## Sifrei Devarim Paragraph 27

###### Sifrei Devarim 27:1
[Sifrei Devarim 27:1](https://torahapp.org/share/book/Sifrei%20Devarim/r/27:1)

**אַתָּה הַחִלּוֹתָ** – אַתָּה הִתַּרְתָּ לִי נִדְרִי בְּשָׁעָה שֶׁאָמַרְתָּ לִי (שמות ג י): ״לֵךְ וְהוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרָיִם״, אָמַרְתִּי לְפָנֶיךָ: אֵינִי יָכוֹל, שֶׁכְּבָר נִשְׁבַּעְתִּי לְיִתְרוֹ שֶׁאֵינִי זָז מֵאֶצְלוֹ, שֶׁנֶּאֱמַר (שמות ב כא): ״וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת הָאִישׁ״, וְאֵין הוֹאָלָה אֶלָּא שְׁבוּעָה, שֶׁנֶּאֱמַר (שמואל א יד כד): ״וַיּוֹאֶל שָׁאוּל אֶת הָעָם״.

**Sefaria Community Translation:**
(Devarim 3:24) "O L-rd, G-d, You '*hachilotha*'": You absolved me of my vow. When You said to me (Shemoth 3:10) "Go … and take My people the children of Israel out of Egypt," I said to you: I cannot, for I swore to Yithro that I would not leave him, as it is written (*Ibid*. 2:21) "*Vayoel* Mosheh to remain with the men," "*ho'alah*" being nothing other than an oath, as in (I Samuel 14:24) "And Saul *beswore* (*vayoel*) the people."


###### Sifrei Devarim 27:2
[Sifrei Devarim 27:2](https://torahapp.org/share/book/Sifrei%20Devarim/r/27:2)

דָּבָר אַחֵר: **אַתָּה הַחִלּוֹתָ** – אַתָּה פָּתַחְתָּ לִי פֶּתַח שֶׁאֶעֱמֹד וְאֶתְפַּלֵּל לְפָנֶיךָ עַל בָּנֶיךָ בְּשָׁעָה שֶׁסָּרְחוּ בְּמַעֲשֵׂה הָעֵגֶל, שֶׁנֶּאֱמַר (דברים ט יד): ״הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם״, וְכִי מֹשֶׁה תָּפוּס הָיָה בַּקֹּדֶשׁ? אֶלָּא כָּךְ אָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, אַתָּה פָּתַחְתָּ לִי פֶּתַח שֶׁאֶעֱמֹד וְאֶתְפַּלֵּל עַל בָּנֶיךָ, וְעָמַדְתִּי וְהִתְפַּלַּלְתִּי עֲלֵיהֶם, וְשָׁמַעְתָּ תְּפִלָּתִי וְסָלַחְתָּ לַעֲוֹנָם. הָיִיתִי סָבוּר שֶׁאֲנִי עִמָּהֶם בִּתְפִלָּה, וְהֵם לֹא הִתְפַּלְּלוּ עָלַי. וַהֲלֹא דְבָרִים קַל וָחֹמֶר: אִם תְּפִלַּת יָחִיד עַל הָרַבִּים כָּךְ נִשְׁמַעַת, תְּפִלַּת הָרַבִּים עַל הַיָּחִיד עַל אַחַת כַּמָּה וְכַמָּה!

**Sefaria Community Translation:**
Variantly: "You '*hachilotha*'": You provided an opening for me to stand and pray before You for your children when they besmirched themselves with the golden calf, as it is written (Devarim 4:14) "Quit Me, and I shall destroy them." Now was Moses holding on to the Holy One Blessed be He (that He said "Quit Me")? This is what he said before Him (in "*hachilotha*"): L-rd of the universe, You provided an "opening" (thus, "*hachilotha*") to stand and pray for Your children (i.e., "Quit Me" implies that if you do *not* quit Me, but beseech Me), I will *not* destroy them) — whereupon I stood and prayed for them, and You heard my prayer and forgave their transgression. I thought (now, in saying "*hachilotha*"): If I stood up for *them* in prayer, would they not pray for me (that I enter Eretz Yisrael)? And does this not follow *a fortiori*, viz.: If the prayer of the *one* (Moses) for the many is thus heeded, how much more so the prayer of the many for the *one*!


###### Sifrei Devarim 27:3
[Sifrei Devarim 27:3](https://torahapp.org/share/book/Sifrei%20Devarim/r/27:3)

**לְהַרְאוֹת אֶת עַבְדֶּךָ** – יֵשׁ שֶׁקָּרְאוּ עַצְמָם עֲבָדִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאָם עֲבָדִים, וְיֵשׁ שֶׁקָּרְאוּ עַצְמָם עֲבָדִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא קְרָאָם עֲבָדִים, וְיֵשׁ שֶׁלֹּא קָרְאוּ עַצְמָם עֲבָדִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאָם עֲבָדִים. אַבְרָהָם קָרָא עַצְמוֹ עֶבֶד, שֶׁנֶּאֱמַר (בראשית יח ג): ״אַל נָא תַעֲבֹר מֵעַל עַבְדֶּךָ״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ עֶבֶד, שֶׁנֶּאֱמַר (בראשית כו כד): ״בַּעֲבוּר אַבְרָהָם עַבְדִּי״. יַעֲקֹב קָרָא עַצְמוֹ עֶבֶד, שֶׁנֶּאֱמַר (בראשית לב יא): ״קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ״, וְהַמָּקוֹם קְרָאוֹ עֶבֶד, שֶׁנֶּאֱמַר (ישעיה מא ח): ״וְאַתָּה יִשְׂרָאֵל עַבְדִּי״. מֹשֶׁה קָרָא עַצְמוֹ עֶבֶד, שֶׁנֶּאֱמַר: **לְהַרְאוֹת אֶת עַבְדְּךָ**, וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ עֶבֶד, שֶׁנֶּאֱמַר (במדבר יב ז): ״לֹא כֵן עַבְדִּי מֹשֶׁה״. דָּוִד קָרָא עַצְמוֹ עֶבֶד, שֶׁנֶּאֱמַר (תהלים קטז טז): ״אֲנִי עַבְדֶּךָ בֶּן אֲמָתֶךָ״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ עֶבֶד, שֶׁנֶּאֱמַר (מלכים ב יט לד): ״וְגַנּוֹתִי עַל הָעִיר הַזֹּאת לְהוֹשִׁיעָהּ לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי״, (יחזקאל לז כה) ״וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם״. יְשַׁעְיָה קָרָא עַצְמוֹ עֶבֶד, שֶׁנֶּאֱמַר (ישעיה מט ה): ״וְעַתָּה כֹּה אָמַר ה׳ יוֹצְרִי מִבֶּטֶן לְעֶבֶד לוֹ״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ עֶבֶד, שֶׁנֶּאֱמַר (ישעיה כ ג): ״כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף״. שְׁמוּאֵל קָרָא עַצְמוֹ עֶבֶד, שֶׁנֶּאֱמַר (שמואל א ג י): ״וַיֹּאמֶר שְׁמוּאֵל דַּבֵּר כִּי שֹׁמֵעַ עַבְדֶּךָ״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא קְרָאוֹ עֶבֶד. שִׁמְשׁוֹן קָרָא עַצְמוֹ עֶבֶד, שֶׁנֶּאֱמַר (שופטים טו יח): ״אַתָּה נָתַתָּ בְיַד עַבְדְּךָ אֶת הַתְּשׁוּעָה הַגְּדוֹלָה״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא קְרָאוֹ עֶבֶד. שְׁלֹמֹה קָרָא עַצְמוֹ עֶבֶד, שֶׁנֶּאֱמַר (מלכים א ג ט): ״וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא קְרָאוֹ עֶבֶד אֶלָּא תְּלָאוֹ בְּדָוִד אָבִיו, שֶׁנֶּאֱמַר (מלכים א יא יג): ״לְמַעַן דָּוִד עַבְדִּי״. אִיּוֹב לֹא קָרָא עַצְמוֹ עֶבֶד וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ עֶבֶד, שֶׁנֶּאֱמַר (איוב ב ג): ״הֲשַׂמְתָּ לִבְּךָ אֶל עַבְדִּי אִיּוֹב״. יְהוֹשֻׁעַ לֹא קָרָא עַצְמוֹ עֶבֶד וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ עֶבֶד (יהושע כד כט): ״וַיָּמָת יְהוֹשֻׁעַ בִּן נוּן עֶבֶד ה׳״. כָּלֵב לֹא קָרָא עַצְמוֹ עֶבֶד וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ עֶבֶד, שֶׁנֶּאֱמַר (במדבר יד כד): ״וְעַבְדִּי כָלֵב״. אֶלְיָקִים לֹא קָרָא עַצְמוֹ עֶבֶד וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ עֶבֶד, שֶׁנֶּאֱמַר (ישעיה כב כ): ״וְקָרָאתִי לְעַבְדִּי לְאֶלְיָקִים״. זְרֻבָּבֶל לֹא קָרָא עַצְמוֹ עֶבֶד וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ עֶבֶד, שֶׁנֶּאֱמַר (חגי ב כג): ״בַּיּוֹם הַהוּא נְאֻם ה׳ צְבָאוֹת אֶקָּחֲךָ זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם ה׳ וְשַׂמְתִּיךָ כַּחוֹתָם כִּי בְךָ בָחַרְתִּי נְאֻם ה׳״. דָּנִיֵּאל לֹא קָרָא עַצְמוֹ עֶבֶד וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ עֶבֶד, שֶׁנֶּאֱמַר (דניאל ו כא): ״דָּנִיֵּאל עֲבֵד אֱלָהָא חַיָּא״. חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה לֹא קָרְאוּ עַצְמָם עֲבָדִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאָם עֲבָדִים, שֶׁנֶּאֱמַר (דניאל ג כו): ״שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עַבְדוֹהִי דִּי אֱלָהָא עִלָּאָה פֻּקוּ וֶאֱתוֹ״. נְבִיאִים הָרִאשׁוֹנִים לֹא קָרְאוּ עַצְמָם עֲבָדִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאָם עֲבָדִים, שֶׁנֶּאֱמַר (עמוס ג ז): ״כִּי לֹא יַעֲשֶׂה ה׳ אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים״.

**Sefaria Community Translation:**
(Devarim 3:24) "to show Your servant": There are those who call themselves "servants," whom the Holy One Blessed be He calls "servants." And there are those who call themselves "servants," whom the Holy One Blessed be He does not call "servants." And there are those who do not call themselves "servants," whom the Holy One Blessed be He calls "servants." Abraham called himself a "servant," viz. (Bereshith 12:3) "Do not now pass away from Your servant," and the Holy One Blessed be He called him a "servant," viz. (*Ibid*. 26:24) "for the sake of Abraham, My servant." Jacob called himself a "servant," viz. (*Ibid*. 32:11) "I am too small for all of the lovingkindnesses and all of the truth that You have done with Your servant," and the Holy One Blessed be He called him a "servant," viz. (Isaiah 41:8) "But you, Israel, are My servant, Jacob, etc." Moses called himself a "servant, viz. "to show Your "servant," and the Holy One Blessed be He called him a "servant," viz. (Joshua 1:2) "Moses My servant is dead." David called himself a "servant," viz. (Psalms 116:16) "Heed, O L-rd, for I am Your servant," and the Holy One Blessed be He called him a "servant," viz. ( II Kings 19:34) "for the sake of David, My servant." Isaiah called himself a "servant," viz. (Isaiah 49:5) "… who formed me from the womb to be a servant to Him," and the Holy One Blessed be He called him a "servant," viz. (*Ibid*. 20:3) "Isaiah, My servant." Samuel called himself a "servant," but the Holy One Blessed be He did not call him a "servant." Shimshon called himself a "servant," viz. (Judges 15:18) "You have given unto the hand of Your servant, etc.", but the Holy One Blessed be He did not call him a servant. Solomon called himself a "servant," viz. (I Kings 3:9) "Give Your servant an understanding heart," and the Holy One Blessed be He did not call him a "servant," but wrought for his father's sake, viz. (I Kings 15:13) "for the sake of David, My servant." Iyyov did not call himself a "servant," but the Holy One Blessed be He called him a "servant," (viz. Iyyov 2:3) "Have you given heart to My servant, Iyyov"? Joshua did not call himself a "servant," but Scripture called him a "servant," viz. (Joshua 24:29) "and Joshua the son of Nun, the servant of the L-rd, died." Calev did not call himself a "servant," but the Holy One Blessed be He called him a "servant," viz. (Bamidbar 14:24) "But My servant Calev, etc." Elyakim did not call himself a "servant," but the Holy One Blessed be he called him a "servant," viz. (Isaiah 22:20) "And I will call My servant Elyakim, etc." Zerubavel did not call himself a "servant," but the Holy One Blessed be He called him a "servant," viz. (Chaggai 2:23) "Zerubavel ben Shaltiel, My servant." Daniel did not call himself a "servant," but Scripture called him a "servant," viz. (Daniel 6:21) "The king spoke and said to Daniel: Daniel, servant of the living G-d." Chananiah, Mishael, and Azaryah did not call themselves "servants," but the Holy One Blessed be He called them "servants," viz. (Daniel 6:23) "Shadrach, Meshach and Aved-nego, servants of the exalted G-d." The early prophets did not call themselves "servants," but the Holy One Blessed be He called them "servants," viz. (Amos 3:7) " … but He revealed His secret to His servants, the prophets."


###### Sifrei Devarim 27:4
[Sifrei Devarim 27:4](https://torahapp.org/share/book/Sifrei%20Devarim/r/27:4)

**אֶת גָּדְלְךָ** – זֶה בִּנְיַן אָב לְכָל ״גָּדְלְךָ״ שֶׁבַּתּוֹרָה.

**Sefaria Community Translation:**
(Devarim 3:24) "Your greatness (*gadlecha*)": His attribute of goodness, as in (Bamidbar 14:17) "And now, let the power (of goodness) of the L-rd be magnified ("*yigdal*") … as You have spoken (18) The L-rd withholds wrath and He is abundant in lovingkindness." This is the prototype for all "*gadlecha*" in the Torah. (*Ibid*.)


###### Sifrei Devarim 27:5
[Sifrei Devarim 27:5](https://torahapp.org/share/book/Sifrei%20Devarim/r/27:5)

**וְאֶת יָדְךָ הַחֲזָקָה** – אֵלּוּ עֶשֶׂר מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בְּמִצְרַיִם, שֶׁנֶּאֱמַר בָּהֶם (שמות ח א): ״נְטֵה אֶת יָדְךָ״.

**Sefaria Community Translation:**
"and Your mighty hand": These are the ten plagues that the Holy One Blessed be He brought upon the Egyptians in Egypt, viz. (Shemoth 8:1) "Stretch forth your hand, etc."


###### Sifrei Devarim 27:6
[Sifrei Devarim 27:6](https://torahapp.org/share/book/Sifrei%20Devarim/r/27:6)

**אֲשֶׁר מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ** – שֶׁלֹּא כְּמִדַּת בָּשָׂר וָדָם מִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא. מִדַּת בָּשָׂר וָדָם: אֲפַרְכוֹס יוֹשֵׁב עַל אֲפַרְכִיָּא שֶׁלּוֹ – מִתְיָרֵא הוּא מִן סַנְקְתִּידְרוֹס שֶׁלּוֹ שֶׁלֹּא יַחֲזִירֶנּוּ. אַתָּה שֶׁאֵין לְךָ סַנְקְתִּידְרוֹס, מִפְּנֵי מָה אֵין אַתָּה מוֹחֵל לִי? מֶלֶךְ בָּשָׂר וָדָם יוֹשֵׁב עַל בִּימָה שֶׁלּוֹ – מִתְיָרֵא הוּא מִפְּנֵי דִּיתוּכוֹס שֶׁלּוֹ, שֶׁלֹּא יַחֲזִירֶנּוּ. אַתָּה שֶׁאֵין לְךָ דִּיתוּכוֹס, מִפְּנֵי מָה אֵין אַתָּה מוֹחֵל לִי?

**Sefaria Community Translation:**
(*Ibid*.) "For who is Almighty in the heavens and in the earth": For not as the measure of flesh and blood is that of the Holy One Blessed be He: The measure of flesh and blood: A governor sits on his seat, fearing that his counselors will overrule him. But You, who have no counselors (to overrule You), why don't You pardon me! An officer sits at his station, fearing that his commander will overrule him. But You, who have no commander, why don't You pardon me!


###### Sifrei Devarim 27:7
[Sifrei Devarim 27:7](https://torahapp.org/share/book/Sifrei%20Devarim/r/27:7)

**אֲשֶׁר יַעֲשֶׂה כְּמַעֲשֶׂיךָ** – בְּמִצְרַיִם, **וְכִגְבוּרוֹתֶיךָ** – עַל הַיָּם. דָּבָר אַחֵר: **כְּמַעֲשֶׂיךָ** – בְּמִצְרַיִם, **וְכִגְבוּרוֹתֶיךָ** – עַל הַיַּרְדֵּן.

**Sefaria Community Translation:**
(*Ibid*.) "who can do as Your deeds": in Egypt; "and as Your strength": at the Red Sea. Variantly: "as Your deeds": at the Red Sea; "and as Your strength": at the Jordan.