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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PARSHAT VE-ZOT HA-BRACHA</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Ve-zot ha-bracha is a classic
example of a Parsha that almost everyone knows by heart (at least the first
three aliyot), but almost no one understands. [That's because it is read
numerous times in shul, but its words are very difficult to translate.]
<BR> In this week's shiur, we try to 'break ice' by
undertaking a basic analysis of the Parsha's structure and theme. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> We begin our
study with a short discussion of the two obvious problems that one encounters
when studying the order of the tribes in these blessings. <BR>
First of all, one tribe (Shimon) appears to be missing, i.e. his tribe is not
even mentioned within Moshe's blessings. Secondly, the order of these blessings
(tribe by tribe) proceeds in what appears to be a rather random sequence.
<BR> To better appreciate these two problems, the following
table lists the tribes according to their order in Ve-zot ha-bracha. To
accentuate the apparent lack of sequence in this list, next to each 'shevet'
[tribe] we note their respective matriarch and relative position according to
birth. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE ORDER OF THE TRIBES<BR>#
SHEVET MATRIARCH & position of birth<BR>1
Reuven <SPAN class=077414417-09102006> </SPAN>Leah
1 <BR>2 Yehuda <SPAN
class=077414417-09102006> </SPAN>Leah 4 <BR>3
Levi <SPAN
class=077414417-09102006> </SPAN>Leah
3 <BR>4 Binyamin Rachel 12 <BR>5
Yosef <SPAN class=077414417-09102006>
</SPAN>Rachel 11 [ Efraim & Menashe] <BR>6
Zevulun <SPAN class=077414417-09102006> </SPAN>Leah
6 <BR>7 Yissachar Leah 5 <BR>8
Gad <SPAN
class=077414417-09102006> </SPAN>Zilpa 9
<BR>9 Dan <SPAN
class=077414417-09102006> </SPAN>Bilha 7
<BR>10 Naftali <SPAN class=077414417-09102006>
</SPAN>Bilha 8 <BR>11 Asher <SPAN
class=077414417-09102006> </SPAN>Zilpa 10 <BR> * Note
that the tribe of SHIMON is missing! </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Carefully study this list. On
the one hand, the order of the "shvatim" is certainly not random, as the
children of the maidservants (Bilha & Zilpa) are grouped at the end, while
the children of Rachel and 'sandwiched' together between Leah's elder and
younger children. <BR> One the other hand, there doesn't seem
to be an apparent reason for Rachel's children to be 'inserted' in this manner.
And of course, as you noticed, Shimon is 'missing'! <BR>
Furthermore, although it's pretty clear why Reuven is first, as he is the
oldest, why does Moshe skip from Reuven to Yehuda? Likewise, why does Binyamin
precede his older brother Yosef, and why do the children of Rachel 'interrupt'
Moshe's blessings to the children of Leah? <BR> Finally, why
does Zevulun precede Yissachar, why does Gad precede Dan, and why do the
children of Bilha 'interrupt' the children of Zilpa? <BR> Even
in Parshat Bamidbar, where we find the tribes listed in various orders as they
prepare to organize the camp around the Mishkan (see TSC shiur), we find no list
that is even slightly resembles this order of the blessings in Ve-zot ha-bracha.
<BR> In summary, although the list is not altogether random,
it certainly doesn't follow any apparent logic. In our shiur, we attempt
to identify its rationale. To that end, we must first consider the nature and
purpose of these blessings. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FROM YAAKOV TO MOSHE<BR> Ve-zot
ha-bracha is not the first time in Chumash where we find that each tribe
receives a blessing. Recall that back in Parshat Va'ychi, Yaakov Avinu blesses
each tribe before his death. Unlike Moshe, however, Yaakov addresses his
children in almost exact age order: Reuven, Shimon, Levi, Yehuda, Zevulun &
Yissachar [note slight deviation], Dan (first born of Bilha), Gad (first born of
Zilpa), Asher, and Naftali. <BR>[The only problem, of course, is that Zevulun
precedes his older brother Yissachar (for an explanation, see Seforno Br. 49:13,
based on Midrash Tanchuma Vayechi 11.). Although Gad & Asher precede
Naftali, they may very well have been born first, depending on how one
understands Breishit 30:5-10.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The reason why Yaakov blesses
his children in 'age order' is quite simple. As we explained in our shiur on
Parshat Va'ychi, Yaakov (prior to his death) blesses each son according to his
individual potential, as exhibited and manifest throughout each respective son's
life. As those blessings related to the personal destiny of each son, it makes
sense that they would follow (more or less) in the order or oldest to youngest.
<BR> Moshe, by contrast, is not the 'dying father' of twelve
sons. He is rather the 'departing leader' of twelve tribes to whom he has given
the Torah and who are about to conquer and occupy the Land of Israel. As we
would expect, his blessings accurately reflect the setting and circumstances in
which they are administered. <BR> In the first part of our
shiur, we will show how each of Moshe's blessings relates in one form or another
to either the tribe's forthcoming military conquest of the land; or to their
leadership potential; or to the quality of the specific 'nachala' (territory)
that they are destined to inherit. <BR> Afterward, we will
show how these observations will enable us to answer our original questions
concerning the strange order of the tribes in these blessings. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE 'GIST' OF THE BLESSINGS<BR>
Let's quickly review the gist of each blessing, one tribe at a time, noting how
each blessing relates to either the defining characteristic that tribe's
inheritance [nachala], or to the tribe's role in the imminent conquest of the
land. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>REUVEN <BR> At first glance,
Moshe Rabbeinu's opening remarks to the tribe of Reuven appears to be simply a
blessing of 'life'. <BR>"Let Reuven live and not die, and let his numbers be
counted" (see Devarim 33:6). </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Nonetheless, both Rashi and
Seforno explain how these remarks actually relate to the forthcoming conquest of
the land. <BR> Rashi explains how this blessing addresses
Moshe's concern that Reuven would not receive a nachala at all - as he may have
lost that right when Yaakov cursed him (on account of his sin with Bilha / see
Breishit 49:3-4), just as he forfeited his claim to the 'bechora' (birthright).
[See also Targum Onkelos.] <BR> Furthermore, the fact that
Reuven had already 'set up camp' outside the biblical borders of Eretz Canaan
(in Transjordan) provided yet another reason to doubt whether Reuven would truly
become an 'official' tribe of Israel. Hence, Rashi explains that the purpose of
Moshe's blessing was to counter these fears, thus reassuring Reuven that he will
remain 'alive,' i.e. a full fledged member of the tribes of Israel.
<BR> In contrast, Chizkuni offers a 'military' explanation for
this blessing. Considering that the tribe of Reuven had recently promised to
'take the front line' in the forthcoming battles to conquer Eretz Canaan [i.e.
to be the 'chalutz' - see Bamidbar 32:20-32], Moshe bestows upon them a blessing
of 'life' to help them survive this most dangerous task, praying in their behalf
that their 'number' ['mispar'] - population - should remain the same after
battle as it was beforehand. [For a similar approach, see commentary of Rabbenu
Yosef Bechor Shor.] <BR> For the purpose of our shiur, note
how both commentators make every effort to relate this blessing (and all the
others) to the forthcoming events, as the twelve tribes now prepare to conquer
the land. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YEHUDA<BR>"Hear Hashem the [battle] cry of Yehuda
and help him lead his people. Make his hands strong for him, and help him
against his enemies" (33:7). <BR> [See Rashi and Ibn Ezra]
<BR> Clearly, the bracha to Yehuda relates to his military
leadership, as Moshe foresees that the soldiers of Yehuda will be particularly
enthusiastic and diligent in the conquest of their portion in the Land (see
Yehoshua chapter 14 and Sefer Shoftim chapter 1). </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LEVI<BR> After a short reference
to Aharon, the tribal leader of the tribe of Levi (and "kohen gadol" /high
priest) , Moshe addresses Levi as follows: <BR>"They shall teach Your laws to
Yaakov and Your instructions to Israel; they shall offer ktoret... and
whole-offerings [olot] on the mizbeiach. God should bless his chayil and favor
his undertakings. Help him smite the loins of those who rise against him, and
don't allow his enemies to succeed" (33:8-11). </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This blessing to Levi focuses on
this tribe's responsibility to provide spiritual leadership, i.e. to teach God's
laws and officiate in His Temple. Interestingly, however, even this function is
presented in 'military' jargon [e.g. the word 'cheilo' in 33:11]. <BR>[Note also
33:9, an apparent reference to Bnei Levi's preparedness to prosecute and execute
those who sinned at chet ha-egel (see Rashi 33:9 and Shmot 32:26-29). Indeed,
their conduct at that point was of a 'military' nature.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Whereas all other tribes earned
their "nachala", a specific, designated portion of land, shevet Levi was
scattered among the various tribes in order to serve as teachers throughout the
country (note Devarim 18:1-2, "Hashem hu nachlatam"!). Understandably, then,
their blessing relates to their leadership role, rather than their allocated
portion in the land. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BINYAMIN<BR>"Beloved to God, He shall allow His
Shchina to dwell securely within him. He constantly protects [=surrounds] him,
as He rests between his shoulders" (33:12). </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This blessing (recently brought
to fame by a popular Avraham Fried song 'U-le'Binyamin amar...') focuses on the
special quality of Binyamin's nachala, its designation to house the bet
ha-mikdash (God's Temple) in Yerushalayim. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YOSEF [Efraim & Menashe]<BR>"God's blessing is
given to his land, with the bounty of dew from heaven... with the bounty of the
earth in its fullness... <BR> His 'horns' are like those of a
wild ox, with them he gores other nations... these are the 'tens of thousands'
of Efraim and these are the 'thousands' of Menashe" (see 33:13-17).
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The precise translation of this
blessing is somewhat elusive, but it clearly speaks of the bountiful nature of
the nachala apportioned to Yosef. It appears that Yosef will bear the
responsibility of forming the backbone of Israel's agrarian economy (as was
Yosef's job in Egypt - see Or Hachayim here).<BR> The final
verse alludes to Yosef's military competence that will grant him victory over
enemy nations. Specifically, Rashi understands the final pasuk as a reference to
the leadership of Yehoshua - a descendant of Efraim - who led Am Yisrael in
their conquest of Eretz Canaan. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ZEVULUN & YISSACHAR<BR>"Rejoice Zevulun as you
go out [to war; compare with Bamidbar 27:17] and Yissachar in your tents. [Their
prosperity will catalyze] a call to other nations to ascend God's mountain [see
Ibn Ezra & Seforno] where they will offer proper sacrifices, for they draw
from the riches of the sea and from the hidden hoards of the sand" (33:18).
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The opening sentence may refer
to Zevulun's military prowess [see Ibn Ezra's interpretation, in contrast to
Rashi's, and see Shoftim 5:18], but the conclusion of the pasuk clearly relates
to the importance of his nachala. Their territory was situated along the sea
[the coast from Caesarea to the Acco/Haifa bay area], thus forming Israel's
gateway to foreign trade and, consequently, economic relations with other
nations. Moshe anticipates that these business alliances will lead to the
recognition on the part of those nations of the God of Israel - the primary
long-term goal of Am Yisrael (see Devarim 4:5-8 & previous shiurim on
Parshiot Noach & Lech Lecha). <BR> The nachala of
Yissachar, too, facilitates international trade (and influence), as it lies in
Emek Yizrael, at the heart of the via maris - the ancient trade route connecting
Egypt with Mesopotamia. [See Seforno 33:19, who alludes to Yissachar's role in
international trade.] <BR> Furthermore, Rashbam (Breishit
49:14) understands the 'tents' of Yissachar as a reference to this tribe's
involvement in agriculture, while Rabbenu Yosef Bechor Shor (here) associates
Yissachar's tents with the cattle industry (compare with Breishit 4:20). All
this, too, relates directly to Yissachar's portion: the fertile soil of Emek
Yizreel renders it an ideal location for both agriculture and livestock
breeding. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>GAD<BR>"Blessed be He who enlarges [the nachala of]
Gad. He is poised like a lion to tear off arm and scalp [i.e. military
strength]. He chose for himself the best [nachala]..." (33:20-21).
[The rest of the pasuk is very difficult, but most likely refers to his nachala
as the chosen spot for Moshe's burial site - see Rashi.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Once again, Moshe's bracha
focuses on the unique nature of the given tribe's nachala, Gads initiative to
widen his inheritance in Transjordan, as well as their military capabilities.
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAN<BR>"Dan is like a lion's whelp that leaps from
the Bashan" (see 33:22). </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Dan's blessing obviously relates
to their military might and the location of their nachala - at the western
slopes of the Golan Heights [Bashan is the biblical name for the Golan - see
Devarim 3:8-10], today the area of Tel Dan and Kiryat Shmona in the Chula valley
of the Upper Galil. Anyone who has been on a tiul to the Golan, and visited the
old Syrian bunkers that overlooked the Chula valley and the area of Tel Dan and
Kiryat Shemona, can easily understand how the phrase 'yezanek min ha-Bashan'
describes the nachala of Dan. <BR>[Even though Devarim 4:43 indicates that the
Golan region itself was included in Menashe's nachala, not Dan's, the Targum
here explains, our pasuk means that Dan lived near the Bashan, and the land in
his region was watered by the streams flowing down from the Bashan. Note as well
that Ibn Ezra (and others) explain Moshe's bracha as having nothing to do with
Dan's actual portion, rather the tribe's military strength. He interprets
'yezanek min ha-Bashan' as modifying the lion to whom Dan is compared, rather
than the tribe of Dan itself.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Additionally, Rashi explains the
lion metaphor as a reference to Dan's location on the border, standing guard
against enemy intrusion. [Almost prophetic!] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>NAFTALI<BR>"Naftali should be satiated [for his
nachala] is full of God's blessing, to the west and south (of his brother Dan)
he shall/must conquer his land" (33:23). [See Ibn Ezra's comments regarding the
word 'yarasha'.] <BR> [See also Ramban - note why he quotes
the Midrash.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Again, Moshe's bracha relates to
the agricultural potential of this nachala and the conquest of that portion.
[Parenthetically, Naftali's nachala is situated in the fertile and beautiful
region of the Upper Galil, to the west and south of Tel Dan (including Zefat
& Har Meron).] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ASHER<BR>"May Asher be the most blessed of sons,
may he be the favorite of his brothers and may he dip his foot in oil. Iron and
copper are your door-bolts, and your security should last for all your days"
(33:24). </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> These psukim require further
elucidation, but what is clear is that they relate to two unique characteristics
of Asher's nachala: its abundance of olive trees (and hence olive oil) and its
location on Israel's northern border. [See Ramban's interpretation, that Asher's
portion guards the country's northern border (and thus serves as an 'iron lock'
securing the country). See also Seforno, who explains that the presence of iron
& copper locks on their homes reflects the wealth of their land.]
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SUMMARY<BR> As we review all
these brachot, it becomes clear that they all focus on the nature of each
nachala and the conquest of the land. In fact, almost all the commentators,
especially Ibn Ezra, Chizkuni, and Seforno (in addition to Rashi and Ramban),
relate to this aspect of the nachalot throughout their interpretation of these
psukim. <BR> These observations can help us understand the
underlying intention of the blessings that Moshe Rabbeinu bestows at this time.
Aware of the military capabilities of each tribe and the anticipated geographic
division of the land (note 34:1-4), Moshe blesses each tribe - encouraging them
to achieve their fullest potential in the forthcoming conquest of Eretz
Canaan.<BR>[In essence, that is what 'blessings' are all about - i.e. the
fulfillment of personal potential!] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Based on this understanding, we
can return to our original question and make some sense out of the seemingly
random order of their presentation. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>'INHERIT' ORDER<BR> As these
blessings relate to the "nachalot" - the upcoming inheritance of each tribe, we
posit that the order of the blessings follow according to the order of the
geographical location of those nachalot. <BR>[To appreciate how this theory
explains their order, it is recommended that you follow this section of the
shiur while referring to a map of the nachalot of the tribes in the Land of
Israel.]<BR> <BR> Recall from the opening lines of the
Parasha - how Reuven is the first tribe to receive Moshe's blessing.
Reuven is first, not just because he is the oldest, but rather because Reuven
was the first tribe to conquer his portion, as recorded in Bamidbar chapter 32
(& Devarim 3:16-19). <BR> If this theory was correct, we
would now expect Gad to receive the next blessing (who joined Reuven in their
conquest of Transjordan). Instead, we find that the next blessing goes to
Yehuda (see 33:6-8). However, one can suggest a very simple explanation -
as there appears to be an 'overriding' rule that governs the order of these
blessing - that Moshe first blesses the tribes from Yaakov's wives (i.e. the
children of Leah & Rachel) - and only afterward blesses the tribes from the
maidservants (Bilha & Zilpa). <BR> This principle
beautifully explains the order when Moshe finally blesses these four tribes
(from the maidservants) towards the end of the Parasha. Note how he begins
by blessing Gad (see 33:20), because they conquered their nachala first (in
Transjordan) - even though Dan is the older brother (and the head of the camp in
the desert /see Bamidbar chapter 2!). <BR>
<BR> These observations can also help clarify the content of
Reuven's blessing. Moshe must emphasize that even though Reuven's nachala lies
outside the borders of Eretz Canaan, they retain their status as an 'official'
shevet (as we explained earlier). </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YEHUDA FIRST<BR> Once we skip
Gad, Reuven is followed by Yehuda - the first of the tribes to successfully
conquer their portion of land, as detailed both in Sefer Yehoshua (chapters
14->15) and in Sefer Shoftim (1:1-15). This also explains why Yehuda's
blessing focuses on their military power. <BR> Next, Moshe
Rabbeinu works his way 'up north', from Yehuda (in the south) through Binyamin
to Efraim and Menashe. This principle (of geographical order) explains why
Binyamin precedes Yosef, for his nachala is located north of Yehuda, but south
of Efraim. We'll soon continue with the tribes located to the north of Efraim,
but first, we must explain what happened to Shimon & Levi. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A 'SOLUTION' FOR SHIMON<BR> Our
approach thus far can also provide us with a clue as to why Shimon does not
receive a blessing in Ve-zot Ha-bracha. Considering that Shimon's nachala is
later included (almost 'swallowed up') within the borders of Yehuda (see
Yehoshua 19:1 & 19:9!), one could conclude that Shimon basically never
received their own nachala (a fulfillment of Yaakov's 'blessing' to Shimon in
Breishit 48:5-7). Furthermore, in the aftermath of 'chet bnot Mo'av' their
numbers were severely reduced (see Bamidbar 26:14, compare 1:23!), hence we can
conclude that their army may not have played a major role in the conquest of the
land as well. <BR>[Note Rashi on 33:7 (towards the end), where he quotes a
Midrash Tehillim that the bracha to Shimon is actually 'included' within the
bracha to Yehuda: 'shma Hashem' contains the first letters of Shimon's name,
'shin.mem.ayin'. In fact, the same wording is used when Shimon is first named by
his mother: 'ki shama Hashem ki snu'a anochi' (see Breishit 29:33!).]
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As Shimon's conquest and
inheritance during the time period of Yehoshua will be almost negligible, his
tribe is totally skipped. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHY LEVI & BINYAMIN COME
FIRST<BR> Now, we must explain why Levi follows immediately
after Yehuda, before all the other shvatim. <BR> To do so, we
must first explain why according to our theory (that the blessings relate
specifically to the nachalot) -Levi should not have received any blessing, for
they were not destined to receive any portion in the land - as Moshe himself has
stated earlier: <BR>"The kohanim-levi'im - the entire tribe of Levi - shall not
receive a nachala with the rest of Israel ... God is his nachala, as He spoke to
him" (see Devarim 18:1-2). </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, a closer analysis of
this pasuk can provide us with a very meaningful reason for not only the nature
of Moshe's blessing to Levi, but also its position! Note how the tribe of Levi
did, indeed receive a nachala - not a tract of land, but rather 'nachalat
Hashem' - i.e. as a tribe, they are destined to serve the people as God's
representatives. <BR> Towards that purpose, God separated the
entire shevet of Levi to serve in the bet ha-mikdash and to teach Torah to Bnei
Yisrael; and hence, this responsibility is considered their nachala.
<BR> Even though this special nachala does not carry a
distinct geographical border, nonetheless the bet ha-mikdash ['makom asher
yivchar Hashem' / see Devarim chapter 12] was to become the central location for
the fulfillment of these responsibilities. Considering that the permanent bet
ha-mikdash was destined to be built in Jerusalem [= Har ha-Moria, see Divrei
Hayamim II 3:1], Moshe Rabbeinu treats the tribe of Levi as though its nachala
will be that city. <BR> As we all know, the city of Jerusalem
is located precisely between the borders of the tribes of Yehuda (to the south)
and Binyamin (to the north / see Yehoshua 15:8 & 18:16) - therefore his
blessing follows that of Yehuda (and precedes the blessing to Binyamin) - and
deals with their tribal responsibilities to teach Torah to Israel, and officiate
in the Temple: <BR>"...They shall teach Your laws to Yaakov and Your Torah to
Israel - they shall put incense and whole burnt-offering upon Your altar. God
should bless his substance, and accept the work of his hands..." (see 33:8-11).
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though the cities wherein
the Levites will live are scattered among the tribes, Jerusalem will remain
their center. Furthermore, in Sefer Yehoshua we learn how Yehuda becomes the
first tribe to supply cities for the levi'im (see Yehoshua 21:1-4). [This may be
an additional reason why Levi follows Yehuda in Ve-zot Ha-bracha.] And it only
makes sense that their primary cities would be located nearby Jerusalem - within
the tribes of Yehuda and Binyamin. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BINYAMIN<BR> As the order
proceeds from south to north, Binyamin receives the next blessing, i.e.
following Levi. This 'juxtaposition' to Levi also explains why Moshe's blessing
to Binyamin focuses first and foremost on this tribe's role as the territory
wherein God will allow His Shchina to dwell (see 33:12-13!) Recall how Jerusalem
is located on its southern border, while the mishkan was located in other cities
within Binyamin, such as Gilgal, Nov, and Givon. Accordingly, Binyamin's bracha
deals exclusively with God's promise that His Shchina will dwell within this
tribe's borders ['shoulders']. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YOSEF & THE SHOMRON <BR> As
we proceed northward from the territory of Binyamin, we enter the region settled
by the children of Yosef, first Efraim and then Menashe (located farther to the
north). Once again, our theory also explains why Moshe's blessing to Yosef
focuses primarily on the land's vast agricultural potential and the tribe's
military strength. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YISSACHAR & ZEVULUN<BR> To
explain why Yissachar and Zevulun follow Menashe, we must consider once again
the geography of the land. <BR> Thus far, we have seen how the
blessings proceed from north to south, however, as the borders of Efraim &
Menashe extend from the Mediterranean Sea to the Jordan River, we have not yet
found an example of whether an eastern territory should precede a western one
(or visa versa). We do encounter this problem in regard to Yissachar and
Zevulun, as both occupy the area north of Yosef's border, Zevulun to the west
(along the coast) and Yissachar to the east (in Emek Yizrael until the Jordan
River). <BR> As we explained earlier, this territory serves as
the gateway to foreign trade, convoys and shipping, as reflected in Moshe's
blessings to Yissachar and Zevulun. <BR> Although no
'geographical' reason seems to warrant Zevulun's precedence over his older
brother, Yissachar, Moshe Rabbeinu follows the pattern set by Yaakov Avinu, who
also blessed Zevulun before Yissachar (see Breishit 49:13-14). It should also be
noted that Zevulun precedes Yissachar in Sefer Yehoshua chapter 19, as well, in
the context of the apportionment of the land among the tribes. <BR>[Rashi also
provides an answer relating to the famous Yissachar/Zevulun 'work/study Torah'
arrangement.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BNEI HA-SHFACHOT<BR> As we
explained above, Moshe blesses the children of Yaakov's maidservants only after
he completes the blessings to Leah and Rachel's children. However, consistent
with his pattern heretofore, he presents his blessings in the order of their
nachalot, rather than the order of their births. <BR> Moshe
begins this group of shvatim with Gad, who, together with Reuven, took their
nachala first, in Transjordan, before the other tribes established their
settlements. Dan & Naftali follow, as their nachalot are situated to the
north of Yissachar & Zevulun. Finally he comes to Asher, whose nachala
extends along the entire northern border of Israel (today southern Lebanon).
<BR> These geographic considerations explain the progression
of Moshe's blessing, in what would otherwise have been considered a very strange
internal order. <BR> Furthermore, this analysis also provides
us with a better appreciation of the content of these final four blessings, as
they focus on the beauty of the land, each tribe's need for expansion, and how
they protect Israel's northern and eastern borders. Moshe's blessings thus
encourage these tribes, who reside far away from the center of the country, to
rise to the challenges that their nachalot present. [Sefer Yehoshua and Sefer
Shoftim provide us with numerous examples of how difficult this challenge truly
was.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>The OPENER & the FINALE<BR>
Now that we have explained the individual brachot and their sequence, we
conclude our shiur by taking a quick look at Moshe Rabbeinu's opening and
concluding comments, to see how they relate to our discussion thus far.
<BR> Moshe introduces his brachot with a four-pasuk 'opener'
(see 33:2-5) and a corresponding four-pasuk 'closer' (see 33:26-29). The
introductory psukim - the precise translation of which requires further
discussion beyond the scope of this shiur - clearly point to Ma'amad Har Sinai
and Moshe's role as the transmitter of the laws commanded at Har Sinai.
<BR> Moshe's closing remarks focus on God as the Protector of
Israel, Who provides close supervision (see 33:26), assistance in battle (see
33:26,27,29), and agricultural and economic prosperity (see 33:26 & 28).
<BR> Not only do these opening and closing remarks form the
appropriate framework for the individual blessings, they also directly relate to
the primary theme of Sefer Devarim (and, for that matter, Chumash as a whole).
God has chosen the Jewish nation to represent Him as His model nation to guide
mankind in the proper direction. To that end, He gave them the Torah (see
33:2-5), which contains the specific laws whose observance in the Promised Land
leads to the realization of that goal. Now, before his death, Moshe blesses Bnei
Yisrael that they fulfill that potential, that God assist them in their
achievement of these goals, in the nachala they are about to conquer and occupy.
<BR>Certainly, a most appropriate way for Moshe Rabbeinu to finish the Torah,
and thus conclude his life's mission! </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> chazak chazak ve-nitchazek
<BR> shabbat shalom ve-chag sameiach, <BR>
menachem <BR> <BR>========================== <BR>FOR FURTHER
IYUN<BR>A. Be sure to see Ramban & Ibn Ezra on 33:7. Many of the points
raised in the above shiur are discussed in their peirushim to this pasuk. The
Ramban is rather lengthy, but well worth reading! </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. In the context of the bracha to Reuven - that he
should 'live', we mentioned several explanations: either that he should not lose
his portion on account of his sin with Bilha, or he should retain his status as
part of the twelve tribes in spite of settling in Transjordan, or that his men
should survive the dangers of the front line where they stood during the
conquest of Eretz Yisrael. Abarbanel adds an additional element to this final
approach, that the women and children of Reuven remained behind across the
Jordan as the men went to fight in Eretz Yisrael proper (see Bamidbar 32). Moshe
thus prays on behalf of the defenseless wives and youngsters who were exposed to
the possibility of attack by hostile neighbors. <BR>With respect to the
possibility that Moshe was concerned about the Jordan River isolating Reuven
from the rest of the nation, see Seforno on this pasuk, who advances a variation
of this general approach. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. Moshe beseeches, "Hear, Hashem, the cry of
Yehuda…" There are two ways to explain this 'cry'. In the shiur we followed the
approach of Rashi and Ramban, that this 'cry' refers to wartime prayers. Moshe
expresses his hope that Hashem will listen to Yehuda's pleas during warfare.
Chazal, however, in Masechet Makkot 11b, explain that Moshe here prays for
Yehuda's release from the excommunication to which he was subjected as a result
of his promise to Yaakov (Breishit 43:9). Based on these two approaches and our
discussion of Reuven's bracha, explain the phrase 'Ve-zot li-Yehuda" and the
relationship between Moshe's brachot to Reuven and Yehuda. [See Da'at Zkenim.]
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>D. Targum Yonatan on Devarim 18:2 ('Hashem Hu
nachalato') writes that the twenty-four gifts given to the kohanim constitute
the nachala of the tribe of Levi. Compare this comment with our understanding of
Levi's nachala, and assess this notion in light of Moshe's bracha to Levi and
this shiur. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>E. Rashi offers one interpretation of the final
clause of Levi's bracha (33:11) that it foresees the battle waged by the
Chashmonaim (who were kohanim, descendants of Levi) against the Greeks (see also
Targum Yonatan). Based on your knowledge of the history of Chanukka and in light
of our discussion in this shiur, explain how this struggle may be viewed as part
of Levi's conquest of 'his portion' in Eretz Yisrael. How does this Midrashic
approach relate to the pshat of the pasuk as explained in this shiur?
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>F. A particularly novel interpretation of
Binyamin's bracha is offered by Rabbenu Yosef Bechor Shor. He explains the
bracha as referring not to Hashem's dwelling in Binyamin's portion, but rather
to the constant influx of kohanim and levi'im into the borders of Nachalat
Binyamin to serve in the mikdash. (Meaning, 'yishkon' and 'chofef' modify the
tribe of Levi, not God.) Thus, the brachot to Levi and Binyamin essentially
constitute a single bracha. Explain how this may add to the ideas discussed in
this shiur regarding the juxtaposition between these two brachot. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>G. The Midrash towards the beginning of Shmot Rabba
writes that the name 'Zevulun' refers to the fact "that Hashem had His Shchina
dwell among them [Bnei Yisrael]… 'Zevulun' means the bet ha-mikdash, as it says,
'I [Shlomo] have built a 'bet zvul' for You…'". <BR> Explain
this association between Zevulun and the mikdash based on Moshe's bracha to this
tribe in Ve-zot Ha-bracha. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>H. Contrast Targum Onkelos' translation of the
expression 'gur aryeh' in Yaakov's bracha to Yehuda (Breishit 49:9) with his
explanation of the exact same term in Moshe's bracha to Dan (Devarim 33:22).
Explain how this difference may reflect the distinction between Yaakov's brachot
and Moshe's, as discussed in this shiur. [See also question K in Further Iyun.]
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>I. BACK TO SHIMON <BR>We suggested our own reason
for Shimon's conspicuous absence from this parsha, but the commentators provide
several additional reasons. Rashi cites their sin with bnot Mo'av, the
responsibility for which seems to lie with shevet Shimon. Ibn Ezra suggests that
Moshe may be following the lead of Yaakov, who cursed Shimon & Levi instead
of blessing them. Levi, however, earned Moshe's blessing on account of Aharon, a
man of stature with no equal in the tribe of Shimon. [In terms of Reuven, who
was also cursed by Yaakov, the Ibn Ezra explains that in reality Yaakov did
bless Reuven, and he thus earned Moshe's bracha, as well.]
<BR> Rabbenu Yosef Bechor Shor also maintains that Moshe
followed Yaakov's lead in withholding a bracha from Shimon, but offers a
different explanation for Reuven's right to a bracha. Since Moshe himself
ordered the tribe of Reuven to join Gad in the front lines in the conquest of
Eretz Yisrael, he had to bless Reuven with military success, just as he blessed
Gad.] <BR> Ramban posits an interesting theory - the 'twelve
rule' - that whenever the tribes are mentioned, there can be only twelve of
them. Usually, Levi is omitted and Yosef is replaced by Efraim & Menashe.
But now that all three - Levi, Efraim and Menashe - must be included, one shevet
must be dropped. Shimon, whose nachala, as we have seen, is situated within
Yehuda's portion, and who was cursed by Yaakov, serves as the best candidate to
forfeit his blessing. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>J. One question we have not addressed is why
Menashe is not mentioned before Yehuda. After all, Menashe - like Reuven -
settled before the other tribes, in Transjordan. This issue relates to the
general and more complicated topic concerning nachalat Menashe, why it was
divided into two, and how their portion relates (or doesn't relate) to Reuven
and Gad's - all beyond the scope of this week's shiur. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>K. We noted in the shiur the fundamental
distinction between Moshe's brachot in our parsha and Yaakov's blessings to his
sons in Parshat Vayechi. The Midrash, however, actually draws a parallel of
sorts between these two sets of blessings: <BR>"And this is that which their
father [Yaakov] spoke unto them: [Yaakov told his sons,] another man of similar
stature is destined to bless you, and from where I have left off he shall begin…
" (Breishit Rabba 100:12). <BR> Where in the history of Am
Yisrael did Yaakov 'leave off'? Where did Moshe begin? How may this Midrash be
understood in light of this shiur? </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>L. We did not address in the shiur the reason why
Moshe felt compelled to divide the tribes into the two groups, the sons of the
maidservants and those of Rachel and Leah. A precedent for this differentiation
with regard to Bnei Yisrael's settlement in the land exists back in Parshat
Vayechi. Yaakov Avinu bestows upon Yosef the legal status of the bechora, which
grants him a double portion in Eretz Yisrael (Breishit 48:5). Divrei Hayamim I
5:1 tells us that the rights of the bechora were taken away from Reuven as a
result of his sin with Bilha and transferred to Yosef. <BR>
Needless to say, several children - including two firstborns, from both Bilha
and Zilpa - were born in between Reuven and Yosef. However, the firstborns of
the maidservants did not qualify for the rights of the double nachala.
Apparently, although all twelve tribes earned equal membership in Bnei Yisrael,
some hierarchical system remained at least with regard to the settlement of the
Land. Perhaps for this reason Moshe arranged his blessings for the successful
occupation and settlement of Eretz Yisrael according to this division.
</FONT></DIV>
<DIV> </DIV>
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