English translation — דברים ג

1.

From the verse¹

"Hashem, God of your fathers, add to you a thousand times as many as you are, and bless you as He has spoken to you"²

Rashi quotes the words "add to you a thousand times as many as you are" and explains: "What is 'and bless you as He has spoken to you'?

Rather, they said to him, Moses,³

You set a limit to our blessing,

The Holy One, blessed be He, already promised Abraham⁴

that if a man could count, etc.⁵.

He said to them: This is from me, but He will bless you as He has spoken to you."

The source of this Rashi commentary is from the Sifri⁶

and Midrash⁷.

In the Sifri it states: "They said to him: Our teacher Moses, we do not desire that you bless us,

The Holy One, blessed be He, promised Abraham our father, saying: 'And I will multiply your seed as the stars of the heavens⁸

and I will make your seed as the dust of the earth⁴,

and you set a limit to our blessing.

A parable of a king, etc. Moses said to Israel: 'Hashem, God of your fathers, add to you a thousand times as many as you are' — this is from me you have; 'and bless you as He has spoken to you' — as the sand of the seas, as the plants of the earth,⁹

as the fish of the sea, and as the stars of the heavens in abundance."

(The Midrash says: "Thus said Israel to him: Our teacher Moses, the Holy One, blessed be He, did not set a limit to our blessings, and you said 'a thousand times.'

He said to them: The blessing with which I blessed you is from me; when the Holy One, blessed be He, comes, He will bless you as He has spoken to you.")

As we learn above on the plain meaning in Rashi's commentary,

and also in the Sifri and Midrash,

the claim of the Jews was: the blessing of the Most High is without limit,

that the Jews will be in number without a boundary¹⁰,

why does Moshe bless them with a blessing

("as you a thousand times")

which has a limit,

a limitation.

According to this, however, it is not understood: a)

Why does Rashi change and begin with the question on the doubling of the blessing in the verse – "What is 'and He will bless you again as He spoke to you'" – and not with explaining the claim of the Jews to Moshe,

as in the Sifri and Midrash?

And especially since it is not Rashi's way in his commentary to explain the difficulty in the verse,

but directly with the explanation in the words of the text,

and as discussed many times.

b)

Even if there were not the question "What is shuv etc." – one must say "This is from my [words] etc.",

so that it should not contradict the blessings earlier "which if one can etc."

c)

Why does Rashi say that the proof in the "they said to him" is from the promise of the Holy One, blessed be He "which if a man can count etc." not as in the Sifri where the proof is brought from the beginning of the promise "and I will place your seed as the dust of the earth"¹¹

(in addition to this "and I will multiply your seed as the stars of the heavens")?

d)

Since Rashi only warns about the matter of the limit of "a thousand times",

why does he quote from the verse also the words "add to you as you"¹²?

Also one must understand – and mainly: what the commentators ask:¹³

What does the blessing of Moshe Rabbeinu add – the blessing of "a thousand times" is indeed included and nullified in the blessing of the Most High

("which He spoke to you")¹⁴

which is without limit and boundary?

(And all the more so and a fortiori from the well-known principle – "yesh bichlal ma'atayim maneh"¹⁵)?

Commentators answer the question: a)

Blessing of¹⁶

the Holy One, blessed be He,

is connected with the condition and it comes only when Jews fulfill Torah and mitzvos,

but the blessing of Moses is not dependent on any condition; or,

b.

b)

Blessing of¹⁷

Moses applies in the present time and the blessing of the Holy One, blessed be He, will be in the future.

But the answers¹⁸

are consistent only with the Sifri and Midrash: The Sifri brings a "parable of a king who had many possessions and had a young son and needed to go overseas. He said: If I leave my possessions in my son's hand, he will stand and squander them. Rather, I will appoint a guardian until he grows up. When that son grew up, etc. He said to him: All that I gave you, I gave only from my own, but what your father left for you, it is preserved for you,"

from which it is understood¹⁹

that the blessing from the Most High is not in the same time

(and in the same standing and situation of the son)

when the blessing of the guardian – Moses – takes place; and so it is also understood from the language of the Midrash in that parable "when the king <b>will come</b>" and in the moral "when the Holy One, blessed be He, <b>will come</b>,"

that the two blessings are in two separate times.

But in Rashi,

who explains the plain meaning of the verse,

and he says simply "this is from my [words] but He will bless you as He spoke to you" and he does not even <b>allude</b> to any of the above-mentioned explanations*¹⁹,

it is understood that there is a <b>simple</b> explanation in this,

according to Rashi's commentary,

which Rashi does not even need to allude to.

3.

The explanation of this: according to the plain meaning of our holy teacher Moses

(and even according to the homiletical method of the Sifrei and Midrash)

there is no question why Moses limits the blessing "a thousand times" while the blessing of the Most High was that there would be no limit and measure to their number – because a human,

however great he is,

is still a created being, limited.

And to note from what is explained at length in the books of investigation&lt;sup&gt;20&lt;/sup&gt;

that from limited things cannot be assembled a multitude that is without limit and number literally.

For example the continuation of time cannot be without an end and limit,

since time is composed of moments hours days etc.,

it will then turn out that one BL"G is greater than a second BL"G

(the BL"G of hours,

where each hour contains many moments – relative to the BL"G of moments.

And similarly etc.)

– and it cannot be that one BL"G is greater than a second BL"G&lt;sup&gt;21&lt;/sup&gt;.

See there and elsewhere.

4.

In general,

simply it speaks in the books and midrash

(not about literally without limit,

but)

about a &lt;b&gt;number &lt;/b&gt;exceedingly great&lt;sup&gt;22&lt;/sup&gt;.

The blessing from the Most High "And I will multiply your seed as the stars of the heavens and I will set your seed as the dust of the earth"

(not mentioning any number),

means that they will be in such a multitude&lt;sup&gt;23&lt;/sup&gt;

extraordinary&lt;sup&gt;24&lt;/sup&gt;

that such a number is entirely difficult to count&lt;sup&gt;25&lt;/sup&gt;,

And regarding the sand of the sea

(which is the promise to Abraham our father²⁶

"as the sand which is upon the seashore" and as he also expounds here in Sifrei "as the sand of the seas")

has a number,

but its number is in such an exceedingly great multitude that one does not count it "which cannot be counted <b>because of multitude</b>"²⁷

And as it is <b>necessary</b> by "and he gathered²⁸

Joseph grain as the sand of the sea very much, until he ceased to count, for there was no number",

although it is understood that the "food of the seven years" which Joseph gathered and "placed within it" was within a limit,

only it was in an exceedingly great multitude,

and therefore "ceased to count" "the counter from counting" "for there was no number" of the numbers which – counters use²⁹.

And this was

(according to the Sifri and Midrash)

The claim to Moshe "a thousand times" is "a limit to our blessing",

He limits their blessing,

It is a much smaller number than the Most High said,

"A thousand times" one counts.

But in the simple meaning of Scripture it is not a

(za)

question,

Because a thousand times of the number of Jews at that time is an exceedingly great multitude.

Therefore Rashi does not begin with the manner of the Sifri and Midrash with "they said to him",

However, since in the verse the question arises "What is 'He will again bless you as He spoke to you'",

this compels – "&lt;b&gt;Rather &lt;/b&gt;– they said to him etc.'",

as follows.

5.

Jews were then sixty myriads&lt;sup&gt;30&lt;/sup&gt;

the males twenty years old&lt;sup&gt;31&lt;/sup&gt;

until sixty years&lt;sup&gt;32&lt;/sup&gt;,

to this are added males up to twenty and above sixty and women and children,

the count will be at least around two million&lt;sup&gt;33&lt;/sup&gt;

; "a thousand times" that number,

will be approximately two billion! So in &lt;b&gt;simple understanding &lt;/b&gt;it does not fit that one should come with a claim how can it be that one nation – counts only two billion.

And additionally, and this is also the main point – it is customary that with "a thousand times" one does not mean exactly a thousand,

but a multitude of times like that,

including also more than a thousand³⁴,

and thus one can also explain simply in the words of Moses³⁵.

And especially since the multitude of Jews that can be on the face of the dry land,

is indeed not a multitude like the stars of the heavens and the dust of the earth

for the area of dry land of the globe has a specific measure

("the world is six thousand parasangs"³⁶)

and a person's place is four cubits³⁷,

one can calculate and estimate³⁸

how many people can be found on the entire area of dry land*³⁸

of the globe.

And especially since there are and there will be

(also in the future)

also other nations,

and animals,

houses,

fields and vineyards etc. – and additionally and mainly – the proper place of Jews

(according to Torah)

is in the Land of Israel³⁹,

this is indeed the Land of the Deer*³⁹

but only a part of the entire dry land⁴⁰.

So it is understood that the number of how many people⁴¹

can be found in the area of the globe⁴²,

is much smaller than the exceedingly great multitude of the dust of the earth,

(and especially all together)

*⁴².

Is simply "I will add to you a thousand times as many as you" not in contradiction to the blessings of the Holy One, blessed be He, mentioned above – because the multitude of blessings of the Holy One, blessed be He, was said in a borrowed manner⁴³,

not literally⁴⁴

like the stars of⁴⁵

heaven⁴⁶,

the dust of the earth⁴⁷

and the sand of the sea

(and the sand of the sea),

(and the sand of the sea)⁴⁸,

and on the other hand, also <b>a thousand times</b> can mean

(figuratively)

without number.

But since it says again "and He blessed you as He spoke to you",

it is proven that Moses had to add this as an answer to a claim and question of the Jews.

Therefore Rashi says that the Jews said "Moses, you are setting a limit to our blessing; the Holy One, blessed be He, already promised Abraham that if a man can count, etc."

6.

On the verse "which if a man could count" Rashi says "just as it is impossible for the dust to be counted, so your seed will not be counted."

Based on this it is understood that the blessing of G-d was not that they should be as many as there is dust of the earth,

but that because of the exceedingly great multitude they will not be counted, exactly as dust is not counted⁴⁹.

And this was the question of the Jews "You set a limit to our blessing": since the Almighty had promised that there would be such a multitude that it is not at all customary to count them,

"your seed will not be counted" – how does Moses come and say a count "like you <b>a thousand times</b>",

that they will indeed be counted⁵⁰.

And even though "like you a thousand times" can mean an immense multitude

(and as discussed earlier that it can mean

(by way of exaggeration)

even more than a thousand times as much)

– it is nevertheless a matter of a limit,

they are counted and measured with a value and ratio relative to the number that they were then,

"<b>like you a thousand times</b>".

And this is the difference between Sifri and Midrash and Rashi: according to the Sifri

(and Midrash)

is the claim to Moses "You set a limit to our blessing" that Moses says a much smaller number of how many Jews there will be relative to the great multitude of the Most High's blessing that they will be as the stars of the heavens and as the dust of the earth&lt;sup&gt;23&lt;/sup&gt;

(which is why he brings earlier in Sifri,

the

(later)

verse "And I will multiply your seed &lt;b&gt;as the stars of the heavens&lt;/b&gt;" to explain that also the verse "And I will set your seed as the dust of the earth" means that the exceedingly great multitude in this&lt;sup&gt;51&lt;/sup&gt;).

According to Rashi, however, the claim "You set a limit to our blessing" is not about the quantity of number, but rather that he says about them a number when the Most High promised that they will be not within the category of number.

Therefore he brings

(not the verse of the stars of the heavens,

or as the sand of the sea&lt;sup&gt;52&lt;/sup&gt;,

which have a category of number as above&lt;sup&gt;53&lt;/sup&gt;,

but rather)

the verse "If a man can count etc."&lt;sup&gt;54&lt;/sup&gt;,

as above.

7.

To this is Moshe's answer "This is &lt;b&gt;from me&lt;/b&gt; but &lt;b&gt;He&lt;/b&gt; will bless you as He spoke to you": the blessing that he gives is also &lt;b&gt;Yosef&lt;/b&gt;

(&lt;b&gt;Hashem&lt;/b&gt;),

the blessing that the Almighty gives,

but since the blessing is "from me",

&lt;b&gt;He&lt;/b&gt; says it,

the blessing is seen from them

(and consequently also said)

with a limit; "but &lt;b&gt;He&lt;/b&gt; will bless you as He spoke to you",

the blessing will be fulfilled as the Almighty blesses "as He spoke to you",

that "that if a man could count etc."

And the explanation in this is also explained in the phrase "Yosef &lt;b&gt;upon you like you&lt;/b&gt;": Moshe,

since he is a flesh and blood&lt;sup&gt;55&lt;/sup&gt;

limited in place and in a specific time,

he cannot "remove himself" from boundary,

from the number of Jews "like you" that he sees before his eyes,

and blesses them – his blessing is "&lt;b&gt;Yosef upon you like you&lt;/b&gt;"&lt;sup&gt;56&lt;/sup&gt;

; but not so the blessing of the Almighty,

who is not limited at all – in His promise

(to Avraham)

"that if a man could count etc. also your seed will be counted",

He sees them then as they will be in the state "that if a man could count etc."

<b>Example </b>

(But not – exactly)

For example: The Ten Commandments were said by the Almighty <b>to the Jews </b>in one utterance and afterwards there were also the <b>same </b>Ten Commandments each individual utterance by itself⁵⁷.

8.

The meaning of the verse in Rashi:

It is explained in the writings of the AriZal&lt;sup&gt;58&lt;/sup&gt;

(which Motzaei Shabbos Kodesh this,

5 Menachem-Av&lt;sup&gt;59&lt;/sup&gt;

is his yahrtzeit)

in the aforementioned maamar that Moshe said "Ad kan mishlei mikan v'elch vayevarech etchem ka'asher diber lachem" – "Ki Moshe b'gimmel E-l Sha-dai",

and when the letters are full

("kazeh alef lamed shin dalet yud im hakollel")

"ya'alu b'gimatria elef v'hi haelef shel binah",

and the power of Moshe was "ad ima velachen birkam b'elef pe'amim",

and therefore he says "Ad kan mishlei mikan v'elch vayevarech etchem mibechinas Abba Ila'ah".

Also in this one sees the correspondence of p'shat shebichsav with p'nimiyus haTorah:

And one can explain the rationale in this: the concept of without limit

(as it is explained in the Sifri and the Midrash)

Although that this does not mean without number in actuality,

only figuratively as above,

but the concept of "without number" even figuratively,

since it is stated in the Torah of truth,

a true concept,

that that which one says that Jews will be like the stars of the heavens, like the dust of the earth, and like the sand of the sea, a multitude that "cannot be counted because of multitude" is it because in its source the "cannot be counted" derives from the true without number,

only as this is drawn down into the world

(which is &lt;b&gt;limited&lt;/b&gt;)

it comes down in a manner of "cannot be counted &lt;b&gt;because of multitude&lt;/b&gt;".

That

That

is

is

the limitation and number in that which Jews are like the stars of the heavens, like the dust of the earth, and like the sand of the sea is not from their own essence and concept,

only from that which they have descended into worlds until this world,

but in truth and in inwardness their concept is

(their source above –)

the true without number&lt;sup&gt;60&lt;/sup&gt;.

And based on this it comes out,

according to our Sages and the Midrash,

that the exceedingly great multitude among Israel like the stars of the heavens, like the dust of the earth, and like the sand of the sea which "cannot be counted because of multitude",

this derives from the aspect of without limit above,

from the worlds of Ein Sof above Atzilut.

And a multitude within limitation which also in human language is called "number",

its root above is in the aspect of limit,

the ten Sefirot of Atzilut⁶¹.

9.

Also when it speaks about Israel as they are not in exceedingly great multitude as according to Rashi,

there is a difference between the blessing of Moses and the blessing of the Holy One, blessed be He: the limitation and number within them is heard

(the blessing of Moses),

or the limitation is not heard – analogous to the dust of the earth

(the blessing of the Holy One, blessed be He)

as above.

And since that &lt;b&gt;all &lt;/b&gt;matters have a root above,

it is understood that the root of the two matters above is from such a level where there is vessel

(Atzilut),

where there begins the matter of division and limitation and consequently – number&lt;sup&gt;62&lt;/sup&gt;.

and therefore it is drawn down also below into limitation and number in actuality

(also in the language of people).

i.e.

that is

from a place where there are no vessels,

there is drawn from it also below a matter of &lt;b&gt;without &lt;/b&gt;number&lt;sup&gt;63&lt;/sup&gt;

(according to the conduct of the world),

a multitude like the stars of the heavens, like the dust of the earth, and like the sand of the sea].

The difference between the two manners is,

whether the matter of the vessels is heard or it is not heard.

Based on this it follows,

that the blessing of the Holy One, blessed be He, according to the explanation of the Sifri and the Midrash is from the aspect of Keter,

where there are no vessels,

but the blessing of the Holy One, blessed be He, according to Rashi is from the aspect of Chochmah,

where there are vessels⁶⁴

only they are not heard,

they are nullified to the light,

therefore Chochmah in general is called,

also the vessels within it,

its life – lights⁶⁵,

and the blessing of Moses where the matter of limitation and number is heard,

is from the aspect of Binah⁶⁴,

where the matter of the vessel is heard⁶⁵.

And through this study in Torah in both manners – plain

(and in general – the revealed part of Torah),

whose content in general is "number"⁶⁶

in Torah,

and the inner dimension of Torah,

the Torah of the AriZal

(which as the AriZal said⁶⁷

specifically in these latter generations it is permitted and a mitzvah to reveal this wisdom and which in our days was revealed in the teachings of Chassidus and in the manner <b>that they will be sustained</b>⁶⁸

from it,

Chassidus Chabad),

which is in general the infinite in Torah,

above the category of number⁶⁹,

and in a manner of one Torah,

one will merit the time of "And it will be <b>the number</b> of the children of Israel etc. which <b>shall not be measured nor counted</b>"⁷⁰

which will be in the future,

and very soon.

(From the talk of Shabbos Parshas Devarim 5736)