## Sforno on Deuteronomy Chapter 33

###### Sforno on Deuteronomy 33:1:1
[Sforno on Deuteronomy 33:1:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:1:1)

**וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה.** כְּשֶׁהֶרְאָהוּ הָאֵל יִתְבָּרַךְ אֶת כָּל הָאָרֶץ לִפְנֵי מוֹתוֹ, כְּדֵי שֶׁיְּבָרֵךְ אֶת הָאָרֶץ וְאֶת יִשְׂרָאֵל בָּהּ, כְּמוֹ שֶׁהָיְתָה כַּוָּנָתוֹ בְּאָמְרוֹ ״אֶעְבְּרָה נָּא וְאֶרְאֶה״ (דברים ג:כה). וְכֵן כַּוָּנַת הָאֵל יִתְבָּרַךְ כַּאֲשֶׁר אָמַר לוֹ ״וּרְאֵה אֶת הָאָרֶץ״ (במדבר כז:יב). זֹאת הִיא הַבְּרָכָה שֶׁבֵּרַךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וזאת הברכה אשר ברך משה, after G’d had shown him the whole Land of Israel before he died, in order that he should be able to pronounce a blessing both over the land and over the people who were going to live in it. Both Moses‘ plea to see the land by crossing the river Jordan (Deut. 3,25) אעברה נא ואראה, and G’d’s purpose in granting him this part of his prayer (Numbers 27,12) were intended for this purpose, i.e. for him to bless the people after viewing the Land of Israel would inspire him to do so. Here we have the text of this blessing.


###### Sforno on Deuteronomy 33:2:1
[Sforno on Deuteronomy 33:2:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:2:1)

**וַיֹּאמַר.** וְקֹדֶם שֶׁהִתְחִיל הַבְּרָכָה הַמִּתְחֶלֶת ״בַּרְזֶל וּנְחֹשֶׁת מִנְעָלֶיךָ״ (דברים לג:כה), אָמַר זֹאת הַהַקְדָּמָה וְהִתְפַּלֵּל עַל הַשְּׁבָטִים לְמַעַן תָּחוּל בִּרְכָתוֹ. כִּי אָמְנָם דִּבְרֵי הַבְּרָכָה בְּכָל מָקוֹם מְדַבְּרִים עִם הַמְבֹרָךְ, כְּאָמְרוֹ ״אָמוֹר לָהֶם״ (במדבר ו:כג). וְכֵן כָּל דְּבָרָיו מִ״בַּרְזֶל וּנְחֹשֶׁת״ (דברים לג:כה) עַד ״עַל בָּמוֹתֵימוֹ תִדְרֹךְ״ (דברים לג:כט) הָיוּ עִם יִשְׂרָאֵל, אֲבָל דְּבָרָיו הַקּוֹדְמִים הָיוּ עִם הָאֵל לְבַקֵּשׁ מִלְּפָנָיו עַל עַמּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר , before he commenced with his blessing in verse 25 with the words ברזל ונחושת מנעלך, he pronounced a list of prayers addressed not to the people but to G’d, in order to prepare the ground for his blessings when he intoned it to become effective. Words of blessing are invariably addressed to the recipient of the blessing directly. When G’d instructed the priests to bless the Jewish people, part of that instruction was: אמור להם, “say to them!” (Numbers 6,23) All Moses’ words from verse 25 on are couched in this traditional mode of phrasing a blessing.


###### Sforno on Deuteronomy 33:2:2
[Sforno on Deuteronomy 33:2:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:2:2)

**ה׳.** לְשׁוֹן קְרִיאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'ה, this is an exclamation mode.


###### Sforno on Deuteronomy 33:2:3
[Sforno on Deuteronomy 33:2:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:2:3)

**מִסִּינַי בָּא וְזָרַח כוּ׳ אֵשׁ דָּת לָמוֹ.** הִזְכִּיר זְכוּתָם שֶׁל יִשְׂרָאֵל כְּדֵי שֶׁתְּקֻבַּל תְּפִלָּתוֹ עֲלֵיהֶם וְתָחוֹל בִּרְכָתוֹ, וְאָמַר אֶל הָאֵל יִתְבָּרַךְ: הִנֵּה מִסִּינַי בָּא וְזָרַח וְהוֹפִיעַ מִמְּקוֹמוֹת שׁוֹנִים לְיִשְׂרָאֵל קֹדֶשׁ שֶׁל אֵשׁ דָּת, וְהוּא הַחֵלֶק הָעִיּוּנִי הַבָּא מֵרִבְבוֹת קֹדֶשׁ, מִצַּד יָמִין שֶׁל קֹדֶשׁ, כִּי אָמְנָם נִתַּן בְּאַסְפַּקְלַרְיָא הַמְאִירָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מסיני בא וזרח וגו' אש דת למו. Moses recalls the Israelites’ merit in order that his prayer on their behalf be accepted. He therefore tells G’d, that at the time when He came from Sinai and became manifest in a number of locations to Israel, the word קדש in the expression מרבבות קודש does not refer only to the myriads of angels but to the totality of Torah, and that the experience of holiness by Israel at the time emanated from the “right” side of this emanation, i.e. the people experienced what is known in kabbalistic parlance as אספקלריאה מאירה, “a clear undistorted vision.”


###### Sforno on Deuteronomy 33:3:1
[Sforno on Deuteronomy 33:3:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:3:1)

**אַף חֹבֵב עַמִּים.** וְאַף עַל פִּי שֶׁאַתָּה חוֹבֵב עַמִּים, כַּאֲמָרְךָ ״וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים״ (שמות יט:ה), וּבָזֶה הוֹדַעְתָּ שֶׁכָּל הַמִּין הָאֱנוֹשִׁי סְגֻלָּה אֶצְלְךָ, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (אבות ג:יח) ״חָבִיב אָדָם שֶׁנִּבְרָא בְּצֶלֶם״, מִכָּל מָקוֹם ״כָּל קְדֹשָׁיו בְּיָדֶךָ״ (דברים לג:ג). הִנֵּה אָמַרְתָּ שֶׁכָּל קְדוֹשָׁיו שֶׁל קֹדֶשׁ שֶׁל אֵשׁ דָּת הֵם בְּיָדְךָ כִּצְרוֹר הַכֶּסֶף, שֶׁהֵם חֲבִיבִים מִשְּׁאָר הַמִּין, כַּאֲמָרוֹ ״וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ״ (שמות יט:ו), כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (אבות ג:יח) ״חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אף חובב עמים, he says to G’d that: “I am aware that You are fond of other peoples also, as when You said that the Jewish people are the most precious מכל העמים, from among all the nations, You meant that the species of mankind is something precious to G’d, as our sages said in Avot 3,18 חביב אדם שנברא בצלם, the species of man is especially dear to G’d among all of His creatures, seeing that only man has been created in the image of G’d.” [i.e. there are other nations to which Your relate with fondness. Ed.] כל קדושיו בידיך, You have said that You are holding all Your holy possessions (the Torah) in Your hand [people hold their most precious possessions in their hand, do not entrust them to a briefcase, for instance, which they may deposit somewhere and forget to pick up. Ed.] When You told us in Exodus 19,5 that we are to You an especially precious nation, a kingdom of Priests, You also singled us out as being Your children, (same paragraph in Avot), as well as in Deuteronomy 14,1 “You are children to the Lord your G’d.”


###### Sforno on Deuteronomy 33:3:2
[Sforno on Deuteronomy 33:3:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:3:2)

**וְהֵם תֻּכּוּ.** נִשְׁבְּרוּ, כְּמוֹ ״וְאִיש תַּכְכִּים הִתְפַּלְלוּ״ (משלי כט:יג) בְּרוּחַ נִשְׁבָּרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והם תכו לרגלך, whereas they, the other nations, are lying broken at Your feet. (compare Proverbs 29,13 for a similar use of this expression where it refers to offering prayer to G’d with a broken heart)


###### Sforno on Deuteronomy 33:3:3
[Sforno on Deuteronomy 33:3:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:3:3)

**לְרַגְלֶךָ.** לַהֲדוֹם רַגְלֶיךָ בְּסִינַי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לרגלך, at the footstool of Your throne at Sinai.


###### Sforno on Deuteronomy 33:4:1
[Sforno on Deuteronomy 33:4:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:4:1)

**יִשָּׂא מִדַּבְּרוֹתֶיךָ. תּוֹרָה צִוָּה לָנוּ מֹשֶׁה.** אָמְרוּ אֶל הָאֵל יִתְבָּרַךְ יִשָּׂא אֵלֵינוּ מֹשֶׁה אֶת מִדַּבְּרוֹתֶיךָ שֶׁהֵם הַתּוֹרָה שֶׁצִּוָּה לָנוּ, וְאָמַר ״מִדַּבְּרוֹתֶיךָ״ כְּאָמְרוֹ ״וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו״ (במדבר ז:פט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ישא מדברותיך, a reference to when the people said to G’d at the revelation at Mount Sinai that He should make Moses His intermediary, elevate him to communicate G’d’s words, conveying His words to them, as they were afraid they would i.e. if they had to listen to G’d’s voice directly any longer. (This is the meaning of Moses hearing the voice of the Lord speaking to him (only) in Numbers7,8 The word מדברותיך in this verse refers to the Torah, which was attributed to Moses, on account of the people preferring to hear its words from Moses’ mouth. This is why the Torah describes the people as saying תורה צוה לנו משה, “Moses has commanded the Torah to us,” instead of “G’d has commanded the Torah to us.” (verse 5)


###### Sforno on Deuteronomy 33:4:2
[Sforno on Deuteronomy 33:4:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:4:2)

**מוֹרָשָׁה קְהִלַּת יַעֲקֹב.** שֶׁהִיא לְמוֹרָשָׁה לִקְהִלַּת יַעֲקֹב, מְקֻבֶּלֶת לָנוּ וּלְבָנֵינוּ לְמוֹרָשָׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מורשה קהלת יעקב, when something has not been acquired directly but is inherited, i.e. handed over from another owner, it is described in terms of ירושה, an inheritance. Had the Jewish people not requested to hear the words of the Torah from Moses instead of from G’d Himself, Torah would not now be described as מורשה.


###### Sforno on Deuteronomy 33:5:1
[Sforno on Deuteronomy 33:5:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:5:1)

**וַיְהִי בִישֻׁרוּן מֶלֶךְ.** וְאָז מִי שֶׁהָיָה מֶלֶךְ בִּישֻׁרוּן, וְהוּא הָאֵל יִתְבָּרַךְ, שֶׁהָיָה מֶלֶךְ בֵּין הַמְעַיְּנִים וְתוֹפְשֵׂי הַתּוֹרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי בישורון מלך, since that occasion G’d became “King” in Israel among all those who study Torah more than superficially.


###### Sforno on Deuteronomy 33:5:2
[Sforno on Deuteronomy 33:5:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:5:2)

**בְּהִתְאַסֵּף רָאשֵׁי עָם.** בְּמַתַּן תּוֹרָה, כְּאָמְרֹו ״וַתִּקְרְבוּן אֵלַי כָּל רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם״ (דברים ה:כ). וּכְאָמְרֹו ״הֵן הֶרְאָנוּ ה׳ אֱלֹהֵינוּ אֶת כְּבוֹדוֹ וְגוֹ׳״ (דברים ה:כא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בהתאסף ראשי עם, at the time of the giving of the Torah, when, according to Deut. 5,19, all the elders and leaders of the people are described as approaching Moses, telling him (verse 20) that G’d had shown them His glory,


###### Sforno on Deuteronomy 33:5:3
[Sforno on Deuteronomy 33:5:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:5:3)

**יַחַד שִׁבְטֵי יִשְׂרָאֵל.** הָיָה מֶלֶךְ עַל כָּל שִׁבְטֵי יִשְׂרָאֵל יַחְדָּיו, שֶׁאָז הוֹדוּ וְקִבְּלוּ מַלְכוּתוֹ, כְּאָמְרָם ״וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל אֲשֶׁר יְדַבֵּר ה׳ אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ״ (דברים ה:כד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יחד שבטי ישראל, G’d had thus become King over all the tribes of Israel at one and the same time as they all accepted His status as being their supreme authority. The words which the people used to express this acceptance were:ואת תדבר אלינו את כל אשר ידבר ה' אלוקינו אליך ושמענו ועשינו, “and you say to us all that the Lord our G’d will say to you, and we will hear it and do it.” (Deut.5,24)


###### Sforno on Deuteronomy 33:6:1
[Sforno on Deuteronomy 33:6:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:6:1)

**יְחִי רְאוּבֵן.** אַף עַל פִּי שֶׁבָּחַר רְאוּבֵן מֵעֵבֶר לַיַּרְדֵּן שֶׁאֵינָהּ מֵאֶרֶץ ה׳, כְּאָמְרֹו ״וְאַךְ אִם טְמֵאָה אֶרֶץ אֲחֻזַּתְכֶם״ (יהושע כב:יט), וּלְפִי זֶה אֵינָהּ כָּל כָּךְ מוּכֶנֶת לִזְכּוֹת בָּהּ לְחַיֵּי עוֹלָם, מִכָּל מָקוֹם יְחִי לְבַדּוֹ לָעַד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יחי ראובן , even though the tribe of Reuven had chosen to live in a ritually unclean country (East bank of the Jordan), a region which is not really part of the “Holy Land,” as per Joshua 25,19 “although the land of your heritage is an unclean land, etc.,” and as a result of this they are not really entitled to eternal life in the hereafter, Moses prays that his (Reuven’s) heart may live on forever,


###### Sforno on Deuteronomy 33:6:2
[Sforno on Deuteronomy 33:6:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:6:2)

**וְאַל יָמוֹת וִיהִי מְתָיו מִסְפָּר.** וְאַל יָמוֹת בָּעוֹלָם הַזֶּה בְּאֹפֶן שֶׁיִּהְיוּ אֲנָשָׁיו מוּעָטִים, כְּעִנְיַן ״וַאֲנִי מְתֵי מִסְפָּר״ (בראשית לד:ל), אַף עַל פִּי שֶׁכָּתוּב ״לְמַעַן יִרְבּוּ יְמֵיכֶם עַל הָאֲדָמָה״ (דברים יא:כא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואל ימות ויהי מתיו מספר, may he not die out in this life on earth so that his numbers will become too insignificant. (Yaakov already described people who are few in numbers as being in danger of being wiped out, Genesis 34,30) Moses prays that the tribe of Yehudah be included in the blessing of Deut. 11,21 “so that you will enjoy many years on the earth, etc.”


###### Sforno on Deuteronomy 33:7:1
[Sforno on Deuteronomy 33:7:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:7:1)

**וְזֹאת לִיהוּדָה.** וְזֹאת הַבַּקָּשָׁה אֲנִי מְבַקֵּשׁ וּמִתְפַּלֵּל גַּם עַל אֶרֶץ יְהוּדָה אֲשֶׁר בְּתוֹכָהּ נַחֲלַת שִׁמְעוֹן מְפֻזֶּרֶת, שֶׁלֹּא יָמוּתוּ בַּמִּלְחָמָה, כִּי יַחְדָּיו הָיוּ יוֹצְאִים לַמִּלְחָמָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וזאת ליהודה, this is also what I request and pray for on behalf of the people residing in the tribal territory of Yehudah that includes the members of the tribe of Shimon who were an enclave within the tribal territory of Yehudah. Let them not die in the wars in which they will be involved. They all go out to war together.


###### Sforno on Deuteronomy 33:7:2
[Sforno on Deuteronomy 33:7:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:7:2)

**וַיֹּאמַר שְׁמַע ה׳ קוֹל יְהוּדָה.** וּמִלְּבַד מַה שֶּׁאָמַר ״וְזֹאת לִיהוּדָה״, אָמַר גַּם כֵּן ״שְׁמַע ה׳ קוֹל יְהוּדָה״ כְּשֶׁיִּתְפַּלֵּל בְּמִלְחָמָה אוֹ זוּלָתָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר שמע ה' קול יהודה, in addition to what Moses had said under the heading of וזאת ליהודה, that whenever this tribe would pray to G’d either during war or any other occasion


###### Sforno on Deuteronomy 33:7:3
[Sforno on Deuteronomy 33:7:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:7:3)

**יָדָיו רָב לוֹ וְעֵזֶר מִצָּרָיו תִּהְיֶה.** אַתָּה הֱיֵה יָדָיו נִלְחָם בַּעֲדוֹ, וְתִהְיֶה גַּם כֵּן רָב לוֹ וְנוֹקֵם נִקְמָתוֹ, וְגַם כֵּן עֵזֶר מִצָּרָיו כְּשֶׁיִּלָּחֲמוּ עָלָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ידיו רב לו ועזר מצריו תהיה, though his own hands strive for him (during battle), help him against his foes.” I pray that You, G’d, be his hands, although to all intents and purposes people watching him may credit his own prowess with his victory.” רב לו, an expression of avenging wrong done to him. עזר מצריו, when they are attacking him and he is on the defensive.


###### Sforno on Deuteronomy 33:8:1
[Sforno on Deuteronomy 33:8:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:8:1)

**תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ.** הִנֵּה הַתֻּמִּים וְגַם הָאוּרִים נְתַתָּם לְאַהֲרֹן שֶׁהָיָה אִיש וְרֹאשׁ לַשֵּׁבֶט הֶחָסִיד שֶׁהוּא שֵׁבֶט לֵוִי. וּבְזֶה הִתְבָּאֵר שֶׁהָיָה מְדַבֵּר בְּרוּחַ הַקֹּדֶשׁ וּשְׁכִינָה שׁוֹרָה עָלָיו, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (יומא עג) כָּל כֹּהֵן שֶׁמְּדַבֵּר בְּרוּחַ הַקֹּדֶשׁ וּשְׁכִינָה שׁוֹרָה עָלָיו נִשְׁאָלִים בּוֹ בְּאוּרִים וְתֻמִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
תומיך ואוריך לאיש חסידך, Moses refers to G’d having given to Aaron who was the outstanding member of the tribe of Levi, the pious tribe, the urim and tumim lodged within his breastplate pouch. The Talmud Yuma 73, derives from the above that any priest who speaks with holy spirit is of the calibre that when he employs the urim and tumim to address enquiries to G’d, he will receive G’d’s answer to such enquiries. Hence the word “איש,” a man of lofty spiritual standing, as if to underscore that character trait.


###### Sforno on Deuteronomy 33:8:2
[Sforno on Deuteronomy 33:8:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:8:2)

**אֲשֶׁר נִסִּיתוֹ בְּמַסָּה.** בְּכָל מַסָּה שֶׁנִּסּוּ יִשְׂרָאֵל אֶת הָאֵל יִתְבָּרַךְ, כְּאָמְרוֹ ״וַיְנַסּוּ אוֹתִי זֶה עֶשֶׂר פְּעָמִים״ (במדבר יד:כב), לֹא נִסּוּהוּ שֵׁבֶט לֵוִי, וְלָכֵן לֹא נִגְזְרָה עֲלֵיהֶם גְּזֵרַת מְרַגְּלִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר נסיתו במסה, Moses reminds G’d that in all the various tests (Numbers 14,22) that the Jewish people had subjected Him to, the tribe of Levi had never been a participant in such demonstrations of lack of faith. This was also why the decree which G’d imposed on the generation of the spies did not apply to them, and the Levites that were of age at that time did not die in the desert.


###### Sforno on Deuteronomy 33:8:3
[Sforno on Deuteronomy 33:8:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:8:3)

**תְּרִיבֵהוּ עַל מֵי מְרִיבָה.** שֶׁהִכְחַדְתָּ אֶת שְׁנֵי רָאשָׁיו שֶׁהֵם מֹשֶׁה וְאַהֲרֹן בְּסִבַּת מֵי מְרִיבָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
תריבהו על מי מריבה, You have challenged them at the waters of strife, as a result of which You deprived the people of the two outstanding heads of the tribe of Levi.


###### Sforno on Deuteronomy 33:9:1
[Sforno on Deuteronomy 33:9:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:9:1)

**הָאֹמֵר לְאָבִיו.** בְּעִנְיַן הָעֵגֶל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
האומר לאביו, during the episode of the golden calf,


###### Sforno on Deuteronomy 33:9:2
[Sforno on Deuteronomy 33:9:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:9:2)

**וְאֶת בָּנָיו לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ.** לֹא הִקְפִּיד עַל חַיֵּי בָּנָיו בַּמִּדְבָּר כְּדֵי לִשְׁמוֹר אֲמָרָתֶךָ, וְהוּא מִצְוַת מִילַת הַבָּנִים, אַף עַל פִּי שֶׁהָיוּ מֵתִים רַבִּים מֵהֶם, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (יבמות עב) ״מִפְּנֵי שֶׁלֹּא נָשְׁבָה לָהֶם רוּחַ צְפוֹנִית״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואת בניו לא ידע כי שמרו אמרתך, he showed no personal consideration for his closest family members when it involved carrying out G’d’s commandment. When speaking of the Levites’ children, Moses refers to their performing the rite of circumcision on their sons even in the desert, though many babies died through infections contracted after they had been circumcised, so that the other tribes did not perform this rite in the desert. Our sages in Yevamot 72 claim that the northerly wind did not blow during those 40 years [except at midnight according to some, Ed] and that without the therapeutic effect of the northerly wind the babies would have been at risk.


###### Sforno on Deuteronomy 33:9:3
[Sforno on Deuteronomy 33:9:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:9:3)

**וּבְרִיתְךָ יִנְצֹרוּ.** כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה שִׁבְטוֹ שֶׁל לֵוִי לֹא עָבְדוּ עֲבוֹדָה זָרָה, וְזֶה הִתְאַמֵּת בְּמִצְרַיִם וּבַמִּדְבָּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ובריתך ינצורו, as our sages confirm in Yuma 66 that the members of the tribe of Levi never became guilty of worshipping idols. This distinction proved itself both in Egypt and in the desert.


###### Sforno on Deuteronomy 33:10:1
[Sforno on Deuteronomy 33:10:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:10:1)

**יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב.** וּמֵאַחַר שֶׁהוּא שֵׁבֶט כָּשֵׁר, תֵּן לָהֶם חֵן וְשֵׂכֶל טוֹב שֶׁיּוֹרוּ מִשְׁפָּטֶיךָ, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (חגיגה): ״אִם דּוֹמֶה הָרַב לְמַלְאַךְ ה׳ צְבָאוֹת, יְבַקְשׁוּ תוֹרָה מִפִּיהוּ״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יורו משפטיך ליעקב, Moses prays to G’d that seeing that this tribe has proven so fit as a standard bearer of the Jewish nation, let them be the teachers of Torah. Compare Moed Katan 17 “if the Rabbi is comparable to an angel, let the people come and listen to his words of Torah.”


###### Sforno on Deuteronomy 33:11:1
[Sforno on Deuteronomy 33:11:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:11:1)

**בָּרֵךְ ה׳ חֵילוֹ.** בָּרֵךְ נְכָסֵיהֶם בְּאֹפֶן שֶׁיַּסְפִּיק לָהֶם מְעַט עֵסֶק בָּם, וְיִהְיֶה לָהֶם פְּנַאי לְהָבִין וּלְהוֹרוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ברך ה' חילו, "please G’d bless their worldly activities," so that by making an easy livelihood they can devote themselves to instructing the people in your Torah.


###### Sforno on Deuteronomy 33:11:2
[Sforno on Deuteronomy 33:11:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:11:2)

**וּפֹעַל יָדָיו תִּרְצֶה.** עֲבוֹדָתָם בַּמִּקְדָּשׁ תִּהְיֶה לְרָצוֹן לְפָנֶיךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ופועל ידיו תרצה, may their Temple service find favour in Your eyes.


###### Sforno on Deuteronomy 33:11:3
[Sforno on Deuteronomy 33:11:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:11:3)

**מִן יְקוּמוּן.** שֶׁלֹּא יוּכְלוּ לָקוּם עֲלֵיהֶם, כְּעִנְיַן קֹרַח וְעֻזִּיָּהוּ הַמֶּלֶךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מן יקומון. So that their enemies cannot rise against them with any chance of success. Moses referred to internal enemies, such as Korach and King Uzziah, both of whom challenged the exclusive and hereditary status of the Priests.


###### Sforno on Deuteronomy 33:12:1
[Sforno on Deuteronomy 33:12:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:12:1)

**יְדִיד ה׳.** כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (שבת נה:) שֶׁבִּנְיָמִין מֵת בַּעֲטִיוֹ שֶׁל נָחָש, וְהִזְכִּיר זְכוּתוֹ לְפָנָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'ידיד ה, as our sages interpret this compliment (Shabbat 55) that Binyamin died only because of the venom of the original serpent, which brought death for human beings into this world. He, personally, had not committed any deed which would have warranted his death otherwise.


###### Sforno on Deuteronomy 33:12:2
[Sforno on Deuteronomy 33:12:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:12:2)

**יִשְׁכֹּן לָבֶטַח עָלָיו.** שֶׁלֹּא יִמְרְדוּ בְּמַלְכוּת עִם עֲשֶׂרֶת הַשְּׁבָטִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ישכון לבטח עליו, Moses prays that this tribe should not join the rebellion against the dynasty of the house of David and become part of the Northern Kingdom.


###### Sforno on Deuteronomy 33:13:1
[Sforno on Deuteronomy 33:13:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:13:1)

**מְבֹרֶכֶת ה׳ אַרְצוֹ.** הִנֵּה חֶלְקוֹ שֶׁל יוֹסֵף הִיא אֶרֶץ מְבֹרֶכֶת בְּטֶבַע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מבורכת ה' ארצו, Moses explains that the lands given to the tribe of Joseph are naturally fertile, blessed by G’d.


###### Sforno on Deuteronomy 33:13:2
[Sforno on Deuteronomy 33:13:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:13:2)

**מִמֶּגֶד שָׁמַיִם מִטָּל.** וְהִנְנִי מִתְפַּלֵּל שֶׁבִּרְכָתָהּ תִּהְיֶה גַּם כֵּן מִצַּד מִגְדָּנוֹת הַמִּתְבַּשְּׁלוֹת בְּכֹחוֹת הַשָּׁמַיִם מִטָּל, גַּם בְּלִי מָטָר, וּמִתְּהוֹם, וּמִמֶּגֶד תְּבוּאוֹת וְכוּ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ממגד שמים מטל, He now prays that in addition to this “natural” fertility, G’d should also endow Joseph’s portion with the attributes provided only by Divine assistance, such as regular dew from the skies so that it will not have to depend on rain, and on the underground springs, all of which will help to produce bountiful crops.


###### Sforno on Deuteronomy 33:16:1
[Sforno on Deuteronomy 33:16:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:16:1)

**וּרְצוֹן שֹׁכְנִי סְנֶה.** וְגַם רְצוֹן הָאֵל שֶׁנִּגְלָה בַּסְּנֶה, אֲשֶׁר בּוֹ הוֹרָה עִנְיַן ״עִמּוֹ אָנֹכִי בְצָרָה״ (תהלים צא:טו). כָּל אֵלֶּה תָּבוֹאתָה לְרֹאשׁ יוֹסֵף, מִלְּבַד בִּרְכוֹתָיו עִם הַצִּבּוּר תָּבֹאנָה עַל רֹאשׁוֹ מֵאֵת אֱלֹהֵי מָרוֹם, שֶׁהוּא יְבָרֵךְ בִּלְתִּי אֶמְצָעִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ורצון שכני סנה, may it enjoy the goodwill of the Lord Who first manifested Himself to me at the burning bush. It was on that occasion that G’d had first indicated that He was going to redeem the Israelites forthwith, in response to the groaning of the Jewish people as reported immediately before the Torah reports Moses’ encounter with G’d. (Exodus 2,23-24) In Psalms 91,15, Moses, the author of that psalm, refers to G’d responding to the outcry of the oppressed. תבאתה לראש יוסף, apart from the blessings the tribe of Joseph shares with all the other tribes, Moses prays that G’d will relate to this tribe without employing His usual intermediaries (such as angels).


###### Sforno on Deuteronomy 33:16:2
[Sforno on Deuteronomy 33:16:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:16:2)

**וּלְקׇדְקֹד נְזִר אֶחָיו.** כִּי אָמְנָם רָאוּי הוּא לָזֶה, כִּי אָמְנָם הָיָה בַּעַל נֵזֶר וְכֶתֶר מַלְכוּת בְּקֶרֶב אֶחָיו, וְהִתְנַהֵג עִם כֻּלָּם בַּחֲסִידוּת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולקדקוד נזיר אחיו, seeing that he was the most self-controlled of all his brothers, [my definition of Nazir, Ed.] (alternative translation, the crowned head in Egypt) and he conducted himself with unparalleled piety toward his brothers, Moses feels that Joseph’s descendants deserve the distinction he prays for.


###### Sforno on Deuteronomy 33:17:1
[Sforno on Deuteronomy 33:17:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:17:1)

**בְּכוֹר שׁוֹרוֹ.** וְהוּא יוֹסֵף בְּכוֹר שׁוֹרוֹ שֶׁל שׁוֹכְנִי סְנֶה, שֶׁאַף עַל פִּי שֶׁהַמַּלְכוּת לִיהוּדָה וְנִקְרָא אַרְיֵה, הִנֵּה אַחֲרָיו בְּמַעֲלָה הָיָה יוֹסֵף כְּמוֹ הַשּׁוֹר אַחַר הָאֲרִי, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (חגיגה יג:) מֶלֶךְ בְּחַיּוֹת אַרְיֵה, בִּבְהֵמוֹת שׁוֹר. וּבָזֶה הָיָה שִׁבְטוֹ שֶׁל יוֹסֵף רִאשׁוֹן בַּשְּׁבָטִים אַחַר שֵׁבֶט יְהוּדָה, כְּאָמְרוֹ (הושע יג:א) ״כִּדְבַּר אֶפְרַיִם רְתֵת״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בכור שורו, although Yehudah is the leader of the tribes, just as the lion is the leader of the free roaming beasts, the ox ranks first among the domesticated pure animals, as we know from a comment by our sages in Chagigah 13 that the lion is the king among the predators whereas the ox is the king among the domesticated animals. This makes Joseph rank second among twelve tribes. Compare Hoseah 13,1 כדבר אפרים רתת נשא הוא בישראל, “when Ephrayim spoke piety in Israel he was exalted.” The prophet spoke of the earlier generations such as when Joshua was the leader, when Ephrayim was highly esteemed. in the eyes of G‘d as well as by the people.


###### Sforno on Deuteronomy 33:17:2
[Sforno on Deuteronomy 33:17:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:17:2)

**הָדָר לוֹ.** אַף עַל פִּי שֶׁאֵין לוֹ הוֹד מַלְכוּת, הוּא רָאוּי לְהָדָר וּמַעֲלָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הדר לו, even though he does not enjoy the official position of being Royalty, he is fit and deserving of such honours.


###### Sforno on Deuteronomy 33:17:3
[Sforno on Deuteronomy 33:17:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:17:3)

**בָּהֶם עַמִּים יְנַגַּח יַחְדָּו.** יַחְדָּיו עִם הַשֵּׁבֶט הַמּוֹלֵךְ וְיֹאבַד עַמִּים רַבִּים, כְּאָמְרוֹ (ישעיהו יא:יג-יד) ״וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ, וְעָפוּ בְכָתֵף פְּלִשְׁתִּים יָמָּה, יַחְדָּיו יָבֹזּוּ אֶת בְּנֵי קֶדֶם״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בהם עמים ינגח יחדו, he, together with the tribe of Yehudah, proving Royalty will prevail over many nations by locking horns with them. Compare Isaiah 11,13-14 “then Ephrayim’s envy shall cease and Yehudah’s harassment shall end; Ephrayim shall not envy Yehudah, and Yehudah shall not harass Ephrayim. They shall pounce on the back of the Philistines to the west and together they shall topple peoples of the east.”


###### Sforno on Deuteronomy 33:19:1
[Sforno on Deuteronomy 33:19:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:19:1)

**עַמִּים הַר יִקְרָאוּ.** יִשָּׂשכָר וּזְבוּלוּן יִקְרְאוּ אֻמּוֹת הָעוֹלָם אֶל הָהָר הַטּוֹב בְּמִינֵי סְחוֹרָתָם הַבִּלְתִּי נִמְצָאִים בֵּין הָאֻמּוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עמים הר יקראו, Issachar and Zevulun will call the nations of the earth to the “good mountain” with choice wares not to be found among those nations.


###### Sforno on Deuteronomy 33:19:2
[Sforno on Deuteronomy 33:19:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:19:2)

**שָׁם יִזְבְּחוּ זִבְחֵי צֶדֶק.** גַּם תַּגְרֵי הָאֻמּוֹת שֶׁזָּבְחוּ זִבְחֵיהֶם לַשֶּׁמֶשׁ וְלַיָּרֵחַ, הִנֵּה בְּבוֹאָם אֶל הָהָר הַטּוֹב יִזְבְּחוּ שָׁם זִבְחֵי צֶדֶק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שם יזבחו זבחי צדק, even the merchants of the gentile nations who had been offering sacrifices to “dead” deities all their lives, when they come to Jerusalem, the ”good mountain,” will offer sacrifices which qualify for the description “offerings of righteousness” (to the real G’d).


###### Sforno on Deuteronomy 33:19:3
[Sforno on Deuteronomy 33:19:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:19:3)

**כִּי שֶׁפַע יַמִּים יִינָקוּ.** יִשָּׂשכָר וּזְבוּלוּן יִהְיֶה לָהֶם מִינֵי סְחוֹרָה הַבָּאִים מִן הַיָּם, וּמֵהֶם שֶׁסְּפוּנִים וּטְמוּנִים בַּחוֹל, כְּמוֹ דַם חִלָּזוֹן וּזְכוּכִית לְבָנוֹת בְּחוֹלסִית שֶׁבַּחוֹל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי שפע ימים יינקו, for Issachar and Zevulun draw from the riches of the sea among which are found such rare sources of colours as the chalazon worm from which techelet, blue wool is dyed. There one can also find a type of “white glass” or silicon on the beaches of the sea, much treasured for use in exotic goblets.


###### Sforno on Deuteronomy 33:20:1
[Sforno on Deuteronomy 33:20:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:20:1)

**בָּרוּךְ מַרְחִיב גָּד.** שֶׁנָּתַן לוֹ חֵלֶק גָּדוֹל מֵחֵלֶק כָּל אֶחָד מִשְּׁאָר הַשְּׁבָטִים בְּעֵבֶר הַיַּרְדֵּן, כִּי אָמְנָם אֶרֶץ סִיחוֹן וְעוֹג הָיְתָה גְדוֹלָה בַּכַּמּוּת, אַף עַל פִּי שֶׁלֹּא הָיְתָה זָבַת חָלָב וּדְבַשׁ כְּמוֹ עֵבֶר הַיַּרְדֵּן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ברוך מרחיב גד, Who has given him a larger tract of land on the east bank of the Jordan than any other tribe received even in that part of the country. For while it is true that the lands of Sichon and Og were larger in the number of square meters accorded to the tribes on the west bank, the latter were of the category known as “flowing with milk and honey,” whereas the land on the east bank was primarily grazing land as opposed to “homesteading” land, i.e. farming land.


###### Sforno on Deuteronomy 33:20:2
[Sforno on Deuteronomy 33:20:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:20:2)

**כְּלָבִיא שָׁכֵן.** רָאוּי הוּא לְזֹאת הַהַרְחָבָה, מִפְּנֵי שֶׁהוּא שׁוֹכֵן בְּתוֹךְ הָאֻמּוֹת כְּמוֹ אַרְיֵה לֶאֱכוֹל אֶת סְבִיבָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כלביא שכן, he deserves the extra acreage as he holds his own against enemies that surround him and he behaves like a brave courageous lion though badly outnumbered. Such a lion does not hesitate to devour what is around him.


###### Sforno on Deuteronomy 33:21:1
[Sforno on Deuteronomy 33:21:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:21:1)

**וַיַּרְא רֵאשִׁית לוֹ.** וְגַם כֵּן רָאוּי הוּא לְכָךְ, כִּי אָמְנָם כְּשֶׁבָּחַר גָּד אֶת אֶרֶץ סִיחוֹן וְעוֹג, אַף עַל פִּי שֶׁאֵינָהּ כִּקְדֻשַּׁת עֵבֶר הַיַּרְדֵּן, הָיְתָה כַּוָּנָתוֹ לְהַשִּׂיג דָּבָר עִקָּרִי אֶצְלוֹ, כִּי שָׁם בְּאֶרֶץ סִיחוֹן וְעוֹג חֶלְקַת מְחֹקֵק סְפוּן הָיְתָה, אוֹתָהּ הַחֶלְקָה שֶׁהַמְחֹקֵק קָבוּר בָּהּ, שֶׁהוּא מֹשֶׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא ראשית לו, he was also entitled to this, although when the tribe of Gad chose lands formerly belonging to Sichon or Og, a land which was not part of the “Holy Land,” there had been additional motivation to that of having good grazing land for their flocks, namely that their part of the land would contain Moses’ burial place. This is the meaning of the reference to מחוקק, “the legislator” in our verse.


###### Sforno on Deuteronomy 33:21:2
[Sforno on Deuteronomy 33:21:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:21:2)

**וַיֵּתֵא רָאשֵׁי עָם.** וְשָׁם בְּאֶרֶץ סִיחוֹן וְעוֹג אָתָא הַמְחֹקֵק בְּרָאשֵׁי הָעָם לִכְבּוֹשׁ אֶת הָאָרֶץ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויתא ראשי עם, this was where the leaders of the people came together at the head of the nation in order to conquer the land.


###### Sforno on Deuteronomy 33:21:3
[Sforno on Deuteronomy 33:21:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:21:3)

**צִדְקַת ה׳ עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל.** וְשָׁם עָשָה הַמְחוֹקֵק אֶת צִדְקַת ה׳ לְיִשְׂרָאֵל, שֶׁבֵּאֵר שָׁם אֶת תּוֹרָתוֹ. וְשָׁם נִשְׁפַּט עִם יִשְׂרָאֵל וְהִתְוַכֵּחַ מִשְׁפְּטֵי ה׳ וְדִינָיו עֲלֵיהֶם, כְּעִנְיַן שְׁמוּאֵל בְּאָמְרוֹ (שמואל א יב:ז) ״הִתְיַצְּבוּ וְאִשָּׁפְטָה אִתְּכֶם אֶת כָּל צִדְקוֹת ה׳״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
צדקת ה' עשה ומשפטיו עם ישראל, this was where the legislator, מחוקק, performed the righteous deeds of Hashem, by explaining to them G’d’s Torah in detail. This was also where the people of Israel were judged, and where Moses argued with the people about the application of the various social laws of the Torah. The term is found in Samuel I 12,7 where the prophet Samuel tells the people to line up so that he can not only judge the people but explain the righteousness of the laws of G’d, i.e. צדקות ה'.


###### Sforno on Deuteronomy 33:22:1
[Sforno on Deuteronomy 33:22:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:22:1)

**גּוּר אַרְיֵה יְזַנֵּק מִן הַבָּשָׁן.** הִנֵּה הָאַרְיֵה לֹא יְזַנֵּק מִן הַבָּשָׁן שֶׁהוּא מָקוֹם מִבְחַר הַמִּקְנֶה, כְּאָמְרוֹ ״אַבִּירֵי בָשָׁן״ (תהלים כב:יג), ״פָּרוֹת הַבָּשָׁן״ (עמוס ד:א), זוּלָתִי בִּהְיוֹתוֹ בָּטוּחַ לִטְרֹף אֵיזֶה טֶרֶף שֶׁיִּזְדַּמֵּן לוֹ חוּץ לַבָּשָׁן. וְכֵן יִהְיֶה דָּן בָּטוּחַ לִכְבֹּשׁ סְבִיבוֹתָיו וְיֵצֵא עֲלֵיהֶן בֶּטַח.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גור אריה יזנק מן הבשן. Actually, lions do not grow up in Bashan, a land reserved for cattle, as we know from Psalms 22,13 אבירי בשן, “the mighty ones (bulls) of Bashan.” Lions, as predators do not lie in wait to jump on their prey there. They would only lie in wait in Bashan, a region considered safe from predators, if they planned to attack prey beyond the borders of Bashan. The tactics of the tribe of Dan are compared by Moses to the tactics of the lions. Dan will feel secure in his lair from which he will attack unsuspecting adversaries.


###### Sforno on Deuteronomy 33:23:1
[Sforno on Deuteronomy 33:23:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:23:1)

**נַפְתָּלִי שְׂבַע רָצוֹן וּמָלֵא בִּרְכַּת ה׳ יָם וְדָרוֹם יְרָשָׁה.** אַתָּה נַפְתָּלִי יָרַשְׁתָּ יָם וְדָרוֹם, שְׂבַע רָצוֹן וּמָלֵא בִּרְכַּת ה׳, וְאֵינִי צָרִיךְ לְהִתְפַּלֵּל עַל בִּרְכַּת אַרְצְךָ, וְזֶה כִּי בְּחֶלְקוֹ יִהְיוּ פֵּרוֹת גִּינוֹסַר הָרִאשׁוֹנִים לְהִתְבַּשֵּׁל, וּמֵהֶם יִהְיוּ בִּכּוּרִים רְצוּיִים לְפָנָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נפתלי שבע רצון ומלא ברכת ה' ים ודרום ירשה, You, Naftali, have become the heir to the west and the east. You have enjoyed so much blessing from the Lord that there is no need for me to pray on behalf of your portion of the land to be blessed. Seeing that the fruits of Ginnosaur, the earliest ripening fruit of the land, grow within your boundaries there is no need for me to pray for such blessings to materialise. When you offer the first and finest of your products as bikkurim they will surely generate much goodwill for you from Hashem.


###### Sforno on Deuteronomy 33:24:1
[Sforno on Deuteronomy 33:24:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:24:1)

**בָּרוּךְ מִבָּנִים אָשֵׁר.** הִנֵּה אָשֵׁר בָּזֶה יִהְיֶה בָּרוּךְ מִכָּל שְׁאָר הַשְּׁבָטִים, כִּי אָמְנָם עַל כָּל עָשִׁיר תִּהְיֶה קִנְאַת אֶחָיו וְשִׂנְאָתָם בְּצַד מָה, וְהֵפֶךְ זֶה יִקְרֶה לְשִׁבְטוֹ שֶׁל אָשֵׁר, כִּי אָמְנָם יְהִי רְצוּי אֶחָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ברוך מבנים אשר, Asher will enjoy an exceptional blessing, not shared by the other tribes. It is in the nature of things that wealthy people attract the jealousy of those who are not so blessed with wealth. Asher will not be subject of jealousy, but, on the contrary, will be well liked by all the other tribes.


###### Sforno on Deuteronomy 33:24:2
[Sforno on Deuteronomy 33:24:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:24:2)

**וְטוֹבֵל בַּשֶּׁמֶן רַגְלוֹ.** וְזֶה שֶׁהוּא הָיָה נוֹתֵן זוֹל בַּשֶּׁמֶן בֵּין אֶחָיו לְרֹב הַשֶּׁמֶן אֶצְלוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The reason is that he will sell the abundance of olive oil over which he disposes at low prices to his fellow tribes.


###### Sforno on Deuteronomy 33:25:1
[Sforno on Deuteronomy 33:25:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:25:1)

**בַּרְזֶל וּנְחֹשֶׁת מִנְעָלֶיךָ וּכְיָמֶיךָ דָּבְאֶךָ. אֵין כָּאֵל יְשֻׁרוּן.** אַחַר שֶׁסִּיֵּם תְּפִלָּתוֹ עַל הַשְּׁבָטִים, הִתְחִיל בְּבִרְכַת יִשְׂרָאֵל בִּכְלָל וְאָמַר: אַתָּה יְשֻׁרוּן, בִּהְיוֹת כִּי אֵין כָּאֵל יָכוֹל עַל כֹּל וּבִלְתִּי מִשְׁתַּנֶּה, תִּהְיֶה מַלְכוּתְךָ נִבְדֶּלֶת מִכָּל שְׁאָר הַמַּלְכֻיּוֹת בִּשְׁתַּיִם. רִאשׁוֹנָה, שֶׁלֹּא יִכָּנְסוּ בָהּ אֻמּוֹת לְהִלָּחֵם, ״וְלֹא יַחְמֹד אִישׁ אֶת אַרְצְךָ״ (שמות לד:כד) מִיִּרְאָתְךָ, כְּמוֹ שֶׁהָיָה כָּל יְמֵי יְהוֹשֻׁעַ וְכָל יְמֵי הַזְּקֵנִים אֲשֶׁר הֶאֱרִיכוּ יָמִים אַחֲרֵי יְהוֹשֻׁעַ (יהושע כד:לא), כְּאִלּוּ תִּהְיֶה הָאָרֶץ נְעוּלָה בְּמַנְעוֹלֵי בַּרְזֶל וּנְחֹשֶׁת. שֵׁנִית, שֶׁלֹּא תִהְיֶה מַלְכוּתְךָ עוֹלָה וְיוֹרֵד כְּמוֹ מַלְכוּת אֻמּוֹת הָעוֹלָם בַּעֲלוֹת מַזָּלָם וְיוֹרֶדֶת בְּרִדְתּוֹ, מִפְּנֵי שֶׁהֵם תַּחַת הַנְהָגַת צִבְאוֹת הַשָּׁמָיִם. אֲבָל אַתָּה, כְּיָמֶיךָ שֶׁהֵם יְמֵי הַנְּעוּרִים וּתְחִלַּת כְּנִיסָתְךָ לָאָרֶץ, כֵּן יִהְיֶה דָּבְאֶךָ וְעֵת זִקְנָתְךָ, ״כִּי תוֹלִיד בָּנִים וּבְנֵי בָנִים וְנוֹשַׁנְתֶּם בָּאָרֶץ״ (דברים ד:כה). וּבִרְכָתִי זֹאת תָּחוּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ברזל ונחושת מנעלך וכימיך דבאך, may your door bolts be iron and copper, and your security last all your days.אין כאל ישורון, after Moses had completed his prayer concerning the tribes, he began blessing Israel as a whole.You, who are also known as Yeshurun, wear this title due to the nature of your power, אל, being different from all the other nations in two vital aspects. 1) other nations will not covet your land or try to invade it as they are afraid, something that proved true during the entire reign of Joshua and while any of the elders who were his advisers remained alive. (compare Joshua 24,31). Moses describes the land during that period as if bolted securely with heavy metal bolts, i.e. ברזל ונחושת מנעלך. 2) Your kingdom will not experience constant ups and downs such as the kingdoms of other nations whose position in the world constantly changes. כימיך דבאך, your position among the nations will be constant. The reason why I am certain that my blessing will materialise is that אין כא-ל רוכב שמים וארץ, no one else has a G’d that rides the heavens and the earth. Moses develops a theological/philosophical concept that contradicts that of the nations of the world, even those who recognise a supreme G’d who has created the universe. In their estimation, such a G’d would not bother to constantly stoop down to earth to see what goes on there, i.e. “ride both the heavens and the earth.” These nations believe that such matters must be left to delegates, such as the constellations of the stars, horoscopes, etc.


###### Sforno on Deuteronomy 33:25:2
[Sforno on Deuteronomy 33:25:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:25:2)

**כִּי אֵין כָּאֵל.** הַמְנַהֵג עִנְיָנֶיךָ.


###### Sforno on Deuteronomy 33:25:3
[Sforno on Deuteronomy 33:25:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:25:3)

**רוֹכֵב שָׁמַיִם בְּעֶזְרֶךָ.** כִּי אָמְנָם הָאֵל שֶׁהוּא בְּעֶזְרְךָ הוּא רוֹכֵב שָׁמַיִם, שֶׁהוּא עֶלְיוֹן מֵהֶם וּמְנַהֲגָם, עַל הֶפֶךְ דַּעַת אַנְשֵׁי הַצָּאבָ״ה שֶׁאָמְרוּ שֶׁאֵין לַחֲשׁוֹב דָּבָר נִכְבָּד יוֹתֵר מִן הַשָּׁמָיִם. וּבְכֵן לֹא תִהְיֶה הַמַּלְכוּת הַבָּאָה מֵאִתּוֹ עוֹלָה וְיוֹרֶדֶת בַּעֲלוֹת הַמַּזָּלוֹת וּבְרִדְתָּם.


###### Sforno on Deuteronomy 33:26:1
[Sforno on Deuteronomy 33:26:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:26:1)

**וּבְגַאֲוָתוֹ שְׁחָקִים. מְעוֹנָה.** וּבְמַעֲלָתוֹ הוּא רוֹכֵב שְׁחָקִים, שֶׁהוּא הַגַּלְגַּל הַיּוֹמִי אֲשֶׁר אֵין בּוֹ כּוֹכָב וְלָא צוּרָה, וְהַמֵּנִיעַ שֶׁלּוֹ הוּא כֹּחַ בִּלְתִּי נִרְאֶה, כְּעִנְיַן ״מְעוֹנַת הָאַרְיֵה״ אֲשֶׁר בָּה כֹּחַ רַב נִסְתָּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ובגאותו שחקים מעונה, a reference to the presumed haughtiness of G’d, Who, just because of His lofty stature would only remain in the celestial spheres. This, i.e. the domain called שחקים, is a reference to the orbit of a constellation that occurs during the day when, because of it being light, no stars or other celestial objects are noticeable. The force of energy propelling this “constellation” is invisible just as the מעונת האריה, the hidden lair of the lion, which harbors within it unseen and unsuspected strength.


###### Sforno on Deuteronomy 33:27:1
[Sforno on Deuteronomy 33:27:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:27:1)

**אֱלֹהֵי קֶדֶם.** אֱלוֹהַּ קַדְמוֹן, וְכָל זוּלָתוֹ מְחֻדָּשׁ מֵאִתּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלוקי קדם, the true G’d ever since the beginning of all existence. Anything that is of more recent origin has been called into existence by this G’d.


###### Sforno on Deuteronomy 33:27:2
[Sforno on Deuteronomy 33:27:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:27:2)

**וּמִתַּחַת זְרֹעוֹת עוֹלָם.** וּלְמַטָּה מִן הַשָּׁמַיִם הוּא אֱלֹהֵי זְרוֹעוֹת וּמַנְהִיגֵי הַנִּמְצָאִים הָעוֹלָמִיִּים, וְהֵם הַהֹוִים וְנִפְסָדִים הַנּוֹפְלִים תַּחַת הַזְּמַן, כְּמוֹ אֵיכֻיּוֹת הַיְסוֹדוֹת וְהַטֶּבַע הַזָּן וְהַמְגַדֵּל וְהַמּוֹלִיד וְהַמְצַיֵּר בַּצְּמָחִים וּבַבַּעֲלֵי חַיִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ומתחת זרועות עולם; beneath the heavens this G’d manifests Himself as the G’d of everlasting arms, (in the sense of extensions of His essence) mortal rulers whose power is of short duration, even the supposed basic elements, as well as what we call nature, the phenomena supplying nourishment for all he mortal forms of life on earth, including the ability to procreate.


###### Sforno on Deuteronomy 33:27:3
[Sforno on Deuteronomy 33:27:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:27:3)

**וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב וַיֹּאמֶר הַשְׁמֵד.** וְהִנֵּה הוּא גֵּרַשׁ מִפָּנֶיךָ אֶת הָאוֹיֵב שֶׁהָיָה תּוֹשַׁב הָאָרֶץ, וְאָמַר לְךָ ״הַשְׁמֵד!״, כִּי לֹא בְּחַרְבְּךָ יָרַשְׁתָּ אָרֶץ בְּאֹפֶן שֶׁתּוּכַל לַחְשֹׁב שֶׁבְּסוּר כֹּחֲךָ בְּאֹרֶךְ הַזְּמַן אוֹ בְּבֹא חֲלִיפָתוֹ יִגְבְּרוּ הָאוֹיְבִים, כִּי אָמְנָם הוּא הָיָה הַמְגָרְשָׁם, וְאֵיךְ יִכָּנְסוּ נֶגֶד רְצוֹנוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגרש מפניך אויב, He, this eternal G’d, expelled on your account the inhabitants that inhabited the land promised to your forefathers by Him. He had said to you: השמד!, “destroy!” For you certainly did not conquer this land by force of arms with your sword, so that you would be afraid of losing it after a time, when your strength would ebb, as does the strength of every conquering nation after a while. Seeing that it had not been you who had driven them out, you have no reason to fear a natural erosion of your power to hold on to this land. [Only the One Who has expelled them is in a position to expel you if you give Him reason to do so. Ed.]


###### Sforno on Deuteronomy 33:28:1
[Sforno on Deuteronomy 33:28:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:28:1)

**וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח.** כְּאָמְרוֹ (יהושע יא:כג) ״וְהָאָרֶץ שָׁקְטָה מִמִּלְחָמָה״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישכון ישראל בטח, as we read in Joshua 11,23 והארץ שקטה ממלחמה, “the land was tranquil, rested from war.” בדד עין יעקב אל ארץ דגן ותירוש, insulated, secure is Yaakov’s tenure, He, the G’d of Yaakov, is the source of the land producing corn and wine. He is the Lord whom you seek out, who, after all said and done is עין ישראל, Israel’s fountain. This is manifest in the manner in which שמיו יערפו טל, His heavens will provide your land with ample and blissful dew. Moses’ blessing envisages the times of the Messiah when the heavens by dripping dew will make the land fruitful as it had been before Adam’s sin, as documented in Genesis 2,5-6 that when there was not yet a human being to till the soil, and G’d had not yet made it rain on to the earth, a vapour rose from the earth and irrigated it,” so that it could produce crops without the need for rain from above. Once the messianic age will dawn, conditions on earth will be similar to what they were before Adam had sinned, and, as a result, growing one’s food had been decreed to be something laborious, involving sweat. The Talmud Shabbat 30 foresees that at that time ready made cakes will materialise from the soil of the land of Israel.


###### Sforno on Deuteronomy 33:28:2
[Sforno on Deuteronomy 33:28:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:28:2)

**בָּדָד עֵין יַעֲקֹב אֶל אֶרֶץ דָּגָן וְתִירוֹש, אַף שָׁמָיו יַעַרְפוּ טָל.** יְהִי רָצוֹן שֶׁלְּקֵץ הַיָּמִין עֵין יַעֲקֹב, וְהוּא הָאָדוֹן אֲשֶׁר אַתֶּם מְבַקְּשִׁים אֲשֶׁר הוּא עֵין יִשְׂרָאֵל בַּסּוֹף וּבָעָקֵב הַכֹּל, וְכֵן שָׁמָיו יַעַרְפוּ טָל, יַבִּיעוּ טָל בְּשֶׁפַע אֶל אֶרֶץ דָּגָן וְתִירוֹש. כִּי אָמְנָם הַמָּשִׁיחַ יַעֲרֹף לִקְחִי כַּטָּל שֶׁהַכֹּל שְׂמֵחִים בּוֹ, וְגַם כֵּן הַשָּׁמַיִם יַבִּיעוּ טָל בְּשֶׁפַע אֶל אֶרֶץ דָּגָן וְתִירוֹש, כְּמוֹ שֶׁהָיָה הָעִנְיָן בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית קֹדֶם חֵטְא שֶׁל אָדָם הָרִאשׁוֹן, כִּי לֹא הִמְטִיר וְאָדָם אַיִן לַעֲבֹד וְאֵד יַעֲלֶה וְהִשְׁקָה, בְּאֹפֶן שֶׁבִּהְיוֹת הָאָרֶץ מֵעַצְמָהּ אֶרֶץ דָּגָן וְתִירוֹש, בְּבֹא עָלֶיהָ עֲרִיפַת טָל לִבְרָכָה, מַסְפִּיק לְהִתְפַּרְנֵס אֶת יוֹשְׁבֶיהָ שֶׁלֹּא בְּצַעַר, כַּאֲשֶׁר הָיְתָה הַכַּוָּנָה שֶׁיִּתְפַּרְנֵס אָדָם הָרִאשׁוֹן קֹדֶם חֶטְאוֹ, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (פרק בתרא דכתובות) ״עֲתִידָה אֶרֶץ יִשְׂרָאֵל שֶׁתּוֹצִיא גְּלוּסְקָאוֹת וְכֵלֵי מִילַת״.


###### Sforno on Deuteronomy 33:29:1
[Sforno on Deuteronomy 33:29:1](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:29:1)

**אַשְׁרֶיךָ יִשְׂרָאֵל.** וְאָז תַּגִּיעַ אֶל הָאֹשֶׁר שֶׁהוּא הַמַּדְרֵגָה הָעֶלְיוֹנָה הָאֶפְשָׁרִית לְעָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשריך ישראל, at that time true אישור, happiness, will become manifest in our world, This is the loftiest level of collective satisfaction a nation can attain.


###### Sforno on Deuteronomy 33:29:2
[Sforno on Deuteronomy 33:29:2](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:29:2)

**מִי כָמוֹךָ.** עַד שֶׁלֹּא יִמָּצֵא עַם כָּמוֹךָ, כְּאָמְרוֹ ״וְאִשְּׁרוּ אֶתְכֶם כָּל הַגּוֹיִם״ (מלאכי ג:יב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מי כמוך, so that there will not be another nation that can compare to you. Compare Maleachi 3,12 ואשרו אתכם כל הגויים, “and all the nations will account you happy, etc.”


###### Sforno on Deuteronomy 33:29:3
[Sforno on Deuteronomy 33:29:3](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:29:3)

**עַם נוֹשַׁע בַּה׳.** שֶׁלֹּא תִהְיֶה תְּשׁוּעָתְךָ עַל יְדֵי מִלְחַמְתְּךָ, אֲבָל ה׳ יִלָּחֵם לָכֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'עם נושע בה, in those days your salvation will not be due to your having prevailed in war, in a dangerous conflict, but G’d will do all the fighting on your behalf if there is any need for it.


###### Sforno on Deuteronomy 33:29:4
[Sforno on Deuteronomy 33:29:4](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:29:4)

**מָגֵן עֶזְרֶךָ.** הוּא שֶׁעָזַר אוֹתְךָ בִּזְמַן הַחׇרְבָּן שֶׁלֹּא כָלִיתָ, כְּאׇמְרוֹ (תהלים קכד:ב-ח) ״לוּלֵי ה׳ שֶׁהָיָה לָנוּ, אֲזַי הַמַּיִם שְׁטָפוּנוּ, עֶזְרֵנוּ בְּשֵׁם ה׳״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מגן עזרך, the One Who had proven to be your shield in exile so that you had not perished. Compare Psalms 124,2-8 “had it not been for Hashem Who had helped us…….the waters would have swept us away and drowned us…our help was due only to the name of Hashem.”


###### Sforno on Deuteronomy 33:29:5
[Sforno on Deuteronomy 33:29:5](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:29:5)

**וַאֲשֶׁר חֶרֶב גַּאֲוָתֶךָ.** וְהוּא אֲשֶׁר יִהְיֶה חֶרֶב גַּאֲוָתֶךָ, שֶׁתִּתְרוֹמֵם עַל הָאֻמּוֹת בְּמִלְחַמְתְּךָ עֲלֵיהֶם, כְּאָמְרוֹ ״כִּי בָאֵשׁ ה׳ נִשְׁפָּט וּבְחַרְבּוֹ אֶת כָּל בָּשָׂר״ (ישעיהו סו:טז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואשר חרב גאותך, “and He will again be the sword of your pride.” This sword will triumph over the nations when these will wage war against us. Compare Isaiah 66,16: ובחרבו את כל בשר, “with His sword against all flesh.”


###### Sforno on Deuteronomy 33:29:6
[Sforno on Deuteronomy 33:29:6](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:29:6)

**וְיִכָּחֲשׁוּ אֹיְבֶיךָ לָךְ.** שֶׁהֵם כְּבָר בָּזוּ אוֹתְךָ וְיִכָּחֲשׁוּ עַצְמָם כַּאֲשֶׁר יְכַבְּדוּךָ, כְּאָמְרוֹ ״וְהִשְׁתַּחֲווּ עַל כַּפּוֹת רַגְלַיִךְ כָּל מְנַאֲצָיִךְ״ (ישעיהו ס:יד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויכחשו אויביך לך, the same ones who had previously belittled You, even despised You, will have to deny their previous attitude when they decide to honour You. Compare Isaiah 60,14 “all those who used to torment you shall prostrate themselves at the soles of your feet.”


###### Sforno on Deuteronomy 33:29:7
[Sforno on Deuteronomy 33:29:7](https://torahapp.org/share/book/Sforno%20on%20Deuteronomy/r/33:29:7)

**וְאַתָּה עַל בָּמוֹתֵימוֹ תִדְרֹךְ.** שֶׁאֲפִלּוּ מַלְכֵיהֶם יִהְיוּ נִכְנָעִים לְךָ, כְּאָמְרוֹ (ישעיהו מט:כג) ״וְהָיוּ מְלָכִים אֹמְנַיִךְ וְכוּ׳, אַפַּיִם אַרְצָה יִשְׁתַּחֲווּ לָךְ״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואתה על במותימו תדרוך, even their kings will humble themselves before you. Compare Isaiah 49,23 והיו מלכים אומניך וגו', ”Kings will become your children’s babysitters.”