## Sifrei Devarim Paragraph 348

###### Sifrei Devarim 348:1
[Sifrei Devarim 348:1](https://torahapp.org/share/book/Sifrei%20Devarim/r/348:1)

(דברים לג ז) **יְחִי רְאוּבֵן וְאַל יָמֹת וְזֹאת לִיהוּדָה**, וְכִי מָה עִנְיַן זֶה לָזֶה? לְפִי שֶׁעָשָׂה יְהוּדָה מַה שֶּׁעָשָׂה, וְעָמַד וְאָמַר (בראשית לח כו): ״צָדְקָה מִמֶּנִּי״, כֵּיוָן שֶׁרָאָה רְאוּבֵן שֶׁהוֹדָה יְהוּדָה, עָמַד אַף הוּא וְהוֹדָה עַל מַעֲשָׂיו. הֱוֵי אוֹמֵר, יְהוּדָה גָּרַם לִרְאוּבֵן שֶׁעָשָׂה תְּשׁוּבָה. עֲלֵיהֶם הַכָּתוּב אוֹמֵר (איוב טו יח-יט): ״אֲשֶׁר חֲכָמִים יַגִּידוּ וְלֹא כִחֲדוּ מֵאֲבוֹתָם, לָהֶם לְבַדָּם נִתְּנָה הָאָרֶץ וְלֹא עָבַר זָר בְּתוֹכָם״.

**Trans. by Marty Jaffee, 2015:**
**Pisqa’ 348**⁵⁷
1. “Long live Reuben! May he *not die*! (Dt. 33:6)
And *this* is *for Judah*” (Dt. 33:7)—
Well! What does one thing have to do with another?
For Judah did what he did
[by bedding his daughter-in-law, Tamar,]
and then arose and said:
“She is more righteous *than I*” (Gn. 38:26).
When Reuben saw Judah confess,
he, too, arose and confessed his deeds.
I would say that
Judah influenced Reuben to become a penitent!
Of them does the verse speak:
“Which sages have transmitted from their fathers, withholding nothing;
*to them*, alone, is *the Land* given,
with *no stranger* passing between them” (Job. 15:17-19).

footnotes:
⁵⁷ H:360-362; JN2:422-424.


###### Sifrei Devarim 348:2
[Sifrei Devarim 348:2](https://torahapp.org/share/book/Sifrei%20Devarim/r/348:2)

**שְׁמַע ה׳ קוֹל יְהוּדָה**, מְלַמֵּד שֶׁנִּתְפַּלֵּל מֹשֶׁה עַל שִׁבְטוֹ שֶׁל יְהוּדָה וְאָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כָּל זְמַן שֶׁשִּׁבְטוֹ שֶׁל יְהוּדָה שָׁרוּי בְּצַעַר וּמִתְפַּלֵּל לְפָנֶיךָ, אַתָּה מַעֲלֶה אוֹתוֹ מִתּוֹכָהּ.

**Trans. by Marty Jaffee, 2015:**
2. “Listen, HASHEM, to the voice of Judah!” (Dt. 33:7)—
this teaches that
Moses prayed on behalf of the tribe of Judah,
saying before Him:
**Master of the world!**
**Whenever the tribe of Judah is mired in misery, and prays before You,**
**lift him from his misery.**


###### Sifrei Devarim 348:3
[Sifrei Devarim 348:3](https://torahapp.org/share/book/Sifrei%20Devarim/r/348:3)

**וְאֶל עַמּוֹ תְּבִיאֶנּוּ**, שֶׁיִּקָּבֵר עִם אָבוֹת בָּאָרֶץ. רַבִּי יְהוּדָה אוֹמֵר: וְכִי עַצְמוֹת יוֹסֵף בִּלְבַד הֶעֱלוּ יִשְׂרָאֵל מִמִּצְרַיִם? וַהֲלֹא כָּל שֵׁבֶט וָשֵׁבֶט הֶעֱלָה עַצְמוֹת שִׁבְטוֹ מִמִּצְרַיִם, שֶׁנֶּאֱמַר (שמות יג יט): ״וְהַעֲלִתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם״, שֶׁאֵין תַּלְמוּד לוֹמַר ״אִתְּכֶם״, מַה תַּלְמוּד לוֹמַר ״אִתְּכֶם״? שֶׁכָּל שֵׁבֶט וָשֵׁבֶט הֶעֱלָה עַצְמוֹת שִׁבְטוֹ מִמִּצְרַיִם. וּמַה תַּלְמוּד לוֹמַר **וְאֶל עַמּוֹ תְּבִיאֶנּוּ**? שֶׁנִּקְבַּר עִם אָבוֹת בִּקְבוּרָתָם. רַבִּי מֵאִיר אוֹמֵר: הֲרֵי הוּא אוֹמֵר (בראשית נ ה): ״בְּקִבְרִי אֲשֶׁר כָּרִיתִי לִי בְּאֶרֶץ כְּנַעַן״ אֲנִי נִקְבָּר בָּהּ, וְאֵין אַחֵר נִקְבָּר בָּהּ. וּמַה תַּלְמוּד לוֹמַר ״וְאֶל עַמּוֹ תְּבִיאֶנּוּ״? שֶׁנִּקְבַּר עִם אָבוֹת בָּאָרֶץ.

**Trans. by Marty Jaffee, 2015:**
“**And restore him to his people!”**⁵⁸ 348.2-3, 5-6 for diverse applications of identical midrashic formulations. (Dt. 33:7)—
that is, let him be buried with the Patriarchs in the Land.
R. Judah says:
Now, were the *bones of Joseph*
all that Israel brought up from Egypt?
Didn’t each tribe bring up from Egypt
the bones of its own *tribal ancestor*?⁵⁹
For it is said
[by Joseph to his brothers]:
“Bring my bones up *with you* from all this!” (Ex. 13:19)
Now, the Teaching needn’t have
included the phrase, *with you*!
So, why does it specify *with you*?
To inform us that each tribe brought up
from Egypt the bones of its own tribal ancestor.
Again, the Teaching needn’t have
included the phrase,
*and restore him to his people!* (Dt. 33:7)—
the point is, let him be buried with *the Patriarchs* in their *graves.*
R. Meir says:
Indeed, He says [of Jacob’s final charge]:
“In my own grave, that I have dug for myself
in *the land of Canaan*, shall I be buried” (Gn. 50:5)—
Does this mean that no one else is to be buried in it?
What, then, does the Teaching imply
by the phrase, *restore him to his people*? (Dt. 33:7)—
the point is, let him be buried with the Patriarchs in *the Land*.

footnotes:
⁵⁸ Cf. Pisqa’
⁵⁹ Thus, as the tribe of Joseph brought with them the bones of Joseph, so too other tribes might bring up the bones of the brother from whom they were descended.


###### Sifrei Devarim 348:4
[Sifrei Devarim 348:4](https://torahapp.org/share/book/Sifrei%20Devarim/r/348:4)

**יָדָיו רָב לוֹ**, בְּשָׁעָה שֶׁהָרַג אֶת עֵשָׂו. **וְעֵזֶר מִצָּרָיו תִּהְיֶה**, בַּעֲמִידָתוֹ לִפְנֵי יוֹסֵף.

**Trans. by Marty Jaffee, 2015:**
“His hands do battle for him” (Dt. 33:7)—
this refers to the time Judah killed Esau.⁶⁰
“Nevertheless, be his help against his enemies” (Dt. 33:7)—
such as when he stood before Joseph (cf. Gn. 44:18ff.)

footnotes:
⁶⁰ Later Talmudic tradition (e.g., Y. Git.5:6) frames this event as a rumor among Romans justifying Rome’s persecution of Jews.


###### Sifrei Devarim 348:5
[Sifrei Devarim 348:5](https://torahapp.org/share/book/Sifrei%20Devarim/r/348:5)

**וְזֹאת לִיהוּדָה**, מְלַמֵּד שֶׁנִּתְפַּלֵּל מֹשֶׁה עַל שִׁבְטוֹ שֶׁל שִׁמְעוֹן. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כָּל זְמַן שֶׁשִּׁבְטוֹ שֶׁל שִׁמְעוֹן שָׁרוּי בְּצַעַר וּמִתְפַּלֵּל לְפָנֶיךָ אַתָּה מַעֲלֶה אוֹתוֹ מִתּוֹכָהּ.

**Trans. by Marty Jaffee, 2015:**
3. “And this is for Judah” (Dt. 33:6-7)—
this teaches that
Moses prayed on behalf of the tribe of Shimon,⁶¹ 348, n.6.
saying before Him:
**“Master of the world!**
**Whenever the tribe of Shimon is mired in misery, and prays before You,**
**lift him from his misery,**

footnotes:
⁶¹ The biblical text does not record a blessing for Shimon. For discussion, see H:508, Pisqa’


###### Sifrei Devarim 348:6
[Sifrei Devarim 348:6](https://torahapp.org/share/book/Sifrei%20Devarim/r/348:6)

**וְאֶל עַמּוֹ תְּבִיאֶנּוּ**, שֶׁקֵּרְבוֹ עִמּוֹ לִבְרָכָה, שֶׁנֶּאֱמַר (שופטים א ג): ״וַיֹּאמֶר יְהוּדָה לְשִׁמְעוֹן אָחִיו עֲלֵה אִתִּי בְגוֹרָלִי״.

**Trans. by Marty Jaffee, 2015:**
**“and restore him to *his people*!”**⁶² Assonance with *`imo* (“with him”) secures the word-play. (Dt. 33:7)—
this implies, that they approached *with him* (*`imo*) for the blessing,
as it is said:
“And Judah said to Shimon, his brother:
Come up with me and share my *allotment*”⁶³ “lots.” *Goral* refers as well to “fate” or “destiny.” That seems to be the connotation here. (Jud. 1:3)

footnotes:
⁶² Heb: `amo.
⁶³ Heb: goral;


###### Sifrei Devarim 348:7
[Sifrei Devarim 348:7](https://torahapp.org/share/book/Sifrei%20Devarim/r/348:7)

**יָדָיו רָב לוֹ**, בְּשָׁעָה שֶׁנֶּאֱמַר (בראשית לד כה): ״וַיִּקְחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי״. **וְעֵזֶר מִצָּרָיו תִּהְיֶה**, כָּעִנְיָן שֶׁנֶּאֱמַר (בראשית לה ה): ״וַיִּסָּעוּ וַיְהִי חִתַּת אֱלֹהִים עַל הֶעָרִים אֲשֶׁר סְבִיבוֹתֵיהֶם וְלֹא רָדְפוּ אַחֲרֵי בְּנֵי יַעֲקֹב״.

**Trans. by Marty Jaffee, 2015:**
4. “His hands did battle for him” (Dt. 33:7)—
this refers to the time when it said:
“The two sons of Jacob, Shimon and Levi, each took his sword” (Gn. 34:25)—
[to avenge the rape of Dinah].
“Nevertheless, be his help against his *enemies*” (Dt. 33:7)—
along the lines of what is said:
“So they journeyed, and the terror of God fell upon the cities
that surrounded them, but *they didn’t pursue* the sons of Jacob (Gn. 35:5)


###### Sifrei Devarim 348:8
[Sifrei Devarim 348:8](https://torahapp.org/share/book/Sifrei%20Devarim/r/348:8)

**וְזֹאת לִיהוּדָה**, מְלַמֵּד שֶׁנִּתְפַּלֵּל מֹשֶׁה עַל דָּוִד מֶלֶךְ יִשְׂרָאֵל. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כָּל זְמַן שֶׁדָּוִד מֶלֶךְ יִשְׂרָאֵל שָׁרוּי בְּצַעַר וּמִתְפַּלֵּל לְפָנֶיךָ, אַתָּה מַעֲלֶה אוֹתוֹ מִתּוֹכָהּ. **וְאֶל עַמּוֹ תְּבִיאֶנּוּ**, שֶׁתַּחֲזִירֵהוּ אֶל אֶחָיו בְּשָׁלוֹם. **יָדָיו רָב לוֹ**, בְּשָׁעָה שֶׁהָרַג אֶת גָּלְיָת. **וְעֵזֶר מִצָּרָיו תִּהְיֶה**, בְּשָׁעָה שֶׁאָמַר (תהלים קכא א): ״אֶשָּׂא עֵינַי אֶל הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי״.

**Trans. by Marty Jaffee, 2015:**
5. And *this* is for *Judah*” (Dt. 33:6-7)—
This teaches that
Moses prayed on behalf of David, the king of Israel,
saying before Him:
**Master of the world!**
**Whenever David, the king of Israel, is mired in misery,**
**and prays before You, lift him from his misery,**
**“And restore him to *his people*!” (Dt. 33:7)**—
that You might return him to his *brothers* in peace.
“His hands did *battle* for him” (Dt. 33:7)—
at the time he killed Goliath (1Sam. 17:48-51).
“Nevertheless, be his *help* against his enemies” (Dt. 33:7)—
this refers to the time when it is said;
“I will lift up my eyes to the mountains
from which my *deliverance* comes” (Ps. 121:1)


###### Sifrei Devarim 348:9
[Sifrei Devarim 348:9](https://torahapp.org/share/book/Sifrei%20Devarim/r/348:9)

**וְזֹאת לִיהוּדָה**, מְלַמֵּד שֶׁנִּתְפַּלֵּל מֹשֶׁה עַל מַלְכֵי בֵּית דָּוִד. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כָּל זְמַן שֶׁמַּלְכֵי בֵּית דָּוִד שְׁרוּיִם בְּצַעַר וּמִתְפַּלְּלִים לְפָנֶיךָ, אַתָּה מַעֲלֶה אוֹתָם מִתּוֹכָהּ. **וְאֶל עַמּוֹ תְּבִיאֶנּוּ**, זֶה יֹאשִׁיָּהוּ, שֶׁנֶּאֱמַר (מ״ב כב כ): ״הִנְנִי אֹסִפְךָ אֶל אֲבֹתֶיךָ״. **יָדָיו רָב לוֹ**, זֶה מְנַשֶּׁה, שֶׁנֶּאֱמַר (שם כא טז): ״וְגַם דָּם נָקִי שָׁפַךְ מְנַשֶּׁה הַרְבֵּה מְאֹד״, לַסּוֹף מַה נֶּאֱמַר בּוֹ (דה״ב לג יג): ״וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ״. **וְעֵזֶר מִצָּרָיו תִּהְיֶה**, זֶה יְהוֹשָׁפָט, שֶׁנֶּאֱמַר: ״וַיִּזְעַק יְהוֹשָׁפָט וַה׳ עֲזָרוֹ״.

**Trans. by Marty Jaffee, 2015:**
6. “And this is for *Judah*” (Dt. 33:7)—
This teaches that
Moses prayed on behalf of the kings of the Davidic *dynasty*,
saying before Him:
**Master of the world!**
**Whenever the kings of the Davidic dynasty are mired in misery,**
**and pray before You, may You lift them from misery,**
**“and restore him to his people!”** *(*Dt. 33:7)—
this refers to Josiah,
as it is said:
“Therefore, I will indeed gather you to *your Patriarchs*” (2Ki. 22:20)
“His hands *did battle* for him” (Dt. 33:7)—
this refers to Menasseh,
As it is said:
“And Menasseh also spilled much *innocent blood*” (2Ki. 22:20). And in the end what is said about him?
“And he prayed to Him and he *was answered*” (2Chron. 33:13).
“Nevertheless, be his *help* against his *enemies*” (Dt. 33:7)—
this refers to Yehoshafat,
as it is said:
Yehoshafat cried out, and HASHEM *helped* him” (2Chron. 18:31).