Commentaire de citation sur Le Deutéronome 33:28

Out of the waters of Judah. That is, out of the seed of Judah. Comp. The fountains of Jacob (Deut. 33:28).

The heavens and the earth: The clear simple explanation is that which was written by Ramban on verse 8, that [the Torah] is not speaking in this verse about the firmament that would on the second day be called, heavens; and about the dry land that would be called land on the third day. It [follows] from this that the firmament is not intrinsically and inevitably heavens, and so [too] dry land is not inevitably earth; rather [it is only that] the Holy One, blessed be He, called the firmament, heavens, and the dry land, earth; which is not the case in this verse - [instead, here] it is implied that, in essence and to begin with, their qualities are evident; which is that their names are heavens and earth, [even] without being given [these names.] Just like the name, dry land, is not [dependent on its] being given a name, but rather it is self-evident that dry dirt and soil is called dry land, based on its characteristics [and so will be explained about man, later.] And the explanation is that in the beginning of the creation, [it was] His will, may He be blessed, that all the workings of the world should be [by way of] emanator and recipient. An example is the sun and the seven planets that emanate to us. Nonetheless, they receive from what is higher than them. And about what is higher than them, we say in the prayer text, "who takes out the sun from its place and the moon from its dwelling place." And it is known that the movement of the sun and the moon is not in this fashion, but the intent is [regarding] the causes of motion of the sun and the moon. And they are called according to their action, as per the explanation of Rambam, of blessed memory, on the Tractate Avodah Zarah - the form of the sun is the 'constellation' of the sun. And behold, all of the emanators [together] are referred to by the name, heavens [shamayim,] because of the letters [that form the combinations], shem, yim: the meaning of shem [name] is the latent potential to emanate; and yim is an even number [to indicate] the plural [form] as with yadayim [hands] and raglayim [feet]; and eretz [earth] indicates the recipient, the nature of which is to run [ratz] to receive the emanation. [And see what I have written in the book of Deuteronomy in Parshat Ha'azinu Hashamayim and in Parshat Berakha on the verse (Deuteronomy 33:28), "even His heavens drop down dew."] And the verse did not explain anything about the highest emanators, since they cannot be fathomed, except by those of great intelligence. And whoever's mind is sharp will find a hint about it all, as it is with everything. And the earth begins from the higher waters, in the midst of which, afterwards God made the firmament. And the potential of the water above the firmament, and its form, was made different than the lower waters, as will be explained.

The second is that he began from where Jacob left off, because all his blessings were similar in nature to Jacob’s blessings, as it is written, And Israel shall dwell in safety, alone, the fountain of Jacob (Deuteronomy 33:28). This teaches you that all his blessings were of the same nature as Jacob’s blessings, and he certainly added something to each blessing. That is why it says And this is the blessing, indicating that in addition to Jacob’s blessings, which concluded with and this he blessed them, Moses also added to each and every blessing by virtue of being a man of God. The mysteries of wisdom were revealed to him more fully, including what would happen to Israel until the final day, inclusive.

יערף means, IT DROPS. Similar is (Psalms 65:12) “[And thy paths] drop fatness” (ירעפון, where רעף = ערף); (Deuteronomy 33:28) “[also his heavens] shall drop down (יערפו) dew”.

alone in safety As (in Deut. 33:28): “secure and alone, the fountain of Jacob.” It is an expression of safety and tranquility, that he need not station troops with him.