וזאת הברכה אשׁר ברך משׁה אישׁ האלהים את־בני ישׂראל לפני מותו׃
This is the blessing that Moshe, the man of God, spoke over the people of Isra'el before his death:
(Deu 33:1 CJB)
'Like apples of gold in settings of silver is a word appropriately spoken.'
(Pro 25:11 CJB)
This is the blessing that Moshe, the man of God, spoke over the people of Isra'el before his death:
(Deu 33:1 CJB)
'Like apples of gold in settings of silver is a word appropriately spoken.'
(Pro 25:11 CJB)
This may at first seem like a statement concerning 'a-propos' words, but a deeper look in the original Hebrew of the text reveals a more distinct depth.
In the original language text, the word 'setting' refers to filigree works.
From afar, a filigree work of silver may look like a simple work of silver. But one coming closer will see it made of lacy threads of and through the small holes between the silvery threads, he will see inside what was hidden from his eyes when he stood afar: an apple of pure gold.
Through these little holes, one is able to see the real secret; beneath the plain silver lies the gold. This proverb then may tell us that right words are words that may at first look seem at first as plain as silver, but when properly hid, they reveal gold apples of wisdom.
Many people also may seem to us like plain filigree works of silver.
May we take the time to come closer to them and see
the golden creation they have been created to be.
Many people may seem to us like plain filigree works of silver.
May we take the time to come closer to them and see
the golden creation they have been created to be.
When Moshe spoke these words (Deut 33), he could have taken the opportunity to really 'lay it' on the Children of Israel. He was finally done. After all the trouble they had caused him, he could really have told them what he thought.
He actually did.
But he saw the gold under the silver.
Sages have commented that when he was in front of the Children of Israel, Moshe was the faithful responsible leader who always told them words of exhortation and rebuke that motivated them to be better than themselves. On the other hand, when he spoke with Hashem, Moshe always had very good and positive words about Israel; he always gave a positive report and instead of venting his frustrations, pleaded, even laying his own life for them (Ex 33).
Moshe did believe Hashem, but he also believed in he Children of Israel. Yes he knew of the future apostasy, but he also knew about the future redemption.
Anyone can see the faults in others, but it takes a truly great person to discern the good in them. It takes work; it takes discernment to see the gold behind the plain silver. It is important here to remember that during the reign of King Solomon, Israel was so wealthy that silver was worth like tin today (2 Kings 9:20).
In this chapter (Deut 33, Moshe speaks positive blessings to Israel; he speaks of their future greatness. His greatness is not only in the fact that he does not hold a grudge for the past troubles, but also that he rejoices in the good fortune of others. Whereas he, he who was faithful in all Hashem's House; he who was coined as the 'meekest of all men' was forbidden to enter the Land of his dreams, he rejoiced at Israel's being given what he himself was denied.
In Midrash Rabah 11 we read that Moshe's upper half was Godly, while his lower half was human. I don't know if that is true, but Hashem did mention that the Messiah will be like Moshe (Deut 18:15) and we now know about Yeshua, who was on earth in a human bodily form while endowed with Hashem's Spirit.
In any case here is how Rabbi Yisrael Salanter explains the midrash rabah 11. He says that concerning himself, Moshe was very spiritual, but when it came to people, he was very human. In Kubos 17a, the Talmud explains it in the following manner. It says that a person must mingle with others so to understand the needs of others. That he himself, should have as few needs as possible, but all the while understanding the needs of others. Rabbi Salanter continues with saying that a man should have two sets of values: one for himself and one for others. That while he should shy away from honor, he should bestow honor on others. That while he should forgo pleasure, he should strive to provide pleasure to others. That while a person should be humble, he should never humiliate his fellow man.
I heard it said another way. I personally have, like everyone else two eyes. But unlike everyone else, one of them is weak while the other is strong. I should use my strong eyes on myself when I check my own heart, but use the weaker of the two one on others, thus being severe on myself, and lenient on others. Sad to say, we often use our severest judgement on others while being lenient and forgiving on ourselves. This was not Moshe's way. he was hard on himself and saw glory on Israel.
If this was Moshe's attitude towards the congregation, how much more should we play by the same playbook. Like Hashem, Moshe was able to find the good in the people of Israel. he plead for their reinstatement in Ex 33, and now, in Deut 33 he praises their redemption.
Moshe played by the same playbook as Hashem who in spite of our sinful state saw enough good in us. to give us Yeshua as a representative. Yeshua must have seen enough good in us to accept. (Would you like in the novel, 'A Tale of Two Cities' give your life for someone else because you thought they deserved it?)
Paul the apostle certainly did see the good in us. Of Israel he said,
...the people of Isra'el! They were made God's children, the Sh'khinah has been with them, the covenants are theirs, likewise the giving of the Torah, the Temple service and the promises; (Rom 9:4 CJB)
And looking to all of our bright future he says,
I don't think the sufferings we are going through now are even worth comparing with the glory that will be revealed to us in the future.
(Rom 8:18 CJB)
IF HASHEM CAN SEE ALL THAT GOOD AND WORTH IN ALL OF US, SO SHOULD WE SEE ALL THAT GOOD AND WORTH IN EACH OTHER.
In the original language text, the word 'setting' refers to filigree works.
From afar, a filigree work of silver may look like a simple work of silver. But one coming closer will see it made of lacy threads of and through the small holes between the silvery threads, he will see inside what was hidden from his eyes when he stood afar: an apple of pure gold.
Through these little holes, one is able to see the real secret; beneath the plain silver lies the gold. This proverb then may tell us that right words are words that may at first look seem at first as plain as silver, but when properly hid, they reveal gold apples of wisdom.
Many people also may seem to us like plain filigree works of silver.
May we take the time to come closer to them and see
the golden creation they have been created to be.
Many people may seem to us like plain filigree works of silver.
May we take the time to come closer to them and see
the golden creation they have been created to be.
When Moshe spoke these words (Deut 33), he could have taken the opportunity to really 'lay it' on the Children of Israel. He was finally done. After all the trouble they had caused him, he could really have told them what he thought.
He actually did.
But he saw the gold under the silver.
Sages have commented that when he was in front of the Children of Israel, Moshe was the faithful responsible leader who always told them words of exhortation and rebuke that motivated them to be better than themselves. On the other hand, when he spoke with Hashem, Moshe always had very good and positive words about Israel; he always gave a positive report and instead of venting his frustrations, pleaded, even laying his own life for them (Ex 33).
Moshe did believe Hashem, but he also believed in he Children of Israel. Yes he knew of the future apostasy, but he also knew about the future redemption.
Anyone can see the faults in others, but it takes a truly great person to discern the good in them. It takes work; it takes discernment to see the gold behind the plain silver. It is important here to remember that during the reign of King Solomon, Israel was so wealthy that silver was worth like tin today (2 Kings 9:20).
In this chapter (Deut 33, Moshe speaks positive blessings to Israel; he speaks of their future greatness. His greatness is not only in the fact that he does not hold a grudge for the past troubles, but also that he rejoices in the good fortune of others. Whereas he, he who was faithful in all Hashem's House; he who was coined as the 'meekest of all men' was forbidden to enter the Land of his dreams, he rejoiced at Israel's being given what he himself was denied.
In Midrash Rabah 11 we read that Moshe's upper half was Godly, while his lower half was human. I don't know if that is true, but Hashem did mention that the Messiah will be like Moshe (Deut 18:15) and we now know about Yeshua, who was on earth in a human bodily form while endowed with Hashem's Spirit.
In any case here is how Rabbi Yisrael Salanter explains the midrash rabah 11. He says that concerning himself, Moshe was very spiritual, but when it came to people, he was very human. In Kubos 17a, the Talmud explains it in the following manner. It says that a person must mingle with others so to understand the needs of others. That he himself, should have as few needs as possible, but all the while understanding the needs of others. Rabbi Salanter continues with saying that a man should have two sets of values: one for himself and one for others. That while he should shy away from honor, he should bestow honor on others. That while he should forgo pleasure, he should strive to provide pleasure to others. That while a person should be humble, he should never humiliate his fellow man.
I heard it said another way. I personally have, like everyone else two eyes. But unlike everyone else, one of them is weak while the other is strong. I should use my strong eyes on myself when I check my own heart, but use the weaker of the two one on others, thus being severe on myself, and lenient on others. Sad to say, we often use our severest judgement on others while being lenient and forgiving on ourselves. This was not Moshe's way. he was hard on himself and saw glory on Israel.
If this was Moshe's attitude towards the congregation, how much more should we play by the same playbook. Like Hashem, Moshe was able to find the good in the people of Israel. he plead for their reinstatement in Ex 33, and now, in Deut 33 he praises their redemption.
Moshe played by the same playbook as Hashem who in spite of our sinful state saw enough good in us. to give us Yeshua as a representative. Yeshua must have seen enough good in us to accept. (Would you like in the novel, 'A Tale of Two Cities' give your life for someone else because you thought they deserved it?)
Paul the apostle certainly did see the good in us. Of Israel he said,
...the people of Isra'el! They were made God's children, the Sh'khinah has been with them, the covenants are theirs, likewise the giving of the Torah, the Temple service and the promises; (Rom 9:4 CJB)
And looking to all of our bright future he says,
I don't think the sufferings we are going through now are even worth comparing with the glory that will be revealed to us in the future.
(Rom 8:18 CJB)
IF HASHEM CAN SEE ALL THAT GOOD AND WORTH IN ALL OF US, SO SHOULD WE SEE ALL THAT GOOD AND WORTH IN EACH OTHER.
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