신명기 33:2의 주석
וַיֹּאמַ֗ר יְהוָ֞ה מִסִּינַ֥י בָּא֙ וְזָרַ֤ח מִשֵּׂעִיר֙ לָ֔מוֹ הוֹפִ֙יעַ֙ מֵהַ֣ר פָּארָ֔ן וְאָתָ֖ה מֵרִבְבֹ֣ת קֹ֑דֶשׁ מִֽימִינ֕וֹ אשדת [אֵ֥שׁ] [דָּ֖ת] לָֽמוֹ׃
일렀으되 여호와께서 시내에서 오시고 세일 산에서 일어나시고 바란 산에서 비취시고 일만 성도 가운데서 강림하셨고 그 오른손에는 불 같은 율법이 있도다
Rashi on Deuteronomy
ויאמר ה' מסיני בא AND HE SAID, THE LORD CAME FROM SINAI — First he began with praise of the Omnipresent, and only afterwards did he begin with what concerned Israel; but in the praise of God with which he began there is also mention of Israel’s merit. All this was by way of intercession, as though to say, “These are worthy that blessing should rest upon them” (Sifrei Devarim 343:1).
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Ramban on Deuteronomy
THE ETERNAL CAME FROM SINAI. Moses states that the Eternal came to Israel from Sinai, for it was from there that He caused His Divine Glory to dwell among them and never departed from them again. The purport thereof is as follows: The Glory came down upon Mount Sinai, as it is said, And the Eternal came down upon Mount Sinai, to the top of the mount; and the Eternal called Moses etc.,14Exodus 19:20. and there it [the Glory] remained all the days that Moses ascended and descended the mountain, as it is said, And the appearance of the Glory of the Eternal was like devouring fire on the top of the mount etc.15Ibid., 24:17. And when the last [i.e., the second] Tablets were given to him [Moses], the Glory rested in the tent of meeting [Moses’ own tent], as it is stated, And it came to pass, when Moses entered the tent, the pillar of cloud descended, and stood at the door of the tent, and He spoke with Moses,16Ibid., 33:9. and it is further written, And the Eternal spoke unto Moses face to face etc.17Ibid., Verse 11. This continued from the Day of Atonement until the first day of Nisan when the Tabernacle was permanently set up. See Vol. II, pp. 574-576. When the Tabernacle was set up, the Glory rested therein, as it is said, Then the cloud covered the Tent of Meeting, and the Glory of the Eternal filled the Tabernacle,18Exodus 40:34. and all communications to Moses came from there during all the years in the wilderness.
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Sforno on Deuteronomy
ויאמר , before he commenced with his blessing in verse 25 with the words ברזל ונחושת מנעלך, he pronounced a list of prayers addressed not to the people but to G’d, in order to prepare the ground for his blessings when he intoned it to become effective. Words of blessing are invariably addressed to the recipient of the blessing directly. When G’d instructed the priests to bless the Jewish people, part of that instruction was: אמור להם, “say to them!” (Numbers 6,23) All Moses’ words from verse 25 on are couched in this traditional mode of phrasing a blessing.
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