Liturgy su Deuteronomio 33:78

Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters,¹⁹See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.). and placed the globe in space.²⁰Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.” When the world was filled with total darkness²¹The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.). You wrapped yourself in Your garment,²²Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4. radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky;²³Yechezkel 1:22. and gathered them into the depths so they would not cover the dry land.²⁴Tehillim 104:9. You uncovered the surface of the earth,²⁵Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11. and brought forth vegetation. You planted a garden in the East for those who praise you.²⁶Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come. Great luminaries You placed in the sky²⁷This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1. along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish]²⁸Yeshaya 25:11. and flying creatures [birds etc.]²⁹Devorim 28:49. You created from the palm of Your hand³⁰Yeshaya 40:12.; and the Leviathan which You reserved for the feast of Torah scholars.³¹This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9. The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous.³²Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come. You prepared food and drink even before there was anyone to feast.³³Since Adam was not created until the sixth day, everything in the world was already prepared for him. You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.”³⁴The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens. You caused him to sleep, and from his side You fashioned a helpmate for him.³⁵Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side. You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd.³⁶This refers to Kayin and Hevel, see Bereishis 4:2. They brought You a sacrifice and a gift.³⁷The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices. You were angered with that of the oldest, but pleased with the offering of the youngest.³⁸Bereishis 4:45. Without mercy, he [Cain] killed Abel³⁹Bereishis 4:8. The phraseology is adapted from Amos 1:11. He pleaded for Your forgiveness, and You set a saving mark upon him.⁴⁰Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi) At the third generation of man,⁴¹This refers to the generation of Chanoch. See Bereishis 4:26. people began to worship You through idols.⁴²See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah). The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away.⁴³This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.” They were tossed about by the boiling water; they were burned and scalded.⁴⁴The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance. Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within.⁴⁵Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered. His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens.⁴⁶This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1). They were entrapped by their evil action, and were scattered about the earth⁴⁷Bereishis 11:8. as if by a violent wind. Your loved one [Avraham]⁴⁸Yeshaya 41:8. who came “across the river,”⁴⁹The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river. made famous Your Name in the world.⁵⁰See Bereishis 12:8 and the commentary of Ibn Ezra (ibid). The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish.⁵¹In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.” He desired to sit in tents⁵²This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.). and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one.⁵³Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin. From his tribe, You chose one [Aharon] to be Your holiest;⁵⁴This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests. to wear the holy mitre and the Urim VeTumim,⁵⁵Vayikra 8:8—9. These were worn by the High Priest during his service. and to dwell inside the Tabernacle for seven days.⁵⁶Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood. Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan.⁵⁷Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a). They sprinkled upon him water mixed with the ashes of red heifers⁵⁸Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body. in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense⁵⁹Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks. [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service.⁶⁰This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5). As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.

However, we are Your people, children of Your covenant, children of Avraham, Your beloved,⁸Others translate, “Children of Avraham who loved You.” See commentaries on Yeshaya 41:8. to whom You swore on Mount Moriah; the seed of Yitzchak, his only son, who was bound on top of the altar; the community of Yaakov, Your firstborn, [whom]—because of Your love for him and Your joyous delight in him— You named him Yisrael⁹The name Yisrael symbolizes Yaakov’s wandering through history proclaiming the sovereignty of Hashem, while the name Yeshurun indicates his task to fulfill Hashem’s will as revealed to him, and to devote his life to the execution of that which is right in the eyes of Hashem.—S.R. Hirsch and Yeshurun.¹⁰Devarim 33:5.

However, we are Your people, children of Your covenant, children of Avraham, Your beloved,⁵⁶Others translate, “Children of Avraham who loved You.” See commentaries on Yeshaya 41:8. to whom You swore on Mount Moriah; the seed of Yitzchak, his only son, who was bound on top of the altar; the community of Yaakov, Your firstborn, [whom]—because of Your love for him and Your joyous delight in him— You named him Yisrael⁵⁷The name Yisrael symbolizes Yaakov’s wandering through history proclaiming the sovereignty of Hashem, while the name Yeshurun indicates his task to fulfill Hashem’s will as revealed to him, and to devote his life to the execution of that which is right in the eyes of Hashem.—S.R. Hirsch and Yeshurun.⁵⁸Devorim 33:5.

However, we are Your people, children of Your covenant, children of Avraham, Your beloved,⁵⁶Others translate, “Children of Avraham who loved You.” See commentaries on Yeshaya 41:8. to whom You swore on Mount Moriah; the seed of Yitzchak, his only son, who was bound on top of the altar; the community of Yaakov, Your firstborn, [whom]—because of Your love for him and Your joyous delight in him— You named him Yisrael⁵⁷The name Yisrael symbolizes Yaakov’s wandering through history proclaiming the sovereignty of Hashem, while the name Yeshurun indicates his task to fulfill Hashem’s will as revealed to him, and to devote his life to the execution of that which is right in the eyes of Hashem.—S.R. Hirsch and Yeshurun.⁵⁸Devarim 33:5.

However, we are Your people, children of Your covenant, children of Abraham, Your beloved,⁸Others translate, “Children of Abraham who loved You.” See commentaries on Isaiah 41:8. to whom You swore on Mount Moriah; the seed of Isaac, his only son, who was bound on top of the altar; the community of Jacob, Your firstborn, [whom]—because of Your love for him and Your joyous delight in him— You named him Yisrael⁹The name Israel symbolizes Jacob’s wandering through history proclaiming the sovereignty of God, while the name Yeshurun indicates his task to fulfill God’s will as revealed to him, and to devote his life to the execution of that which is right in the eyes of God.—S.R. Hirsch and Yeshurun.¹⁰Deuteronomy 33:5.

May the bullock [engraved] on the left⁶See Ezekiel 1:10. present our prayer [which is:] that He teach us to better ourselves, and to correct our perverted ways. May He pour forth blessings and enrich our downtrodden, and restore to the stronghold [Jerusalem] the glorious majesty [of Joseph] [who was called] B’chor Shor.⁷See Deuteronomy 33:17.

May the bullock [engraved] on the left⁶See Ezekiel 1:10. present our prayer [which is:] that He teach us to better ourselves, and to correct our perverted ways. May He pour forth blessings and enrich our downtrodden, and restore to the stronghold [Jerusalem] the glorious majesty [of Joseph] [who was called] B’chor Shor.⁷See Deuteronomy 33:17.

[who was called] B’chor Shor.⁷See Deuteronomy 33:17.

To the Chief Musician, A psalm of the sons of Korach. All peoples, clap hands!¹According to Rashi, this psalm urges the nations of the world to join hands in recognizing the sovereignty of the Almighty. shout to God with the voice of joyous song.²The words הָרִיעוּ לֵאלֹהִים may also be translated, “sound blasts of the horn unto Hashem.” The Malbim notes that it is customary to sound trumpets during a royal coronation ceremony. This is what the nations will do when they proclaim Hashem as their King. (See Rav Saadiah Gaon’s first reason for the shofar on Rosh Hashana.) For Adonoy is Most High, awesome; a great King [is He] over all the earth. He subdues peoples under us, and nations under our feet. He chose for us our inheritance, the pride of Yaakov³The pride of Yaakov refers to the Holy Temple which is our inheritance, and wherein Hashem’s spirit resides in glorious splendor. which He loves forever. God has ascended with a blast— Adonoy, with the sound of the shofar.⁴According to Midrash this verse alludes to the blast of the Shofar on Rosh Hashana, and specifically to the sound of תְּרוּעָה, teruah, the broken blast which symbolizes the harsh, shattering punishment of Elokim, He Who rules with strict justice. When the Jew hears the broken notes of the teruah, he realizes that he deserves shattering punishment for his transgressions and is inspired to teshuvah, true repentance. His sins are forgiven and this forgiveness is symbolized in the ascendance of Hashem from His Throne of Strict Justice (Elokim) to sit on His Throne of Mercy. Thus Hashem ascends because of the teruah sound of the shofar. Sing praises to God, sing praises; sing praises to our King, sing praises. For King of all the earth is God, sing praises [you who are] skillful.⁵Even ordinary people are urged to clap hands and call out to Hashem with joyous song (verse 2), but the art of singing praises to Hashem is reserved for the מַשְׂכִּיל, one who is skillful and of superior intelligence. God has reigned over all nations, God is seated upon His holy throne. The nobles of the nations gathered⁶Rabbeinu Yonah says that the נְדִיבֵי עַמִים refers to the heads of the twelve tribes of Yisrael, for the twelve tribes are called nations (see Devarim 33:19). the nation of the God of Avraham; for God has the power to shield the earth,⁷Hashem has the power to shield those who trust in Him (Rashi). He is greatly exalted.

And it is said: “He beheld no iniquity in Yaakov, nor did He see wrongdoing in Yisrael; Adonoy, His God is with him, and the love of the king is among them.”²⁶Bamidbar 23:21. These words were uttered by Bilaam when he was asked to curse the nation of Yisrael. He realized that Yisrael was a unique nation in the eyes of Hashem, their King, and thus were invulnerable to his curses. And it is said: “And He was King in Yeshurun, with the gathering of the heads of the people, the tribes of Yisrael were united.”²⁷Devarim 33:5. Rashi says that Hashem was King of Yisrael only when the tribes of Yisrael were united. When there is unity and harmony among Jews, the kingdom of Hashem is revealed and enhanced.

The nobles of the nations gathered⁶Rabbeinu Yonah says that the נְדִיבֵי עַמִים refers to the heads of the twelve tribes of Yisrael, for the twelve tribes are called nations (see Devarim 33:19).

And it is said: “He beheld no iniquity in Yaakov, nor did He see wrongdoing in Yisrael; Adonoy, His God is with him, and the love of the king is among them.”²⁷Bamidbar 23:21. These words were uttered by Bilaam when he was asked to curse the nation of Yisrael. He realized that Yisrael was a unique nation in the eyes of Hashem, their King, and thus were invulnerable to his curses. And it is said: “And He was King in Yeshurun, with the gathering of the heads of the people, the tribes of Yisrael were united.”²⁸Devarim 33:5. Rashi says that Hashem was King of Yisrael only when the tribes of Yisrael were united. When there is unity and harmony among Jews, the kingdom of Hashem is revealed and enhanced.

and Yeshurun.⁵⁷Deuteronomy 33:5.

and Yeshurun.¹⁰Deuteronomy 33:5.

The heirs of the precious Torah²⁷See Devarim 33:4. praise Him singing: Adonoy is King; [angels] mighty in strength crown Him, proclaiming: Adonoy was King; [Angels] garbed in flames heartily proclaim: Adonoy will be King. Adonoy is King, Adonoy was King, Adonoy will be King forever.

but you will tread on their high places.⁹Deuteronomy 33:29

Praise God! His path is in the great waters,⁶²Hashem made a path through the Reed Sea for the Jews when they were redeemed from Egypt.—Radak, Ibn Ezra His skies drip with rain and dew.⁶³The word “מַרְעִיף” is from Devorim 33:28, meaning to drip. The Oneness of His Name is proclaimed morning and evening in the gates of crowded synagogues.⁶⁴The Krias Shema is recited morning and evening in the synagogues. Therefore will He be exalted Adonoy of Hosts dwells upon the cherubim.⁶⁵II Shmuel 6:2. The two cherubim, on top of the Holy Ark, were a chariot for the Name of Hashem who dwelt upon them in holiness.—Malbim

and Yeshurun.⁵⁸Devarim 33:5.

the tribes of Yisrael were united.”²⁷Devarim 33:5. Rashi says that Hashem was King of Yisrael only when the tribes of Yisrael were united. When there is unity and harmony among Jews, the kingdom of Hashem is revealed and enhanced.

The heirs of the precious Torah²⁷See Devarim 33:4.

the tribes of Yisrael were united.”²⁸Devarim 33:5. Rashi says that Hashem was King of Yisrael only when the tribes of Yisrael were united. When there is unity and harmony among Jews, the kingdom of Hashem is revealed and enhanced.