the teachings of the Cabala, thus begins a new thought of Ramban. First he intimated that the reason for Scripture stating the man of G-d ⁷ Genesis 49:28. ⁸ Psalms 119:56. ⁹ Ibid. ¹⁰ Bereshith Rabbah 100:13. ⁷ Genesis 49:28. ⁷ Genesis 49:28. ¹¹ Above 4:44. ¹² Genesis 17:10. ¹³ Ibid. ###### Ramban on Deuteronomy 33:2:1 [Ramban on Deuteronomy 33:2:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:2:1) **ה' מִסִּינַי בָּא**, יֹאמַר כִּי הַשֵּׁם מִסִּינַי בָּא לְיִשְׂרָאֵל כִּי מִשָּׁם הִשְׁכִּין שְׁכִינָתוֹ בְּתוֹכָם, וְשׁוּב לֹא נִסְתַּלְּקָה מֵהֶם. וְהָעִנְיָן כִּי יָרַד הַכָּבוֹד בְּהַר סִינַי, כְּמוֹ שֶׁנֶּאֱמַר (שמות יט כ) וַיֵּרֶד ה' עַל הַר סִינַי אֶל רֹאשׁ הָהָר וַיִּקְרָא ה' לְמֹשֶׁה וְגוֹ', וְשָׁם הָיָה כָּל הַיָּמִים שֶׁהָיָה מֹשֶׁה עוֹלֶה וְיוֹרֵד, כְּמוֹ שֶׁנֶּאֱמַר (שם כד יז) וּמַרְאֵה כְּבוֹד ה' כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר וְגוֹ', וְכַאֲשֶׁר נִתְּנוּ לוֹ הַלּוּחוֹת הָאַחֲרוֹנוֹת שָׁכַן הַכָּבוֹד בְּאֹהֶל מוֹעֵד, כְּמוֹ שֶׁנֶּאֱמַר (שם לג ט) וְהָיָה כְּבֹא מֹשֶׁה הָאֹהֱלָה יֵרֵד עַמּוּד הֶעָנָן וְעָמַד פֶּתַח הָאֹהֶל וְדִבֶּר עִם מֹשֶׁה, וּכְתִיב (שם פסוק יא) וְדִבֶּר ה' אֶל מֹשֶׁה פָּנִים אֶל פָּנִים וְגוֹ', וְכַאֲשֶׁר הוּקַם הַמִּשְׁכָּן שָׁכַן הַכָּבוֹד בַּמִּשְׁכָּן, שֶׁנֶּאֱמַר (שם מ לד) וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן, וּמִשָּׁם הָיוּ לוֹ כָּל הַדִּבְּרוֹת כָּל יְמֵי הַמִּדְבָּר: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE ETERNAL CAME FROM SINAI. Moses states that the Eternal came to Israel from Sinai, for it was from there that He caused His Divine Glory to dwell among them and never departed from them again. The purport thereof is as follows: The Glory came down upon Mount Sinai, as it is said, *And the Eternal came down upon Mount Sinai, to the top of the mount; and the Eternal called Moses* etc.,¹⁴ and there it [the Glory] remained all the days that Moses ascended and descended the mountain, as it is said, *And the appearance of the Glory of the Eternal was like devouring fire on the top of the mount* etc.¹⁵, 24:17. And when the last [i.e., the second] Tablets were given to him [Moses], the Glory rested in the tent of meeting [Moses’ own tent], as it is stated, *And it came to pass, when Moses entered the tent, the pillar of cloud descended, and stood at the door of the tent, and He spoke with Moses*,¹⁶, 33:9. and it is further written, *And the Eternal spoke unto Moses face to face* etc.¹⁷, Verse 11. This continued from the Day of Atonement until the first day of Nisan when the Tabernacle was permanently set up. See Vol. II, pp. 574-576. When the Tabernacle was set up, the Glory rested therein, as it is said, *Then the cloud covered the Tent of Meeting, and the Glory of the Eternal filled the Tabernacle*,¹⁸ and all communications to Moses came from there during all the years in the wilderness. footnotes: ¹⁴ Exodus 19:20. ¹⁵ Ibid. ¹⁶ Ibid. ¹⁷ Ibid. ¹⁸ Exodus 40:34. ###### Ramban on Deuteronomy 33:2:2 [Ramban on Deuteronomy 33:2:2](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:2:2) **וְזָרַח מִשֵּׂעִיר לָמוֹ**, כִּי אַחֲרֵי נָסְעָם מִסִּינַי בְּמַסַּע רִאשׁוֹן שָׁכַן הֶעָנָן בְּמִדְבַּר פָּארָן, וּמִשָּׁם שָׁלַח מְרַגְּלִים, שֶׁנֶּאֱמַר (שם יג ג) וַיִּשְׁלַח אֹתָם מֹשֶׁה מִמִּדְבַּר פָּארָן, וְנִתְנַדָּה הָעָם, וְלֹא הָיָה הַדִּבּוּר עִם מֹשֶׁה עַד שֶׁבָּאוּ לְשֵׂעִיר בִּגְבוּל בְּנֵי עֵשָׂו בְּסוֹף הָאַרְבָּעִים (דברים ב':ב'), כְּמוֹ שֶׁנֶּאֱמַר שָׁם (דברים ל"ג:ז') כִּי ה' אֱלֹהֶיךָ בֵּרַכְךָ בְּכֹל מַעֲשֵׂה יָדֶךָ יָדַע לֶכְתְּךָ אֶת הַמִּדְבָּר הַגָּדֹל הַזֶּה זֶה אַרְבָּעִים שָׁנָה ה' אֱלֹהֶיךָ עִמָּךְ. וְהִנֵּה אָז בְּבוֹאָם בְּשֵׂעִיר הָיָה הַשֵּׁם לָהֶם לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלָם, וְצִוָּה אוֹתָם לְהִשָּׁמֵר מִשֵּׂעִיר וְעַמּוֹן וּמוֹאָב, וְאָמַר שֶׁיָּחֵלּוּ לָרֶשֶׁת אֶת אַרְצָם, וְיָרְשׁוּ אֶרֶץ סִיחוֹן וְעוֹג שְׁנֵי מַלְכֵי הָאֱמֹרִי הַגְּדוֹלִים: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND HE SHONE FORTH FROM SEIR UNTO THEM. For after they journeyed from Sinai *the cloud abode in the wilderness of Paran*,¹⁹ and from there Moses sent the spies, as it is said, *And Moses sent them from the wilderness of Paran*.²⁰, 13:3. As a result of the spies’ report, the people were banished,²¹ and there was no Divine communication to Moses until they came to Seir,²² at the border of the children of Esau, at the end of the forty years, as it is said there, *For the Eternal thy G-d hath blessed thee in all the work of thy hand; He hath known thy walking through this great wilderness; these forty years the Eternal thy G-d hath been with thee*.²³, Verse 7. Now, at the time, when they arrived at Seir, *the Eternal was* again *to them an everlasting light and the days of* their *mourning* were *ended*,²⁴ and He commanded them to be heedful of Ammon and Moab [not to take their lands]. At that time He said that they should begin to possess their land²⁵ the land of Sihon and Og, the two great Amorite kings. footnotes: ¹⁹ Numbers 10:12. ²⁰ Ibid. ²¹ Yerushalmi Taanith III, 4. The term “banished” suggests a form of censure and excommunication, when the Divine utterance was not communicated to Moses. ²² Deuteronomy 2:1-2. ²³ Ibid. ²⁴ Isaiah 60:20. ²⁵ Above, 2:31. ###### Ramban on Deuteronomy 33:2:3 [Ramban on Deuteronomy 33:2:3](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:2:3) **הוֹפִיעַ מֵהַר פָּארָן**, שֶׁנִּסְתַּכֵּל בָּהֶם וְשָׂם עִנְיָנָם לִמְאוֹר פָּנָיו מֵהַר פָּארָן, וְהַטַּעַם כִּי תְּחִלַּת הִכָּנְסָם בַּמִּדְבָּר הַגָּדוֹל הָיָה מִפָּארָן, כְּמוֹ שֶׁנֶּאֱמַר (במדבר י יב) וַיִּסְעוּ וְגוֹ' מִמִּדְבַּר סִינָי וַיִּשְׁכֹּן הֶעָנָן בְּמִדְבַּר פָּארָן, וְהִנֵּה הַשֵּׁם הוֹפִיעַ עֲלֵיהֶם לִרְאוֹת מָה הֵם צְרִיכִים בַּמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא, מִלְּשׁוֹן וְעַל עֲצַת רְשָׁעִים הוֹפָעְתָּ (איוב י ג), נִסְתַּכַּלְתָּ וְרָאִיתָ בְּאוֹרְךָ הַגָּדוֹל כָּל סִתְרֵי מַחְשְׁבוֹתֵיהֶם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** HE BEAMED FROM MOUNT PARAN — He regarded them and placed their needs in the light of His countenance emanating from Mount Paran. The sense thereof is as follows: The beginning of their entry into the great wilderness was from Paran, as it is said, *And the children of Israel set forward by their stages out of the wilderness of Sinai; and the cloud abode in the wilderness of Paran*.¹⁹ Then G-d shone forth upon them to see what they needed in *the great and dreadful wilderness*.²⁶, 8:15. This expression is similar to, *and Thou didst shine forth upon the counsel of the wicked*,²⁷ meaning that You have observed and seen with Your great light all their secret thoughts. footnotes: ¹⁹ Numbers 10:12. ²⁶ Ibid. ²⁷ Job 10:3. ###### Ramban on Deuteronomy 33:2:4 [Ramban on Deuteronomy 33:2:4](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:2:4) וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ, יֹאמַר כִּי בָא הַכָּבוֹד לְיִשְׂרָאֵל מֵרִבְבוֹת קְדוֹשֵׁי עֶלְיוֹן אֲשֶׁר יָרְדוּ עִמּוֹ עַל הָהָר, כְּעִנְיָן שֶׁנֶּאֱמַר (תהלים סח יח) רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן ה' בָם סִינַי בַּקֹּדֶשׁ. מִימִינוֹ אֵשׁ דָּת לָמוֹ, פֵּרוּשׁ מִימִין תִּפְאַרְתּוֹ הָיָה לָהֶם אֵשׁ דָּת, לֹא מִיַּד הַמַּלְאָכִים הַנִּזְכָּרִים, רַק מִימִין הַשֵּׁם בְּעַצְמוֹ וּבִכְבוֹדוֹ. וְיִתָּכֵן כִּי **מֵרִבְבוֹת קֹדֶשׁ**, מֵרִבּוּי קְדֻשָּׁתוֹ, כִּי קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה' צְבָאוֹת בְּכָל מִינֵי קְדֻשָּׁה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND HE CAME ‘MEIRIVEVOTH KODESH’ (FROM THE HOLY MYRIADS), AT HIS RIGHT HAND WAS A FIERY LAW UNTO THEM. He is stating that the Glory came to Israel from the countless holy ones of the Most High who descended upon the mountain with Him, similar to what is stated, *The chariots of G-d are myriads, even thousands upon thousands; the Eternal is among them, as in Sinai, in holiness*.²⁸ *At His right hand was a fiery law unto them*, meaning: *the fiery law* came to them from His glorious right hand²⁹. not from the hand of the aforementioned angels, but from the right hand of G-d, Himself and His Glory. And it is possible that *meirivevoth kodesh* means “from the abundance of His holiness,” for *holy, holy, holy is the Eternal of hosts*³⁰ with all terms of holiness. footnotes: ²⁸ Psalms 68:18. ²⁹ Isaiah 63:12: He caused His glorious arm to go at the right hand of Moses ³⁰ Isaiah 6:3. ###### Ramban on Deuteronomy 33:2:5 [Ramban on Deuteronomy 33:2:5](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:2:5) וְטַעַם **אֵשׁ דָּת לָמוֹ**, כְּמוֹ **דַּת אֵשׁ**, כְּמוֹ שֶׁאָמַר (דברים ה':כ"א) וְאֶת קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ. אוֹ טַעְמוֹ כְּמוֹ **אֵשׁ וְדָת לָמוֹ**, יַזְכִּיר שֶׁהֶרְאָה לָהֶם הָאֵשׁ הָעֶלְיוֹנִית וְהִשְׁמִיעָם הַדָּת, וְזֶה כְּעִנְיָן שֶׁנֶּאֱמַר (דברים ד':ל"ו) וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ. וְעַל דֶּרֶךְ הָאֱמֶת יַגִּיד גַּם כֵּן שֶׁהָאֵשׁ שֶׁהוּא הַדָּת הִיא מִימִינוֹ, כִּי מִדַּת הַדִּין כְּלוּלָה בְּרַחֲמִים. וְעַל דַּעַת רַבּוֹתֵינוּ טַעַם הַכָּתוּב כִּי מִסִּינַי בָּא לָתֵת תּוֹרָה לְיִשְׂרָאֵל, שֶׁנִּגְלָה לָהֶם מִשָּׁם וְזָרַח מִשֵּׂעִיר לָהֶם לְיִשְׂרָאֵל, כִּי נִגְלָה עַל בְּנֵי עֵשָׂו לָתֵת לָהֶם הַתּוֹרָה, וְכַאֲשֶׁר לֹא רָצוּ בְּנֵי עֵשָׂו לְקַבֵּל אוֹתָהּ הֵאִיר פָּנָיו לְיִשְׂרָאֵל וּנְתָנָהּ לָהֶם בִּימִינוֹ וּבִזְרוֹעוֹ וְאוֹר פָּנָיו כִּי רָצָם, וְהוֹפִיעַ וְהֶרְאָה לָהֶם יִפְעָתוֹ וְהַדְרַת פָּנָיו מֵהַר פָּארָן כַּאֲשֶׁר לֹא רָצוּ בְּנֵי יִשְׁמָעֵאל בַּתּוֹרָה, יַזְכִּיר כִּי הָיָה זְכוּת לְיִשְׂרָאֵל גְּדוֹלָה כַּאֲשֶׁר לֹא רָצוּ שְׁאָר הָאֻמּוֹת לְקַבֵּל אֶת הַתּוֹרָה. וְהִנֵּה הִזְכִּיר כָּל זֶרַע אַבְרָהָם, שֶׁאֶחָד מֵהֶם לֹא הָיָה חָפֵץ בַּתּוֹרָה זוּלָתִי יִשְׂרָאֵל, אֲבָל עַל כָּל הָאֻמּוֹת גַּם כֵּן נִגְלָה לָתֵת אוֹתָהּ לָהֶם וְלֹא רָצוּ בָּהּ, כְּפִי הַבָּא בְּקַבָּלַת רַבּוֹתֵינוּ (ע"ז ב): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** And the meaning of *‘eish dath lamo’* (*a fiery law unto them*) is like *dath eish* (a law given with fire), just as he said, *and we have heard His voice out of the midst of the fire*.³¹ Or its meaning may be like “fire ‘and’ the law to them,” the verse mentioning that He showed them the fire from on high and He made them hear the law. This is similar to what is stated, *and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire*.³², 4:36. And by way of the Truth, [the mystic teachings of the Cabala], the verse also states that the fire, which is the law, is at His right hand, because the attribute of justice is comprised also of mercy. And in the opinion of our Rabbis³³ the sense of the verse is that from Sinai He came to give the Torah to Israel, for it was from there that He appeared to them. *And He shone forth from Seir* to them, that is, to Israel, for He had appeared to the children of Esau to give them the Torah, and, when the children of Esau refused to accept it, He shone His countenance upon Israel and He gave it to them with His *right hand and* His *arm, and the light of* His *countenance, because* He *was favorable unto them*.³⁴ *And He beamed* and showed them His radiance and the beauty of His Presence *from Mount Paran* when the children of Ishmael refused the Torah. Thus Moses mentions that the merit of Israel was great when the rest of the nations did not wish to accept the Torah. Now he mentioned all the seed of Abraham — that not one of them desired the Torah except for Israel, but He also appeared to all nations to give it to them and they did not desire it, according to what has been transmitted [to us] in the tradition of our Rabbis.³³ footnotes: ³¹ Above, 5:21. ³² Ibid. ³³ Abodah Zarah 2b. ³⁴ Psalms 44:4. ³³ Abodah Zarah 2b. ###### Ramban on Deuteronomy 33:3:1 [Ramban on Deuteronomy 33:3:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:3:1) **אַף חֹבֵב עַמִּים**, פֵּרְשׁוּ בּוֹ שֶׁהוּא מִלְּשׁוֹן אֲרָמִית, וּתְהוֹן קֳדָמַי חַבִּיבִין (שמות יט ה), יֹאמַר אַף חוֹבֵב אֶת יִשְׂרָאֵל שֶׁהוּא עַמִּים רַבִּים, כְּעִנְיַן אַחֲרֶיךָ בִנְיָמִין בַּעֲמָמֶיךָ (שופטים ה יד), וְכָל קְדֹשָׁיו שֶׁל יִשְׂרָאֵל, הֵם הַלְוִיִּם, הֵם בְּיָדֶךָ, כִּי הִקְרַבְתָּם אֵלֶיךָ לִהְיוֹת חוֹנִים סְבִיבוֹת הָאָרוֹן. וְהַנִּרְאֶה אֵלַי כִּי **חֹבֵב** מִגִּזְרַת לִטְמוֹן בְּחֻבִּי עֲוֹנִי (איוב לא לג), מֵעִנְיַן חֶדֶר בְּחֶדֶר לְהֵחָבֵא (דהי"ב יח כד), וְשָׁם חֶבְיוֹן עֻזּוֹ (חבקוק ג ד), יֹאמַר גַּם אַתָּה בְּיָדֶיךָ מַחְבִּיא וּמַסְתִּיר עַמִּים כָּל קְדוֹשֵׁי יִשְׂרָאֵל הַנִּזְכָּר, יִרְמֹז כִּי כָל הָעֵדָה כֻּלָּם קְדֹשִׁים וְהַשֵּׁם יַסְתִּירֵם בְּיָדוֹ, כְּטַעַם וָאָשִׂים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ (ישעיהו נא טז), כְּעִנְיַן סִתְרִי וּמָגִנִּי אָתָּה (תהלים קיט קיד), וְכֵן וְיִתְיָעֲצוּ עַל צְפוּנֶיךָ (שם פג ד). וְזֶה רֶמֶז לְמָה שֶׁאָמַר (במדבר יד יד), אֲשֶׁר עַיִן בְּעַיִן נִרְאָה אַתָּה ה' וַעֲנָנְךָ עֹמֵד עֲלֵיהֶם, וְכֵן אָמַר בַּשִּׁירָה (דברים ל"ב:י') יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** APH CHOVEIV AMIM.’ Commentators have explained³⁵ that the word *choveiv* is of the Aramaic language [as Onkelos rendered *and ye shall be Mine ‘segulah’*]:³⁶ “and you shall be *chavivin* (beloved) before Me.” The verse [here] is thus stating: “Yea, He loves Israel which consists of many peoples” [i.e., tribes], similar to what is stated, *after thee, Benjamin, among thy peoples*.³⁷ And *all His holy ones*³⁸ of Israel, namely, the Levites, *are in Thy hand*,³⁸ for You have brought them near You to encamp around the ark.³⁹ It appears to me that the word *choveiv* is from the same root as *by hiding ‘b’chubi’* (*in my bosom*) *mine iniquity*,⁴⁰ related to the expressions: *into an inner chamber ‘l’heichavei’* (*to hide thyself*);⁴¹ *and there is ‘chevyon’* (*the hiding of*) *His power*.⁴² He is thus stating [here]: “You are also hiding and protecting with Your hand the peoples — *all the holy ones* of Israel.” The above-mentioned [phrase] suggests *that all the congregation are holy, every one of them*,⁴³ and G-d protects them with His hand, similar in meaning to the verse, *And I have put My words in thy mouth, and have covered thee in the shadow of My hand*,⁴⁴ and like the expression, *Thou art my hiding place and my shield*.⁴⁵ Similarly, *and they take counsel against Thy hidden ones*.⁴⁶, 83:4. This alludes to what he said, *inasmuch as Thou Eternal art seen face to face, and Thy cloud standeth over them*.⁴⁷ And similarly he said in the Song [of *Ha’azinu*], *He compassed him about, He cared for him, He kept him as the apple of His eye*.⁴⁸ footnotes: ³⁵ It is so explained by Rashi and Ibn Ezra. ³⁶ Exodus 19:5. ³⁷ Judges 5:14. ³⁸ In Verse 3 before us. ³⁸ In Verse 3 before us. ³⁹ Numbers 3:23, and 29, 35, 38. ⁴⁰ Job 31:33. ⁴¹ II Chronicles 18:24. ⁴² Habakkuk 3:4. ⁴³ Numbers 16:3. ⁴⁴ Isaiah 51:16. ⁴⁵ Psalms 119:114. ⁴⁶ Ibid. ⁴⁷ Numbers 14:14. ⁴⁸ Above, 32:10. ###### Ramban on Deuteronomy 33:3:2 [Ramban on Deuteronomy 33:3:2](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:3:2) **וְהֵם תֻּכּוּ**, כְּמוֹ הֻכּוּ, כַּאֲשֶׁר בָּא תִּרְגַּלְתִּי לְאֶפְרַיִם (הושע יא ג) בִּמְקוֹם הִרְגַּלְתִּי, וְכַאֲשֶׁר הוּמְרָה הֵ"א הַנְּקֵבָה בְּתָי"ו בְּאִם אֶתֵּן שְׁנַת לְעֵינָי (תהלים קלב ד), עֹשֶׂה רָע מְאַת (קהלת ח יב), וְכֵן רַבִּים. יֹאמַר שֶׁהֵם מֻכִּים בְּכָל מַכָּה בַּמִּדְבָּר לָלֶכֶת אַחֲרֶיךָ בְּכָל אֲשֶׁר תֵּלֵךְ, לֹא יָחוּשׁוּ לְרָעָב וּלְצִמָּאוֹן וּמַכַּת נָחָשׁ וְעַקְרָב, רַק יֵצְאוּ לְרַגְלֶיךָ וְאַחֲרֶיךָ יָרוּצוּ. וְזֶה כְּעִנְיָן שֶׁנֶּאֱמַר (ירמיהו ב ב), זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THEY ‘TUKU.’ This is like *‘huku’* (*and they were smitten*)⁴⁹ in the word *tuku* replaces the letter *hei* [*huku*], and as explained further on: “‘they were smitten’ and endured all hardships because they followed You wherever You took them.” Rashi explains that the word *tuku* is derived from the word *toch* (middle) — “and they placed themselves in the middle.” According to this interpretation the *tav* cannot be in place of a *hei*. [*at Thy feet*], as Scripture says *‘tirgalti l’Ephraim’* (*I taught Ephraim to walk*)⁵⁰ in place of *hirgalti*.⁵¹ replaces a *hei*. Similarly the feminine *hei* is exchanged for a *thav* in the following expressions: *I will not give ‘sh’nath’* (*sleep*) *to mine eyes;*⁵² is in place of *sheinah* (sleep). The letter *thav* thus replaces a *hei*. *a sinner doeth evil ‘m’ath’* (*a hundred times*),⁵³ is in place of *meiah* (a hundred). and there are many such examples. He is thus stating that “‘they were smitten’ with every plague in the wilderness by following You wherever You went; they cared not for hunger, thirst, the affliction of serpents and scorpions. They only followed *Thy feet* and ran after You.” This is similar to what is stated, *I remember for thee the affection of thy youth, the love of thine espousals, thy going after Me in the wilderness, in a land that was not sown*.⁵⁴ footnotes: ⁴⁹ The tav ⁵⁰ Hosea 11:3. ⁵¹ Here, too, the tav ⁵² Psalms 132:4. The word sh’nath ⁵³ Ecclesiastes 8:12. The word m’ath ⁵⁴ Jeremiah 2:2. ###### Ramban on Deuteronomy 33:3:3 [Ramban on Deuteronomy 33:3:3](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:3:3) **יִשָּׂא מִדַּבְּרֹתֶיךָ**, כְּמוֹ לֹא תִשָּׂא אֶת שֵׁם ה' אֱלֹהֶיךָ לַשָּׁוְא (שמות כ ז), וּבַל אֶשָּׂא אֶת שְׁמוֹתָם עַל שְׂפָתָי (תהלים טז ד), יִשָּׂא בַיּוֹם הַהוּא לֵאמֹר (ישעיהו נ ז). מִדַּבְּרוֹתֶיךָ, כְּמוֹ וּמִדְבָּרֵךְ נָאוֶה (שיר השירים ד ג), יֹאמַר שֶׁיִּשָּׂא דְּבָרֶיךָ עַל שְׂפָתָיו וְיֶהְגֶּה בָּהֶם תָּמִיד: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** YISA MIDABROTHECHA.’ The word *yisa* is similar to: *Thou shall not ‘thisa’* (*take*) *the Name of the Eternal thy G-d in vain;*⁵⁵ *and nor ‘esa’ do I take their names upon my lips;*⁵⁶ *‘yisa’* (*he shall swear*) *in that day, saying*.⁵⁷ And the word *midabrothecha* is like the expression *‘umidbareich’* (*and thy mouth*) *is comely*.⁵⁸ He thus states [in the verse before us] that Israel will take Your words upon his lips and meditate upon them always.” footnotes: ⁵⁵ Exodus 20:7. ⁵⁶ Psalms 16:4. ⁵⁷ Isaiah 3:7. ⁵⁸ Song of Songs 4:3. ###### Ramban on Deuteronomy 33:4:1 [Ramban on Deuteronomy 33:4:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:4:1) **תּוֹרָה צִוָּה לָנוּ מֹשֶׁה**, הַטַּעַם שֶׁיִּשָּׂא תָּמִיד וְיֹאמַר תּוֹרָה צִוָּה לָנוּ מֹשֶׁה וְהִיא תִּהְיֶה מוֹרָשָׁה לִקְהִלַּת יַעֲקֹב, כִּי לְדוֹרוֹת עוֹלָם כָּל בְּנֵי יַעֲקֹב יִירָשׁוּהָ וְיִשְׁמְרוּ אוֹתָהּ, כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ. וְדָרְשׁוּ רַבּוֹתֵינוּ (מדרש תהלים א), שֶׁלֹּא אָמַר מוֹרָשָׁה בֵּית יַעֲקֹב אוֹ זֶרַע יַעֲקֹב וְאָמַר **קְהִלַּת יַעֲקֹב**, לְרַמֵּז שֶׁיִּקָּהֲלוּ רַבִּים עֲלֵיהֶם וְתִהְיֶה הַתּוֹרָה לְעוֹלָם מוֹרָשָׁה לְיַעֲקֹב וּלְכָל הַנִּקְהָלִים עָלָיו, הֵם הַגֵּרִים הַנִּלְוִים עַל ה' לְשָׁרְתוֹ וְנִסְפְּחוּ עַל בֵּית יַעֲקֹב, וְנִקְרְאוּ כֻּלָּם קְהִלָּתוֹ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** MOSES COMMANDED US A LAW. The meaning thereof is that Israel will always “take” [receive His words] and say *“Moses commanded us a Law* and this will be *an inheritance of the congregation of Jacob*, for all the children of Jacob shall possess it forever and observe it, *for it shall not be forgotten out of the mouths of their seed.”*⁵⁹ And our Rabbis interpreted⁶⁰ 8. that he did not say “an inheritance of the house of Jacob” or “the seed of Jacob” — he stated *of the congregation of Jacob* in order to suggest that many [strangers] would join them and the Torah will always be an inheritance of Jacob and of all who congregate to him, these being the strangers *that join themselves to the Eternal, to minister unto Him*,⁶¹ *and they shall cleave to the house of Jacob*,⁶², 14:1. and they will all be called “His congregation.” footnotes: ⁵⁹ Above, 31:21. ⁶⁰ Tanchuma, Vayakheil ⁶¹ Isaiah 56:6. ⁶² Ibid. ###### Ramban on Deuteronomy 33:5:1 [Ramban on Deuteronomy 33:5:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:5:1) **וַיְהִי בִישֻׁרוּן מֶלֶךְ** רָמַז אֶל הַשֵּׁם הַנִּזְכָּר שֶׁהָיָה לְמֶלֶךְ עַל יִשְׂרָאֵל בִּהְיוֹתָם יְשָׁרִים וְנֶאֶסְפוּ כָּל רָאשֵׁי הָעָם וְכָל שִׁבְטֵי יִשְׂרָאֵל יַחַד. וְגַם זֶה הַכָּתוּב דָּבוּק, וְהַטַּעַם כִּי יִשְׂרָאֵל יֹאמְרוּ תָּמִיד, הַתּוֹרָה אֲשֶׁר צִוָּה לָנוּ מֹשֶׁה תִּהְיֶה יְרֻשָּׁה לְכָל קְהִלַּת יַעֲקֹב לַעֲדֵי עַד, לֹא נַחֲלִיף וְלֹא נָמִיר אוֹתָהּ לְעוֹלָם. וְיֹאמְרוּ שֶׁהָיָה הַשֵּׁם לְמֶלֶךְ עַל יִשְׂרָאֵל בְּהִתְאַסֵּף רָאשֵׁינוּ זְקֵנֵינוּ וְשׁוֹפְטֵינוּ וְכָל שִׁבְטֵי יִשְׂרָאֵל, שֶׁכֻּלָּנוּ יַחַד קִבַּלְנוּ מַלְכוּתוֹ עָלֵינוּ לְדוֹר וָדוֹר, וַאֲנַחְנוּ חַיָּבִין לִשְׁמֹר תּוֹרָתוֹ וּמַלְכוּתוֹ לְעוֹלָמִים. וְזוֹ הַמִּצְוָה הוּא דִּבּוּר אָנֹכִי, וְהִיא קַבָּלַת מַלְכוּת שָׁמַיִם כַּאֲשֶׁר פֵּרַשְׁתִּי שָׁם (שמות כ ב). וְהִנֵּה הִזְכִּיר הַתּוֹרָה בִּכְלָל וּמַלְכוּת שָׁמַיִם בִּפְרָט, שֶׁכָּל הַמּוֹדֶה בְּמַלְכוּת שָׁמַיִם כּוֹפֵר בע"ז וּמוֹדֶה בְּכָל הַתּוֹרָה כֻּלָּהּ. וְרָמְזוּ כִּי הֵם וְרָאשֵׁיהֶם קִבְּלוּ מַלְכוּת שָׁמַיִם מִפִּי הַגְּבוּרָה, וְרָאוּ שֶׁהוּא מֶלֶךְ יִשְׂרָאֵל וְגוֹאֲלוֹ, וְהַתּוֹרָה קִבְּלוּ מִפִּי מֹשֶׁה שֶׁקִּבְּלוּ עֲלֵיהֶם וְעַל זַרְעָם לְהַאֲמִין בּוֹ וְלַעֲשׂוֹת כָּל אֲשֶׁר יְצַוֶּה מִטַּעַם הַמֶּלֶךְ, כַּאֲשֶׁר אָמְרוּ (דברים ה':כ"ד) וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל אֲשֶׁר יְדַבֵּר ה' אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ. וְזֶה הַפֵּרוּשׁ בָּרוּר וְנָכוֹן בַּכָּתוּב הַזֶּה, עַל דֶּרֶךְ שֶׁהִזְכִּירוּ בַּגְּמָרָא בְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה (ראש השנה ל"ב), אֶלָּא מַלְכֻיוֹת תְּלָתָא הוּא דְּהָוְיָן, ה' יִמְלֹךְ לְעֹלָם וָעֶד (שמות טו יח), ה' אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ (במדבר כג כא), וַיְהִי בִישֻׁרוּן מֶלֶךְ. וְכֵן שָׁנִינוּ בְּסִפְרֵי (ברכה שמו), מוֹשַׁב זְקֵנִים בִּישִׁיבָה שֶׁל מַטָּה, שְׁמוֹ הַגָּדוֹל מִשְׁתַּבֵּחַ לְמַעְלָה, שֶׁנֶּאֱמַר וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל, אֵין אֲסִיפָה אֶלָּא זְקֵנִים, שֶׁנֶּאֱמַר (במדבר יא טז) אֶסְפָה לִי וְגוֹ'. יַחַד שִׁבְטֵי יִשְׂרָאֵל, כְּשֶׁהֵן עֲשׂוּיִין אֲגֻדָּה אַחַת וְלֹא כְּשֶׁהֵן עֲשׂוּיִין אֲגֻדּוֹת אֲגֻדּוֹת, וְכֵן הוּא אוֹמֵר (עמוס ט ו) הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָיו וְגוֹ'. וּבְמִדְרַשׁ רַבָּה (במדב"ר טו יח) נָמֵי אָמְרוּ כִּבְיָכוֹל כִּסְאוֹ מְבֻסָּס לְמַעְלָה בִּזְמַן שֶׁיִּשְׂרָאֵל עֲשׂוּיִין אֲגֻדָּה אַחַת, לְכָךְ נֶאֱמַר הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָיו וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, וְכֵן וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם וְגוֹ'. וְגַם זֶה עַל הַדֶּרֶךְ שֶׁפֵּרַשְׁתִּי, יִדְרְשׁוּ שֶׁהָיָה מֶלֶךְ עֲלֵיהֶם מִפְּנֵי שֶׁנִּתְאַסְּפוּ וְיַחְדָּו כֻּלָּם קִבְּלוּ מַלְכוּתוֹ עֲלֵיהֶם, וְכֵן יִהְיֶה מוֹרָשָׁה לִקְהִלַּת יַעֲקֹב, וְהַמֶּלֶךְ הוּא הקב"ה. וְכֵן נָהַגְנוּ לוֹמַר בִּתְקִיעָתָא דְּבֵי רָב. אֲבָל יֵשׁ בְּמִקְצָת הָאַגָּדוֹת שֶׁמְּפָרְשִׁין אוֹתוֹ עַל מֹשֶׁה, אוֹמְרִים מֹשֶׁה מֶלֶךְ שֶׁנֶּאֱמַר וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף וְגוֹ', וא"כ (ס"א וג"כ) אָמַר הַכָּתוּב תּוֹרָה צִוָּה לָנוּ מֹשֶׁה לִהְיוֹתָהּ מוֹרָשָׁה לִקְהִלַּת יַעֲקֹב, וְהוּא הָיָה מֶלֶךְ עָלֵינוּ וְעַל כָּל שְׁבָטֵינוּ יַחַד, וְרָאוּי לָנוּ לַעֲשׂוֹת דְּבָרָיו וּמִצְוֹתָיו כִּי מֶלֶךְ גָּדוֹל וְחָכָם הָיָה עָלֵינוּ, יְסַפֵּר הַכָּתוּב גַּם בִּכְבוֹד הַשָּׁלִיחַ שֶׁהָיָה גָּדוֹל וְרָאוּי לְהַאֲמִין בּוֹ. וְהַנָּכוֹן וְהָאֱמֶת מָה שֶׁפֵּרַשְׁנוּ. וְהִנֵּה הִזְכִּיר כִּי הַשֵּׁם שׁוֹכֵן בְּיִשְׂרָאֵל, וְהִנֵּה קִבְּלוּ תּוֹרָתוֹ וּמַלְכוּתוֹ כָּל שִׁבְטֵיהֶם יַחַד עֲלֵיהֶם וְעַל זַרְעָם לְדֹרֹתָם, אִם כֵּן הִנָּם רְאוּיִים לִבְרָכָה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THERE WAS A KING IN JESHURUN. This alludes to the aforementioned Name [in Verse 2: *‘The Eternal’ came from Sinai*], Who was King over Israel when they were upright and all the heads of the people and all tribes of Israel were gathered together. Now this verse, too, is connected [with the above theme — the Revelation at Sinai], and the sense thereof is that Israel will always say: “The Torah which Moses commanded us will forever be an inheritance to the entire congregation of Jacob. We shall never alter it or change it.” And they will further say that “G-d became King over Israel when our leaders, our elders, our judges and all tribes of Israel gathered, for we all, together, accepted His reign upon ourselves for all generations, and we are obligated to keep His Law and [acknowledge] His Kingdom forever.” This commandment is the precept of *I am the Eternal thy G-d*,⁶³ and it constitutes “the acknowledgment of the Kingdom of Heaven,”⁶⁴ as I have explained there.⁶³ Thus he mentioned the Torah in general, and the Kingdom of Heaven in partizcular, for whoever acknowledges the Kingdom of Heaven denies the idols and acknowledges the entire Torah.⁶⁵ 6. The people thus intimated that they and their leaders accepted [the commandment to acknowledge] the Kingdom of Heaven [directly] from the mouth of the Almighty⁶⁶ and saw that He is King of Israel and his Redeemer. They accepted the Torah from the mouth of Moses for they *took upon them, and upon their seed*⁶⁷ to believe in him and to do whatever he commands in behalf of the King, just as they said [to Moses], *and thou shalt speak unto us all that the Eternal our G-d may speak unto thee, and we will hear it, and do it*.⁶⁸ This interpretation of the verse is clear and well founded. It accords with the rendering of the Rabbis in the Gemara of Tractate Rosh Hashanah:⁶⁹. Now, each unit of ten verses is composed of three verses from the Pentateuch, three from the Prophets, three from the Writings, with one concluding verse from the Pentateuch. On these four verses from the Pentateuch concerning the Sovereignty of G-d the Rabbis in the Gemara asked: “But only three verses referring to Sovereignty etc.” “But only three verses referring to Sovereignty [of G-d] are found [in the Five Books of Moses]! *The Eternal shall reign for ever and ever;*⁷⁰ *The Eternal his G-d is with him, and the ‘t’ruah’* (*shouting*) *for the King is among them;*⁷¹ *And there was a King in Jeshurun.”*⁷² (above 6:4) is also a statement of Sovereignty even though the word “King” is not mentioned. In our Additional Service on the New Year this is indeed the verse we cite as the concluding expression of G-d’s Sovereignty. We have also been taught so in the Sifre:⁷³ 347. “When the elders [of Israel] sit in council on earth, His Great Name is praised on high, as it is said, *And there was a King in Jeshurun, when the heads of the people were gathered, all the tribes of Israel together*. The term ‘gathering’ applies only to the elders, as it is said, *Gather unto Me seventy men of the elders of Israel*.⁷⁴ *All the tribes of Israel together* — when there is but one brotherhood [then there is a King in Israel] but not when they become numerous factions. And so it is also said, *It is He that buildeth His upper chambers in the heaven*, [*and hath founded His band upon the earth*].⁷⁵ And in the Midrash Rabbah⁷⁶ they also stated, ‘His throne is firmly set, as it were, on high, when Israel is formed into a single association; therefore it is stated, *It is He that buildeth His upper chambers in the heaven, and hath founded His band upon the earth.’*⁷⁵ *And there was a King in Jeshurun, when the heads of the people were gathered*, etc.” This also accords with the manner in which I have explained, for the Rabbis interpreted: there was a King over them because they were gathered and all of them together took His Kingdom upon themselves, and so shall it be *an inheritance of the congregation of Jacob*. “The King” [mentioned in the verse] is thus the Holy One, blessed be He, and so it is our custom to recite [this verse: *And there was a King in Jeshurun* etc.] in the New Year’s [Additional] Prayers composed by Rav⁷⁷ [as one of the verses of His Sovereignty]. However, in some Agadoth [homilies] they explain the term “king” with reference to Moses. Thus they say:⁷⁸ “Moses was king, for it is said, *And there was a king in Jeshurun, when the heads of the people were gathered*.” And if so, Scripture is stating: “*Moses commanded us a Law*⁷⁹ that it be *an inheritance of the congregation of Jacob*,⁷⁹ and he was king over us and all our tribes together, and it behooves us to obey his words and his commandments for he was a great and wise king over us.” Scripture also tells in honor of the emissary [Moses] that he was great and trustworthy. The correct and true interpretation is what we have explained [above]. Thus he mentions that G-d dwells in Israel, and that they — all their tribes together — accepted His Torah and His reign upon themselves and upon their seed for [all] their generations. If so, they are worthy of blessing. footnotes: ⁶³ Exodus 20:2 (see Vol. II, p. 286). ⁶⁴ Berachoth 13b. ⁶³ Exodus 20:2 (see Vol. II, p. 286). ⁶⁵ Mechilta, Bachodesh ⁶⁶ This is a reference to the statement of the Rabbis that Israel heard the first two commandments directly from the Almighty (Makkoth 24). ⁶⁷ Esther 9:27. ⁶⁸ Above, 5:24. ⁶⁹ Rosh Hashanah 32b. The text refers to the law that, as part of the Additional Service of the New Year, ten verses from Scripture are recited on each of these three topics: The Sovereignty of G-d, Remembrances, and Shofar ⁷⁰ Exodus 15:18. ⁷¹ Numbers 23:21. ⁷² “And we need four verses referring to [G-d’s] Sovereignty [in order to complete the ten-verse unit]!” Ramban does not cite the Talmud’s answer because he cited the passage merely to prove that “the King” in this verse refers to G-d, the King on high. The Gemara’s answer is that the verse Hear, O Israel: The Eternal our G-d, the Eternal is One ⁷³ Sifre, Brachah ⁷⁴ Numbers 11:16. ⁷⁵ Amos 9:6. “When does He build His upper chambers in heaven? At the time when His band is founded upon the earth” (Rabbeinu Bachya). In other words, when there is unity in Israel then G-d’s Kingdom becomes firmly established. ⁷⁶ Bamidmar Rabbah 15:14. ⁷⁵ Amos 9:6. “When does He build His upper chambers in heaven? At the time when His band is founded upon the earth” (Rabbeinu Bachya). In other words, when there is unity in Israel then G-d’s Kingdom becomes firmly established. ⁷⁷ Yerushalmi Rosh Hashanah I,30. — Rav, see above, p. 39, Note 246. ⁷⁸ Shemoth Rabbah 48:8. Vayikra Rabbah 32:2. ⁷⁹ Verse 4. ⁷⁹ Verse 4. ###### Ramban on Deuteronomy 33:6:1 [Ramban on Deuteronomy 33:6:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:6:1) **יְחִי רְאוּבֵן**, אָמַר ר"א (אבן עזרא על דברים ל"ג:ו') כִּי הֵחֵל מֵרְאוּבֵן שֶׁהוּא הַבְּכוֹר, וְלֹא הִזְכִּיר שִׁמְעוֹן בַּעֲבוּר עֲוֹן פְּעוֹר, כִּי הָעוֹבְדִים הָיוּ שִׁמְעוֹנִים, וּמִסְפָּרָם לְעֵד, גַּם נְשִׂיאָם נֶהֱרַג. וְכֵן דַּעַת רַשִׁ"י וְהַמְּפָרְשִׁים. וּלְפִי דַּעְתִּי אֵין מִסְפָּרָם רְאָיָה, בַּעֲבוּר כִּי עֲדַיִן יַחְסְרוּ שְׁלֹשָׁה עָשָׂר אֶלֶף וְיוֹתֵר מִלְּבַד הַמֵּתִים בַּמַּגֵּפָה, וְגַם מִשְּׁאָר הַשְּׁבָטִים יַחְסְרוּ קְצָת, כִּי בְּנֵי גָד חָסְרוּ חֲמֵשֶׁת אֲלָפִים, וּבְנֵי אֶפְרַיִם שְׁמוֹנַת אֲלָפִים. וְעוֹד כִּי הַכָּתוּב שֶׁאוֹמֵר (במדבר כה ג) וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר, וְאָמַר (שם פסוק ד) קַח אֶת כָּל רָאשֵׁי הָעָם, נִרְאֶה שֶׁהָיוּ בָּהֶם מִכָּל הַשְּׁבָטִים, וְכָל דַּיָּנֵיהֶם יִשְׁפֹּטוּ בָּם, וְכֵן אָמַר (שם פסוק יא) וְלֹא כִלִּיתִי אֶת בְּנֵי יִשְׂרָאֵל בְּקִנְאָתִי. וְאַל תָּשִׁיב עָלַי מִדְּבַר עָכָן שֶׁאָמַר (יהושע ז יא) חָטָא יִשְׂרָאֵל, כִּי שָׁם לֹא נִתְגַּלָּה הַחֵטְא וְיַזְכִּירֵם סְתָם. וְכֵן הַמֻּכֶּה אֵינֶנּוּ רְאָיָה, כִּי הָיָה נְשִׂיא בֵּית אָב בָּהֶם לֹא נְשִׂיא הַשֵּׁבֶט. וְהַנּוֹעָדִים עַל ה' בַּעֲדַת קֹרַח גְּדוֹלִים וְנִכְבָּדִים מִמֶּנּוּ, שֶׁהָיוּ נְשִׂיאֵי עֵדָה, וְלֹא הָלְכוּ כָּל שִׁבְטֵיהֶם אַחֲרֵיהֶם. וְהַמִּזְמוֹר הִזְכִּיר דָּתָן וַאֲבִירָם וְעִנְיָנָם בִּשְׁמָם (תהלים קו יז), תִּפְתַּח אֶרֶץ וַתִּבְלַע דָּתָן וַתְּכַס עַל עֲדַת אֲבִירָם, וְהִזְכִּיר וַיִּצָּמְדוּ לְבַעַל פְּעוֹר (שם פסוק כח) עִם וַיִּמְאֲסוּ בְּאֶרֶץ חֶמְדָּה (שם פסוק כד) לִכְלַל הָעָם. וְחָלִילָה שֶׁיִּמָּנַע מֹשֶׁה מִלְּבָרֵךְ אֶת שִׁמְעוֹן וְלֹא יִמָּחֶה שֵׁבֶט מִיִּשְׂרָאֵל שֶׁכְּבָר כָּלוּ הַנִּצְמָדִים לְבַעַל פְּעוֹר, כְּמוֹ שֶׁאָמַר (דברים ד':ג') כִּי כָל הָאִישׁ אֲשֶׁר הָלַךְ אַחֲרֵי בַעַל פְּעוֹר הִשְׁמִידוֹ ה' אֱלֹהֶיךָ מִקִּרְבֶּךָ, וְאֵלֶּה הַנִּשְׁאָרִים כֻּלָּם כְּתִיב בָּהֶם (שם פסוק ד) וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם, וְלָמָּה לֹא יְבָרְכֵם, וְהִנֵּה כֻּלָּם עָשׂוּ אֶת הָעֵגֶל וְחָטְאוּ בַּמְּרַגְּלִים, וְנִתְכַּפֵּר לָהֶם וּבֵרְכָם. וְרָאִיתִי בְּמִדְרַשׁ רַבָּה (במדב"ר כא ט) שִׁשָּׁה מִשְׁפָּחוֹת נֶחְסְרוּ עַל הַזְּנוּת בַּעֲצַת בִּלְעָם, וּמָנָה מִשְׁפָּחָה אַחַת לְשִׁמְעוֹן וַחֲמִשָּׁה מִבְּנֵי בִּנְיָמִין. וְהִנֵּה לְדַעְתָּם בִּנְיָמִין חָטָא יוֹתֵר מִשִּׁמְעוֹן בְּאוֹתוֹ הַחֵטְא, וְהוּא בִּכְלַל הַבְּרָכָה. וְהַנָּכוֹן בְּעֵינַי כִּי הַכָּתוּב לֹא יִמְנֶה בְּשִׁבְטֵי יִשְׂרָאֵל רַק שְׁנֵים עָשָׂר, וְכָךְ אָמַר בְּבִרְכַּת יַעֲקֹב (בראשית מט כח), כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר, וְהִנֵּה יַעֲקֹב הִזְכִּיר בָּנָיו הַשְּׁנֵים עָשָׂר וְהִזְכִּיר יוֹסֵף בְּשֵׁבֶט אֶחָד, וּמֹשֶׁה רָאָה לְהַזְכִּיר בְּיוֹסֵף שְׁנֵי שְׁבָטִים, כְּמוֹ שֶׁאָמַר (דברים ל"ג:י"ז) וְהֵם רִבְבוֹת אֶפְרַיִם וְהֵם אַלְפֵי מְנַשֶּׁה, וְהָיָה זֶה בַּעֲבוּר שְׁנֵי דְּבָרִים, הָאֶחָד כִּי אַחַר שֶׁצִּוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא וַעֲשָׂאָם שְׁנֵי שְׁבָטִים בַּחֲנֻכַּת הַמִּזְבֵּחַ וּבַדְּגָלִים וּבְנַחֲלַת הָאָרֶץ, הִנֵּה הוּא צָרִיךְ לִמְנוֹתָם שְׁנַיִם בְּבִרְכָתָם. וְעוֹד, שֶׁהִזְכִּיר יְהוֹשֻׁעַ הַמַּנְחִילָם אֶת הָאָרֶץ, וְהוּא מֵאֶפְרַיִם הַקָּטָן, וְהֻצְרַךְ לְהַזְכִּיר אָחִיו שֶׁגָּדוֹל מִמֶּנּוּ. וְהִנֵּה רָצָה לְבָרֵךְ אֶת לֵוִי, כִּי מִבִּרְכָתוֹ יִתְבָּרְכוּ כָּל יִשְׂרָאֵל, שֶׁיִּהְיוּ קָרְבְּנוֹתָיו לְרָצוֹן לָהֶם לִפְנֵי הַשֵּׁם. וְהֻצְרַךְ לְהַשְׁאִיר אֶחָד מִן הַשְּׁבָטִים, שֶׁאֵינָן נִמְנִין בְּשׁוּם מָקוֹם רַק שְׁנֵים עָשָׂר, כְּנֶגֶד שְׁנֵים עָשָׂר מַזָּלוֹת בָּרָקִיעַ וּשְׁנֵים עָשָׂר חֳדָשִׁים בַּשָּׁנָה וּשְׁנֵים עָשָׂר גְּבוּלֵי אֲלַכְסוֹנִין, שֶׁאָמְרוּ בַּמִּדְרָשׁ שֶׁהֵם הֵן זְרוֹעוֹת עוֹלָם, וּכְמוֹ שֶׁהִזְכִּירוּ חֲכָמִים בְּמַסֶּכֶת בְּרָכוֹת (ברכות ל"ב), אָמַר הקב"ה לַנָּבִיא לֵךְ וֶאֱמֹר לִכְנֶסֶת יִשְׂרָאֵל, בִּתִּי שְׁנֵים עָשָׂר מַזָּלוֹת בָּרָאתִי בָּרָקִיעַ כְּנֶגֶד שְׁנֵים עָשָׂר שְׁבָטִים. וְכֵן בְּהַר גְּרִיזִים וְהַר עֵיבָל (דברים כ"ז:י"ב) שֶׁמָּנָה לֵוִי, לֹא נִגְזַר שֵׁם יוֹסֵף לִשְׁנֵי שְׁבָטִים. וְכֵן תִּרְאֶה בְּחִלּוּק יְחֶזְקֵאל (מח ד ה) שֶׁמָּנָה בַּחֲלֻקַּת הָאָרֶץ יוֹסֵף לִשְׁנֵי שְׁבָטִים וְלֹא הִזְכִּיר לֵוִי, וּכְשֶׁמָּנָה תּוֹצְאוֹת הָעִיר הִזְכִּיר (שם פסוק לא) שַׁעַר לֵוִי אֶחָד וְלֹא מָנָה שֵׁבֶט יוֹסֵף לִשְׁנֵי שְׁבָטִים, אֲבָל אָמַר (שם פסוק לב) שַׁעַר יוֹסֵף אֶחָד, כִּי לְעוֹלָם לֹא יִמָּנוּ שִׁבְטֵי יִשְׂרָאֵל רַק שְׁנֵים עָשָׂר. וּכְבָר זָכַרְתִּי זֶה בְּסֵדֶר וַיִּקַּח קֹרַח (במדבר יז יז). וְהִנֵּה הִשְׁאִיר שִׁמְעוֹן שֶׁלֹּא הָיָה שִׁבְטוֹ גָּדוֹל וְלֹא הָיְתָה בּוֹ בִּרְכַּת יַעֲקֹב אֲבִיהֶם מְרֻבָּה, אֲבָל חִלְּקָם בְּיַעֲקֹב וֶהֱפִיצָם בְּיִשְׂרָאֵל (בראשית מט ז), וְהִנֵּה יִתְבָּרְכוּ גַּם הֵם מִבִּרְכַּת שְׁאָר הַשְּׁבָטִים אֲשֶׁר הֵמָּה בְּתוֹכָם. וְסֵדֶר זֹאת הַבְּרָכָה הָיְתָה בְּרוּחַ הַקֹּדֶשׁ עַל דֶּרֶךְ נַחֲלָתָם, הֵחֵל מֵרְאוּבֵן כִּי לָקַח נַחֲלָתוֹ בָּרִאשׁוֹנָה, וְעוֹד כִּי הוּא הַבְּכוֹר, וּמֹשֶׁה הִתְפַּלֵּל עָלָיו שֶׁלֹּא יִמָּחֶה שְׁמוֹ בְּחֶטְאוֹ וּלְכָךְ נָתַן לוֹ בְּבִרְכָתוֹ מִשְׁפַּט הַבְּכוֹרָה, וְאַחַר כֵּן הִקְדִּים יְהוּדָה, כִּי הוּא הַנּוֹחֵל הָרִאשׁוֹן בָּאָרֶץ, וּלְנָגִיד מִמֶּנּוּ, וְהוּא הָעוֹלֶה בַּתְּחִלָּה לַמִּלְחָמָה אֲשֶׁר בָּהּ יְבָרֵךְ אוֹתוֹ, וְהִנֵּה בִּרְכָתוֹ כּוֹלֶלֶת כָּל יִשְׂרָאֵל. וְאַחַר כֵּן בֵּרַךְ לֵוִי הַחוֹנִים עִם בְּנֵי יְהוּדָה (ס"א ועיר ירושלים) בִּירוּשָׁלַיִם וְשָׁם יִהְיוּ קָרְבְּנוֹתָם לְרָצוֹן. וְאַחֲרֵי כֵן בֵּרַךְ בִּנְיָמִין שֶׁהָיְתָה נַחֲלָתָם עִם בְּנֵי יְהוּדָה, וְעִיר יְרוּשָׁלַיִם וּבֵית הַמִּקְדָּשׁ בֵּין בְּנֵי יְהוּדָה וּבֵין בְּנֵי בִּנְיָמִין, וְהַלְוִיִּם יַחֲנוּ עִם שְׁנֵיהֶם. וְאַחֲרֵי כֵן בֵּרַךְ בְּנֵי יוֹסֵף, כִּי כֵן הָיְתָה נַחֲלָתָם שֶׁנֶּאֱמַר (יהושע יח יא) וַיַּעַל גּוֹרַל מַטֵּה בְנֵי בִנְיָמִן לְמִשְׁפְּחֹתָם וַיֵּצֵא גְּבוּל גּוֹרָלָם בֵּין בְּנֵי יְהוּדָה וּבֵין בְּנֵי יוֹסֵף. וְאַחֲרֵי כֵן הִשְׁלִים לְבָרֵךְ בְּנֵי הַגְּבִירוֹת, וְהִקְדִּים זְבוּלוּן לְיִשָּׂשכָר כַּאֲשֶׁר עָשָׂה יַעֲקֹב (בראשית מט יג יד), וְכֵן נָפַל גּוֹרָלָם, הַשְּׁלִישִׁי לִבְנֵי זְבוּלֻן (יהושע יט י) וְהַגּוֹרָל הָרְבִיעִי לִבְנֵי יִשָּׂשכָר (שם פסוק יז). וְאַחֲרֵי כֵן בֵּרַךְ בְּנֵי הַשְּׁפָחוֹת דָּן וְנַפְתָּלִי וְאָשֵׁר כְּסֵדֶר תּוֹלְדֹתָם, וְהוּא הַדֶּגֶל שֶׁלָּהֶם, וְהִקְדִּים גָּד לְכָל בְּנֵי הַשְּׁפָחוֹת כִּי לָקַח נַחֲלָתוֹ תְּחִלָּה עִם רְאוּבֵן הַמֻּקְדָּם, וְהוּא הָיָה מִדֶּגֶל הָראוּבֵנִי. וְטַעַם יְחִי רְאוּבֵן, שֶׁיִּחְיֶה שִׁבְטוֹ וְלֹא יָמוּת לְעוֹלָם. וִיהִי מְתָיו מִסְפָּר, כְּמוֹ וְלֹא לָמַדְתִּי חָכְמָה וְדַעַת קְדֹשִׁים אֵדָע (משלי ל ג), וְאַל יִהְיוּ מְתָיו מִסְפָּר, שֶׁלֹּא יִהְיוּ מְעַטִּים, שֶׁכָּל דָּבָר שֶׁיִּסָּפֵר הוּא מְעַט, וְכֵן וַאֲנִי מְתֵי מִסְפָּר (בראשית לד ל), לְשׁוֹן ר"א (אבן עזרא על דברים ל"ג:ו'). וְיוֹתֵר נָכוֹן לְפָרֵשׁ יְחִי רְאוּבֵן בְּיִשְׂרָאֵל וְאַל יָמֹת, שֶׁלֹּא יִכָּרֵת שִׁבְטוֹ בְּאֶחָד מִכָּל הַזְּמַנִּים, וִיהִי פְּקֻדָיו בְּמִסְפַּר בְּנֵי יִשְׂרָאֵל לְעוֹלָם, יִתְפַּלֵּל עָלָיו שֶׁלֹּא יִגְרֹם חֶטְאוֹ וְהַכַּעַס הַגָּדוֹל אֲשֶׁר כָּעַס עָלָיו אָבִיו בְּחַלְּלוֹ יְצוּעָיו לְהַכְרִית שְׁמוֹ מִיִּשְׂרָאֵל. וְזֶה כְּעִנְיָן שֶׁנֶּאֱמַר שָׁם (שם לה כב), וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר, כִּי הוֹדִיעַ שֶׁלֹּא יָצָא בְּחֶטְאוֹ מִן הַמִּסְפָּר, וְכֵן פֵּרֵשׁ רַשִׁ"י (רש"י על דברים ל"ג:ו'). וְטַעַם **מְתָיו**, שֶׁכָּל אֲנָשָׁיו יִזְכּוּ בָּזֶה, וְלֹא יִכָּרֵת אֲפִלּוּ מִקְצָת הַשֵּׁבֶט בְּחֶטְאוֹ. וְאוּלַי **מְתָיו** רֶמֶז לְרָאשֵׁי מִשְׁפְּחוֹתָיו הָאַרְבַּע, וְיִהְיֶה טַעַם **מִסְפָּר**, כְּמוֹ בְּמִסְפָּר, וְכֵן לִזְנוֹת בֵּית אָבִיהָ (דברים כ"ב:כ"א), יִרְחֲצוּ מַיִם (שמות ל כ), וְרַבִּים כֵּן. אוֹ טַעְמוֹ שֶׁיִּהְיוּ מְתָיו מִסְפַּר יִשְׂרָאֵל, שֶׁיִּמָּנֶה רִאשׁוֹן כְּמִשְׁפַּט הַבְּכוֹר, כִּי הָאֶחָד הוּא הַמִּסְפָּר כִּי מִמֶּנּוּ הַכֹּל. וְאוּנְקְלוֹס (תרגום אונקלוס על דברים ל"ג:ו') תִּרְגֵּם, וִיקַבְּלוּן בְּנוֹהִי אַחְסָנַתְהוֹן בְּמִנְיָנְהוֹן. יִתְכַּוֵּן לְמָה שֶׁפֵּרַשְׁנוּ, יֹאמַר שֶׁיִּחְיֶה רְאוּבֵן וְלֹא יִכָּרֵת, וְיִהְיוּ מְתָיו בְּמִסְפָּרָם לְעוֹלָם, לֹא יִמָּחֶה שִׁבְטוֹ מִיִּשְׂרָאֵל וְלֹא יִמְנוּ בְּיוֹתֵר מִסְפָּרָם לִהְיוֹתָן שְׁנֵי שְׁבָטִים, שָׁלַל מִמֶּנּוּ הַבְּכוֹרָה וְהִבְטִיחוֹ בְּשֵׁבֶט אֶחָד לְעוֹלָם. וְיֵשׁ מְפָרְשִׁים כִּי הַבְּרָכָה הַזֹּאת עַל כִּבּוּשׁ הָאָרֶץ, יֹאמַר שֶׁיִּחְיֶה רְאוּבֵן בְּעָבְרָם חֲלוּצִים לַמִּלְחָמָה לִפְנֵי בְּנֵי יִשְׂרָאֵל, וְהַטַּעַם שֶׁיִּתְגַּבְּרוּ וְלֹא יְנֻצְּחוּ, כְּטַעַם וְעַל חַרְבְּךָ תִחְיֶה (בראשית כז מ). וְאַל יָמֹת, שֶׁלֹּא יִפְּלוּ מֵהֶם בַּמִּלְחָמָה. וִיהִי מְתָיו מִסְפָּר, שֶׁיַּחְזְרוּ לְאָהֳלֵיהֶם בְּמִסְפָּרָם וְלֹא יִפָּקֵד מֵהֶם אִישׁ. וְכֵן בְּבִרְכַּת גָּד חֲבֵרוֹ הִזְכִּיר זֶה הָעִנְיָן. וְהַפֵּרוּשׁ הַזֶּה קָרוֹב, אֲבָל הָרִאשׁוֹן נָכוֹן יוֹתֵר בְּעֵינַי, כִּי בִּרְכַּת מֹשֶׁה כְּדֶרֶךְ אֲשֶׁר הִזְכִּיר יַעֲקֹב וְכָעִנְיָן הַהוּא. וְעַל דֶּרֶךְ הָאֱמֶת יְחִי וְאַל יָמֹת מִטַּעַם פּוֹקֵד עֲוֹן אָבוֹת עַל בָּנִים, וְשָׁם (שמות כ ה) רָמַזְתִּי סוֹדוֹ. וְהוֹעִילָה בִּרְכַּת מֹשֶׁה לְכַפֵּר לוֹ מַעֲשֵׂה בִּלְהָה שֶׁלֹּא יִכָּרֵת וְיָמוּת בּוֹ לְעוֹלָם, אֲבָל פָּקַד עָלָיו עִם שְׁאָר הַשְּׁבָטִים מַעֲשֵׂה יוֹסֵף, כְּפִי הַבָּא בְּפִרְקֵי הֵיכָלוֹת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** LET REUBEN LIVE. Rabbi Abraham ibn Ezra commented that “he began with Reuben because he was the firstborn. He did not mention Simeon because of the sin of [Baal] Peor, because the worshippers were Simeonites, the proof being their numbers,⁸⁰, 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (*ibid.*, 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory. and their prince, too, being killed [in the affair].” In my opinion, the numbers are no proof because over thirteen thousand are still unaccounted for, aside from those who died in the plague.⁸⁰, 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (*ibid.*, 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory. In addition, other tribes as well diminished in population, for the sons of Gad lost five thousand,⁸¹, 26:18) — a decrease of 5,150. — And so perhaps we should assume that these deaths resulted from the plague because of Peor. and the sons of Ephraim, eight thousand!⁸², 26:37) — a decrease of 8000. Moreover, from the verse which states, *And Israel attached himself unto Baal-peor*,⁸³ and it is said again, *Take all the chiefs of the people*⁸⁴, Verse 4. it would appear that there were some among them from all the tribes, and that all their judges passed sentence on them. And similarly He said, *so that I consumed not the children of Israel in My jealousy*.⁸⁵, Verse 11. Now do not rejoin against me from the affair of Achan where He said, *Israel hath sinned*⁸⁶. — For the significance thereof see Ramban further. [although it was but a single individual who sinned; similarly we can say that it was the tribe of Simeon alone that sinned in the affair of Peor yet Scripture describes it as if the entire nation sinned. This rejoinder is not valid, for] there, [the details of] the sin had not yet been revealed, so He mentioned Israel generally [but in the case of Peor the facts of the sin were clearly given and still He spoke of all Israel, which shows that people from all the tribes were among the worshippers of Peor]. Similarly, the identity of the victim [i.e., Zimri, a leader of the Simeonites] is no proof [that only his tribe sinned, as Ibn Ezra argues], for he [Zimri, the son of Salu] was only *a prince of a fathers’ house*⁸⁷ of that tribe, not the prince of the [entire] tribe. Those who assembled against G-d in the congregation of Korach were greater and more honorable people than he [Zimri], for *they were princes of the congregation*,⁸⁸, 16:2. yet all their tribes did not follow them! Additionally, the psalm [that relates the sins of the wilderness] mentions Dathan and Abiram and their affair by name, saying, *The earth opened and swallowed up Dathan, and covered the company of Abiram;*⁸⁹ were in the company of Korach, the general population did not follow them, for the psalm specifies the participants in the strife. and it [the same psalm] mentions *They attached themselves also unto Baal-peor*⁹⁰, Verse 28. together with *Moreover, they scorned the desirable Land*⁹¹, Verse 24. which applies to the general population!⁹² Forbid it also that Moses should refrain from blessing the tribe of Simeon, [when it is said] *that a tribe be not blotted out from Israel!*⁹³ For all those who had joined Baal-peor had already died, as it is said, *for all the men that followed Baal-peor, the Eternal thy G-d hath destroyed from the midst of thee*,⁹⁴ and it is written of those who survived, *But ye that did cleave unto the Eternal your G-d are alive every one of you this day*.⁹⁵, Verse 4. And why should he not bless them? They all made the [golden] calf and sinned in the affair of the spies, yet they were forgiven, and he blessed them! Now, I have seen in Midrash Rabbah the following text:⁹⁶ “Six families were eliminated because of the immorality caused by Balaam’s advice [that Israel could be corrupted through seduction], and so Scripture listed one family less of Simeon⁹⁷ and five less of Benjamin.”⁹⁸ Thus, according to the opinion of the Rabbis [the tribe of] Benjamin had a greater part in the sin than did the tribe of Simeon — yet Benjamin is included in the blessing!⁹⁹ In my opinion, the correct interpretation is that Scripture considers the tribes of Israel as only twelve. So it stated in Jacob’s blessing, *All these are the twelve tribes of Israel*.¹⁰⁰ Now Jacob mentioned his twelve sons and considered Joseph to be one tribe¹⁰¹, Verses 22-26. [instead of enumerating Ephraim and Menasheh separately as is sometimes done]. Moses saw fit to consider Joseph as two tribes, as he said, *And they are the ten thousands of Ephraim, and they are the thousands of Menasheh*.¹⁰² This was for two reasons: one, since the Holy One, blessed be He, commanded and made them two tribes regarding the dedication of the altar,¹⁰³ the flags¹⁰⁴, 2:18-21. [designating the tribal encampments in the wilderness], and the inheritance of the Land,¹⁰⁵, 34:23-24. he [Moses] had to count them as two [separate tribes] for their blessing. Secondly, he referred to Joshua, who would make them possess the Land, and he was from Ephraim, the younger son [of Joseph], therefore Moses had to mention his brother [Menasheh] who was older than him. Now, he also wanted to bless [the tribe of] Levi, for, through his blessing, all Israel would be blessed, in that his offerings shall be acceptable before G-d on their behalf. Hence it was necessary to omit one of the tribes, for nowhere [in Scripture] are they enumerated except as twelve, corresponding to the twelve constellations in the firmament,¹⁰⁶ the twelve months of the year, and the twelve “border diagonals”¹⁰⁷ concerning which the Rabbis have said in the Midrash¹⁰⁶ that they are *the everlasting arms*.¹⁰⁸ As the Sages mentioned in Tractate Berachoth:¹⁰⁹ “The Holy One, blessed be He, said to the prophet,¹¹⁰ Go and tell the congregation of Israel: My daughter, I have created twelve constellations in the firmament to correspond to the twelve tribes.” Similarly, at Mount Gerizim and Mount Ebal where Scripture counts Levi,¹¹¹ Joseph is not mentioned as two tribes¹¹¹ [because, there Simeon¹¹¹ is mentioned]. Likewise you will see in the distributions of Ezekiel that he counts Joseph as two tribes¹¹² with reference to the apportioning of the Land and did not mention Levi. On the other hand, in enumerating the city exits [of Jerusalem] he mentioned, *the gate of Levi, one*¹¹³, Verse 31. and did not list the tribe of Joseph as two tribes; instead he said, *the gate of Joseph, one*,¹¹⁴, Verse 32. since the tribes are always counted as only twelve. I have already mentioned this in the section *Vayikach Korach*.¹¹⁵ Accordingly, Simeon was left out [of Moses’ blessings] since his tribe was not large and it was not the intention of the blessing of Jacob, their father, that they become numerous. Instead he divided them in Jacob and scattered them in Israel,¹¹⁶ and to that extent they, too, were blessed through the blessing of the rest of the tribes among whom they were. Now the order of this blessing [of Moses] was by [dictate of] *Ruach Hakodesh* (the Holy Spirit) according to their inheritance. He began with Reuben for he occupied his inheritance first;¹¹⁷ and, also, *for he was the firstborn*,¹¹⁸ and Moses prayed for him that his name not be blotted out because of his sin; therefore, in his blessing, he accorded him *the right of the firstborn*.¹¹⁹ Then he mentioned Judah for he was the first to inherit within the Land [proper]¹²⁰ *and of him came he that is the prince*,¹²¹ and he was the first to advance to war [against the Canaanites],¹²² concerning which Moses blessed him [saying, *his hands shall contend for him, and Thou shalt be a help against his adversaries*].¹²³ Thus Judah’s blessing embraces all Israel. Then Moses blessed Levi — who dwelled with the children of Judah in Jerusalem, and there their offerings should be acceptable. Afterwards he blessed Benjamin because their inheritance was with the children of Judah, and, [because] the city of Jerusalem and the Sanctuary were between the children of Judah and the children of Benjamin, and the Levites abode with both of them. Then he blessed the children of Joseph for such was their inheritance, as it is said, *And the lot of the tribe of the children of Benjamin came up according to their families; and the border of their lot went out between the children of Judah and the children of Joseph*.¹²⁴ Afterwards he continued to bless the children of the mistresses,¹²⁵ and mentioned Zebulun before Issachar¹²⁶ as Jacob had done.¹²⁷ So, too, [in the division of the Land] the third lot fell to the children of Zebulun¹²⁸, Verse 17 (Issachar). and the fourth lot to the children of Issachar.¹²⁸, Verse 17 (Issachar). Then he blessed the children of the handmaids¹²⁹ — Dan, Naphtali, and Asher — in order of their birth,¹³⁰ and they were also [encamped] under the same standard.¹³¹ He mentioned Gad [born after Naphtali] before all the children of the handmaids, because he occupied his inheritance earlier with Reuben,¹³² the first of all, and he was [encamped under] Reuben’s standard.¹³³ *Let Reuben live, and not die*. “The meaning thereof is that his tribe shall live and never die.¹³⁴ *And let his men be a number*. This is like the verse, *And I have not learned wisdom and the knowledge of the Holy One I have*¹³⁵ [where the word *not* from the first part of the verse, applies to the second part as well – ‘and the knowledge of the Holy One I have not.’ Here, too, the word *not* from the expression *and ‘not’ die* applies to the second part, thus meaning] ‘and let his men *not* be a number,’ that they may not become few, for whatever can be counted, is few. So also, *and I am few in number*.”¹³⁶ This is the language of Rabbi Abraham ibn Ezra. It is more correct to explain: “*Let Reuben live* in Israel; *and not die*, that his tribe at no time should be cut off, and that his numbers always be among the count of the children of Israel.” He prayed for him that his name not be cut off from Israel because of the anger with which his father was wroth with him when he defiled his couch.¹³⁷, 49:4. This is similar to what is stated there, *and Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve;*¹³⁸, 35:22. Scripture made it be known that he was not excluded from that number on account of his sin. Rashi also explained it this way. And the meaning of *his men* [*and let ‘his men’ be numbered* among the men of Israel] is that *all* his men should deserve this [to be included in the ranks of Israel], and not even part of their tribe be cut off because of his [Reuben’s] sin. Perhaps the expression *his men* refers to the heads of the four families [of the tribe of Reuben — Hanoch, Pallu, Hezron, and Carmi],¹³⁹ and the meaning of the word *mispar* (number) is like *b’mispar* [with the prefix *beth* meaning “in the number,” the verse stating: “and let his men be ‘in’ the number” of the children of Israel]. Similarly, *to play the harlot ‘beith’* [literally: “the house of”] *her father*¹⁴⁰ [means *b’veith* — “in the house of” her father]; *they shall wash ‘mayim’*¹⁴¹ [literally: “water,” means *b’mayim* — “with water”]. There are many similar cases. Or it may be that the meaning thereof is that in the census of Israel his men be counted first as is the right of the firstborn, for number one is the unit from which all numbers originate.¹⁴² Onkelos rendered it: “And his children will receive their inheritance among their numbers.” He meant what we have explained, saying that Reuben will live and not be cut off [from Israel] and his men will be counted among their numbers forever. His tribe will not be blotted out from Israel but they will not be counted on account of their large numbers as forming two tribes. Thus he deprived him of the birthright [that awards the firstborn with a double share], but he assured him of being forever one tribe. And some commentators¹⁴³ when he will pass over the Jordan armed before the children of Israel. *And his men be a number* — in the same number that they will pass over there [into the land of Canaan] may they return, without a single one lacking.” explain that this blessing refers to the conquest of the Land, the verse stating that the Reubenites will live when crossing [the Jordan] armed for war before the children of Israel. And the purport thereof is that they will prevail, and not be defeated, similar in meaning to the expression, *and by thy sword shalt thou live*.¹⁴⁴ *And let him not die*, that none of them should die in battle, *and his men be a number* that they should return to their homes in their [original] number, *there lacking not one man* of them.¹⁴⁵ Similarly, in the blessing of Gad¹⁴⁶ his companion [under the same standard]¹⁴⁷ Moses mentioned this subject. This interpretation is likely [to be true]. But the first one appears to me to be more correct, for Moses’ blessing corresponds to the manner and thought that Jacob mentioned. And by way of the Truth, [the mystic teachings of the Cabala], the expression *Let* [*Reuben*] *live and not die* is associated with *visiting the iniquity of the fathers upon the children*¹⁴⁸ and there I alluded to its secret.¹⁴⁸ Moses’ blessing helped Reuben gain atonement for the affair of Bilhah, that he not be cut off and be denied [the World to Come] for it, forever. However, He visited upon him, along with the rest of the tribes [the sin of] the sale of Joseph, according to the narrative in *Pirkei Heichaloth*.¹⁴⁹ footnotes: ⁸⁰ In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid. ⁸⁰ In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid. ⁸¹ In the first census the Gadites numbered 45,650 (Numbers 2:15), and in the second census they were 40,500 (ibid. ⁸² In the first census the tribe of Ephraim numbered 40,500 (Numbers 2:19), and in the second census they were 32,500 (ibid. ⁸³ Numbers 25:3. ⁸⁴ Ibid. ⁸⁵ Ibid. ⁸⁶ Joshua 7:11. In this part of the verse the specific sin is not mentioned yet. It is stated at the end of that verse: Yea, they have even taken of the devoted thing ⁸⁷ Numbers 25:14. ⁸⁸ Ibid. ⁸⁹ Psalms 106:17. The verse indicates that, despite the fact that princes of the congregation ⁹⁰ Ibid. ⁹¹ Ibid. ⁹² Thus it is clear that the worshippers of Baal-peor came from all the tribes, just as those who scorned the desirable Land came from among the entire people. This contradicts Ibn Ezra’s view that only the tribe of Simeon was involved in the affair of Peor. ⁹³ Judges 21:17. ⁹⁴ Above, 4:3. ⁹⁵ Ibid. ⁹⁶ Bamidbar Rabbah 21:9. ⁹⁷ Genesis 46:10 lists six sons of Simeon, while in the second census only five are given (Numbers 26:12-13). ⁹⁸ Genesis 46:21 lists ten sons of Benjamin, while in the second census only five are given (Numbers 26:38-39). ⁹⁹ Further, Verse 12. ¹⁰⁰ Genesis 49:28. ¹⁰¹ Ibid. ¹⁰² Further, Verse 17. ¹⁰³ Numbers 7:48 and 54. ¹⁰⁴ Ibid. ¹⁰⁵ Ibid. ¹⁰⁶ Bamidbar Rabbah 14:29. ¹⁰⁷ Sefer Habahir, 95. — This is a Cabbalistic term for the twelve mystic powers emanating from various combinations of the letters of the Great Divine Name. See my Hebrew commentary p. 495. ¹⁰⁶ Bamidbar Rabbah 14:29. ¹⁰⁸ Further, Verse 27. ¹⁰⁹ Berachoth 32b. ¹¹⁰ I.e., Isaiah. In our text of the Gemara: “The Holy One, blessed be He, said ‘to her': My daughter …” ¹¹¹ See above, 27:12. ¹¹¹ See above, 27:12. ¹¹¹ See above, 27:12. ¹¹² See Ezekiel 48:4-5. ¹¹³ Ibid. ¹¹⁴ Ibid. ¹¹⁵ Numbers 17:12 (see Vol. IV, pp. 189-190). ¹¹⁶ See Genesis 49:7. ¹¹⁷ Joshua 13:15. ¹¹⁸ I Chronicles 5:1. ¹¹⁹ Above, 21:17. ¹²⁰ Reuben’s possession was beyond the Jordan eastward. ¹²¹ I Chronicles 5:2. Reference is to David. ¹²² Judges 1:2. ¹²³ Verse 7. ¹²⁴ Joshua 18:11. ¹²⁵ I.e., Leah and Rachel, who were the heads of their households. Here, though, it refers only to Leah, since Rachel’s children — Benjamin and Joseph — were already blessed. ¹²⁶ See further, Verse 18. ¹²⁷ See Genesis 49:13-14. ¹²⁸ See Joshua 19:10 (Zebulun). Ibid. ¹²⁸ See Joshua 19:10 (Zebulun). Ibid. ¹²⁹ Bilhah and Zilpah. ¹³⁰ The order of their birth was: Dan, Naphtali, Gad, Asher (Genesis 30:6-13). Here, the order is: Gad (Verse 20-21), Dan, Naphtali, Asher (Verses 22-24). Ramban will proceed to explain why Gad is first. ¹³¹ Numbers 2:25-30. ¹³² See Joshua 13:23-24. ¹³³ Numbers 2:10-14. ¹³⁴ In other words, this is to be understood as a prayer rather than a blessing. — It is so clearly stated in our text of Ibn Ezra. Ramban also mentioned above, “and Moses prayed for him etc.” ¹³⁵ Proverbs 30:3. ¹³⁶ Genesis 34:30. ¹³⁷ Ibid. ¹³⁸ Ibid. ¹³⁹ Exodus 6:14. ¹⁴⁰ Above, 22:21. ¹⁴¹ Exodus 30:20. ¹⁴² See Ibn Ezra to Exodus 3:1. ¹⁴³ I have found this interpretation in Chizkuni: “Let Reuben live, and not die ¹⁴⁴ Genesis 27:40. ¹⁴⁵ Numbers 31:49. ¹⁴⁶ Further, Verse 20. ¹⁴⁷ Numbers 2:10-14. ¹⁴⁸ Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362). ¹⁴⁸ Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362). ¹⁴⁹ “Chapters of the Palaces.” — Heichaloth Rabboth, 6. A reference to this work is also found in Ramban’s Introduction to the Commentary on the Torah (see Vol. I, p. 10, Note 22). This is a mystic Midrash describing the process of ascending to heaven and of the palaces therein leading up to the Holy Throne. The principal narrator in this account is Rabbi Yishmael, one of the martyrs who was executed during the religious persecutions of Hadrian. The Midrash mentions the executions on account of the tradition that the ten martyrs suffered their fate in order to atone for the sale of Joseph by ten of his brothers. ###### Ramban on Deuteronomy 33:7:1 [Ramban on Deuteronomy 33:7:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:7:1) **וְזֹאת לִיהוּדָה**, וְכֵן אָמַר לִיהוּדָה שֶׁיִּחְיֶה וְלֹא יָמוּת, וְהוֹסִיף לוֹ עוֹד שְׁמַע ה' קוֹל יְהוּדָה, דַּעַת רַבִּי אַבְרָהָם (אבן עזרא על דברים ל"ג:ז'). וְזֶה אֵינֶנּוּ נָכוֹן עַל פֵּרוּשֵׁנוּ, כִּי אֵין יְהוּדָה בַּכָּרֵת הַזֶּה שֶׁיִּתְפַּלֵּל עָלָיו כֵּן כַּאֲשֶׁר לֹא הִזְכִּיר זֶה בִּשְׁאָר הַשְּׁבָטִים. אֲבָל הוּא כִּפְשׁוּטוֹ, וְזֹאת הַבְּרָכָה אֲשֶׁר לִיהוּדָה. וְעַל דֶּרֶךְ הָאֱמֶת יִחֵד הַמִּדָּה הַזֹּאת לִיהוּדָה בַּעֲבוּר כִּי לָהֶם הַמִּלְחָמָה וּמִמֶּנּוּ הַמַּלְכוּת לְעוֹלָם, וְהִיא הָעֵזֶר מִצָּרָיו, וְהוּא סוֹד הַכָּתוּב שֶׁאָמַר (א יח) לְלַמֵּד בְּנֵי יְהוּדָה קָשֶׁת הִנֵּה כְתוּבָה עַל סֵפֶר הַיָּשָׁר, כִּי הוּא הַקֶּשֶׁת הַנִּרְאֶה בֶּעָנָן שֶׁנֶּאֱמַר בָּהּ (בראשית ט יז) זֹאת אוֹת הַבְּרִית: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THIS FOR JUDAH. “And for Judah he said likewise that he live and not die, and further added for him, *hear, Eternal, the voice of Judah*.” This is the opinion of Rabbi Abraham ibn Ezra. But this is not correct in accordance with our interpretation [above on the blessing of Reuben], for Judah was not involved in this [punishment of] extinction¹⁵⁰ [making it necessary for] Moses to pray for him, just as he did not mention this in the blessing of the remaining tribes. But the verse is to be understood in its plain meaning: “*and this* is the blessing *for Judah*.” And by way of the Truth, [the mystic teachings of the Cabala], he singled out the attribute of *zoth* (this) for Judah because his is the conduct of war and from him shall be royalty forever,¹⁵¹ this being the *help against his adversaries*. This is the secret of the verse stating, *To teach the sons of Judah the bow. Behold, it is written in the Book of Jashar*,¹⁵² for this is the bow which is seen in the cloud concerning which it is said, *‘Zoth’* (*this*) *is the token of the covenant*.¹⁵³ footnotes: ¹⁵⁰ For the affair with Joseph, since it was Judah who saved his life (Genesis 37:26). ¹⁵¹ See Vol. I, pp. 586-590. ¹⁵² II Samuel 1:18. ¹⁵³ Genesis 9:17. ###### Ramban on Deuteronomy 33:7:2 [Ramban on Deuteronomy 33:7:2](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:7:2) **שְׁמַע ה' קוֹל יְהוּדָה**, יִתְפַּלֵּל עָלָיו בְּצֵאתוֹ לַמִּלְחָמָה, כִּי הוּא יַעֲלֶה בַּתְּחִלָּה וּלְנָגִיד מִמֶּנּוּ שֶׁיִּלָּחֵם בְּאוֹיְבֵי יִשְׂרָאֵל, וְכֵן אָמַר יַעֲקֹב (שם מט ח) יָדְךָ בְּעֹרֶף אוֹיְבֶיךָ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** HEAR, ETERNAL, THE VOICE OF JUDAH. He prayed for him when he goes out to fight, for it was Judah who was first to go up to fight¹²² *and of him came he that is the prince*¹²¹ to fight the enemies of Israel. And so also did Jacob say, *thy hand shall be on the neck of thine enemies*.¹⁵⁴, 49:8. footnotes: ¹²² Judges 1:2. ¹²¹ I Chronicles 5:2. Reference is to David. ¹⁵⁴ Ibid. ###### Ramban on Deuteronomy 33:7:3 [Ramban on Deuteronomy 33:7:3](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:7:3) וְאֶל עַמּוֹ תְּבִיאֶנּוּ, שֶׁיָּשׁוּב לְשָׁלוֹם. יָדָיו רָב לוֹ, יִהְיוּ יָדָיו רַב לוֹ, שֶׁלֹּא יִצְטָרֵךְ לְעֵזֶר אַחֵר זוּלָתִי עֶזְרַת הַשֵּׁם שֶׁיַּעֲנֵהוּ בִּתְפִלָּתוֹ, כְּכָל הַכָּתוּב בְּדִבְרֵי אוּנְקְלוֹס (תרגום אונקלוס על דברים ל"ג:ז'), וְכֵן דַּעַת הַמְּפָרְשִׁים. וְעַל דַּעְתִּי עוֹד יִרְמֹז לְמִלְחַמְתּוֹ הָרִאשׁוֹנָה אֶל הַכְּנַעֲנִי, שֶׁאָמַר הַשֵּׁם יְהוּדָה יַעֲלֶה בַּתְּחִלָּה (שופטים א ב), וְאָמַר **יָדָיו רָב**, שֶׁיִּקַּח מִצָּרָיו וְיִכְבֹּשׁ מֵהֶם אֲרָצוֹת רַבּוֹת יוֹתֵר מִן הָרָאוּי לוֹ בְּנַחֲלָתוֹ, יִרְמֹז שֶׁיַּנְחִיל מִנַּחֲלָתוֹ לְשִׁמְעוֹן אָחִיו, הוּא שֶׁנֶּאֱמַר (יהושע יט ט) מֵחֶבֶל בְּנֵי יְהוּדָה נַחֲלַת בְּנֵי שִׁמְעוֹן כִּי הָיָה חֵלֶק בְּנֵי יְהוּדָה רַב מֵהֶם וַיִּנְחֲלוּ בְנֵי שִׁמְעוֹן בְּתוֹךְ נַחֲלָתָם. וְהִנֵּה הִזְכִּיר שִׁמְעוֹן בְּרֶמֶז עִם יְהוּדָה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND BRING HIM IN INTO HIS PEOPLE — that he should return [from the fighting] in peace. HIS HANDS SHALL ‘RAV’ FOR HIM. His hands shall “be sufficient” for him, so that he need no other help except for the help of G-d Who will answer him when he prays, all as written in the words of Onkelos.¹⁵⁵ So also is the opinion of the commentators.¹⁵⁶ In my opinion he [Moses] further alludes to Judah’s first war against the Canaanite concerning which G-d said, *Judah shall go up*¹²² first. And he states *his hands shall ‘rav’* meaning that he will annex and conquer from his foes “many” lands, more than are due him as his inheritance. He intimates that Judah will give part of his inheritance to his brother Simeon, this being what is stated, *Out of the allotment of the children of Judah was the inheritance of the children of Simeon, for the portion of Judah was too much for them; therefore the children of Simeon had inheritance in the midst of their inheritance*.¹⁵⁷ Thus Moses mentioned Simeon by allusion together with Judah. footnotes: ¹⁵⁵ Onkelos’ rendition of the verse is as follows: “Accept, O G-d, the prayer of Judah when he goes out to war, and bring him to his people in peace. His hand will execute punishment upon his enemies, and be [O G-d] his help against his enemies.” This entire rendition accords with Ramban’s interpretation of the verse. ¹⁵⁶ Rashi and Ibn Ezra. ¹²² Judges 1:2. ¹⁵⁷ Joshua 19:9. ###### Ramban on Deuteronomy 33:8:1 [Ramban on Deuteronomy 33:8:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:8:1) **וּלְלֵוִי אָמַר**, עַל לֵוִי אָמַר, לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ג:ח'), (ס"א ר"א וכן) דַּעַת הַמְּפָרְשִׁים. וְהוּא כִּלְשׁוֹן אִמְרִי לִי אָחִי הוּא (בראשית ב יג), וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ (שם כו ז), וְהַרְבֵּה כֵן. וּלְפִי דַּעְתִּי כִּי בַּעֲבוּר שֶׁהִזְכִּיר מֹשֶׁה בְּבִרְכָתוֹ שֵׁם רְאוּבֵן וִיהוּדָה, יְחִי רְאוּבֵן, קוֹל יְהוּדָה, וְלֹא יַזְכִּיר שֵׁם שְׁאָר הַשְּׁבָטִים בְּבִרְכָתָם, יַזְכִּיר הַכָּתוּב וּלְלֵוִי אָמַר, לְבִנְיָמִין אָמַר, יַגִּיד כִּי הַשְּׁבָטִים לְפָנָיו וְיִקְרָא לְלֵוִי וְיָשִׂים עֵינָיו עָלָיו וְיֹאמַר, תֻּמֶּיךָ וְאוּרֶיךָ, וְכֵן בְּכָל שֵׁבֶט וְשֵׁבֶט פָּנִים בְּפָנִים יְבָרֵךְ אוֹתָם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** UL’LEIVI’ HE SAID - “and ‘of’ Levi¹⁵⁸ means “and ‘to’ Levi.” But Rashi translates the prefix *lamed* here, as “of.” he said.” This is Rashi’s language, and it is also the opinion of the commentators.¹⁵⁹ It is like the expressions: *say ‘li’* (*of me*):. *he is my brother;*¹⁶⁰, literally: “to me,” is interpreted as “of me.” *and the men of the place asked him ‘l’ishto’* (*about his wife*).¹⁶¹, 26:7. Here also, the word *l’ishto*, literally: “to his wife,” means “of his wife.” There are many such examples. In my opinion [the expression here is to be understood literally: “and ‘to’ Levi he said”] because Moses had mentioned the names of Reuben and Judah in his blessing [of them], saying, *Let Reuben live*,¹⁶² *the voice of Judah*,¹⁶³ but he did not mention the names of the other tribes in [the text of] their blessings. Therefore Scripture states, *And to Levi he said, To Benjamin he said*¹⁶⁴ [in order to make it clear to whom he was addressing his blessing]. This indicates that the tribes were facing him [Moses], and he called Levi and put his eyes upon him and said, *thy Thummim and thy Urim*.¹⁶⁵ Similarly he blessed each tribe face to face. footnotes: ¹⁵⁸ Literally: ul’Levi ¹⁵⁹ Ibn Ezra. ¹⁶⁰ Genesis 20:13. Here, too, the word li ¹⁶¹ Ibid. ¹⁶² Above, Verse 6. ¹⁶³ Verse 7. ¹⁶⁴ Further, Verse 12. ¹⁶⁵ In Verse 8 before us. ###### Ramban on Deuteronomy 33:8:2 [Ramban on Deuteronomy 33:8:2](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:8:2) אֲשֶׁר נִסִּיתוֹ בְּמַסָּה, שֶׁנִּסִּיתָ אוֹתוֹ בְּנִסָּיוֹן. וְהַטַּעַם שֶׁהָיָה חָסִיד בְּכָל אֲשֶׁר נִסִּיתָ אוֹתוֹ וְלֹא נִמְצָא בּוֹ דֹּפִי, חוּץ מִמֵּי מְרִיבָה שֶׁכְּבָר הֶעְנַשְׁתּוֹ עָלָיו, כִּי הָעֵגֶל לִכְבוֹד הַשֵּׁם עָשָׂהוּ, לְשׁוֹן ר"א (אבן עזרא על דברים ל"ג:ח'). וּבְסִפְרֵי (ברכה שמט), אֲשֶׁר נִסִּיתוֹ בְּמַסָּה, הַרְבֵּה נִסִּיתוֹ וְנִמְצָא שָׁלֵם בְּכָל הַנִּסְיוֹנוֹת. תְּרִיבֵהוּ עַל מֵי מְרִיבָה, סְקוּפִּים נִסְקַפְתָּ לוֹ עַל מֵי מְרִיבָה, אִם מֹשֶׁה אָמַר (במדבר כ י) שִׁמְעוּ נָא הַמֹּרִים אַהֲרֹן וּמִרְיָם מֶה עָשׂוּ וְהַנָּכוֹן בְּעֵינַי בְּדֶרֶךְ הַפְּשָׁט כִּי **בְּמַסָּה** כִּפְשׁוּטוֹ הוּא הַמָּקוֹם אֲשֶׁר נִסּוּ הַשֵּׁם בִּרְפִידִים (שמות יז ז), יֹאמַר תֻּמֶּיךָ וְאוּרֶיךָ יִהְיוּ לְעוֹלָם לְאִישׁ חֲסִידֶךָ וּלְזַרְעוֹ אַחֲרָיו, אֲשֶׁר נִסִּיתָ אוֹתוֹ בְּמַסָּה כַּאֲשֶׁר חָטְאוּ בְּנֵי יִשְׂרָאֵל וַיְנַסּוּ אֶת הַשֵּׁם עַל הַמַּיִם, וְלֹא הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים שָׁם עַל הַשֵּׁם, כִּי הֶאֱמִין בַּשֵּׁם וּבִדְבָרוֹ שֶׁיּוֹצִיא לָהֶם מַיִם מִצּוּר הַחַלָּמִישׁ, וּבַפַּעַם הַשֵּׁנִית תְּרִיבֵהוּ וְתַעֲנִישׁ אוֹתוֹ עַל מֵי מְרִיבָה שֶׁל יִשְׂרָאֵל, כִּי בַּעֲבוּר מְרִיבָתָם הָיָה עָלָיו הָעֹנֶשׁ, וְלֹא שֶׁמָּעַל הוּא בַּה', כִּי גַּם מִתְּחִלָּה הֶאֱמִין כִּי אַתָּה הַהֹפְכִי הַצּוּר אֲגַם מָיִם, אַף כִּי בַּפַּעַם הַזֹּאת שֶׁכְּבָר רָאָה כֵן. יִרְמֹז מֹשֶׁה כִּי הַחֵטְא הַהוּא הָיָה מִפְּנֵי הָעָם, כִּי בַּעֲבוּר מְרִיבָתָם חָשְׁבוּ מֹשֶׁה וְאַהֲרֹן שֶׁיִּצְטָרְכוּ לַעֲשׂוֹת מַה שֶׁעָשׂוּ, שֶׁמָּא נִסְתַּלְּקָה הַשְּׁכִינָה בַּעֲבוּר עָנְשָׁם, וְהוּא שֶׁנֶּאֱמַר (תהלים קו לב) וַיַּקְצִיפוּ עַל מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם. וְטַעַם **תְּרִיבֵהוּ**, כְּמוֹ רִיבָה ה' אֶת יְרִיבַי (שם לה א), שֶׁשִּׁלַּמְתָּ לוֹ מִשְׁפַּט הָרִיב שֶׁרָבוּ בְנֵי יִשְׂרָאֵל אֶת ה'. וְיִתָּכֵן שֶׁיִּהְיֶה פֵּרוּשׁוֹ כְּמוֹ שֶׁאָמַר בְּסִפְרֵי שֶׁהֵם סְקוּפִּים, כְּלוֹמַר עֲלִילוֹת, יִרְמֹז לְמִעוּט הַחֵטְא וְגֹדֶל הָעֹנֶשׁ, כְּדֶרֶךְ בִּקְרֹבַי אֶקָּדֵשׁ (ויקרא י ג), וְכֵן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על דברים ל"ג:ח') שֶׁאָמַר, דְּנַסִּתוֹהִי בְּנִסֵּיתָא וַהֲוָה שְׁלִים, מֵרִיב בְּנֵי יִשְׂרָאֵל וּמִנַּסּוֹתָם אֶת ה', וְכֵיוָן שֶׁהָיָה שָׁלֵם בַּפַּעַם הָרִאשׁוֹנָה כָּל שֶׁכֵּן בַּשְּׁנִיָּה, שֶׁהָיָה מַאֲמִין בִּדְבַר הַשֵּׁם, וּבָחַנְתָּ לִבּוֹ עַל מֵי מְרִיבָה וּמָצָאתָ לְבָבוֹ נֶאֱמָן לְפָנֶיךָ, כִּי גָּלוּי וְיָדוּעַ לִפְנֵי כִּסֵּא כְּבוֹדֶךָ שֶׁהוּא מַאֲמִין בְּךָ וּבִדְבָרֶיךָ, אֲבָל בִּשְׁבִיל יִשְׂרָאֵל הָיָה הָעֹנֶשׁ עָלָיו, כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּפָסוּק גַּם בִּי הִתְאַנַּף ה' בִּגְלַלְכֶם (דברים א':ל"ז). וְהִנֵּה מִתְּחִלָּה דִּבֵּר בַּכֹּהֲנִים, כִּי אָמַר לְלֵוִי שֶׁיִּהְיוּ הָאוּרִים וְהַתֻּמִּים לְאִישׁ חֲסִידוֹ מֵהֶם, וְאַחֲרֵי כֵן בְּכָל הַשֵּׁבֶט, שֶׁנִּסָּה אוֹתָם בָּעֵגֶל וּבְמִצְרַיִם וּבַמִּדְבָּר, וְעַל כֵּן יוֹרוּ מִשְׁפָּטָיו לְיַעֲקֹב. וְכֵן דַּעַת אוּנְקְלוֹס שֶׁאָמַר, כָּשְׁרִין אִלֵּין דְּיַלְּפוּן דִּינָךְ וְגוֹ'. אוֹ עַל הֶעָתִיד יְדַבֵּר בָּהֶם, כְּדִבְרֵי ר"א, וְיֹרוּ מִשְׁפָּטֶיךָ, עַל כֻּלָּם, וְיָשִׂימוּ קְטוֹרָה, עַל הַכֹּהֲנִים מֵהֶם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** WHOM THOU DIDST PROVE ‘B’MASSAH’ — “that You tested him by trial.¹⁶⁶ is thus not a name of a place (Exodus 17:7), but “test, trial.” This is Ibn Ezra’s interpretation. Ramban will explain that the word is the name of a place. And the purport thereof is that Levi was scrupulous in whatever You tried him with, and no reproach could be found in him except [for the affair at] the waters of Meribah, for which You have already punished him [by depriving Moses and Aaron of the right to enter the Land]. He made the calf,¹⁶⁷ however, [on the wrong assumption that it was] for the glory of G-d [and therefore, because it was a mistake rather than an intentional sin, Moses did not mention it here].” This is the language of Rabbi Abraham ibn Ezra. And in the Sifre it is stated:¹⁶⁸ 349. “*Whom Thou didst prove ‘b’massah’* — You tested him many times and he was found perfect in all trials. *With whom Thou didst strive at the waters of Meribah*. Unfounded charges were turned against him [Aaron] *at the waters of Meribah*. If Moses said, *Hear now, ye rebels*¹⁶⁹ [for which he was punished], what did Aaron and Miriam do?” In line with the plain meaning of Scripture, it seems to me that the correct interpretation is that *b’massah* simply refers to the place where the people tested G-d, in Rephidim [which was subsequently renamed *Massah u’Meribah*].¹⁷⁰ The verse [here] states: “Your Thummim and your Urim¹⁷¹, 28:30 (Vol. II, pp. 480-483). This is a reference to the High Priesthood, for it was the High Priest who wore the breastplate in which were the Urim and Thummim (*ibid.*). will forever be with your holy ones, with his seed after him, *whom Thou didst prove at Massah* when the children of Israel sinned and tested G-d concerning water.¹⁷², 17:2. *And he* [the tribe of Levi] *was not among the company of them that gathered themselves against the Eternal*¹⁷³ because he believed in G-d and in His word that *He* will *bring* them *forth water out of the rock of flint*.¹⁷⁴ On the second occasion You strove with him and punished him [by decreeing that Moses and Aaron would die in the wilderness] *at the waters of ‘Meribah’* [i.e., ‘the quarrelling’] of Israel, for it was on account of their [Israel’s] striving that the punishment came and not that he [Aaron] trespassed against G-d — for he believed from the start, as well, that it is You *who turned the rock into a pool of water*, [*the flint into a fountain of waters*].¹⁷⁵ Surely [Aaron believed] this [second time at Kadesh] after already having seen it [at Rephidim].” Moses thus intimates that that sin was the fault of the people, for, because of their strife, Moses and Aaron thought that they were required to act the way they did, since the Divine Glory might have departed as an outcome of their punishment, this being what is stated, *They angered Him also at the waters of Meribah, and it went ill with Moses because of them*.¹⁷⁶, 106:32. And the meaning of *‘t’riveihu’* (*with whom Thou didst strive*) is similar to the expression *‘rivah’* (*strive*), *O Eternal, with them that strive with me*,¹⁷⁷, 35:1. the verse here meaning: “You have paid him [i.e., Aaron] the consequence of the strife *which the children of Israel strove with the Eternal*.¹⁷⁸ It is possible that its meaning is as the Rabbi said in the Sifre [quoted above]¹⁶⁸ 349. that these are references to *s’kufim*, that is, unfounded charges. He alludes to the insignificance of the sin and the severity of the punishment, similar to, *through them that are nigh unto Me I will be sanctified*.¹⁷⁹ Such also is the opinion of Onkelos who rendered the text here: “Whom You tested with trials and he was [found to be] perfect,” the trials being the strife of the children of Israel and their testing of the Eternal. However, since he was found perfect the first time [at Rephidim], surely he believed in the word of G-d on the second occasion. You tried his heart *at the waters of Meribah — and foundest his heart faithful before Thee*,¹⁸⁰ for “it is revealed and known before the throne of Thy Glory”¹⁸¹ that he [Aaron] believes in You and in Your word. But the punishment came upon him because of Israel, as I have explained on the verse, *Also the Eternal was angry with me for your sakes*.¹⁸² Now Moses spoke first of the priests, for he said to the tribe of Levi that the Urim and Thummim¹⁷¹, 28:30 (Vol. II, pp. 480-483). This is a reference to the High Priesthood, for it was the High Priest who wore the breastplate in which were the Urim and Thummim (*ibid.*). will be to his holy one [the High Priest] from among them. Afterwards he said of the whole tribe that He tested them in the affair of the calf, in Egypt,¹⁸³ (Verse 9) in Egypt” (Sifre, *Brachah* 350). and in the wilderness¹⁸⁴ (Verse 9) in the wilderness. Another interpretation: *For they have observed Thy word* in Egypt. *And keep Thy covenant* in the affair of the spies” (Sifre, *Brachah* 350). — and, therefore, they shall teach His ordinances to Jacob.¹⁸⁵ Such also is the opinion of Onkelos who rendered the verse:¹⁸⁵ “These [men] are fit to teach your laws etc.” Or it may be that he speaks of them [the Levites] with reference to the future, as explained by Rabbi Abraham ibn Ezra. The expression *they shall teach Jacob Thine ordinances* refers to all of the Levites, and *they shall put incense*¹⁸⁵ relates to the priests of that tribe. footnotes: ¹⁶⁶ The word massah ¹⁶⁷ In our version of Ibn Ezra the text reads: “This also strengthens my interpretation in the matter of the calf etc.” In other words had the calf been intended for true idol-worship, Moses would have added here the affair of the calf, too. ¹⁶⁸ Sifre, Brachah ¹⁶⁹ Numbers 20:10. ¹⁷⁰ Exodus 17:7. ¹⁷¹ See ibid. ¹⁷² See ibid. ¹⁷³ Numbers 27:3. ¹⁷⁴ Deuteronomy 8:15. ¹⁷⁵ Psalms 114:8. ¹⁷⁶ Ibid. ¹⁷⁷ Ibid. ¹⁷⁸ Numbers 20:13. ¹⁶⁸ Sifre, Brachah ¹⁷⁹ Leviticus 10:3. ¹⁸⁰ Nehemiah 9:8. ¹⁸¹ Berachoth 60b. ¹⁸² Above, 1:37. ¹⁷¹ See ibid. ¹⁸³ “For they have observed Thy word ¹⁸⁴ “And keep Thy covenant ¹⁸⁵ Verse 10. ¹⁸⁵ Verse 10. ¹⁸⁵ Verse 10. ###### Ramban on Deuteronomy 33:11:1 [Ramban on Deuteronomy 33:11:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:11:1) וְטַעַם **בָּרֵךְ ה' חֵילוֹ**, שֶׁיִּהְיוּ חַיִל גָּדוֹל, וְהַטַּעַם שֶׁיִּרְבּוּ וְלֹא יִמְעֲטוּ בְּבוֹאָם אֶל הַקֹּדֶשׁ, כְּטַעַם אַל תַּכְרִיתוּ אֶת שֵׁבֶט מִשְׁפְּחֹת הַקְּהָתִי (במדבר ד יח), וְכֵן נֶאֱמַר בָּאַזְהָרוֹת שֶׁלָּהֶן (שם פסוק יט) וְלֹא יָמוּתוּ. וְאוּנְקְלוֹס (תרגום אונקלוס על דברים ל"ג:י"א) אָמַר, נִכְסוֹהִי, מִלְּשׁוֹן וְאֶת כָּל מִקְנֵהֶם וְאֶת כָּל חֵילָם (שם לא ט), יִתְכַּוֵּן לְמָה שֶׁאָמְרוּ רַבּוֹתֵינוּ (יומא כו) בַּקְּטֹרֶת שֶׁהִיא מְבָרֶכֶת, וְהוּא דָּבֵק אֶל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ, כִּי מִמֶּנָּה יִתְבָּרֵךְ חֵילוֹ, כְּמוֹ שֶׁשָּׁנִינוּ (שם) חֲדָשִׁים לַקְּטֹרֶת. וּבְסִפְרֵי (ברכה שנב), בָּרֵךְ ה' חֵילוֹ, בִּנְכָסִים, מִכָּאן אָמְרוּ, רֹב כֹּהֲנִים עֲשִׁירִים הֵם. מִשּׁוּם אַבָּא דּוֹרֵשׁ אָמְרוּ, נַעַר הָיִיתִי גַּם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב (תהלים לז כה), זֶה זַרְעוֹ שֶׁל אַהֲרֹן: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** BLESS, ETERNAL, ‘CHEILO’ — that they be a great *chayil* (army). And the meaning thereof is that they should increase and not decrease when they enter the Holiness, similar in meaning to the verse, *Cut ye not off the tribe of the families of the Kohathites*.¹⁸⁶ It is similarly stated in the admonitions concerning [the Levites], *and that they may not die*.¹⁸⁷, Verse 19. And Onkelos rendered *cheilo* — “his possessions,” from the expression *and all their flocks, and all ‘cheilam’* (*their possessions*).¹⁸⁸, 31:9. He means what our Rabbis have said concerning the incense — that it bestows a blessing [upon the priest that performs that service].¹⁸⁹ The phrase [before us] is connected with the expression in [the preceding verse], *they shall put incense before Thee*,¹⁸⁵ because, as a result of it, his possessions will be blessed, as we have been taught:¹⁸⁹ “Fresh priests come and draw lots for the incense.”¹⁹⁰ And in the Sifre it is stated:¹⁹¹ 352. “*Bless, Eternal, ‘cheilo’* — his possessions. From here the Rabbis have deduced: Most priests are wealthy. In the name of Abba the Preacher the Rabbis have said: *I have been young, and now am old; yet have I not seen the righteous forsaken*¹⁹² — this refers to the seed of Aaron.” footnotes: ¹⁸⁶ Numbers 4:18. ¹⁸⁷ Ibid. ¹⁸⁸ Ibid. ¹⁸⁹ Yoma 26a. ¹⁸⁵ Verse 10. ¹⁸⁹ Yoma 26a. ¹⁹⁰ Four lots were drawn to determine the priests who would be privileged to minister in the Service of the Daily Whole-offering. Three of these lots were open to any priest whose family served that day. But prior to the lot for the burning of the incense the officer announced, “Fresh priests etc.,” i.e., those who had never yet performed the incense service were to come forward. The reason for this arrangement was to give as many priests as possible the opportunity to participate in the burning of the incense, because those who did so became wealthy. ¹⁹¹ Sifre, Brachah ¹⁹² Psalms 37:25. ###### Ramban on Deuteronomy 33:12:1 [Ramban on Deuteronomy 33:12:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:12:1) **יְדִיד ה' יִשְׁכֹּן לָבֶטַח עָלָיו**, יִקְרָא לְבִנְיָמִין יְדִיד ה', יֹאמַר בִּנְיָמִין שֶׁהוּא יְדִיד הַשֵּׁם יִשְׁכֹּן בְּאַרְצוֹ לָבֶטַח עַל הַשֵּׁם, וְהַשֵּׁם יִהְיֶה חוֹפֵף עָלָיו כָּל הַיָּמִים וּמַשְׁרֶה שְׁכִינָתוֹ בְּתוֹךְ אַרְצוֹ. וּבֵין כְּתֵפָיו, יִרְמֹז לְמָה שֶׁדָּרְשׁוּ בּוֹ רַבּוֹתֵינוּ (זבחים נד). וְעַל דֶּרֶךְ הָאֱמֶת, יְדִיד ה' יִשְׁכֹּן עַל בִּנְיָמִין, וְיִהְיֶה זֶה לָבֶטַח לְבִנְיָמִין, שֶׁיִּבְטְחוּ בַה' עֲדֵי עַד כִּי בְּיָהּ ה' צוּר עוֹלָמִים, וְהוּא יִהְיֶה חוֹפֵף וּמֵגֵן עַל בִּנְיָמִין כָּל הַיּוֹם, וְלֹא יֵבוֹשׁוּ בְּעֵת צָרָה, וּבֵין כְּתֵפָיו שֶׁל בִּנְיָמִין יִשְׁכֹּן לָעַד. וּמִכָּאן נִקְרָא שְׁלֹמֹה יְדִידְיָהּ בַּעֲבוּר ה' (שמואל ב יב כה), וּבָנָה יְדִידוּת מִשְׁכְּנֹתָיו כַּאֲשֶׁר נִקְרָא שְׁלֹמֹה גַּם כֵּן, לוֹמַר שֶׁמִּדָּתוֹ שְׁלֵמָה בְּשָׁלוֹם, וּלְפִיכָךְ נִכְתַּב בְּהֵ"א. וְאָמְרוּ בַּמִּדְרָשׁ שֶׁל ר' נְחוּנְיָא בֶּן הַקָּנָה, אָמַר לוֹ הקב"ה הוֹאִיל וְשִׁמְךָ כְּשֵׁם כְּבוֹדִי אֶתֵּן לְךָ אֶת בִּתִּי, דִּכְתִיב (מלכים א ה כו) וַה' נָתַן חָכְמָה לִשְׁלֹמֹה, וְלֹא פֵּרֵשׁ, וְהֵיכָן פֵּרֵשׁ, לְהַלָּן (שם ג כח), כִּי רָאוּ כִּי חָכְמַת אֱלֹהִים בְּקִרְבּוֹ לַעֲשׂוֹת מִשְׁפָּט וְגוֹ'. וְנָכוֹן הַדָּבָר שֶׁיִּרְמֹז בִּשְׁלֹשׁ הַשְּׁכִינוֹת הַלָּלוּ עַל שְׁלֹשָׁה מִקְדָּשִׁים, יֹאמַר בְּמִקְדָּשׁ רִאשׁוֹן יִשְׁכֹּן לָבֶטַח עָלָיו, כְּעִנְיָן שֶׁנֶּאֱמַר (דהי"ב ז א) וּכְבוֹד ה' מָלֵא אֶת הַבָּיִת; וְאָמַר עַל בַּיִת שֵׁנִי חֹפֵף עָלָיו כָּל הַיּוֹם, שֶׁלֹּא שָׁרְתָה בּוֹ הַשְּׁכִינָה רַק הָיְתָה מְכַסֶּה וּמְגִנָּה עָלָיו, אוֹ חוֹפֵף מַמָּשׁ כְּמוֹ שֶׁהֻזְכַּר בְּפִרְקֵי הֵיכָלוֹת; וּבֵין כְּתֵפָיו שָׁכֵן לִימוֹת הַמָּשִׁיחַ, כִּי בַּיּוֹם הַהוּא יִקְרְאוּ לִירוּשָׁלִַם כִּסֵּא ה' (ירמיהו ג יז). וְעַל דֶּרֶךְ זֶה נִדְרָשׁ בְּסִפְרֵי (ברכה שנב): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE BELOVED OF THE ETERNAL SHALL DWELL IN SAFETY BY HIM. He called Benjamin *the beloved of the Eternal*, saying: “Benjamin, who is the beloved of G-d, will dwell in his land in safety relying on G-d and G-d will shelter him always and cause His Divine Presence to rest in his land.” *And He dwelleth between his shoulders* — this alludes to what the Rabbis have derived from this expression.¹⁹³, and the shoulders are lower than the head. (Zebachim 54 b). By the way of the Truth, [the mystic teachings of the Cabala], the verse states: *the Beloved, the Eternal*,¹⁹⁴ (beloved) does not refer to Benjamin, describing him as “the beloved of G-d.” Instead it is a descriptive noun referring to G-d — “G-d, the beloved” — as in the verse, *Let me sing of my Beloved* (Isaiah 5:1 — *Ha’kthav V’hakabalah*). will dwell over Benjamin, and this is the assurance to the Benjaminites that they may trust *in the Eternal forever, for the Eternal is G-d, an everlasting Rock*.¹⁹⁵ And He will shelter and protect Benjamin *all the day*, and *they shall not be ashamed at the time of* trouble,¹⁹⁶ and *between the shoulders of* Benjamin He will dwell forever. It is from this verse that Solomon was called *Yedidiah* [i.e., the beloved of the Eternal], *for the Eternal’s sake*,¹⁹⁷ and he built His *lovely dwelling-place*,¹⁹⁸ just as he was called *Shlomoh*, also meaning to say that his nature was perfect (*shleimah*) in peace (*shalom*), and therefore it is spelled with the letter *hei* [at the end, in order to indicate that he is *shleimah* — “perfect”]. And the Rabbis said in the Midrash of Rabbi Nechunya ben Hakanah:¹⁹⁹ “The Holy One, blessed be He, said to him [Solomon]: Since your name is like the name of My Glory I will give you My daughter, for it is written, *And the Eternal gave Solomon wisdom* etc.²⁰⁰ But it did not become manifest [to others]. And where did it become manifest? Further on, [where it is said], *for they saw that the wisdom of the Eternal was in him, to do justice*,²⁰¹, 3:28. etc.” It is correct to interpret that with his three references in this verse to the Divine Presence, Moses alludes to the three Sanctuaries. Of the First Sanctuary he says, *He shall dwell in safety by him*, similar to what is stated, *and the Glory of the Eternal filled the House*.²⁰² Of the Second Sanctuary he says, *He covereth him all the day*, since the Divine Presence did not dwell there,²⁰³ but only sheltered and protected it. Or it may be that it [the Divine Presence] literally “hovered” over it, as is mentioned in Pirkei Heichaloth.²⁰⁴ [The third reference,] *and He dwelleth between his shoulders* alludes to the days of the Messiah, for *at that time they shall call Jerusalem The throne of the Eternal*.²⁰⁵ It is interpreted in the Sifre in this manner.²⁰⁶ 352. footnotes: ¹⁹³ When making plans for the building of the Sanctuary — which was to be in Benjamin’s territory — David felt that it should be built on the highest elevation of the Land. Then he and Samuel the prophet decided to built it on a lower point, for the verse before us says, and He dwelleth between his shoulders ¹⁹⁴ The word yedid ¹⁹⁵ Isaiah 26:4. ¹⁹⁶ Psalms 37:19. ¹⁹⁷ II Samuel 12:25. ¹⁹⁸ See Psalms 84:2. ¹⁹⁹ Sefer Habahir, 65. See Vol. I, p. 24, Note 42. ²⁰⁰ I Kings 5:26. ²⁰¹ Ibid. ²⁰² II Chronicles 7:1. ²⁰³ Yoma 21b. See Vol. III, p. 473, Note 165. ²⁰⁴ Heichaloth Rabboth, 29. See above, Note 149. ²⁰⁵ Jeremiah 3:17. ²⁰⁶ Sifre, Brachah ###### Ramban on Deuteronomy 33:13:1 [Ramban on Deuteronomy 33:13:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:13:1) **מִמֶּגֶד שָׁמַיִם**, מֶגֶד לְשׁוֹן מַעֲדַנִּים וּמֶתֶק. וּמִמֶּגֶד תְּבוּאֹת שָׁמֶשׁ, שֶׁהָיְתָה אַרְצוֹ פְּתוּחָה לַחַמָּה וּמְמַתֶּקֶת אֶת הַפֵּרוֹת. גֶּרֶשׁ יְרָחִים, יֵשׁ פֵּרוֹת שֶׁהַלְּבָנָה מְבַשַּׁלְתָּן, וְהֵן קִשּׁוּאִין וּדְלוּעִין. גֶּרֶשׁ יְרָחִים, שֶׁהָאָרֶץ מְגָרֶשֶׁת וּמוֹצִיאָה מֵחֹדֶשׁ לְחֹדֶשׁ, לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ג:י"ד). וְאִם כֵּן יִהְיֶה עִם פְּרִי מְגָדִים (שיר השירים ד יג), פְּרִי מַמְתַּקִּים, יְבָרֵךְ אוֹתוֹ שֶׁתִּהְיֶה אַרְצוֹ מִמֶּתֶק הַשָּׁמַיִם שֶׁיִּהְיֶה מִן הַטַּל, וְתִהְיֶה מְבֹרֶכֶת מִן הַתְּהוֹם שֶׁתִּהְיֶה רוֹבֶצֶת תַּחַת אַרְצוֹ, לִהְיוֹת עֲיָנֹת וּתְהֹמֹת יֹצְאִים בַּבִּקְעָה וּבָהָר. וְיִתָּכֵן שֶׁהַפֵּרוֹת יִקָּרְאוּ מְגָדִים, וְיֹאמַר שֶׁתִּהְיֶה אַרְצוֹ מְבֹרֶכֶת מִפְּרִי הַשָּׁמַיִם שֶׁהוּא הַטַּל, וּבַעֲבוּר הֱיוֹת הַמְּגָדִים בַּטַּל יִקָּרֵא מֶגֶד, וְתִהְיֶה מְבֹרֶכֶת מִתְּהוֹם תַּחְתֶּיהָ, וּבִרְכָתוֹ כְּעֵין יַעֲקֹב שֶׁאָמַר (בראשית מט כה), בִּרְכֹת שָׁמַיִם מֵעָל בִּרְכֹת תְּהוֹם רֹבֶצֶת תָּחַת. וְטַעַם **גֶּרֶשׁ יְרָחִים**, הַמְּגָדִים אֲשֶׁר יְגָרְשׁוּ הַיְּרָחִים, כִּי כָל הָאִילָנוֹת בְּחָדְשֵׁיהֶם יָצִיצוּ וְיִפְרְחוּ לָשֵׂאת עָנָף וְלַעֲשׂוֹת פֶּרִי, וְזֶה טַעַם לָחֳדָשָׁיו יְבַכֵּר (יחזקאל מז יב), בָּחֳדָשָׁיו הַיְּדוּעִים לַפְּרִי הַהוּא יְבַכֵּר לִפְנֵי כָּל שְׁאָר הָאִילָנוֹת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** MIMEGED’ OF HEAVEN. “*Meged* is an expression for dainty food and sweets. 14. ‘UMIMEGED’ OF THE FRUITS OF THE SUN — for Joseph’s land was exposed to the sun and it sweetened the fruit. ‘GERESH YERACHIM’ (THE YIELD OF THE MOONS). There are fruits which the moon ripens; they are cucumbers and melons. ‘*Geresh yerachim*’ — fruits which the earth ‘puts forth’ and produces ‘from month to month.’” This is Rashi’s language. And if so, *with ‘pri m’gadim’*²⁰⁷ will mean “with sweet fruits.” Thus Moses blessed Joseph that his land would benefit from the sweetness of heaven which will be from the dew, and that it would be blessed from the deep that couches under his land, becoming *fountains and depths, springing forth in valleys and hills*.²⁰⁸ It is possible that the fruits [themselves] are called *m’gadim*,²⁰⁹ means “the sweetness of the heaven.” According to this second explanation, *meged shamayim* means “the fruits of the heaven.” Both express that the reference is to the dew of heaven. and he thus says that “Joseph’s land is blessed of the fruits of heaven, namely the dew” — since sweet fruits result from dew, therefore the fruit is called *meged* — “and his land shall also be blessed from the deep beneath.” Moses’ blessing is similar to that of Jacob who said, *with blessing of heaven above, blessings of the deep that coucheth beneath*.²¹⁰ And the meaning of *geresh yerachim* is the fruits which are given forth month by month, for all trees blossom and bud in their [respective] seasons *that they might bring forth branches, and that it might bear fruit*.²¹¹ This is the sense of the verse, *it shall bring forth new fruit every month*,²¹², 47:12. meaning that in the particular months a certain fruit will become timely before [the fruits of] all other trees. footnotes: ²⁰⁷ Song of Songs 4:13. ²⁰⁸ Above, 8:7. ²⁰⁹ According to the first interpretation meged shamayim ²¹⁰ Genesis 49:25. ²¹¹ Ezekiel 17:8. ²¹² Ibid. ###### Ramban on Deuteronomy 33:16:1 [Ramban on Deuteronomy 33:16:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:16:1) **וּמִמֶּגֶד אֶרֶץ וּמְלֹאָהּ**, מִמֶּגֶד אֶרֶץ הַמִּישׁוֹר וּמֵאֲשֶׁר הִיא מְלֵאָה, כִּי הִזְכִּיר הֶהָרִים וְהַגְּבָעוֹת, וְיַזְכִּיר הַבִּקְעָה וְאֶרֶץ הַמִּישׁוֹר, כְּדִבְרֵי רַבִּי אַבְרָהָם (אבן עזרא על דברים ל"ג:ט"ז). וְעַל דַּעְתִּי מֶגֶד אֶרֶץ וּמְלוֹאָהּ, בִּרְכוֹת שָׁדַיִם וָרָחַם, כִּי כָל הָאָדָם וְכָל הָרֶמֶשׂ אֲשֶׁר הוּא חַי יִקָּרֵא מְלוֹאָהּ, וְכֵן יִרְעַם הַיָּם וּמְלוֹאוֹ (תהלים צו יא), כִּי אִם מִלֵּאתִיךְ אָדָם כַּיֶּלֶק (ירמיהו נא יד), וְהִנֵּה זֶה כְּטַעַם בָּרוּךְ פְּרִי בִטְנְךָ וּפְרִי אַדְמָתְךָ וּפְרִי בְהֶמְתֶּךָ (דברים כ"ח:ד'): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND FOR THE PRECIOUS THINGS OF THE EARTH ‘U’MLO’OH’ (AND THE FULNESS THEREOF). This means: “for the precious things of the land of the plains and of which it is full,”²¹³ (and the fulness thereof) as meaning *u’mimlo’oh* (and “of” the fulness thereof, or “and of which it is full”). for he mentioned the mountains and the hills previously²¹⁴ and now he speaks of the valley²¹⁵ and the plains, according to the words of Rabbi Abraham ibn Ezra. In my opinion, *the precious things of the earth and the fulness thereof* is identical with the *blessings of the breasts, and of the womb*,²¹⁰ for all humans and all creeping things that are alive are called “the fulness of the earth.” Similarly, *let the sea roar, and the fulness thereof;*²¹⁶ *Surely I will fill thee with men, as with the locust*.²¹⁷ This blessing is thus like *Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle*.²¹⁸ footnotes: ²¹³ Ibn Ezra thus explains the word u’mlo’oh ²¹⁴ Verse 15. ²¹⁵ I have found no reference in the verses concerning the valley. In the commentary of Ibn Ezra, whose opinion Ramban is now quoting, “the valley” is not mentioned either. ²¹⁰ Genesis 49:25. ²¹⁶ Psalms 96:11. ²¹⁷ Jeremiah 51:14. ²¹⁸ Above, 28:4. ###### Ramban on Deuteronomy 33:16:2 [Ramban on Deuteronomy 33:16:2](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:16:2) וּרְצוֹן שֹׁכְנִי סְנֶה, נִמְשָׁךְ לְמַעְלָה, וּמֵרְצוֹן שֹׁכְנִי סְנֶה. וְיִקָּרֵא הַשֵּׁם הַנִּכְבָּד **שֹׁכְנִי סְנֶה**, כִּי שָׁם נִרְאָה אֵלָיו בַּתְּחִלָּה, וְשָׁכַן יָמִים רַבִּים עַל הַר סִינַי שֶׁהוּא מְקוֹם סְנֶה, וּמִסִּינַי בָּא וְשָׁכַן בְּיִשְׂרָאֵל. וְטַעַם הַכָּתוּב שֶׁתִּהְיֶה אַרְצוֹ מְבֹרֶכֶת מֵרְצוֹן הַשֵּׁם, כְּטַעַם רָצִיתָ ה' אַרְצֶךָ (תהלים פה ב), וְאֶרְצֶה בּוֹ וְאֶכָּבְדָה (חגי א ח): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** URTZON’ (AND THE WILL OF) HIM THAT DWELT IN THE BUSH. This is connected with above [i.e., with the word *umimeged* at the beginning of this verse, where the prefix *mem* means “from.” Here, too, the word *urtzon* is equivalent to] *u’mirtzon* — “and from the Will of Him that dwelt in the bush.” Now *the Glorious Name*²¹⁹, Verse 58. is called “Him that dwelt in the bush” because it was there that He first appeared to Moses,²²⁰ and He dwelt many days on Mount Sinai which is a place of bushes²²¹, Verse 5 (Vol. II, p. 27). and from Sinai He came and dwelt in Israel. And the sense of the verse is that Joseph’s land be blessed from the Will of G-d, similar in meaning to these expressions: *‘ratzitha’* (*Thou hast been favorable*) *unto Thy land;*²²² *‘v’ertzeh’* (*and I will take pleasure*) *in it, and I will be glorified*.²²³ footnotes: ²¹⁹ Ibid. ²²⁰ Exodus 3:2. ²²¹ See Ramban ibid. ²²² Psalms 85:2. ²²³ Haggai 1:8. ###### Ramban on Deuteronomy 33:16:3 [Ramban on Deuteronomy 33:16:3](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:16:3) וְטַעַם **תָּבוֹאתָה**, הַבְּרָכָה הַזֹּאת תָּבוֹא לְרֹאשׁ יוֹסֵף וּלְקָדְקֹד נְזִיר אֶחָיו. אוֹ טַעְמוֹ רְצוֹן שֹׁכְנִי סְנֶה תָּבוֹא לְרֹאשׁ יוֹסֵף. וְאַל תִּתְמַהּ עַל הַחֵפֶץ שֶׁיְּכַנֶּה אוֹתוֹ בִּלְשׁוֹן נְקֵבָה, כִּי כֵן בִּלְשׁוֹן אֲרָמִית וּרְעוּת מַלְכָּא (עזרא ה יז), וּלְשׁוֹן חֲכָמִים חֶפְצַת נַפְשׁוֹ. וְעַל דֶּרֶךְ הָאֱמֶת יֹאמַר שֶׁהָרָצוֹן שֶׁשָּׁכַן בַּסְּנֶה הִיא תָּבוֹא לְרֹאשׁ יוֹסֵף, שֶׁבָּהּ יָרִים רֹאשׁ, וְהִזְכִּיר סָמוּךְ בִּמְקוֹם מֻכְרָת וְכָמוֹהוּ רַבִּים, אוֹ יִסְמֹךְ אֶל הַשֵּׁם הַנִּכְבָּד הַנִּזְכָּר, וּרְצוֹן ה' הַשּׁוֹכֵן בַּסְּנֶה תָּבוֹא לְרֹאשׁ יוֹסֵף. וְזֹאת בִּרְכַּת יַעֲקֹב (בראשית מט כה) מֵאֵל אָבִיךָ וְיַעְזְרֶךָּ וְאֵת שַׁדַּי וִיבָרְכֶךָּ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** TAVOTHAH’ (SHE SHALL COME) UPON THE HEAD OF JOSEPH. The meaning of *tavothah* [in the feminine form] is that this *brachah* [“blessing” — a feminine noun] *shall come upon the head of Joseph, and upon the crown of the head of him that is prince among the brethren*. Or the meaning thereof may be: “Let the Will of Him that dwelt in the bush come upon the head of Joseph” [the feminine *tavothah* referring to the masculine *ratzon*]. Now, do not wonder that [the masculine *ratzon*] “will” is described with the feminine [*tavothah* — she shall come], for it [“will”], in the Aramaic language is indeed so [feminine, as it is said] *‘ure’uth’* (*and the pleasure of*) *the king*.²²⁴ or *re’utha*, the Aramaic term for the Hebrew *cheifetz* (will), is feminine. See Jastrow, *re’utha*. And in the language of the Sages²²⁵ — all ‘the desire of his soul.” we find the expression “*cheftzath* (the desire) of his soul” [again a feminine usage]. And by way of the Truth, [the mystic teachings of the Cabala], the verse states that the Will²²⁶ which thus far has been understood as being in the construct form (“and the Will of”) is now interpreted as an independent noun: “and the Will,” and is in apposition with the phrase *Him that dwelt in the bush*. Ramban will later comment that it is common in the Scriptures to use the construct form of a noun where the independent form is meant. — that is, the Divine manifestation that dwelt in the bush — shall come upon the head of Joseph, for with Her he will raise up the head. It mentions the Will in the construct form [saying *urtzon* — “and the Will of”] in place of the independent form of the noun [i.e., *v’ratzon* — “and the Will”]. There are many such cases [in Scripture]. Or it may be that the word *urtzon* is in construct with the aforementioned Glorious Name [*Blessed of ‘the Eternal’ is his land*].²²⁷ Thus this verse means: “and the Will of the Eternal that dwelt in the bush shall come upon the head of Joseph.” This is like the blessing of Jacob who said *From the G-d of thy father, Who shall help thee, and the Almighty, Who shall bless thee*.²¹⁰ footnotes: ²²⁴ Ezra 5:17. Re’uth ²²⁵ I have not found this quote in Talmudic literature, but it appears in the writings of the early Rabbinic period. See “Sefer Hachinuch” (my edition, p. 508, line 5): “kol ‘cheftzath’ nafsho ²²⁶ Thus the word urtzon ²²⁷ Verse 13. — Abusaula. ²¹⁰ Genesis 49:25. ###### Ramban on Deuteronomy 33:17:1 [Ramban on Deuteronomy 33:17:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:17:1) **בְּכוֹר שׁוֹרוֹ הָדָר לוֹ**, יֵשׁ בְּכוֹר שֶׁהוּא לְשׁוֹן גְּדֻלָּה וּמַלְכוּת, אַף אָנִי בְּכוֹר אֶתְּנֵהוּ (תהלים פט כח), וְכֵן בְּנִי בְכֹרִי יִשְׂרָאֵל (שמות ד כב), מֶלֶךְ הַיֹּצֵא מִמֶּנּוּ הוּא יְהוֹשֻׁעַ, כֹּחוֹ קָשֶׁה כְּשׁוֹר לִכְבֹּשׁ כַּמָּה מְלָכִים, וְקַרְנֵי רְאֵם קַרְנָיו, שׁוֹר כֹּחוֹ קָשֶׁה וְאֵין קַרְנָיו נָאוֹת, רְאֵם קַרְנָיו נָאוֹת וְאֵין כֹּחוֹ קָשֶׁה, נָתַן לִיהוֹשֻׁעַ כֹּחוֹ שֶׁל שׁוֹר וְיֹפִי קַרְנֵי רְאֵם. וְהֵם רִבְבוֹת אֶפְרַיִם, אוֹתָם הַמְנֻגָּחִים הֵם הָרְבָבוֹת שֶׁהֲרָגָם יְהוֹשֻׁעַ הַבָּא מֵאֶפְרַיִם. וְהֵם אַלְפֵי מְנַשֶּׁה, הָאֲלָפִים שֶׁהָרַג גִּדְעוֹן בְּמִדְיָן, שֶׁנֶּאֱמַר (שופטים ח י) וְזֶבַח וְצַלְמֻנָּע בַּקַּרְקֹר וְכַמָּה אֲלָפִים נִמְנוּ שָׁם, לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ג:י"ז). וְהִנֵּה הַכָּתוּב מְבֻלְבָּל מְאֹד בַּפֵּרוּשׁ הַזֶּה, כִּי **קַרְנֵי רְאֵם קַרְנָיו** כִּנּוּי לִבְכוֹר הַשּׁוֹר, שֶׁהוּא יְהוֹשֻׁעַ, וְאִם כֵּן אֵיךְ יְנַגַּח בָּהֶם אַלְפֵי מְנַשֶּׁה, שֶׁהֵם הֲרוּגֵי גִּדְעוֹן. וּלְשׁוֹן סִפְרֵי (ברכה שנג), לְפִי שֶׁלֹּא פֵּרֵשׁ לָנוּ כַּמָּה הָרַג יְהוֹשֻׁעַ בַּכְּנַעֲנִים, תַּלְמוּד לוֹמַר וְזֶבַח וְצַלְמֻנָּע בַּקַּרְקֹר, הַכֹּל קל"ה אֶלֶף, לְכָךְ נֶאֱמַר וְהֵם אַלְפֵי מְנַשֶּׁה. וְכַוָּנָתָם בָּזֶה לִדְרֹשׁ כִּי גַּם **בָּהֶם יְנַגַּח יַחְדָּו אַפְסֵי אָרֶץ** רֶמֶז לִיהוֹשֻׁעַ, וְאָמַר שֶׁאַפְסֵי אָרֶץ אֵלֶּה שֶׁיְּנַגַּח הֵם הָרְבָבוֹת שֶׁהָרַג אֶפְרַיִם, הוּא יְהוֹשֻׁעַ, וְהֵם הָאֲלָפִים שֶׁהָרַג מְנַשֶּׁה אַחֲרֵי כֵן, שֶׁכֻּלָּם הֲרָגָם יְהוֹשֻׁעַ, וּבְנֵיהֶם הַקָּמִים אַחֲרֵיהֶם הָרַג מְנַשֶּׁה בִּקְצָתָם אֲלָפִים. וְכֵן שָׁנוּ שָׁם, בָּהֶם עַמִּים יְנַגַּח יַחְדָּו, וְכִי מָה כָּבַשׁ יְהוֹשֻׁעַ, וַהֲלֹא לֹא כָּבַשׁ אֶלָּא שְׁלֹשִׁים וְאֶחָד מֶלֶךְ, מְלַמֵּד שֶׁכָּבַשׁ מְלָכִים וְשִׁלְטוֹנוֹת שֶׁהָיוּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. יַחְדָּו אַפְסֵי אָרֶץ, וְכִי מָה אֲרָצוֹת כָּבַשׁ יְהוֹשֻׁעַ, וַהֲלֹא לֹא כָּבַשׁ אֶלָּא פַּרְטוּם (חלק) זֶה קָטָן, אֶלָּא כָּל מְלָכִים שֶׁשִּׁעְבֵּד הָיוּ מְלָכִים וְשִׁלְטוֹנוֹת. וּפְשׁוּטוֹ שֶׁל מִקְרָא כִּי בַּעֲבוּר שֶׁבֵּרַךְ יוֹסֵף בַּתְּבוּאוֹת דִּמָּה אוֹתוֹ לְשׁוֹר, כִּי וְרָב תְּבוּאוֹת בְּכֹחַ שׁוֹר (משלי יד ד), וְאָמַר שֶׁיִּהְיֶה לַבְּכוֹר אֲשֶׁר יוֹלִיד הֲדַר מַלְכוּת, יִרְמֹז לִיהוֹשֻׁעַ שֶׁהוּא רִאשׁוֹן לְבֵית יוֹסֵף וְיִהְיֶה לוֹ גְּדֻלָּה וּמַלְכוּת, וְקַרְנֵי רְאֵם קַרְנָיו שֶׁל שׁוֹר הַנִּזְכָּר, וּבְקַרְנָיו יְנַגַּח יַחְדָּו אַפְסֵי אָרֶץ, וְאָמַר כִּי קַרְנָיו שֶׁהֵם שְׁנַיִם הֵם רִבְבוֹת אֶפְרַיִם וְהֵם אַלְפֵי מְנַשֶּׁה, הַקֶּרֶן הַיָּמִין לְאֶפְרַיִם וְהַשְּׂמֹאל לִמְנַשֶּׁה. וְהִנֵּה הִזְכִּיר בְּבִרְכָתוֹ שֶׁהָיוּ לִרְבָבוֹת וְלַאֲלָפִים, כְּטַעַם רִבְבוֹת אַלְפֵי יִשְׂרָאֵל (במדבר י לו): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** B’CHOR’ (THE FIRSTLING) OF HIS BULLOCK, MAJESTY IS HIS. “*B’chor* (firstborn) is sometimes used to denote greatness and sovereignty, as it is said, *I also will appoint him* [David] *first born*.²²⁸ Similarly, *Israel is My son, My first born*.²²⁹ [Hence, this verse means:] The strength of the king who will come forth from him [Joseph] — namely, Joshua — will be as great as that of an ox to subdue many kings. *And his horns are the horns of the wild-ox*. The ox has great strength but its horns are not beautiful; the wild-ox, on the other hand, has beautiful horns but its strength is not great. Moses then ascribed to Joshua the strength of an ox and the beauty of the horns of the wild-ox. *And they are the ten thousands of Ephraim* — those who are gored are the myriads whom Joshua, a descendant of Ephraim, slew. *And they are the thousands of Menasheh* — the thousands whom Gideon [a descendant of Menasheh] slew of Midian, as it is said, *Now Zebah and Zalmunna were in Karkor*.²³⁰ Many thousands are enumerated there.”²³¹. All these — a total of 135,000 — were defeated by Gideon. Thus far the language of Rashi. But this interpretation leaves the verse in disorder. Since the expression *his horns are the horns of the wild-ox* is a description of the *firstling of* the *bullock*, namely Joshua, how could it be said that he [a descendant of Ephraim] gore with them [the horns] *the thousands of Menasheh*, the victims of Gideon [a descendant of Menasheh]? And the language of the Sifre is as follows:²³² 353. “Since Scripture has not made clear to us how many Canaanites were slain by Joshua, it states *Now Zebah and Zalmunna were in Karkor*²³⁰ — all one hundred and thirty-five thousand.²³¹. All these — a total of 135,000 — were defeated by Gideon. Therefore it is stated, *and they are the thousands of Menasheh. ”* The intent of the Rabbis is to interpret that the phrase *with them he shall gore the peoples all of them, even the ends of the earth* is also an allusion to Joshua. The verse says that these *ends of the earth* which he [the tribe of Joseph] will gore, are the ten thousands that Ephraim — meaning Joshua — slew, and they are the [same] thousands slain afterwards by Menasheh. For Joshua slew them all [the nations], and of their descendants who arose after them Menasheh slew thousands from among them. Similarly it is taught there [in the Sifre]:²³² 353. “*With them he shall gore the peoples all of them*. But what [nations] did Joshua capture? Did he not subdue only thirty-one kings? The verse teaches [us] that Joshua subdued kings and rulers that were from one end of the world to the other.²³³ *All of them, even the ends of the earth*. But which lands did Joshua capture? Did he not conquer only this small portion [of the earth]? Only [this is to teach us] that all the kings that he subdued were sovereigns and rulers” [rather than insignificant, powerless figures]. In line with the plain meaning of Scripture [the verse states]: Because Moses blessed Joseph with the increase of the field, he compared him [here] to an ox, for *much increase is by the strength of the ox*.²³⁴ He further stated that Joseph will be the firstborn that will beget the beauty of majesty — this being an allusion to Joshua, *the first of all the house of Joseph*²³⁵ — and that greatness and majesty will be his. *His horns are the horns of the wild-ox* — of the aforementioned ox — and with his horns, *he shall gore the peoples all of them, even the ends of the earth*. And he further states that his horns — which are two — *are the ten thousands of Ephraim, and they are the thousands of Menasheh*, the right horn [the stronger one] representing Ephraim and the left [the weaker one] representing Menasheh. Thus he mentioned in his blessing that they will become numerous, tribes consisting of myriads and thousands, similar to the expression, *the myriads of thousands of Israel*.²³⁶ footnotes: ²²⁸ Psalms 89:28. ²²⁹ Exodus 4:22. ²³⁰ Judges 8:10. ²³¹ The verse there reads: Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the host of the children of the east; for there fell a hundred and twenty thousand men that drew sword ²³² Sifre, Brachah ²³⁰ Judges 8:10. ²³¹ The verse there reads: Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the host of the children of the east; for there fell a hundred and twenty thousand men that drew sword ²³² Sifre, Brachah ²³³ The statement of the Sifre can be understood on the basis of the saying of the Rabbis in Bereshith Rabbah 85:16: “Any king or ruler who had no [seat of] sovereignty in the Land of Israel would consider himself worthless” (see Vol. IV, p. 396, Note 87). Hence the expression that Joshua subdued “kings and rulers from one end of the world to the other.” ²³⁴ Proverbs 14:4. ²³⁵ II Samuel 19:21. ²³⁶ Numbers 10:36. ###### Ramban on Deuteronomy 33:18:1 [Ramban on Deuteronomy 33:18:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:18:1) וְטַעַם **שְׂמַח זְבוּלֻן בְּצֵאתֶךָ**, בְּעֵת צֵאתְךָ בָּאֳנִיּוֹת סוֹחֵר, יִרְמֹז כִּי לְחוֹף יַמִּים יִשְׁכֹּן, וְאַתָּה יִשָּׂשכָר בְּאֹהָלֶיךָ, יִרְמֹז כִּי רָאָה מְנֻחָה כִּי טוֹב וְאֶת אַרְצוֹ כִּי נָעֵמָה, כְּבִרְכַּת יַעֲקֹב: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** REJOICE, ZEBULUN, IN THY GOING OUT — that is, when you journey in merchant-ships. He alludes to [what Jacob said of Zebulun that] *he shall dwell at the shore of the sea*.²³⁷ And you *Issachar* [rejoice] *in thy tents*, thus intimating that Issachar *saw a resting-place that it was good, and* his *land that it was pleasant*,²³⁸, Verse 15. in accord with Jacob’s blessing. footnotes: ²³⁷ Genesis 49:13. ²³⁸ Ibid. ###### Ramban on Deuteronomy 33:20:1 [Ramban on Deuteronomy 33:20:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:20:1) **בָּרוּךְ מַרְחִיב גָּד**, מְלַמֵּד שֶׁהָיָה תְּחוּמוֹ שֶׁל גָּד מַרְחִיב כְּלַפֵּי מִזְרָח, לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ג:כ') מִסִּפְרֵי (ברכה שנה). ור"א פֵּרֵשׁ כִּי בַּעֲבוּר שֶׁיְּדַמֶּה אוֹתוֹ לְאַרְיֵה אָמַר בָּרוּךְ הַמַּרְחִיב גָּד, שֶׁנָּתַן לוֹ גְּבוּרָה וְכָל רוֹאָיו יִבְרְחוּ מִמֶּנּוּ, וְאֵין מִי יָצֵר לוֹ. וְהַנָּכוֹן שֶׁהוּא עַל נַחֲלָתוֹ, כִּי שְׁנֵי הַשְּׁבָטִים אֲשֶׁר לָקְחוּ נַחֲלָתָם בְּעֵבֶר הַיַּרְדֵּן לֹא לָקְחוּ אוֹתָהּ בְּגוֹרָל, אֲבָל נָתַן לָהֶם מֹשֶׁה כָּל מַמְלְכוּת סִיחוֹן וְעוֹג, וְנַחֲלָתָם רָחֲבָה וְנָסְבָה לְמַעְלָה מִכָּל הַשְּׁבָטִים. וְלֹא הִזְכִּיר בִּרְאוּבֵן זֶה, כִּי דַּי בִּתְפִלָּתוֹ, וְאֶפְשָׁר גַּם כֵּן כִּי לָקְחוּ בְּנֵי גָד יוֹתֵר מִבְּנֵי רְאוּבֵן, כִּי הָיוּ גִּבּוֹרִים וְנָתַן לָהֶם כָּל הַסְּפָר, וְהֶעָרִים אֲשֶׁר בָּנוּ רַבּוֹת מֵאֲשֶׁר לִרְאוּבֵן. וְעוֹד כִּי הֵם אֲשֶׁר בִּקְשׁוּ הָאָרֶץ הַהִיא תְּחִלָּה, כַּאֲשֶׁר פֵּרַשְׁתִּי שָׁם (במדבר לב ב), וְהִנֵּה הֵם סִבַּת הָרְחָבָה הַזֹּאת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** BLESSED BE HE THAT ENLARGETH GAD. “This teaches that Gad’s border was enlarged toward the east.” [Since his territory was east of the Jordan it could be extended towards the east.] This is Rashi’s language from the Sifre.²³⁹ 355. And Rabbi Abraham ibn Ezra commented that because Moses likened Gad to a lion [*he dwelleth as a lioness*], he said, “Blessed be He Who enlarges Gad, Who gives him strength so that whoever [any enemy] sees him will flee him, and no one will trouble him.” The correct interpretation is that it refers to Gad’s inheritance, for the two tribes [Reuben and Gad] that took their inheritance on the east bank of the Jordan did not take it by the lot. Instead Moses gave them the entire kingdoms of Sihon and Og²⁴⁰ and their inheritance *was broader as* it *wound about higher*²⁴¹ than all the tribes. Moses did not mention this [blessing] in the case of Reuben, for his prayer was sufficient.¹⁶² It is also possible that the children of Gad took more territory than the children of Reuben for they were mighty and therefore Moses gave them the entire [eastern] border. The cities which they built²⁴² were also more numerous than those of Reuben.²⁴³, Verses 37-38. In addition, it was the Gadites who first requested that land [east of the Jordan as their inheritance] as I have explained there,²⁴⁴, Verse 2 (Vol. IV, pp. 370-371). and thus they were the cause of this expansion. footnotes: ²³⁹ Sifre, Brachah ²⁴⁰ Numbers 32:33. ²⁴¹ Ezekiel 41:7. ¹⁶² Above, Verse 6. ²⁴² Numbers 32:34-36. ²⁴³ Ibid. ²⁴⁴ Ibid. ###### Ramban on Deuteronomy 33:23:1 [Ramban on Deuteronomy 33:23:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:23:1) **נַפְתָּלִי שְׂבַע רָצוֹן**, שֶׁהָיְתָה אַרְצוֹ שְׂבֵעָה כָּל רְצוֹן יוֹשְׁבֶיהָ, לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ג:כ"ג). וְהַנָּכוֹן שֶׁהוּא נִמְשָׁךְ אֶל הַשֵּׁם הַנִּכְבָּד, יֹאמַר שָׂבֵעַ וּמָלֵא רְצוֹן הַשֵּׁם הַנִּכְבָּד וּבִרְכָתוֹ. אֲבָל בַּמִּדְרָשׁ שֶׁל רַבִּי נְחוּנְיָה בֶּן הַקָּנָה אָמְרוּ בַּכָּתוּב הַזֶּה, אָמַר רַבִּי אָמוֹרָא, מַאי דִכְתִיב וּמָלֵא בִּרְכַּת ה' יָם וְדָרוֹם יְרָשָׁה, כָּךְ אָמַר מֹשֶׁה, אִם תֵּלֵךְ בְּחֻקּוֹתַי תִּירַשׁ הָעוֹלָם הַבָּא שֶׁהוּא נִמְשָׁל לַיָּם, שֶׁנֶּאֱמַר (איוב יא ט) וּרְחָבָה מִנִּי יָם, וְהָעוֹלָם הַזֶּה שֶׁהוּא נִמְשָׁל לַדָּרוֹם, שֶׁנֶּאֱמַר (יהושע טו יט) כִּי אֶרֶץ הַנֶּגֶב נְתַתָּנִי, וּמְתַרְגְּמִינַן אַרְעָא דָּרוֹמָא. וּמַאי דִכְתִיב יְרָשָׁה, יָרַשׁ הָיָה לוֹ לוֹמַר, אֶלָּא אֲפִלּוּ הקב"ה בִּכְלָל, וְהַיְנוּ רָשׁ יָהּ, לְמַה הַדָּבָר דוֹמֶה, לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי אוֹצָרוֹת וְהִקְצָה הָאֶחָד מֵהֶם, לְסוֹף יָמִים רַבִּים אָמַר לִבְנוֹ, טֹל מָה שֶׁיֵּשׁ בִּשְׁנֵי אוֹצָרוֹת הַלָּלוּ, אָמַר הַבֵּן, שֶׁמָּא לֹא יִתֵּן לִי מָה שֶׁהִקְצָה, אָמַר לוֹ טֹל הַכֹּל, וְהַיְנוּ דִּכְתִיב יָם וְדָרוֹם יְרָשָׁה, יָהּ רָשׁ, הַכֹּל נָתוּן לְךָ, וּלְוַאי תִּשְׁמֹר דְּרָכָיו. וְעוֹד אָמְרוּ, וּמָלֵא בִּרְכַּת ה' יָם וְדָרוֹם יְרָשָׁה, אֵין יָם אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר וּרְחָבָה מִנִּי יָם. וְכָל הַמִּדְרָשׁ שָׁם. אִם כֵּן יִהְיֶה סוֹד הַכָּתוּב נַפְתָּלִי שְׂבַע הָרָצוֹן הַמְמַלֵּא בִּרְכַּת ה', שֶׁהִיא הַיָּם הַכְּלוּלָה בַּכֹּל מִן הַכֹּל, כְּעִנְיָן שֶׁכָּתוּב (קהלת א ז) כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם, וְהוּא בֵּיתוֹ שֶׁל מֶלֶךְ, מָשָׁל לַמְּבַקְשִׁים לִרְאוֹת אֶת הַמֶּלֶךְ שׁוֹאֲלִים אָנָה בֵּיתוֹ שֶׁל מֶלֶךְ, וְאַחַר כָּךְ שׁוֹאֲלִים אָנָה הַמֶּלֶךְ. וְגַם הָעוֹלָם הַזֶּה הַנָּגוּב וְהַיָּבֵשׁ מִן הָרָצוֹן יִירַשׁ בְּיָ"הּ, וְהַמַּשְׂכִּיל יָבִין: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** O NAPHTALI, SATISFIED WITH FAVOR. “[This means] that his land satisfied every desire of its inhabitants.” This is Rashi’s language. The correct interpretation is that it is connected with *the Glorious Name* [mentioned later in the verse: *and full with the blessing of ‘the Eternal’*], the verse stating that “Naphtali is satisfied and full of the Will of *the Glorious Name* and His blessing.” But in the Midrash of Rabbi Nechunya ben Hakanah²⁴⁵ the Rabbis commented on this verse: “Rabbi Amora said: What is the meaning of this verse, *And full with the blessing of the Eternal; ‘yerashah’* (*possess thou*) *the sea and the south?* Thus said Moses: If you will walk in my statutes you will inherit the World to Come which is likened to the sea, as it is said, *and broader than the sea*,²⁴⁶ and this world which is likened to the south, as it is said, *for that thou hast set me in the land of the ‘negev’*²⁴⁷ [that is, *a dry land*], and is rendered by the Targum: ‘the southern land.’ And why is it written *yerashah* [‘possess thou’ — in the feminine], it should have said *yerash* [in the masculine]? Because even the Holy One, blessed be He, is included [in Naphtali’s inheritance], for the word *yerashah* consists of two words: *resh Y-ah* (possess G-d). To what may this be compared? To a king who had two treasures [i.e., the two worlds], and set one of them aside. At the end of many days he said to his son, ‘Take the contents of these two treasures.’ The son said, ‘Perhaps he will not give me the one he set aside.’ Thereupon the father said, to him, ‘Take everything.’ It is this which is written *‘yerashah’* (*possess thou*) *the sea and the south* — *Y-ah resh*. Everything is given you — if only you keep His ways!” They have further said:²⁴⁸ “*And full with the blessing of the Eternal; possess thou the sea and the south*. The ‘sea’ is an allusion to the Torah alone, as it is said, *and broader than the sea*,”²⁴⁶ and [so they continue] the entire Midrash there. If so, the secret of the verse is as follows: “Naphtali is satisfied with the favor saturated by the blessing of the Eternal, which is ‘the sea’ combined in all [and comprised] of all.”²⁴⁹ It is similar to what Scripture states, *All the rivers run into the sea*,²⁵⁰ this being “the house of the King.” This is like the parable of those who seek to see the king and ask, “Where is the house of the king?” Then [after finding the house] they ask, “Where is the king?” And even this world which is parched and dry of the favor [of G-d in comparison to the World to Come], Naphtali will inherit with *Y-ah* [as the word *yerashah* — *resh Y-ah* — indicates]. The student learned in the mysteries of the Cabala will understand. footnotes: ²⁴⁵ Sefer Habahir, 7 and 9. See Vol. I, p. 24, Note 42. ²⁴⁶ Job 11:9. ²⁴⁷ Joshua 15:19. ²⁴⁸ Sefer Habahir, 3. ²⁴⁶ Job 11:9. ²⁴⁹ Reference is to the various attributes of G-d, as the subject is somewhat elucidated by Ramban in Genesis 24:1 (Vol. I, pp. 291-293). ²⁵⁰ Ecclesiastes 1:7. ###### Ramban on Deuteronomy 33:24:1 [Ramban on Deuteronomy 33:24:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:24:1) **בָּרוּךְ מִבָּנִים אָשֵׁר**, אִם הַמֵּ"ם תָּבוֹא לְיִתְרוֹן כְּמֵ"ם תְּבֹרַךְ מִנָּשִׁים (שופטים ה כד), הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב (תהלים יט יא) וְחַבְרוֹתֶיהָ, יִהְיֶה תֵּמַהּ, אֵיךְ יְמַעֵט מֹשֶׁה שְׁאָר הַשְּׁבָטִים לֵאמֹר שֶׁיְּבֹרָךְ אָשֵׁר יוֹתֵר מִכָּל בְּנֵי יַעֲקֹב, וְעוֹד שֶׁלֹּא תִּתְקַיֵּם בִּרְכָתוֹ, כִּי לֹא הָיָה כֵן. וְרַשִׁ"י כָּתַב (רש"י על דברים ל"ג:כ"ד), רָאִיתִי בְּסִפְרֵי (ברכה שנח) אֵין לְךָ בְּכָל הַשְּׁבָטִים שֶׁנִּתְבָּרֵךְ מִבָּנִים כְּאָשֵׁר. וְאֵינִי יוֹדֵעַ כֵּיצַד. וְהִנֵּה רַבּוֹתֵינוּ נִתְכַּוְּנוּ לְפָרֵשׁ **בָּרוּךְ מִבָּנִים**, שֶׁיִּהְיֶה מְבֹרָךְ בְּבָנִים רַבִּים שֶׁיּוֹלִיד, כְּמֵ"ם מְבֹרֶכֶת ה' אַרְצוֹ מִמֶּגֶד שָׁמַיִם מִטָּל (דברים ל"ג:י"ג), וּלְכָךְ אָמְרוּ שֶׁכָּל שְׁאָר הַשְּׁבָטִים בֵּרַךְ אוֹתָם בִּגְבוּרָה אוֹ בְּנַחֲלָתָם, וְאָשֵׁר לְבַדּוֹ נִתְבָּרֵךְ בְּבָנִים. וְגִרְסַת הַנֻּסְחָאוֹת שֶׁלָּנוּ בְּסִפְרֵי, אֵין לְךָ שֶׁנִּתְבָּרֵךְ בְּבָנִים כְּאָשֵׁר, אֲבָל קִיּוּם הַבְּרָכָה הַזֹּאת לֹא נִתְבָּאֵר. וְאוּלַי הִיא מִמָּה שֶׁכָּתוּב בְּדִבְרֵי הַיָּמִים (א ז מ), כָּל אֵלֶּה בְנֵי אָשֵׁר רָאשֵׁי בֵית הָאָבוֹת בְּרוּרִים גִּבּוֹרֵי חֲיָלִים רָאשֵׁי הַנְּשִׂיאִים וְהִתְיַחְסָם בַּצָּבָא בַּמִּלְחָמָה מִסְפָּרָם אֲנָשִׁים עֶשְׂרִים וְשִׁשָּׁה אָלֶף, וְלֹא נֶאֱמַר שָׁם בִּשְׁאָר הַשְּׁבָטִים כַּשֶּׁבַח הַזֶּה. וְעַל דֶּרֶךְ הַפְּשָׁט בָּרוּךְ מִבָּנִים אָשֵׁר, כְּטַעַם יְהִי רְצוּי אֶחָיו, יֹאמַר שֶׁיִּהְיֶה אָשֵׁר מְבֹרָךְ מִפִּי כָּל בְּנֵי יַעֲקֹב אֲבִיהֶם וְרָצוּי לְכָל אֶחָיו, וְהַטַּעַם כִּי אַרְצוֹ שְׁמֵנָה וּמִשָּׁם יָבוֹאוּ כָּל מַעֲדַנֵּי מֶלֶךְ לְכָל הַשְּׁבָטִים, וְכֻלָּם יֹאמְרוּ תָּמִיד יְבָרֵךְ ה' הָאָרֶץ הַזֹּאת אֲשֶׁר תּוֹצִיא כַּפֵּרוֹת הָאֵלֶּה, וְיִהְיֶה מֵ"ם **מִבָּנִים** כְּמֵ"ם מֵה' יָצָא הַדָּבָר (בראשית כד נ), מֵאֵל אָבִיךְ (שם מט כה). וְאוּנְקְלוֹס (תרגום אונקלוס על דברים ל"ג:כ"ד) תִּרְגֵּם בְּרִיךְ מִבִּרְכַּת בְּנַיָּא אָשֵׁר, נִרְאֶה שֶׁרָצָה לוֹמַר כִּי יָבוֹאוּ מִכָּל הַשְּׁבָטִים לְאָשֵׁר לִקְנוֹת הַשֶּׁמֶן, וְיִהְיוּ יְהוּדָה וְיִשְׂרָאֵל רוֹכְלָיו בְּחִטֵּי מִנִּית וּפַנַּג וּדְבַשׁ וָצֹרִי וְכָל זִמְרַת הָאָרֶץ שֶׁיָּבִיאוּ הַכֹּל וְיִמְכְּרוּ לוֹ, וְיִקְנוּ הַשֶּׁמֶן. וְהִנֵּה הוּא מְבֹרָךְ מִכָּל הַטּוֹב הַנִּמְצָא לְכָל הַשְּׁבָטִים, וְהוּא טַעַם **רְצוּי אָחִיו**, שֶׁיִּמְכְּרוּ לוֹ וְיִקְנוּ מִמֶּנּוּ לְרָצוֹן לָהֶם. וְשׁוּב מָצָאתִי (בראשית רבה ע"א:י') וַתֹּאמֶר לֵאָה בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת (בראשית ל יג) אָמַר רַבִּי לֵוִי לֹא לָן אָשֵׁר בְּאַכְסַנְיָא מִיָּמָיו, יָרַשׁ אָשֵׁר גַּבֵּי פַּלְטֵרִיּוֹת מָה שֶׁלֹּא יָרַשׁ יְהוּדָה אֲרָצוֹת. וּבְנֵי אָשֵׁר יִמְנָה וְיִשְׁוָה וְיִשְׁוִי וּבְרִיעָה וְסֶרַח אֲחוֹתָם וְגוֹ' הוּא אֲבִי בִּרְזָיִת (דהי"א ז ל לא), רַבִּי לֵוִי וְרַבִּי סִימוֹן אָמְרוּ, שֶׁהָיוּ בְּנוֹתֵיהֶם נָאוֹת וְהָיוּ נְשׂוּאוֹת לְכֹהֲנִים שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן זַיִת וְכוּ': **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** BLESSED ‘MIBANIM’ BE ASHER. If the letter *mem* [in the word *mibanim*] serves to signify greater status [meaning that Asher is singled out from among the tribes for greater blessing] as indicated by the *mem* in these expressions: *blessed ‘minashim’* (*from among all other women*) *shall Jael be;*²⁵¹ *they* [the ordinances of the Eternal] *are to be desired ‘mizahav’* (*more than gold*), *yea ‘umipaz rav’* (*even more than much fine gold*),²⁵² and other similar expressions — then one may wonder: how could Moses diminish the rest of the tribes by saying that Asher be blessed more than all the sons of Jacob? Moreover [if such was his intent], his blessing was not fulfilled, for it did not come to pass. And Rashi wrote: “I have seen in the Sifre:²³⁹ 355. ‘You will find none of the tribes as blessed with children²⁵³ as Asher.’ But I know not how this was so.” Now, our Rabbis meant to explain *blessed ‘mibanim’* that Asher be blessed with the many children that he will beget, similar to the usage of the letter *mem* in the expression *Blessed of the Eternal be his land, ‘mimeged’* (*of the precious things*) *of heaven, ‘mital’* (*of the dew*).²⁵⁴ Therefore, the Rabbis said that Moses blessed all the rest of the tribes with strength or with their inheritance, and Asher alone was blessed with children. And our textual version of the Sifre²³⁹ 355. reads: “You will find no one who was as blessed with children as Asher.” But how this blessing was fulfilled has not been explained. Perhaps it relates to what is written in [the Book of] Chronicles, *All these were the children of Asher, heads of the fathers’ houses, choice and mighty men of valor, chief of the princes. And the number of them reckoned by genealogy for service in war was twenty and six thousand men*.²⁵⁵ Such praise is not mentioned there about the rest of the tribes. In line with the simple meaning of Scripture, *Blessed ‘mibanim’ be Asher* is similar to the blessing *let him be the favored of his brethren*,²⁵⁶ the verse stating that Asher be blessed by all the sons of Jacob their father and be favored by all his brothers. The reason is that his land is rich and from there will come all *royal dainties*²⁵⁷ for all the tribes, and they will all constantly say, “May G-d bless this land which brings forth such fruits.” The letter *mem* in the word *mibanim* will be like the *mem* in: *‘mei’Hashem’* (*‘from’ the Eternal*) *proceedeth the thing;*²⁵⁸, 24:50. *‘mei’E-il’* (*‘from’ the G-d of*) *thy father*²⁵⁹, 49:25. [so that our verse means: “Blessed will be Asher ‘from’ the sons” of Jacob]. And Onkelos translated: “The blessing of Asher will be from the blessings of the sons” [of Jacob]. It appears that Onkelos meant to say that all of the tribes will come to Asher to buy oil, *and Judah, and the Land of Israel*, will be his *merchants* for *wheat of Minnith, and balsam, and honey, and oil*²⁶⁰ and all *choice fruits of the land*²⁶¹ all of which they will bring to sell him, and they will buy oil. Thus Asher will be blessed with all the delicacies available to all the tribes, this being the sense of the expression *favored of his brethren*,²⁵⁶ for they will sell to him and buy from him what they desire. Then I found in Bereshith Rabbah:²⁶² “*And Leah said: ‘For my happiness! for daughters will call me happy,’* [*and she called his name Asher*].²⁶³ Rabbi Levi said: In all his days Asher never lodged in an inn.²⁶⁴ as meaning “in my resting place,” i.e., in my home, from the Aramaic root *sharah*, meaning “resting.” Asher inherited palaces on the heights, [heights great in area] more than the land inherited by Judah. *The sons of Asher: Imnah, and Ishvah and Beriah, and Serah their sister*. [*And the sons of Beriah: Heber, and Malchiel*,] *who was the father of Birzaith*.²⁶⁵ Rabbi Levi and Rabbi Simon said [with reference to the name *Birzaith* which contains the word *zayith* — olive] that the daughters of Asher were beautiful, and they were married to priests²⁶⁶ contains the word *melech* — king. Rashi here quotes both: “his daughters were married to High Priests and kings who were anointed with olive oil.” See Exodus 30:33 (Vol. II, pp. 531-533). who were anointed with olive oil etc.” footnotes: ²⁵¹ Judges 5:24. In other words, Jael shall be more blessed than other women. ²⁵² Psalms 19:11. ²³⁹ Sifre, Brachah ²⁵³ “Of children.” In our text of Rashi: “with children.” ²⁵⁴ Verse 13. ²³⁹ Sifre, Brachah ²⁵⁵ I Chronicles 7:40. ²⁵⁶ In Verse 24 before us. ²⁵⁷ Genesis 49:20. ²⁵⁸ Ibid. ²⁵⁹ Ibid. ²⁶⁰ Ezekiel 27:17. ²⁶¹ Genesis 43:11. ²⁵⁶ In Verse 24 before us. ²⁶² Bereshith Rabbah 71:13. ²⁶³ Genesis 30:13. ²⁶⁴ Rabbi Levi is thus interpreting the word b’oshri ²⁶⁵ I Chronicles 7:30-31. ²⁶⁶ In our version of Bereshith Rabbah Rabbi Levi says that they were married to priests; and Rabbi Simon says that they were married to kings, because the name Malchiel ###### Ramban on Deuteronomy 33:25:1 [Ramban on Deuteronomy 33:25:1](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:25:1) **בַּרְזֶל וּנְחֹשֶׁת מִנְעָלֶךָ**, הָיָה אָשֵׁר בְּסוֹף אֶרֶץ יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב בּוֹ (יהושע יט כו) וּפָגַע בְּכַרְמֶל הַיָּמָּה, וּכְתִיב (שם פסוק כט) וְהָיוּ תֹצְאֹתָיו הַיָּמָּה, וְנֶאֱמַר בּוֹ (שופטים א לא) אָשֵׁר לֹא הוֹרִישׁ אֶת יֹשְׁבֵי עַכּוֹ שֶׁהוּא עַל יָם הַגָּדוֹל, כְּמוֹ שֶׁאָמְרוּ (ב"ר כג יא) בָּרִאשׁוֹנָה עָלָה עַד עַכּוֹ וּבַשְּׁנִיָּה עַד יָפוֹ, וְאִם כֵּן הִנֵּה אַרְצוֹ מַנְעוּל אֶרֶץ יִשְׂרָאֵל. וּלְכָךְ אָמַר בַּרְזֶל וּנְחֹשֶׁת מִנְעָלֶךָ, שֶׁיִּהְיוּ לוֹ דַּלְתוֹת נְחוּשָׁה וּבְרִיחֵי בַּרְזֶל וְכָל הָאָרֶץ נְעוּלָה בָּהֶם, וְהוּא רֶמֶז שֶׁיִּשְׁמֹר ה' כָּל הָאָרֶץ מֵאוֹיֵב וּמִתְנַקֵּם. אוֹ יֹאמַר שֶׁלֹּא יָבוֹאוּ זָרִים לִשְׁלֹל הַשֶּׁמֶן, כִּי לְכָל הָאָרֶץ יוּבָא מֵאַרְצוֹ בָּאֳנִיּוֹת סוֹחֵר: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** IRON AND BRASS SHALL BE THY BARS. Asher was at the end of the Land of Israel, as it is written with reference to his inheritance, *and it reached to Carmel westward*,²⁶⁷ and it is further stated, *and its goings out were at the sea*.²⁶⁸, Verse 29. And again it is said, *Asher drove not out the inhabitants of Acco*,²⁶⁹ which is located on the Great Sea [i.e., the Mediterranean], as the Rabbis have said:²⁷⁰ “At first [the ocean] advanced till Acco, and the second time till Japho.” And if so, Asher’s land was like the bars of the Land of Israel. Therefore, Moses said, *Iron and brass shall be thy bars*, that he will have [so to speak] *doors of brass*²⁷¹ and iron bars, and the entire Land will be locked with them. This is an intimation that G-d will protect the whole Land from *the enemy and the avenger*.²⁷² Or perhaps the verse states that strangers will not come to plunder the oil, for it will be transported from his land to the whole world in merchant ships. footnotes: ²⁶⁷ Joshua 19:26. ²⁶⁸ Ibid. ²⁶⁹ Judges 1:31. ²⁷⁰ Yerushalmi Shekalim VI, 2. See also Bereshith Rabbah 23:11. ²⁷¹ Isaiah 45:2. ²⁷² Psalms 8:3. ###### Ramban on Deuteronomy 33:25:2 [Ramban on Deuteronomy 33:25:2](https://torahapp.org/share/book/Ramban%20on%20Deuteronomy/r/33:25:2) וּכְיָמֶיךָ דָּבְאֶךָ, הַנִּרְאֶה לִי בַּמִּלָּה הַזֹּאת שֶׁהִיא כְּמוֹ זָבְאֶךָ, כִּי הָאוֹתִיּוֹת הָאֵלֶּה יִתְחַלְּפוּ תָּמִיד, יֹאמַר שָׁבְתָה מַדְהֵבָה (ישעיהו יד ד), בִּמְקוֹם מַזְהֵבָה, וְכָל הָאֲרָמִית כֵּן בְּכָל לְשׁוֹן זְבִיחָה (שמות כ כא), וְכֵן כָּל לְשׁוֹן זְכִירָה (בראשית ח ח), וְכֵן זָהָב (שם ב יא), זָקָן (ויקרא כא ה), זָנָב (שופטים טו ד), זְרֵה הָלְאָה (במדבר יז ב), וְרַבִּים כֵּן. וּבִלְשׁוֹן זִיבָה עַצְמָהּ זָב וְזָבָה בְּכָל לְשׁוֹנָם יִתְחַלְּפוּ לְדָלֶ"ת כֵּן. וְאָמַר יָמַי נִזְעָכוּ (איוב יז א) בִּמְקוֹם נִדְעָכוּ, וְכֵן זָחַלְתִּי וָאִירָא (שם לב ו) כְּמוֹ דָּחַלְתִּי. וְיֹאמַר הַכָּתוּב וּכְיָמֶיךָ יִהְיֶה זָבְאֶךָ, שֶׁתִּהְיֶה אַרְצְךָ זָבַת הַשֶּׁמֶן הַנִּזְכָּר, וְאַתָּה תִּהְיֶה בּוֹ טוֹבֵל רַגְלְךָ כָּל יָמֶיךָ לְעוֹלָם. גַּם אֶפְשָׁר וְנָכוֹן הוּא מָה שֶׁפֵּרְשׁוּ בּוֹ שֶׁהוּא הָפוּךְ מִן דַּאֲבוֹן נָפֶשׁ (דברים כ"ח:ס"ה), וְיִקְרְאוּ יְמֵי הַזְּקֵנָה דְּאָבוֹן, כִּי הֵם יְמֵי הָרָעָה וְהַצַּעַר, וְיִקְרְאוּ זְמַן הַבַּחֲרוּת **יָמָיו**, כִּי הֵם שֶׁלּוֹ לִשְׂמֹחַ בָּהֶם וּלְהֵיטִיב לִבּוֹ. הִנֵּה הַטַּעַם וְכִימֵי יַלְדוּתֶיךָ תִּהְיֶה זִקְנָתֶךָ, וְזֶה רֶמֶז שֶׁתִּתְקַיֵּם שַׁלְוָתוֹ וּכְבוֹדוֹ עֹד כָּל יְמֵי הָאָרֶץ. וְרָאִיתִי בְּתַרְגּוּם יְרוּשַׁלְמִי, כְּיוֹמֵי עוּלֵימַתְהוֹן כְּיוֹמֵי סֵבַתְהוֹן, הוּא הַדָּבָר שֶׁפֵּרַשְׁתִּי: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND AS THY DAYS ‘DAVECHA.’ Concerning this word [*davecha*] it seems to me that it is like *zavecha* [meaning: “so shall ‘thy flowing’ oil be” — as explained further on], for these letters [*daleth* and *zayin*] are regularly used interchangeably [in our language]. Thus it says, ‘*madheivah*’ (*the exactress of gold*) *ceased*²⁷³ [written with a *daleth*] in place of *mazheivah* [written with a *zayin*, from the word *zahav* — gold]. The entire Aramaic language follows that rule [of *daleth — zayin* interchangeability] in every usage of [the Hebrew words] *zevichah* (slaughtering),²⁷⁴ (altar), written with the *zayin*, is translated in Aramaic as *madbach*, with a *daleth* (Exodus 20:21). and also in every usage of *zechirah* (remembrance),²⁷⁵ (and He remembered), is translated in Aramaic as *udechir*, (Genesis 8:1). and similarly, *zahav* (gold),²⁷⁶ (Genesis 2:11). *zakan* (beard),²⁷⁷ (Leviticus 13:30). *zanav* (tail),²⁷⁸ (Judges 15:4). ‘*zrei*’ (*scatter*) *away*,²⁷⁹. and many others, [in each of which, Aramaic substitutes a *daleth* for the Hebrew *zayin*]. So also for [the Hebrew words] *zavah* (a woman suffering a flux), the female flow, or the male flux [all are rendered in Aramaic] *davah*. Their entire language constantly interchanges the *zayin* with the *daleth* in this way. Thus [the Hebrew] *my days are ‘nizachu’* (*extinct*)²⁸⁰ is in place of [the Aramaic] *nidachu*. So also ‘*zachalti*’ (*I feared*) *and was afraid*²⁸¹, 32:6. is like *dachalti*. Scripture thus states here: “and as your days so shall *zavecha* be,” meaning “that your land will ‘flow’ with the aforementioned oil, and you will dip your foot in it all your days forever.” What they²⁸², in the name of his father the grammarian Joseph Kimchi. have interpreted is also possible — and it is correct — that the word *davecha* [spelled: *daleth, beth aleph, kaph*] is a reversed [and hence synonymous] form of *da’avon* (*languishing*) *of soul*²⁸³ [spelled: *daleth, aleph, beth, nun*]. Scripture calls the days of old age *da’avon* (languishing) for they are *the days of evil*²⁸⁴ and pain; and it calls the days of youth *his days*²⁸⁵ etc. since they are his to rejoice in them and cheer his heart.²⁸⁶ Thus the meaning of the verse is as follows: “and as the days of your youth so shall be the days of your old age,” this being an allusion to Asher’s security and honor *while the earth remaineth*.²⁸⁷ Now, I have seen in [the rendering of] the Targum Yerushalmi:²⁸⁸ “as the days of their youth, so shall their old age be.” This is as I have explained. footnotes: ²⁷³ Isaiah 14:4. ²⁷⁴ Thus the Hebrew word mizbeiach ²⁷⁵ The Hebrew vayizkor ²⁷⁶ In Aramaic it is rendered dahava ²⁷⁷ In Aramaic it is dikna ²⁷⁸ In Aramaic it is danba ²⁷⁹ Numbers 17:2. This is rendered in Targum Yonathan as badrei ²⁸⁰ Job 17:1. ²⁸¹ Ibid. ²⁸² R’dak in the “Sefer Hasharashim,” under the word daba ²⁸³ Above, 28:65. ²⁸⁴ Ecclesiastes 12:1. ²⁸⁵ As stated in the verse before us: and as thy days ²⁸⁶ See Ecclesiastes 11:9. ²⁸⁷ Genesis 8:22. ²⁸⁸ See Vol. I, p. 371, Note 128.