AND THIS IS THE BLESSING. This blessing is similar to the blessing of Jacob.¹

footnotes: ¹ It speaks of the future. See I.E. on Gen. 49:1 (Vol. 1, p. 419).

THE MAN OF GOD. This teaches that Moses blessed them prophetically.

BEFORE HIS DEATH. Close to his death. This means on the day of his death.² is to be taken literally.

footnotes: ² Before his death

CAME FROM SINAI. The Gaon,³ of blessed memory, says that Mount Sinai, Seir, and Paran are close to each other.⁴ 3:8. “These (Sinai, Seir, Paran) are three names for Mount Sinai.” The Gaon claims that the different names refer to different sides of the mountain. This verse speaks of the revelation at Sinai. Scripture reads mi-sinai (from Sinai), for mi-sinai has the same meaning as be-sinai (on Sinai).⁵ (the Lord came from Sinai) is, God came to Sinai. The same applies to the term mise’ir (from Seir).⁶ 3:8. Also see Mark Cohen, Under Crescent and Cross, p. 156, Princeton University Press, 1994.

footnotes: ³ Rabbi Saadiah Gaon. ⁴ See Sefer Ha-Emunot Ve-Ha-De’ot ⁵ That is, to Sinai. Thus the meaning of Adonai mi-sinai ba ⁶ It means to Seir. Saadiah Gaon is reacting to an interpretation offered by Jewish heretics or apostates. The apostates interpreted our verse as follows: God first revealed himself to Israel at Sinai. He then revealed himself to the Christians (Seir). He then revealed himself to the Arabs (Paran). This heretical interpretation is based on a midrash which identifies Seir with Christianity and Paran with the Arabs. See Sefer Ha-Emunot Ve-Ha-De’ot

FROM THE MYRIADS HOLY. The reference is to the angels. Scripture speaks of the Divine presence, which descended.⁷

footnotes: ⁷ On Mount Sinai.

A FIERY LAW UNTO THEM. The Torah, which was given through fire and lightning.⁸ He⁹ says that the *Lord came…*is a prayer. It means, You who came to Sinai and bequeathed the Torah,¹⁰ Let Reuben live (v. 6). However, this interpretation is far-fetched, for Scripture should read, keep Reuben alive and do not put him to death.¹¹, the import of which is, may Reuben live, and not die. If Saadiah Gaon’s interpretation was correct the verse would read hachayeh et re’uven ve-al tamito (keep Reuben alive and do not put him to death). In other words, Scripture would have employed the imperative hachayeh (keep him alive) rather than the third person yechi (let him live). It similarly would have employed the second person tamito (you will put him to death) in place of the third person yamut (he will die). Those who lack faith say that from Seir refers to the religion of the Edomites,¹² and Paran refers to the faith of the Ishmaelites.¹³ However, these err. Do they not see that Moses commenced at first to bless Israel alone. Scripture thus reads, wherewith Moses the man of God blessed the children of Israel (v. 1). Scripture goes on to say ve-zarach mi-se’ir lamo, the meaning of which is, And rose from Seir unto them.¹⁴ Compare, lamo (for them) in And there is no stumbling for them (Ps. 119:165).¹⁵ means unto them. It appears to me that this chapter is a general blessing to all of Israel.¹⁶ Moses then goes on to address each tribe and tribe individually.¹⁷ Then Moses includes them all in the verse which reads, There is none unto God, O Jeshurun (v. 26). Look,¹⁸ we find that Deborah said, Lord, when Thou didst go forth out of Seir, When Thou didst march out of the field of Edom, The earth trembled (Jud. 5:4). Clearly the field of Edom is not a mountain as the Gaon says,¹⁹) is parallel to Seir. If sede edom does not refer to a mountain neither does Seir. for the Gaon maintains that Sinai, Seir, and Paran are three mountains close to each other or facing each other. Also, the Book of Psalms states, O God, when Thou wentest forth before thy people, When Thou didst march through the wilderness (yeshimon); Selah (Ps. 68:8). Scripture then states, The earth trembled (Ps. 68:9).²⁰ not at Sinai. I.E. comments thus because someone might still insist on identifying the field of Edom with Mount Sinai. It should be noted that I.E. insists that the clause “the earth trembled” in Jud. 5:4 and the similar clause in Ps. 68:9 refer to the same event. See I.E. on Ps. 68:8. Now the Divine presence did not march through the wilderness (yeshimon) on the day that the Torah was given, for Israel came to the wilderness (yeshimon) after they had passed through the wilderness (midbar) of Paran.²¹ Furthermore, Habakkuk says, God cometh from Teman (Hab. 3:3). Teman was one of the sons of Edom, for we read, Teman, Omar (Gen. 36:11).²² From Teman means the same as from the field of Edom. Look, all the verses²³ speak of war. Let God arise, let His enemies be scattered (Ps. 68:2) is proof of this. Scripture describes God’s saving of His servants in terms of help coming down from heaven, the earth melting, the mountains dissolving, and the heavens quaking. Then the earth did shake and quake (Ps. 18:8) in David’s song is proof of this. I have explained the meaning of even yon Sinai (Ps. 68:9) in its place.²⁴) did. In other words, the phrase zeh sinai does not imply that what comes before (the earth trembled…) refers to the revelation at Sinai. The following is the explanation of our verse. The Lord came refers to the glory that entered into Israel. It first entered Israel at Sinai. And rose from Seir means that God did not show His might among the nations all the years that Israel was in the wilderness until Israel came to the field of Edom. Scripture similarly states, in their mount Seir, unto El-paran (Gen. 14:6). Seir and Paran are thus close to each other. The meaning of And rose from Se’ir is thus explained, for mi-seir means from the place of Seir; that is, when Israel came to Seir, God’s glory rose to Israel. He shined forth from mount Paran repeats the idea expressed by and rose from Seir. It means that God here²⁵ showed His shining.

footnotes: ⁸ Ex. 20:15. ⁹ The Gaon. ¹⁰ To Israel. ¹¹ Verse 6 reads yechi re’uven ve-al yamut ¹² Christianity. ¹³ See note 6. ¹⁴ Israel. ¹⁵ In other words, lamo ¹⁶ Verses 2-5. ¹⁷ Verses 6-25. ¹⁸ I.E. goes on to explain our verse. ¹⁹ For a field is not a mountain. The field of Edom (sede edom ²⁰ We thus see that Jud. 5:4, which speaks of the earth trembling, does not refer to the revelation at Sinai for Ps. 68:8 indicates that the earth trembled in the yeshimon ²¹ We thus see that Seir is to be identified with Sinai. ²² Are the sons of Eliphaz the son of Esau (Edom). ²³ The verse quoted from Judges, Psalms, and Habbakuk. ²⁴ See I.E. on Ps. 68:8. The meaning of Ps. 68:9 is that the earth trembled as Mount Sinai (zeh sinai ²⁵ In Paran and Seir.

AND HE CAME FROM THE MYRIADS HOLY. I believe that this is connected to At His right hand. It means that fire came from the myriads holy at God’s right hand to surround Israel. It²⁶ is similar to the horses and chariots of fire round about Elisha (II Kings 6:17).

footnotes: ²⁶ The statement that fire came from God’s hand to surround Israel.

[FIERY LAW.] The meaning of law²⁷. I.E. renders esh dat (a fiery law) as a constant fire. is something constant.²⁸

footnotes: ²⁷ Hebrew, dat ²⁸ I.E. interprets our verse as follows: a constant fire comes to them at His right hand.

YEA, HE LOVETH THE PEOPLES. Hovev (loveth) comes from an Aramaic word. It²⁹. has the meaning of then ye shall be Mine own treasure from among all peoples (Ex. 19:5). The peoples refers to Israel. Compare, After thee, Benjamin, among thy peoples (Jud. 5:14); They shall call peoples unto the mountain (v. 19).

footnotes: ²⁹ Yea, He loveth the peoples

[ALL HIS HOLY ONES.] This refers to the sons of Levi.

THEY ARE IN THY HAND. They are round about the ark.

AND THEY SIT DOWN AT THY FEET. This means they will walk in Your ways. The meaning of in Thy hand is, you will protect them.³⁰ to mean that the Levites camp around the ark. His comment here is either another interpretation or it explains why Moses refers to the ark as Thy hand.

footnotes: ³⁰ I.E. earlier interpreted in Thy hand

RECEIVING OF THY WORDS. They³¹ will teach Torah. They are the ones who transmit the oral Torah.

footnotes: ³¹ The Levites.

RECEIVING.³² (literally, they will bear). Each and every one.³³ This is so even though they are many.³⁴). However, yissa (receiving) is singular. Hence I.E.’s comment.

footnotes: ³² Hebrew yissa ³³ Of the Levites. ³⁴ The verse opens with the plural (ve-hem

The meaning of Thy words³⁵ (literally, they will bear your words). is, that which You spoke they will bear,³⁶ for they are the bearers of the Torah, and they also carry the ark.³⁷, which means to bear upon the lips (to speak of, to teach) and to physically bear.

footnotes: ³⁵ That is, the meaning of yissa mi-dabberotekha ³⁶ Upon their lips. ³⁷ Hence Scripture employs the term yissa

The word yissa (receiving) is similar to tissa (uttering) in Thou shalt not utter a false report (Ex. 23:1).

AND THEY SIT DOWN. Tukku (sit down) has no brother.³⁸ Some say³⁹ that it is related to the word mi-tokh (from the midst of).⁴⁰. They, as it were, walk in the midst of Your feet. Others say that the tav⁴¹. is in place of a heh.⁴² is a variant of hukku (were beaten). It is like the tav of tirgalti (I taught)⁴³ is a variant of hirgalti. in I taught Ephraim (Hos. 11:3). The meaning of our verse is, even if they are beaten on Your account, they will not forsake Your words. However, this is farfetched. Actually it means are drawn;⁴⁴ is, they are drawn to your feet. they go to the place of the ark which serves as the footstool for God’s feet. This is the blessing:⁴⁵ May God be a wall of fire round about Israel.⁴⁶ May Israel be God’s treasure.⁴⁷ May the Levites always teach the Torah.⁴⁸

footnotes: ³⁸ It does not appear elsewhere in Scripture. ³⁹ See Rashi. ⁴⁰ That is, to the word tokh ⁴¹ Of tukku ⁴² In other words, tukku ⁴³ Tirgalti ⁴⁴ According to I.E. The literal meaning of tukku le-raglekha ⁴⁵ With which Moses blessed Israel. ⁴⁶ Verse 2. ⁴⁷ Verse 3. ⁴⁸ Verse 3.

MOSES COMMANDED US A LAW. This is what they shall bear upon their lips and say from generation to generation: thus did we copy with our hands an inheritance from the mouth of Moses.⁴⁹ The lamed of lanu (us) applies to itself and also to another word.⁵⁰. Morashah kehillat ya’akov (an inheritance congregation of Jacob)⁵¹ literally means an inheritance congregation of Jacob. Hence I.E.’s comment. should be read as if written morashah le-kehillat ya’akov (an inheritance of the congregation of Jacob). It is similar to ve-hanevu’ah oded ha-navi (even the prophecy Oded the prophet)⁵² (II Chronicles 15:8).⁵³ [even the prophecy (they), prophecy of Oded the prophet]. See I.E. on Gen. 2:9 (Vol. 1, p. 54). Or⁵⁴ morashah (an inheritance) should be read as if written twice. Our clause should be read as if written an inheritance, an inheritance of the congregation of Jacob.⁵⁵ (Moses commanded us a law, an inheritance, an inheritance of the congregation of Jacob).

footnotes: ⁴⁹ In other words, Moses dictated to us and we transcribed the Torah. ⁵⁰ It is to be placed before the word kehillat ⁵¹ Morashah kehillat ya’akov ⁵² Translated literally ⁵³ Which is to be read as if written ve-hanevu’ah nevu’at oded ha-navi ⁵⁴ I.E. is obviously offering another interpretation. ⁵⁵ Our verse should be read as if written torah tzivvah lanu mosheh morashah, morashah kehillat ya’akov

A KING. The reference is to Moses, from whose mouth the heads of the people clearly heard the words of the Torah. The meaning of our verse is that Moses was the equivalent of a king, and the heads of the tribes were gathered unto him.⁵⁶ This interpretation is supported by Scripture’s statement that the Torah was given to the kohanim,⁵⁷ who, in my opinion, are meant by All His holy ones-they are in Thy hand (v. 3), and to all the elders of Israel (Deut. 31:9). This is what When the heads of the people were gathered refers to. Scripture also writes there, Assemble unto me all the elders of your tribes (Deut. 31:28). Rabbi Judah Ha-Levi, of blessed memory, says that the king alludes to the Torah. He similarly used to explain there was no king in Israel (Jud. 18:l).⁵⁸

footnotes: ⁵⁶ To study Torah. ⁵⁷ Deut. 31:9. ⁵⁸ He renders the verse, there was no Torah in Israel. That is, there was no rule of law.

LET REUBEN LIVE. Moses starts with the first-born, for this is the proper practice. He does not mention Simeon because of the incident of Baal-peor,⁵⁹ for those who served Baalpeor were from the tribe of Simeon.⁶⁰ Their number⁶¹ proves this.⁶² Also, their prince was killed.⁶³ It is also possible that Moses followed in the footsteps of Jacob,⁶⁴ who did not bless Simeon and Levi. The tribe of Levi was blessed out of respect for Aaron. Simeon had no one as great as Aaron.⁶⁵ Should one who disputes argue, “Why did Moses bless Reuben?”⁶⁶ The answer is that Jacob blessed Reuben. The blessing was have not thou the excellency (Gen. 49:4).⁶⁷ The meaning of the latter is that Reuben shall be like one of his brothers. Moses mentions Judah after Reuben⁶⁸ because he was in charge of a standard⁶⁹ and he was the first to lead in battle. Next Levi and then Benjamin are mentioned⁷⁰ because the Levites dwelled in Jerusalem, which was situated between Judah and Benjamin. Scripture clearly states this.⁷¹ Moses then mentions the tribe of Joseph so as not to delay naming him. He had already mentioned his younger brother.⁷² He next mentioned Zebulun because he waged war.⁷³ (Jud. 5:18). He then mentioned Issachar.⁷⁴ After Moses finished mentioning the children of the wives, he commenced with Gad,⁷⁵ who camped among the standard of the children of the wives.⁷⁶ Moses then mentions Dan, who was in charge of a standard.⁷⁷ He then mentioned Naphtali because he was older than Asher.⁷⁸

footnotes: ⁵⁹ See Num. 25:1-9. ⁶⁰ See Num. 25:14. ⁶¹ Their drop in number. ⁶² When the tribe of Simeon was counted in the second year after the Exodus, they numbered 59,300. (Num. 1:23). When they were counted following the incident of Baal-peor, they numbered 22,200 (Num. 26:14). In other words, the number of the tribe was diminished by 37,100. ⁶³ Num. 25:14. ⁶⁴ On his deathbed. See Gen. 49:5-7. ⁶⁵ Hence they were not blessed. ⁶⁶ When Jacob apparently did not bless him. See Gen. 49:3,4. ⁶⁷ Of dignity and power. ⁶⁸ Even though Levi was born before Judah. ⁶⁹ For committing harlotry with a Midianite princess. The point is that the leader of the tribe of Simeon as well as a large proportion of the sinners at Baal-peor were Simeonites. Hence Moses did not bless them. See Num. 2:3-9. ⁷⁰ After Judah. ⁷¹ See Josh. 15:8. ⁷² Benjamin. ⁷³ Zebulun is a people that jeoparded their lives unto death ⁷⁴ Who, like Zebulun, was a son of Leah. ⁷⁵ That is, he commenced the listing of the children of the handmaids with Gad. ⁷⁶ He camped under the banner of Reuben. See Num. 2:14. ⁷⁷ See Num. 2:25. ⁷⁸ See Gen. 30:8-13.

LET REUBEN LIVE. A prayer.

AND NOT DIE. For it is possible that he will be as a person who lives a certain number of years and then dies.⁷⁹

footnotes: ⁷⁹ In other words, Moses prayed that the tribe of Reuben exist forever and not disappear with the death of the present generation.

IN THAT HIS MEN BECOME FEW.⁸⁰ Ve-yehi metav mispar⁸¹ literally means and let his men be numbered (few). is to be rendered, and let his men not be numbered (few).⁸² (not) which precedes yamot is to be inserted after the vav of ve-yehi. Our clause is to be read as if written va-al yehi metav mispar. It is similar to And I have not learned wisdom (Prov. 30:3)⁸³ (not, no) is to read as if written twice. Prov. 30:3 literally reads: I have not learned wisdom and I have knowledge of the Holy One. The verse should be read as if written: I have not learned wisdom and I have no knowledge of the Holy One. and to the bet of be-el shaddai (as God Almighty) (Ex. 6:3)⁸⁴. According to I.E. this is be interpreted as if written u-veshemi, for the bet of be-El also applies to the word u-shemi. See I.E. on Ex. 6:3 (Vol. 2, pp. 131,132.) as I have explained many times. Moses said this⁸⁵ because it is possible for the tribe of Reuben to live forever but consist of few people. All things that are numbered are few. Compare, And I am men of number(Gen. 34:30).⁸⁶

footnotes: ⁸⁰ Literally, and let his men be numbered. ⁸¹ Ve-yehi metav mispar ⁸² For the word al ⁸³ Wherein the word lo ⁸⁴ Ex. 6:3 reads u-shemi ⁸⁵ That Reuben’s men not be few. ⁸⁶ Translated literally.

AND THIS FOR JUDAH. He similarly said to Judah,⁸⁷ means he similarly said this to Judah. “Let Judah live and not die.” He also added, “Hear, Lord, the voice of Judah” when he goes to war, because Judah would go into battle first.⁸⁸

footnotes: ⁸⁷ And this for Judah ⁸⁸ When Israel conquered Canaan. See Jud. 1:1,2; 20:18.

AND BRING HIM IN UNTO HIS PEOPLE. To the camp, which was in Gilgal.⁸⁹ On the other hand, it might be a prayer regarding those who go to do battle in the land of the enemy.⁹⁰

footnotes: ⁸⁹ Israel’s main camp was at Gilgal during the period of the conquest. See Chapters 9 and 10 of Joshua. ⁹⁰ During the period of the monarchy. See Rashi.

HIS HAND SHALL CONTEND FOR HIM. Rav lo (contend for him) means shall be sufficient for him⁹¹ means abundant. Hence rav lo literally means shall be abundant for him, that is, shall be more than enough for him to do what he has to do. so that he has no need for anyone to help him but God’s help alone. Others say that the word rav is related to the word merivah (conflict). The meaning of yadav rav lo is that his hands shall fight for him. Others say that the word rav is like the word rav (shot forth) in and He shot forth lightnings (Ps. 18:15). It is related to va-robbu (and shot at him) (Gen. 49:23).⁹².

footnotes: ⁹¹ The word rav ⁹² According to this interpretation our clause reads: his hands shall shoot for him; that is, he will be able to hold a bow and shoot at his enemies. See Ps. 18:35, so that mine arms do bend a bow of brass

AND OF LEVI. U-le-levi amar (and of Levi he said) is to be interpreted, And of Levi⁹³ is to be rendered, and of Levi, not and to Levi. he said to God.⁹⁴, which is all the text provides, is short for he said to God. Compare, say of me (li):⁹⁵ is to be rendered of me, not to me. See I.E. on Gen. 20:13 (Vol. 1, p. 213). He is my brother (Gen. 20:13).

footnotes: ⁹³ U-le-levi ⁹⁴ He said ⁹⁵ Here too the word li

WITH THY HOLY ONE. Le-ish chasidekha (with Thy holy one) means to the man who is Your holy one.⁹⁶ (with Thy holy one) literally means to the man Your holy one. Hence I.E.’s comment.

footnotes: ⁹⁶ Le-ish chasidekha

WHOM THOU DIDST PROVE AT MASSAH. Massah is a noun. It means a test.⁹⁷ The meaning of our clause is: Aaron was pious. Aside from the incident at Meribah,⁹⁸ for which You already punished him,⁹⁹. no unseemly thing was found in him.¹⁰⁰ Also, this verse¹⁰¹ supports my interpretation regarding the incident of the calf, that is, that Aaron made the calf for God’s glory.¹⁰². See I.E. on Ex. 31:18 (Vol. 2, pp. 653-663).

footnotes: ⁹⁷ According to I.E. our clause should be rendered, whom Thou didst prove with a test. Massah is also the name of a place. Hence I.E.’s comment. ⁹⁸ Num. 20:1-13. ⁹⁹ I.E.’s interpretation of With whom Thou didst strive at the waters of Meribah ¹⁰⁰ Otherwise they would be mentioned here. ¹⁰¹ In additions to other proofs. ¹⁰² Our verse implies that the only sin that Aaron committed was the one at Meribah. Had Aaron sinned in making the golden calf, then that sin would have been mentioned. Furthermore, if Aaron had made an idol Moses would not have referred to him as ish chasidekha

[THY THUMMIM AND THY URIM.]¹⁰³. This means may Thy Thummim and Thy Urim always be his¹⁰⁴ and his seed’s.¹⁰⁵

footnotes: ¹⁰³ That is the meaning of Thy Thummim and Thy Urim be with Thy holy one ¹⁰⁴ Aaron’s. ¹⁰⁵ Aaron and his descendants.

WHO SAID. Moses speaks of the tribe.¹⁰⁶ Samuel who came to the house of God as soon as he was weaned,¹⁰⁷ to be trained in God’s service, is an example.¹⁰⁸

footnotes: ¹⁰⁶ Of Levi. ¹⁰⁷ See I Sam. 1:24-28. ¹⁰⁸ Who forsook his family to serve God.

NOR KNEW HE HIS OWN CHILDREN. There were among them individuals who begot children for the service of God.¹⁰⁹ FOR THEY HAVE OBSERVED¹¹⁰ (literally, kept).

footnotes: ¹⁰⁹ They handed over their children to God’s service and did not ever see them again (Weiser). ¹¹⁰ Hebrew shameru

THY WORD, AND KEEP THY COVENANT. Compare, They kept (shameru) His testimonies,¹¹¹ and the statue that He gave them (Ps. 99:7) so that they would teach them to Israel. Some say that the reference¹¹² is to Whoso is on the Lord’s side, let him come unto me (Ex. 32:26).

footnotes: ¹¹¹ They preserved the contents of God’s revelation in order to teach it to Israel. See I.E. on Ps. 99:7. ¹¹² Of They have observed Thy word…

THEY SHALL PUT INCENSE. The reference is to those among them who are kohanim.

AND WHOLE BURNT-OFFERING. Kalil (whole burnt offering) refers to the olah (burnt offering).¹¹³

footnotes: ¹¹³ A sacrifice which is totally consumed by the fire on the altar. See Lev. 1:1-13.

BLESS, LORD, HIS SUBSTANCE. The first-born and the tithe.

THE WORK OF HIS HANDS. The sacrifices.

SMITE THROUGH THE LOINS. Smite them that rise against him.

THAT THEY RISE NOT AGAIN. Min yekumun¹¹⁴ literally means of them will arise against them. (that they rise not again) means of those that will rise against them.¹¹⁵ is short for min asher yekumun alehem, that is, of them that will arise against them. Yekumun is a variation of yakum (they shall arise). Compare, la-yam mekhassim (cover the sea) (Is. 11:9).¹¹⁶ is to be read as if written asher la-yam mekhassim, i.e., that cover the sea.

footnotes: ¹¹⁴ Min yekumun ¹¹⁵ In other words, min yekumun ¹¹⁶ La-yam mekhassim

OF BENJAMIN HE SAID. Le-vinyamin means of Benjamin.¹¹⁷ usually means to. Hence I.E.’s comment. Moses said of Benjamin, who is the beloved of the Lord,¹¹⁸ should be interpreted, le-vinyamin yedid Adonai amar. Benjamin shall dwell in safety by God, and God shall dwell between his shoulders.

footnotes: ¹¹⁷ Not to Benjamin. The lamed ¹¹⁸ In other words, le-vinyamin amar yedid Adonai

HE COVERETH HIM. The reference is to God’s glory which, as Scripture writes,¹¹⁹ dwelled in Benjamin’s portion, in Jerusalem.

footnotes: ¹¹⁹ Josh. 18:28.

The meaning of between his shoulders is, in the center of his inheritance. Or between his shoulders means that God’s glory was visible.¹²⁰ Furthermore, between his shoulders is also connected to covereth.¹²¹ is to be interpreted, He covereth him, and dwelleth between his shoulders all the day (Krinsky).

footnotes: ¹²⁰ Over the temple. See Rashi: The temple was built on the highest spot of Benjamin’s land. ¹²¹ He covereth him all the day, And He dwelleth beween his shoulders

FOR THE PRECIOUS THINGS. Which the heavens will give.

THE FRUITS OF THE SUN. For the fruits of the seed and the vineyard are dependent upon the sun.

THE YIELD. Geresh (yield) is related to the word vayigreshu (cast up) in And its waters cast up (Is. 57:20). The moon does this¹²² via the moisture which is in the air,¹²³ for its heat is unlike the power of the sun.¹²⁴ Scripture reads moons¹²⁵ because they renew themselves,¹²⁶ and there are many of them in the year.¹²⁷

footnotes: ¹²² Produces its yield. ¹²³ The moon affects the moisture in the air. This results in “the yield of the moon.” ¹²⁴ Which directly influences the growth of plants. The sun’s rays directly influence plant life. The moon has no rays. I.E. believed that the moon influences plant growth by its effect on the moisture in the air. ¹²⁵ There is one moon. Hence I.E.’s comment. ¹²⁶ The moon reappears each month. ¹²⁷ There is thus a new moon each month. Hence one may speaks of “moons.”

AND FOR THE TOPS. This means and for the precious things that grow on the tops of the ancient hills.¹²⁸ from the previous verse also applies here. Thus u-merosh harere kedem (and for the tops of the ancient mountains) is to be read as if written u-mi-meged rosh ha-rere kedem (and for the precious things that grow on the tops of the ancient mountains).

footnotes: ¹²⁸ In other words, the word meged

THE EVERLASTING HILLS. Scripture repeats itself.

AND FOR THE PRECIOUS THINGS OF THE EARTH. Scripture repeats itself. The earth refers to flat land.¹²⁹ is in contrast to the mountains and hills mentioned in the previous verse.

footnotes: ¹²⁹ For the earth

AND THE FULNESS THEREOF. From what it is full of.¹³⁰

footnotes: ¹³⁰ Not only the produce of the land but of all things that the earth is full of, i.e., gold, silver, etc. (Krinsky).

AND THE GOOD WILL OF HIM THAT DWELT IN THE BUSH. The reference is to heaven.¹³¹ (bush) as meaning heaven. However, he rejects this interpretation in Ex. 3:2 (Vol. 2, pp. 52,53).

footnotes: ¹³¹ I.E. interprets the word seneh

LET THE BLESSING COME. Tavotah (let the blessing come)¹³² is the elongated or poetic form of the word tavo. refers to this blessing.¹³³ Two signs,¹³⁴ the tav and the heh, are joined together.¹³⁵ should have read tavo’ah or tavo’at. Tavotah is a combination of the two. Compare, ezratah (help) (Ps. 44:27);¹³⁶ is a combination of the two feminine forms ezrat and ezrah. yeshu’atah (salvation) (Ps. 3:3);¹³⁷ (salvation) is a combination of the two feminine forms yeshu’ah and yeshu’at. ba-tzaratah (in…distress) (Ps. 120:1).¹³⁸ is a combination of tzarah and tzarat. Moses compared the tribe of Joseph to a bullock because he earlier spoke of produce.¹³⁹ Moses referred to Joseph as His firstling bullock (v. 17) because a first-born bullock has great strength as it is the first of its father’s might.

footnotes: ¹³² Tavotah ¹³³ The blessing mentioned in verses 13-16. ¹³⁴ Two letters which are signs of the feminine. ¹³⁵ The elongated form of tavo ¹³⁶ Ezratah ¹³⁷ Yeshu’atah ¹³⁸ Tzaratah ¹³⁹ Bulls are used in plowing and for pulling carts loaded with produce.

MAJESTY IS HIS. His¹⁴⁰ body is large. It means that the tribe of Joseph is large in number.

footnotes: ¹⁴⁰ The bullock’s.

THE HORNS OF THE WILD-OX. In power.

THE TEN THOUSANDS OF EPHRAIM. As in the words of Jacob.¹⁴¹

footnotes: ¹⁴¹ Who gave Joseph the blessing of many children. See Gen. 49:25.

REJOICE, ZEBULUN, IN THY GOING OUT. To war. Similarly Zebulun is a people that jeoparded their lives unto the death (Jud. 5:18).

IN THY TENTS. Compare, For he saw a resting-place that it was good (Gen. 49:15).¹⁴²

footnotes: ¹⁴² Gen. 49:15 refers to the tribe of Issachar.

THEY SHALL CALL PEOPLES UNTO THE MOUNTAIN. Zebulun shall possess great wealth because he dwells where ships dock. This is the meaning of they shall suck the abundance of the seas. The word shefa (abundance) is related to the word shifat (caravan) in The caravan of camels shall cover thee (Is. 60:6).

AND THE HIDDEN TREASURES OF THE SAND. The word sefune (hidden) has no brother.¹⁴³ It has the same meaning as temune (treasures).¹⁴⁴. I.E. believes that Scripture employs two words back to back that have one meaning. It means hidden hidden [of the earth]. Similarly admat afar (dust).¹⁴⁵ The meaning of the hidden treasures of the sand is that Zebulun will have so much wealth that they [the tribe] will hide it in the sand. And because of their wealth, they will come in a multitude to the mountain of God to offer sacrifices of thanksgiving to the Lord.

footnotes: ¹⁴³ It is not found elsewhere in Scripture. ¹⁴⁴ Our verse reads sefune temune ¹⁴⁵ Dan. 12:2. Both words mean the same. Our text literally reads dust dust.

ENLARGETH GAD. Moses compares Gad to a lion. All who see him will flee from him. No one shall torment him.

AND HE CHOSE A FIRST PART FOR HIMSELF.¹⁴⁶) for himself. According to I.E. he saw is short for he sought an inheritance. First means before the other Israelites, and himself means he sought it for himself. Hence I.E.’s interpretation. This means he looked out for himself and sought an inheritance before the other Israelites.¹⁴⁷

footnotes: ¹⁴⁶ Literally, he saw a first (reshit ¹⁴⁷ Received their inheritance. See Num. 32.

FOR THERE A PORTION OF A RULER WAS RESERVED. The word chelkat (portion of) means a portion.

[A RULER.] Mechokek (ruler) refers to someone who is great and a ruler. Compare, My heart is toward the governors (le-chokeke) of Israel (Jud. 5:9).

[RESERVED.] The word safun (reserved) is similar to safun (ceiled) in and it is ceiled¹⁴⁸ with cedar (Jer. 22:14); and sefunim (ceiled) in be-vattekhem sefunim (Haggai 1:4), which means your houses which are ceiled. The import of ki sham chelkak mechokek safun (for there a portion of a ruler was preserved)¹⁴⁹ is that Gad saw the paneled palaces that were the portion of the nobles of the Amorites.

footnotes: ¹⁴⁸ Ceilinged or paneled. ¹⁴⁹ Which, according to I.E., means for there is the ceiled palace of the ruler.

CAME. Va-yeta (came)¹⁵⁰. is missing an alef.¹⁵¹, for its root is alef, tav, alef. The meaning of our clause is that the heads of Gad came armed with the children of Israel.¹⁵² Moses prophetically saw this.

footnotes: ¹⁵⁰ Spelled vav, yod, tav, alef ¹⁵¹ It should be spelled vav, yod, alef, tav, alef ¹⁵² To conquer Canaan. See Josh. 1:12-18; 22:1-9.

HE EXECUTED THE RIGHTEOUSNESS OF THE LORD. Gad fulfilled with his hands¹⁵³ that which he spoke with his mouth, for the children of Gad vowed that they would go out with Israel to wage battle against their enemies.¹⁵⁴ Moses did not mention Reuben.¹⁵⁵ It is possible that he omitted Reuben because the tribe of Gad were greater warriors than the tribe of Reuben. The words of Chronicles, which states regarding the tribe of Gad, whose faces were like the faces of lions (I Chron. 12:9), is proof of this. We do not find this stated regarding the tribe of Reuben.

footnotes: ¹⁵³ That is, Gad did in practice. ¹⁵⁴ Num. 32:16,17. ¹⁵⁵ When he mentioned Gad’s keeping the oath which they made to join Israel in the conquest of Canaan. The same oath was made and observed by the tribe of Reuben. See Num. 32:16,17 and Josh. 1:12-18; 22:1-9.

LEAPETH. The word yezannek (leapeth) has no companion in Scripture. Our clause is to be understood as follows: Moses compared Dan’s might to that of a lion’s whelp leaping from Mount Bashan.¹⁵⁶ means leap. According to I.E. our verse should be understood as follows: Dan is as powerful as a young lion leaping forth from Mount Bashan. Bashan is a district in Transjordan.

footnotes: ¹⁵⁶ In other words, yezannek

SATISFIED WITH FAVOR. Seva ratzon (satisfied) is an adjective. It means he will be sated with favor.¹⁵⁷ is not to be taken as an imperative with our verse meaning Naphtali be satisfied with God’s favor.

footnotes: ¹⁵⁷ In other words, seva

THE SEA AND SOUTH. Yam¹⁵⁸ (sea) as west. ve-darom (the sea and south) means that Naphtali’s inheritance shall be in the southwest.¹⁵⁹

footnotes: ¹⁵⁸ I.E. renders yam ¹⁵⁹ Of the tribe of Dan (Weiser).

THE FAVORED. Ratzuy (favored) means the beloved.

AND LET HIM DIP HIS FOOT IN OIL. Because of the abundance of oil. It is similar to He washeth his garments in wine (Gen. 49:11). Jacob similarly said,¹⁶⁰ his bread shall be fat (Gen. 49:20).

footnotes: ¹⁶⁰ Regarding the tribe of Dan.

IRON AND BRASS SHALL BE THY BARS.¹⁶¹. I.E. renders this, the place where you walk upon with your shoes (na’alkha). Hence I.E.’s interpretation. For mountains of iron and brass shall be in his portion.¹⁶²

footnotes: ¹⁶¹ Hebrew, minalekha ¹⁶² Hence Asher will step upon iron and brass.

AND AS THY DAYS, SO SHALL THY STRENGTH BE. The word dovekha (thy strength) has no neighbor.¹⁶³ The interpretation of the Aramaic translation¹⁶⁴ (and as thy days, so shall thy strength be), and as thy youth so shall your strength be [all the days of your life]. is known, namely, that you will be strong all your days. Some say that the alef of dovekha is in place of the doubled letter.¹⁶⁵ comes from the root dalet, bet, bet. It is like the word baze’u (divide)¹⁶⁶, for the alef in baze’u takes the place of a zayin. in Whose land the rivers divide (Is. 18:2). They believe that dovekha is related to the word dovev (moving gently) in Moving gently the lips of those that are asleep (Cant. 7:10).¹⁶⁷ to mean: as in your youth so shall you speak [all the days of your life]; i.e., you shall always speak happily as young people are wont to do (Weiser). This interpretation is not reasonable.¹⁶⁸

footnotes: ¹⁶³ It is not found elsewhere in the Bible. ¹⁶⁴ Onkelos renders u-kheyamekha dovekha ¹⁶⁵ In other words, dovekha ¹⁶⁶ Which is a variant of bazezu ¹⁶⁷ They interpret u-kheyamekha dovekha ¹⁶⁸ It does not fit the context.

THERE IS NONE LIKE UNTO GOD, O JESHURUN. Moses goes back to bless all of Israel.

WHO RIDETH UPON THE HEAVEN. That is, who is mighty. The fact that He rideth upon the heaven is proof of this.

[AND IN HIS EXCELLENCY ON THE SKIES.]¹⁶⁹ It means, the heavens stand by God’s might.¹⁷⁰ (in His excellency) by His might. Therefore And in His might the skies is short for and by His might the heavens stand. I.E. renders our verse as follows: He who rides upon the heavens is your help, and He [so too is] by whose might the heavens stand.

footnotes: ¹⁶⁹ Literally, and in His excellency the skies. ¹⁷⁰ I.E. renders be-gavato

THE ETERNAL GOD IS A DWELLING-PLACE. Note that the word ma’on (dwelling-place) means a covering (i.e., a sukkah).¹⁷¹ is so called because it has a covering over it. In Salem also is set His covering¹⁷² (sukko), And His dwelling-place (me’onato) in Zion¹⁷³ is parallel to me’onato. (Ps. 76:3) is proof of this. There are many such examples.¹⁷⁴ is used in the sense of protection. The meaning of our verse is: The eternal God is your covering.¹⁷⁵ Compare, Even the Most High, thy habitation (me’onekha)¹⁷⁶ (Ps. 91:9) and Thou hast been our dwelling-place (ma’on) (Ps. 90:1). The ma’on (dwelling place) is always above the one who takes refuge in it.¹⁷⁷ means a protective covering. God serves as a protective covering above us. The “place”¹⁷⁸).” is below.¹⁷⁹ refers to “up above” and makom to below. God is referred to as “The Place” because He is present in all places on the earth. See I.E.’s introduction to Esther, “God is not referred to as ‘The Place (makom)’ in any of the books of Scripture. On the contrary, He is referred to as ‘dwelling place (ma’on),’ for the ma’on which is always on high. However, the ancients, of blessed memory, called God ‘The Place’ because all places are full of His glory.”

footnotes: ¹⁷¹ Literally, booth. According to I.E. a sukkah ¹⁷² Translated literally. ¹⁷³ For sukko ¹⁷⁴ Where the word sukkah ¹⁷⁵ That is, your protection. ¹⁷⁶ I.E. renders this as even the Most High, your protection. ¹⁷⁷ According to I.E., ma’on ¹⁷⁸ The rabbis refer to God as “The Place (makom ¹⁷⁹ Either beneath the protective covering or beneath the person being protected. In other words, ma’on

AND UNDERNEATH ARE THE EVERLASTING ARMS. Which will support you.

Scripture reads everlasting to teach that it shall always be so. The hand will not weaken, and your covering (ma’on) will not be removed, for He is the eternal God. The meaning of kedem (everlasting) is that God has no beginning and no end. Scripture speaks in human terms when it speaks of beginning and end.¹⁸⁰ The Gaon says that and underneath means and underneath God. He did not explain anything.

footnotes: ¹⁸⁰ In reference to God.

THE FOUNTAIN OF JACOB. All those who came forth out of the fountain of Jacob.¹⁸¹ is, All those who came forth out of the fountain of Jacob, i.e., all those descended from Jacob. Similarly And are come forth out of the fountain of Judah (Is. 48:1).

footnotes: ¹⁸¹ The meaning of The fountain of Jacob

IN A LAND. El eretz is to be rendered, in a land.¹⁸² as in Vat. Ebr. 38. It is similar to if they pray in this place¹⁸³ (el ha-makom ha-zeh)¹⁸⁴ (to this place) is to be interpreted as if written bamakom ha-zeh. (I Kings 8:35).

footnotes: ¹⁸² Reading be-eretz ¹⁸³ Translated according to I.E. ¹⁸⁴ El ha-makom ha-zeh

YEA, HIS HEAVENS. The heavens of the earth or of Israel.¹⁸⁵ The meaning of our verse is, it is the nature of the land¹⁸⁶ to produce corn and oil. Also, the heavens shall always give their dew and there will be no need to water the ground.¹⁸⁷

footnotes: ¹⁸⁵ The heavens over the Land of Israel. ¹⁸⁶ Of the land in Israel. ¹⁸⁷ The meaning of our verse is, God brought Israel into a land which produces corn and oil and whose heavens shall always give dew, and there will be no need to irrigate the ground.

WHO IS LIKE UNTO THEE. Among the nations.

THE SHIELD OF THY HELP. No evil shall come upon you.

AND THAT IS THE SWORD. He is the sword by which you will exalt yourself over all your enemies.

SHALT TREAD. Tidrokh (shall tread) is similar to midrakh (to tread on) in for the sole of the foot to tread on (Deut. 2:5). The contents of our verse are similar to the account of Gideon.¹⁸⁸. 38 reads: As in the account of Gibeon. See Josh. 10:24, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them.

footnotes: ¹⁸⁸ Whose men shouted, “The sword for the Lord and for Gideon.” See Jud. 7:20. Vat. Ebr