V'Zot HaBerachah וזאת הברכה

וזאת הברכה … לפני מותו. סָמוּךְ לְמִיתָתוֹ, שֶׁאִם לֹא עַכְשָׁו אֵימָתַי (שם):

This is the blessing . . . before his death. Close to his death, for ‘If not now, when’?

ויאמר ה' מסיני בא. פָּתַח תְּחִלָּה בְּשִׁבְחוֹ שֶׁל מָקוֹם וְאַחַ"כַּ פָּתַח בְּצָרְכֵיהֶם שֶׁל יִשְׂרָאֵל, וּבַשֶּׁבַח שֶׁפָּתַח בּוֹ יֵשׁ בּוֹ הַזְכָּרַת זְכוּת לְיִשְׂרָאֵל, וְכָל זֶה דֶּרֶךְ רִצּוּי הוּא, כְּלוֹמַר כְּדַאי הֵם אֵלּוּ שֶׁתָּחוּל עֲלֵיהֶם בְּרָכָה (ספרי):

He said: Adonoy came from Sinai. He began with the praise of God, and afterward, he introduced the needs of the Israelites. And his opening praise also mentions the merit of the Israelites. All this by way of seeking favor, as if to say, ‘They are worthy of receiving blessings.’

מסיני בא. יָצָא לִקְרָאתָם כְּשֶׁבָּאוּ לְהִתְיַצֵּב בְּתַחְתִּית הָהָר כְּחָתָן הַיּוֹצֵא לְהַקְבִּיל פְּנֵי כַלָּה, שֶׁנֶּאֱמַר "לִקְרַאת הָאֱלֹהִים" (שמות י"ט), לִמְּדָנוּ שֶׁיָּצָא כְנֶגְדָם:

Came from Sinai. He went out to meet them when they came to station themselves at the foot of the mountain, like a bridegroom going forward to receive his bride, as it is said, “Toward God” — this teaches that He went forward towards them.

וזרח משעיר למו. שֶׁפָּתַח לִבְנֵי עֵשָׂו שֶׁיְּקַבְּלוּ אֶת הַתּוֹרָה וְלֹא רָצוּ:

Radiated forth to them from Seir. As He had made an overture to the children of Eisav, to accept the Torah — but they refused.

הופיע מהר פארן. שֶׁהָלַךְ שָׁם וּפָתַח לִבְנֵי יִשְׁמָעֵאל שֶׁיְּקַבְּלוּהָ וְלֹא רָצוּ (ספרי):

[He] appeared. To them. From Mount Paran. where He went to make an overture to the children of Yishmael to accept it — but they refused.

ואתה. לְיִשְׂרָאֵל:

He came. To the Israelites.

מרבבת קדש — וְעִמּוֹ מִקְצָת רִבְבוֹת מַלְאֲכֵי קֹדֶשׁ וְלֹא כֻלָּם וְלֹא רֻבָּם, וְלֹא כְדֶרֶךְ בָּשָׂר וָדָם שֶׁמַּרְאֶה כָּל כְּבוֹד עָשְׁרוֹ וְתִפְאַרְתּוֹ בְּיוֹם חֻפָּתוֹ (שם):

With part of the sacred myriads. Accompanied by part of the myriads of sacred angels, but not all or most of them; unlike the manner of a mortal, who displays all the glory of his affluence and splendor on his wedding day.

אש דת. שֶׁהָיְתָה כְתוּבָה מֵאָז לְפָנָיו בְּאֵשׁ שְׁחֹרָה עַל גַּב אֵשׁ לְבָנָה, נָתַן לָהֶם בַּלּוּחוֹת כְּתָב יַד יְמִינוֹ (עי' תנחומא בראשית א'); דָּ"אַ — אש דת כְּתַרְגּוּמוֹ, שֶׁנִּתְּנָה לָהֶם מִתּוֹךְ הָאֵשׁ:

The flaming Torah law. Which was inscribed before Him in the remote past in black flame on white flame, he gave them in the tablets inscribed by His right hand. Another interpretation, אֵשׁדָּת — as rendered by Targum [Onkelos], ‘which was given to them from the fire.’

אף חבב עמים. גַּם חִבָּה יְתֵרָה חָבַב אֶת הַשְּׁבָטִים; כָּל אֶחָד וְאֶחָד קָרוּי עַם, שֶׁהֲרֵי בִנְיָמִין לְבַדּוֹ הָיָה עָתִיד לְהִוָּלֵד כְּשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב (בראשית ל"ה), "גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ":

He also cherished the nations. Also, with surpassing love He cherished the tribes. Each of them was entitled a “people,” for only Binyamin was destined to be born when the Holy One, Blessed is He, said to Yaakov, “A nation and community of nations shall emanate from you.”

כל קדשיו בידך. נַפְשׁוֹת הַצַּדִּיקִים גְּנוּזוֹת אִתּוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר (שמואל א כ"ה) "וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֵת ה' אֱלֹהֵיךָ" (ספרי):

All of their sacred ones are in Your keeping. The souls of the saints secreted with Him, about which it is said, “The soul of my master shall be bound in the bond of life with Adonoy your God.”

והם תכו לרגלך. וְהֵם רְאוּיִם לְכָךְ, שֶׁהֲרֵי תִּוְּכוּ עַצְמָן לְתוֹךְ תַּחְתִּית הָהָר לְרַגְלֶךָ בְּסִינַי:

For they were gathered in at Your feet. They were worthy of this, for they were gathered in under the foot of the mountain at Your feet at Sinai. תֻּכּוּ denotes the reflexive, they were gathered into your footrest.

תכו. לְשׁוֹן פֻּעֲלוּ, הֻתַּוְּכוּ לְתוֹךְ מַרְגְּלוֹתֶיךָ:

And accepted the burden of Your word. They accepted upon themselves the yoke of Your Torah.

ישא מדברתיך. נָשְׂאוּ עֲלֵיהֶם עֹל תּוֹרָתְךָ (ספרי):

Your word. The “ מֶ"ם “ here relates to the root, as in, “He heard the voice speaking to him,” “And I heard that which was spoken to me,” like מִתְדַּבֵּר, “that which was self-spoken to me.” Here too, “Your self-spoken” — that which You had spoken so that I would hear and relate it to them. tes pourparlers, speaking to oneself, in Old French. But Onkelos renders, “They journeyed by Your words,” with the מֶ"ם as a prefix, having the connotation of “by.” Another interpretation: “Even when the nations were cherished,” even during the time when the Gentile nations were cherished, when You displayed to the Gentiles, a beaming countenance, and delivered the Jews into their hands —

מדברתיך. הַמֵּ"ם בּוֹ קָרוֹב לִיסוֹד, כְּמוֹ (במדבר ז'), "וַיִּשְׁמַע אֶל הַקּוֹל מִדַּבֵּר אֵלָיו", "וָאֶשְׁמַע אֵת מִדַּבֵּר אֵלָי" (יחזקאל ב') כְּמוֹ מִתְדַּבֵּר אֵלַי, אַף זֶה מדברתיך — מַה שֶּׁהָיִיתָ מְדַבֵּר לְהַשְׁמִיעֵנִי לֵאמֹר לָהֶם, טי"ש פורפרלירש בְּלַעַז. וְאֻנְקְלוֹס תִּרְגֵּם שֶׁהָיוּ נוֹסְעִים עַל פִּי דְּבָרֶיךָ, וְהַמֵּ"ם בּוֹ שִׁמּוּשׁ, מְשַׁמֶּשֶׁת לְשׁוֹן מִן. דָּבָר אַחֵר — אף חבב עמים, אַף בִּשְׁעַת חִבָּתָן שֶׁל אֻמּוֹת הָעוֹלָם שֶׁהֶרְאֵיתָ לָאֻמּוֹת פָּנִים שׂוֹחֲקוֹת וּמָסַרְתָּ אֶת יִשְׂרָאֵל בְּיָדָם, כל קדושיו בידך, כָּל צַדִּיקֵיהֶם וְטוֹבֵיהֶם דָּבְקוּ בְּךָ וְלֹא מָשׁוּ מֵאַחֲרֶיךָ וְאַתָּה שׁוֹמְרָם:

All of their sacred ones are in Your keeping. All of their saintly and virtuous ones clung to You, and did not distance themselves from You, and You sheltered them.

והם תכו לרגלך. וְהֵם מִתְמַצְּעִים וּמִתְכַּנְּסִים לְתַחַת צִלְּךָ.

They were gathered in at Your feet. They ensconce themselves and gather themselves under Your shelter.

ישא מדברתיך. מְקַבְּלִים גְּזֵרוֹתֶיךָ וְדָתוֹתֶיךָ בְּשִׂמְחָה, וְאֵלֶּה דִבְרֵיהֶם:

And accepted the burden of Your word. They accept Your decrees and commandments joyfully, and declare the following:

תורה. אֲשֶׁר צוה לנו משה מורשה הִיא לִקְהִלַּת יַעֲקֹב, אֲחַזְנוּהָ וְלֹא נַעַזְבֶנָּה:

The Torah. Which Moshe commanded to us is the heritage of the congregation of Yaakov. We have embraced it, and shall not forsake it.

ויהי. הַקָּבָּ"ה:

There was. The Holy One, Blessed is He.

בישרון מלך. תָּמִיד עֹל מַלְכוּתוֹ עֲלֵיהֶם:

King in Yeshurun. The yoke of His sovereignty rests always upon them.

בהתאסף. בְּכָל הִתְאַסֵּף רָאשֵׁי חֶשְׁבּוֹן אֲסִיפָתָם:

At the gathering. At every gathering. “Of the counting” — the counting of their gathering.

ראשי. כְּמוֹ (שמות ל') "כִּי תִשָּׂא אֶת רֹאשׁ", רְאוּיִין אֵלּוּ שֶׁאֲבָרְכֵם. דָּ"אַ — בהתאסף. בְּהִתְאַסְּפָם יַחַד בַּאֲגֻדָּה אַחַת וְשָׁלוֹם בֵּינֵיהֶם, הוּא מַלְכָּם, וְלֹא כְּשֶׁיֵּשׁ מַחֲלֹקֶת בֵּינֵיהֶם (ספרי):

Of the counting. As in “When you take count.” These are worthy of my blessing. Another interpretation: “When they gathered.” When they gather together as a single unit, and there is harmony among them — then He is their king, but not when there is dissention among them.

יחי ראובן. בָּעוֹלָם הַזֶּה:

May Reuvein live. In this world.

ואל ימות לָעוֹלָם הַבָּא, שֶׁלֹּא יִזָּכֵר לוֹ מַעֲשֵׂה בִלְהָה (עי' שם):

Let him not die. In the World to Come, as the incident of Bilhah will not be reckoned against him.

ויהי מתיו מספר. נִמְנִין בְּמִנְיַן שְׁאָר אֶחָיו, דֻּגְמָא הִיא זוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר (בראשית ל"ה) "וַיִּשְׁכַּב אֶת בִּלְהָה, וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר", שֶׁלֹּא יָצָא מִן הַמִּנְיָן:

May his constituency be counted. May they be counted in the census with the rest of his brothers. This is comparable to that which is said, “He laid with Bilhah. There were twelve sons of Yaakov” — he was not excluded from the count.

וזאת ליהודה. סָמַךְ יְהוּדָה לִרְאוּבֵן מִפְּנֵי שֶׁשְּׁנֵיהֶם הוֹדוּ עַל קִלְקוּל שֶׁבְּיָדָם, שֶׁנֶּאֱמַר "אֲשֶׁר חֲכָמִים יַגִּידוּ וְגוֹ' לָהֶם לְבַדָּם וְגוֹ' וְלֹא עָבַר זָר בְּתוֹכָם" (איוב ט"ו); וְעוֹד פֵּרְשׁוּ רַבּוֹתֵינוּ שֶׁכָּל אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר הָיוּ עַצְמוֹת יְהוּדָה מִתְגַּלְגְּלִין בָּאָרוֹן מִפְּנֵי נִדּוּי שֶׁקִּבֵּל עָלָיו, שֶׁנֶּאֱמַר "וְחָטָאתִי לְאָבִי כָּל הַיָּמִים" (בראשית מ"ד), אָמַר מֹשֶׁה מִי גָּרַם לִרְאוּבֵן שֶׁיּוֹדֶה? יְהוּדָה וְכוּ' (סוטה ז'):

Now this for Yehudah. He placed Yehudah next to Reuvein, because both confessed to the iniquity of which they were guilty, as it is said, “That wise men acknowledged, etc., to them alone, etc., no stranger passed between them.” In addition, the Rabbis explain that throughout the forty years that the Israelites were in the wilderness, Yehudah’s bones rolled about in his coffin, because of the banishment which he accepted upon himself, as it is said, “I will have sinned against my father for all time.” Moshe said, ‘Who was responsible for Reuvein’s confession? Yehudah, etc.’

שמע ה' קול יהודה. תְּפִלַּת דָּוִד וּשְׁלֹמֹה וְאָסָא מִפְּנֵי הַכּוּשִׁים, וִיהוֹשָׁפָט מִפְּנֵי הָעַמּוֹנִים, וְחִזְקִיָּה מִפְּנֵי סַנְחֵרִיב:

Adonoy, hear the voice of Yehudah. The prayers of Dovid and Shlomo, Asa because of the Cushites, Yehoshafat because of the Ammonites, and Chizkiyahu because of Sancheiriv.

ואל עמו תביאנו. לְשָׁלוֹם מִפְּנֵי הַמִּלְחָמָה:

And bring him to his people. In peace, after warfare.

ידיו רב לו. יָרִיבוּ רִיבוֹ וְיִנְקְמוּ נִקְמָתוֹ:

May his hands fight his battles. May they fight his battles and exact his vengeance.

ועזר מצריו תהיה. עַל יְהוֹשָׁפָט הִתְפַּלֵּל עַל מִלְחֶמֶת רָאמוֹת גִּלְעָד, "וַיִּזְעַק יְהוֹשָׁפָט וַה' עֲזָרוֹ" (דברי הימים ב' י"ח); דָּ"אַ — שמע ה' קול יהודה, כָּאן רָמַז לְשִׁמְעוֹן מִתּוֹךְ בִּרְכוֹתָיו שֶׁל יְהוּדָה, וְאַף כְּשֶׁחָלְקוּ אֶרֶץ יִשְׂרָאֵל נָטַל שִׁמְעוֹן מִתּוֹךְ גּוֹרָלוֹ שֶׁל יְהוּדָה, שֶׁנֶּאֱמַר (יהושע י"ט) "מֵחֵבֶל בְּנֵי יְהוּדָה נַחֲלַת בְּנֵי שִׁמְעוֹן" (וּמִפְּנֵי מָה לֹא יִחֵד לוֹ בְרָכָה בִּפְנֵי עַצְמוֹ? שֶׁהָיָה בְּלִבּוֹ עָלָיו עַל מַה שֶּׁעָשָׂה בַּשִּׁטִּים, כֵּן כָּתוּב בְּאַגָּדַת תְּהִלִּים:)

May You provide assistance against his enemies. He prayed for Yehoshafat at the battle of Gilad heights — “Yehoshafat cried out, and Adonoy assisted him.” Another interpretation [of] “Adonoy, hear the voice of Yehudah” — here he alluded to a blessing for Shimon, amidst Yehudah’s blessings. Also, when Eretz Yisroel was apportioned, Shimon took [a portion] amidst Yehudah’s allotment, as it is said, “From the portion of the sons of Yehudah, the inheritance of the sons of Shimon.” (Why didn’t he devote a specific blessing to him? Because he was resentful towards him for his behavior at Shittim. This is recorded in Agadas Tehilim.)

וללוי אמר. וְעַל לֵוִי אָמַר:

Regarding [lit. to] Levi he said. Regarding Levi he said.

תמיך ואוריך. כְּלַפֵּי שְׁכִינָה הוּא מְדַבֵּר:

Your tumim and urim. He speaks directly to the Shechinah.

אשר נסיתו במסה. שֶׁלֹּא נִתְלוֹנְנוּ עִם שְׁאָר הַמַּלִּינִים:

Whom You tried with tests. They did not complain with the rest of those who voiced complaints.

תריבהו וגו'. כְּתַרְגּוּמוֹ. דָּ"אַ — תריבהו על מי מריבה, נִסְתַּקַּפְתָּ לוֹ לָבֹא בַעֲלִילָה, אִם מֹשֶׁה אָמַר שִׁמְעוּ נָא הַמֹּרִים, אַהֲרֹן וּמִרְיָם מֶה עָשׂוּ? (ספרי):

You brought him strife, etc. As Targum [Onkelos] renders. Another interpretation. “You contended with him at the waters of Merivah.” You set upon him with a spurious charge. If Moshe exclaimed, “Now listen, rebels”!, what did Aharon and Miriam do?

האמר לאביו ולאמו לא ראיתיו. כְּשֶׁחָטְאוּ בָעֵגֶל וְאָמַרְתִּי "מִי לַה' אֵלָי" (שמות ל"ב), נֶאֶסְפוּ אֵלַי כָּל בְּנֵי לֵוִי וְצִוִּיתִים לַהֲרֹג אֶת אֲבִי אִמּוֹ וְהוּא מִיִּשְׂרָאֵל אוֹ אֶת אָחִיו מֵאִמּוֹ אוֹ בֶן בִּתּוֹ, וְכֵן עָשׂוּ. וְאִי אֶפְשָׁר לְפָרֵשׁ אָבִיו מַמָּשׁ וְאָחִיו מֵאָבִיו וְכֵן בָּנָיו מַמָּשׁ, שֶׁהֲרֵי לְוִיִּים הֵם, וּמִשֵּׁבֶט לֵוִי לֹא חָטָא אֶחָד מֵהֶם, שֶׁנֶּאֱמַר (שם) "כָּל בְּנֵי לֵוִי":

Who said of his father and mother, ‘I did not see them.’ When they sinned with the golden calf, and I proclaimed, “Whoever is for Adonoy, join me”! all the sons of Levi gathered around me. I commanded them to execute a maternal grandfather, if he was an Israelite, or a maternal half-brother, or a son of a daughter, and they did so. But this cannot be interpreted literally as a father, or paternal brother, likewise not literally as a son, since they were Levites, and of the tribe of Levi. no one sinned, as it is said, “All the sons of Levi.”

כי שמרו אמרתך. "לֹא יִהְיֶה לְךָ אֱלֹהִים אַחֵרִים" (שמות כ, ב):

For they observed your command. ”You must not have other Gods.”

ובריתך ינצרו. בְּרִית מִילָה, שֶׁאוֹתָם שֶׁנּוֹלְדוּ בַּמִּדְבָּר שֶׁל יִשְׂרָאֵל לֹא מָלוּ אֶת בְּנֵיהֶם, וְהֵם הָיוּ מוּלִין וּמָלִין אֶת בְּנֵיהֶם:

And kept Your covenant. The covenant of circumcision. For, of those born in the wilderness, the Israelites did not circumcise their children, but they [the Levites] were circumcised, and they circumcised their children. [An alternate Rashi text: Those born in the wilderness, as the Israelites did not circumcise their children, but they were circumcised.]

יורו משפטיך. רְאוּיִין אֵלּוּ לְכָךְ:

They shall teach your law. They are worthy of this.

וכליל. עוֹלָה (יומא כ"ו):

And totally consumed offerings. The olah.

מחץ מתנים קמיו. מְחַץ קָמָיו מַכַּת מָתְנַיִם, כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים ס"ט) "וּמָתְנֵיהֶם תָּמִיד הַמְעַד", וְעַל הַמְּעוֹרְרִין עַל הַכְּהֻנָּה אָמַר כֵּן. דָּ"אַ — רָאָה שֶׁעֲתִידִין חַשְׁמוֹנַאי וּבָנָיו לְהִלָּחֵם עִם הַיְּוָנִים וְהִתְפַּלֵּל עֲלֵיהֶם, לְפִי שֶׁהָיוּ מוּעָטִים — י"ב בְּנֵי חַשְׁמוֹנַאי וְאֶלְעָזָר — כְּנֶגֶד כַּמָּה רְבָבוֹת, לְכָךְ נֶאֱמַר ברך ה' חילו ופעל ידיו תרצה (בראשית רבה צ"ט):

Shatter his adversaries at the loins. Shatter his adversaries with a blow at the loins, as it is written, “Cause their loins to stumble always.” It was concerning those who challenged the priesthood that he said this. Another interpretation: He foresaw that Chashmonai and his sons were destined to wage war with the Yevanim, so he prayed for them, as they were so few — the twelve sons of Chashmonai and Elazar against many myriads. This is why it is said, “Adonoy, bless his wealth and accept his handiwork.”

ומשנאיו מן יקומון. מְחַץ קָמָיו וּמְשַׂנְאָיו מִהְיוֹת לָהֶם תְּקוּמָה:

And his enemies, so that they may not arise. Shatter his adversaries and enemies, so that they may not gain ascendancy.

לבנימן אמר. לְפִי שֶׁבִּרְכַּת לֵוִי בַּעֲבוֹדַת הַקָּרְבָּנוֹת וְשֶׁל בִּנְיָמִין בְּבִנְיַן בֵּית הַמִּקְדָּשׁ, בְּחֶלְקוֹ, סְמָכָן זֶה לָזֶה, וְסָמַךְ יוֹסֵף אַחֲרָיו, שֶׁאַף הוּא מִשְׁכַּן שִׁילֹה הָיָה בָנוּי בְחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים ע"ח) "וַיִּמְאַס בְּאֹהֶל יוֹסֵף וְגוֹ'", וּלְפִי שֶׁבֵּית עוֹלָמִים חָבִיב מִשִּׁילֹה לְכָךְ הִקְדִּים בִּנְיָמִין לְיוֹסֵף:

Regarding Binyomin he said. Because Levi’s blessing was concerned with the sacrificial services, and that of Binyomin with the construction of the Beis Hamikdosh in his territory, he placed them next to one another. And he placed Yoseif after him [Binyomin] since, he, too, had the Tabernacle at Shiloh constructed in his territory, as it is said, “He was repulsed by the tent of Yoseif, etc.” And because the Eternal Sanctuary is more cherished than Shiloh, he therefore gave preference to Binyomin over Yoseif.

חפף עליו. מְכַסֶּה אוֹתוֹ וּמֵגֵן עָלָיו:

He hovers protectively over him. He covers and shields him.

כל היום. לְעוֹלָם, מִשֶּׁנִּבְחֲרָה יְרוּשָׁלַיִם לֹא שָׁרְתָה שְׁכִינָה בְּמָקוֹם אַחֵר:

Throughout the day. Eternally — once Jerusalem was chosen, the Divine Presence did not rest anywhere else.

ובין כתפיו שכן. בְּגֹבַהּ אַרְצוֹ הָיָה בֵית הַמִּקְדָּשׁ בָּנוּי, אֶלָּא שֶׁנָּמוּךְ עֶשְׂרִים וְשָׁלוֹשׁ אַמָּה מֵעֵין עֵיטָם, וְשָׁם הָיָה דַעְתּוֹ שֶׁל דָּוִד לִבְנוֹתוֹ, כִּדְאִיתָא בִשְׁחִיטַת קָדָשִׁים (זבחים נ"ד) אָמְרֵי נִתְתֵי בֵיהּ פּוּרְתָּא, מִשּׁוּם דִּכְתִיב "וּבֵין כְּתֵפָיו שָׁכֵן" — אֵין לְךָ נָאֶה בַּשּׁוֹר יוֹתֵר מִכְּתֵפָיו:

And He resides between his shoulders. At the pinnacle of his territory, the Beis Hamikdosh was constructed, except that it was twenty-three amohs below Eitam spring. It was there that David had intended to construct it, as stated in Shechitas Kodashim, [but] they remarked, ‘Let us descend a little, for it is written, “He resides between his shoulders” — nothing is pleasing, about the ox, more than his shoulders.’

מברכת ה' ארצו. שֶׁלֹּא הָיְתָה בְנַחֲלַת הַשְּׁבָטִים אֶרֶץ מְלֵאָה כָל טוּב כְּאַרְצוֹ שֶׁל יוֹסֵף (עי' ספרי):

Blessed by Adonoy is his land. For none of the tribal territories was as replete with bounty of every kind as Yoseif’s territory.

ממגד. לְשׁוֹן עֲדָנִים וּמֶתֶק:

With the delight. This denotes delight and sweetness.

ומתהום. שֶׁהַתְּהוֹם עוֹלֶה וּמְלַחְלֵחַ אוֹתָהּ מִלְּמַטָּה; אַתָּה מוֹצֵא בְכָל הַשְּׁבָטִים בִּרְכָתוֹ שֶׁל מֹשֶׁה מֵעֵין בִּרְכָתוֹ שֶׁל יַעֲקֹב:

And the deep waters. As the waters of the deep rise, and irrigate it from below. You find that, with all the tribes, Moshe’s blessing resembled Yaakov’s blessing.

וממגד תבואת שמש. שֶׁהָיְתָה אַרְצוֹ פְּתוּחָה לַחַמָּה וּמְמַתֶּקֶת הַפֵּרוֹת (ספרי):

With the delight of the sun’s harvest. As his territory was exposed to sunlight, which sweetened the fruit.

גרש ירחים. יֵשׁ פֵּרוֹת שֶׁהַלְּבָנָה מְבַשַּׁלְתָּן וְאֵלּוּ הֵן קִשּׁוּאִין וּדְלוּעִין; דָּ"אַ — גרש ירחים. שֶׁהָאָרֶץ מְגָרֶשֶׁת וּמוֹצִיאָה מֵחֹדֶשׁ לְחֹדֶשׁ:

Moon’s ripening. Some fruit are ripened by the moon. They are: cucumbers and melons. Another interpretation. “The monthly yield,” which the earth sheds and generates each month.

ומראש הררי קדם. וּמְבֹרֶכֶת מֵרֵאשִׁית בִּשּׁוּל הַפֵּרוֹת, שֶׁהֲרָרֶיהָ מַקְדִּימִין לְבַכֵּר בִּשּׁוּל פֵּרוֹתֵיהֶם. דָּ"אַ — מַגִּיד שֶׁקָּדְמָה בְּרִיאָתָן לִשְׁאָר הָרִים (שם):

With the first fruits of the early mountains. Blessed, also, with the first- ripening fruits, as its mountains are early in producing ripened fruit. Another interpretation: This teaches that their creation preceded that of the other mountains.

גבעות עולם. גְּבָעוֹת הָעוֹשׂוֹת פֵּרוֹת לְעוֹלָם וְאֵינָן פּוֹסְקוֹת מֵעֹצֶר הַגְּשָׁמִים:

The perennial hills. Hills which are always productive, never failing for lack of rain.

ורצון שכני סנה. כְּמוֹ שׁוֹכֵן סְנֶה; וּתְהֵא אַרְצוֹ מְבֹרֶכֶת מֵרְצוֹנוֹ וְנַחַת רוּחוֹ שֶׁל הַקָּבָּ"ה הַנִּגְלֶה עָלַי תְּחִלָּה בַּסְּנֶה:

And the favor of the One who resides in the thornbush. [ שׁוֹכְנִי is] Like שׁוֹכֵן, [the One who resides] in the thornbush. May his territory be blessed by the favor and gratification of the Holy One, Blessed is He, who first revealed Himself to me at the thornbush.

רצון. נַחַת רוּחַ וּפִיּוּס, וְכֵן כָּל רָצוֹן שֶׁבַּמִּקְרָא:

Favor. Gratification and conciliation. “ רָצוֹן “ is similarly interpreted throughout Scripture.

תבואתה. בְּרָכָה זוֹ לראש יוסף:

Let this be visited. This blessing, upon Yoseif’s head.

נזיר אחיו. שֶׁהֻפְרַשׁ מֵאֶחָיו בִּמְכִירָתוֹ (עי' ספרי):

The one set apart from his brothers. As he was set apart from his brothers when he was sold.

בכור שורו. יֵשׁ בְכוֹר שֶׁהוּא לְשׁוֹן גְּדֻלָּה וּמַלְכוּת, שֶׁנֶּאֱמַר "אַף אָנִי בְּכוֹר אֶתְּנֵהוּ" (תהילים פ"ט), וְכֵן "בְּנִי בְכֹרִי יִשְׂרָאֵל" (שמות ד') — מֶלֶךְ הַיּוֹצֵא מִמֶּנּוּ, וְהוּא יְהוֹשֻׁעַ שֶׁכֹּחוֹ קָשֶׁה כְּשׁוֹר לִכְבֹּשׁ כַּמָּה מְלָכִים:

His firstborn ox. בְּכוֹר sometimes denotes grandeur and regency, as it is said, “I shall also give him grandeur.” Similarly, “My magnificent son, Yisroel.” Firstborn. The king descended from him. His ox. This refers to Yehoshua, who was as supremely powerful as the ox in vanquishing many kings.

הדר לו. נָתוּן לוֹ, שֶׁנֶּאֱמַר "וְנָתַתָּה מֵהוֹדְךָ עָלָיו" (במדבר כ"ז):

Glory to him. Given to him, as it is said, “Give him some of your splendor.”

וקרני ראם קרניו. שׁוֹר כֹּחוֹ קָשֶׁה, וְאֵין קַרְנָיו נָאוֹת, אֲבָל רְאֵם קַרְנָיו נָאוֹת וְאֵין כֹּחוֹ קָשֶׁה, נָתַן לִיהוֹשֻׁעַ כֹּחוֹ שֶׁל שׁוֹר וְיֹפִי קַרְנֵי רְאֵם (ספרי):

And re’em’s horns are his horns. The ox is supremely powerful, but his horns are unattractive, whereas the re’em’s horns are beautiful, but his strength not very great. He invested Yehoshua with the strength of the ox, and the beauty of the horns of the re’em.

אפסי ארץ. שְׁלוֹשִׁים וְאֶחָד מְלָכִים אֶפְשָׁר שֶׁכֻּלָּם מֵאֶרֶץ יִשְׂרָאֵל הָיוּ? אֶלָּא אֵין לְךָ כָּל מֶלֶךְ וְשִׁלְטוֹן שֶׁלֹּא קָנָה לוֹ פַלְטֵרִין וַאֲחֻזָּה בְּאֶרֶץ יִשְׂרָאֵל שֶׁחֲשׁוּבָה לְכֻלָּם הִיא, שֶׁנֶּאֱמַר (ירמיהו ג') "נַחֲלַת צְבִי צִבְאוֹת גּוֹיִם" (עי' ספרי):

To the ends of the earth. Thirty-one kings. Is it possible that all of them were natives of Eretz Yisroel? But, rather, there was hardly a monarch or potentate who didn’t buy himself a castle and an estate in Eretz Yisroel, for it was prized by all, as it is said, ”The territory coveted by hordes of nations.”

והם רבבות אפרים. אוֹתָם הַמְנֻגָּחִים הֵם הָרְבָבוֹת שֶׁהָרַג יְהוֹשֻׁעַ שֶׁבָּא מֵאֶפְרַיִם:

They are Ephraim's myriads. Those gored. This refers to the myriads slain by Yehoshua, who was descended from Ephraim.

והם אלפי מנשה. הֵם הָאֲלָפִים שֶׁהָרַג גִּדְעוֹן בְּמִדְיָן שֶׁנֶּאֱמַר (שופטים ח') "וְזֶבַח וְצַלְמֻנָּע בַּקַּרְקֹר וְגוֹ'":

And they are Menasheh’s thousands. This refers to the thousands slain by Gideon at Midian, as it is said, “Zevach and Tsalmuna were at Karkor, etc.”

ולזבולן אמר. אֵלּוּ חֲמִשָּׁה שְׁבָטִים שֶׁבֵּרֵךְ בָּאַחֲרוֹנָה — זְבוּלֻן גָּד דָּן וְנַפְתָּלִי וְאָשֵׁר — כָּפַל שְׁמוֹתֵיהֶם לְחַזְּקָם וּלְהַגְבִּירָם, לְפִי שֶׁהָיוּ חַלָּשִׁים שֶׁבְּכָל הַשְּׁבָטִים, הֵם הֵם שֶׁהוֹלִיךְ יוֹסֵף לִפְנֵי פַרְעֹה שֶׁנֶּאֱמַר (בראשית מ"ז) "וּמִקְצֵה אֶחָיו לָקַח חֲמִשָּׁה אֲנָשִׁים", לְפִי שֶׁנִּרְאִים חַלָּשִׁים וְלֹא יָשִׂים אוֹתָם לוֹ שָׂרֵי מִלְחַמְתּוֹ:

Regarding Zevulun, he said. With the following five tribes whom he blessed last — Zevulun, Gad, Don, Naftoli, and Asher — the names were repeated, to strengthen and empower them, since they were the weakest of all the tribes. They were the ones whom Yoseif brought before Pharoah, as it is said, “From among his brothers, he took five men,” because they appeared weak, and he would not commission them as his military officers.

שמח זבולן בצאתך ויששכר באהליך. זְבוּלֻן וְיִשָּׂשכָר עָשׂוּ שֻׁתָּפוּת, זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן וְיוֹצֵא לִפְרַקְמַטְיָא בִּסְפִינוֹת וּמִשְׂתַּכֵּר וְנוֹתֵן לְתוֹךְ פִּיו שֶׁל יִשָּׂשכָר, וְהֵם יוֹשְׁבִים וְעוֹסְקִים בַּתּוֹרָה, לְפִיכָךְ הִקְדִּים זְבוּלֻן לְיִשָּׂשכָר שֶׁתּוֹרָתוֹ שֶׁל יִשָּׂשכָר עַל יְדֵי זְבוּלֻן הָיְתָה (בראשית רבה צ"ט):

Rejoice, Zevulun, at your departure, and Yisachar in your tents. Zevulun and Yisachar entered into a partnership. “Zevulun shall reside at the sea coast”; he departs to engage in maritime trade, gain profit, and provide sustenence for Yissachar, while they remained occupied with Torah study. Zevulun therefore precedes Yissachar, as Yissachar’s Torah was made possible by Zevulun.

שמח זבולן בצאתך. הַצְלַח בְּצֵאתְךָ לִסְחוֹרָה:

Rejoice Zevulun at your departure. Gain success when you depart to engage in trade.

ויששכר. הַצְלַח בִּישִׁיבַת אֹהָלֶיךָ לַתּוֹרָה, לֵישֵׁב וּלְעַבֵּר שָׁנִים וְלִקְבֹּעַ חֳדָשִׁים, כְּמוֹ שֶׁנֶּאֱמַר (דהי"א י"ב) "וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִינָה לָעִתִּים.. רָאשֵׁיהֶם מָאתַיִם", רָאשֵׁי סַנְהֶדְרִין הָיוּ עוֹסְקִים בְּכָךְ, וְעַל פִּי קְבִיעוֹת עִתֵּיהֶם וְעִבּוּרֵיהֶם —

And Yissachar. Gain success when you remain in your tents studying Torah, convening to decide on the leap year, and fix the months, as it is said, “Of the sons of Yissachar, profoundly knowledgeable in [fixing] the times, etc.” Their leaders, two hundred chief justices of the Sanhedrin, were occupied with this. Based on their arrangement of the time [divisions] and of the leap year —

עמים. שֶׁל שִׁבְטֵי יִשְׂרָאֵל:

Peoples. Of the tribes of Yisroel.

הר יקראו. לְהַר הַמּוֹרִיָּה יֵאָסְפוּ, כָּל אֲסִיפָה עַל יְדֵי קְרִיאָה הִיא, וְשָׁם יזבחו בָּרְגָלִים זבחי צדק:

Shall assemble [lit. invite] at the mountain. They shall assemble at Mount Moriah — every assembly being by invitation — and there slaughter, during the festivals, righteous offerings.

כי שפע ימים יינקו. יִשָּׂשכָר וּזְבוּלֻן, וִיהֵא לָהֶם פְּנַאי לַעֲסֹק בַּתּוֹרָה:

For by the streaming of the sea they shall be nurtured. Yisachar and Zevulun, affording them the opportunity to engage in the study of Torah.

ושפני טמוני חול. כִּסּוּיֵי טְמוּנֵי חוֹל, טָרִית וְחִלָּזוֹן וּזְכוּכִית לְבָנָה הַיּוֹצְאִים מִן הַיָּם וּמִן הַחוֹל, וּבְחֶלְקוֹ שֶׁל יִשָּׂשכָר וּזְבוּלֻן הָיָה כְּמוֹ שֶׁאָמוּר בְּמַסֶּכֶת מְגִלָּה (דף ו') "זְבוּלֻן עַם חֵרֵף נַפְשׁוֹ לָמוּת" (שופטים ה') מִשּׁוּם דְּ"נַפְתָּלִי עַל מְרוֹמֵי שָׂדֶה" (שם), הָיָה מִתְרַעֵם זְבוּלֻן עַל חֶלְקוֹ — לְאָחִי נָתַתָּ שָׂדוֹת וּכְרָמִים וְכוּ' (ספרי):

And the hidden treasures of sand. Concealed, immersed in the sands — tuna, the chilazon fish, and white crystal-ware, which emerged from the sea and from the sands. This was in the portion of Yisachar and Zevulun. as stated in tractate Megillah, ”Zevulun, a people disdainful of their souls in seeking death,” because, “Naftoli, on the loftiest ground.” Zevulun lamented his fate, ‘To my brothers, you gave fields and vineyards, etc.’

ושפני. לְשׁוֹן כִּסּוּי, כְּמוֹ שֶׁנֶּאֱמַר (מלכים א ו') "וַיִּסְפֹּן אֶת הַבַּיִת", "וְסָפֻן בָּאֶרֶז" (ירמיהו כב, יד) וְתַרְגּוּמוֹ "וּמְטֹלָל בְּכִיּוֹרֵי אַרְזָא". דָּ"אַ — עמים הר יקראו עַל יְדֵי פְּרַקְמַטְיָא שֶׁל זְבוּלֻן תַּגָּרֵי אֻמּוֹת העוֹלָם בָּאִים אֶל אַרְצוֹ, וְהוּא עוֹמֵד עַל הַסְּפָר וְהֵם אוֹמְרִים הוֹאִיל וְנִצְטַעַרְנוּ עַד כָּאן נֵלֵךְ עַד יְרוּשָׁלַיִם וְנִרְאֶה מַה יִּרְאָתָהּ שֶׁל אֻמָּה זוֹ וּמַה מַּעֲשֶׂיהָ, וְהֵם רוֹאִים כָּל יִשְׂרָאֵל עוֹבְדִים לֶאֱלוֹהַּ אֶחָד וְאוֹכְלִים מַאֲכָל אֶחָד — לְפִי שֶׁהַגּוֹיִם אֱלוֹהוֹ שֶׁל זֶה לֹא כֵאלוֹהוֹ שֶׁל זֶה וּמַאֲכָלוֹ שֶׁל זֶה לֹא כְמַאֲכָלוֹ שֶׁל זֶה — וְהֵם אוֹמְרִים אֵין אֻמָּה כְּשֵׁרָה כְּזוֹ וּמִתְגַּיְּרִין שָׁם, שֶׁנֶּאֱמַר שָׁם יִזְבְּחוּ זִבְחֵי צֶדֶק (ספרי):

And the hidden treasures. The word denotes covering, as it is said, “He covered the building,” “covered with cedar,” translated by Targum as “lined with a cedar covering.” Another interpretation. “Gentile nations shall assemble at the mountain,” as a result of Zevulun’s commerce, gentile merchants would visit his territory, which was situated at the border, and say, ‘Since we took the trouble to come this far, let’s proceed to Jerusalem, and examine this nation’s religion, and its customs.’ They would observe all of Yisroel worshipping one God, and eating the same food, for with the Gentiles, this one’s God differs from the other’s, and this one’s food differs from the other’s. Then they would say, ‘No nation is as virtuous as this,’ and they would convert on the spot, as it is said, “there they slaughtered righteous offerings.

כי שפע ימים יינקו. זְבוּלֻן וְיִשָּׂשכָר הַיָּם נוֹתֵן לָהֶם מָמוֹן בְּשֶׁפַע:

For by the streaming of the sea they shall be nurtured. Zevulun and Yissachar, to whom the sea streamed abundant wealth.

ברוך מרחיב גד. מְלַמֵּד שֶׁהָיָה תְחוּמוֹ שֶׁל גָּד מַרְחִיב וְהוֹלֵךְ כְּלַפֵּי מִזְרָח (שם):

Blessed is the One who broadens Gad. This teaches that the breadth of Gad’s border ranged eastward.

כלביא שכן. לְפִי שֶׁהָיָה סָמוּךְ לַסְּפָר, לְפִיכָךְ נִמְשַׁל בַּאֲרָיוֹת, שֶׁכָּל הַסְּמוּכִים לַסְּפָר צְרִיכִים לִהְיוֹת גִּבּוֹרִים (שם):

He lairs like a lion. Because he was near the border, he is therefore compared to the lions, for all those near the border must be supremely powerful.

וטרף זרוע אף קדקד. הֲרוּגֵיהֶן הָיוּ נִכָּרִין, חוֹתְכִים הָרֹאשׁ עִם הַזְּרוֹעַ בְּמַכָּה אַחַת:

Then rips the arm with the head. Their killings were recognizable, as they severed arm and head with a single blow.

וירא ראשית לו. רָאָה לִטֹּל לוֹ חֵלֶק בְּאֶרֶץ סִיחוֹן וְעוֹג, שֶׁהִיא רֵאשִׁית כִּבּוּשׁ הָאָרֶץ:

He saw the foremost for himself. He saw fit to take, for himself, a portion in the territory of Sichon and Og, which was foremost in the conquest of the land.

כי שם חלקת. כִּי יָדַע אֲשֶׁר שָׁם בְּנַחֲלָתוֹ חלקת שְׂדֵה קְבוּרַת מחקק, וְהוּא מֹשֶׁה (עי' ספרי; סוטה י"ג):

For there the [great scribe’s] burial plot. For he knew that there, in his territory, was the plot of the great scribe’s burial ground. This refers to Moshe.

ספון. אוֹתָהּ חֶלְקָה סְפוּנָה וּטְמוּנָה מִכָּל בְּרִיָּה, שֶׁנֶּאֱמַר (דברים ל"ד) "וְלֹא יָדַע אִישׁ אֶת קְבֻרָתוֹ":

Is concealed. That plot is concealed, hidden from all creatures, as it is said, “and no man knows his burial place.”

ויתא. גָּד:

He marched. Gad.

ראשי עם. הֵם הָיוּ הוֹלְכִין לִפְנֵי הֶחָלוּץ בְּכִבּוּשׁ הָאָרֶץ, לְפִי שֶׁהָיוּ גִּבּוֹרִים, וְכֵן הוּא אוֹמֵר "וְאַתֶּם תַּעַבְרוּ חֲמֻשִׁים לִפְנֵי אֲחֵיכֶם וְגוֹ'" (יהושע א'):

At the head of the people. They marched at the front ranks of the armed forces when the land was conquered, since they were great warriors, as it is said, “You shall cross as the armed force before your brothers.”

צדקת ה' עשה. שֶׁהֶאֱמִינוּ דִבְרֵיהֶם וְשָׁמְרוּ הַבְטָחָתָם לַעֲבֹר אֶת הַיַּרְדֵּן עַד שֶׁכָּבְשׁוּ וְחָלְקוּ; דָּ"אַ — ויתא מֹשֶׁה ראשי עם, צדקת ה' עשה עַל מֹשֶׁה אָמוּר (עי' ספרי):

He acted righteously before Adonoy. As they were faithful to their word, and kept their promise to cross the Yardein until they conquered and distributed [the land]. Another interpretation: “He came” — Moshe. “At the head of the people,” “He acted righteously before Adonoy” — this refers to Moshe.

דן גור אריה. אַף הוּא הָיָה סָמוּךְ לַסְּפָר, לְפִיכָךְ מוֹשְׁלוֹ בַּאֲרָיוֹת (שם):

Don is a lion cub. He, too, was near the border, and is therefore compared to lions.

יזנק מן הבשן. כְּתַרְגּוּמוֹ, שֶׁהָיָה הַיַּרְדֵּן יוֹצֵא מֵחֶלְקוֹ מִמְּעָרַת פַּמְיָאס, וְהִיא לֶשֶׁם שֶׁהִיא בְחֶלְקוֹ שֶׁל דָּן, שֶׁנֶּאֱמַר (יהושע י"ט) "וַיִּקְרְאוּ לְלֶשֶׁם דָּן", וְזִנּוּקוֹ וְקִלּוּחוֹ מִן הַבָּשָׁן. דָּ"אַ — מַה זִּנּוּק זֶה יוֹצֵא מִמָּקוֹם אֶחָד וְנֶחֱלָק לִשְׁנֵי מְקוֹמוֹת, כָּךְ שִׁבְטוֹ שֶׁל דָּן נָטְלוּ חֵלֶק בִּשְׁנֵי מְקוֹמוֹת, תְּחִלָּה נָטְלוּ בִצְפוֹנִית מַעֲרָבִית — עֶקְרוֹן וּסְבִיבוֹתֶיהָ — וְלֹא סָפְקוּ לָהֶם, וּבָאוּ וְנִלְחֲמוּ עִם לֶשֶׁם שֶׁהִיא פַּמְיָאס, וְהִיא בִּצְפוֹנִית מִזְרָחִית — שֶׁהֲרֵי הַיַּרְדֵּן יוֹצֵא מִמְּעָרַת פַּמְיָאס וְהִיא בְּמִזְרָחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל וּבָא מֵהַצָּפוֹן לַדָּרוֹם, וְכָלֶה בִקְצֵה יָם הַמֶּלַח שֶׁהוּא בְּמִזְרַח יְהוּדָה שֶׁנָּטַל בִּדְרוֹמָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל — כְּמוֹ שֶׁמְּפֹרָשׁ בְּסֵפֶר יְהוֹשֻׁעַ, וְהוּא שֶׁנֶּאֱמַר (שם) "וַיֵּצֵא גְבוּל בְּנֵי דָן מֵהֶם וַיַּעֲלוּ בְנֵי דָן וַיִּלָּחֲמוּ עִם לֶשֶׁם וְגוֹ'" — יָצָא גְבוּלָם מִכָּל אוֹתוֹ הָרוּחַ שֶׁהִתְחִילוּ לִנְחֹל בּוֹ (ספרי):

Bounding from Bashan. As Targum [Onkelos] renders, the Yardein originated from his portion, from the cavern of Pamias — this is Leshem, which is in Don’s portion, as it is said, “They called Leshem ‘Don.”’ It bounds forth, flowing from Bashan. Another interpretation: Just as the bounding flow emanates from a single source, and then divides into two areas, so it is with the tribe of Don — they received a portion in two areas. They first received, in the northwest, Ekron and its environs, but this was insufficient for them, so they went to war with Leshem, which is Pamias. This is at the northeast, for the Yardein originates from the cavern of Pamias, at the east of Eretz Yisroel, flows from north to south, and terminates at the edge of the Dead Sea. This is the east of Yehudah, who received in the south of Eretz Yisroel, as detailed in the book of Yehoshua. This is what is meant by the statement, “The border of the sons of Don extended past them, for the sons of Don went up to war with Leshem, etc.” Their border extended past the entire direction in which they had begun to settle.

שבע רצון. שֶׁהָיְתָה אַרְצוֹ שְׂבֵעָה כָּל רְצוֹן יוֹשְׁבֶיהָ:

Desire is satisfied. His land fully satisfied the desires of its residents.

ים ודרום ירשה. יָם כִּנֶּרֶת נָפְלָה בְּחֶלְקוֹ, וְנָטַל מְלֹא חֶבֶל חֵרֶם בִּדְרוֹמָהּ, לִפְרֹשׂ חֲרָמִים וּמִכְמוֹרוֹת (ב"ק פ"א):

Occupy the sea and its southern coast. The Sea of Kineres fell to him as his portion. He also took a measure of fully spread fishnet rope on its southern coast, so that he could spread nets and traps.

ירשה. לְשׁוֹן צִוּוּי, כְּמוֹ "עֲלֵה רֵשׁ" (דברים א'), וְהַטַּעַם שֶׁלְּמַעְלָה בָּרֵ"ישׁ מוֹכִיחַ, כְּמוֹ סְלַח, יְדַע, לְקַח, שְׁמַע, כְּשֶׁמּוֹסִיף בּוֹ הֵ"א יִהְיֶה הַטַּעַם לְמַעְלָה סְלָחָה, יְדָעָה, לְקָחָה, שְׁמָעָה, אַף כָּאן יְרָשָׁה לְשׁוֹן צִוּוּי, וּבַמָּסֹרֶת הַגְּדוֹלָה מָצִינוּ בְּאַלְפָא בֵּיתָא לְשׁוֹן צִוּוּי דְּטַעְמֵיהוֹן מִלְּעֵיל:

Occupy. The imperative usage, as in, “Go up and occupy.” The accent on the upper syllable, at the ר', verifies this, like ירש, occupy; ידע, know; לקח, take; שמע, hear. When the ה' is added, the upper syllable is accentuated — שְׁמָעָה, hear; יְדָעָה, know; סְלָחָה, forgive; לְקָחָה, take. Here too, “occupy” — the imperative usage. Indeed, in the comprehensive traditional grammar guide, we find, in the alphabet section, that, in the imperative usage, the upper syllable is accentuated.

ברוך מבנים אשר. רָאִיתִי בְסִפְרֵי — אֵין לְךָ בְכָל הַשְּׁבָטִים שֶׁנִּתְבָּרֵךְ בְּבָנִים כְּאָשֵׁר, וְאֵינִי יוֹדֵעַ כֵּיצַד:

May Asher be blessed with sons. I have seen in Sifrei, ‘Not one, among all the tribes, was as blessed with sons as Asher,’ but I do not know how.

יהי רצוי אחיו. שֶׁהָיָה מִתְרַצֶּה לְאֶחָיו בְּשֶׁמֶן אַנְפִּיקִינוֹן וּבְקַפְּלָאוֹת, וְהֵם מְרַצִּין לוֹ בִּתְבוּאָה. דָּ"אַ — יהי רצוי אחיו שֶׁהָיוּ בְנוֹתָיו נָאוֹת, וְהוּא שֶׁנֶּאֱמַר בְּדִבְרֵי הַיָּמִים (דבהי"א ז') "הוּא אֲבִי בִרְזָיִת", שֶׁהָיוּ בְנוֹתָיו נְשׂוּאוֹת לְכֹהֲנִים גְּדוֹלִים וּמְלָכִים הַנִּמְשָׁחִים בְּשֶׁמֶן זַיִת:

He shall be favored by his brothers. He found favor with his brothers with elixir of onapekin and delicious foods, and they favored him with produce. Another interpretation: “He shall be favored by his brothers,” since his daughters were beautiful. This corresponds with the statement in Divrei Hayamim, ”He was the father of Birzayis,” as they were married to Kohanim Gedolim and kings annointed with olive oil.

וטבל בשמן רגלו. שֶׁהָיְתָה אַרְצוֹ מוֹשֶׁכֶת שֶׁמֶן כְּמַעְיָן, וּמַעֲשֶׂה שֶׁנִּצְטָרְכוּ אַנְשֵׁי לוּדְקִיָּא לְשֶׁמֶן, מִנּוּ לָהֶם פּוּלְמוּסְטוּס אֶחָד, וכוּ' כִדְאִיתָא בִמְנָחוֹת (דף פ"ה):

And immerse his foot in oil. As his territory flowed with oil like a wellspring. There was an incident where the residents of Ludekia needed oil. They appointed an emissary, etc., as stated in Menachos.

ברזל ונחשת מנעלך. עַכְשָׁו הוּא מְדַבֵּר כְּנֶגֶד כָּל יִשְׂרָאֵל, שֶׁהָיוּ גִּבּוֹרֵיהֶם יוֹשְׁבִים בְּעָרֵי הַסְּפָר וְנוֹעֲלִים אוֹתָהּ שֶׁלֹּא יוּכְלוּ הָאוֹיְבִים לִכָּנֵס בָּהּ, כְּאִילוּ הִיא סְגוּרָה בְמַנְעוּלִים וּבְרִיחִים שֶׁל בַּרְזֶל וּנְחֹשֶׁת. דָּ"אַ, ברזל ונחשת מנעלך — אַרְצְּכֶם נְעוּלָה בְּהָרִים שֶׁחוֹצְבִין מֵהֶם בַּרְזֶל וּנְחֹשֶׁת, וְאַרְצוֹ שֶׁל אָשֵׁר הָיְתָה מַנְעוּלָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל (ספרי):

Your locks are iron and copper. He now speaks in relation to all of Israel, as their great warriors resided in the border cities, and locked it against invasion by the enemy as if it had been sealed with locks and bolts of iron and copper. Another interpretation: Your locks are iron and copper, your territory is locked by mountains from which iron and copper are quarried. Asher locked-in Eretz Yisroel.

וכימיך דבאך. וּכְיָמִים שֶׁהֵם טוֹבִים לְךָ, שֶׁהֵן יְמֵי תְחִלָּתְךָ, יְמֵי נְעוּרֶיךָ, כֵּן יִהְיוּ יְמֵי זִקְנָתְךָ, שֶׁהֵם דּוֹאֲבִים זָבִים וּמִתְמוֹטְטִים. דָּ"אַ, וכימיך דבאך כְּמִנְיַן יָמֶיךָ — כָּל הַיָּמִים אֲשֶׁר אַתֶּם עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם — יִהְיֶה דָבְאֶךָ, שֶׁכָּל הָאֲרָצוֹת יִהְיוּ דוֹבְאוֹת כֶּסֶף וְזָהָב לְאֶרֶץ יִשְׂרָאֵל, שֶׁתְּהֵא מְבֹרֶכֶת בְּפֵרוֹת וְכָל הָאֲרָצוֹת מִתְפַּרְנְסוֹת הֵימֶנָּה וּמַמְשִׁיכוֹת לָהּ כַּסְפָּם וּזְהָבָם, אשקו"רנט, הַכֶּסֶף וְהַזָּהָב כָּלֶה מֵהֶם שֶׁהֵן מְזִיבוֹת אוֹתוֹ לְאַרְצְכֶם:

As the days [of your youth], so may be your declining days. As the days of your well-being, meaning your early, youthful days; so may be the days of your old age, which [generally] flow downward, droop, and decline. Another interpretation: According to your days, shall be your stream. According to your days which are beneficial to you — according to the number of your days, all the days when you fulfill the Omnipresent’s wishes — shall be your stream, as all the countries shall stream silver and gold to Eretz Yisroel, for she shall be blessed with bountiful produce, and all the countries shall receive their sustenance from her, and deliver to her their silver and gold. Escoront, streaming. Their silver and gold will be depleted, for they will cause it to flow to your land.

אין כאל ישרון. דַּע לְךָ יְשֻׁרוּן שֶׁאֵין כָּאֵל בְּכָל אֱלֹהֵי הָעַמִּים וְלֹא כְצוּרְךָ צוּרָם:

God is incomparable — Yeshurun. Know, Yeshurun, that none is comparable to God, among all the Gentile deities, for, not like your Almighty is theirs.

רכב שמים. הוּא אוֹתוֹ אֱלוֹהַּ שֶׁבְּעֶזְרֶךָ, ובגאותו הוּא רוֹכֵב שחקים:

He who straddles the firmament. He is the God who comes to your assistance. and, in His pride, straddles the high heavens.

מענה אלהי קדם. לְמָעוֹן הֵם הַשְּׁחָקִים לֵאלֹהֵי קֶדֶם, שֶׁקָּדַם לְכָל אֱלֹהִים וּבָרַר לוֹ שְׁחָקִים לְשִׁבְתּוֹ וּמְעוֹנָתוֹ, וּמִתַּחַת מְעוֹנָתוֹ כָּל בַּעֲלֵי זְרוֹעַ שׁוֹכְנִים:

As the dwelling of the eternal God. The heavens are as the dwelling of the eternal God, who preceded all the deities, and chose, for Himself, the heavens as His residence and dwelling. Below His dwelling, all the strong-armed reside.

זרעת עולם. סִיחוֹן וְעוֹג וּמַלְכֵי כְנַעַן שֶׁהָיוּ תָקְפּוֹ וּגְבוּרָתוֹ שֶׁל עוֹלָם, לְפִיכָךְ עַל כָּרְחָם יֶחֶרְדוּ וְיָזוּעוּ וְכֹחָם חָלֵשׁ מִפָּנָיו, לְעוֹלָם אֵימַת הַגָּבוֹהַּ עַל הַנָּמוּךְ, וְהוּא שֶׁהַכֹּחַ וְהַגְּבוּרָה שֶׁלּוֹ בְּעֶזְרֶךָ:

The world’s strong- armed. Sichon, Og, and the kings of Canaan, who were the world’s mighty and powerful, therefore, quaked and trembled involuntarily, their strength dissipating before Him — the exalted are always fearsome to the lowly. It is thus that His might and power come to your assistance.

ויגרש מפניך אויב, ויאמר. לְךָ השמד אוֹתָם:

He banished the enemy from your presence and said to you, “Destroy!” them.

מענה. כָּל תֵּיבָה שֶׁצְּרִיכָה לַמֶ"ד בִּתְחִלָּתָהּ הֵטִיל לָהּ הֵ"א בְּסוֹפָהּ (יבמות י"ג):

As the dwelling. With all words requiring ל' as a prefix, ה' may be used as a suffix.

בטח בדד. כָּל יָחִיד וְיָחִיד אִישׁ תַּחַת גַּפְנוֹ וְתַחַת תְּאֵנָתוֹ מְפֻזָּרִין וְאֵין צְרִיכִין לְהִתְאַסֵּף וְלֵישֵׁב יַחַד מִפְּנֵי הָאוֹיֵב:

Securely, as individuals. Each and every individual, “Every one under his grapevine and under his fig tree,” dispersed, without needing to assemble and remain together because of the enemy.

עין יעקב. כְּמוֹ "וְעֵינוֹ כְּעֵין הַבְּדֹלַח" (במדבר י"א) כְּעֵין הַבְּרָכָה שֶׁבֵּרְכָם יַעֲקֹב, לֹא כְבָדָד שֶׁאָמַר יִרְמְיָה "בָּדָד יָשַׁבְתִּי" (ירמיהו ט"ו), אֶלָּא כְּעֵין הַבְטָחָה שֶׁהִבְטִיחָם יַעֲקֹב (בראשית מ"ח) "וְהָיָה אֱלֹהִים עִמָּכֶם וְהֵשִׁיב אֶתְכֶם אֶל אֶרֶץ אֲבֹתֵיכֶם" (עי' ספרי):

Like Yaakov. As in, “Its likeness was similar to crystal.” Like the blessing bestowed on them by Yaakov, not like the isolation Yirmiyahu mentioned, “I sat in isolation.” Rather, like the assurance given them by Yaakov, “God will be with you, and bring you back to the land of your forefathers.”

יערפו. יִטְּפוּ:

Shall drip. Shall drip.

אַף שמיו יערפו טל. אַף בִּרְכָתוֹ שֶׁל יִצְחָק נוֹסֶפֶת עַל בִּרְכָתוֹ שֶׁל יַעֲקֹב "וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וְגוֹ'":

Even its skies shall drip dew. Also, Yitzchak’s blessing, in addition to Yaakov’s blessing — “May God grant you of the dew of heaven, etc.”

אשריך ישראל. לְאַחַר שֶׁפָּרַט לָהֶם הַבְּרָכוֹת, אָמַר לָהֶם מַה לִּי לִפְרֹט לָכֶם כָּל דָּבָר? הַכֹּל שֶׁלָּכֶם:

You are fortunate, Yisroel. After blessing them specifically, he said to them, ‘Why must I be specific with you? The general theme is, everything is yours.’

אשריך, מי כמוך. תְּשׁוּעָתְךָ בַּה', אֲשֶׁר הוּא מגן עזרך וחרב גאותך:

You are fortunate Yisroel, who can compare to you? Your salvation is in Adonoy, who is the shield of your aid and the sword of your glory.

ויכחשו איביך לך. כְּגוֹן הַגִּבְעוֹנִים שֶׁאָמְרוּ "מֵאֶרֶץ רְחוֹקָה בָּאוּ עֲבָדֶיךָ וְגוֹ'" (יהושע ט'):

Your enemies will prevaricate to you. For example, the Givonites, who said, “Your servants have come from a distant land, etc.”

ואתה על במותימו תדרך. כָּעִנְיָן שֶׁנֶּאֱמַר "שִׂימוּ אֶת רַגְלֵיכֶם עַל צַוְּארֵי הַמְּלָכִים הָאֵלֶּה" (שם י):

While you tread on their high places. As it is said, “Place your feet on the necks of these kings.”

מערבת מואב אל הר נבו. כַּמָּה מַעֲלוֹת הָיוּ וּפְסָעָן מֹשֶׁה בִּפְסִיעָה אַחַת (סוטה י"ג):

From the plains of Moav to Mount Nevo. There were a number of elevations, but Moshe vaulted them in a single leap.

את כל הארץ. הֶרְאָהוּ אֶת כָּל אֶרֶץ יִשְׂרָאֵל בְּשַׁלְוָתָהּ, וְהַמְּצִּיקִין הָעֲתִידִים לִהְיוֹת מְצִיקִין לָהּ:

The entire land. He showed him all of Eretz Yisroel in its tranquility, and the oppressors who are destined to afflict it.

עד דן. הֶרְאָהוּ בְנֵי דָן עוֹבְדִים עֲבוֹדַה זָרָה, שֶׁנֶּאֱמַר (שופטים י"ח) "וַיָּקִימוּ לָהֶם בְּנֵי דָן אֶת הַפֶּסֶל", וְהֶרְאָהוּ שִׁמְשׁוֹן שֶׁעָתִיד לָצֵאת מִמֶּנּוּ לְמוֹשִׁיעַ:

Till Don. He showed him the idolatrous sons of Don, as it is said, “The sons of Don established for themselves the idol.” And He showed him Shimshon, who was destined to descend from him as a saviour.

ואת כל נפתלי. הֶרְאָהוּ אַרְצוֹ בְּשַׁלְוָתָהּ וְחֻרְבָּנָהּ, וְהֶרְאָהוּ דְּבוֹרָה וּבָרָק מִקֶּדֶשׁ נַפְתָּלִי נִלְחָמִים עִם סִיסְרָא וַחֲיָלוֹתָיו:

And all of Naftoli. He showed him his territory in its tranquility and its desolation, and He showed him Devorah and Barak of Kedesh Naftoli, waging war with Sisera and his legions.

ואת ארץ אפרים ומנשה. הֶרְאָהוּ אַרְצָם בְּשַׁלְוָתָהּ וּבְחֻרְבָּנָהּ, וְהֶרְאָהוּ יְהוֹשֻׁעַ נִלְחָם עִם מַלְכֵי כְנַעַן שֶׁבָּא מֵאֶפְרַיִם, וְגִדְעוֹן שֶׁבָּא מִמְּנַשֶּׁה נִלְחָם עִם מִדְיָן וַעֲמָלֵק:

The land of Ephraim and Menasheh. He showed him their territory in its tranquility and its desolation. He showed him Yehoshua waging war with the kings of Canaan — as he was descended from Ephraim, and Gideon, who was descended from Menasheh, waging war with Midian and Amalek.

ואת כל ארץ יהודה. בְּשַׁלְוָתָהּ וּבְחֻרְבָּנָהּ, וְהֶרְאָהוּ מַלְכוּת בֵּית דָּוִד וְנִצְחוֹנָם:

And all of the land of Yehudah. In its tranquility and its desolation. And He showed him the royal house of Dovid, and their triumphs.

עד הים האחרון. אֶרֶץ הַמַּעֲרָב בְּשַׁלְוָתָהּ וּבְחֻרְבָּנָהּ; דָּ"אַ — אַל תִּקְרֵי הַיָּם הָאַחֲרוֹן אֶלָּא הַיּוֹם הָאַחֲרוֹן, הֶרְאָהוּ הַקָּבָּ"ה כָּל הַמְּאֹרָעוֹת שֶׁעֲתִידִין לֵאָרַע לְיִשְׂרָאֵל עַד שֶׁיִּחְיוּ הַמֵּתִים (ספרי):

Up until the rearward Sea. The western territory, in its tranquility and its desolation. Another interpretation: Don’t read “the rearward Sea,” but “the final day.” The Holy One, Blessed is He, showed him all the events that are destined to befall Yisroel until the rejuvenation of the dead.

ואת הנגב. אֶרֶץ הַדָּרוֹם. דָּ"אַ — מְעָרַת הַמַּכְפֵּלָה שֶׁנֶּאֱמַר "וַיַּעֲלוּ בַנֶּגֶב וַיָּבֹא עַד חֶבְרוֹן" (במדבר י"ג):

And the Negev. The southern territory. Another interpretation: The Cave of Machpelah, as it is said, “They went up at the Negev, and he proceeded until Chevron.”

ואת הככר. הֶרְאָהוּ שְׁלֹמֹה יוֹצֵק כְּלֵי בֵית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (מלכים א ז') "בְּכִכַּר הַיַּרְדֵּן יְצָקָם הַמֶּלֶךְ בְּמַעֲבֵה הָאֲדָמָה" (ספרי):

And the plain. He showed him Shlomo casting the vessels for the Beis Hamikdosh, as it is said, “In the plain of the Yardein the king cast them, below the surface of the ground.”

לאמר לזרעך אתננה הראיתיך. כְּדֵי שֶׁתֵּלֵךְ וְתֹאמַר לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב, שְׁבוּעָה שֶׁנִּשְׁבַּע לָכֶם הַקָּבָּ"ה קִיְּמָהּ. וְזֶהוּ לאמר, לְכָךְ הֶרְאִיתִיהָ לְךָ, אֲבָל גְּזֵרָה הִיא מִלְּפָנַי שֶׁשָּׁמָּה לא תעבר, שֶׁאִלּוּלֵי כָךְ הָיִיתִי מְקַיֶּמְךָ עַד שֶׁתִּרְאֶה אוֹתָם נְטוּעִים וּקְבוּעִים בָהּ וְתֵלֵךְ וְתַגִּיד לָהֶם:

Saying, ‘I will give it to your descendants’. I have shown it to you. So that you may go forth and say to Avrohom, Yitzchak, and Yaakov, ‘The oath which the Holy One, may He be blessed, pronounced to you has been fulfilled.’ This is [the inference of] “saying” — for this reason I have showed it to you. However, it has been decreed before Me that you shall not make the passage there. Were it not for this, I would have sustained you until you would have observed them implanted and established in it, so that you could have gone forward and related this to them.

וימת שם משה. אֶפְשָׁר מֹשֶׁה מֵת וְכָתַב וימת שם משה? אֶלָּא עַד כָּאן כָּתַב מֹשֶׁה, מִכָּאן וָאֵילָךְ כָּתַב יְהוֹשֻׁעַ. רַבִּי מֵאִיר אוֹמֵר אֶפְשָׁר סֵפֶר הַתּוֹרָה חָסֵר כְּלוּם וְהוּא אוֹמֵר (לא, כו) "לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה"? אֶלָּא הַקָּבָּ"ה אוֹמֵר וּמֹשֶׁה כוֹתֵב בְּדֶמַע (ספרי; ב"ב ט"ו, מנחות ל'):

Moshe died there. Is it possible that Moshe died, yet he wrote “Moshe died there”? Rather, until this point Moshe wrote, beyond this point, Yehoshua wrote. R’ Meir said, ‘Is it possible that the book of the Torah was incomplete when he said, “Take this book of the Torah”? Rather, the Holy One, Blessed is He, dictated, while Moshe wrote with teardrops.

על פי ה'. בִּנְשִׁיקָה:

By the mouth of Adonoy. With a kiss.

ויקבר אתו. הַקָּבָּ"ה בִּכְבוֹדוֹ. רַבִּי יִשְׁמָעֵאל אוֹמֵר הוּא קָבַר אֶת עַצְמוֹ, וְזֶהוּ אֶחָד מִשְּׁלוֹשָׁה אֶתִין שֶׁהָיָה רַבִּי יִשְׁמָעֵאל דּוֹרֵשׁ כֵּן. כַּיּוֹצֵא בוֹ "בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ" (במדבר ו') — הוּא מֵבִיא אֶת עַצְמוֹ. כַּיּוֹצֵא בוֹ "וְהִשִּׂיאוּ אוֹתָם עֲוֹן אַשְׁמָה" (ויקרא כ"ב) וְכִי אֲחֵרִים מַשִּׂיאִין אוֹתָם? אֶלָּא הֵם מַשִּׂיאִים אֶת עַצְמָם:

He buried him. The Holy One, Blessed is He, in His glory. R’ Yishmael said, he buried himself. This is one of three “him” wordings which R’ Yishmael interpreted this way. Similarly, “When the days of nazirite status are fulfilled he shall bring ‘him”’ — he brings himself. Similarly, “They burden ‘them’ with the sin of their guilt.” Can others burden them? Rather, they burden themselves.

מול בית פעור. קִבְרוֹ הָיָה מוּכָן שָׁם מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית לְכַפֵּר עַל מַעֲשֵׂה פְעוֹר, וְזֶה אֶחָד מִן הַדְּבָרִים שֶׁנִּבְרְאוּ בֵּין הַשְּׁמָשׁוֹת בְּעֶרֶב שַׁבָּת (אבות פ"ד; פסחים נ"ד):

Facing Beis Peor. His grave had been readied there since the six days of creation, to atone for the incident at Peor. This was one of the objects created on the eve of Shabbos at twilight.

לא כהתה עינו. אַף מִשֶּׁמֵּת:

His appearance was not dulled. Even after he died.

לא נס לחה. לַחְלוּחִית שֶׁבּוֹ, לֹא שָׁלַט בּוֹ רִקָּבוֹן וְלֹא נֶהְפַּךְ תֹּאַר פָּנָיו:

And his freshness did not fade. His moistness. He was not subject to decay, his countenance was not disfigured.

בני ישראל. הַזְּכָרִים, אֲבָל בְּאַהֲרֹן מִתּוֹךְ שֶׁהָיָה רוֹדֵף שָׁלוֹם וְנוֹתֵן שָׁלוֹם בֵּין אִישׁ לְרֵעֵהוּ וּבֵין אִשָּׁה לְבַעְלָהּ נֶאֱמַר (במדבר כ, כט) "כֹּל בֵּית יִשְׂרָאֵל" — זְכָרִים וּנְקֵבוֹת (פרדר"א פי"ז):

Bnei [the sons of] Yisroel. The males. But with Aharon, because he pursued peace — making peace between neighbors, between women and their husbands — it is said, “The entire house of Yisroel” — male and female.

אשר ידעו ה' פנים אל פנים. שֶׁהָיָה לִבּוֹ גַּס בּוֹ וּמְדַבֵּר אֵלָיו בְּכָל עֵת שֶׁרוֹצֶה, כָּעִנְיָן שֶׁנֶּאֱמַר "וְעַתָּה אֶעֱלֶה אֶל ה'" (שמות ל"ב), "עִמְדוּ וְאֶשְׁמְעָה מַה יְּצַוֶּה לָכֶם" (במדבר ט'):

Whom Adonoy knew face-to-face. He [Moshe] had an easy familiarity with Him, and could speak with Him any time he desired, as it is said, “Now I will go up to Adonoy,” “Wait, while I hear His command to you.”

ולכל היד החזקה. שֶׁקִּבֵּל אֶת הַתּוֹרָה בַּלּוּחוֹת בְּיָדָיו:

For the entire strong hand. He received the Torah in the tablets with his hands.

ולכל המורא הגדול. נִסִּים וּגְבוּרוֹת שֶׁבַּמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא (עי' ספרי):

And for the entire great display. The miracles and mighty deeds in the immense, awesome wilderness.

לעיני כל ישראל. שֶׁנְּשָׂאוֹ לִבּוֹ לִשְׁבֹּר הַלּוּחוֹת לְעֵינֵיהֶם שֶׁנֶּאֱמַר "וָאֲשַׁבְּרֵם לְעֵינֵיכֶם" (דברים ט') וְהִסְכִּימָה דַעַת הַקָּדוֹשׁ בָּרוּךְ הוּא לְדַעְתּוֹ, שֶׁנֶּאֱמַר "אֲשֶׁר שִׁבַּרְתָּ" (שמות ל"ד) — יִישַׁר כֹּחֲךָ שֶׁשִּׁבַּרְתָּ:

In view of all of Yisroel. When he took the liberty of shattering the tablets before their eyes, as it is said, “I shattered them before your eyes.” The Holy One, Blessed is He consented to his opinion, as it is said, “which you shattered” — ‘More power to you for shattering them!’