Deuteronomy 33:12

all day long - that is, forever. From the time Jerusalem was chosen, the Divine Presence has never dwelt elsewhere.

and dwells between his shoulders - The Holy Temple was built on the highest point of his land, except that it was twenty-three cubits below the Eitam Spring (see Yoma 31a). David intended to build it there, as is taught in Shechitath Kodashim [Zev. 54b]: But they said to David ‘Let us build it a little lower, because it is written ‘and He dwells between his shoulders,’ and there is no part of an ox more beautiful than its shoulders.’

Mosheh the prophet blessed the tribe of Benjamin, and said: The beloved of the Lord shall abide in safety with Him, He will protect him all the days, and His Shekinah will dwell within his borders.

Of Benjamin he said i.e., concerning Benjamin [cf. comment on: 8], who is beloved of God , he said that Benjamin shall dwell securely upon God , and that God shall dwell between his shoulders.

hover upon him refers to the Glory, which dwelt in Jerusalem, in Benjamin’s territory (for so it is written [cf. comment on: 6]).

between his shoulders means “in the middle of his hereditary lands”, or it might mean “prominent”, or, then again, it might be another modifier of hover upon him , as if to say, “He shall hover upon him, and situate Himself between his shoulders, all day”.

THE BELOVED OF THE ETERNAL SHALL DWELL IN SAFETY BY HIM. He called Benjamin the beloved of the Eternal, saying: “Benjamin, who is the beloved of G-d, will dwell in his land in safety relying on G-d and G-d will shelter him always and cause His Divine Presence to rest in his land.” And He dwelleth between his shoulders — this alludes to what the Rabbis have derived from this expression., and the shoulders are lower than the head. (Zebachim 54 b).
By the way of the Truth, [the mystic teachings of the Cabala], the verse states: the Beloved, the Eternal, (beloved) does not refer to Benjamin, describing him as “the beloved of G-d.” Instead it is a descriptive noun referring to G-d — “G-d, the beloved” — as in the verse, Let me sing of my Beloved (Isaiah 5:1 — Ha’kthav V’hakabalah). will dwell over Benjamin, and this is the assurance to the Benjaminites that they may trust in the Eternal forever, for the Eternal is G-d, an everlasting Rock. And He will shelter and protect Benjamin all the day, and they shall not be ashamed at the time of trouble, and between the shoulders of Benjamin He will dwell forever. It is from this verse that Solomon was called Yedidiah [i.e., the beloved of the Eternal], for the Eternal’s sake, and he built His lovely dwelling-place, just as he was called Shlomoh, also meaning to say that his nature was perfect (shleimah) in peace (shalom), and therefore it is spelled with the letter hei [at the end, in order to indicate that he is shleimah — “perfect”]. And the Rabbis said in the Midrash of Rabbi Nechunya ben Hakanah: “The Holy One, blessed be He, said to him [Solomon]: Since your name is like the name of My Glory I will give you My daughter, for it is written, And the Eternal gave Solomon wisdom etc. But it did not become manifest [to others]. And where did it become manifest? Further on, [where it is said], for they saw that the wisdom of the Eternal was in him, to do justice,, 3:28. etc.”
It is correct to interpret that with his three references in this verse to the Divine Presence, Moses alludes to the three Sanctuaries. Of the First Sanctuary he says, He shall dwell in safety by him, similar to what is stated, and the Glory of the Eternal filled the House. Of the Second Sanctuary he says, He covereth him all the day, since the Divine Presence did not dwell there, but only sheltered and protected it. Or it may be that it [the Divine Presence] literally “hovered” over it, as is mentioned in Pirkei Heichaloth. [The third reference,] and He dwelleth between his shoulders alludes to the days of the Messiah, for at that time they shall call Jerusalem The throne of the Eternal. It is interpreted in the Sifre in this manner. 352.

'ידיד ה, as our sages interpret this compliment (Shabbat 55) that Binyamin died only because of the venom of the original serpent, which brought death for human beings into this world. He, personally, had not committed any deed which would have warranted his death otherwise.

ישכון לבטח עליו, Moses prays that this tribe should not join the rebellion against the dynasty of the house of David and become part of the Northern Kingdom.