Comentario citado sobre Deuteronómio 12:25

ושבת עד ה' אלוקיך, “and you will return unto Hashem your G’d;” the meaning of the term “return” is that you will henceforth hearken to His commandments in accordance with what Moses commands the people on that day. It also means that you will commit both yourself and the people for whose education you are responsible, i.e. your children as long as they are minors, to walk in the path of Torah. Alternately, the word ובניך, “and your children” in our verse may mean the same as it means when the Torah speaks of לך ולבניך, ”for you and your children,” that when G’d dispenses His blessing this automatically includes your children. (Compare Deut. 12,40; 12,25; 12,28) [As if the Torah had written ולבניך instead of ובניך. Such grammatical anomalies occur sometimes. Ed.]

And therefore it states “to their father,” to tell you that in all [these matters] they should have been concerned for their father’s honor. For when they called their brother a slave, they should have been concerned for their father’s honor as explained above. And one who engages in immoral sexual behavior also desecrates his father’s honor, as it is written she profanes her father (Leviticus 21:29), and proof [can be brought] from what our Sages said (Genesis Rabbah 87:7) that because Joseph saw the image of Jacob’s likeness, he was saved from Potiphar’s wife. And eating a limb from a living animal produces cruelty in a person’s body, and through this one damages his father’s honor, as it appears as if the cruelty was an inherited trait passed down through birth. As will be explained, God willing, in Parshat Re’eh regarding the verse you shall not eat it, so that it will be well with you and your children after you (Deuteronomy 12:25), for blood produces cruelty and it spreads also to one’s children. Therefore it does not say “to his [Joseph’s] father” but rather writes to their father to tell you that all three [accusations] affected their father’s honor.

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.¹⁹³When making plans for the building of the Sanctuary — which was to be in Benjamin’s territory — David felt that it should be built on the highest elevation of the Land. Then he and Samuel the prophet decided to built it on a lower point, for the verse before us says, and He dwelleth between his shoulders, 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,¹⁹⁴The word yedid (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.¹⁹⁵Isaiah 26:4. And He will shelter and protect Benjamin all the day, and they shall not be ashamed at the time of trouble,¹⁹⁶Psalms 37:19. 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,¹⁹⁷II Samuel 12:25. and he built His lovely dwelling-place,¹⁹⁸See Psalms 84:2. 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:¹⁹⁹Sefer Habahir, 65. See Vol. I, p. 24, Note 42. “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.²⁰⁰I Kings 5:26. 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,²⁰¹Ibid., 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.²⁰²II Chronicles 7:1. Of the Second Sanctuary he says, He covereth him all the day, since the Divine Presence did not dwell there,²⁰³Yoma 21b. See Vol. III, p. 473, Note 165. 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.²⁰⁴Heichaloth Rabboth, 29. See above, Note 149. [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.²⁰⁵Jeremiah 3:17. It is interpreted in the Sifre in this manner.²⁰⁶Sifre, Brachah 352.