[Par-reg] for 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
**********************************************************
***

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. 



-------------- next part --------------
A non-text attachment was scrubbed...
Name: vzot.pdf
Type: application/pdf
Size: 53773 bytes
Desc: not available
Url : http://mail.atlchai.org/pipermail/par-reg/attachments/20091007/b348d162/attachment-0001.pdf