“And this is the blessing which Moses blessed.” The word “vezot” [and this] is entirely superfluous, and the connecting vav [and] of “vezot” needs explanation. It seems that this refers to what was written in Parshat Devarim (1:10-11): The Lord your God has multiplied you, and behold, you are this day as the stars of heaven for multitude. The Lord God of your fathers make you a thousand times as many as you are, etc. And our Sages said (Sifrei Devarim 1:11): “Israel said: ‘Moses, you are putting a limit on our blessings.’ He replied to them: ‘This is from me, but the Lord will bless you as He has spoken to you.’” If so, Moses had already blessed them with abundance, and that blessing was his own, not from his capacity as a man of God. And that blessing was also before his death, as Rashi explains there (1:3). Therefore, it says here “vezot” with the connecting vav, adding to that blessing with which Moses blessed them from his own accord close to his death. This blessing too he gave them, but not from himself like the first one, rather from his capacity as a man of God, because this entire blessing came to him prophetically from God and was not his own like the first blessing. He gives a reason why he is now called man of God more than at the first blessing — because this was before his death, very close to his actual death, more so than during the first blessing. After all, in the interim he had taught Israel the entire book of Deuteronomy, so certainly now he was closer to his death than he was at the first blessing. Nevertheless, God did not attach His special name to him, but only the name “Elohim,” which is shared between God and man. But at his death it says (Deuteronomy 34:5): And Moses, the servant of the Lord, died there, for then the special Name was attached to him.

Another explanation: In the Midrash (Devarim Rabbah 11:1) they said, Moses began his blessings from the point where Jacob ended, as it is said (Genesis 49:28), And this is what their father spoke to them, and Moses began with And this. And it seems appropriate to interpret this Midrash in two ways. The first is that the word “vezot” [and this] is in feminine form, because all songs of this world are expressed in feminine language, as in all of them there is pain, but in the future, they will be in masculine language, as males do not give birth [and experience pain in that way]. Jacob sought to reveal the end [of days], meaning the future, but it was concealed from Him. Therefore, all his blessings were about the promises of this world from beginning to end, and thus he sealed his blessings with the word “vezot.” For all promises of this world contain pain, but Moses, who was a man of God and upon whom the Divine Presence rested, therefore began with “zot” [this], but did not seal his blessing with “zot,” because the beginning of his words were also about the promises of this world, which are necessary to achieve through them the final perfection that cannot be attained without them, but the end of his words concerned the promise of the World to Come, saying, Fortunate are you, Israel. And so it concludes in the Yalkut here (964) that this entire verse speaks of the true happiness in the World to Come: “Fortunate are you, Israel, what is prepared and stored for you for the World to Come, etc.” And similarly, what is written, And the Lord showed him all the land… to the Distant Sea (Deuteronomy 34:1–2), they interpreted as “until the distant day” (Sifrei 31:2), meaning the World to Come. If so, he was the opposite of Jacob, from whom the end [of days] was concealed, while to Moses it was revealed. Therefore, he began from where Jacob ended, because the end of Jacob’s blessings were only about the promises of this world, but Moses, although the beginning of his blessings were about the promises of this world, their conclusion was about the promises of the World to Come, as stated.

The second is that he began from where Jacob left off, because all his blessings were similar in nature to Jacob’s blessings, as it is written, And Israel shall dwell in safety, alone, the fountain of Jacob (Deuteronomy 33:28). This teaches you that all his blessings were of the same nature as Jacob’s blessings, and he certainly added something to each blessing. That is why it says And this is the blessing, indicating that in addition to Jacob’s blessings, which concluded with and this he blessed them, Moses also added to each and every blessing by virtue of being a man of God. The mysteries of wisdom were revealed to him more fully, including what would happen to Israel until the final day, inclusive.

“And He said: The Lord came from Sinai, and rose [literally, shined] from Seir unto them, etc.” It should have said “came to Sinai,” and Rashi explained that He went out to meet them like a groom, etc. But it’s still difficult why [it says] came from Sinai and not from His dwelling place in heaven. Also, an explanation is needed for why the text mentions “shining” in Seir and “appearing” in Paran. It’s also difficult according to our Sages who said (Sifrei 2:2) that the Holy One, blessed be He, approached the children of Esau and Ishmael to accept the Torah, and they did not accept it — why does it mention Seir and Mount Paran and not call them by their names, Esau and Ishmael? Also, the word unto them [lamo] needs explanation, because some say the word “lamo” refers to Israel, since the nations did not want to accept the Torah and Israel accepted it, therefore Israel received additional “shining” and “appearing” — but the language of the verse doesn’t imply this. It seems that all these names refer to specific nations, as Seir is associated with Esau, the hairy [sair] man (Genesis 27:11), and Mount Paran is associated with Ishmael, about whom it is said (Genesis 16:12) he will be a wild man, and “pere” is derived from the word “Paran.” Therefore, God did not shine His Divine Presence upon those two nations themselves, because the Holy One, blessed be He, knew that they would ultimately not accept the Torah. He only came to them so they would not have an excuse to say, “If He had given it to us, we would have accepted it.” Therefore, God did not reveal His Presence to these nations because they were not worthy of it, and instead He appeared to them from those places associated with those nations. This explains the precise language and rose from Seir unto them. However, we still need to understand why the text uses “shining” in one place and “appearing” in another, and why it mentions unto them [lamo] with the shining but doesn’t mention “unto them” with the appearing.

It appears that this is the explanation. We find the term “shining” used in reference to the sun, as in and the sun shines (Ecclesiastes 1:5) and many other instances. However, the term “appearing” is only found in reference to the revelation of the Divine Presence, as in You who dwell between the cherubim, shine forth (Psalms 80:2). Since Ishmael repented but Esau did not, therefore He shone from Seir, which is associated with Esau, with a shine comparable to the shining of sunlight. This further alludes to Esau who counts [the days according] to the sun, and therefore it says unto them [lamo], meaning that this minimal shining reached them, and perhaps He literally made the sun shine for them. But for Ishmael, who repented during his lifetime, He added the term “appearing,” meaning the revelation of His Presence from Mount Paran, which is associated with them. Nevertheless, they did not merit that this great light should actually reach them, therefore it does not say “unto them” [lamo] because it did not reach them, but they saw the light from Mount Paran from a distance. For Esau, since that light was merely sunlight, therefore He shone from Seir unto them directly. But for Israel, He came from Mount Sinai without any shining or appearing, because for the nations He needed to come with shining and appearing to speak to them with a shining countenance, perhaps to persuade them to accept the Torah so they would not have an excuse to say, “Had He come to us with a shining countenance, we would have accepted it.” But Israel, whose souls desired the Torah and loved it greatly, He did not need to shine upon them or appear to them, but rather from Sinai He came — a simple coming. Initially, the Lord descended upon Mount Sinai and from there He came to Israel, for that mountain is associated with Israel as it is the lowest of mountains, and Israel is the smallest of all peoples.

And as they said (Avot 1:1) “Moses received the Torah from Sinai,” and they didn’t say “on Sinai,” because Moses, due to his great humility, considered himself the lowliest of men, saying, “Who am I that the Torah should be given through me?” But when he heard God’s word, When you bring the people out of Egypt, you shall worship God on this mountain (Exodus 3:12), then he pondered in his heart, “Why specifically on this mountain? Aren’t there higher mountains in the world?” Rather, this is God’s way — to choose the most humble and to dwell with the contrite and lowly of spirit. From that point onward, Moses no longer refused his mission and accepted that the Torah would be given through him. Therefore it says, “Moses received the Torah from Sinai,” because from Sinai he learned that he was more worthy to receive the Torah than anyone else. This is what our Sages taught (Megillah 29a) regarding the verse Why do you look with envy, O mountains of peaks (Psalms 68:17) — “All of you have blemishes compared to Mount Sinai,” as it is said, or hunchbacked or dwarfed (Leviticus 21:20). What blemish did those mountains have, and what does hunchbacked have to do with mountains? After all, hunchbacked is a blemish of the eyes. Rather, this hints that pride of heart is a great blemish in God’s Torah, and these mountains, by being tall, have a blemish. Similarly, in humans, haughty eyes are a blemish of the eye. Therefore, he brings proof from “hunchbacked.” Thus, these mountains are not associated with Israel, only Mount Sinai is, and upon it God first descended, thereby teaching them that the Holy One, blessed be He, dwells with the most lowly. From this they should learn that not because you are more numerous than any other people did the Lord desire you, for you are the fewest (Deuteronomy 7:7), and therefore they are suited for the Torah, and the Torah is suited for them. Therefore it says, The Lord came from Sinai. And this is truly a great praise for Israel, making them worthy to receive the blessings.

And You from the myriads of holiness. Some say that He came from the myriads of holy angels who said, “A hidden treasure, You are coming to give to flesh and blood?” Nevertheless, the Holy One, blessed be He, came from them because they are holy and have no evil inclination, adultery, or theft. Therefore, because they are myriads of holiness, He came to Israel to complete their deficiencies and refine the rust of their material nature like gold refined in fire. For this reason it says, from His right hand a fiery law for them, in order to refine them so they do not turn to the left but to the right, for a wise man’s heart is at his right (Ecclesiastes 10:2).

“Also loving the peoples; all His holy ones are in Your hand, etc.” This means that even when the Holy One, blessed be He, shows affection toward the nations, nevertheless, the love for Israel is not comparable to the love for the nations. For all His holy ones, namely Israel — Israel is holy unto the Lord (Jeremiah 2:3) — they are in Your hand, supervised by Your blessed hand, for You did not entrust them to the governance of the celestial system. And they, meaning the nations, followed at Your feet. For they are entrusted to the celestial system which is under His blessed feet. Logic dictates this because the nations consider the word of God a burden and trouble. This is what is meant by they bear Your utterances — all Your words they bear as a heavy burden too heavy for them (Psalms 38:5). But Israel is not so; rather, Moses commanded us the Torah as an inheritance for the congregation of Jacob. Even though Moses commanded it to that generation, nevertheless it remains an inheritance for all congregations of Jacob in every generation. All of them upheld and accepted upon themselves to bequeath and pass down the Torah to their children after them. And all this indicates the opposite [of the nations’ attitude] — that the word of God is not a burden to them, but rather they upheld and accepted it upon themselves and their descendants with joy to fulfill it.

And further he said, “they bear Your utterances.” Even Your good word which they hear from Your mouth is a burden upon the nations, but Israel is not so. Rather, they say that even the Torah that Moses commanded us, which we did not hear directly from the Almighty, is nevertheless an inheritance for the entire congregation of Jacob. Therefore, He became King in Jeshurun — specifically in Israel God is acknowledged as King, but not among the nations.

And there was a king in Jeshurun. Whether this refers to the Holy One, Blessed be He, or to Moses, this is its interpretation: “Jeshurun” is derived from the word for “seeing,” and it is common in the world that sometimes a person rises to greatness even if he is not worthy of it because people do not examine him carefully to see his true nature, and therefore they leave him in his position of greatness, for they have eyes but do not see after him what his true nature is. But if they were to look and see his essence, that there is no substance to him, they would remove him from his greatness. But Moses was not like this; even though it is said and they looked after Moses (Exodus 33:8), meaning they scrutinized him meticulously, nevertheless they found no trace of fault in him. Therefore, there was a king in Jeshurun even among those who examined him closely. In this way, it can also be interpreted regarding the sovereignty of the Almighty, for they were constantly questioning Him through various trials, and in all of them they found that He, blessed be He, is their king.

“May Reuben live and not die, and let his men be counted.” This first blessing is in the spirit of Jacob’s blessings when he said the excellency of dignity and the excellency of power (Genesis 49:3). Here Jacob blessed him with two blessings, one called dignity [se’et] and one power [oz]. The dignity refers to having many people to the point that they need to be counted, for something of great quantity requires numbering. And that his men be mighty, because Reuben who dwelled at the border needed all this — that his men be numerous and mighty — so they would not die in battle. Now, dignity [se’et] is a term related to counting, as in when you take [tissa] a census (Exodus 30:11) and take [nassa] a census (Numbers 4:22). And power [oz] refers to might. Now, because he disturbed his father’s bed, he deserved to have both taken from him, but through blessing they were given to him as a gift. And [Jacob] said, by right you should have exceeding dignity and exceeding power — more counting and might, twice as much as all the tribes — but unstable as water, you shall not excel (Genesis 49:4). Do not take the excess, but nevertheless, you shall be equal to all the tribes in dignity and power. And this is why Moses also blessed him with might, saying May Reuben live, meaning he should be a man of life, of many accomplishments in battle, and then not die, and let his men be counted — this is the aspect of dignity [se’et] that we mentioned.

And he added, “and let him not die,” according to our Sages (Tamid 32a), “What should a man do to live? Let him kill himself.” But [Reuben] will live and will not need to “kill himself,” as it is written, What man can live and not see death? (Psalms 89:49). For if one gives life to himself, then without doubt he kills himself, and vice versa. And our Sages said (Sanhedrin 92a), “Let Reuben live in this world, and let him not die in the World to Come.” And because the World to Come is hidden, therefore the life of the World to Come remains hinted at through the precise wording and let him not die.And adjacent to this is And this for Judah, because he too was blessed with the World to Come, as his bones were rolling around, as Rashi explains. Or because it is said, But if a wicked person turns from his way and lives (Ezekiel 33:11), and Reuben was a penitent, therefore it says, Let Reuben live, etc. And this for Judah. For who caused Reuben to confess? Judah, etc. (Sotah 7b).

“And this is for Judah, and he said: Hear, O Lord, the voice of Judah.” Our Sages of blessed memory said (Sifrei 33:7) that he hinted at a blessing for Simeon when he said Hear, O Lord, etc., because the word hear [shema] is derived from the name Simeon [Shimeon]. This requires explanation. What seems most reasonable to me is to say that they learned this from what is written, And this is for Judah, which appears superfluous, for it should have said simply “And to Judah he said.” Rather, this is its explanation: the request and bring him to his people was referring to Simeon, because Jacob had said of him, I will disperse them in Israel — that from him would come teachers and poor people. And one who is dispersed needs to be gathered to his people, because even though they were scattered among the children of Israel, nevertheless, since he is scattered, dispersed, and separated from his family and his father’s house, he is not with his people. Therefore, Judah prayed for him and said: “Please, O Lord, bring him to his people and to his birthplace, so that he will not be scattered across the face of the entire earth.”

It is known that Judah also needed this prayer, as understood from the two interpretations of Rashi who believes that the prayer and bring him to his people refers to Judah. But I say that Judah prayed this prayer for Simeon, and whoever prays for their fellow when they themselves need the same thing, they are answered first (Bava Kamma 92a). If so, that prayer which Judah prayed for Simeon also stood for him. This is what is meant by And this for Judah — that same prayer that he prayed for Simeon also stood for Judah. And this is what is meant by Hear, O Lord, the voice of Judah — that voice with which he prayed for Simeon — and bring him to his people, meaning Judah according to its simple meaning, because with that voice he prayed for Simeon; therefore it is right that he should be answered first and that You should also bring him to his people. And because this prayer stood for both of them, it subsequently says, his hands shall contend for him — adding the word for him because this blessing was for him alone, and Simeon did not need the blessing of his hands shall contend for him. Only Judah, who was king, needed this blessing.

And of Levi he said: “Your Thummim and Your Urim be with Your faithful one, etc.” Since Jacob cursed them, saying, Cursed be their anger, for it is fierce, and their wrath, for it is cruel (Genesis 49:7). And perhaps from that curse Moses stumbled in his anger when he said, Hear now, you rebels (Numbers 20:10). Therefore, Moses said that Jacob’s words had already been fulfilled in him, and hopefully there would not be such an occurrence again in the tribe of Levi, since they are the ones who render legal decisions in Israel, and all anger leads to error. Therefore, Moses prayed and said of Levi, Your Thummim and Your Urim be with Your faithful one, that You should illuminate the path for him so that he would not stumble again in his anger. And if you should say, “What shall I do about the words of my father, Israel the elder, who cursed their anger?” To this he responded, whom You tested at Massah, etc., for there his curse was already fulfilled, and henceforth the year and its curses should end. And what happened to Moses should be an atonement for the entire tribe, for it is enough that the words of the elder were fulfilled, and such things should not happen again, since that tribe renders legal decisions in Israel.

He who says to his father and his mother, ‘I have not seen him,’ etc. For the Rabbis of blessed memory said (Megillah 17, see there) that anyone who engages in Torah study is exempt from honoring one’s father and mother. And proof [of this] is from Jacob, who was not punished for those 14 years that he was hidden in the house of Shem and Eber, during which he did not fulfill the commandment of honoring his father and mother. This is what it means when it says, He who says to his father and his mother, “I have not seen him,” that he does not need to look after them. And all the more so, his brothers he did not recognize, meaning he does not need to know about them. And his children he did not know, as it says in the tractate of Eruvin (22a): What is meant by “black as a raven”? Rava said: In whom do you find [knowledge of] Torah? In one who makes himself cruel toward his children like a raven. Like the case of Rav Ada bar Matna, who when he was going to the house of Rav, his wife said to him, “What shall I do with the children?” He said to her, “Are there no vegetables in the marsh?” This is what it means when it says here, And his children he did not know, that even toward his children, he should make himself as if he does not know them. And why is all this necessary? For they have observed Your word and kept Your covenant. They shall teach Your laws to Jacob, etc. That is to say, because they need to engage in Torah constantly, therefore his children he did not know, as mentioned.

They shall put incense before You, etc. For one who engages in the laws of sacrifices, it is as if he has offered them (Menachot 110a). Bless, O Lord, his strength, his power, because Torah weakens a person’s strength. Therefore it says, Bless, O Lord, his strength, that is, his power. And accept the work of his hands, that he should engage in Torah in order to observe and do. Crush the loins of those who rise up against him, etc., for if this vile one — the internal enemy that is called vile — encounters you, draw him to the study hall (Sukkah 52b).

To Benjamin he said, “The beloved of God shall dwell in safety upon him.” Since Jacob had said, Benjamin is a ravenous wolf; in the morning he shall devour the prey, and in the evening he shall divide the spoil (Genesis 49:27). And one who tears prey does not eat it in safety, as his heart fears that the one from whom he snatched it might return against him. Therefore, Moses said, he shall dwell in safety upon him/it — where the word upon it refers back to the spoil that Jacob mentioned. And because Jacob said, in the morning he shall devour the prey, and in the evening he shall divide the spoil, which the Targum explains as referring to the sacrifices that were offered evening and morning in the Temple that was in Benjamin’s portion, Moses added, saying He shall hover over him all day long — meaning that it [the Temple] would not be destroyed like Shiloh, Nob, and Gibeon, but rather the Divine Presence would always remain in the eternal House [Temple]. And he dwells between His shoulders — because there were the bearers of the ephod, as the Divine Presence was in the Urim and Thummim which the priest carried between his two shoulders. This is what it means: and He dwells between his shoulders.

And of Joseph he said, Blessed of the Lord is his land. This blessing is precisely in the spirit of Jacob’s blessing to him with abundant produce, because he fed and sustained the entire house of Israel. And here Moses added “with the precious fruits brought forth by the sun and moon,” because they had already submitted to him in his dream, Behold, the sun and the moon, etc. (Genesis 37:9).

And from the chief things of the ancient mountains, and from the precious things of the everlasting hills. The reason it doesn’t mention the word “precious” [meged] regarding the ancient mountains, we can say that it hints that all the merit of the Patriarchs and Matriarchs belongs to Joseph. For Abraham and Sarah bore only Isaac, and Isaac, even though he fathered Esau and Jacob, nevertheless in Isaac shall your seed be called (Genesis 21:12) — in part of Isaac’s offspring, not in all of his offspring. Thus, Jacob is the main descendant, and regarding Jacob it is written These are the generations of Jacob: Joseph (Genesis 37:2). Therefore, Joseph is the primary descendant of them all, and consequently all the merit of the Patriarchs and Matriarchs, who are symbolized by mountains and hills, belongs to Joseph. This is what is meant by And from the chief things of the ancient mountains, because the Patriarchs preceded the world, and their merit will stand for him to gore all the ends of the earth, for war belongs to men, not women. However, women are endowed with the ability to bear children, therefore their merit will stand for him to have his land full of precious fruits. This is what is meant by and from the precious things of the everlasting hills. This is what he clarified regarding these two types of blessings when he said, His firstborn bull has majesty — this refers to the abundance of produce that comes from the merit of the Matriarchs, the everlasting hills, for much increase comes by the strength of an ox (Proverbs 14:4). And his horns are like the horns of a wild ox — this refers to victory in war that comes from the merit of the chief things of the ancient mountains.

And they are the ten thousands of Ephraim. Because his name stems from For God has made me fruitful (Genesis 41:52). And he was given the ten thousands from Jacob’s blessing, and his name indicates an abundance of fruits and an abundance of his descendants. This is unlike Manasseh, therefore it is said and they are the thousands of Manasseh.

“And of Zebulun he said: ‘Rejoice, Zebulun, in your going out, and Issachar in your tents.’” According to Jacob’s blessing to them, Zebulun would dwell at the seashore, engaging in commerce, while Issachar is a strong-boned donkey, engaging in Torah study. Thus, one goes out for business while the other dwells in tents. I have heard that since money has no completeness except through going out [spending] — as spending is better than accumulating — therefore it says, Rejoice, Zebulun, in your going out. However, the completeness of Torah is also achieved in your tents, for its perfection does not depend on spending, therefore it says, and Issachar in your tents. Furthermore, the acquisition of money is external to a person and does not cleave to them, hence the language of “going out” is used. But the acquisition of Torah becomes an essential part of a person and cleaves to them, becoming one flesh with them in their tent, therefore it says in your tents. Some say that anyone engaged in commerce is not yet happy when setting out on their journey, for they do not know whether they will profit or not. But to Zebulun it says that he should rejoice even when setting out on his journey, because his heart is confident that he will succeed in all his journeys, since Issachar is in his tents studying Torah on his behalf, and his merit will stand for Zebulun as well, because Zebulun would provide sustenance for Issachar.

“They shall call peoples to the mountain.” This means that they will call the tents of Zebulun and Issachar a mountain, because just as on the good mountain and the Lebanon [Temple Mount] they offer sacrifices to God, so too in their two tents, there they will also offer righteous sacrifices. For Zebulun, who engages in commerce and provides for Issachar, there is no greater charity than this, as it is written: Happy are you who sow beside all waters (Isaiah 32:20), and “sowing” refers to charity, as it is said: Sow for yourselves righteousness (Hosea 10:12). And water refers to Torah, as it is said: Ho, everyone who thirsts, come to the waters (Isaiah 55:1). The intention here is that sowing beside all waters, which means supporting Torah scholars, there is no charity like it. And it is written: To do righteousness and justice is more acceptable to the Lord than sacrifice (Proverbs 21:3). Therefore, it is appropriate to call Zebulun’s tent a mountain, because one who ascends to it is like one who ascends the mountain of God where burnt offerings and sacrifices are offered to God, since in his tent too, righteous sacrifices are offered. And similarly, the tent of Issachar, where they engage in Torah study, and whoever engages in the study of the burnt offering law etc., therefore it is fitting to call his tent the holy mountain, for there too they will offer righteous sacrifices.

For they will draw sustenance from the abundance of the seas, etc. For they would benefit both in this world and in the World to Come. In this world, they will draw sustenance from the abundance of the seas, and for the World to Come, treasures hidden in the sand — this alludes to the great reward stored away for the righteous in the World to Come. It also alludes to the attainment of wisdom, about which it is said, The earth will be filled with knowledge of God as the waters cover the sea (Isaiah 11:9). This is what is meant by “they will draw sustenance from the abundance of the seas” — they will attain the hidden secrets of the Torah. This is the meaning of treasures hidden in the sand — a metaphor for the things that are concealed and stored away; there they will find understanding and intelligence.

And to Gad he said: Blessed is He who enlarges Gad, etc. Since it says nearby He executed the righteousness of the Lord, etc., and to one who performs righteousness [tzedakah], the term “Gad” applies, as it means “one who provides for the poor” [playing on the Hebrew letters of Gad: Gimel-Dalet = Gomel Dalim]. And the Holy One, blessed be He, expands [his portion] many times over, doubled. And by this merit, as a lion he dwells and tears the arm and also the crown of the head, as our Sages said (Bava Kamma 17a): “Anyone who engages in Torah study and acts of kindness, enemies fall before him as casualties,” etc. The text has not yet explained what righteousness Gad performed, therefore it says and he saw the first portion for himself. For he himself decided to take upon himself what he was not obligated to do according to the strict letter of the law. And what did he decide for himself? And he saw the first portion for himself — meaning he decided to go as the vanguard of the armed force, because he relied on the merit that in his territory was buried the lawgiver [Moses], so that his land would remain peaceful and undisturbed during the time they would be at war. And he came with the heads of the people — at the head of the vanguard, for in this he performed the righteousness of the Lord. Just as the Holy One, blessed be He, performed this righteousness with Israel, as it is said (Exodus 13:21): And the Lord went before them, etc., so too did they perform this righteousness. However, and His ordinances with Israel — because according to the root of justice, they only needed to go equally with Israel, but as an act of righteousness, they took upon themselves to go as the head of the vanguard.

And also according to the commentators who interpret And he came at the head of the people as referring to Moses, the explanation is as follows: In every battle, Moses walked before them, and he also commanded Joshua to do the same, as it is said For he shall cross over before the people (Deuteronomy 3:28). Nevertheless, in all his judgments, he was equal with Israel, as he did not seek precedence over them. And regarding what is written, And tears the arm, even the crown of the head, it relates to “skin for skin” etc. — when one strikes with a sword from above, the person being struck raises his arm to protect his head, and then the attacker first cuts the arm in two and afterward the crown of the head, as the sword passes through both. Therefore, arm is mentioned before crown of the head, and this explains the word even [אף].

Of Dan he said: Dan is a lion’s cub. According to what Jacob said, Dan shall judge his people, and every judge needs to be as strong as a lion, as it is written And you shall choose from among all the people, men of valor (Exodus 18:21). So that he will not be afraid of the litigants if there are any intimidating people among them. Therefore he said of Dan that he would be a lion’s cub that leaps from Bashan. Bashan is a place of vicious animals that prey [on others]; similarly a judge’s entire praise comes from “the cows of Bashan,” to save prey from their hands. Therefore, a judge must also have a heart like the heart of a lion.

“And of Naphtali he said, Naphtali is satisfied with favor.” Jacob blessed him with the blessing of a hind let loose, he gives goodly words, meaning that his fruits ripen quickly, and therefore they bring the first fruits from his land first. This is what is meant by he gives goodly words, because when bringing the first fruits, they praise and thank God. Therefore, it is said here that he is satisfied with favor, because God has satisfied all His desires, and consequently he is full of the blessing of the Lord, as he blesses God first through bringing the first fruits. For in the place where Jacob said he gives goodly words, here it says and full of the blessing of the Lord. Possess the sea and the south means that he has a portion in the Sea of Galilee and in the south.

“And to Asher he said, blessed of sons is Asher.” Since regarding his birth it is written Happy am I, for the daughters have called me happy (Genesis 30:13), therefore he adds to say that also among sons he shall be blessed and happy, for both son and daughter — all will call him happy and bless him.

Regarding what it says “and as your days, your strength.” It alludes to what our Sages of blessed memory said (Chullin 24b): “The oil with which my mother anointed me in my youth, is what sustained me in my old age.” Therefore it says here and dips his foot in oil, and through the oil he will be strong and healthy in his old age just as in his youth. This is what is meant by and as your days, your strength. And according to those who say that Asher was blessed with many children because he fulfilled the commandment to be fruitful and multiply both in his youth and in his old age, as it is written In the morning sow your seed, and in the evening (Ecclesiastes 11:6)… This is what is meant by and as your days, your strength, and as Rashi explained, it comes to equate the days of old age with the days of youth.