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ラシ 申命記注解 申命記 33章 | NeON Church
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申命記 33章
ラシ（シュロモ・イツハキ）『ラシ 申命記注解』
1
Deuteronomy 33:1
וזאת הברכה … לפני מותו AND THIS IS THE BLESSING [WHEREWITH MOSES … BLESSED THE CHILDREN OF ISRAEL] BEFORE HIS DEATH — i.e., quite near to his death. “For” said he, “if not now, when?” (Sifrei Devarim 342:7).
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申命 33:1
2
Deuteronomy 33:2
ויאמר ה' מסיני בא AND HE SAID, THE LORD CAME FROM SINAI — First he began with praise of the Omnipresent, and only afterwards did he begin with what concerned Israel; but in the praise of God with which he began there is also mention of Israel’s merit. All this was by way of intercession, as though to say, “These are worthy that blessing should rest upon them” (Sifrei Devarim 343:1).
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申命 33:2
3
Deuteronomy 33:2
מסיני בא [THE LORD] CAME FROM SINAI — He went forth towards them when they were about to take their stand at the foot of the Mount, — as a bridegroom goes forth to welcome his bride, as it is said, (Exodus 19:17) “And Moses brought the people forth to meet God”: this teaches us that He (God) was Himself going forth facing them (cf. Mekhilta and Rashi on the verse quoted).
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申命 33:2
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出エジプト 19:17
4
Deuteronomy 33:2
וזרח משעיר למו AND HE SHONE FORTH FROM SEIR UNTO THEM (the Israelites), because He first addressed Himself to the sons of Esau (the inhabitants of Seir) that they should accept the Law, but they refused,
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申命 33:2
5
Deuteronomy 33:2
הופיע מהר פארן HE APPEARED FROM MOUNT PARAN, because He went there and addressed Himself to the sons of Ishmael (who dwelt in Paran, see Genesis 21:21) that they should accept it and they also refused (Sifrei Devarim 343:6; Avodah Zarah 2b),
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申命 33:2
6
Deuteronomy 33:2
ואתה AND HE CAME therefore to Israel,
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申命 33:2
7
Deuteronomy 33:2
מרבבת קדש — i.e. and with Him were a part of the myriads of the holy angels, and not all of them and not even the majority of them: not as is the way of a human being who displays all the splendour of his riches and magnificence on his marriage day (Sifrei Devarim 343:11).
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申命 33:2
8
Deuteronomy 33:2
אשדת (lit., “fire, Law”, or “fire of Law”) — i.e. the Law which had been written before Him from olden times in black fire upon white fire (Midrash Tanchuma, Bereshit 1). The meaning of the verse is: He gave to them (למו) upon the Tablets the writing of His right hand (cf. Talmud Yerushalmi Shekalim 9:1). Another explanation of אש דת: Understand this as the Targum has it: a law which was given them from the midst of the fire (cf. Exodus 19:18).
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申命 33:2
9
Deuteronomy 33:3
אף חבב עמים YEA, HE LOVED THE PEOPLES — Also He loved the tribes with exceeding love. — Each individual tribe may be termed עם (or גוי), “a people”, for, you see, Benjamin alone was yet to be born when the Holy One, blessed be He, said to Jacob, (Genesis 25:11, see Rashi thereon) “A nation and a congregation of nations shall be of you."
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申命 33:3
10
Deuteronomy 33:3
כל קדשיו בידך ALL HIS SAINTS ARE IN THY HAND — the souls of the righteous are stored up with Him, just as it is said, (I Samuel 25:29) “And the soul of my lord shall be bound up in the bundle of life with the Lord thy God" (Sifrei Devarim 344:7).
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申命 33:3
11
Deuteronomy 33:3
והם תכו לרגלך AND THEY SAT AT THY FOOT — And they are deserving of this, because they betook themselves right into the middle within the underpart of the mountain unto Thy foot at Sinai.
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申命 33:3
12
Deuteronomy 33:3
— The word תכו expresses the idea of “they were acted upon” (a passive) — “they placed themselves right in the middle (תוך) between Thy feet”.
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申命 33:3
13
Deuteronomy 33:3
ישא מדברתיך EVERYONE RECEIVED THY WORDS — they bore upon themselves the yoke of the Law (Sifrei Devarim 344:3).
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申命 33:3
14
Deuteronomy 33:3
מדברתיך. The מ in it (in this word) has a close affinity to a root letter (i.e., it is an integral part of the noun and is not a prefix), as in (Numbers 7:89) “And he heard the voice uttering itself (מִדַּבֵּר) unto him”, and (Ezekiel 2:2) “And I heard Him that uttered Himself (מִדַּבֵּר) unto me”, which is the same as מִתְדַּבֵּר (see Rashi on Numbers 7:89). So, too, this word מדברתיך denotes: that which Thou didst speak unto Thyself to make it audible to me that I might tell them; tes pourparlers in old French, [English = thy utterances]. — Onkelos, however, translated it in the sense that they travelled in accordance with Thy words (only at Thy command), so that the מ in it is a servile letter (a prefix) used in the sense of מן. — Another explanation of this verse: אף חבב עמים, YEA, HE LOVED THE PEOPLES — even at the time of Thy love for the nations of the world — when You did show unto the nations a smiling (friendly) countenance and did deliver Israel into their power, even then כל קדשיו בידך ALL HIS SAINTS WERE IN THY HAND — all their righteous and pious people clung to You and did not depart from You and You did guard them (Bava Batra 8a),
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申命 33:3
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民数 7:89
15
Deuteronomy 33:3
והם תכו לרגלך and they betook themselves right into the midst of, and gathered beneath Thy shadow,
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申命 33:3
16
Deuteronomy 33:3
ישא מדברתיך they gladly accepted Thy decrees and Thy laws. And these were their words:
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申命 33:3
17
Deuteronomy 33:4
תורה THE LAW which צוה לנו משה MOSES COMMANDED US, מורשה is AN INHERITANCE to THE CONGREGATION OF JACOB: we have taken it and we will not abandon it.
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申命 33:4
18
Deuteronomy 33:5
ויהי AND HE WAS — i.e. the Holy One, blessed be He, was
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申命 33:5
19
Deuteronomy 33:5
בישרון מלך KING IN JESHURUN — constantly was the yoke of His sovereignty upon them at all times.
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申命 33:5
20
Deuteronomy 33:5
בהתאסף When there gathered the head (בהתאסף ראשי), i.e., the total number (the whole) of their assembly.
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申命 33:5
21
Deuteronomy 33:5
ראשי — The word ראשי has the same meaning as (Exodus 30:12) “When you take the count (רֹאשׁ) of the children of Israel”. Consequently they are worthy that I should bless them (and so I shall now begin the blessing: May Reuben live, etc.). — Another explanation of בהתאסף: When they assemble together in one band and there is peace between them, only then is He their King, but not when there is dissension among them (Sifrei Devarim 346:1).
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申命 33:5
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出エジプト 30:12
22
Deuteronomy 33:6
יחי ראובן LET REUBEN LIVE, in this world,
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申命 33:6
23
Deuteronomy 33:6
ואל ימת AND LET HIM NOT DIE, in the world to come (Sifrei Devarim 347:1) : that the incident of Bilhah be not remembered unto him (Sifrei Devarim 347:3).
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申命 33:6
24
Deuteronomy 33:6
ויהי מתיו מספר lit., AND LET HIS MEN BE A NUMBER — let him be counted amongst the number of his other brothers. This is exactly similar to the idea that is expressed in the text, (Genesis 35:22) “[And Reuben went] and lay with Bilhah [his father’s wife]” … “And the sons of Jacob were twelve”, which suggests that he was not excluded from the number of Jacob’s sons.
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申命 33:6
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創世記 35:22
25
Deuteronomy 33:7
וזאת ליהודה AND THIS IS FOR JUDAH — He mentioned Judah immediately after Reuben because both of them made confession of the wrong that was theirs, as it is said, (Job 15:18-15:19) “Because wise men have told their sins … unto them alone [the land was given] and no stranger passed amidst them”. Further our Rabbis explained that during the whole forty years that Israel was in the wilderness Judah's bones were moving about in his coffin because of the excommunication that he had invoked upon himself, as it is stated that he said "If I do not bring him unto thee … I shall be sinning against my father all days" (cf. Rashi thereon: “also in the world to come”). Moses said, “Who brought it about that Reuben confessed his sin?” Judah, etc. (Sotah 7b; Bava Kamma 92a).
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申命 33:7
26
Deuteronomy 33:7
שמע ה' קול יהודה HEAR, O LORD, THE VOICE OF JUDAH — Hear the prayer of Judah’s descendants, David and Solomon, and of Asa because of the Ethiopians, of Jehoshaphat because of the Ammonites and of Hezekiah because of Sannecherib (cf. Sifrei Devarim 348:8),
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申命 33:7
27
Deuteronomy 33:7
ואל עמו תביאנו AND BRING HIM TO HIS PEOPLE in peace from battle;
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申命 33:7
28
Deuteronomy 33:7
ידיו רב לו LET HIS HANDS רב FOR HIM — let them successfully strive for him (רב) and avenge his wrongs,
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申命 33:7
29
Deuteronomy 33:7
ועזר מצריו תהיה AND BE THOU A HELP TO HIM FROM HIS ADVERSARIES — He here prayed for Jehoshaphat with regard to the battle at Ramoth Gilead, as it states, (II Chronicles 18:31) “And Jehoshaphat cried and the Lord helped him”. — Another explanation of שמע ה' קול יהודה HEAR, O LORD, THE VOICE OF JUDAH — Here in Judah’s blessings he alluded to Simeon (שמע) (i.e., Simeon’s blessing was included in that of Judah). And indeed, when they divided the land of Israel amongst the tribes, Simeon took his portion from amongst Judah’s lot, as it is said, (Joshua 19:9) “Out of the allotment of the children of Judah was the inheritance of the children of Simeon” (cf. Sifrei Devarim 348:5). {And why did he not assign to him (to Simeon) a separate blessing? Because he had something in his heart against him on account of what he had done at Shittim (Numbers 25:14). thus is it written in the Agada on the Psalms}.
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申命 33:7
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民数 25:14
30
Deuteronomy 33:8
וללוי אמר means AND OF LEVI HE SAID (not to Levi).
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申命 33:8
31
Deuteronomy 33:8
תמיך ואוריך THY THUMMIM AND URIM — He is addressing God (not Levi).
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申命 33:8
32
Deuteronomy 33:8
אשר נסיתו במסה WHOM THOU DIDST TRY WITH TRIALS — [Since this is said in praise of the Levites] we may gather from it that they did not murmur together with the other tribes.
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申命 33:8
33
Deuteronomy 33:8
תריבהו וגו׳ THOU DIDST STRIVE WITH HIM [AT THE WATERS OF MERIBAH] — Understand this as the Targum has it: (“Thou didst put him to the test”). — Another explanation of תריבהו על מי מריבה: Thou didst seek an occasion against him to come with a pretext, for if Moses said, “Hear now, ye rebels”, what sin did Aaron and Miriam commit? (why were they not allowed to enter the land?) Sifrei Devarim 349:3).
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申命 33:8
34
Deuteronomy 33:9
האמר לאביו ולאמו לא ראיתיו WHO SAID TO HIS FATHER AND TO HIS MOTHER, I HAVE NOT SEEN HIM — When they sinned in the matter of the golden calf and I said, “Who is on the Lord’s side, let him come to me” (Exodus 32:26), all the sons of Levi gathered themselves unto me, and I ordered them each to kill his mother’s father, he being an ordinary Israelite, or his brother on the mother’s side, or the son of his daughter whose husband was an ordinary Israelite, and thus did they do. — It is impossible to explain the term “his father” literally, and “his brothers” as being those on his father's side, and similarly to understand “his sons” literally, for really all these are Levites, and of the tribe of Levi no one sinned., as it is said, “[And there gathered unto me) all the tribe of Levi” (Sifrei Devarim 350:1, Yoma 66b).
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申命 33:9
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出エジプト 32:26
35
Deuteronomy 33:9
כי שמרו אמרתך BECAUSE THEY KEPT THY WORD, viz., Thou shalt have no other gods,
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申命 33:9
36
Deuteronomy 33:9
ובריתך ינצרו AND THEY GUARDED THY COVENANT viz., the covenant of circumcision (Sifrei Bamidbar 67 on בהעלתך); For the [ordinary] Israelites who were born in the desert did not circumcise their sons, whereas the Levites were [not only] circumcised themselves, [but they] also circumcised their sons.
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申命 33:9
37
Deuteronomy 33:10
יורו משפטיך THEY MAY TEACH THY JUDGMENTS (the emphasis is to be placed on “they”) — they alone are worthy of doing this (cf. Onkelos).
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申命 33:10
38
Deuteronomy 33:10
וכליל — means burnt-offering (which was entirely (כליל) burnt on the altar) (Sifrei Devarim 351:3).
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申命 33:10
39
Deuteronomy 33:11
מחץ מתנים קמיו means, smite those who rise up against him with a smiting of the loins, similar to the idea that is expressed, (Psalms 69:24) “Make their loins continually to totter”. It was about those who contested the High priesthood that he spake thus. — Another explanation: He foresaw that Hasmon and his sons would in future war with the Greeks, and he therefore prayed for them, because they were few in number, viz., the twelve sons of Hasmon and Eleazar against several myriads of the enemy. On this account he prayed ברך ה׳ חילו ופעל ידיו תרצה BLESS, O LORD, HIS ARMY AND ACCEPT FAVOURABLY THE WORK OF HIS HANDS (cf. Genesis Rabbah 99:2; Midrash Tanchuma, Vayechi 14).
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申命 33:11
40
Deuteronomy 33:11
ומשנאיו מן יקומון (The first word is, like קמיו, the object of the verb מחץ) — i.e. smite those who rise up against him and those who hate him (משנאיו), that they shall have no recovery.
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申命 33:11
41
Deuteronomy 33:12
לבנימן אמר OF BENJAMIN HE SAID — Because the blessing given to Levi referred to the Temple service and that of Benjamin to the Temple being built in his territory he mentioned one after the other. He placed Joseph immediately after him (after Benjamin), for he too had a Sanctuary in his territory: the Tabernacle at Shiloh was erected in his territory, as it says, (Psalms 78:67) “And he rejected the Tabernacle of Joseph” (v. 60 speaks of God forsaking the Tabernacle of Shiloh, the two verses being parallel). Because the “Eternal House” (the Temple) was more endeared to God than the Tabernacle of Shiloh, therefore he mentions Benjamin before Joseph (although Joseph was the elder),
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申命 33:12
42
Deuteronomy 33:12
חפף עליו means, He covers him and protects him,
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申命 33:12
43
Deuteronomy 33:12
כל היום ALL THE DAY — i.e., forever. From the day that Jerusalem was chosen as the seat of the Temple, the Divine Glory has never dwelt at any other place.
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申命 33:12
44
Deuteronomy 33:12
ובין כתפיו שכן AND BETWEEN HIS SHOULDERS SHALL HE DWELL — On the highest spot of his (Benjamin’s) land was the Temple built (cf. Sifrei Devarim 352:9), except that it was twenty-three cubits lower than En Etam (Yoma 31a), and originally indeed David's intention was to build it there, as it is stated in the Treatise "on the slaughter of the holy sacrifices" (Zevachim 54b): People said him (David), Let us place it a little lower, because it states, "and between his shoulders (which are lower than the head) shall he dwell" – and you have no finer part of an ox than his shoulders.
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申命 33:12
45
Deuteronomy 33:13
מברכת ה' ארצו BLESSED OF THE LORD BE HIS LAND — It is a fact that there was in the inheritance of all the tribes no land so full of every good thing as Joseph's land (Sifrei Devarim 353:1).
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申命 33:13
46
Deuteronomy 33:13
ממגד — this means dainties and sweet food.
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申命 33:13
47
Deuteronomy 33:13
ומתהום [BLESSED OF THE LORD BE HIS LAND] BY THE DEEP — for the deep ascended and moistened it from below (תחת). — You will find that in the case of each tribe Moses' blessing corresponded in some way with Jacob's blessing (cf. for instance this verse with Joseph's blessing in Genesis 49:25).
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申命 33:13
48
Deuteronomy 33:14
וממגד תבואת שמש AND BY THE PRECIOUS FRUITS BROUGHT FORTH BY THE SUN — for this land lay exposed to the sun and it therefore produced sweet fruit (Sifrei Devarim 353:3).
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申命 33:14
49
Deuteronomy 33:14
גרש ירחים [AND BY] THE PRECIOUS THINGS PUT THINGS FORTH BY THE MOON — there are some fruits which the moon brings to maturity, these are cucumbers and melons (Sifrei Devarim 353:3). — Another explanation of גרש ירחים: this refers to fruits which the earth puts out and produces from month to month (cf. Onkelos).
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申命 33:14
50
Deuteronomy 33:15
ומראש הררי קדם AND BY THE FIRST THINGS OF THE HILLS OF קדם (taken in the sense of: the hills priority) — the meaning is: and it is blessed through the earliest ripening of the fruits, because its hills are earliest (קדם, "prior") to bring their fruits to maturity. – Another explanation: this tells us that their creation (the creation of the hills in the territory of Joseph) was prior (קדם) to that of all other hills (Sifrei Devarim 353:4).
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申命 33:15
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