[Par-reg] Vzot haBracha - 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. 



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