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<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>*************************************************************<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> THE <st1:place w:st="on"><st1:PlaceName
w:st="on">TANACH</st1:PlaceName> <st1:PlaceName w:st="on">STUDY</st1:PlaceName>
<st1:PlaceType w:st="on">CENTER</st1:PlaceType></st1:place>
[http://www.tanach.org]<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> In
Memory of Rabbi Abraham Leibtag<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> Shiurim in Chumash & Navi by
Menachem Leibtag<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>*************************************************************<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>PARSHAT VE-ZOT HA-BRACHA<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> In this week's shiur, we try to 'break ice' by
undertaking a basic analysis of the Parsha's structure and theme. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>INTRODUCTION<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>THE ORDER OF THE TRIBES<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'># SHEVET MATRIARCH
& position of birth<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>1 Reuven Leah
1 <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>2 Yehuda Leah
4 <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>3 Levi Leah 3
<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>4 Binyamin Rachel 12
<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>5 Yosef Rachel
11 [ Efraim & Menashe] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>6 Zevulun Leah
6 <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>7 Yissachar Leah 5 <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>8 Gad Zilpa
9 <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>9 Dan Bilha
7 <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>10 Naftali Bilha
8 <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>11 Asher Zilpa
10 <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> * Note that the tribe of SHIMON is missing! <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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'! <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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? <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> Finally, why does Zevulun precede Yissachar, why
does Gad precede Dan, and why do the children of Bilha 'interrupt' the children
of Zilpa? <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>FROM YAAKOV TO MOSHE<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>[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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:place
w:st="on"><st1:PlaceType w:st="on">Land</st1:PlaceType> of <st1:PlaceName
w:st="on">Israel</st1:PlaceName></st1:place>. As we would expect, his
blessings accurately reflect the setting and circumstances in which they are
administered. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>THE 'GIST' OF THE BLESSINGS<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>REUVEN <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> At first glance, Moshe Rabbeinu's opening remarks to
the tribe of Reuven appears to be simply a blessing of 'life'. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"Let Reuven live and not die, and let his numbers be
counted" (see Devarim 33:6). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> Nonetheless, both Rashi and Seforno explain how
these remarks actually relate to the forthcoming conquest of the land. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>.
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 <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>.
<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>YEHUDA<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> [See Rashi and Ibn Ezra] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>LEVI<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> After a short reference to Aharon, the tribal leader
of the tribe of Levi (and "kohen gadol" /high priest) , Moshe
addresses Levi as follows: <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"They shall teach Your laws to Yaakov and Your instructions to <st1:place
w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>;
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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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]. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>[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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>BINYAMIN<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:City
w:st="on"><st1:place w:st="on">Temple</st1:place></st1:City>) in Yerushalayim. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>YOSEF [Efraim & Menashe]<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"God's blessing is given to his land, with the bounty of dew from
heaven... with the bounty of the earth in its fullness... <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:country-region w:st="on">Israel</st1:country-region>'s
agrarian economy (as was Yosef's job in <st1:country-region w:st="on"><st1:place
w:st="on">Egypt</st1:place></st1:country-region> - see Or Hachayim here).<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>ZEVULUN & YISSACHAR<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:country-region w:st="on"><st1:place
w:st="on">Israel</st1:place></st1:country-region>'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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:country-region
w:st="on">Egypt</st1:country-region> with <st1:place w:st="on">Mesopotamia</st1:place>.
[See Seforno 33:19, who alludes to Yissachar's role in international trade.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>GAD<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> Once again, Moshe's bracha focuses on the unique
nature of the given tribe's nachala, Gads initiative to widen his inheritance
in <st1:place w:st="on">Transjordan</st1:place>, as well as their military
capabilities. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>DAN<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"Dan is like a lion's whelp that leaps from the <st1:place w:st="on">Bashan</st1:place>"
(see 33:22). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:place
w:st="on">Upper Galil</st1:place>. 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>[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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> Additionally, Rashi explains the lion metaphor as a
reference to Dan's location on the border, standing guard against enemy
intrusion. [Almost prophetic!] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>NAFTALI<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"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'.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> [See also Ramban - note why he quotes the Midrash.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:place
w:st="on">Upper Galil</st1:place>, to the west and south of Tel Dan (including
Zefat & Har Meron).] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>ASHER<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:country-region
w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>'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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>SUMMARY<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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.<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>[In essence, that is what 'blessings' are all about - i.e. the
fulfillment of personal potential!] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> Based on this understanding, we can return to our
original question and make some sense out of the seemingly random order of
their presentation. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>'INHERIT' ORDER<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>[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 <st1:place w:st="on"><st1:PlaceType w:st="on">Land</st1:PlaceType>
of <st1:PlaceName w:st="on">Israel</st1:PlaceName></st1:place>.]<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> If this theory was correct, we would now expect Gad
to receive the next blessing (who joined Reuven in their conquest of <st1:place
w:st="on">Transjordan</st1:place>). 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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:place w:st="on">Transjordan</st1:place>)
- even though Dan is the older brother (and the head of the camp in the desert
/see Bamidbar chapter 2!). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>YEHUDA FIRST<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>A 'SOLUTION' FOR SHIMON<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>[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!).] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> As Shimon's conquest and inheritance during the time
period of Yehoshua will be almost negligible, his tribe is totally skipped. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>WHY LEVI & BINYAMIN COME FIRST<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> Now, we must explain why Levi follows immediately
after Yehuda, before all the other shvatim. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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: <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"The kohanim-levi'im - the entire tribe of Levi - shall not
receive a nachala with the rest of <st1:country-region w:st="on"><st1:place
w:st="on">Israel</st1:place></st1:country-region> ... God is his nachala, as
He spoke to him" (see Devarim 18:1-2). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:City w:st="on"><st1:place
w:st="on">Jerusalem</st1:place></st1:City> [= Har ha-Moria, see Divrei Hayamim
II 3:1], Moshe Rabbeinu treats the tribe of Levi as though its nachala will be
that city. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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: <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"...They shall teach Your laws to Yaakov and Your Torah to <st1:place
w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>
- 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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> Even though the cities wherein the Levites will live
are scattered among the tribes, <st1:City w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:City>
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 <st1:City
w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:City> - within the
tribes of Yehuda and Binyamin. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>BINYAMIN<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:City w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:City>
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']. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>YOSEF & THE SHOMRON <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> As we proceed northward from the <st1:place w:st="on"><st1:PlaceType
w:st="on">territory</st1:PlaceType> of <st1:PlaceName w:st="on">Binyamin</st1:PlaceName></st1:place>,
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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>YISSACHAR & ZEVULUN<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> To explain why Yissachar and Zevulun follow Menashe,
we must consider once again the geography of the land. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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 <st1:place w:st="on">Jordan
River</st1:place>). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>[Rashi also provides an answer relating to the famous Yissachar/Zevulun
'work/study Torah' arrangement.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>BNEI HA-SHFACHOT<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> Moshe begins this group of shvatim with Gad, who,
together with Reuven, took their nachala first, in <st1:place w:st="on">Transjordan</st1:place>,
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 <st1:country-region w:st="on">Israel</st1:country-region> (today
southern <st1:country-region w:st="on"><st1:place w:st="on">Lebanon</st1:place></st1:country-region>).
<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> These geographic considerations explain the
progression of Moshe's blessing, in what would otherwise have been considered a
very strange internal order. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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
<st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>'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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>The OPENER & the FINALE<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>Certainly, a most appropriate way for Moshe Rabbeinu to finish the
Torah, and thus conclude his life's mission! <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> chazak chazak ve-nitchazek <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> shabbat shalom ve-chag sameiach, <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> menachem <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>========================== <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>FOR FURTHER IYUN<o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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! <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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 <st1:country-region
w:st="on"><st1:place w:st="on">Jordan</st1:place></st1:country-region> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>With respect to the possibility that Moshe was concerned about the <st1:place
w:st="on">Jordan River</st1:place> isolating Reuven from the rest of the
nation, see Seforno on this pasuk, who advances a variation of this general
approach. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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? <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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…'". <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> Explain this association between Zevulun and the
mikdash based on Moshe's bracha to this tribe in Ve-zot Ha-bracha. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>I. BACK TO SHIMON <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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.] <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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 <st1:place w:st="on">Transjordan</st1:place>. 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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: <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>"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). <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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? <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'>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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoPlainText><font size=2 face="Courier New"><span style='font-size:
10.0pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'><o:p> </o:p></span></font></p>
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