[Par-reg] V'zot ha'Bracha - shiur

[Menachem Leibtag]

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
  In Memory of Rabbi Abraham Leibtag
 Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT VE-ZOT HA-BRACHA
 
    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.] 
    In this week's shiur, we try to 'break ice' by undertaking a basic
analysis of the Parsha's structure and theme. 
 
INTRODUCTION
    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. 
    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. 
    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. 
 
THE ORDER OF THE TRIBES
#  SHEVET MATRIARCH & position of birth
1  Reuven     Leah   1 
2  Yehuda     Leah   4 
3  Levi          Leah   3 
4  Binyamin  Rachel  12 
5  Yosef       Rachel  11 [ Efraim & Menashe] 
6  Zevulun     Leah   6 
7  Yissachar  Leah   5 
8  Gad         Zilpa   9 
9  Dan         Bilha   7 
10  Naftali    Bilha   8 
11  Asher    Zilpa  10 
   * Note that the tribe of SHIMON is missing! 
 
    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. 
    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'! 
    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? 
    Finally, why does Zevulun precede Yissachar, why does Gad precede
Dan, and why do the children of Bilha 'interrupt' the children of
Zilpa? 
    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. 
    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. 
 
FROM YAAKOV TO MOSHE
    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. 
[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.] 
 
    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. 
    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. 
    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. 
    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. 
 
THE 'GIST' OF THE BLESSINGS
    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. 
 
REUVEN 
    At first glance, Moshe Rabbeinu's opening remarks to the tribe of
Reuven appears to be simply a blessing of 'life'. 
"Let Reuven live and not die, and let his numbers be counted"  (see
Devarim 33:6). 
 
    Nonetheless, both Rashi and Seforno explain how these remarks
actually relate to the forthcoming conquest of the land. 
    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.] 
    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. 
    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.] 
    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. 
 
YEHUDA
"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). 
    [See Rashi and Ibn Ezra] 
    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). 
 
LEVI
    After a short reference to Aharon, the tribal leader of the tribe
of Levi (and "kohen gadol" /high priest) , Moshe addresses Levi as
follows: 
"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). 
 
    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]. 
[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.] 
 
    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. 
 
BINYAMIN
"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). 
 
    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. 
 
YOSEF [Efraim & Menashe]
"God's blessing is given to his land, with the bounty of dew from
heaven... with the bounty of the earth in its fullness... 
    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). 
 
    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).
    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. 
 
ZEVULUN & YISSACHAR
"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). 
 
    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). 
    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.] 
    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. 
 
GAD
"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.] 
 
    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. 
 
DAN
"Dan is like a lion's whelp that leaps from the Bashan"      (see
33:22). 
 
    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. 
[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.] 
 
    Additionally, Rashi explains the lion metaphor as a reference to
Dan's location on the border, standing guard against enemy intrusion.
[Almost prophetic!] 
 
NAFTALI
"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'.] 
    [See also Ramban - note why he quotes the Midrash.] 
 
    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).] 
 
ASHER
"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). 
 
    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.] 
 
SUMMARY
    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. 
    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.
[In essence, that is what 'blessings' are all about - i.e. the
fulfillment of personal potential!] 
 
    Based on this understanding, we can return to our original
question and make some sense out of the seemingly random order of
their presentation. 
 
'INHERIT' ORDER
    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. 
[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.]
 
    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). 
    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). 
    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!). 
    
    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). 
 
YEHUDA FIRST
    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. 
    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. 
 
A 'SOLUTION' FOR SHIMON
    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. 
[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!).] 
 
    As Shimon's conquest and inheritance during the time period of
Yehoshua will be almost negligible, his tribe is totally skipped. 
 
WHY LEVI & BINYAMIN COME FIRST
    Now, we must explain why Levi follows immediately after Yehuda,
before all the other shvatim. 
    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: 
"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). 
 
    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. 
    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. 
    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. 
    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: 
"...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). 
 
    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. 
 
BINYAMIN
    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']. 
 
YOSEF & THE SHOMRON 
    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. 
 
YISSACHAR & ZEVULUN
    To explain why Yissachar and Zevulun follow Menashe, we must
consider once again the geography of the land. 
    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). 
    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. 
    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. 
[Rashi also provides an answer relating to the famous
Yissachar/Zevulun 'work/study Torah' arrangement.] 
 
BNEI HA-SHFACHOT
    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. 
    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). 
    These geographic considerations explain the progression of Moshe's
blessing, in what would otherwise have been considered a very strange
internal order. 
    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.] 
 
The OPENER & the FINALE
    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. 
    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. 
    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). 
    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. 
Certainly, a most appropriate way for Moshe Rabbeinu to finish the
Torah, and thus conclude his life's mission! 
 
    chazak chazak ve-nitchazek 
    shabbat shalom ve-chag sameiach, 
    menachem 
    
========================== 
FOR FURTHER IYUN
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! 
 
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. 
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. 
 
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.] 
 
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. 
 
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? 
 
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. 
 
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.'". 
    Explain this association between Zevulun and the mikdash based on
Moshe's bracha to this tribe in Ve-zot Ha-bracha. 
 
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.] 
 
I. BACK TO SHIMON 
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.] 
    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.] 
    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. 
 
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. 
 
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: 
"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). 
    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? 
 
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. 
    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. 
 

 
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