Pisqa’ 34643H:358-359; JN2:418-419. 1. “Now, He44In the context of the verse, the pronoun seems to refer to God, as in JPS. The rabbinic reading supports this rendering. became a king in Jeshurun” (Dt.33:5)— when Israel is of one mind here below, His great Name is praised on high, as it is said: “Now, He became a king in Jeshurun” (Dt.33:5). When? “As the leaders of the people gather together” (Dt.33:5). Actually, gathering, already implies the leaders of the people, as it is said: “Then HASHEM spoke to Moses: Take all the leaders of the people and impale them in broad daylight” (Nu.25:4). Another word: When the Patriarch45Heb: nasi’. In biblical Hebrew, the title, nasi’, can refer to a tribal chief (e.g., Lv. 4:20-26; Num. 7:2 ff.) or to an office equivalent to king (melekh),as in Ezek.45:7-12). In rabbinic literature, the term generally refers to the Roman appointed “Patriarch,” as in R. Judah the Nasi’. convenes the elders in judgment in the convocation here below, His great Name is praised on high, As it is said: “Now, He became a king in Jeshurun” (Dt.33:5). When? “As the leaders of the people gather together” (Dt.33:5). Actually, gathering, applies to a gathering of elders, [such as the Sanhedrin of seventy elders]. As it is said: “And gather for me seventy men of the elders of Israel” (Nu.11:16)
2. “Together are the tribes of Israel” (Dt.33:5)— When they are bound into a single band (‘agudah), But not when they are broken into several bands. And so does He say: “When He builds in the Heavens His upper room, and His band (‘agudato) is founded in the Earth” (Am.9:6)46// M. Avot 3:6. R. Shimon b. Yohai says: An analogy— A certain man brought together two ships. He tied them to anchors and iron weights, placing them on the high seas, and he built upon them palaces. As long as the ships were tied to each other, the palaces lasted. When the ships were separated from each other, the palaces did not last. So, too, Israel: When they perform the will of the All-Present, “He builds his upper room in the Heavens” (Amos 9:6); yet, when they do not perform the will of the All-Present —so to speak— “His band is bound to (yesadah)47The root, y-s-d bears the sense of “foundation.” In the midrashic exploration of Amos 9:6, here and above, the root does double-duty, bearing a negative connotation of “earth-bound” as well as a positive connotation of “well-grounded.”the Earth” (Am.9:6).48Cf. Avot 3:6 and Pisqa’ 346.2 above. 3. And, similarly, He says: “This is my God and I will declare His beauty (‘aneweihu)” (Ex.15:2)— that is, when I [sincerely] acknowledge Him, so to speak, He is lovely (na’eh).49Na’eh (n-‘-h; “beauty”) and ‘aneweihu (n-w-h: “to dwell”) share assonance, but not a common root meaning. The midrashic reading here, which the translation attempts to convey, seems to incorporate ‘aneweihu into the semantic field of n-‘-h. But when I do not acknowledge Him —so to speak— He is lovely in name only.50//Mechilta Ishmael, shirah, 3. And, similarly: “Upon the Name of HASHEM do I call” (Dt.32:3) When I call upon His Name, He is great; but if not —so to speak— {He is not great}51The bracketed phrase is scribally-abbreviated in some versions.. And, similarly: “You are my witnesses, says HASHEM, and I am God” (Is.43:12)— when you are My witnesses, I am God; but if you are not my witnesses —so to speak— I am not God. And similarly: “Towards You I raise my eyes, One Who dwells in the Heavens.” (Ps.123:1)— were it not for me —so to speak— You would not be dwelling in the Heavens! And here, too, you can say: “Together are the tribes of Israel” (Dt.33:5)— when they are bound into a single band, but not when they are broken into several bands!
(דברים לג ה) וַיְהִי בִישֻׁרוּן מֶלֶךְ, כְּשֶׁיִּשְׂרָאֵל שָׁוִים בְּעֵצָה אַחַת מִלְּמַטָּה שְׁמוֹ הַגָּדוֹל מִשְׁתַּבֵּחַ מִלְמַעְלָה, שֶׁנֶּאֱמַר: וַיְהִי בִישֻׁרוּן מֶלֶךְ, אֵימָתַי? בְּהִתְאַסֵּף רָאשֵׁי עָם וְאֵין אֲסִיפָה אֶלָּא רָאשֵׁי עָם, שֶׁנֶּאֱמַר (במדבר כה ד): ״וַיֹּאמֶר ה׳ אֶל מֹשֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם״. דָּבָר אַחֵר, כְּשֶׁהַנָּשִׂיא מוֹשִׁיב זְקֵנִים בִּישִׁיבָה שֶׁל מַטָּה, שְׁמוֹ הַגָּדוֹל מִשְׁתַּבֵּחַ מִלְמַעְלָה, שֶׁנֶּאֱמַר: וַיְהִי בִישֻׁרוּן מֶלֶךְ אֵימָתַי? בְּהִתְאַסֵּף רָאשֵׁי עָם וְאֵין אֲסִיפָה אֶלָּא זְקֵנִים, שֶׁנֶּאֱמַר (במדבר יא טז): ״אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל״.
Pisqa’ 34643H:358-359; JN2:418-419.
1. “Now, He44In the context of the verse, the pronoun seems to refer to God, as in JPS. The rabbinic reading supports this rendering. became a king in Jeshurun” (Dt.33:5)—
when Israel is of one mind here below,
His great Name is praised on high,
as it is said:
“Now, He became a king in Jeshurun” (Dt.33:5).
When?
“As the leaders of the people gather together” (Dt.33:5).
Actually, gathering, already implies the leaders of the people,
as it is said:
“Then HASHEM spoke to Moses:
Take all the leaders of the people and impale them in broad daylight” (Nu.25:4).
Another word:
When the Patriarch45Heb: nasi’. In biblical Hebrew, the title, nasi’, can refer to a tribal chief (e.g., Lv. 4:20-26; Num. 7:2 ff.) or to an office equivalent to king (melekh),as in Ezek.45:7-12). In rabbinic literature, the term generally refers to the Roman appointed “Patriarch,” as in R. Judah the Nasi’. convenes the elders in judgment
in the convocation here below,
His great Name is praised on high,
As it is said:
“Now, He became a king in Jeshurun” (Dt.33:5).
When?
“As the leaders of the people gather together” (Dt.33:5).
Actually, gathering, applies to a gathering of elders,
[such as the Sanhedrin of seventy elders].
As it is said:
“And gather for me seventy men of the elders of Israel” (Nu.11:16)
יַחַד שִׁבְטֵי יִשְׂרָאֵל, כְּשֶׁהֵם עֲשׂוּיִם אֲגֻדָּה אַחַת וְלֹא כְּשֶׁהֵם עֲשׂוּיִם אֲגֻדּוֹת אֲגֻדּוֹת, וְכֵן הוּא אוֹמֵר (עמוס ט ו): ״הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָיו וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ״. רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: מָשָׁל לְאֶחָד שֶׁהֵבִיא שְׁתֵּי סְפִינוֹת וּקְשָׁרָם בְּהוֹגְנִים וּבַעֲשָׁתוֹת וְהֶעֱמִידָן בְּלֵב הַיָּם וּבָנָה עֲלֵיהֶם פַּלְטְרִין. כָּל זְמַן שֶׁהַסְּפִינוֹת קְשׁוּרוֹת זוֹ בָּזוֹ – פַּלְטְרִין קַיָּמִים, פֵּרְשׁוּ סְפִינוֹת – אֵין פַּלְטְרִין קַיָּמִים. כָּךְ יִשְׂרָאֵל כְּשֶׁעוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם בּוֹנֶה עֲלִיּוֹתָיו בַּשָּׁמַיִם, וּכְשֶׁאֵין עוֹשִׂים רְצוֹנוֹ כִּבְיָכוֹל אֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, וְכֵן הוּא אוֹמֵר (שמות טו ב): ״זֶה אֵלִי וְאַנְוֵהוּ״, כְּשֶׁאֲנִי מוֹדֶה לוֹ הוּא נָאֶה וּכְשֶׁאֵין אֲנִי מוֹדֶה לוֹ כִּבְיָכוֹל בִּשְׁמוֹ הוּא נָאֶה. כַּיּוֹצֵא בוֹ (דברים לב ג): ״כִּי שֵׁם ה׳ אֶקְרָא״, כְּשֶׁאֲנִי קוֹרֵא בִּשְׁמוֹ הוּא גָּדוֹל וְאִם לָאו כִּבְיָכוֹל וְכוּ׳. כַּיּוֹצֵא בוֹ (ישעיה מג יב): ״וְאַתֶּם עֵדַי נְאֻם ה׳ וַאֲנִי אֵל״, כְּשֶׁאַתֶּם עֵדַי אֲנִי אֵל וּכְשֶׁאֵין אַתֶּם עֵדַי כִּבְיָכוֹל אֵינִי אֵל. כַּיּוֹצֵא בוֹ (תהלים קכג א): ״אֵלֶיךָ נָשָׂאתִי אֶת עֵינַי הַיֹּשְׁבִי בַּשָּׁמָיִם״, אִלְמָלֵא אֲנִי כִּבְיָכוֹל לֹא הָיִיתָ יוֹשֵׁב בַּשָּׁמַיִם. וְאַף כָּאן אַתָּה אוֹמֵר יַחַד שִׁבְטֵי יִשְׂרָאֵל, כְּשֶׁהֵם עֲשׂוּיִם אֲגֻדָּה אַחַת וְלֹא כְּשֶׁהֵם עֲשׂוּיִם אֲגֻדּוֹת אֲגֻדּוֹת.
2. “Together are the tribes of Israel” (Dt.33:5)—
When they are bound into a single band (‘agudah),
But not when they are broken into several bands.
And so does He say:
“When He builds in the Heavens His upper room,
and His band (‘agudato) is founded in the Earth” (Am.9:6)46// M. Avot 3:6.
R. Shimon b. Yohai says:
An analogy—
A certain man brought together two ships.
He tied them to anchors and iron weights,
placing them on the high seas,
and he built upon them palaces.
As long as the ships were tied to each other, the palaces lasted.
When the ships were separated from each other, the palaces did not last.
So, too, Israel:
When they perform the will of the All-Present,
“He builds his upper room in the Heavens” (Amos 9:6);
yet, when they do not perform the will of the All-Present
—so to speak—
“His band is bound to (yesadah)47The root, y-s-d bears the sense of “foundation.” In the midrashic exploration of Amos 9:6, here and above, the root does double-duty, bearing a negative connotation of “earth-bound” as well as a positive connotation of “well-grounded.” the Earth” (Am.9:6).48Cf. Avot 3:6 and Pisqa’ 346.2 above.
3. And, similarly, He says:
“This is my God and I will declare His beauty (‘aneweihu)” (Ex.15:2)—
that is, when I [sincerely] acknowledge Him, so to speak, He is lovely (na’eh).49Na’eh (n-‘-h; “beauty”) and ‘aneweihu (n-w-h: “to dwell”) share assonance, but not a common root meaning. The midrashic reading here, which the translation attempts to convey, seems to incorporate ‘aneweihu into the semantic field of n-‘-h.
But when I do not acknowledge Him
—so to speak—
He is lovely in name only.50//Mechilta Ishmael, shirah, 3.
And, similarly:
“Upon the Name of HASHEM do I call” (Dt.32:3)
When I call upon His Name, He is great;
but if not
—so to speak—
{He is not great}51The bracketed phrase is scribally-abbreviated in some versions..
And, similarly:
“You are my witnesses, says HASHEM, and I am God” (Is.43:12)—
when you are My witnesses, I am God;
but if you are not my witnesses
—so to speak—
I am not God.
And similarly:
“Towards You I raise my eyes, One Who dwells in the Heavens.” (Ps.123:1)—
were it not for me
—so to speak—
You would not be dwelling in the Heavens!
And here, too, you can say:
“Together are the tribes of Israel” (Dt.33:5)—
when they are bound into a single band,
but not when they are broken into several bands!