Musar su Deuteronomio 33:23

The written Torah concludes with the word ישראל and commences with the word בראשית. We may view the end as firmly connected with the beginning and the beginning as firmly connected with the end. We demonstrate this on שמחת תורה by reading from the beginning of פרשת בראשית as soon as we have concluded the last passage in וזאת הברכה. Our sages have provided an allusion for this when they said: בראשית ברא בראשית, i.e. בשביל התורה וישראל שנקראו ראשית. Israel is the whole purpose of the creation of the universe. It is appropriate therefore that the Torah begin with the word בראשית and end with the word ישראל. The Torah commences with the letter ב, which our sages in the Midrash describe as the letter symbolizing ברכה, blessing. The essence of any blessing is the expansion and the intensification of the prevailing abundance provided by G–d. The purpose of the benediction is to ensure the continuance of these abundant blessings by G–d indefinitely. Torah too is eternal, hence it represents the essence of all blessings. This idea is also alluded to in Psalms 29,11: ה' עוז לעמו יתן ה' יברך את עמו בשלום, "May the Lord grant strength to His people; may He bestow well-being on his people." A question is asked in the Sefer Ha-Bahir as well as in the Ziyoni "Whence do we know that the Torah itself is a blessing?" As an answer the authors cite Moses' blessing in 33,23: "And full of the Lord's blessing the West (sea) and the South, conquer it!" We have a tradition that "West" is a hyperbole for Torah because it is written in Job 11,9: "and broader than the West (sea)." Thus far the Tziyoni.

The tribe of Asher who was part of the camp of Dan is described in the Torah as being blessed with sons, in Deut. 33,24. Sifri says there that no other tribe was blessed with as many sons. Rashi says that he does not know the source of that statement, however I believe that it is based on the end of the verse which seems to extol Asher's virtue, i.e. that when he gave charity he gave "royal portions, and delicacies." He may have been blessed with many sons as a reward. The third characteristic of that camp, the matter of tithing, is related to the blessing of Maleachi 3,10, where we are promised unlimited blessings by G–d in return for meticulously fulfilling the obligation of tithes. The sages interpret the words עד בלי די, normally translated as "never ending," to mean that one will become weary of exlaiming די, enough! (Taanit 9a) This is also alluded to in the blessing the Torah gave to the third partner in that camp, the tribe of Naftali, of whom it says in Deut. 33, 23, that he is: שבע רצון ומלא ברכת ה', "sated with favor and full of the Lord's blessing."