Ramban (Nachmanides) on the Torah

AND THIS IS THE BLESSING WHEREWITH MOSES THE MAN OF G-D BLESSED THE CHILDREN OF ISRAEL BEFORE HIS DEATH. It states the man of G-d in order to indicate that his blessing will be fulfilled because he was the man of G-d, and the prayer of the upright is His delight. Now Scripture calls Moses our teacher the man of G-d, and so also the rest of the prophets, 342, lists eighteen prophets of whom Scripture speaks as ‘men of G-d.’ Elijah, and others, (I Samuel 2:27), and other similar cases. but it does not state “the man of the Eternal;” instead it says Moses the ‘servant’ of the Eternal. Who has created everything, and Moses’ conception of Him was like that of a servant who is afraid to behold his master. Moses was also the man of G-d, since all his deeds and words came by command of the Almighty (Ma’or V’shamesh). The reason is known to every student learned in [the mystic lore of] the Torah. So also by way of the Truth, [the expression ‘v’zoth habrachah’ (and this is the blessing) means that] “v’zoth is the blessing” [as explained further on], for From the Eternal has ‘zoth’ (this) come. and not “the man of the Eternal” is known to every student of the mysteries of the Torah. And now he begins to explain, on the basis of the Cabala, the unique expression of v’zoth habrachah. Similarly it is said in the case of Jacob, ‘v’zoth’ (and ‘this’ is) what their father [Jacob] spoke unto them. It was this blessing that David meant when he said, ‘Zoth’ (this) came to pass unto me, because I have kept Thy precepts, alluding to Zion the city of David, for there the Eternal commanded the blessing, even life forever., 133:3. The student learned in the mysteries of the Cabala will understand. Our Rabbis meant this secret in their interpretation in Bereshith Rabbah: “‘v’zoth’ (and this is) what their father spoke unto them. A man like me is destined to bless you, and, from the very place where I [Jacob] concluded — from there will he begin. At the moment Moses our teacher rose to bless them, he began with ‘v’zoth habrachah’ (and this is the blessing) — from the very place where their father concluded. This then is the meaning of the expression ‘v’zoth’ what their father spoke unto them [their father Jacob told them that the next blessing they receive would be from a man who will begin with v’zoth — v’zoth habrachah]. He [i.e., the patriarch Jacob] said to them: When will these blessings reach you? From the time you accept the Torah, in which is written, ‘V’zoth’ (And this is) the Law etc. ” For this word zoth alludes to the blessing which is the Torah, and this is the covenant, as it is written ‘Zoth’ (this is) My covenant. I have already mentioned this., 2:20 (Vol. I, p. 79); Exodus 25:3 (Vol. II, pp. 437-438).

THE ETERNAL CAME FROM SINAI. Moses states that the Eternal came to Israel from Sinai, for it was from there that He caused His Divine Glory to dwell among them and never departed from them again. The purport thereof is as follows: The Glory came down upon Mount Sinai, as it is said, And the Eternal came down upon Mount Sinai, to the top of the mount; and the Eternal called Moses etc., and there it [the Glory] remained all the days that Moses ascended and descended the mountain, as it is said, And the appearance of the Glory of the Eternal was like devouring fire on the top of the mount etc., 24:17. And when the last [i.e., the second] Tablets were given to him [Moses], the Glory rested in the tent of meeting [Moses’ own tent], as it is stated, And it came to pass, when Moses entered the tent, the pillar of cloud descended, and stood at the door of the tent, and He spoke with Moses,, 33:9. and it is further written, And the Eternal spoke unto Moses face to face etc., Verse 11. This continued from the Day of Atonement until the first day of Nisan when the Tabernacle was permanently set up. See Vol. II, pp. 574-576. When the Tabernacle was set up, the Glory rested therein, as it is said, Then the cloud covered the Tent of Meeting, and the Glory of the Eternal filled the Tabernacle, and all communications to Moses came from there during all the years in the wilderness.
AND HE SHONE FORTH FROM SEIR UNTO THEM. For after they journeyed from Sinai the cloud abode in the wilderness of Paran, and from there Moses sent the spies, as it is said, And Moses sent them from the wilderness of Paran., 13:3. As a result of the spies’ report, the people were banished, and there was no Divine communication to Moses until they came to Seir, at the border of the children of Esau, at the end of the forty years, as it is said there, For the Eternal thy G-d hath blessed thee in all the work of thy hand; He hath known thy walking through this great wilderness; these forty years the Eternal thy G-d hath been with thee., Verse 7. Now, at the time, when they arrived at Seir, the Eternal was again to them an everlasting light and the days of their mourning were ended, and He commanded them to be heedful of Ammon and Moab [not to take their lands]. At that time He said that they should begin to possess their land the land of Sihon and Og, the two great Amorite kings.
HE BEAMED FROM MOUNT PARAN — He regarded them and placed their needs in the light of His countenance emanating from Mount Paran. The sense thereof is as follows: The beginning of their entry into the great wilderness was from Paran, as it is said, And the children of Israel set forward by their stages out of the wilderness of Sinai; and the cloud abode in the wilderness of Paran. Then G-d shone forth upon them to see what they needed in the great and dreadful wilderness., 8:15. This expression is similar to, and Thou didst shine forth upon the counsel of the wicked, meaning that You have observed and seen with Your great light all their secret thoughts.
AND HE CAME ‘MEIRIVEVOTH KODESH’ (FROM THE HOLY MYRIADS), AT HIS RIGHT HAND WAS A FIERY LAW UNTO THEM. He is stating that the Glory came to Israel from the countless holy ones of the Most High who descended upon the mountain with Him, similar to what is stated, The chariots of G-d are myriads, even thousands upon thousands; the Eternal is among them, as in Sinai, in holiness. At His right hand was a fiery law unto them, meaning: the fiery law came to them from His glorious right hand. not from the hand of the aforementioned angels, but from the right hand of G-d, Himself and His Glory. And it is possible that meirivevoth kodesh means “from the abundance of His holiness,” for holy, holy, holy is the Eternal of hosts with all terms of holiness.
And the meaning of ‘eish dath lamo’ (a fiery law unto them) is like dath eish (a law given with fire), just as he said, and we have heard His voice out of the midst of the fire. Or its meaning may be like “fire ‘and’ the law to them,” the verse mentioning that He showed them the fire from on high and He made them hear the law. This is similar to what is stated, and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire., 4:36. And by way of the Truth, [the mystic teachings of the Cabala], the verse also states that the fire, which is the law, is at His right hand, because the attribute of justice is comprised also of mercy. And in the opinion of our Rabbis the sense of the verse is that from Sinai He came to give the Torah to Israel, for it was from there that He appeared to them. And He shone forth from Seir to them, that is, to Israel, for He had appeared to the children of Esau to give them the Torah, and, when the children of Esau refused to accept it, He shone His countenance upon Israel and He gave it to them with His right hand and His arm, and the light of His countenance, because He was favorable unto them. And He beamed and showed them His radiance and the beauty of His Presence from Mount Paran when the children of Ishmael refused the Torah. Thus Moses mentions that the merit of Israel was great when the rest of the nations did not wish to accept the Torah. Now he mentioned all the seed of Abraham — that not one of them desired the Torah except for Israel, but He also appeared to all nations to give it to them and they did not desire it, according to what has been transmitted [to us] in the tradition of our Rabbis.

APH CHOVEIV AMIM.’ Commentators have explained that the word choveiv is of the Aramaic language [as Onkelos rendered and ye shall be Mine ‘segulah’]: “and you shall be chavivin (beloved) before Me.” The verse [here] is thus stating: “Yea, He loves Israel which consists of many peoples” [i.e., tribes], similar to what is stated, after thee, Benjamin, among thy peoples. And all His holy ones of Israel, namely, the Levites, are in Thy hand, for You have brought them near You to encamp around the ark. It appears to me that the word choveiv is from the same root as by hiding ‘b’chubi’ (in my bosom) mine iniquity, related to the expressions: into an inner chamber ‘l’heichavei’ (to hide thyself); and there is ‘chevyon’ (the hiding of) His power. He is thus stating [here]: “You are also hiding and protecting with Your hand the peoples — all the holy ones of Israel.” The above-mentioned [phrase] suggests that all the congregation are holy, every one of them, and G-d protects them with His hand, similar in meaning to the verse, And I have put My words in thy mouth, and have covered thee in the shadow of My hand, and like the expression, Thou art my hiding place and my shield. Similarly, and they take counsel against Thy hidden ones., 83:4. This alludes to what he said, inasmuch as Thou Eternal art seen face to face, and Thy cloud standeth over them. And similarly he said in the Song [of Ha’azinu], He compassed him about, He cared for him, He kept him as the apple of His eye.
AND THEY ‘TUKU.’ This is like ‘huku’ (and they were smitten) in the word tuku replaces the letter hei [huku], and as explained further on: “‘they were smitten’ and endured all hardships because they followed You wherever You took them.” Rashi explains that the word tuku is derived from the word toch (middle) — “and they placed themselves in the middle.” According to this interpretation the tav cannot be in place of a hei. [at Thy feet], as Scripture says ‘tirgalti l’Ephraim’ (I taught Ephraim to walk) in place of hirgalti. replaces a hei. Similarly the feminine hei is exchanged for a thav in the following expressions: I will not give ‘sh’nath’ (sleep) to mine eyes; is in place of sheinah (sleep). The letter thav thus replaces a hei. a sinner doeth evil ‘m’ath’ (a hundred times), is in place of meiah (a hundred). and there are many such examples. He is thus stating that “‘they were smitten’ with every plague in the wilderness by following You wherever You went; they cared not for hunger, thirst, the affliction of serpents and scorpions. They only followed Thy feet and ran after You.” This is similar to what is stated, I remember for thee the affection of thy youth, the love of thine espousals, thy going after Me in the wilderness, in a land that was not sown.
YISA MIDABROTHECHA.’ The word yisa is similar to: Thou shall not ‘thisa’ (take) the Name of the Eternal thy G-d in vain; and nor ‘esa’ do I take their names upon my lips; ‘yisa’ (he shall swear) in that day, saying. And the word midabrothecha is like the expression ‘umidbareich’ (and thy mouth) is comely. He thus states [in the verse before us] that Israel will take Your words upon his lips and meditate upon them always.”

MOSES COMMANDED US A LAW. The meaning thereof is that Israel will always “take” [receive His words] and say “Moses commanded us a Law and this will be an inheritance of the congregation of Jacob, for all the children of Jacob shall possess it forever and observe it, for it shall not be forgotten out of the mouths of their seed.” And our Rabbis interpreted 8. that he did not say “an inheritance of the house of Jacob” or “the seed of Jacob” — he stated of the congregation of Jacob in order to suggest that many [strangers] would join them and the Torah will always be an inheritance of Jacob and of all who congregate to him, these being the strangers that join themselves to the Eternal, to minister unto Him, and they shall cleave to the house of Jacob,, 14:1. and they will all be called “His congregation.”

AND THERE WAS A KING IN JESHURUN. This alludes to the aforementioned Name [in Verse 2: ‘The Eternal’ came from Sinai], Who was King over Israel when they were upright and all the heads of the people and all tribes of Israel were gathered together. Now this verse, too, is connected [with the above theme — the Revelation at Sinai], and the sense thereof is that Israel will always say: “The Torah which Moses commanded us will forever be an inheritance to the entire congregation of Jacob. We shall never alter it or change it.” And they will further say that “G-d became King over Israel when our leaders, our elders, our judges and all tribes of Israel gathered, for we all, together, accepted His reign upon ourselves for all generations, and we are obligated to keep His Law and [acknowledge] His Kingdom forever.” This commandment is the precept of I am the Eternal thy G-d, and it constitutes “the acknowledgment of the Kingdom of Heaven,” as I have explained there. Thus he mentioned the Torah in general, and the Kingdom of Heaven in partizcular, for whoever acknowledges the Kingdom of Heaven denies the idols and acknowledges the entire Torah. 6. The people thus intimated that they and their leaders accepted [the commandment to acknowledge] the Kingdom of Heaven [directly] from the mouth of the Almighty and saw that He is King of Israel and his Redeemer. They accepted the Torah from the mouth of Moses for they took upon them, and upon their seed to believe in him and to do whatever he commands in behalf of the King, just as they said [to Moses], and thou shalt speak unto us all that the Eternal our G-d may speak unto thee, and we will hear it, and do it. This interpretation of the verse is clear and well founded. It accords with the rendering of the Rabbis in the Gemara of Tractate Rosh Hashanah:. Now, each unit of ten verses is composed of three verses from the Pentateuch, three from the Prophets, three from the Writings, with one concluding verse from the Pentateuch. On these four verses from the Pentateuch concerning the Sovereignty of G-d the Rabbis in the Gemara asked: “But only three verses referring to Sovereignty etc.” “But only three verses referring to Sovereignty [of G-d] are found [in the Five Books of Moses]! The Eternal shall reign for ever and ever; The Eternal his G-d is with him, and the ‘t’ruah’ (shouting) for the King is among them; And there was a King in Jeshurun.” (above 6:4) is also a statement of Sovereignty even though the word “King” is not mentioned. In our Additional Service on the New Year this is indeed the verse we cite as the concluding expression of G-d’s Sovereignty. We have also been taught so in the Sifre: 347. “When the elders [of Israel] sit in council on earth, His Great Name is praised on high, as it is said, And there was a King in Jeshurun, when the heads of the people were gathered, all the tribes of Israel together. The term ‘gathering’ applies only to the elders, as it is said, Gather unto Me seventy men of the elders of Israel. All the tribes of Israel together — when there is but one brotherhood [then there is a King in Israel] but not when they become numerous factions. And so it is also said, It is He that buildeth His upper chambers in the heaven, [and hath founded His band upon the earth]. And in the Midrash Rabbah they also stated, ‘His throne is firmly set, as it were, on high, when Israel is formed into a single association; therefore it is stated, It is He that buildeth His upper chambers in the heaven, and hath founded His band upon the earth.’ And there was a King in Jeshurun, when the heads of the people were gathered, etc.” This also accords with the manner in which I have explained, for the Rabbis interpreted: there was a King over them because they were gathered and all of them together took His Kingdom upon themselves, and so shall it be an inheritance of the congregation of Jacob. “The King” [mentioned in the verse] is thus the Holy One, blessed be He, and so it is our custom to recite [this verse: And there was a King in Jeshurun etc.] in the New Year’s [Additional] Prayers composed by Rav [as one of the verses of His Sovereignty]. However, in some Agadoth [homilies] they explain the term “king” with reference to Moses. Thus they say: “Moses was king, for it is said, And there was a king in Jeshurun, when the heads of the people were gathered.” And if so, Scripture is stating: “Moses commanded us a Law that it be an inheritance of the congregation of Jacob, and he was king over us and all our tribes together, and it behooves us to obey his words and his commandments for he was a great and wise king over us.” Scripture also tells in honor of the emissary [Moses] that he was great and trustworthy. The correct and true interpretation is what we have explained [above]. Thus he mentions that G-d dwells in Israel, and that they — all their tribes together — accepted His Torah and His reign upon themselves and upon their seed for [all] their generations. If so, they are worthy of blessing.

LET REUBEN LIVE. Rabbi Abraham ibn Ezra commented that “he began with Reuben because he was the firstborn. He did not mention Simeon because of the sin of [Baal] Peor, because the worshippers were Simeonites, the proof being their numbers,, 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory. and their prince, too, being killed [in the affair].” In my opinion, the numbers are no proof because over thirteen thousand are still unaccounted for, aside from those who died in the plague., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory. In addition, other tribes as well diminished in population, for the sons of Gad lost five thousand,, 26:18) — a decrease of 5,150. — And so perhaps we should assume that these deaths resulted from the plague because of Peor. and the sons of Ephraim, eight thousand!, 26:37) — a decrease of 8000. Moreover, from the verse which states, And Israel attached himself unto Baal-peor, and it is said again, Take all the chiefs of the people, Verse 4. it would appear that there were some among them from all the tribes, and that all their judges passed sentence on them. And similarly He said, so that I consumed not the children of Israel in My jealousy., Verse 11. Now do not rejoin against me from the affair of Achan where He said, Israel hath sinned. — For the significance thereof see Ramban further. [although it was but a single individual who sinned; similarly we can say that it was the tribe of Simeon alone that sinned in the affair of Peor yet Scripture describes it as if the entire nation sinned. This rejoinder is not valid, for] there, [the details of] the sin had not yet been revealed, so He mentioned Israel generally [but in the case of Peor the facts of the sin were clearly given and still He spoke of all Israel, which shows that people from all the tribes were among the worshippers of Peor]. Similarly, the identity of the victim [i.e., Zimri, a leader of the Simeonites] is no proof [that only his tribe sinned, as Ibn Ezra argues], for he [Zimri, the son of Salu] was only a prince of a fathers’ house of that tribe, not the prince of the [entire] tribe. Those who assembled against G-d in the congregation of Korach were greater and more honorable people than he [Zimri], for they were princes of the congregation,, 16:2. yet all their tribes did not follow them! Additionally, the psalm [that relates the sins of the wilderness] mentions Dathan and Abiram and their affair by name, saying, The earth opened and swallowed up Dathan, and covered the company of Abiram; were in the company of Korach, the general population did not follow them, for the psalm specifies the participants in the strife. and it [the same psalm] mentions They attached themselves also unto Baal-peor, Verse 28. together with Moreover, they scorned the desirable Land, Verse 24. which applies to the general population! Forbid it also that Moses should refrain from blessing the tribe of Simeon, [when it is said] that a tribe be not blotted out from Israel! For all those who had joined Baal-peor had already died, as it is said, for all the men that followed Baal-peor, the Eternal thy G-d hath destroyed from the midst of thee, and it is written of those who survived, But ye that did cleave unto the Eternal your G-d are alive every one of you this day., Verse 4. And why should he not bless them? They all made the [golden] calf and sinned in the affair of the spies, yet they were forgiven, and he blessed them! Now, I have seen in Midrash Rabbah the following text: “Six families were eliminated because of the immorality caused by Balaam’s advice [that Israel could be corrupted through seduction], and so Scripture listed one family less of Simeon and five less of Benjamin.” Thus, according to the opinion of the Rabbis [the tribe of] Benjamin had a greater part in the sin than did the tribe of Simeon — yet Benjamin is included in the blessing! In my opinion, the correct interpretation is that Scripture considers the tribes of Israel as only twelve. So it stated in Jacob’s blessing, All these are the twelve tribes of Israel. Now Jacob mentioned his twelve sons and considered Joseph to be one tribe, Verses 22-26. [instead of enumerating Ephraim and Menasheh separately as is sometimes done]. Moses saw fit to consider Joseph as two tribes, as he said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh. This was for two reasons: one, since the Holy One, blessed be He, commanded and made them two tribes regarding the dedication of the altar, the flags, 2:18-21. [designating the tribal encampments in the wilderness], and the inheritance of the Land,, 34:23-24. he [Moses] had to count them as two [separate tribes] for their blessing. Secondly, he referred to Joshua, who would make them possess the Land, and he was from Ephraim, the younger son [of Joseph], therefore Moses had to mention his brother [Menasheh] who was older than him. Now, he also wanted to bless [the tribe of] Levi, for, through his blessing, all Israel would be blessed, in that his offerings shall be acceptable before G-d on their behalf. Hence it was necessary to omit one of the tribes, for nowhere [in Scripture] are they enumerated except as twelve, corresponding to the twelve constellations in the firmament, the twelve months of the year, and the twelve “border diagonals” concerning which the Rabbis have said in the Midrash that they are the everlasting arms. As the Sages mentioned in Tractate Berachoth: “The Holy One, blessed be He, said to the prophet, Go and tell the congregation of Israel: My daughter, I have created twelve constellations in the firmament to correspond to the twelve tribes.” Similarly, at Mount Gerizim and Mount Ebal where Scripture counts Levi, Joseph is not mentioned as two tribes [because, there Simeon is mentioned]. Likewise you will see in the distributions of Ezekiel that he counts Joseph as two tribes with reference to the apportioning of the Land and did not mention Levi. On the other hand, in enumerating the city exits [of Jerusalem] he mentioned, the gate of Levi, one, Verse 31. and did not list the tribe of Joseph as two tribes; instead he said, the gate of Joseph, one,, Verse 32. since the tribes are always counted as only twelve. I have already mentioned this in the section Vayikach Korach. Accordingly, Simeon was left out [of Moses’ blessings] since his tribe was not large and it was not the intention of the blessing of Jacob, their father, that they become numerous. Instead he divided them in Jacob and scattered them in Israel, and to that extent they, too, were blessed through the blessing of the rest of the tribes among whom they were. Now the order of this blessing [of Moses] was by [dictate of] Ruach Hakodesh (the Holy Spirit) according to their inheritance. He began with Reuben for he occupied his inheritance first; and, also, for he was the firstborn, and Moses prayed for him that his name not be blotted out because of his sin; therefore, in his blessing, he accorded him the right of the firstborn. Then he mentioned Judah for he was the first to inherit within the Land [proper] and of him came he that is the prince, and he was the first to advance to war [against the Canaanites], concerning which Moses blessed him [saying, his hands shall contend for him, and Thou shalt be a help against his adversaries]. Thus Judah’s blessing embraces all Israel. Then Moses blessed Levi — who dwelled with the children of Judah in Jerusalem, and there their offerings should be acceptable. Afterwards he blessed Benjamin because their inheritance was with the children of Judah, and, [because] the city of Jerusalem and the Sanctuary were between the children of Judah and the children of Benjamin, and the Levites abode with both of them. Then he blessed the children of Joseph for such was their inheritance, as it is said, And the lot of the tribe of the children of Benjamin came up according to their families; and the border of their lot went out between the children of Judah and the children of Joseph. Afterwards he continued to bless the children of the mistresses, and mentioned Zebulun before Issachar as Jacob had done. So, too, [in the division of the Land] the third lot fell to the children of Zebulun, Verse 17 (Issachar). and the fourth lot to the children of Issachar., Verse 17 (Issachar). Then he blessed the children of the handmaids — Dan, Naphtali, and Asher — in order of their birth, and they were also [encamped] under the same standard. He mentioned Gad [born after Naphtali] before all the children of the handmaids, because he occupied his inheritance earlier with Reuben, the first of all, and he was [encamped under] Reuben’s standard. Let Reuben live, and not die. “The meaning thereof is that his tribe shall live and never die. And let his men be a number. This is like the verse, And I have not learned wisdom and the knowledge of the Holy One I have [where the word not from the first part of the verse, applies to the second part as well – ‘and the knowledge of the Holy One I have not.’ Here, too, the word not from the expression and ‘not’ die applies to the second part, thus meaning] ‘and let his men not be a number,’ that they may not become few, for whatever can be counted, is few. So also, and I am few in number.” This is the language of Rabbi Abraham ibn Ezra. It is more correct to explain: “Let Reuben live in Israel; and not die, that his tribe at no time should be cut off, and that his numbers always be among the count of the children of Israel.” He prayed for him that his name not be cut off from Israel because of the anger with which his father was wroth with him when he defiled his couch., 49:4. This is similar to what is stated there, and Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve;, 35:22. Scripture made it be known that he was not excluded from that number on account of his sin. Rashi also explained it this way. And the meaning of his men [and let ‘his men’ be numbered among the men of Israel] is that all his men should deserve this [to be included in the ranks of Israel], and not even part of their tribe be cut off because of his [Reuben’s] sin. Perhaps the expression his men refers to the heads of the four families [of the tribe of Reuben — Hanoch, Pallu, Hezron, and Carmi], and the meaning of the word mispar (number) is like b’mispar [with the prefix beth meaning “in the number,” the verse stating: “and let his men be ‘in’ the number” of the children of Israel]. Similarly, to play the harlot ‘beith’ [literally: “the house of”] her father [means b’veith — “in the house of” her father]; they shall wash ‘mayim’ [literally: “water,” means b’mayim — “with water”]. There are many similar cases. Or it may be that the meaning thereof is that in the census of Israel his men be counted first as is the right of the firstborn, for number one is the unit from which all numbers originate. Onkelos rendered it: “And his children will receive their inheritance among their numbers.” He meant what we have explained, saying that Reuben will live and not be cut off [from Israel] and his men will be counted among their numbers forever. His tribe will not be blotted out from Israel but they will not be counted on account of their large numbers as forming two tribes. Thus he deprived him of the birthright [that awards the firstborn with a double share], but he assured him of being forever one tribe. And some commentators when he will pass over the Jordan armed before the children of Israel. And his men be a number — in the same number that they will pass over there [into the land of Canaan] may they return, without a single one lacking.” explain that this blessing refers to the conquest of the Land, the verse stating that the Reubenites will live when crossing [the Jordan] armed for war before the children of Israel. And the purport thereof is that they will prevail, and not be defeated, similar in meaning to the expression, and by thy sword shalt thou live. And let him not die, that none of them should die in battle, and his men be a number that they should return to their homes in their [original] number, there lacking not one man of them. Similarly, in the blessing of Gad his companion [under the same standard] Moses mentioned this subject. This interpretation is likely [to be true]. But the first one appears to me to be more correct, for Moses’ blessing corresponds to the manner and thought that Jacob mentioned. And by way of the Truth, [the mystic teachings of the Cabala], the expression Let [Reuben] live and not die is associated with visiting the iniquity of the fathers upon the children and there I alluded to its secret. Moses’ blessing helped Reuben gain atonement for the affair of Bilhah, that he not be cut off and be denied [the World to Come] for it, forever. However, He visited upon him, along with the rest of the tribes [the sin of] the sale of Joseph, according to the narrative in Pirkei Heichaloth.

AND THIS FOR JUDAH. “And for Judah he said likewise that he live and not die, and further added for him, hear, Eternal, the voice of Judah.” This is the opinion of Rabbi Abraham ibn Ezra. But this is not correct in accordance with our interpretation [above on the blessing of Reuben], for Judah was not involved in this [punishment of] extinction [making it necessary for] Moses to pray for him, just as he did not mention this in the blessing of the remaining tribes. But the verse is to be understood in its plain meaning: “and this is the blessing for Judah.” And by way of the Truth, [the mystic teachings of the Cabala], he singled out the attribute of zoth (this) for Judah because his is the conduct of war and from him shall be royalty forever, this being the help against his adversaries. This is the secret of the verse stating, To teach the sons of Judah the bow. Behold, it is written in the Book of Jashar, for this is the bow which is seen in the cloud concerning which it is said, ‘Zoth’ (this) is the token of the covenant.
HEAR, ETERNAL, THE VOICE OF JUDAH. He prayed for him when he goes out to fight, for it was Judah who was first to go up to fight and of him came he that is the prince to fight the enemies of Israel. And so also did Jacob say, thy hand shall be on the neck of thine enemies., 49:8.
AND BRING HIM IN INTO HIS PEOPLE — that he should return [from the fighting] in peace. HIS HANDS SHALL ‘RAV’ FOR HIM. His hands shall “be sufficient” for him, so that he need no other help except for the help of G-d Who will answer him when he prays, all as written in the words of Onkelos. So also is the opinion of the commentators. In my opinion he [Moses] further alludes to Judah’s first war against the Canaanite concerning which G-d said, Judah shall go up first. And he states his hands shall ‘rav’ meaning that he will annex and conquer from his foes “many” lands, more than are due him as his inheritance. He intimates that Judah will give part of his inheritance to his brother Simeon, this being what is stated, Out of the allotment of the children of Judah was the inheritance of the children of Simeon, for the portion of Judah was too much for them; therefore the children of Simeon had inheritance in the midst of their inheritance. Thus Moses mentioned Simeon by allusion together with Judah.

UL’LEIVI’ HE SAID - “and ‘of’ Levi means “and ‘to’ Levi.” But Rashi translates the prefix lamed here, as “of.” he said.” This is Rashi’s language, and it is also the opinion of the commentators. It is like the expressions: say ‘li’ (of me):. he is my brother;, literally: “to me,” is interpreted as “of me.” and the men of the place asked him ‘l’ishto’ (about his wife)., 26:7. Here also, the word l’ishto, literally: “to his wife,” means “of his wife.” There are many such examples. In my opinion [the expression here is to be understood literally: “and ‘to’ Levi he said”] because Moses had mentioned the names of Reuben and Judah in his blessing [of them], saying, Let Reuben live, the voice of Judah, but he did not mention the names of the other tribes in [the text of] their blessings. Therefore Scripture states, And to Levi he said, To Benjamin he said [in order to make it clear to whom he was addressing his blessing]. This indicates that the tribes were facing him [Moses], and he called Levi and put his eyes upon him and said, thy Thummim and thy Urim. Similarly he blessed each tribe face to face.
WHOM THOU DIDST PROVE ‘B’MASSAH’ — “that You tested him by trial. is thus not a name of a place (Exodus 17:7), but “test, trial.” This is Ibn Ezra’s interpretation. Ramban will explain that the word is the name of a place. And the purport thereof is that Levi was scrupulous in whatever You tried him with, and no reproach could be found in him except [for the affair at] the waters of Meribah, for which You have already punished him [by depriving Moses and Aaron of the right to enter the Land]. He made the calf, however, [on the wrong assumption that it was] for the glory of G-d [and therefore, because it was a mistake rather than an intentional sin, Moses did not mention it here].” This is the language of Rabbi Abraham ibn Ezra. And in the Sifre it is stated: 349. “Whom Thou didst prove ‘b’massah’ — You tested him many times and he was found perfect in all trials. With whom Thou didst strive at the waters of Meribah. Unfounded charges were turned against him [Aaron] at the waters of Meribah. If Moses said, Hear now, ye rebels [for which he was punished], what did Aaron and Miriam do?” In line with the plain meaning of Scripture, it seems to me that the correct interpretation is that b’massah simply refers to the place where the people tested G-d, in Rephidim [which was subsequently renamed Massah u’Meribah]. The verse [here] states: “Your Thummim and your Urim, 28:30 (Vol. II, pp. 480-483). This is a reference to the High Priesthood, for it was the High Priest who wore the breastplate in which were the Urim and Thummim (ibid.). will forever be with your holy ones, with his seed after him, whom Thou didst prove at Massah when the children of Israel sinned and tested G-d concerning water., 17:2. And he [the tribe of Levi] was not among the company of them that gathered themselves against the Eternal because he believed in G-d and in His word that He will bring them forth water out of the rock of flint. On the second occasion You strove with him and punished him [by decreeing that Moses and Aaron would die in the wilderness] at the waters of ‘Meribah’ [i.e., ‘the quarrelling’] of Israel, for it was on account of their [Israel’s] striving that the punishment came and not that he [Aaron] trespassed against G-d — for he believed from the start, as well, that it is You who turned the rock into a pool of water, [the flint into a fountain of waters]. Surely [Aaron believed] this [second time at Kadesh] after already having seen it [at Rephidim].” Moses thus intimates that that sin was the fault of the people, for, because of their strife, Moses and Aaron thought that they were required to act the way they did, since the Divine Glory might have departed as an outcome of their punishment, this being what is stated, They angered Him also at the waters of Meribah, and it went ill with Moses because of them., 106:32. And the meaning of ‘t’riveihu’ (with whom Thou didst strive) is similar to the expression ‘rivah’ (strive), O Eternal, with them that strive with me,, 35:1. the verse here meaning: “You have paid him [i.e., Aaron] the consequence of the strife which the children of Israel strove with the Eternal. It is possible that its meaning is as the Rabbi said in the Sifre [quoted above] 349. that these are references to s’kufim, that is, unfounded charges. He alludes to the insignificance of the sin and the severity of the punishment, similar to, through them that are nigh unto Me I will be sanctified. Such also is the opinion of Onkelos who rendered the text here: “Whom You tested with trials and he was [found to be] perfect,” the trials being the strife of the children of Israel and their testing of the Eternal. However, since he was found perfect the first time [at Rephidim], surely he believed in the word of G-d on the second occasion. You tried his heart at the waters of Meribah — and foundest his heart faithful before Thee, for “it is revealed and known before the throne of Thy Glory” that he [Aaron] believes in You and in Your word. But the punishment came upon him because of Israel, as I have explained on the verse, Also the Eternal was angry with me for your sakes. Now Moses spoke first of the priests, for he said to the tribe of Levi that the Urim and Thummim, 28:30 (Vol. II, pp. 480-483). This is a reference to the High Priesthood, for it was the High Priest who wore the breastplate in which were the Urim and Thummim (ibid.). will be to his holy one [the High Priest] from among them. Afterwards he said of the whole tribe that He tested them in the affair of the calf, in Egypt, (Verse 9) in Egypt” (Sifre, Brachah 350). and in the wilderness (Verse 9) in the wilderness. Another interpretation: For they have observed Thy word in Egypt. And keep Thy covenant in the affair of the spies” (Sifre, Brachah 350). — and, therefore, they shall teach His ordinances to Jacob. Such also is the opinion of Onkelos who rendered the verse: “These [men] are fit to teach your laws etc.” Or it may be that he speaks of them [the Levites] with reference to the future, as explained by Rabbi Abraham ibn Ezra. The expression they shall teach Jacob Thine ordinances refers to all of the Levites, and they shall put incense relates to the priests of that tribe.

BLESS, ETERNAL, ‘CHEILO’ — that they be a great chayil (army). And the meaning thereof is that they should increase and not decrease when they enter the Holiness, similar in meaning to the verse, Cut ye not off the tribe of the families of the Kohathites. It is similarly stated in the admonitions concerning [the Levites], and that they may not die., Verse 19. And Onkelos rendered cheilo — “his possessions,” from the expression and all their flocks, and all ‘cheilam’ (their possessions)., 31:9. He means what our Rabbis have said concerning the incense — that it bestows a blessing [upon the priest that performs that service]. The phrase [before us] is connected with the expression in [the preceding verse], they shall put incense before Thee, because, as a result of it, his possessions will be blessed, as we have been taught: “Fresh priests come and draw lots for the incense.” And in the Sifre it is stated: 352. “Bless, Eternal, ‘cheilo’ — his possessions. From here the Rabbis have deduced: Most priests are wealthy. In the name of Abba the Preacher the Rabbis have said: I have been young, and now am old; yet have I not seen the righteous forsaken — this refers to the seed of Aaron.”

THE BELOVED OF THE ETERNAL SHALL DWELL IN SAFETY BY HIM. He called Benjamin the beloved of the Eternal, saying: “Benjamin, who is the beloved of G-d, will dwell in his land in safety relying on G-d and G-d will shelter him always and cause His Divine Presence to rest in his land.” And He dwelleth between his shoulders — this alludes to what the Rabbis have derived from this expression., and the shoulders are lower than the head. (Zebachim 54 b). By the way of the Truth, [the mystic teachings of the Cabala], the verse states: the Beloved, the Eternal, (beloved) does not refer to Benjamin, describing him as “the beloved of G-d.” Instead it is a descriptive noun referring to G-d — “G-d, the beloved” — as in the verse, Let me sing of my Beloved (Isaiah 5:1 — Ha’kthav V’hakabalah). will dwell over Benjamin, and this is the assurance to the Benjaminites that they may trust in the Eternal forever, for the Eternal is G-d, an everlasting Rock. And He will shelter and protect Benjamin all the day, and they shall not be ashamed at the time of trouble, and between the shoulders of Benjamin He will dwell forever. It is from this verse that Solomon was called Yedidiah [i.e., the beloved of the Eternal], for the Eternal’s sake, and he built His lovely dwelling-place, just as he was called Shlomoh, also meaning to say that his nature was perfect (shleimah) in peace (shalom), and therefore it is spelled with the letter hei [at the end, in order to indicate that he is shleimah — “perfect”]. And the Rabbis said in the Midrash of Rabbi Nechunya ben Hakanah: “The Holy One, blessed be He, said to him [Solomon]: Since your name is like the name of My Glory I will give you My daughter, for it is written, And the Eternal gave Solomon wisdom etc. But it did not become manifest [to others]. And where did it become manifest? Further on, [where it is said], for they saw that the wisdom of the Eternal was in him, to do justice,, 3:28. etc.” It is correct to interpret that with his three references in this verse to the Divine Presence, Moses alludes to the three Sanctuaries. Of the First Sanctuary he says, He shall dwell in safety by him, similar to what is stated, and the Glory of the Eternal filled the House. Of the Second Sanctuary he says, He covereth him all the day, since the Divine Presence did not dwell there, but only sheltered and protected it. Or it may be that it [the Divine Presence] literally “hovered” over it, as is mentioned in Pirkei Heichaloth. [The third reference,] and He dwelleth between his shoulders alludes to the days of the Messiah, for at that time they shall call Jerusalem The throne of the Eternal. It is interpreted in the Sifre in this manner. 352.

MIMEGED’ OF HEAVEN. “Meged is an expression for dainty food and sweets. 14. ‘UMIMEGED’ OF THE FRUITS OF THE SUN — for Joseph’s land was exposed to the sun and it sweetened the fruit. ‘GERESH YERACHIM’ (THE YIELD OF THE MOONS). There are fruits which the moon ripens; they are cucumbers and melons. ‘Geresh yerachim’ — fruits which the earth ‘puts forth’ and produces ‘from month to month.’” This is Rashi’s language. And if so, with ‘pri m’gadim’ will mean “with sweet fruits.” Thus Moses blessed Joseph that his land would benefit from the sweetness of heaven which will be from the dew, and that it would be blessed from the deep that couches under his land, becoming fountains and depths, springing forth in valleys and hills. It is possible that the fruits [themselves] are called m’gadim, means “the sweetness of the heaven.” According to this second explanation, meged shamayim means “the fruits of the heaven.” Both express that the reference is to the dew of heaven. and he thus says that “Joseph’s land is blessed of the fruits of heaven, namely the dew” — since sweet fruits result from dew, therefore the fruit is called meged — “and his land shall also be blessed from the deep beneath.” Moses’ blessing is similar to that of Jacob who said, with blessing of heaven above, blessings of the deep that coucheth beneath. And the meaning of geresh yerachim is the fruits which are given forth month by month, for all trees blossom and bud in their [respective] seasons that they might bring forth branches, and that it might bear fruit. This is the sense of the verse, it shall bring forth new fruit every month,, 47:12. meaning that in the particular months a certain fruit will become timely before [the fruits of] all other trees.

AND FOR THE PRECIOUS THINGS OF THE EARTH ‘U’MLO’OH’ (AND THE FULNESS THEREOF). This means: “for the precious things of the land of the plains and of which it is full,” (and the fulness thereof) as meaning u’mimlo’oh (and “of” the fulness thereof, or “and of which it is full”). for he mentioned the mountains and the hills previously and now he speaks of the valley and the plains, according to the words of Rabbi Abraham ibn Ezra. In my opinion, the precious things of the earth and the fulness thereof is identical with the blessings of the breasts, and of the womb, for all humans and all creeping things that are alive are called “the fulness of the earth.” Similarly, let the sea roar, and the fulness thereof; Surely I will fill thee with men, as with the locust. This blessing is thus like Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle.
URTZON’ (AND THE WILL OF) HIM THAT DWELT IN THE BUSH. This is connected with above [i.e., with the word umimeged at the beginning of this verse, where the prefix mem means “from.” Here, too, the word urtzon is equivalent to] u’mirtzon — “and from the Will of Him that dwelt in the bush.” Now the Glorious Name, Verse 58. is called “Him that dwelt in the bush” because it was there that He first appeared to Moses, and He dwelt many days on Mount Sinai which is a place of bushes, Verse 5 (Vol. II, p. 27). and from Sinai He came and dwelt in Israel. And the sense of the verse is that Joseph’s land be blessed from the Will of G-d, similar in meaning to these expressions: ‘ratzitha’ (Thou hast been favorable) unto Thy land; ‘v’ertzeh’ (and I will take pleasure) in it, and I will be glorified.
TAVOTHAH’ (SHE SHALL COME) UPON THE HEAD OF JOSEPH. The meaning of tavothah [in the feminine form] is that this brachah [“blessing” — a feminine noun] shall come upon the head of Joseph, and upon the crown of the head of him that is prince among the brethren. Or the meaning thereof may be: “Let the Will of Him that dwelt in the bush come upon the head of Joseph” [the feminine tavothah referring to the masculine ratzon]. Now, do not wonder that [the masculine ratzon] “will” is described with the feminine [tavothah — she shall come], for it [“will”], in the Aramaic language is indeed so [feminine, as it is said] ‘ure’uth’ (and the pleasure of) the king. or re’utha, the Aramaic term for the Hebrew cheifetz (will), is feminine. See Jastrow, re’utha. And in the language of the Sages — all ‘the desire of his soul.” we find the expression “cheftzath (the desire) of his soul” [again a feminine usage]. And by way of the Truth, [the mystic teachings of the Cabala], the verse states that the Will which thus far has been understood as being in the construct form (“and the Will of”) is now interpreted as an independent noun: “and the Will,” and is in apposition with the phrase Him that dwelt in the bush. Ramban will later comment that it is common in the Scriptures to use the construct form of a noun where the independent form is meant. — that is, the Divine manifestation that dwelt in the bush — shall come upon the head of Joseph, for with Her he will raise up the head. It mentions the Will in the construct form [saying urtzon — “and the Will of”] in place of the independent form of the noun [i.e., v’ratzon — “and the Will”]. There are many such cases [in Scripture]. Or it may be that the word urtzon is in construct with the aforementioned Glorious Name [Blessed of ‘the Eternal’ is his land]. Thus this verse means: “and the Will of the Eternal that dwelt in the bush shall come upon the head of Joseph.” This is like the blessing of Jacob who said From the G-d of thy father, Who shall help thee, and the Almighty, Who shall bless thee.

B’CHOR’ (THE FIRSTLING) OF HIS BULLOCK, MAJESTY IS HIS. “B’chor (firstborn) is sometimes used to denote greatness and sovereignty, as it is said, I also will appoint him [David] first born. Similarly, Israel is My son, My first born. [Hence, this verse means:] The strength of the king who will come forth from him [Joseph] — namely, Joshua — will be as great as that of an ox to subdue many kings. And his horns are the horns of the wild-ox. The ox has great strength but its horns are not beautiful; the wild-ox, on the other hand, has beautiful horns but its strength is not great. Moses then ascribed to Joshua the strength of an ox and the beauty of the horns of the wild-ox. And they are the ten thousands of Ephraim — those who are gored are the myriads whom Joshua, a descendant of Ephraim, slew. And they are the thousands of Menasheh — the thousands whom Gideon [a descendant of Menasheh] slew of Midian, as it is said, Now Zebah and Zalmunna were in Karkor. Many thousands are enumerated there.”. All these — a total of 135,000 — were defeated by Gideon. Thus far the language of Rashi. But this interpretation leaves the verse in disorder. Since the expression his horns are the horns of the wild-ox is a description of the firstling of the bullock, namely Joshua, how could it be said that he [a descendant of Ephraim] gore with them [the horns] the thousands of Menasheh, the victims of Gideon [a descendant of Menasheh]? And the language of the Sifre is as follows: 353. “Since Scripture has not made clear to us how many Canaanites were slain by Joshua, it states Now Zebah and Zalmunna were in Karkor — all one hundred and thirty-five thousand.. All these — a total of 135,000 — were defeated by Gideon. Therefore it is stated, and they are the thousands of Menasheh. ” The intent of the Rabbis is to interpret that the phrase with them he shall gore the peoples all of them, even the ends of the earth is also an allusion to Joshua. The verse says that these ends of the earth which he [the tribe of Joseph] will gore, are the ten thousands that Ephraim — meaning Joshua — slew, and they are the [same] thousands slain afterwards by Menasheh. For Joshua slew them all [the nations], and of their descendants who arose after them Menasheh slew thousands from among them. Similarly it is taught there [in the Sifre]: 353. “With them he shall gore the peoples all of them. But what [nations] did Joshua capture? Did he not subdue only thirty-one kings? The verse teaches [us] that Joshua subdued kings and rulers that were from one end of the world to the other. All of them, even the ends of the earth. But which lands did Joshua capture? Did he not conquer only this small portion [of the earth]? Only [this is to teach us] that all the kings that he subdued were sovereigns and rulers” [rather than insignificant, powerless figures]. In line with the plain meaning of Scripture [the verse states]: Because Moses blessed Joseph with the increase of the field, he compared him [here] to an ox, for much increase is by the strength of the ox. He further stated that Joseph will be the firstborn that will beget the beauty of majesty — this being an allusion to Joshua, the first of all the house of Joseph — and that greatness and majesty will be his. His horns are the horns of the wild-ox — of the aforementioned ox — and with his horns, he shall gore the peoples all of them, even the ends of the earth. And he further states that his horns — which are two — are the ten thousands of Ephraim, and they are the thousands of Menasheh, the right horn [the stronger one] representing Ephraim and the left [the weaker one] representing Menasheh. Thus he mentioned in his blessing that they will become numerous, tribes consisting of myriads and thousands, similar to the expression, the myriads of thousands of Israel.

REJOICE, ZEBULUN, IN THY GOING OUT — that is, when you journey in merchant-ships. He alludes to [what Jacob said of Zebulun that] he shall dwell at the shore of the sea. And you Issachar [rejoice] in thy tents, thus intimating that Issachar saw a resting-place that it was good, and his land that it was pleasant,, Verse 15. in accord with Jacob’s blessing.

BLESSED BE HE THAT ENLARGETH GAD. “This teaches that Gad’s border was enlarged toward the east.” [Since his territory was east of the Jordan it could be extended towards the east.] This is Rashi’s language from the Sifre. 355. And Rabbi Abraham ibn Ezra commented that because Moses likened Gad to a lion [he dwelleth as a lioness], he said, “Blessed be He Who enlarges Gad, Who gives him strength so that whoever [any enemy] sees him will flee him, and no one will trouble him.” The correct interpretation is that it refers to Gad’s inheritance, for the two tribes [Reuben and Gad] that took their inheritance on the east bank of the Jordan did not take it by the lot. Instead Moses gave them the entire kingdoms of Sihon and Og and their inheritance was broader as it wound about higher than all the tribes. Moses did not mention this [blessing] in the case of Reuben, for his prayer was sufficient. It is also possible that the children of Gad took more territory than the children of Reuben for they were mighty and therefore Moses gave them the entire [eastern] border. The cities which they built were also more numerous than those of Reuben., Verses 37-38. In addition, it was the Gadites who first requested that land [east of the Jordan as their inheritance] as I have explained there,, Verse 2 (Vol. IV, pp. 370-371). and thus they were the cause of this expansion.

O NAPHTALI, SATISFIED WITH FAVOR. “[This means] that his land satisfied every desire of its inhabitants.” This is Rashi’s language. The correct interpretation is that it is connected with the Glorious Name [mentioned later in the verse: and full with the blessing of ‘the Eternal’], the verse stating that “Naphtali is satisfied and full of the Will of the Glorious Name and His blessing.” But in the Midrash of Rabbi Nechunya ben Hakanah the Rabbis commented on this verse: “Rabbi Amora said: What is the meaning of this verse, And full with the blessing of the Eternal; ‘yerashah’ (possess thou) the sea and the south? Thus said Moses: If you will walk in my statutes you will inherit the World to Come which is likened to the sea, as it is said, and broader than the sea, and this world which is likened to the south, as it is said, for that thou hast set me in the land of the ‘negev’ [that is, a dry land], and is rendered by the Targum: ‘the southern land.’ And why is it written yerashah [‘possess thou’ — in the feminine], it should have said yerash [in the masculine]? Because even the Holy One, blessed be He, is included [in Naphtali’s inheritance], for the word yerashah consists of two words: resh Y-ah (possess G-d). To what may this be compared? To a king who had two treasures [i.e., the two worlds], and set one of them aside. At the end of many days he said to his son, ‘Take the contents of these two treasures.’ The son said, ‘Perhaps he will not give me the one he set aside.’ Thereupon the father said, to him, ‘Take everything.’ It is this which is written ‘yerashah’ (possess thou) the sea and the south — Y-ah resh. Everything is given you — if only you keep His ways!” They have further said: “And full with the blessing of the Eternal; possess thou the sea and the south. The ‘sea’ is an allusion to the Torah alone, as it is said, and broader than the sea,” and [so they continue] the entire Midrash there. If so, the secret of the verse is as follows: “Naphtali is satisfied with the favor saturated by the blessing of the Eternal, which is ‘the sea’ combined in all [and comprised] of all.” It is similar to what Scripture states, All the rivers run into the sea, this being “the house of the King.” This is like the parable of those who seek to see the king and ask, “Where is the house of the king?” Then [after finding the house] they ask, “Where is the king?” And even this world which is parched and dry of the favor [of G-d in comparison to the World to Come], Naphtali will inherit with Y-ah [as the word yerashah — resh Y-ah — indicates]. The student learned in the mysteries of the Cabala will understand.

BLESSED ‘MIBANIM’ BE ASHER. If the letter mem [in the word mibanim] serves to signify greater status [meaning that Asher is singled out from among the tribes for greater blessing] as indicated by the mem in these expressions: blessed ‘minashim’ (from among all other women) shall Jael be; they [the ordinances of the Eternal] are to be desired ‘mizahav’ (more than gold), yea ‘umipaz rav’ (even more than much fine gold), and other similar expressions — then one may wonder: how could Moses diminish the rest of the tribes by saying that Asher be blessed more than all the sons of Jacob? Moreover [if such was his intent], his blessing was not fulfilled, for it did not come to pass. And Rashi wrote: “I have seen in the Sifre: 355. ‘You will find none of the tribes as blessed with children as Asher.’ But I know not how this was so.” Now, our Rabbis meant to explain blessed ‘mibanim’ that Asher be blessed with the many children that he will beget, similar to the usage of the letter mem in the expression Blessed of the Eternal be his land, ‘mimeged’ (of the precious things) of heaven, ‘mital’ (of the dew). Therefore, the Rabbis said that Moses blessed all the rest of the tribes with strength or with their inheritance, and Asher alone was blessed with children. And our textual version of the Sifre 355. reads: “You will find no one who was as blessed with children as Asher.” But how this blessing was fulfilled has not been explained. Perhaps it relates to what is written in [the Book of] Chronicles, All these were the children of Asher, heads of the fathers’ houses, choice and mighty men of valor, chief of the princes. And the number of them reckoned by genealogy for service in war was twenty and six thousand men. Such praise is not mentioned there about the rest of the tribes. In line with the simple meaning of Scripture, Blessed ‘mibanim’ be Asher is similar to the blessing let him be the favored of his brethren, the verse stating that Asher be blessed by all the sons of Jacob their father and be favored by all his brothers. The reason is that his land is rich and from there will come all royal dainties for all the tribes, and they will all constantly say, “May G-d bless this land which brings forth such fruits.” The letter mem in the word mibanim will be like the mem in: ‘mei’Hashem’ (‘from’ the Eternal) proceedeth the thing;, 24:50. ‘mei’E-il’ (‘from’ the G-d of) thy father, 49:25. [so that our verse means: “Blessed will be Asher ‘from’ the sons” of Jacob]. And Onkelos translated: “The blessing of Asher will be from the blessings of the sons” [of Jacob]. It appears that Onkelos meant to say that all of the tribes will come to Asher to buy oil, and Judah, and the Land of Israel, will be his merchants for wheat of Minnith, and balsam, and honey, and oil and all choice fruits of the land all of which they will bring to sell him, and they will buy oil. Thus Asher will be blessed with all the delicacies available to all the tribes, this being the sense of the expression favored of his brethren, for they will sell to him and buy from him what they desire. Then I found in Bereshith Rabbah: “And Leah said: ‘For my happiness! for daughters will call me happy,’ [and she called his name Asher]. Rabbi Levi said: In all his days Asher never lodged in an inn. as meaning “in my resting place,” i.e., in my home, from the Aramaic root sharah, meaning “resting.” Asher inherited palaces on the heights, [heights great in area] more than the land inherited by Judah. The sons of Asher: Imnah, and Ishvah and Beriah, and Serah their sister. [And the sons of Beriah: Heber, and Malchiel,] who was the father of Birzaith. Rabbi Levi and Rabbi Simon said [with reference to the name Birzaith which contains the word zayith — olive] that the daughters of Asher were beautiful, and they were married to priests contains the word melech — king. Rashi here quotes both: “his daughters were married to High Priests and kings who were anointed with olive oil.” See Exodus 30:33 (Vol. II, pp. 531-533). who were anointed with olive oil etc.”

IRON AND BRASS SHALL BE THY BARS. Asher was at the end of the Land of Israel, as it is written with reference to his inheritance, and it reached to Carmel westward, and it is further stated, and its goings out were at the sea., Verse 29. And again it is said, Asher drove not out the inhabitants of Acco, which is located on the Great Sea [i.e., the Mediterranean], as the Rabbis have said: “At first [the ocean] advanced till Acco, and the second time till Japho.” And if so, Asher’s land was like the bars of the Land of Israel. Therefore, Moses said, Iron and brass shall be thy bars, that he will have [so to speak] doors of brass and iron bars, and the entire Land will be locked with them. This is an intimation that G-d will protect the whole Land from the enemy and the avenger. Or perhaps the verse states that strangers will not come to plunder the oil, for it will be transported from his land to the whole world in merchant ships.
AND AS THY DAYS ‘DAVECHA.’ Concerning this word [davecha] it seems to me that it is like zavecha [meaning: “so shall ‘thy flowing’ oil be” — as explained further on], for these letters [daleth and zayin] are regularly used interchangeably [in our language]. Thus it says, ‘madheivah’ (the exactress of gold) ceased [written with a daleth] in place of mazheivah [written with a zayin, from the word zahav — gold]. The entire Aramaic language follows that rule [of daleth — zayin interchangeability] in every usage of [the Hebrew words] zevichah (slaughtering), (altar), written with the zayin, is translated in Aramaic as madbach, with a daleth (Exodus 20:21). and also in every usage of zechirah (remembrance), (and He remembered), is translated in Aramaic as udechir, (Genesis 8:1). and similarly, zahav (gold), (Genesis 2:11). zakan (beard), (Leviticus 13:30). zanav (tail), (Judges 15:4). ‘zrei’ (scatter) away,. and many others, [in each of which, Aramaic substitutes a daleth for the Hebrew zayin]. So also for [the Hebrew words] zavah (a woman suffering a flux), the female flow, or the male flux [all are rendered in Aramaic] davah. Their entire language constantly interchanges the zayin with the daleth in this way. Thus [the Hebrew] my days are ‘nizachu’ (extinct) is in place of [the Aramaic] nidachu. So also ‘zachalti’ (I feared) and was afraid, 32:6. is like dachalti. Scripture thus states here: “and as your days so shall zavecha be,” meaning “that your land will ‘flow’ with the aforementioned oil, and you will dip your foot in it all your days forever.” What they, in the name of his father the grammarian Joseph Kimchi. have interpreted is also possible — and it is correct — that the word davecha [spelled: daleth, beth aleph, kaph] is a reversed [and hence synonymous] form of da’avon (languishing) of soul [spelled: daleth, aleph, beth, nun]. Scripture calls the days of old age da’avon (languishing) for they are the days of evil and pain; and it calls the days of youth his days etc. since they are his to rejoice in them and cheer his heart. Thus the meaning of the verse is as follows: “and as the days of your youth so shall be the days of your old age,” this being an allusion to Asher’s security and honor while the earth remaineth. Now, I have seen in [the rendering of] the Targum Yerushalmi: “as the days of their youth, so shall their old age be.” This is as I have explained.