Midrash su Deuteronomio 11:5

(Deut. 33:2, cont.:) HE ARRIVED ('T')¹⁷Cf. above, Exod. 5:14. The midrash seems to vowel these consonants to mean “beacon.” Thus the whole clause means that the Holy One was a beacon in the midst of HOLY MYRIADS. Similarly Braude and Kapstein, p. 457, note 52; see p. 244, note 64. FROM HOLY MYRIADS.¹⁸Tanh., Deut. 11:5; PRK 31(suppl. 1):16.: <This> teaches that the Holy One is great and his name is to be praised by all his host, because his attributes are not like the attribute of flesh and blood.¹⁹Tanh., Deut. 11:4; PRK 31 (suppl. 1):16. <Consider> the character of flesh and blood. If the king comes out with his household,²⁰Lat.: familia. he is handsome; but among his hosts there are some more handsome than he. He is valiant, but among his hosts there some more valiant than he. In the case of the Holy One, however, there is no one like him among all his myriads. It is so stated (in Ps. 86:8): THERE IS NO ONE LIKE YOU AMONG THE GODS, O LORD. It also says (in Exod. 15:11): WHO IS LIKE YOU AMONG THE GODS, O LORD…?]

(Deut. 33:3:) INDEED HE SHOWS LOVE TO THE PEOPLES (by letting them rule over Israel).²²Tanh., Deut. 11:5, cont.; PRK 31 (suppl. 1):18; see BB 8a. Moses said to the Holy One: Sovereign of the Universe, you have placed two yokes upon your children, the yoke of Torah and the yoke of enslavement to empires. The Holy One said to him: Whoever is engaged with the Torah [is delivered from enslavement to empires]. (Ibid., cont.:) ALL HIS HOLY ONES ARE IN YOUR HAND.