Parashat Vzot Habracha

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Parashat Vzos Habracha is the final parsha in the Book of Divarim and of the entire Torah. It is read on the holiday of Simchas Torah. It contains 41 pesukim and is the smallest Parsha in terms of letters and words.

Contents

[edit] Blessing of Moshe

When the time came for Moshe's passing, the angel of death came to take his soul.[1] Moshe seized and bound him.[1] Moshe the Man of Hashem then proceeded[1] to bless the 12 Tribes[2] of Jewish Nation at the instruction of Hashem,[1] after the rebuke in Hazenu,[3] before his passing and ascending Har Hahor.[3] This was done very close to his the time of his passing, for if not then then when.[4] He started by first praising Hashem and then he addressed the needs of the Jews.[5] In the praise itself he mentioned the merit of the Jews and their status and greatness over the other Nations,[6] thereby appeasing Hashem that the Jews were worthy of having blessing rest upon them[5] and Hashem agreed to his blessings.[2] The blessing itself was given in merit of the Torah[2]

[edit] Giving of the Torah

Moshe went on to say how Hashem came towards them when they came to stand at the foot of Mount[5] Sinai, like a bridegroom goes to meet the bride,[5] and gave them His Torah.[7] This was after Hashem shone forth with light[7] from Seir where He first offered the descendants of Esav to accept the Torah and they rejected it,[5] therefore they were punished and it transformed to them into darkness but shone as the sun to the Jews who accepted it and its Mitzvos lit up their eyes.[8]

Hashem appeared from Mount Paran, where He also offered the descendants of Yishmoel to accept the Torah and they rejected it.[5]. Hashem will extract vengeance upon the Nations that rejected the Torah but for the Jews Hashem will appear from Tzion, a place of perfect beauty.[8] Only Eisav and Yishmoel are mentioned since they are the arch nations and all other nations fall under them.[6]

Hashem then finally came to the Jewish Nation[5] with some[5] groups of his holy angels. Unlike a human who shows off all his power and wealth on the the day of his wedding, Hashem did not bring all His angels or even most of them.[5] Due to these hosts of angels who will come to our assistance, we do not have to fear hosts of our enemies.[9] The light of Hashem appeared to them from all four directions,[7] then gave them from amidst the fire,[5] the Luchos[5] written by[5] His right hand. This was the fiery Law as it was previously written before Him in letters of black fire upon a background of white fire.[5] Now that the Jews accepted the Torah after its rejection by the Nations, the Written Torah belongs to us and they have absolutely no portion or part in it, nor do they have the right to interpret it according to their corrupt opinions. [6]

[edit] Praise of the Jews

Moshe recalls how Hashem showed love for people by displayed great affection to the tribes, considering each one of them as its own Nation.[10] This was seen when Hashem blessed Yackov saying "A nation and a multitude of nations shall come into existence from you" and Binyamin was the only Tribe born following the blessing.[10].

Additionally all the souls[10] of His holy righteous[10] ones are in His hand, concealed with Him,[10] and were present during the Giving of the Torah,[11] including the souls of all future converts.[11] Therefore the Righteous should fear Him.[11] Additional all the righteous and good people, especially those that suffer over the Torah,[11] clung to Hashem and did not turn away from Him, and are even willing to be beaten to follow Him,[11] therefore Hashem guards them.[10] The Jews are worthy of having their souls concealed with Hashem because they allowed themselves to be placed right in the middle of the bottom of Mount Sinai between Hashem's 'feet',[10] and also they placed themselves right in the middle and beneath Hashem's protective shadow.[10] There they bore upon themselves the yoke of the Torah[10] which was the utterances of Hashem, extracting piles upon piles of Laws from the upper tips of each letter in the Torah[11] and also gladly accepted Hashem's decrees and laws.[10] Additionally they would travel only based on the commands of Hashem[12]. Hashem's love for the Jews is at all times even when He displayed affection towards the nations of the world, showing them a smiling face, and delivered the Jews into their hands.[10] Even to the Erev Rav and to converts from the other Nations, Hashem showed love to for coming to accept the Torah with the Jews and He accepted them and rested upon them.[13]

The Torah that[14] Moshe commanded us is a legacy[15] that has to be earned and not an inheritance given with no effort,[16] for the congregation of Yackov as they have taken hold of it and will not forsake it.[17] Therefore Hashem will inherit for them Land of the Nations, so the Jews can observe it.[16] The Jews here are named after Yackov who dwelt in tents, studying the Torah.[16] Additionally the Torah prevails when the Jews congregate with love and unity and become encompassed in the essence of the Torah[18] just as they did camping in the desert where the were called the 'Tents of Yackov'[19] [16]

[edit] Blessings of the Tribes

Hashem[20] was King in Yeshurun, meaning the yoke of His Kingship was always upon them,[20] whenever they gathered in numbers.[20] They are therefore worthy that He should bless them.[20] However Hashem is only their King when they gather in a unified group, and there is peace among them and they are gathered together, but not when there is fighting among them.[20] For when they fight, they make it as if Hashem is not their king.[21]

[edit] Blessing of Reuvain

May Reuvain live in This World[22] and not die in the Next World, as the incident involving Bilah will be forgotten.[22] and may his people be counted in the number amongst the other Tribes, despite the incident of Bilah.[22] Additionally not a single soldier should die or be captured[23] during the Conquest of Eretz Yisroel where the troops of Reuvain and Gad fought at the frontlines[22] and the same exact number of troops going out to battel should return.[23] Also Reuvain was blessed with a limited death rate leading them to multiply to a degree where they could not be counted.[22]

[edit] Blessing of Yehuda

After blessing Reuvain, Moshe skipped over Levi who was next in chronological order and proceeded to bless the Tribe of Yehuda, saying "May this also be for Yehuda" since they both had confessed their wrongdoings,[24] Reuvain in the incident of Bilah and Yehuda in the incident of Tomar.

Additionally during the entire 40 year journey in the desert, the bones of Yehuda were rolling in his coffin, because of the excommunication which he had accepted upon himself when he took responsibility for Benjamin saying that if he would not bring him back to Yackov he will be a sinner to him for all of the days.[24] By Moshe placing Yehuda near Reuvain he alluded to the merit of Yehuda being the one responsible for causing Reuvain to confess his sin.[24] Hashem should then listen to the voice of Yehuda and allow his bones to finally rest.

Moshe then blessed that Hashem should listen to the voice of Yehuda and hear the prayers of his descendants King Dovid, King Shlomo, King Asa during the Battle of the Africans, King Yehoshofot during his battle with the Ammonites and King Chizkiyah when he was attacked by Sancherev.[24] Hashem should bring him back from war in peace[24] to his people. May the hands of the Yehudim fight their battle, especialy during the reign of King Dovid[25] and extract vengeance for them.[24] He should help them against their enemies. Moshe prayed[24][25] specifically King Yehoshafot when he cried out as he was about to be killed during the Battle of Ramot Gilad and Hashem helped him.[24]

[edit] Blessing of Shimon

Moshe did not bless the Tribe of Shimon because he held against them what they[24] and their leader Zimri ben Salu had sinned in Shittim.[24] Despite this Moshe concealed and alluded a blessing for the Tribe of Shimon inside the blessing of Yehuda.[24] as it says 'שמע ה' קול יהודה' and 'שמע' has the same root as 'שִׁמְעוֹן'. Similarly when the Tribes later divided Eretz Yisroel, the Tribe of Shimon received their inheritance out of the lot of the Tribe of Yehuda.[24]

[edit] Blessing of Levi

Regarding[26] the Tribe of Levi Moshe addressed the Shechinah[26] requesting that the Tummim and Urim be given to the Tribe of Levi the 'pious man'. Additionally Moshe noted how in the indecent of Massah, when the Jews had camped in Refidim and were tested[26] with having no water. When the Jews complained of not having any water,[27] wondering why Hashem had taken them out to kill them, their cattle and kids in drought, the Tribe of Levi had passed the test and had not complained with the rest of the Jews.[26] Additionally in the incident of Kodesh[28] where the Jews were once again tested with not having water to drink and complained to Hashem, the Tribe of Levi did not.[29]

At the same time Moshe was addressing Hashem, asking him why false accusations had been made against, Ahron and Miriam[26] who were members of the Tribe of Levi and they had been punished more severely then they should have. For if he Moshe was punished with death and not permitted to enter Eretz Yisroel for calling the Jews rebels during the incident of Kodesh.[30] why were they punished[26] with the same just for not protesting.

When the Jews had sinned in the Incident of the Golden Calf,[31] Moshe had declared that whoever was for Hashem and had not sinned should come to him. When the entire Tribe of Levi gathered, Moshe had ordered them to kill all those guilty of worshiping the golden calf. They proceeded to do so, ignoring even their father and mother, in some cases even killing their grandfather from their mothers side who was from a different tribe[32] and had sinned. They pretended to not recognize their brothers and killed even their half brothers with the same mother who were from different tribes.[32] They pretended to not know their children and killed their own grandchildren, sons of their daughters from other tribes that had sinned.[32]. While only around 3,000 sinners had been executed by the Levim and the possibility of the above circumstances were rare, even a few could have yielded a number of cases since there was a time period in Egypt where women would give birth to six children at once.[33]. Despite all the above they were still not of the level of Avraham who was tested with ten trials.[34]

During the Incident of the Golden Calf the Tribe of Levi had proven that they observed Hashem's word that there should be no other gods before Him.[32] Additionally they had proven themselves to uphold the covenant of the Bris Milah as all the rest of the Jews did not circumcise their sons that were born in the desert but the Levim did.[32]

As a reward Moshe blessed the Tribe of Levi that they should teach the Laws and the Torah to the Jews, the descendants of Yaakov and they are worthy of doing so.[35] They will spread out all over Eretz Yisroel to study Torah.[36] The Kohanim which are part of Levi will also get to place Ketoret incense before Hashem, which causes wealth[36] and Olah offerings where are completely burnt[35] upon the Mezbeach alter. Only sacrifices performed by Kohanim inside the Beis Hamikdash had status of 'Righteous Sacrifices' as opposed to the sacrifices performed by non-priests on external alters during the era of the Mishkans, which did not.[36]

Moshe continued requesting that may Hashem bless their army and favorably accept the service[37] work of their hands. Those who rise up to contest the Kehuna priesthood[38] should receive a mighty strike in their thigh a blow they will not recover from.[38] Moshe also foresaw how Matisyahu the Chasmonai, his 12 sons and son-in-law Eliezer would wage war against many myriads of the Greeks and therefore blessed this Levite army and the working of their hands.[38]

[edit] Blessing of Binyamin

Following the blessing of Levi which deals with the Korbanos, Moshe jumped to Binyamin the youngest of the Tribes since his blessing deals with the related subject of the Beis Hamikdash.[39] Binymain is the beloved one of Hashem and shall dwell securely beside Him, after he devours the Nations like a wolf.[40] Hashem will cover him[39] and protect him all day long, meaning forever since from the time Yerushalim was chosen for the Beis Hamikdash the Shichina never dwelt elsewhere.[39] The Beis Hamikdash would be built in his territory of Yerushalaim[40] causing Hashem to dwell between his shoulders.[39]

When Kind Dovid was trying to pinpoint the exact location of the Beis Hamikdash, He first thought to build it at the Eitam Well, located near Har Habayis and the highest point of Binyamin's land.[41] They then decided to build it a little lower as it says "He dwells between his shoulders" and selected Har Habayis instead which was 23 Amos cubits lower align with the shoulders which are lower then the head and infact there is no part of an ox more beautiful than its shoulders.[39]

[edit] Blessing of Yosef

After blessing Binymain regarding the Beis Hamikdash, Moshe proceeded to bless the Tribe of Yosef regarding the Mishkan of Shilo,[39] alluding that historically it will come first.[42] Yet placed Binymain first since the Beis Hamkidsah was more precious for Hashem then the Mishkan because it was permanent.[39]

Yosef's land should be blessed by Hashem for his land was filled with more goodness then those of the rest of the Tribes.[43] It should have the delicacies and sweetness[43] of the heavens with dew. It should be nourished with the waters of the deep that ascend and moisten the land from below.[43] Although this was also mentioned in Yackov's blessing to Yosef, Moshe's blessings resembled those of Yackov[43] and an open or hidden allusion can be found in each. Since Yosef's land was exposed to the sun it would contain its sweetness in its produce and fruit.[44] At the same time it would be blessed to have the sweetness of the moon's yield as well which ripens cucumbers and gourds.[44] Additionally the land will expel and produce fruit each and every month.[44] They will also have the ability through the power of the Torah to make all the spiritual separations and assortment needed to properly rectify their food, which was also manifested in their land's sweet fruits and early ripening.[45]

Moshe continued to bless the Land of Yosef saying its mountains should be first to ripen its fruit.[46] At the same time Moshe alluded that at the time of Creation the mountains in the territory of Yosef preceded those of all other mountains.[46] Its hills should continue to produce fruit at all times and not cease even when there is a lack of rain.[46]

Moshe blessed the sweetness of the land and its fullness, and that it should be accepted with contentment and appeasement[47] of Hashem who had first revealed Himself to him in the thornbush.[47] May the blessing[47] come upon the head of Yosef and the crown of the one separated from his brothers when they sold him.[47]

From Yosef the firstborn will come a great king;[48] Yehoshua, whose strength is as mighty as that of an ox, to conquer many kings.[48] Glory was given to him when Moshe transferred some of his glory upon him while resting his hands on him and appointing him as a leader.[48] His horns will have the beauty of re'em horns but the power of ox horns which are ugly but much more powerful.[48] With them, he will gore the thirty one kings who originated from all the ends of the earth and acquired for themselves a palace and holding in the Eretz Yisroel due to its distinction.[48] These to be gored are the myriads killed by Yehoshua who was descended from Ephraim. Aside from this there would be thousands in Midyon killed by Gideon the descendant of Menashe.[48] Just like the blessing of Gad, the blessing of Yosef contains the entire Alef Beis, alluding that Yosef kept the entire Torah. This was also the reason why Yosef's coffin was carried near the Aron Ark during the travels of the desert.[49]

[edit] Blessing of Zevulon and Yissaschar

The Tribes of Zevulon and Yissaschar had entered a partnership and therefore Moshe blessed them together.[50] Zevulon would dwell near the seashore and go out in ships, to trade and make profit. They would thereby provide food for the Tribe of Yissaschar, who would sit and occupy themselves with the study of Torah.[50] Although Yissaschor was the older and more respected of the two, Zevulon is mentioned first because his Torah came through the assistance of Zevulon.[50]

Moshe blessed the Tribe of Zevulon, saying they should rejoice in their departure and prosper when they go out to trade.[50] Their traders would be youthful and mighty.[51]

Yissaschor should prosper when they sit in their tents to study Torah[50] and in the Sanhedrin to calculate and proclaim the leap year that have an extra month of Adar and decide which months have an extra day in the month.[50] Indeed the Tribe of Yissaschor ended up producing 200 Shanhedirn leaders experts in these calculations and accordance with their outcomes the years were fixed.[52] All the Tribes[53] will go up to Har Habayis for the Holidays[53] based on how they are calculated by the wise of Yissachor and there they will offer righteous sacrifices.[53] They will be able to attain these levels since they will be nourished by the abundance of the seas and thereby, they will have spare time to study the Torah.[53] Since the Tribe of Yissaschor occupied themselves in Torah they specifically were warned not keep in their homes non-inspected books of Torah, Navi and Ketuvim that might contain mistakes in them, which is an aspect of corruption.[51]

Additionally the Tribes on Zevulon and Yissaschor will attain an abundance[53] of wealth by the treasures hidden[53] in the sand and sea which were found in their territories.[53] These include the Tarit fish, the Chilazon snail from which the blue Techelt dye was produced and 'white glass' produced from the sand.[53] Although these riches where hidden and not obvious like the fields and vineyards given to brothers like Naftali, they were worth more and sought out by the entire Nation.[54]

Through the commerce of Zevulon, merchants of the world’s nations would come to his land which sits on the border of the country. Often these merchants after having gone through so much trouble to reach the land would decide to visit Yerushalaim as well, to see what the God of the nation is like and how they worship Him. Upon seeing that the entire Nation worships a single God and eats a certain standard of food, unlike the Pagans who worship many gods and all have different food customs, the merchants would be amazed and would convert to Judaism offering righteous sacrifices.[53]

[edit] Doubling Names

Moshe repeated the name Zevulon twice as well as by the other four final tribes (Gad, Dan, Naftali and Asher), in order to instill them with strength and power, since they were the weakest of all the tribes.[50] These were also the 5 tribes that Yosef introduced to Pharaoh because they looked weak, so that Pharaoh should not appoint them as his war officers.[50] Yehuda's name was doubled for a different reason [55]

[edit] Blessing of Gad

To the Tribe of Gad he said: Blessed is Hashem Who granted expanse to Gad by extending their territory far eastward.[56]

Gad who dwells near the border[56] is like a lion, for all those who are located near the border must be mighty.[56] They would tear the arm of their prey, together with its head. Indeed anyone slain by the Gadites could be easily identified as they used to cut off the head together with the arm in one blow.[56] Any person attacked by a Gaddite, was considered unsavable.[49]

Gad choose to select a portion for himself from the first conquest, the land of Sichon and Og[57] since he knew that within his territory lay the destined burial location of the lawgiver Moshe,[57] which would remain hidden and concealed from all creatures.[57] They wanted Moshe buried in their land as he went to battle Sichon and Og at the head of the Nation,[57] unlike other kings that go behind their army and because he did the righteous in front of Hahshem[57] and led the Jews above and beyond what was required. Therefore the blessing of Gad contains all the letters of the Alef Beis, since Moshe who is buried in their land kept the entire Torah from Alef until Tav[49]

Gad came[57] at the head of the people, when the Gadites were selected to march before the armed forces in the conquest of the Land, because the Gadites were powerful.[57] They did what was righteous for Hashem and lawful for the Jews when the Gadites kept their word and promise to cross the Yarden and remain there to help their brothers until Eretz Yisroel had conquered and divided among the tribes.[57]

[edit] Blessing of Dun

Moshe blessed Dan calling him a young lion, pouncing from the Bashan. Dun also lived near the border and like Gad had to be mighty like a lion.[58] His land drinks from the same Jorden river that flow from Bashan. The Jorden river originates from the Paneas cave, which is in Leshem, of Dunite territory.[58] Later in its follow after having passed the Kineret, the Jorden receives additional sourcing and water from the Bashan[58] and is therefore named after it.

Also just like water flows from one place and divides itself afterwards into two directions, similarly, the tribe of Dun started off with a territory in a single location and ended up taking portions in two places. Originally they took inheritance in the Northwest, Ekron and its surroundings. This was not enough for them and later the Dunites came and fought against Leshem - Paneas, located in the Northeast, a totally separate area and settled it.[58]

[edit] Blessing of Naftali

Moshe told the Tribe of Naftali that they will be favorably satisfied and full of the Hashem's blessings since their land would fully satisfy all its inhabitants.[59] Naftali will possess[59] the Sea of the Kineret[59] and a rope’s length of fishing-coast on its South for spreading out his nets and fish traps.[59] They will be light like eagles to do the will of their Father in Heaven.[60]

[edit] Blessing of Asher

Moshe told the Tribe of Asher that they would be blessed with sons.[61] He will be pleasing to his brothers by supplying them Onpakinon oil and Kaplaos.[61] In exchange they should please the Asherites by repaying them with grain.[61] Additionally the women who came from Asher were beautiful and would marry the Kohanim Gedolim, who were anointed with olive oil.[61]

The Asherites will immerse their feet in oil since their land flowed like a spring with oil.[61] This oil will brighten their faces[62] and be used to light the Menorah.[62] It once happened, that the people of Laodicea were in need of oil, and they appointed an agent to find oil. An Ashurite olive farmer brought this agent to his home, and washed himself and then dipped his hands and feet in oil and supplied the agent with one million, one hundred and eighteen thousand maneh worth of olive oil.[63]

Additionally the territory of Asher contained mountains from which iron and copper were mined, earning it the nickname the 'lock of the land'.[64]

Moshe now completely[65] absolved the excommunication placed on Asher by the Brothers who accused him of revealing Yosef's sale to his daughter Serach, upon which they had taken a group oath of excommunication. They were mistaken, as it was revealed to her through prophecy and not as assumed that conversations of a child always originate from his parents. Each blessing came to counter an element of the excommunication.

  • Restriction of marital relations = Blessed with sons
  • Restriction of social distancing = Pleasing to his brothers
  • Restriction of anointment = Dipping feet in oil
  • Restriction of wearing shoes = Metal and copper shoes[62]

[edit] Closing Remarks

Moshe noted how the strong men of Yisroel will dwell in the border cities of the country and protect it from intruding enemies as if it was locked up by locks and bolts of iron and copper.[64]

Moshe then blessed the Tribes that the days of their old age, which are generally evaporating, painful and declining[64] will instead be like their best[64] days of their early[64] youth. Also the days in which they do good and follow the will of Hashem, all the silver and gold of the Nations will flow to them depleting the other countries, as they come to purchase the blessed fruits of Eretz Yisroel.[64]

Moshe noted to the Jews calling them Yeshurun, how there is none like Hashem amongst the gods of the Nations and their dependencies.[66] Hashem who with His majesty rides the heavens is the Hashem who assists the Jews.[66] In the firmament known as 'Shichakim', there Mun is ground for the righteous.[67]

The skies are home to Hashem who preceded all other gods.[68] He selected the skies as His residence while all the mighty ones live below Him[68] such as Sichon, Og and the Canaanite kings who were considered the strength and might of the world.[68] Since the fear the ones below always fear the one above, therefore despite themselves, they will tremble and quake, and their power will dwindle before Hashem.[68] Hashem to whom this power and might belongs to is the one who helps the Jews.[68] He is the one who expelled the enemy from before them and commanded the Jews to destroy them.[68]

The Jews will dwell safely and alone like the appearance[69] of the blessing that Yackov gave before his passing that Hashem will be with them and return the Jews to their land of their forefathers.[70] Each man will live under his own vine and fig tree remotely, with no need to live together in groups, because of the enemy.[69] They will dwell in a land of grain and wine and also[69] their heavens will drip[69] dew just as had been promised by Yitzchak.[71]

After giving many individual blessings, Moshe summarized that all the blessings belonged to the Jews and there was no need to continue giving detailed ones.[72] Fortunate are the Jews and it is good for them,[73] for who is like them for their salvation depends on Hashem, Who is[72] their shield that helps them and their[72] majestic sword. Their enemies will lie to them to survive, just live the Givonim had to lie to Yehosua.[72]. The Jews will tread upon their high places like the instance where Yehoshua had his officers place their feet upon the necks of the captured Canaanite kings.[72] Since all creation needs to attain sustenance from the Torah, the vitality of the Nations must come through the Jews since the Torah belongs to us and they must obey us.[6]

[edit] Glimpse of Eretz Yisroel

Moshe went up from the plains of Moav to the top of the summit of Mount Nevo, facing Jericho. Despite the many levels leading from the plain to the summit, Moshe ascended in a single step.[74] There Hashem showed him all the Land, in its tranquility, and the oppressors who were destined to oppress it.[74] He saw the Gilead until Dan. While viewing Dun he saw how members of its tribe would practice idolatry, as well as the savior Shimshon who came from Dun.[74]

Moshe also saw all the land of Naftali in both its tranquility and destruction.[75] Hashem showed him Devorah and Barak of Kadesh Naftali, waging war against Sisera and his troops.[75] He showed him the land of Ephraim and Menashe in both its tranquility and destruction,[75] as well as Yehoshua who descended from Ephraim, waging war against the kings of Canaan, and Gideon, who descended from Menashe, waging war against Midyon and Amalek.[75] He showed him all the land of Yehuda in both its tranquility and destruction,[75] and the kingdom of the House of Dovid and their victories.[75] Moshe was able to see until the Final Western[75] Sea, including the entire Western Eretz Yisroel in both its tranquility and destruction.[75] Moshe was also shown all the incidents that were destined to happen to the Jews until the 'final day; then the dead would be resurrected.[75]

Moshe saw the South, including the Mearos Hamachpela in Chevron.[76] He saw the Plain of Yarden,[76] including King Shlomo molding the vessels of the Beis Hamikdash there,[76] in the regions thick clay.[77] Moshe saw the Valley of Yericho, the city of palm trees, until Tzohar. He was also shown the 10 levels of Holiness of Eretz Yisroel.[78]

Hashem told Moshe that this was the Land that He swore to Avraham, Yitzchak and Yackov that He will give it to their offspring, as is mentioned 10 times in the Torah.[78] Moshe could now go to them and testify that the oath Hashem swore to them had now been fulfilled.[79] and it was for this reason that Hashem had shown him the Land.[79] Hashem told Moshe that due to the decree He had made,[79] He only let him see it with his eyes but that Moshe will not cross over there, otherwise Moshe would have been kept alive until he had seen the Jews settled and established in the Land in order to give the testimony to the Forefathers.[79]

[edit] Passing of Moshe

Moshe the Servant of Hashem passed away there in the Land of Moav via a Divine kiss[80] from the Mouth of Hashem. This entire section of the Torah was dictated by Hashem to Moshe who wrote it over in Tears.[80] After Moshe's passing Yehoshua wrote[80] and finalized this section to match the rest of the Torah.[65]

Hashem Himself, in His very glory[81] buried Moshe, although Moshe himself[81] had started the process.[65] He was buried in the Valley in the Land of Moav, opposite Bais Peor. This burial site was ready there since the six days of Creation and was one of the things created during the Bein Hashmoshos twilight period on the eve of the first Shabbos,[81] to atone for the sinful act of Peor.[81] To this day, no person knows the place of Moshe's burial. Even Moshe himself did not know its location, only Hashem.[82]

Moshe was one hundred and twenty years old when he died. His eyes had not dimmed, even after he died.[83] Neither did Moshe lose his freshness and moisture,[83] decomposition did not take over his body,[83] nor did the appearance of his face change.[83]

The male[84] Jews wept for Moshe in the Plains of Moav for thirty days. This was in contrast to Aharon who was mourned by the entire Nation, both the males and females since he used to pursue and bring peace between man and his fellow and wives with their husbands.[84] Then the days of weeping over the mourning for Moshe came to an end.

[edit] Succession of Yehoshua

Yehoshua bin Nun was full of the spirit of wisdom, because Moshe had laid his hands upon him. The Jews obeyed him and did as Hashem had commanded Moshe.

There was no other prophet who arose in the Jewish Nation like Moshe, whom Hashem knew face to face. Moshe was familiar[85] with Hashem, speaking with Him at any time he wished[85] like after the sin of the golden calf, where Moshe said "he will go up to Hashem" [86] and by the revelations of the laws related to Pesach Shani where Moshe told the impure men that "they should stand still, while he will listen to what Hashem commands concerning them".[87][85]

This was manifested by all the signs and wonders, which Hashem had sent Moshe to perform in the Land of Egypt, to Pharaoh, all his servants and all his land. As well as all the strong hand of receiving the Torah on the Luchos Tablets with his arms,[88] and for suppressing the harsh anger[89] pointed at the Jews.

As well as all the great awe of the miracles and mighty deeds in the great and awesome wilderness,[88] which Moshe performed before the eyes of all the Jews, especially when Moshe decided to brake the Luchos Tablets in front of their eyes and Hashem gave His approval for this, later telling Moshe he had done well by shattering them,[88] and the miracle of the 'Be'er Well'.[89]

The root of the sin of the golden calf was the lack of belief in the Oral Torah, causing them to act upon their corruption of Moshe's statement, regarding when he would descend and their placing an intermediary between themselves and Hashem. By Moshe breaking the Luchos, he established; the Written Torah has no existence without belief in the Oral Torah. By denying it, the entire Torah is nullified. This was awesome mighty deed, since by doing this; Moshe cut off any nourishment the Nations might have from the Written Torah, showing it has no completion without the Oral Torah.[6]

[edit] References

  1. ^ a b c d Daas Zikanim Devarim 33:1
  2. ^ a b c Baal Haturim Devarim 33:1
  3. ^ a b Rashbam Devarim 33:1
  4. ^ Rashi Devarim 33:1
  5. ^ a b c d e f g h i j k l m Rashi Devarim 33:2
  6. ^ a b c d e Likutay Halachos - Choshen Mishpat - Hilchos Halvaha 4:9
  7. ^ a b c Rashbam Devarim 33:2
  8. ^ a b Baal Haturim Devarim 33:2
  9. ^ Cite error: Invalid <ref> tag; no text was provided for refs named Baa.2Fl_Haturim_Devarim_33:2
  10. ^ a b c d e f g h i j k Rashi Devarim 33:3
  11. ^ a b c d e f Baal Haturim Devarim 33:3
  12. ^ Unkeles Devarim 33:3
  13. ^ Rashbam Divarim 33:3
  14. ^ Rashi Devarim 33:4
  15. ^ Rashi Devarim 33:4
  16. ^ a b c d Baal Haturim Devarim 33:4
  17. ^ Rashi Devarim 33:4
  18. ^ Likutay Halachos - Choshen Mishpat - Hilchos Pikadon 5:14
  19. ^ Bamidbar 24:5
  20. ^ a b c d e Rashi Devarim 33:5
  21. ^ Daas Zekanim Divarim 33:5
  22. ^ a b c d e Rashi Devarim 33:6
  23. ^ a b Daas Zikanim Devarim 33:6
  24. ^ a b c d e f g h i j k l Rashi Devarim 33:7
  25. ^ a b Baal Haturim Devarim 33:7
  26. ^ a b c d e f Rashi Devarim 33:8
  27. ^ Chumash SHemos 17:2
  28. ^ Chumash Bamidbar 20:3
  29. ^ Nachlas Yackov, Masikil L'Dovid Rashi Kepsuto Devarim 33:8
  30. ^ Chumash Bamidbar 20:10
  31. ^ Chumash Shemos 32:26
  32. ^ a b c d e Rashi Devarim 33:9
  33. ^ Shover Zadim Vezos Habracha
  34. ^ Baal Haturim Devarim 33:9
  35. ^ a b Rashi Devarim 33:10
  36. ^ a b c Baal Haturim Devarim 33:10
  37. ^ Baal Haturim Divarim 33:11
  38. ^ a b c Rashi Devarim 33:11
  39. ^ a b c d e f g Rashi Devarim 33:12
  40. ^ a b Baal Haturim Devarim 33:12
  41. ^ Yoma 31A
  42. ^ Baal Haturim Devarim 33:13
  43. ^ a b c d Rashi Devarim 33:13
  44. ^ a b c Rashi Devarim 33:14
  45. ^ Likutay Halachos - Ohrach Chaim - Hilchos Betziyas Hapas 5:37
  46. ^ a b c Rashi Devarim 33:15
  47. ^ a b c d Rashi Devarim 33:16
  48. ^ a b c d e f Rashi Devarim 33:17
  49. ^ a b c Baal Haturim Devarim 33:20
  50. ^ a b c d e f g h Rashi Devarim 33:18
  51. ^ a b Baal Haturim Devarim 33:18
  52. ^ Devri Hayomim I 12:32
  53. ^ a b c d e f g h i Rashi Devarim 33:19
  54. ^ Talmud Bavli Megila 6A
  55. ^ Rashi Berashis 347:2
  56. ^ a b c d Rashi Devarim 33:20
  57. ^ a b c d e f g h Rashi Devarim 33:21
  58. ^ a b c d Rashi Devarim 33:22
  59. ^ a b c d Rashi Devarim 33:23
  60. ^ Baal Haturim Fevarim 33:23
  61. ^ a b c d e Rashi Devarim 33:24
  62. ^ a b c Baal Haturim Devarim 33:24
  63. ^ Talmud Bavli Menachos 85B
  64. ^ a b c d e f Rashi Devarim 33:25
  65. ^ a b c Shover Zadim Parshas Vezos Habracha
  66. ^ a b Rashi Devarim 33:26
  67. ^ Baal Haturim Devarim 33:26
  68. ^ a b c d e f Rashi Devarim 33:27
  69. ^ a b c d Rashi Devarim 33:28
  70. ^ Chumash Bereshis 48:21
  71. ^ Chumash Bereshis 27:28
  72. ^ a b c d e Rashi Devarim 33:29
  73. ^ Baal Haturim 33:29
  74. ^ a b c Rashi Devarim 34:1
  75. ^ a b c d e f g h i Rashi Devarim 34:2
  76. ^ a b c Rashi Devarim 34:3
  77. ^ Melachim I 7:46
  78. ^ a b Baal Haturim Devarim 34:4
  79. ^ a b c d Rashi Devarim 34:4
  80. ^ a b c Rashi Devarim 34:5
  81. ^ a b c d Rashi Devarim 34:6
  82. ^ Baal Haturim Devarim 34:6
  83. ^ a b c d Rashi Devarim 34:7
  84. ^ a b Rashi Devarim 34:8
  85. ^ a b c Rashi Devarim 34:10
  86. ^ Shemos 32:30
  87. ^ Bamidbar 9:8
  88. ^ a b c Rashi Devarim 34:12
  89. ^ a b Baal Haturim Devarim 34:12


 
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