(Devarim 33:20) "And of Gad he said, etc.": Why is this written? Because it is written (Bereshith 47:2) "And from the 'edge' of his brothers he (Joseph) took five men and presented them to Pharaoh," here it is specified that he took them from those whose names were doubled, and Gad was one of them.
"As a lion he dwells": We are hereby taught that he dwelt near the border, (border dwellers requiring strong defenders to repel invaders), wherefore he is compared to a lion.
"For there the (burial) plot of the lawgiver is hidden": This refers to the burial plot of Moses, which is found in the territory of Gad. Moses died in the territory of Reuven, viz. (Devarim 32:49) "Go up, (Moses,) to this Mount Avarim, Mount Nevo." What, then, is the intent of "For there (in the territory of Gad) the (burial) plot of the lawgiver is hidden"? We are hereby taught that Moses was lying dead in the wings of the Shechinah four mils between the territory of Reuven and the territory of Gad, and the ministering angels were eulogizing him saying "Let him come in first and rest in his plot." And this (the plot) is one of the things that was created on Sabbath eve at twilight: the rainbow, the manna, the well (of Miriam), the writ (in the Torah) and the writing (on the tablets), the tablets, the mouth of the ass (of Bilam), the burial plot of Moses, the cave in which Moses and Elijah stood, the staff of Aaron, its almonds and flowers. Some say, also the vestments of Adam, and some, also the demons. R. Yashia says in the name of his father, also the ram (of Abraham) and the shamir (a rare worm). R. Nechemiah says, also the flame and the mule. R. Yehudah says, also the tongs. If you need tongs to make tongs, then who made the first pair? You must say that it was an independent creation (by G-d). This was countered: No, it can be set in a mold and fashioned (at once) within it — so that it is not an independent creation!
Variantly: We are hereby taught that Moses is destined to go out at the head of all the people by companies: at the head of the company of Torah scholars, at the head of the company of Mishnah scholars, at the head of the company of Talmud scholars, and to receive reward for each. And thus is it written (Isaiah 53:12) "Therefore, I will give him a portion with the many, and he will divide the spoils with the mighty."
"He did the righteousness (tzedakah) of the L-rd": What kind of tzedakah did he do with Israel? All the forty years that Israel were in the desert, the well (of Miriam) rose up for them, and the manna descended for them, and the quail abounded for them, and the clouds of glory surrounded them! But (the tzedakah was that) he taught Torah to Israel, viz. (Devarim 6:25) "And it shall be (accounted) tzedakah to us if we observe to do all the words of this Torah."
Variantly: "He did the tzedakah of the L-rd and His judgments": We are hereby taught that tzedakah is bound up with justice (mishpat) under the throne of glory, viz. (Psalms 89:15) "Tzedek and mishpat are the foundation of Your throne."
(Devarim, Ibid. 22) "And of Dan he said": Why is this written? Because it is written (Bereshith 47:2) "And from the 'edge' of his brothers he (Joseph) took five men and presented them to Pharaoh," here it is specified that he took them from those whose names were doubled, and Dan was one of them.
"Dan is a lion's whelp": We are hereby taught that Dan was close to the border, and all who are close to the border are compared to lions (see Ibid. 20).
"he shall leap forth from the Bashan": Just as "leaping forth" (zinuk) connotes leaving one place and being divided into two, so the tribe of Dan took its portion in two places, viz. (Joshua 19:47) "And the boundary of the children of Dan went forth from them, and the sons of Dan went up and they battled, etc."
"and it is full of the blessing of the L-rd": the Ginnosar valley. Rebbi says: This is the house of study of Tiberias, concerning which it is written (Psalms 145:19) "The will of those who fear Him shall He do."
"the sea": the sea of Sivchi and the sea of Tiberias. "and the south": whereby we are taught that he was given a full rope-measure (of fishing net) in the south.
Variantly: "He shall be desired of his brothers": When Reuven performed that act (viz. Bereshith 35:22), Asher went and related it to his brothers, who rebuked him, saying "Our brother, is this how you speak of our big brother?" And when Reuven admitted his deed, they were reconciled with him (Asher) — wherefore it is written "He shall be desired of his brothers."
Variantly: "he shall be desired of his brothers": When Israel reckoned its pedigree, Reuven said "Scripture accords me the pedigree — the Levitical office is mine." Reuven said "Scripture accords me the pedigree — the Levitical office is mine" — whereupon Asher came and reconciled his brothers." This is the intent of "He shall be desired of his brothers."
Variantly: "He shall be desired of his brothers": There is none among all the lands, which provides sustenance in the Sabbatical year as that of Asher.
"and he shall dip his foot in oil": For the land of Asher draws oil as a spring. It once happened that the men of Ludkia needed oil, and, they appointed an envoy, telling him "Buy us oil for one hundred ten thousands." He went to Tzor and said to them "I need oil for one hundred ten thousands. They said "Go to Gush Chalav (in the territory of Asher). Coming there, he said to them "I need oil for one hundred ten thousands." They said to him "Go to that man." Going there and not finding him, he was told "He is in the field." Going there and finding him leveling his ground under his olive trees, he said to him "I need oil for one hundred ten thousands." The other: "Wait until I finish with my trees." When he finished, he put his tools behind him and started clearing the ground of stones, whereupon the envoy thought "Can it be that this one has oil for one hundred ten thousands? These Jews must be making sport of me!" When he came to his house, his maidservant brought out a full basin of oil in which they washed their feet, in fulfilment of "and he shall dip his foot in oil." He placed bread before him, after which they ate and drank. After eating, he got up and measured out for him oil for one hundred ten thousands and asked him "Would you like more?" The envoy: "I don't have enough money." The farmer: "Take it and I'll come with you and take my money," saying which he measured out (more) oil for eighteen ten thousands. It was said: "That man did not leave over an ass or a camel in Eretz Yisrael that he did not hire" (to transport the oil). When the men of Ludkia heard, they came out three mils before him, praising him profusely. At this, he said "You should not be praising me, but this man, to whom everything belongs. What is more, I owe him eighteen ten thousands!" — this, in fulfillment of (Proverbs 13:7) "There is one who seems rich and has nothing, and one who seems poor, with great wealth!"
"and as your days" (of fulfilling G-d's will) will be your flow": All of the lands will send their overflow of silver to Eretz Yisrael (to buy their produce), as it is written (Bereshith 47:14) "And Joseph gathered all the silver, etc."
(Ibid. 26) "There is none like the Almighty, Yeshurun": Israel says "There is none like G-d," and the Holy Spirit responds "like the G-d of Yeshurun" (Israel). Israel says (Shemoth 15:11) "Who is like You among the mighty, O L-rd," and the Holy Spirit responds (Devarim 33:29) "Happy are you, O Israel. Who is like you?" Israel says (Ibid. 6:4) "Hear, O Israel, the L-rd our G-d, the L-rd is one," and the Holy Spirit responds (I Chronicles 17:21) "Who is like Your people Israel?" Israel says (Song of Songs 2:3) "As an apple among the trees of the forest, (so is my Beloved"), and the Holy Spirit responds (Ibid. 2) "As a rose among the thorns, (so is My loved one"). Israel says (Shemoth 15:2) "This is my G-d and I will extol Him," and the Holy Spirit responds (Isaiah 43:21) "This people did I fashion for Myself." Israel says (Psalms 89:18) "For You are the splendor of their strength," and the Holy Spirit responds (Isaiah 49:3) "Israel, in whom I glory."
(Devarim, Ibid. 26) "The Rider in the heavens is your help": When Israel is upright and does G-d's will — "the Rider in the heavens is your help"; but if it does not do G-d's will — "and in His pride (He inhabits) the heights."
All of Israel gathered unto Moses and said to him: "Moses, our teacher, what is the nature of Heavenly glory?" He answered: "From the terrestrial realm you may fathom the celestial."
This is comparable to one's saying "I want to see the king's countenance" and being told "Enter his province and you will see." He enters the province and sees a curtain spread over its opening studded with precious gems and pearls — whereupon he falls to the ground (in awe). At this they say to him: "Look, you could barely feast your eyes until you fell. If you had entered the province itself and beheld the face of the king, how much more so!" This is the intent of "and in His pride (He inhabits) the heights!"
(דברים לג כ) וּלְגָד אָמַר לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר (בראשית מז ב): ״וּמִקְצֵה אֶחָיו לָקַח חֲמִשָּׁה אֲנָשִׁים״ וְלֹא נִתְפָּרְשׁוּ שְׁמוֹתָם, וְזֶה אֶחָד מֵהֶם.
(Devarim 33:20) "And of Gad he said, etc.": Why is this written? Because it is written (Bereshith 47:2) "And from the 'edge' of his brothers he (Joseph) took five men and presented them to Pharaoh," here it is specified that he took them from those whose names were doubled, and Gad was one of them.
בָּרוּךְ מַרְחִיב גָּד, מְלַמֵּד שֶׁתְּחוּמוֹ שֶׁל גָּד מַרְחִיב וְהוֹלֵךְ כְּלַפֵּי מִזְרָח.
"Blessed is He that broadens Gad": We are hereby taught that the territory of Gad broadened out eastwards.
כְּלָבִיא שָׁכֵן, מְלַמֵּד שֶׁהוּא סוֹמֵךְ לַסְּפָר, שֶׁכָּל מִי שֶׁהוּא סוֹמֵךְ לַסְּפָר נִמְשָׁל לַאֲרָיוֹת.
"As a lion he dwells": We are hereby taught that he dwelt near the border, (border dwellers requiring strong defenders to repel invaders), wherefore he is compared to a lion.
וְטָרַף זְרוֹעַ אַף קָדְקֹד, טָרַף זְרוֹעַ – לְשֶׁעָבַר, אַף קָדְקֹד – לֶעָתִיד לָבוֹא.
"and he tore the arm" — in the past. "together with the crown": in time to come.
(דברים לג כא) וַיַּרְא רֵאשִׁית לוֹ, הוּא בָא בָרֹאשׁ תְּחִלָּה וְהוּא יָבוֹא בָרֹאשׁ לֶעָתִיד לָבוֹא.
"And he saw first (in the land of Eretz Yisrael) for himself": He came first in the beginning, and he will come first in time to come.
כִּי שָׁם חֶלְקַת מְחֹקֵק סָפוּן, זוֹ קְבוּרָתוֹ שֶׁל מֹשֶׁה שֶׁנְּתוּנָה בְּחֶלְקוֹ שֶׁל גָּד. וַהֲלֹא לֹא מֵת אֶלָּא בְּחֶלְקוֹ שֶׁל רְאוּבֵן, שֶׁנֶּאֱמַר (דברים לב מט): ״עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה הַר נְבוֹ״, וְאֵין נְבוֹ אֶלָּא חֶלְקוֹ שֶׁל רְאוּבֵן, שֶׁנֶּאֱמַר (במדבר לב לז): ״וּבְנֵי רְאוּבֵן בָּנוּ וְגוֹ׳ וְאֶת נְבוֹ וְאֶת בַּעַל מְעוֹן״ וְגוֹ׳, וּמַה תַּלְמוּד לוֹמַר כִּי שָׁם חֶלְקַת מְחֹקֵק סָפוּן? מְלַמֵּד שֶׁהָיָה מֹשֶׁה מוּטָל בְּכַנְפֵי שְׁכִינָה בְּאַרְבַּעַת מִילִים מֵחֶלְקוֹ שֶׁל רְאוּבֵן וְחֶלְקוֹ שֶׁל גָּד, וּמַלְאֲכֵי הַשָּׁרֵת מַסְפִּידִים עָלָיו וְאוֹמְרִים: יָבוֹא שָׁלוֹם יָנוּחַ עַל מִשְׁכָּבוֹ. וְזֶה אֶחָד מִן הַדְּבָרִים שֶׁנִּבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵם: קֶשֶׁת, וּמָן, בְּאֵר, וּכְתָב, מִכְתָּב, וְהַלּוּחוֹת, וּפִי הָאָתוֹן, וּפִי הָאָרֶץ, וְקִבְרוֹ שֶׁל מֹשֶׁה, וּמְעָרָה שֶׁעָמַד בָּהּ מֹשֶׁה וְאֵלִיָּהוּ, וּמַקְלוֹ שֶׁל אַהֲרֹן, וּשְׁקֵדֶיהָ וּפְרָחֶיהָ. וְיֵשׁ אוֹמְרִים: אַף בִּגְדֵי אָדָם הָרִאשׁוֹן, וְיֵשׁ אוֹמְרִים: אַף כֻּתֳּנוֹת וְהַמַּזִּיקִים. רַבִּי יֹאשִׁיָּה אוֹמֵר מִשּׁוּם אָבִיו: אַף הָאַיִל וְהַשָּׁמִיר. רַבִּי נְחֶמְיָה אוֹמֵר: אַף הָאוּר וְהַפִּרְדָּה. רַבִּי יְהוּדָה אוֹמֵר: אַף הַצְּבָת, וְכֵן הוּא אוֹמֵר צְבָתָא בִּצְבָתָא תִּתְעֲבֵד, צְבָתָא קַדְמָיְיתָא מַאי הֲוָת? הָא לָאו בְּרִיָּה הֲוָת! אָמְרוּ לוֹ: וַהֲרֵי יָכוֹל לַעֲשׂוֹתָהּ בִּדְפוּס וּלְהַתִּיכָהּ בְּתוֹכוֹ? הָא לָאו בְּרִיָּה הֲוָת!
"For there the (burial) plot of the lawgiver is hidden": This refers to the burial plot of Moses, which is found in the territory of Gad. Moses died in the territory of Reuven, viz. (Devarim 32:49) "Go up, (Moses,) to this Mount Avarim, Mount Nevo." What, then, is the intent of "For there (in the territory of Gad) the (burial) plot of the lawgiver is hidden"? We are hereby taught that Moses was lying dead in the wings of the Shechinah four mils between the territory of Reuven and the territory of Gad, and the ministering angels were eulogizing him saying "Let him come in first and rest in his plot." And this (the plot) is one of the things that was created on Sabbath eve at twilight: the rainbow, the manna, the well (of Miriam), the writ (in the Torah) and the writing (on the tablets), the tablets, the mouth of the ass (of Bilam), the burial plot of Moses, the cave in which Moses and Elijah stood, the staff of Aaron, its almonds and flowers. Some say, also the vestments of Adam, and some, also the demons. R. Yashia says in the name of his father, also the ram (of Abraham) and the shamir (a rare worm). R. Nechemiah says, also the flame and the mule. R. Yehudah says, also the tongs. If you need tongs to make tongs, then who made the first pair? You must say that it was an independent creation (by G-d). This was countered: No, it can be set in a mold and fashioned (at once) within it — so that it is not an independent creation!
וַיֶּתֶא רָאשֵׁי עָם, שֶׁעָשָׂה אֶת הַתּוֹרָה תָּוִים תָּוִים.
"And he will go out at the head of the people": bringing the Torah a second time.
דָּבָר אַחֵר: מְלַמֵּד שֶׁעָתִיד מֹשֶׁה לִכָּנֵס בְּרֹאשׁ כָּל חֲבוּרָה וַחֲבוּרָה: בְּרֹאשׁ חֲבוּרָה שֶׁל בַּעֲלֵי מִקְרָא, וּבְרֹאשׁ חֲבוּרָה שֶׁל בַּעֲלֵי מִשְׁנָה, וּבְרֹאשׁ חֲבוּרָה שֶׁל בַּעֲלֵי תַלְמוּד, וְנוֹטֵל שָׂכָר עִם כָּל אֶחָד וְאֶחָד. וְכֵן הוּא אוֹמֵר (ישעיה נג יב): ״לָכֵן אֲחַלֶּק לוֹ בָרַבִּים, וְאֶת עֲצוּמִים יְחַלֵּק שָׁלָל״.
Variantly: We are hereby taught that Moses is destined to go out at the head of all the people by companies: at the head of the company of Torah scholars, at the head of the company of Mishnah scholars, at the head of the company of Talmud scholars, and to receive reward for each. And thus is it written (Isaiah 53:12) "Therefore, I will give him a portion with the many, and he will divide the spoils with the mighty."
צִדְקַת ה׳ עָשָׂה, וְכִי מַה צְּדָקָה עָשָׂה מֹשֶׁה בְּיִשְׂרָאֵל? וַהֲלֹא כָּל אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר בְּאֵר עוֹלָה לָהֶן, וּמָן יוֹרֵד לָהֶם, וּשְׂלָו מָצוּי לָהֶם, וְעַנְנֵי כָבוֹד מַקִּיפוֹת אוֹתָם, אֶלָּא שֶׁאָמַר (דברים טו ז): ״כִּי יִהְיֶה בְךָ אֶבְיוֹן״.
"He did the righteousness (tzedakah) of the L-rd": What kind of tzedakah did he do with Israel? All the forty years that Israel were in the desert, the well (of Miriam) rose up for them, and the manna descended for them, and the quail abounded for them, and the clouds of glory surrounded them! But (the tzedakah was that) he taught Torah to Israel, viz. (Devarim 6:25) "And it shall be (accounted) tzedakah to us if we observe to do all the words of this Torah."
צִדְקַת ה׳ עָשָׂה, מְלַמֵּד שֶׁצְּדָקָה תְּלוּיָה בַּדִּין תַּחַת כִּסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (ישעיה נו א): ״כֹּה אָמַר ה׳ שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה״.
Variantly: "He did the tzedakah of the L-rd and His judgments": We are hereby taught that tzedakah is bound up with justice (mishpat) under the throne of glory, viz. (Psalms 89:15) "Tzedek and mishpat are the foundation of Your throne."
(דברים לג כב) וּלְדָן אָמַר, לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר (בראשית מז ב): ״וּמִקְצֵה אֶחָיו לָקַח״, וְלֹא נִתְפָּרְשׁוּ שְׁמוֹתָם, וְזֶה אֶחָד מֵהֶם.
(Devarim, Ibid. 22) "And of Dan he said": Why is this written? Because it is written (Bereshith 47:2) "And from the 'edge' of his brothers he (Joseph) took five men and presented them to Pharaoh," here it is specified that he took them from those whose names were doubled, and Dan was one of them.
דָּן גּוּר אַרְיֵה, מְלַמֵּד שֶׁסָּמוּךְ לַסְּפָר וְכָל מִי שֶׁסָּמוּךְ לַסְּפָר נִמְשָׁל לַאֲרָיוֹת.
"Dan is a lion's whelp": We are hereby taught that Dan was close to the border, and all who are close to the border are compared to lions (see Ibid. 20).
יְזַנֵּק מִן הַבָּשָׁן, מַה זִּנּוּק זֶה יוֹצֵא מִמָּקוֹם אֶחָד וְנֶחֱלָק לִשְׁנֵי מְקוֹמוֹת, כָּךְ שִׁבְטוֹ שֶׁל דָּן נוֹטֵל לוֹ חֵלֶק בִּשְׁנֵי מְקוֹמוֹת, וְכֵן הוּא אוֹמֵר (יהושע יט מז): ״וַיֵּצֵא גְּבוּל בְּנֵי דָן מֵהֶם וַיַּעֲלוּ בְנֵי דָן וַיִּלָּחֲמוּ״.
"he shall leap forth from the Bashan": Just as "leaping forth" (zinuk) connotes leaving one place and being divided into two, so the tribe of Dan took its portion in two places, viz. (Joshua 19:47) "And the boundary of the children of Dan went forth from them, and the sons of Dan went up and they battled, etc."
(דברים לג כג) וּלְנַפְתָּלִי אָמַר, לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר (בראשית מז ב): ״וּמִקְצֵה אֶחָיו לָקַח חֲמִשָּׁה אֲנָשִׁים״ וְלֹא נִתְפָּרְשׁוּ שְׁמוֹתָם, וְזֶה אֶחָד מֵהֶם.
(Devarim, Ibid. 23) "And of Naftali he said": Why is this written? Because it is written (Bereshith 47:2, see above ["And of Gad he said"]).
נַפְתָּלִי שְׂבַע רָצוֹן, מְלַמֵּד שֶׁהָיָה נַפְתָּלִי שָׂמֵחַ בְּחֶלְקוֹ בְּיַמִּים וּבְדָגִים וּבִסְפִינוֹת.
"Naftali sates the desire": We are hereby taught Naftali was happy in his portion: in seas, in fish, and in date-berries.
וּמָלֵא בִּרְכַּת ה׳, זוֹ בִּקְעַת גִּינוֹסַר. רַבִּי אוֹמֵר: זֶה בֵּית דִּין שֶׁל טְבֶרְיָה. וְעָלָיו הוּא אוֹמֵר (תהלים קמה יט): ״רְצוֹן יְרֵאָיו יַעֲשֶׂה״.
"and it is full of the blessing of the L-rd": the Ginnosar valley. Rebbi says: This is the house of study of Tiberias, concerning which it is written (Psalms 145:19) "The will of those who fear Him shall He do."
יָם, זֶה יָם שֶׁל סוּפְנִי. וְדָרוֹם, זֶה יַמָּה שֶׁל טְבֶרְיָה. יְרָשָׁהּ, מְלַמֵּד שֶׁנָּטַל מְלֹא חֶבֶל חֶלְקוֹ בַּדָּרוֹם.
"the sea": the sea of Sivchi and the sea of Tiberias. "and the south": whereby we are taught that he was given a full rope-measure (of fishing net) in the south.
(דברים לג כד) וּלְאָשֵׁר אָמַר, לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר (בראשית מ״ז ב): ״וּמִקְצֵה אֶחָיו לָקַח חֲמִשָּׁה אֲנָשִׁים״, וְלֹא נִתְפָּרְשׁוּ שְׁמוֹתָם, וְזֶה אֶחָד מֵהֶם.
(Devarim, Ibid. 24) "And of Asher he said": Why is this written? Because it is written (Bereshith 42:2, see above).
בָּרוּךְ מִבָּנִים אָשֵׁר, אֵין לְךָ בְּכָל הַשְּׁבָטִים שֶׁנִּתְבָּרֵךְ בְּבָנִים כְּאָשֵׁר.
"Blessed of sons is Asher": There is no tribe more blessed with sons than Asher.
יְהִי רָצוּי אֶחָיו, שֶׁהָיָה מִתְרַצֶּה לְאֶחָיו בְּשֶׁמֶן אַנְפִּקִינוֹן וּבְקִבְלָאוֹת וְהֵם מְרַצִּים לוֹ בִּתְבוּאָה.
"He shall be desired of his brothers": He was gracious to his brothers with anfiknon oil and mullets, and they were gracious to him with grain.
דָּבָר אַחֵר: יְהִי רָצוּי אֶחָיו, כְּשֶׁעָשָׂה רְאוּבֵן אוֹתוֹ מַעֲשֶׂה הָלַךְ אָשֵׁר וְסִפֵּר לְאֶחָיו, וְנָזְפוּ בוֹ וְאָמְרוּ לוֹ: כָּךְ אַתָּה מְדַבֵּר בְּאָחִינוּ הַגָּדוֹל? וּכְשֶׁהוֹדָה רְאוּבֵן עַל הַמַּעֲשֶׂה נִתְרַצּוּ לוֹ אֶחָיו, לְכָךְ נֶאֱמַר: יְהִי רָצוּי אֶחָיו.
Variantly: "He shall be desired of his brothers": When Reuven performed that act (viz. Bereshith 35:22), Asher went and related it to his brothers, who rebuked him, saying "Our brother, is this how you speak of our big brother?" And when Reuven admitted his deed, they were reconciled with him (Asher) — wherefore it is written "He shall be desired of his brothers."
דָּבָר אַחֵר: יְהִי רָצוּי אֶחָיו – כְּשֶׁהָיוּ שְׁבָטִים מִתְיַחֲסִים, זֶה אוֹמֵר שֶׁלִּי הִיא לְוִיָּה וְזֶה אוֹמֵר שֶׁלִּי הִיא לְוִיָּה, אָמַר לָהֶם: אִם מֵרְאוּבֵן הַכָּתוּב מְיַחֵס, שֶׁלִּי הִיא לְוִיָּה, וְאִם מִבִּנְיָמִין הַכָּתוּב מְיַחֵס, שֶׁל לֵוִי הִיא לְוִיָּה. רִצָּה אֶת אֶחָיו בְּאוֹתָהּ שָׁעָה, לְכָךְ נֶאֱמַר יְהִי רָצוּי אֶחָיו.
Variantly: "he shall be desired of his brothers": When Israel reckoned its pedigree, Reuven said "Scripture accords me the pedigree — the Levitical office is mine." Reuven said "Scripture accords me the pedigree — the Levitical office is mine" — whereupon Asher came and reconciled his brothers." This is the intent of "He shall be desired of his brothers."
דָּבָר אַחֵר: יְהִי רָצוּי אֶחָיו, אֵין בְּכָל הָאֲרָצוֹת שֶׁמְּשַׁמֶּטֶת בַּשְּׁבִיעִית כְּאַרְצוֹ שֶׁל אָשֵׁר.
Variantly: "He shall be desired of his brothers": There is none among all the lands, which provides sustenance in the Sabbatical year as that of Asher.
וְטוֹבֵל בַּשֶּׁמֶן רַגְלוֹ, מְלַמֵּד שֶׁאַרְצוֹ שֶׁל אָשֵׁר מוֹשֶׁכֶת שֶׁמֶן כְּמַעְיָן. מַעֲשֶׂה שֶׁנִּצְטַפְצְפוּ אַנְשֵׁי לוּדְקִיָּא בְּשֶׁמֶן וּמִנּוּ לָהֶם פּוֹלִימוֹטוֹס אֶחָד, אָמְרוּ לוֹ: לֵךְ וְקַח לָנוּ שֶׁמֶן בְּמֵאָה רִבּוֹא. הָלַךְ לוֹ לְצוֹר, אָמַר לָהֶם: שֶׁמֶן בְּמֵאָה רִבּוֹא אֲנִי צָרִיךְ. אָמְרוּ לוֹ: לֵךְ לְגוּשׁ חָלָב. הָלַךְ לוֹ לְגוּשׁ חָלָב, אָמַר לָהֶם: שֶׁמֶן בְּמֵאָה רִבּוֹא אֲנִי צָרִיךְ. אָמְרוּ לוֹ: לֵךְ אֵצֶל פְּלוֹנִי. הָלַךְ לְבֵיתוֹ וְלֹא מְצָאוֹ, אָמְרוּ לוֹ: הֲרֵי הוּא בַּשָּׂדֶה. הָלַךְ וּמְצָאוֹ שֶׁעוֹזֵק תַּחַת הַזַּיִת, אָמַר לוֹ: שֶׁמֶן בְּמֵאָה רִבּוֹא אֲנִי צָרִיךְ. אָמַר לוֹ: הַמְתֵּן עַד שֶׁאֶגְמֹר אֶת הַזַּיִת. מִשֶּׁגָּמַר אֶת הַזַּיִת וְנָטַל אֶת כֵּלָיו וְהָיָה מְמַשְׁמֵשׁ וּבָא. אָמַר פּוּמְלִיטוֹס: אֶפְשָׁר שֶׁיֵּשׁ לָזֶה שֶׁמֶן בְּמֵאָה רִבּוֹא? דּוֹמֶה שֶׁצָּחֲקוּ בִּי יְהוּדִים. כֵּיוָן שֶׁבָּא לְבֵיתוֹ קָרָא לְשִׁפְחָתוֹ, אָמַר לָהּ: בּוֹאִי וְרַחֲצִי אֶת רַגְלֵינוּ. מִלְּאָת סֵפֶל שֶׁמֶן וְרָחֲצָה רַגְלֵיהֶם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: וְטוֹבֵל בַּשֶּׁמֶן רַגְלוֹ. נָתַן לְפָנָיו לֶחֶם וְאָכַל וְשָׁתָה. לְאַחַר שֶׁאָכַל וְשָׁתָה עָמַד וּמָדַד לוֹ שֶׁמֶן בְּמֵאָה רִבּוֹא. אָמַר לוֹ: רְצוֹנְךָ שׁוּב? אָמַר לוֹ: אֵין לִי מָעוֹת. אָמַר לוֹ: טֹל וַאֲנִי אָבוֹא עִמְּךָ וְאֶטֹּל אֶת מְעוֹתַי. עָמַד וּמָדַד לוֹ שֶׁמֶן בִּשְׁמוֹנָה עָשָׂר רִבּוֹא. אָמְרוּ: לֹא הִנִּיחַ אָדָם זֶה לֹא גָמָל וְלֹא חֲמוֹר בְּאֶרֶץ יִשְׂרָאֵל שֶׁלֹּא מָשְׁכוּ עִמּוֹ. הִכִּירוּ אַנְשֵׁי לוּדְקִיָּא וְקִדְּמוּ לְפָנָיו שְׁלשֶׁת מִילִים וְקִלְּסוּ לְפָנָיו קִלּוּס גָּדוֹל. אָמַר לָהֶם: לֹא תְקַלְּסוּ לִי קִלּוּס זֶה אֶלָּא לְאָדָם זֶה שֶׁהַכֹּל שֶׁלּוֹ, וְלֹא עוֹד אֶלָּא שֶׁאֲנִי חַיָּב לוֹ שְׁמוֹנָה עָשָׂר רִבּוֹא, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (משלי יג ז): ״יֵשׁ מִתְעַשֵּׁר וְאֵין כֹּל מִתְרוֹשֵׁשׁ וְהוֹן רָב״.
"and he shall dip his foot in oil": For the land of Asher draws oil as a spring. It once happened that the men of Ludkia needed oil, and, they appointed an envoy, telling him "Buy us oil for one hundred ten thousands." He went to Tzor and said to them "I need oil for one hundred ten thousands. They said "Go to Gush Chalav (in the territory of Asher). Coming there, he said to them "I need oil for one hundred ten thousands." They said to him "Go to that man." Going there and not finding him, he was told "He is in the field." Going there and finding him leveling his ground under his olive trees, he said to him "I need oil for one hundred ten thousands." The other: "Wait until I finish with my trees." When he finished, he put his tools behind him and started clearing the ground of stones, whereupon the envoy thought "Can it be that this one has oil for one hundred ten thousands? These Jews must be making sport of me!" When he came to his house, his maidservant brought out a full basin of oil in which they washed their feet, in fulfilment of "and he shall dip his foot in oil." He placed bread before him, after which they ate and drank. After eating, he got up and measured out for him oil for one hundred ten thousands and asked him "Would you like more?" The envoy: "I don't have enough money." The farmer: "Take it and I'll come with you and take my money," saying which he measured out (more) oil for eighteen ten thousands. It was said: "That man did not leave over an ass or a camel in Eretz Yisrael that he did not hire" (to transport the oil). When the men of Ludkia heard, they came out three mils before him, praising him profusely. At this, he said "You should not be praising me, but this man, to whom everything belongs. What is more, I owe him eighteen ten thousands!" — this, in fulfillment of (Proverbs 13:7) "There is one who seems rich and has nothing, and one who seems poor, with great wealth!"
(דברים לג כה) בַּרְזֶל וּנְחֹשֶׁת מִנְעָלֶךָ, מְלַמֵּד שֶׁאַרְצוֹ שֶׁל אָשֵׁר הָיְתָה מַנְעוּלָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל.
(Devarim, Ibid. 25) "Iron and copper are your locks": The land of Asher was the "lock" of Eretz Yisrael (against invaders).
וּכְיָמֶיךָ דׇּבְאֶךָ, מְלַמֵּד שֶׁכָּל אֲרָצוֹת דּוֹבְאוֹת כֶּסֶף לְאֶרֶץ יִשְׂרָאֵל, כָּעִנְיָן שֶׁנֶּאֱמַר (בראשית מז יד): ״וַיְלַקֵּט יוֹסֵף אֶת כָּל הַכֶּסֶף״ וְגוֹ׳.
"and as your days" (of fulfilling G-d's will) will be your flow": All of the lands will send their overflow of silver to Eretz Yisrael (to buy their produce), as it is written (Bereshith 47:14) "And Joseph gathered all the silver, etc."
(דברים לג כו) אֵין כָּאֵל יְשֻׁרוּן, יִשְׂרָאֵל אוֹמְרִים אֵין כָּאֵל וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת אֵל יְשֻׁרוּן; יִשְׂרָאֵל אוֹמְרִים (שמות טו יא) ״מִי כָמֹכָה בָּאֵלִים ה׳״ וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת (דברים לג כט) ״אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ״; יִשְׂרָאֵל אוֹמְרִים (שם ו ד) ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״ וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת (דהי״א יז כא) ״וּמִי כְעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד״; יִשְׂרָאֵל אוֹמְרִים (שה״ש ב ג) ״כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר״ וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת (שם ב ב) ״כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים״; יִשְׂרָאֵל אוֹמְרִים (שמות טו ב) ״זֶה אֵלִי וְאַנְוֵהוּ״ וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת (ישעיה מג כא) ״עַם זוּ יָצַרְתִּי לִי״; יִשְׂרָאֵל אוֹמְרִים (תהלים פט יח) ״כִּי תִפְאֶרֶת עֻזָּמוֹ אָתָּה״ וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת (ישעיה מט ג) ״יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר״.
(Ibid. 26) "There is none like the Almighty, Yeshurun": Israel says "There is none like G-d," and the Holy Spirit responds "like the G-d of Yeshurun" (Israel). Israel says (Shemoth 15:11) "Who is like You among the mighty, O L-rd," and the Holy Spirit responds (Devarim 33:29) "Happy are you, O Israel. Who is like you?" Israel says (Ibid. 6:4) "Hear, O Israel, the L-rd our G-d, the L-rd is one," and the Holy Spirit responds (I Chronicles 17:21) "Who is like Your people Israel?" Israel says (Song of Songs 2:3) "As an apple among the trees of the forest, (so is my Beloved"), and the Holy Spirit responds (Ibid. 2) "As a rose among the thorns, (so is My loved one"). Israel says (Shemoth 15:2) "This is my G-d and I will extol Him," and the Holy Spirit responds (Isaiah 43:21) "This people did I fashion for Myself." Israel says (Psalms 89:18) "For You are the splendor of their strength," and the Holy Spirit responds (Isaiah 49:3) "Israel, in whom I glory."
רֹכֵב שָׁמַיִם בְּעֶזְרֶךָ, כְּשֶׁיִּשְׂרָאֵל יְשָׁרִים עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם רֹכֵב שָׁמַיִם בְּעֶזְרֶךָ, וּכְשֶׁאֵין עוֹשִׂים רְצוֹנוֹ, כִּבְיָכוֹל וּבְגַאֲוָתוֹ שְׁחָקִים.
(Devarim, Ibid. 26) "The Rider in the heavens is your help": When Israel is upright and does G-d's will — "the Rider in the heavens is your help"; but if it does not do G-d's will — "and in His pride (He inhabits) the heights."
וּבְגַאֲוָתוֹ שְׁחָקִים, נִתְקַבְּצוּ כָּל יִשְׂרָאֵל אֵצֶל מֹשֶׁה, אָמְרוּ לוֹ: רַבֵּינוּ מֹשֶׁה, אֱמֹר לָנוּ מַה הִיא מִדַּת כָּבוֹד לְמַעְלָה? אָמַר לָהֶם: מִן הַשָּׁמַיִם הַתַּחְתּוֹנִים אַתֶּם יוֹדְעִים מַה הִיא מִדַּת כָּבוֹד לְמַעְלָה.
All of Israel gathered unto Moses and said to him: "Moses, our teacher, what is the nature of Heavenly glory?" He answered: "From the terrestrial realm you may fathom the celestial."
מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְאֶחָד שֶׁאָמַר: מְבַקֵּשׁ אֲנִי לִרְאוֹת כְּבוֹדוֹ שֶׁל מֶלֶךְ. אָמְרוּ לוֹ: לֵךְ לַמְּדִינָה וְאַתָּה רוֹאֶה אוֹתוֹ. נִכְנַס וְרָאָה וִילוֹן פָּרוּס עַל פֶּתַח הַמְּדִינָה וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת קְבוּעוֹת בּוֹ, וְלֹא יָכֹל לָזוּז עֵינָיו מִמֶּנּוּ עַד שֶׁנָּפַל. אָמְרוּ לוֹ: אִם וִילוֹן פָּרוּס עַל פֶּתַח הַמְּדִינָה וְשָׁם אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת לֹא יָכֹלְתָּ לָזוּז עֵינֶיךָ מֵהֶם עַד שֶׁנָּפַלְתָּ, אִלּוּ נִכְנַסְתָּ בַּמְּדִינָה עַל אַחַת כַּמָּה וְכַמָּה! לְכָךְ נֶאֱמַר: וּבְגַאֲוָתוֹ שְׁחָקִים.
This is comparable to one's saying "I want to see the king's countenance" and being told "Enter his province and you will see." He enters the province and sees a curtain spread over its opening studded with precious gems and pearls — whereupon he falls to the ground (in awe). At this they say to him: "Look, you could barely feast your eyes until you fell. If you had entered the province itself and beheld the face of the king, how much more so!" This is the intent of "and in His pride (He inhabits) the heights!"