[Par-reg] Vzot Habracha -shiur
Menachem Leibtag
tsc at bezeqint.net
Fri Oct 17 02:34:19 EDT 2008
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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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