Chasidut sobre Deuteronômio 33:7
וְזֹ֣את לִֽיהוּדָה֮ וַיֹּאמַר֒ שְׁמַ֤ע יְהוָה֙ ק֣וֹל יְהוּדָ֔ה וְאֶל־עַמּ֖וֹ תְּבִיאֶ֑נּוּ יָדָיו֙ רָ֣ב ל֔וֹ וְעֵ֥זֶר מִצָּרָ֖יו תִּהְיֶֽה׃ (ס)
E isto é o que disse de Judá: Ouve, ó SENHOR, <span class="x" onmousemove="Show('perush','Quando seus maiorais orarem perante Ti, em pedidos e súplicas por Israel, como David e Salomão, e como Asa em concernência aos etíopes, e Iehochafat pertinente aos amonitas. Aqui também acha-se a bênção dos filhos de Simeão, que tiveram sua herança dentro do território de Judá, para que estivessem separados dos filhos de Levi. Por isto, os filhos de Simeão não são lembrados aqui. (V. Sifrê.)');" onmouseout="Hide('perush');">a voz de Judá</span>; e introduze-o <span class="x" onmousemove="Show('perush','Segundo r. Chelomô Itsĥaqi: que traga-os de volta da batalha a seu povo, referindo-se aos guerreiros de Judá, e eu não sei quando os filhos de Judá lutaram sozinhos, sendo que a maior força contra os filhos de Edom vem dos filhos de Raĥel, e não dos filhos de Leá. Em hebraico, “a seu povo o trarás”, e refere-se ao descendente mais importante de Judá para todo o povo: o Machiaĥ, no final dos sofrimentos de Israel.');" onmouseout="Hide('perush');">no meio do seu povo</span>; com as suas mãos pelejou por si; sê tu o seu auxílio <span class="x" onmousemove="Show('perush','Quando levantar-se o reino messiânico, levantar-se-ão contra o Machiaĥ pessoas de todo o mundo, incluindo judeus. Deus imporá o domínio do descendente de David sobre o povo de Israel, a princípio, e em seguida, sobre o mundo. Ele reestabelecerá a justiça e a disciplina no povo de Israel pela Torá, e entre os gentios pelas Leis de Noé, pela bondade e pela força. Veja Zc 12, 13 e 14. Veja trat. Abodá Zará primeiras três páginas, e o cap. Ĥêleq no trat. Sanedrin.');" onmouseout="Hide('perush');">contra os seus inimigos</span>.
Kedushat Levi
The reason that Shimon and Levi were singled out for not receiving their share of the blessings was their share in the sale of Joseph. Actually they became involved in that unfortunate occurrence because Joseph had singled them out to tell them (boastfully) of his dreams, especially his aspirations to become king.
Shimon and Levi had not opposed the idea of the tribes needing a king, but had preferred that the king should be Yehudah, i.e. a descendant of his. History proved them quite correct as the dynasty of David became the Royal dynasty, whereas kings from the tribe of Joseph ruled only in Egypt, over Egyptians primarily, and even King Sha’ul, though descended from Rachel, was not a descendant of Joseph. [The kingdom under Jerobam, a descendant of Joseph from Ephrayim, over the ten tribes does not count, as he had split the nation. Ed.]
Considering this, Moses included the blessing of Shimon as a sub-heading under the general heading of Yehudah’s blessing. By doing so he enabled the descendants of Shimon not to feel embarrassed, as their purpose in selling Joseph had been to ensure that Yehudah would be able to assume the role G’d had intended for him, i.e. (his) and Levi’s actions had been well intentioned. Moses did bless the tribe of Levi independently, specifically, -although Yaakov had not blessed that tribe- on account of the characteristic described in Moses’ blessing of his not “recognizing his father or his mother or even his brothers.” (Deut. 33,9) This somewhat enigmatic statement referred to the tribe of Levi having demonstrated a superior loyalty to G’d during the episode of the golden calf, when, if even the closest family member would have been found guilty of worshipping that idol they would not have hesitated executing him. (Exodus 32,28 as interpreted in Sotah 8) We are told there that a person is accorded treatment commensurate with the treatment he meted out to others. This means that the tribe of Levi had to be given recognition for their loyalty to G’d by being blessed by Moses outright and not only indirectly as was his brother Shimon. [After all, had it not been for Moses’ having converted the mixed multitude without first obtaining G’d’s consent, the whole debacle of the golden calf might have been avoided. Ed.]
At this point our author continues with Moses’ blessing of the tribes in Deut. 33, explaining the introductory word וזאת used by Moses in Deut. 33,7.
[I do not understand why the publishers of these volumes have not seen fit to append what follows in its appropriate place, i.e. the commentary on וזאת הברכה. Perhaps the reason is that after the presentation of the author’s commentary on Parshat Nitzavim, no systematic commentary on the final 3 portions of the Torah follows; for reasons I am not familiar with; the publisher may therefore have decided to append these Deut. 33,7 וזאת, “and this, etc.” Ed.]