V’Zos HaBerachah - 2nd Portion

Join me as we learnish the second Torah reading for Monday Pares. This now continues the blessing that Moshe gives the tribes before his passing. Yesterday we learned the first two tribes that he gave a blessing to was Ruven and Yehuda and within Yehuda was the blessing of Shim. Today we continue with verse 8 chapter 33 the blessing for Ley and to Ley he said to me your tumim and urim which is the tum which was the breastplate and the parchment with God's name that was there that the high priest would sing beit you as a pious man when you were tested and you were tried with the waters of contention. What's he referring to? Let's see. Rashi and about he said the following meaning not to the tribe of Ley but about the tribe of Ley. He's talking to the divine presence and he's asking of God that theim should be given to the people of Ley. you were not together with all the other people that complained in the why did you take us out of Egypt where we're going to get water from and so on. Like the explains that that when we rested when we were by the place of the complaint of water. Another explanation what this means is this is talking about he's telling God you caused Aaron to come upon him like you lie against him meaning you caused him to do something wrong meaning that if Moshe was angry if you were got upset at Moshe that he wasn't going to go into the land of Israel because he yelled at the Jewish people that They he called her you rebels how am I going to take water why did you punish Aaron Miriam what did they do wrong was just an accomplice he was standing there with me but why did he get punished one who sends to his to his maternal father I do not see him and to his brothers near do I recognize and I don't recognize ize his brothers, nor did he know his children or his grandchildren because they observe your word your word and they kept your covenant and during the time is referring to the time of when the Jewish people were in Egypt. See over here when the Jewish people sinned with the golden calf then said who is with me that means who did not sin who gathered all the people of Ley come came and gathered and I told them to go and kill amongst their brothers and sisters as of their brothers not the sisters as of whom is the father of meaning the son maybe a father of a ley the mother may be an Israelite which means a relative of theirs and they could and they're the ones that may have sinned or the son of his daughter and Kasu and that's what they did they went and killed their own relatives because they had to do with the sin of the golden calf and therefore Rashi continues we can't explain that to explain this is literally his father or his brother or his children they were Levites And neither of the people of Ley ever sinned. So it must be only family that may have been through marriage. So whether a Levite married an Israelite and that child or a Levite's grandchildren, let's say their daughter married an Israelite and so on. And those were the people that they had to kill during the time of the son of the golden calf. They kept what God said that God said you should not have any other idols and any other gods. And they went and made sure that they did not sin with the golden calf. What are we talking about? A covenant of this is referring to the covenant that during the time the Jewish people were in the desert. The Israelites, the regular tribes did not circumcise their children. That's why we know there was no pascal offering brought for the 38 years. And we also see this before Yeshua tells them all to circumcise themselves. However, the people of the tribe of Levy did circumcise themselves. Verse 10. They will therefore teach your ordinances to Jacob and the torrents of the Jewish people. They will place incense before you and offerings on your altar. They're worthy to teach the Jewish people. Refers to an a scent offering which completely is consumed on the altar. Verse 11. God bless their army and they and favorably accept the work of their hands. Strike the loins of those who rise up against them and their enemies. So they will be prevented from rising against them. Verse 11. Rashi come of Mosha's asking that for the tribe of Ley. that the word means to strike their loins, meaning hit those that try against that come up against them because most of a person's strength is in his loins that he has the ability to stand tall and stand strong. It says that with their loins are able to constantly stand still and those that try to complain or disrupt the priesthood is referring to that they should not be successful in their coup or in their arguments. Another explanation Moshe saw he saw the future conflict of the of the Greeks against the And he play and he prayed for the should be victorious over the Greeks because they were very few. There were only 12 children of the against thousands upon thousands of Greeks. therefore uses the terminology that God shall bless his army of that he should be able to affect through favorably the work of his hands and in order to be able to effectively wipe out the Greek army of this is a continuation to what it says before that where it says that strike the loins of those meaning hit the loins of those that try to come up against them and those that hate him should not have any ability to rise up against them. Verse 12. Now he goes to the blessing of he says God's beloved one will dwell securely beside him. He hovers upon him all day of him above him all day of and he dwells between his shoulders because he just blessed Levite about the sacrifices that they would bring. So he blesses about the holy temple that would be in the portion of in the land of Israel. Therefore he juxtapose the two the blessing of Ley and the blessing of Yemen next to each other the one that comes next to next to it which is tomorrow's Torah reading is the blessing of Yseph because also in the area of Yseph in the was Mishk and the parcel of Yseph was the tabernacle that was going to be built would be built in his parcel as it says [snorts] that he was disgusted with the tent that was in Joseph meaning that when the Jewish people went against God's will he was upset and therefore allowed it by the destruction of Sheila which was in the portion of Ephraim which is the son of Yosephil and because ultimately the holy temple which it will be for eternity is uh more cherished by God than Sheilo which was only temporary. Therefore is mentioned before hovers over it say he hovers over love and protects it with a divine presence on it all day all day that God protects the area of eternity whenever ever since was chosen to be the holy place the divine presence did not rest anywhere else other than in Jerusalem where the holy temple was being safe of and between its shoulders it dwells meaning in the higher parts when we talk about a shoulders the higher part of the person and therefore it's telling us in the height of the land of Israel the ba mdish was built however this area was actually lower by 23 amas from which is the place which is right next to temple mount sham hyd initially wanted to build the holy temple there and however he said why should I build it in a place which is so shallow he said let the end um initially he was supposed he wanted to build it there but then afterwards he said everybody would have to go up there so therefore because it says you would have to rise up and therefore he wanted to put it on the mountain which is much higher but at the end he said let's put it in a lower place because that it's resting by the shoulders. It's not exactly by the top. It's a drop lower than the top and which that's the second to the highest point in the land of Israel that when we talk about the most beautiful part like similar to an ox that where do you see the the body so to speak of the ox is by the part of his shoulders and that's the so to speak the nicest place of it. So so too the temple mount should be in the nicest place of the land of Israel not at its highest point but its second to most highest like the shoulder height and that was the temple mount. This concludes the second Torah reading of