Chumash Devarim. The Book of Deuteronomy. Parshat Vezot Habrachah

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1 Chumash Devarim The Book of Deuteronomy Parshat Vezot Habrachah 5772/2012

2 THE TORAH - CHUMASH DEVARIM Copyright by Chabad of California THE TORAH - CHUMASH BEMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF A project of THE LUBAVITCH REBBE Chabad of California 741 Gayley Avenue, Los Angeles, CA Copyright / Fax by Chabad Published of California, by Inc. Kehot Publication Society 770 Eastern Parkway, Published Brooklyn, by New York Kehot Publication / Fax Society 770 Eastern Parkway, editor@kehot.com Brooklyn, New York / Fax Order Department: 291 Kingston Order Avenue, Department: Brooklyn, New York Kingston Avenue / / Brooklyn, Fax New York / Fax All rights reserved, including the right to reproduce this book All rights or portions reserved, thereof, including any the form, right without to reproduce permission, this book or portions in writing, thereof, from in any Chabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark of The Merkos Kehot L Inyonei logo is a Chinuch, trademark Inc. of Merkos L'Inyonei Chinuch, Inc. ISBN: ISBN: ISBN (set) Published Published in in the the United United States States of of America America

3 GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi EXODUS Shemot Va eira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Tisa Vayakheil Pekudei LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai NUMBERS Bemidbar Naso Beha alotecha Shelach Korach Chukat Balak Pinchas Matot Masei DEUTERONOMY Devarim Va etchanan Eikev Re eh Shoftim Teitzei Tavo Nitzavim Vayeilech Ha azinu Vezot Habrachah 54 הכרבה תאזו

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5 54 ו ז את ה בּ ר כ ה Vezot Habrachah Overview The closing parashah of both the Book of Deuteronomy and the entire Torah, Vezot HaBerachah ( This is the Blessing ), records Moses blessing to his people the finale of his farewell address to them followed by the vision that God shows him of the people s future fortunes in their land, and finally, the account of his death. Most of the parashah is devoted to Moses blessing. Just as Jacob s blessing to his sons closed both the account of his life and the Book of Genesis, so does Moses blessing to his people close the account of his life and his book, the Book of Deuteronomy. Also parallel to Jacob s blessing, Moses blessed the people both collectively and as an aggregate of individual tribes, blessing each one with the unique qualities it would need to fulfill its specific role with regard to the greater good of the nation. In fact, many parallels can be drawn between the blessings of Jacob and those of Moses. This being the case, the natural questions that arise are: Why did God deem it necessary for Moses to bless the people when Jacob had already done so years before? What did Moses blessings add to Jacob s? Before addressing these questions, we would do well to compare these two sets of blessings with the blessings given in the one other instance in the Torah wherein the central figure of one generation blesses the next: Isaac s blessings to Jacob (and Esau). 1 Although Isaac s blessings are shorter than those of Jacob and Moses (since there was no differentiation of his progeny into tribes, which would have occasioned unique blessings for each), they are wholly concerned with the bestowal of material plenty and security, intended to provide the recipients with the physical means to fulfill God s will unencumbered by worries of earning a livelihood or the threat of war. In contrast, both Jacob s and Moses blessings, although including similar wishes for material plenty and security, comprise a relatively equal amount of prophecy and even (in Jacob s case) reproach. In fact, if we consider all these blessings together, we notice an unfolding progression: the blessings originate in Isaac, pass on to Jacob, and are finally channeled through Moses. In this context, the next natural question is: Why didn t this progression begin with Abraham? In a sense, it does. We recall that at the beginning of parashat Lech Lecha, 2 God granted 1. Genesis 27:28-29, Genesis 12:

6 Overview of VEZOT HABRACHAH Abraham the power to bestow blessing, and that in parashat Chayei Sarah, 3 Abraham bequeathed this power to Isaac. We further recall that Abraham would have blessed Isaac had he not foreseen that one of Isaac s sons would be unworthy of being blessed; for this reason, he left it to God to bless Isaac, which He did immediately after Abraham s death. 4 In this context, Isaac was the first patriarch who was effectively able to bless his progeny, and indeed, the intrigue surrounding which of his two sons was to receive his blessing is a pivotal element in the drama of his life and the life of his children. On a deeper level, however, it was Abraham s very nature that prevented him from blessing Isaac, and it was Isaac s nature that made him capable of being the first explicit fount of blessing. Abraham, as we recall, personified chesed ( loving-kindness ), concern for the spiritual and material welfare of others. This outwardly-directed involvement with others was reflected in his legendary hospitality, coupled with his successful efforts in disseminating Divine consciousness among the people of his time. Isaac, in contrast, personified gevurah ( restraint, withdrawal ), the inner strength required to consolidate and preserve the great undertaking that Abraham initiated. His life was epitomized by his project of digging wells externally, in order to facilitate the growth of already-settled communities in which his father s teachings could be put into practice, but more profoundly, expressing his inward orientation, which was aimed at uncovering his hidden essence along with that of those around him. In this context, only Isaac could serve as the wellspring of blessing, for only he embodied the intensity of living necessary to elicit potent and effective blessings. For all his greatness, Abraham did not and could not evince this sort of intensity, and therefore could not elicit Divine blessing powerful enough to be efficacious. Nonetheless, due to of the very intensity of Isaac s gevurah, his blessings had to be funneled through tiferet ( beauty, harmony ), as personified by Jacob, who therefore had to both receive and transmit Isaac s blessings. Jacob s successful contention with adversity throughout his troubled but ultimately vindicated life revealed him to be the expert in applying the ideals of his grandfather and father to the realities of life. Unlike his almosthermit-like father, Jacob had a firm grasp on life and knew his sons well, and was therefore eminently capable of dividing up Isaac s blessings, endowing each of his own sons with the gifts their tribes would need in the future. Once Jacob s family had grown into a nation, however, the blessings needed to be rearticulated, this time in a national context. Thus, the difference between Jacob s and Moses blessings lies in the difference between their respective roles in the formation of the people. Jacob, the final and consummate patriarch, was the father of the nation; Moses was its first leader. Thus, even if the two sets of blessings are similar in content, they differ in nature by virtue of their source: one is the blessing of a father to his family, the other, the blessing of a leader to his nation. In his capacity as the nation s leader, Moses was able to elicit God s blessings in a more palpable way than Jacob could as its father, for a leader must invest much more effort and make much greater sacrifices to fulfill his role than a father must in order to fulfill his. Indeed, we see from the Torah s narratives that although Jacob did indeed have to struggle to educate and protect his family, Moses had to contend with much more serious challenges, 3. Genesis 25:5. 4. Genesis 25:

7 Overview of VEZOT HABRACHAH even having to put his life on the line for his people on more than one occasion. This being the case, it was only natural that Moses greater efforts elicited greater consideration from above. The amount of clout one has with God is directly proportional to one s selfless devotion to Him, as the sages say, Make your will accord with His will, so that He may fulfill your will as He fulfills His own will. Nullify your will to His will, so that He may nullify others wills to your will. 5 The superior efficacy of Moses blessings is alluded to by the fact that they open with the heading, This is the blessing, whereas Jacob s do not. The demonstrative pronoun this indicates that the blessing that follows was so palpable that it could virtually be pointed to. The ultimate reason, however, that the nation s blessings had to be re-articulated by Moses is because Moses is the conduit of the Torah, and the Torah is the source of all blessing. The Torah is our guide to life, and therefore, all physical blessings must be received and utilized according to the Torah s instructions; only thus can they serve their purpose: to enable us to transform the world into God s holy abode. Therefore, despite Moses relative aloofness from the affairs of life (as contrasted to Jacob s and Aaron s familiarity with them), he was the one to bestow the patriarchs blessings on the nation. Moreover, as we will see, 6 Moses achieved the normally inaccessible fiftieth gate of understanding 7 on the day of his death; this, too, constitutes part of his blessing to the people. This explains why both Moses vision of the future as seen on Mount Nebo as well as the account of his death are included in this parashah (named blessing ) even though the vision of the future is not a blessing per se, and Moses death seems the very opposite of blessing. Moses succeeded in transmitting to us his supra-natural Divine perception, which was granted to him only on Mount Nebo on the day of his death; this heightened Divine consciousness is the most sublime blessing possible. The vision of the nation s future that God granted Moses, up to and including the vision of the final, messianic Redemption, is a fitting conclusion for the Torah, for as we know, the Torah was given to humanity in order to enable us to make the world into God s home, and this goal will ultimately be achieved only upon the advent of the final Redemption. We are taught that Moses, the first redeemer, will also be the final redeemer, 8 and that a spark of his soul is present in every generation 9 as the leaders of that generation, 10 as well as in each of us as individuals. 11 Thus, Moses blessings which provide us with the means, the impetus, and the vision to fulfill our Divine mission and our destiny, bringing the world to its fullest completion are consummately channeled first through the leaders of our generation and finally through our own selves, as we look to the Torah as our guide to living life to its fullest, to connecting ourselves with God, and to transforming our lives and our world into God s true home Avot 2:4. 6. On 34:1. 7. See on Genesis 18:1. 8. Shemot Rabbah 2:4; Zohar 1:253a; Sha ar HaPesukim, Vayechi. 9. Tikunei Zohar Tanya, chapter Tanya, chapter Based on Sidur im Dach 246b-247a; Sichot Kodesh 5724, pp. 6-7; Sichot Kodesh 5740, vol. 3, p. 585; Hitva aduyot 5745, vol. 1, p. 89; Hitva aduyot 5750, vol. 1, p

8 וזאת הברכה First Reading 33:1 ו ז את ה ב ר כ ה א ש ר ב ר ך מ ש ה א י ש ה א לה ים א ת ב נ י י ש ר א ל ל פ נ י מ ות ו: 2 ו י אמ ר י הו ה מ ס ינ י ב א ו ז ר ח מ ש ע יר ל מ ו ה ופ יע מ ה ר פ אר ן ו א ת ה מ ר ב ב ת ק ד ש מ ימ ינ ו אשדת }א ש ד ת{ ל מ ו: 3 א ף ח ב ב ע מ ים כ ל ק ד ש יו ב י ד ך ו ה ם ת כ ו ל ר ג ל ך י ש א מ ד ב ר ת י ך: 1 ו ז את ה ב ר כ ה. ל פ נ י מו תו. ס מו ך ל מ ית תו, ש א ם ל א ע כ ש ו א ימ ת י: 2 ו י אמ ר ה' מ ס ינ י ב א. פ ת ח ת ח ל ה ב ש ב חו ש ל מ קו ם ו א ח ר כ ך פ ת ח ב צ ר כ יה ם ש ל י ש ר א ל, ו ב ש ב ח ש פ ת ח ב ו י ש ב ו ה ז כ ר ת ז כו ת ל י ש ר א ל, ו כ ל ז ה ד ר ך ר צ ו י הו א, כ לו מ ר: כ ד אי ה ם א ל ו ש ת חו ל ע ל יה ם ב ר כ ה: מ ס ינ י ב א. י צ א ל ק ר את ם כ ש ב או ל ה ת י צ ב ב ת ח ת ית ה ה ר, כ ח ת ן ה י ו צ א ל ה ק ב יל פ נ י כ ל ה, ש נ א מ ר : 1 "ל ק ר את ה א ל ה ים", ל מ ד נו ש י צ א כ נ ג ד ם: ו ז ר ח מ ש ע יר ל מו. ש פ ת ח ל ב נ י ע ש ו ש י ק ב לו א ת ה ת ו ר ה ו ל א ר צו : הו פ יע. ל ה ם: מ ה ר פ אר ן. ש ה ל ך ש ם ו פ ת ח ל ב נ י י ש מ ע אל ש י ק ב לו ה ו ל א ר צו : ו א ת ה. ל י ש ר א ל: מ ר ב בו ת ק ד ש. ו ע מ ו מ ק צ ת ר ב בו ת מ ל א כ י ק ד ש, ו ל א כ ל ם ו ל א ר ב ם, ו ל א כ ד ר ך ב ש ר ו ד ם ש מ ר א ה כ ל כ בו ד ע ש רו ו ת פ א ר ת ו ב יו ם ח פ תו : א ש ד ת. ש ה י ת ה כ תו ב ה מ א ז ל פ נ יו ב א ש ש חו ר ה ע ל ג ב י א ש ל ב נ ה, נ ת ן ל ה ם ב ל ו חו ת כ ת ב י ד י מ ינו. ד ב ר א ח ר: "א ש ד ת", כ ת ר ג ו מו, ש נ ת נ ה ל ה ם מ ת ו ך ה א ש : 3 א ף חו ב ב ע מ ים. ג ם ח ב ה י ת ר ה ח ב ב א ת ה ש ב ט ים, כ ל א ח ד ו א ח ד ק רו י "ע ם", ש ה ר י ב נ י מ ין ל ב ד ו ה י ה ע ת יד ל ה ו ל ד כ ש א מ ר ה ק דו ש ב רו ך הו א ל י ע ק ב : 2 ONKELOS 33:1 ו ד א ב ר כ ת א ד י ב ר יך מ ש ה נ ב י א ד יי י ת ב נ י י ש ר א ל ק ד ם מו ת ה : 2 ו א מ ר י י מ ס ינ י א ת ג ל י ו ז הו ר י ק ר ה מ ש ע יר א ת ח ז י ל נ א א ת ג ל י ב ג בו ר ת ה מ ט ו ר א ד פ אר ן ו ע מ ה ר ב ב ת ק ד יש ין כ ת ב י מ ינ ה מ ג ו א ש א או ר י ת א י ה ב ל נ א: 3 א ף ח ב יב נ ו ן ל ש ב ט י א כ ל ק ד יש ו ה י ב ית י ש ר א ל ב ג בו ר א א פ ק נ ו ן מ מ צ ר י ם ו א נ ו ן מ ד ב ר ין ת חו ת ע נ נ ך נ ט ל ין ע ל מ ימ ר ך : RASHI 1. שמות יט, יז. 2. בראשית לה, יא. 3. שמואל א כה, כט. 4. במדבר ז, פט. 5. יחזקאל ב, ב. 6. ד ב ור י ך )ע ם ע צ מ ך(. CHASIDIC INSIGHTS "ג ו י ו ק ה ל ג ו י ם י ה י ה מ מ ך ": כ ל ק ד ש יו ב י ד ך. נ פ ש ו ת ה צ ד יק ים ג נו זו ת א ת ו, כ ע נ י ן ש נ א מ ר : 3 "ו ה י ת ה נ פ ש א ד נ י צ רו ר ה ב צ רו ר ה ח י ים א ת ה' א ל ה יך ": ו ה ם ת כ ו ל ר ג ל ך. ו ה ם ר או י ם ל כ ך, ש ה ר י ת ו כו ע צ מ ן ל תו ך ת ח ת ית ה ה ר ל ר ג ל יך ב ס ינ י. "ת כ ו " ל ש ו ן פ ע לו ה ת ו כ ו ל תו ך מ ר ג לו ת יך : י ש א מ ד ב רו ת יך. נ ש או ע ל יה ם ע ל ת ו ר ת ך : מ ד ב רו ת יך. ה מ "ם ב ו ק רו ב ל יסו ד, כ מו : 4 "ו י ש מ ע א ת ה ק ו ל מ ד ב ר א ל יו", "ו א ש מ ע א ת מ ד ב ר א ל י" 5 כ מו "מ ת ד ב ר א ל י", א ף ז ה "מ ד ב רו ת יך " מ ה ש ה י ית מ ד ב ר ל ה ש מ יע נ י ל אמ ר ל ה ם. טי"ש פורפרלידורי"ש ב ל ע ז. 6 ו א נ ק לו ס ת ר ג ם: ש ה יו נו ס ע ים ע ל פ י ד ב ר יך, ו ה מ "ם ב ו ש מ ו ש, מ ש מ ש ת ל ש ו ן "מ ן". ד ב ר א ח ר: "א ף חו ב ב ע מ ים", א ף ב ש ע ת ח ב ת ן ש ל א מ ו ת ה עו ל ם, ש ה ר א ית ל ה ם פ נ ים ש ו ח קו ת ו מ ס ר ת א ת י ש ר א ל ב י ד ם: כ ל ק דו ש יו ב י ד ך. כ ל צ ד יק יה ם ו טו ב יה ם ד ב קו ב ך ו ל א מ ש ו מ א ח ר יך, ו א ת ה ש ו מ ר ם: ו ה ם ת כ ו ל ר ג ל ך. ו ה ם מ ת מ צ ע ים ו מ ת כ נ ס ים ל ת ח ת צ ל ך : י ש א מ ד ב רו ת יך. מ ק ב ל ין ג ז רו ת יך ו ד תו ת יך ב ש מ ח ה. ו א ל ה ד ב ר יה ם: The fundamental reason why God offered the Torah to the nations of the world was in order to prevent them from ever contesting the apparent favoritism He displays toward the Jewish people: they can no longer argue that had God offered them the Torah, they too would have accepted it as readily and as unconditionally as did the Jews. But since, as we know, everything God does He does for a positive reason, there must also be something positive that was accomplished by offering the Torah to the non-jewish nations. The positive effect of offering the Torah to the non- Jewish nations was that doing so rendered them receptive to later accepting upon themselves the obligation to observe the Noahide laws, i.e., the seven categories of commandments that are incumbent upon all non-jews. In order to properly accept this legal code, the non-jew must accept its Divine origin and the fact that God gave it to humanity as part of the Torah that He gave through Moses at Mount Sinai. Furthermore, in the messianic future, the non-jewish nations will be refined and no longer intrinsically oppose the lifestyle and world-vision of the Torah; in the words of the prophets, I will then transform the nations to speak a pure language, so they will all call upon the Name of God, to serve Him with one accord. 8 By approaching the nations of the world with the option to accept the entire Torah, God implanted within them the receptivity to both their present obligation to accept the Torah s authority over them, obligating them in the Noahide laws, as well as their future acceptance of the Torah s world-vision, transforming them into active participants in the final Redemption Zephaniah 3:9. 9. Hitva aduyot 5742, vol. 1, pp ; Hitva aduyot 5748, vol. 1, p

9 Deuteronomy 33:1-3 VEZOT HabrachaH 2 Where He offered the Torah to the Edomites where He offered the Torah to the Ishmaelites: The Edomites and Ishmaelites are the archetypal cultures of non-jewish civilization. Thus, in offering the Torah to these two peoples, God was in effect offering it to all the non-jewish nations of the world, Moses Blessing 33:1 Having concluded his final exhortations, Moses devoted his final moments to blessing the people, realizing that this was his final opportunity to do so. This is the blessing with which Moses, the man of God, blessed the Israelites just before his death. 2 He said: See how worthy this people is of God s blessing! When they were about to be given the Torah, God s presence came from Mount Sinai to meet them, as a groom goes to greet his bride. 1 He shone forth to them at Mount Sinai after having come from Mount Seir, where He offered the Torah to the Edomites. He appeared at Mount Sinai after having come from Mount Paran, 2 where He offered the Torah to the Ishmaelites; both of these peoples refused to accept it, whereas the Israelites accepted it joyfully. 3 However, whereas a groom is customarily accompanied to his wedding by his entire entourage, God came to His wedding canopy at Mount Sinai to meet His bride, the Jewish people, with only some of the holy myriads of angels, for this was more than enough to glorify the occasion. From His right hand, so to speak, He gave them the Torah, a law that preexisted creation, when it was written as black fire on white fire. 4 Recalling the Torah s primordial state, God gave them His law while speaking out of the fire enveloping Mount Sinai. 5 3 Addressing God as he continued to demonstrate how worthy the people were of being blessed, Moses continued, Indeed, You Yourself showed extraordinary love for the tribes of Israel, considering them individually as important as distinct nations. 6 All Your holy ones, i.e., the souls of all the Israelites both before and after they enter physical bodies in this world are in Your hand, i.e., Your safekeeping. The people are worthy of this love, for when You suspended Mount Sinai above them, threatening to crush them under it if they did not accept the Torah, they crowded at Your feet, under the mountain, willingly undertaking to bear the responsibility of fulfilling Your utterances, i.e., Your commandments. Furthermore, they traveled through the desert in accordance with Your utterances, i.e., Your instructions, no matter where You told them to go. And in the future, even when You will show favor to the gentile nations, enabling them to subjugate and oppress the Jewish people, all Your holy ones the Jews will remain in Your hand, i.e., loyal to You and reliant on Your protection; they will crowd at Your feet, so to speak, taking refuge in Your shadow and happily bearing the responsibility of fulfilling Your utterances, i.e., Your commandments, saying, CHASIDIC INSIGHTS present and future. 7 Whatever form this procedure actually took, its essence was that God examined the intrinsic nature of every nation and found none of them innately suited to accept the Torah and fulfill its instructions except the Jewish people. 1. Exodus 19: Genesis 21:21; Likutei Sichot, vol. 5, p. 237, note Exodus 19:1. 4. Background to Genesis 1:1. 5. Exodus 19:18, 20:1; above, 4:33, 36, 5:4, 19, 21, Genesis 35: Cf. Sifrei, Vezot Habrachah 2; Avodah Zarah 2b

10 וזאת הברכה First Reading ONKELOS 4 או ר י ת א י ה ב ל נ א מ ש ה מ ס ר ה י ר ת א ל כ נ ש ת י ע ק ב: 5 ו ה ו ה ב י ש ר א ל מ ל כ א ב א ת כ נ ש ו ת ר יש י ע מ א כ ח ד א ש ב ט י א ד י ש ר א ל: 6 י ח י ר או ב ן ל ח י י ע ל מ א ו מו ת א ת נ י נ א ל א י מו ת ו יק ב לו ן ב נו ה י א ח ס נ ת הו ן ב מ נ י נ הו ן: RASHI CHASIDIC INSIGHTS 4 ת ו ר ה. א ש ר צ ו ה ל נו מ ש ה, מו ר ש ה ה יא ל ק ה ל ת י ע ק ב א ח ז נו ה ו ל א נ ע ז ב נ ה: 5 ו י ה י. ה ק דו ש ב רו ך הו א: ב יש רו ן מ ל ך. ת מ יד ע ל מ ל כו תו ע ל יה ם: ב ה ת א ס ף. ב כ ל ה ת א ס ף ר אש י ח ש ב ו ן א ס יפ ת ם: ר אש י. כ מו : 7 "כ י ת ש א א ת ר אש ", ר או י ין א ל ו ש א ב ר כ ם. ד ב ר א ח ר: "ב ה ת א ס ף", ב ה ת א ס פ ם י ח ד ב א ג ד ה א ח ת ו ש לו ם ב ינ יה ם הו א מ ל כ ם, ו ל א כ ש י ש מ ח ל ק ת ב ינ יה ם: 6 י ח י ר או ב ן. ב עו ל ם ה ז ה: ו א ל י מו ת. ל עו ל ם ה ב א, ש ל א י ז כ ר לו מ ע ש ה ב ל ה ה: ו יה י מ ת יו מ ס פ ר. נ מ נ ין ב מ נ י ן ש א ר א ח יו, ד ג מ א ה יא זו, כ ע נ י ן ש נ א מ ר : 8 "ו י ש כ ב א ת ב ל ה ה ו י ה יו ב נ י י ע ק ב merely an intellectual pursuit. 14 ש נ ים ע ש ר", ש ל א י צ א מ ן ה מ נ י ן: Later on in life, when we begin to study the Torah, we experience it as a sale of merchandise, as it is written, I have given you good merchandise; do not forsake My Torah. 15 Just as buyers must pay for what they purchase, so must we exert ourselves to learn the Torah. Referring to this aspect of our relationship to the Torah, the sages say, Prepare yourself to learn Torah, for it is not your inheritance. 16 It is in this context that our intelligence, persistence, and available time come into play, determining our individual relationship to the study of the Torah. In the course of studying the Torah according to our own abilities, we may receive a gift from God in the form of understanding aspects of the Torah that our own intellect or spiritual makeup would not allow us to grasp on our own, or in the form of retaining more of what we have learned than our own ability to remember would allow us to. Although this gift is beyond our ability to earn, God will only give it to us if we endear ourselves to Him by refining ourselves to the best of our ability You will be King over Yeshurun when the totality of the people are gathered and the tribes of Israel are together: Unity is achieved not by all constituent elements of a group becoming alike, but by each one fulfilling its unique purpose and acknowledging the necessity and contribution of all the other constituent elements. This inter-relationship is similar to the kind we observe in the body, wherein every limb, organ, bone, etc., performs a unique role that no other component of the body can, thereby making a unique contribution to the complete functioning of the whole. Moreover, each component can function fully only when all the other components are functioning fully: the proper functioning of each 4 ת ור ה צ ו ה ל נ ו מ ש ה מ ור ש ה ק ה ל ת י ע ק ב: 5 ו י ה י ב י ש ר ון מ ל ך ב ה ת א ס ף ר א ש י ע ם י ח ד ש ב ט י י ש ר א ל: 6 י ח י ר א וב ן ו א ל י מ ת ו יה י מ ת יו מ ס פ ר: ס 7. שמות ל, יב. 8. בראשית לה, כב כג. component not only affects its own effectiveness and the overall effectiveness of the body as a whole, but also the effectiveness of every other component individually. Thus, Jewish unity should ideally be more than the simple dedication to a common goal (although that is a worthy aim in its own right), and ideally more than a symbiotic relationship by which each of us completes each other (although this, too, is a worthy aim); it should be an awareness that all of us, together, form one whole. All aspects of all of us are part of one body, such that every facet of our individual lives has an impact on every facet of the life of every other Jew. Conversely, just as the body s completeness is dependent upon the individual completeness of each of its component parts, so is it crucial that each of us fully develop his or her individuality, living up to their unique potential. Interestingly, it is the second-stage unity, that of our symbiotic relationship with one another, that often requires the most effort to achieve. Self-interest (the first stage) and self-denial (the third stage) are easier to negotiate than the delicate balance between self-awareness and mutual dependence. The second-stage and third-stage unity are themselves interdependent. Experiencing self-denial takes the edge off the ego, enabling us to acknowledge our symbiotic dependence upon others. In turn, awareness of our interdependence with others paves the way for the further self-denial of viewing ourselves as parts of one greater whole. Second- and third-stage unities are thus achieved in stages, as each stride we make toward one enables us to take a further stride toward the other, and vice-versa Proverbs 4: Avot 2: Likutei Sichot, vol. 13, pp Likutei Sichot, vol. 4, pp

11 Deuteronomy 33:4-6 VEZOT HabrachaH 4 The Torah that Moses commanded us is the legacy of the congregation of Jacob. We took possession of it as a palpable inheritance that remains ours under all circumstances, 10 so we will never let go of it. 5 Thus, You will always be King over Yeshurun. Even when the totality of the people are gathered and the tribes of Israel are together, they remain united under Your sovereignty rather than break up into factions. Consequently, they are worthy of blessing. (The inverse is also true: God is King over Yeshurun only when the totality of the people are gathered peaceably and the tribes of Israel are together without strife. But when there is dissension among them, it is clear that they are not then submitting to His sovereignty.) 6 Moses then blessed each tribe individually, addressing to God his specific requests for each one (see Figure 1). May the descendants of Reuben not bear collective onus for his sin of having meddled in his father Jacob s marital affairs, 11 and thus be allowed to both live in this world and not die spiritually, i.e., be excluded from the afterlife. And may his people his tribe not be denationalized on account of that sin, but be counted among the number of the tribes of Israel. Figure 1. The Tribal Territories CHASIDIC INSIGHTS 4 The Torah that Moses commanded us is the legacy (literally, inheritance ) of the congregation of Jacob: As has been discussed, 12 of the three forms in which transfer of property can take place inheritance, sale, and gift inheritance is the most absolute: its effectiveness and validity are not at all contingent upon the suitability of the inheritor to receive; even a newborn can inherit his father s estate. In fact, an inheritance is so intrinsic to the inheritor that it may be considered to have always belonged to him in potentia, as an irrevocable birthright. Thus, by referring to itself as the Jewish people s inheritance, the Torah is informing us that every Jew, even a newborn baby, is a bona fide inheritor of the entire Torah. The Torah becomes ours not only once we have mature sufficiently to study it and understand it, but immediately upon birth. This being the case, it is clear that the aspect of the Torah that is referred to here is not its intellectual content, for a newborn lacks the tools with which to take possession of that aspect of the Torah. Rather, the aspect referred to here is the essence of the Torah the Torah as the essential bond between God and us which is the natural corollary of the Torah s being God s will and wisdom. Since intellect is not the tool through which the Torah s essence is grasped, its acquisition is not dependent upon the intellectual development of the individual; therefore even a newborn can possess it in its entirety. It is specifically the awareness of this essential dimension of the Torah that forms the foundation of our approach to it and study of it. The scholar and the novice alike must remain aware at all times that the Torah is our essential connection with God. This awareness inspires us both to endeavor to learn as much of it as we can as well as to encourage and enable others to do the same. For this reason, this verse is traditionally the first verse we teach our children when they begin to speak. 13 It is crucial that children internalize this awareness before beginning to study the Torah, both in order that their subsequent study be based on this realization and in order that they not form the erroneous impression that the study of the Torah is 10. Likutei Sichot, vol. 29, pp Genesis 33: On Genesis 15:18 and Numbers 26: Sukah 42a; Shulchan Aruch, Yoreh Deah 245:5; Shulchan Aruch HaRav, Hilchot Talmud Torah 1: Likutei Sichot, vol. 4, pp

12 וזאת הברכה Second Reading 7 ו ז את ל יה וד ה ו י אמ ר ש מ ע י הו ה ק ול י ה וד ה ו א ל ע מ ו ת ב יא נ ו י ד יו ר ב ל ו ו ע ז ר מ צ ר יו ת ה י ה: פ שני 8 ול ל ו י א מ ר ת מ י ך ו א ור י ך ל א י ש ח ס יד ך א ש ר נ ס ית ו ב מ ס ה ת ר יב ה ו ע ל מ י מ ר יב ה: 9 ה א מ ר ל א ב יו ול א מ ו ל א ר א ית יו ו א ת א ח יו ל א ה כ יר ו א ת בנו } ב נ יו{ ל א י ד ע כ י ש מ ר ו א מ ר ת ך וב ר ית ך י נ צ ר ו: 7 ו ז את ל יהו ד ה. ס מ ך י הו ד ה ל ר או ב ן, מ פ נ י ש ש נ יה ם הו דו ע ל ק ל קו ל ש ב י ד ם, ש נ א מ ר : 9 "א ש ר ח כ מ ים י ג ידו ו גו ' ל ה ם ל ב ד ם ו גו ' ו ל א ע ב ר ז ר ב תו כ ם". ו עו ד פ ר ש ו ר ב ו ת ינו 10, ש כ ל א ר ב ע ים ש נ ה ש ה יו י ש ר א ל ב מ ד ב ר, ה יו ע צ מו ת י הו ד ה מ ת ג ל ג ל ין ב א רו ן, מ פ נ י נ ד ו י ש ק ב ל ע ל יו, ש נ א מ ר : 11 "ו ח ט את י ל א ב י כ ל ה י מ ים". א מ ר מ ש ה: מ י ג ר ם ל ר או ב ן ש י ו ד ה? י הו ד ה ו כו ': ש מ ע ה' קו ל י הו ד ה. ת פ ל ת ד ו ד ו ש ל מ ה, ו א ס א מ פ נ י ה כ ו ש ים, ו יהו ש פ ט מ פ נ י ה ע מ ו נ ים, ו ח ז ק י ה מ פ נ י ס נ ח ר יב: ו א ל ע מ ו ת ב יא נ ו. ל ש לו ם מ פ נ י ה מ ל ח מ ה: י ד יו ר ב לו. י ר יבו ר יבו ו י נ ק מו נ ק מ תו : ו ע ז ר מ צ ר יו ת ה י ה. ע ל י הו ש פ ט ה ת פ ל ל, ע ל מ ל ח מ ת ר מו ת ג ל ע ד "ו י ז ע ק י הו ש פ ט, ו ה' ע ז רו " 12. ד ב ר א ח ר: "ש מ ע ה' קו ל י הו ד ה", כ אן ר מ ז ב ר כ ה ל ש מ עו ן מ ת ו ך ב ר כו ת יו ש ל י הו ד ה, ו א ף כ ש ח ל קו א ר ץ י ש ר א ל נ ט ל ש מ עו ן מ ת ו ך ג ו ר לו ש ל י הו ד ה, ש נ א מ ר : 13 "מ ח ב ל ב נ י י הו ד ה נ ח ל ת ב נ י ש מ עו ן". ו מ פ נ י מ ה ל א י ח ד לו ב ר כ ה ב פ נ י ONKELOS 7 ו ד א ל יהו ד ה ו א מ ר ק ב ל י י צ לו ת ה ד יהו ד ה ב מ פ ק ה ל א ג ח א ק ר ב א ו ל ע מ ה ת ת יב נ ה ל ש ל ם י דו ה י י ע ב ד ן ל ה פ ר ע נו ת א מ ס נ או ה י ו ס ע יד מ ב ע ל י ד ב בו ה י ה ו י ל ה : 8 ו ל ל ו י א מ ר ת מ י א ו או ר י א א ל ב ש ת ל ג ב ר ד א ש ת כ ח ח ס יד א ק ד מ ך ד י נ ס יתו ה י ב נ ס ת א ו ה ו ה ש ל ים ב ח נ ת ו ה י ע ל מ י מ צ ו ת א ו א ש ת כ ח מ ה ימ ן: 9 ד ע ל א בו ה י ו ע ל א מ ה ל א ר ח ם כ ד ח בו מ ן ד ינ א ו א פ י א חו ה י ו ב נו ה י ל א נ ס יב א ר י נ ט רו מ ט ר ת מ ימ ר ך ו ק י מ ך ל א א ש נ יאו : RASHI ע צ מו? ש ה י ה ב ל ב ו ע ל יו ע ל מ ה ש ע ש ה ב ש ט ים, כ ן כ תו ב ב א ג ד ת ת ה ל ים 8 : 14 ו ל ל ו י א מ ר. ו ע ל ל ו י א מ ר: ת מ יך ו או ר יך. כ ל פ י ש כ ינ ה הו א מ ד ב ר: א ש ר נ ס יתו ב מ ס ה. ש ל א נ ת לו נ נו ע ם ש א ר ה מ ל ינ ים: ת ר יב הו ו גו '. כ ת ר ג ו מו. ד ב ר א ח ר: "ת ר יב הו ע ל מ י מ ר יב ה", נ ס ת ק פ ת לו ל ב א ב ע ל יל ה, א ם מ ש ה א מ ר : 15 "ש מ עו נ א ה מ ר ים", א ה ר ן ו מ ר י ם מ ה ע ש ו?: 9 ה או מ ר ל א ב יו ו ל א מ ו ל א ר א ית יו. כ ש ח ט או ב ע ג ל ו א מ ר ת י : 16 "מ י ל ה' א ל י", נ א ס פו א ל י כ ל ב נ י ל ו י, ו צ ו ית ים ל ה רו ג א ת א ב י א מ ו ו הו א מ י ש ר א ל, או א ת א ח יו מ א מ ו, או א ת ב ן ב ת ו, ו כ ן ע ש ו. ו א י א פ ש ר ל פ ר ש א ב יו מ מ ש, ו א ח יו מ א ב יו, ו כ ן ב נ יו מ מ ש, ש ה ר י ל ו י ם ה ם, ו מ ש ב ט ל ו י ל א ח ט א א ח ד מ ה ם, ש נ א מ ר : 17 "כ ל ב נ י ל ו י": כ י ש מ רו א מ ר ת ך. "ל א י ה י ה ל ך א ל ה ים א ח ר ים" : 18 ו ב ר ית ך י נ צ רו. ב ר ית מ יל ה, ש או ת ם ש נ ו ל דו ב מ ד ב ר ש ל י ש ר א ל ל א מ לו א ת ב נ יה ם, ו ה ם ה יו מו ל ין ו מ ל ין א ת ב נ יה ם: 9. איוב טו, יח יט. 10. סוטה ז, ב. 11. בראשית מד, לב. 12. דבה"ב יח, לא. 13. יהושע יט, ט. 14. פרק צ. 15. במדבר כ, י. 16. שמות לב, כו. 17. שם. 18. שמות כ, ב. 9 The tribe of Levi also proved faithful to You at the incident of the Golden Calf 36 by answering my call to slay the guilty parties, even if they were their close relatives. Each Levite said of his maternal grandfather (if the latter was a lay Israelite and guilty of this sin), I do not see him as my relative, but as someone whom it is my duty to execute ; neither did he recognize his maternal half-brothers, nor did he know his grandchildren, if any of them were lay Israelites and guilty of this sin: In every such case, the Levites disregarded their familial ties and executed the guilty. 37 They are additionally worthy of blessing because, at the incident of the Golden Calf, they observed Your word by which You commanded us not to make or serve idols, and because during the entire trek through the desert, they kept Your covenant of circumcision, even though they were legally exempt from doing so Exodus 32:1-33: Exodus 32: Exodus 32:

13 Deuteronomy 33:7-9 VEZOT HabrachaH 7 Concerning Judah, Moses said, When Judah was trying to convince his father Jacob to let Benjamin accompany the brothers to Egypt, he vowed that if he would not bring Benjamin back alive, then when he would die, he would forfeit his share in the afterlife. 19 Even though Judah did indeed return Benjamin safely to Jacob, his vow could not be annulled until it was possible for it to take effect, i.e., until he died, 20 and since then, no one has thought of a legal argument that could annul his vow. We have therefore heard Judah s bones rolling around in his coffin all these years, indicating that he has been denied entry into the afterlife. But it was Judah, by confessing his sin with Tamar as soon as he was confronted with its consequences, who inspired Reuben to confess his sin, 21 so if Reuben has been granted entry into the afterlife, all the more so should this same privilege be granted to Judah. 22 As soon as Moses uttered this prayer, Judah s bones reassembled into a complete skeleton and were no longer heard rolling around inside his coffin, indicating that Judah had been admitted to the afterlife. Moses further said, O God, hearken to the voice of the leaders of the tribe of Judah when they pray in their times of distress. This request was granted when God answered the prayers of Kings David, 23 Solomon, 24 Asa, 25 Yehoshafat, 26 and Chizkiyah. 27 Bring their leader home to his people in peace; may his hands do battle successfully for him, and may You be a help against his adversaries. This request was granted when God assisted King Yehoshafat in the battle of Ramot Gilad. 28 Moses did not bless the tribe of Simeon explicitly, because he felt that since they had played a leading role in the incident at Shitim, 29 they were less worthy to be blessed than the other tribes. Nevertheless, he implicitly included the tribe of Simeon in his blessing for the tribe of Judah, in that the word for hearken [Shema], which opens Judah s blessing, is the source for the name Simeon [Shimon]. 30 This connection between these two tribes was later reflected in the fact that the land inheritance of the tribe of Simeon was included in that of the tribe of Judah. 31 Second Reading 8 Referring collectively to the tribe of Levi, Moses addressed God and said: Your tumim and urim 32 (which are worn by the high priest, as the representative of the entire tribe 33 ) befit Your pious man, whom You tested at Masah 34 and whom You tried at the waters of Merivah, 35 and who, in both cases, did not lose faith in You when it appeared that the supply of water was finished. The record of the tribe of Levi s highest-ranking officiant, Aaron, was so impeccable that You had to find a pretext against him at the waters of Merivah by which to deny him entry into the Land of Israel, for it was only I who actually sinned in that incident, by striking the rock instead of speaking to it, as You had told me to, whereas Aaron s only fault was that he did not prevent me from doing so. Nonetheless, You implicated Aaron, as well, for You hold the righteous to exceptionally exacting standards. 19. Genesis 43:9, 44: Exodus 12:36; Maskil LeDavid on Genesis 44: Genesis 38: Sotah 7b; Bava Kama 92a Samuel 21:1; Ta anit 15a Kings 8: Chronicles 14: Chronicles 20: Kings 19: Chronicles 18: Numbers 25: Genesis 29: Joshua 19: Exodus 28: Likutei Sichot, vol. 14, p Exodus 17: Numbers 20:

14 וזאת הברכה Third Reading ONKELOS 10 כ ש ר ין א ל ין ד י ל פו ן ד ינ יך ל י ע ק ב ו או ר י ת ך ל י ש ר א ל י ש ו ו ן ק ט ר ת ב ו ס מ ין ק ד מ ך ו ג מ יר ל ר ע ו א ע ל מ ד ב ח ך : 11 ב ר ך י י נ כ סו ה י ו ק ר ב ן י דו ה י ת ק ב ל ב ר ע ו א ת ב ר ח ר צ א ד ס נ או ה י ו ד ב ע ל י ד ב בו ה י ד ל א י קו מו ן: 12 ל ב נ י מ ן א מ ר ר ח ימ א ד יי י ש ר י ל ר ח צ ן ע לו ה י י ה י מ ג ן ע לו ה י כ ל יו מ א ו ב א ר ע ה ת ש ר י ש כ ינ ת א: 13 ו ל יו ס ף א מ ר מ ב ר כ א מ ן ק ד ם י י א ר ע ה ע ב ד א מ ג ד נ ין מ ט ל א ד ש מ י א מ ל ע ל א ו מ מ ב ו ע י ע ינ ו ן ו ת הו מ ין ד נ ג ד ן מ מ ע מ ק י א ר ע א מ ל ר ע: 14 ו ע ב ד א מ ג ד נ ין ו ע ל ל ן מ יבו ל ש מ ש א ו ע ב ד א מ ג ד נ ין מ ר יש י ר ח ב יר ח: 15 ו מ ר יש טו ר י א ב כ יר י א ו מ ט ו ב ר מ ן ד ל א פ ס ק ן: 10 י ור ו מ ש פ ט י ך ל י ע ק ב ו ת ור ת ך ל י ש ר א ל י ש ימ ו ק ט ור ה ב א פ ך ו כ ל יל ע ל מ ז ב ח ך: 11 ב ר ך י הו ה ח יל ו ופ ע ל י ד יו ת ר צ ה מ ח ץ מ ת נ י ם ק מ יו ומ ש נ א יו מ ן י ק ומ ון: ס 12 ל ב נ י מ ן א מ ר י ד יד י הו ה י ש כ ן ל ב ט ח ע ל יו ח פ ף ע ל יו כ ל ה י ום וב ין כ ת פ יו ש כ ן: ס שלישי 13 ול י וס ף א מ ר מ ב ר כ ת י הו ה א ר צ ו מ מ ג ד ש מ י ם מ ט ל ומ ת ה ום ר ב צ ת ת ח ת: 14 ומ מ ג ד ת ב וא ת ש מ ש ומ מ ג ד ג ר ש י ר ח ים: 15 ומ ר א ש ה ר ר י ק ד ם ומ מ ג ד ג ב ע ות ע ול ם: RASHI 10 יו רו מ ש פ ט יך. ר או י ן א ל ו ל כ ך : ו כ ל יל. עו ל ה: ה מ ק ד ש ב נו י, א ל א ש נ מו ך ע ש ר ים ו ש ל ש א מ ה מ ע ין 11 מ ח ץ מ ת נ י ם ק מ יו. מ ח ץ ק מ יו מ כ ת מ ת נ י ם, כ ע נ י ן ע יט ם, ו ש ם ה י ה ד ע ת ו ש ל ד ו ד ל ב נו תו. כ ד א ית א ש נ א מ ר : 19 "ו מ ת נ יה ם ת מ יד ה מ ע ד", ו ע ל ה מ עו ר ר ין ב ש ח יט ת ק ד ש ים : 21 א מ ר י, נ ח ת י ב ה פ ו ר ת א, מ ש ו ם ע ל ה כ ה נ ה א מ ר כ ן. ד ב ר א ח ר: ר א ה ש ע ת יד ין ח ש מו נ א י ו ב נ יו ל ה ל ח ם ע ם ה י ו נ ים, ו ה ת פ ל ל ע ל יה ם, ל פ י ש ה יו מו ע ט ים ש נ ים ע ש ר ב נ י ח ש מו נ א י ו א ל ע ז ר, כ נ ג ד כ מ ה ר ב בו ת, ל כ ך נ א מ ר: "ב ר ך ה' ח ילו ו פ ע ל י ד יו ת ר צ ה": ו מ ש נ א יו מ ן י קו מו ן. מ ח ץ ק מ יו ו מ ש נ א יו מ ה יו ת ל ה ם ת קו מ ה: 12 ל ב נ י מ ן א מ ר. ל פ י ש ב ר כ ת ל ו י ב ע בו ד ת ה ק ר ב נו ת, ו ש ל ב נ י מ ין ב ב נ י ן ב ית ה מ ק ד ש ב ח ל קו, ס מ כ ן ז ה ל ז ה. ו ס מ ך יו ס ף א ח ר יו, ש א ף הו א מ ש כ ן ש יל ה ה י ה ב נו י ב ח ל קו, ש נ א מ ר : 20 "ו י מ א ס ב א ה ל יו ס ף" ו גו ', ו ל פ י ש ב ית עו ל מ ים ח ב יב מ ש יל ה, ל כ ך ה ק ד ים ב נ י מ ין ל יו ס ף: חו פ ף ע ל יו. מ כ ס ה או תו ו מ ג ן ע ל יו: כ ל ה י ו ם. ל עו ל ם. מ ש נ ב ח ר ה י רו ש ל י ם, ל א ש ר ת ה ש כ ינ ה ב מ קו ם א ח ר: ו ב ין כ ת פ יו ש כ ן. ב ג ב ה א ר צו ה י ה ב ית 19. תהלים סט, כד. 20. תהלים עח, סז. 21. זבחים נד, ב. ד כ ת יב: "ו ב ין כ ת פ יו ש כ ן" א ין ל ך נ א ה ב ש ו ר יו ת ר מ כ ת פ יו: 13 מ ב ר כ ת ה' א ר צו. ש ל א ה י ת ה ב נ ח ל ת ה ש ב ט ים א ר ץ מ ל א ה כ ל טו ב כ א ר צו ש ל יו ס ף: מ מ ג ד. ל ש ו ן ע ד נ ים ו מ ת ק: ו מ ת הו ם. ש ה ת הו ם עו ל ה ו מ ל ח ל ח או ת ה מ ל מ ט ה. א ת ה מו צ א ב כ ל ה ש ב ט ים ב ר כ תו ש ל מ ש ה מ ע ין ב ר כ תו ש ל י ע ק ב: 14 ו מ מ ג ד ת בו א ת ש מ ש. ש ה י ת ה א ר צו פ תו ח ה ל ח מ ה, ו מ מ ת ק ת ה פ רו ת: ג ר ש י ר ח ים. י ש פ רו ת ש ה ל ב נ ה מ ב ש ל ת ן, ו א ל ו ה ן: ק ש ו א ין ו ד לו ע ין, ש ה א ר ץ מ ג ר ש ת ו מו צ יא ה מ ח ד ש ל ח ד ש : 15 ו מ ר אש ה ר ר י ק ד ם. ו מ ב ר כ ת מ ר אש ית ב ש ו ל ה פ רו ת, ש ה ר ר יה מ ק ד ימ ין ל ב כ ר ב ש ו ל פ רו ת יה ם. ד ב ר א ח ר: מ ג יד ש ק ד מ ה ב ר יא ת ן ל ש א ר ה ר ים: ג ב עו ת עו ל ם. ג ב עו ת ה עו ש ו ת פ רו ת ל עו ל ם, ו א ינ ן פ ו ס קו ת מ ע צ ר ה ג ש מ ים: 14 (3) with the delicacies that are the produce of the sun, which ripens them; (4) with the delicacies ripened monthly by the moon; 15 (5) with the first-ripening fruits, which grow on mountains whose produce ripens early relative to that which grows on other mountains (and which, because of their preeminence evinced by how their fruits ripen earlier than that of all other mountains were created before all others); (6) with the delicacies of hills that produce fruit perennially, even during periods of little rainfall;

15 Deuteronomy 33:10-15 VEZOT HabrachaH 10 They will therefore teach Your ordinances to Jacob and Your Torah to Israel, for their proven zeal for performing Your bidding qualifies them for this task. The priests, the descendants of Aaron, will place incense before You and ascent-offerings upon Your altar. 11 If, in the future, anyone contests the exclusive right of the descendants of Aaron to serve as the nation s priests, and this quarrel degenerates into armed conflict, then God, bless their army with the power to resist these contesters, and favorably accept the work of their hands alone in performing the priestly service. Strike the loins of those who rise up against them and their enemies, so they will be prevented from rising against them again. And if, in the future, a priestly family has to defend the practice of Judaism against an oppressive foreign regime, then God, bless their army with the power to vanquish them, and favorably accept the work of their hands in defending the faith. Strike the loins of those who rise up against them and their enemies, so they will prevented from rising up against them again. This prayer was answered when the Hasmoneans, a family of priests, valiantly battled the Seleucids, who attempted to restrict the practice of Judaism, resulting in the miracle of Chanukah. 12 Having mentioned the Temple service in his blessing for the tribe of Levi, Moses proceeded to bless the tribes of Joseph and Benjamin, for the priestly service would be performed in their territories: first in the Tabernacle, which was situated at Shiloh in Joseph s territory, and then in the permanent Temple, which was situated at Jerusalem in Benjamin s territory. Although Joseph was the older of these two brothers, and therefore his blessing should rightfully have come first, Moses first blessed Benjamin, the younger brother, since the status of the permanent Temple was superior to that of the temporary Tabernacle. He said of the tribe of Benjamin, God s beloved one will dwell securely beside Him; He hovers above him all day long, i.e., once the Temple will be built, the Divine Presence will rest above the Temple site forever, and never relocate to anywhere else. He dwells between his shoulders, i.e., the Temple will be situated on the next-to-highest point in Benjamin s territory, just as the shoulders are situated high up on the body but still just below the head. Jerusalem, the site of the Temple, is lower than the nearby location of Ein Eitam (see Figure 2). Figure 2. Jerusalem and Ein Eitam Third Reading 13 Moses said of the tribe of Joseph, giving it ten distinct blessings: 39 May his land be blessed by God (1) with the delicacies produced by the rains of heaven and by dew; (2) with the water of the deep that lies below and rises to the surface to moisten the soil; 39. See Genesis 37:

16 וזאת הברכה Fourth Reading ONKELOS 16 ו מ ט ו ב א ר ע א ו מ ל א ה ר ע י ל ה ד ש כ ינ ת ה ב ש מ י א ו ע ל מ ש ה א ת ג ל י ב א ס נ א י יתו ן כ ל א ל ין ל ר יש א ד יו ס ף ו ל ג ב ר א פ ר יש א ד א חו ה י: 17 ר ב א ד ב נו ה י ז יו א ל ה ו ג בו ר ן א ת ע ב יד א ל ה מ ק ד ם ד ת ק פ א ו רו מ א ד יל ה ב ג ב ר ת ה ע מ מ י א י ק ט ל כ ח ד א ע ד ס י פ י א ר ע א ו א נ ו ן ר ב ו ת א ד ב ית א פ ר י ם ו א נ ו ן א ל פ י א ד ב ית מ נ ש ה: 18 ו ל ז בו ל ן א מ ר ח ד י ז בו ל ן ב מ פ ק ך ל א ג ח א ק ר ב א ע ל ב ע ל י ד ב ב ך ו י ש שכ ר ב מ ה כ ך ל מ ע ב ד ז מ נ י מו ע ד י א ב ירו ש ל ם: 16 ומ מ ג ד א ר ץ ומ לא ה ור צ ון ש כ נ י ס נ ה ת ב ואת ה ל ר א ש י וס ף ול ק ד ק ד נ ז יר א ח יו: 17 ב כ ור ש ור ו ה ד ר ל ו ו ק ר נ י ר א ם ק ר נ יו ב ה ם ע מ ים י נ ג ח י ח ד ו א פ ס י א ר ץ ו ה ם ר ב ב ות א פ ר י ם ו ה ם א ל פ י מ נ ש ה: ס רביעי 18 ו ל ז ב ול ן א מ ר ש מ ח ז ב ול ן ב צ את ך ו י ש שכ ר ב א ה ל י ך: RASHI מ נ ש ה. ה ם ה א ל פ ים ש ה ר ג ג ד עו ן ב מ ד י ן, ש נ א מ ר : ו ר צו ן ש כ נ י ס נ ה. כ מו "ש ו כ ן ס נ ה". ו ת ה א א ר צו "ו ז ב ח ו צ ל מ נ ע ב ק ר ק ר" ו גו ': 18 ו ל ז בו ל ן א מ ר. א ל ו מ ב ר כ ת מ ר צו נו ו נ ח ת רו חו ש ל ה ק דו ש ב רו ך הו א ח מ ש ה ש ב ט ים ש ב ר ך ב א ח רו נ ה, ז בו לו ן ג ד ד ן נ פ ת ל י ה נ ג ל ה ע ל י ת ח ל ה ב ס נ ה: ר צו ן. נ ח ת רו ח ו פ י ו ס, ו כ ן כ ל ו א ש ר, כ פ ל ש מו ת יה ם ל ח ז ק ם ו ל ה ג ב יר ם, ל פ י ש ה יו "ר צו ן" ש ב מ ק ר א: ת בו את ה ב ר כ ה זו "ל ר אש יו ס ף": ח ל ש ים ש ב כ ל ה ש ב ט ים, ה ם ה ם ש הו ל יך יו ס ף נ ז יר א ח יו. ש ה פ ר ש מ א ח יו ב מ כ יר תו : 17 ב כו ר ש ו רו. ל פ נ י פ ר ע ה, ש נ א מ ר : 27 "ו מ ק צ ה א ח יו ל ק ח ח מ ש ה י ש "ב כו ר" ש הו א ל ש ו ן ג ד ל ה ו מ ל כו ת, ש נ א מ ר : 22 א נ ש ים", ל פ י ש נ ר א ים ח ל ש ים ו ל א י ש ים או ת ם לו "א ף א נ י ב כו ר א ת נ הו ". ו כ ן : 23 "ב נ י ב כ ר י י ש ר א ל": ש ר י מ ל ח מ ת ו : ש מ ח ז בו ל ן ב צ את ך ו י ש שכ ר ב א ה ל יך. ב כו ר. מ ל ך ה י ו צ א מ מ נ ו, ו הו א י הו ש ע : ש ו רו. ש כ חו ז בו לו ן ו י ש שכ ר ע ש ו ש ת פו ת "ז בו לו ן ל חו ף י מ ים ק ש ה כ ש ו ר ל כ ב ש כ מ ה מ ל כ ים: ה ד ר לו. נ תו ן לו, י ש כ ן", ו יו צ א ל פ ר ק מ ט י א ב ס פ ינו ת, ו מ ש ת כ ר ו נו ת ן ש נ א מ ר : 24 "ו נ ת ת ה מ הו ד ך ע ל יו": ו ק ר נ י ר א ם ק ר נ יו. ל תו ך פ יו ש ל י ש שכ ר, ו ה ם יו ש ב ים ו עו ס ק ים ב ת ו ר ה. ש ו ר כ חו ק ש ה ו א ין ק ר נ יו נ או ת, א ב ל ר א ם ל פ יכ ך ה ק ד ים ז בו לו ן ל י ש שכ ר, ש ת ו ר תו ש ל י ש שכ ר ק ר נ יו נ או ת ו א ין כ חו ק ש ה, נ ת ן ל יהו ש ע כ חו ש ל ש ו ר ע ל י ד י ז בו לו ן ה י ת ה: ש מ ח ז בו ל ן ב צ את ך. ה צ ל ח ו יו פ י ק ר נ י ר א ם: א פ ס י א ר ץ. ש ל ש ים ו א ח ד מ ל כ ים ב צ את ך ל ס חו ר ה: ו י ש שכ ר. ה צ ל ח ב יש יב ת א ה ל יך א פ ש ר ש כ ל ם מ א ר ץ י ש ר א ל ה יו, א ל א א ין ל ך כ ל ל תו ר ה, ל יש ב ו ל ע ב ר ש נ ים ו ל ק ב ע ח ד ש ים, כ מו מ ל ך ו ש ל טו ן ש ל א ק נ ה לו פ ל ט ר ין ו א ח ז ה ב א ר ץ ש נ א מ ר : 28 "ו מ ב נ י י ש שכ ר יו ד ע י ב ינ ה ל ע ת ים ו גו ', י ש ר א ל, ש ח ש ו ב ה ל כ ל ם ה יא, ש נ א מ ר : 25 "נ ח ל ת צ ב י ר אש יה ם מ את י ם" ר אש י ס נ ה ד ר או ת ה יו עו ס ק ים צ ב או ת ג ו י ם": ו ה ם ר ב בו ת א פ ר י ם. או ת ם ה מ נ ג ח ים ב כ ך, ו ע ל פ י ק ב יעו ת ע ת יה ם ו ע ב ו ר יה ם: ה ם ה ר ב בו ת ש ה ר ג י הו ש ע ש ב א מ א פ ר י ם: ו ה ם א ל פ י 22. תהלים פט, כח. 23. שמות ד, כב. 24. במדבר כז, כ. 25. ירמיה ג, יט. 26. שופטים ח, י. 27. בראשית מז, ב. 28. דבה"א יב, לג. 18 Rejoice, Zebulun, in your departure, and Issachar, in your tents: In addition to Zebulun s merit in Issachar s Torah study, Zebulun is mentioned first by virtue of the intrinsic merit of working for a living over full-time Torah study. As we know, our Divine mission consists of making this physical and materialistic world into God s home. Although both studying the Torah and sanctifying the material world accomplish this goal, it is mainly achieved by the latter, and therefore, those who work for a living have a far greater opportunity to fulfill life s purpose than do those who study full time. There is, of CHASIDIC INSIGHTS course, an advantage to full-time study, as has been mentioned 47 and Jewish law insists that those who are both capable of full-time study and who do not have to work for a living devote themselves to fulltime study 48 but with respect to refining the world and thereby transforming it into God s home, pride of place belongs to work. It is for this very reason that Divine providence has arranged that throughout most of our history, most of us have worked for our living. This idea is alluded to in Zebulun s name, which is derived 49 from the word for abode (zevul) On Leviticus 23: Shulchan Aruch, Yoreh Deah 245:22; Shulchan Aruch HaRav, chapters Genesis 30: Likutei Sichot, vol. 30, pp

17 Deuteronomy 33:16-18 VEZOT HabrachaH 16 (7) with the delicacies produced by the land and its fullness; and (8) with the favor of God, who dwells in and who first revealed Himself to me in a thorn bush. 40 May these blessings of agricultural fertility figuratively rest upon Joseph s head, 41 upon the crown of the one who was separated from his brothers when they sold him. 42 Indeed, the regions of the Land of Israel that were allotted to the descendants of Joseph are its most fertile. 17 (9) Glory has been given to Joshua, 43 his preeminent descendant, who will be his ox, blessed with sufficient military prowess to subdue all the nations presently occupying the Land of Israel. (10) May his horns be as beautiful as the horns of an aurochs. Oxen and aurochs are similar in appearance, but oxen are stronger and aurochs horns are more beautiful (see Figures 3a & 3b). Figure 3a. Ox I therefore bless him with the strength of an ox and the beautiful horns of an aurochs. With these horns, he will gore at once nations from all the ends of the earth, each of whom acquired territory in the Land of Israel, due to its desirability and prestige. The ones who will be gored are the myriads who will be slain by Joshua, who is descended from Joseph s son Ephraim, and the ones Figure 3b. Aurochs who will be gored are also the thousands that will be slain by a future descendant of Joseph s son Manasseh. This prophecy was fulfilled in Gideon, who slew 120,000 Midianite soldiers. 44 Fourth Reading 18 Moses then blessed the five tribes, which, according to certain criteria, were the weakest. 45 He said to the tribes of Zebulun and Issachar: The two of you have forged a partnership, in which Zebulun plans to engage in commerce and share his profits with Issachar, who will thus be free to study the Torah unhindered by financial worry. I am therefore blessing Zebulun before Issachar, even though Issachar is older, since the merit of Issachar s Torah study will be ascribed to Zebulun. Therefore, rejoice, Zebulun, in your successful departure from your homes as you set sail to engage in commerce, and Issachar, be successful in your tents, where you will study the Torah. This prayer was fulfilled in the Torah scholars from the tribe of Issachar who became astronomical experts, performing the complicated calculations necessary for sanctifying the new moon each month and intercalating the calendar when necessary Exodus 3: Cf. Genesis 48: Genesis 37: Numbers 27: Judges 8: Genesis 47:2; Likutei Sichot, vol. 15, p Leviticus 23:2; above, 16:1; Cf. 1 Chronicles 12:

18 וזאת הברכה Fourth Reading 19 ע מ ים ה ר י ק ר א ו ש ם י ז ב ח ו ז ב ח י צ ד ק כ י ש פ ע י מ ים י ינ ק ו ו ש פ נ י ט מ ונ י ח ול: ס 20 ול ג ד א מ ר ב ר ו ך מ ר ח יב ג ד כ ל ב יא ש כ ן ו ט ר ף ז ר וע א ף ק ד ק ד: 21 ו י ר א ר א ש ית ל ו כ י ש ם ח ל ק ת מ ח ק ק ס פ ון ו י ת א ר א ש י ע ם צ ד ק ת י הו ה ע ש ה ומ ש פ ט יו ע ם י ש ר א ל: ס ONKELOS 19 ש ב ט י א ד י ש ר א ל ל טו ר ב ית מ ק ד ש א י ת כ נ ש ו ן ת מ ן י כ סו ן נ כ ס ת ק ד ש ין ל ר ע ו א א ר י נ כ ס י ע מ מ י א י יכ לו ן ו ס ימ א ד מ ט מ ר ן ב ח ל א מ ת ג ל י א ל הו ן: 20 ו ל ג ד א מ ר ב ר יך ד א פ ת י ל ג ד כ ל ית א ש ר י ו י ק טו ל ש ל טו נ ין ע ם מ ל כ ין: 21 ו א ת ק ב ל ב ק ד מ ית א ד יל ה א ר י ת מ ן ב א ח ס נ ת ה מ ש ה ס פ ר א ר ב א ד י ש ר א ל ק ב יר ו הו א נ פ ק ו ע ל ב ר יש ע מ א ז כ ו ן ק ד ם י י ע ב ד ו ד ינו ה י ע ם י ש ר א ל: RASHI א ין א מ ה כ ש ר ה כ זו, ו מ ת ג י ר ין ש ם, ש נ א מ ר: "ש ם 19 ע מ ים. ש ל ש ב ט י י ש ר א ל: ה ר י ק ר או. ל ה ר ה מ ר י ה י ז ב חו ז ב ח י צ ד ק": כ י ש פ ע י מ ים י ינ קו. ז בו לו ן ו י ש שכ ר, י א ס פו, כ ל א ס יפ ה ע ל י ד י ק ר יא ה ה יא, ו "ש ם י ז ב חו " ה י ם נו ת ן ל ה ם מ מו ן ב ש פ ע: 20 ב רו ך מ ר ח יב ג ד. ב ר ג ל ים "ז ב ח י צ ד ק": כ י ש פ ע י מ ים י ינ קו. י ש שכ ר ו ז בו לו ן, ו יה א ל ה ם פ נ אי ל ע סו ק ב ת ו ר ה: ו ש פ נ י ט מו נ י חו ל. כ ס ו י י ט מו נ י חו ל: ט ר ית ו ח ל זו ן ו ז כו כ ית ל ב נ ה, ה י ו צ א ים מ ן ה י ם ו מ ן ה חו ל. ו ב ח ל קו ש ל י ש שכ ר ו ז בו לו ן ה י ה, כ מו ש א מו ר ב מ ס כ ת מ ג יל ה : 29 "ז בו לו ן ע ם ח ר ף נ פ ש ו ל מו ת" מ ש ו ם ד "נ פ ת ל י ע ל מ רו מ י ש ד ה", ש ה י ה מ ת ר ע ם ז בו לו ן ע ל ח ל קו : ל א ח י נ ת ת ש דו ת ו כ ר מ ים ו כו ': ו ש פ נ י. ל ש ו ן כ ס ו י, כ מו ש נ א מ ר : 30 "ו י ס פ ן א ת ה ב י ת", "ו ס פו ן ב א ר ז", 31 ו ת ר ג ו מו : "ו מ ט ל ל ב כ י ו ר י א ר ז א". ד ב ר א ח ר: "ע מ ים ה ר י ק ר או ", ע ל י ד י פ ר ק מ ט י א ש ל ז בו לו ן, ת ג ר י א מ ו ת ה עו ל ם ב א ים א ל א ר צו, ו הו א עו מ ד ע ל ה ס פ ר, ו ה ם או מ ר ים: הו א יל ו נ צ ט ע ר נו ע ד כ אן, נ ל ך ע ד י רו ש ל י ם ו נ ר א ה מ ה י ר א ת ה ש ל א מ ה זו ו מ ה מ ע ש יה, ו ה ם רו א ים כ ל י ש ר א ל עו ב ד ים ל א לו ה א ח ד ו או כ ל ים מ א כ ל א ח ד, ל פ י ש ה ג ו י ם א ל הו ת ש ל ז ה ל א כ א ל הו ת ש ל ז ה ו מ א כ לו ש ל ז ה ל א כ מ א כ לו ש ל ז ה, ו ה ם או מ ר ים: 29. ו, א. 30. מלכים א ו, ט. 31. מלכים א ז, ז. 32. דברים לד, ו. 33. דברים ג, יח. CHASIDIC INSIGHTS מ ל מ ד ש ה י ה ת חו מו ש ל ג ד מ ר ח יב ו הו ל ך כ ל פ י מ ז ר ח: כ ל ב יא ש כ ן. ל פ י ש ה י ה ס מו ך ל ס פ ר, ל פ יכ ך נ מ ש ל כ א ר יו ת, ש כ ל ה ס מו כ ים ל ס פ ר צ ר יכ ים ל ה יו ת ג ב ו ר ים: ו ט ר ף ז רו ע א ף ק ד ק ד. ה רו ג יה ם ה יו נ כ ר ין, חו ת כ ים ה ר אש ע ם ה ז רו ע ב מ כ ה א ח ת: 21 ו י ר א ר אש ית לו. ר א ה ל ט ו ל לו ח ל ק ב א ר ץ ס יחו ן ו עו ג, ש ה יא ר אש ית כ ב ו ש ה א ר ץ: כ י ש ם ח ל ק ת מ חו ק ק. כ י י ד ע א ש ר ש ם ב נ ח ל תו ח ל ק ת ש ד ה ק בו ר ת מ חו ק ק, ו הו א מ ש ה: ס פו ן. או ת ה ח ל ק ה ס פו נ ה ו ט מו נ ה מ כ ל ב ר י ה, ש נ א מ ר : 32 "ו ל א י ד ע א יש א ת ק ב ר תו ": ו י ת א. ג ד: ר אש י ע ם. ה ם ה יו הו ל כ ים ל פ נ י ה ח לו ץ ב כ ב ו ש ה א ר ץ, ל פ י ש ה יו ג ב ו ר ים, ו כ ן הו א או מ ר : 33 "ח לו צ ים ת ע ב רו ל פ נ י א ח יכ ם" ו גו ': צ ד ק ת ה' ע ש ה. ש ה א מ ינו ד ב ר יה ם ו ש מ רו ה ב ט ח ת ם, ל ע בו ר א ת ה י ר ד ן ע ד ש כ ב ש ו ו ח ל קו. ד ב ר א ח ר: "ו י ת א" מ ש ה "ר אש י ע ם", "צ ד ק ת ה' ע ש ה" ע ל מ ש ה א מו ר: pouring into the world is such that the former orderliness of existence in which all processes had to proceed according to a pre-established order has been long overridden. We must take advantage of any opportunity that comes to hand to refine ourselves or the world. The two weapons of war in ancient times were the arrow and the spear (plus its variant, the sword); lopping off the head and arm in one fell swoop is possible only with a sword, not with an arrow. The sword in our spiritual arsenal is our submission to God s will, which we affirm whenever we recite the Shema. This is alluded to by the fact that the numerical value of the word for spear,רמח) 248) is the same as the number of letters in the three paragraphs of the Shema. 56 When we submit to God s will, no mental or material obstacle to fulfilling it can faze us. 57 We must emulate the valor exhibited by the tribe of Gad not only when we set out to conquer the physical world; it is required of us as well if we hope to succeed in learning the Torah as we should. Rousing ourselves to self-sacrifice is the required preparation for studying the Torah, 58 and the mentality of self-sacrifice must inform our study. In this latter context, self-sacrifice means relinquishing thoughts of any other pursuit during the entire time that we have devoted to studying. Just 56. Tikunei Zohar, Introduction (11a), 21 (49a); Zohar 3:272a; Likutei Torah 4:38a; Sefer HaMa amarim 5659, pp. 152 ff; Sefer HaMa amarim 5704, pp. 83 ff. 57. Hitva aduyot 5744, vol. 4, pp Tanya, chapter 41 (58b)

19 Deuteronomy 33:19-21 VEZOT HabrachaH 19 By determining when each month will begin, the scholars of Issachar will call the tribes of Israel to the Temple mountain to observe the pilgrim festivals at their proper times. Thus, due to their efforts, the Israelites will there offer up proper sacrifices i.e., sacrifices offered up at their proper time. Issachar will be able to achieve such expertise in the knowledge of the Torah because Zebulun and through them, Issachar will be nourished by the abundance of the seas and by the caches of valuable commodities hidden in the sand at the seashore. Zebulun harvested the chilazon (used to dye ritual fringes 51 ) and premium fish from the sea, and manufactured glassware from the sand. 52 Furthermore, as a result of Zebulun s business contacts with other nations abroad, non-jewish businessmen will visit its territory on the seacoast, and out of curiosity will be summoned to visit the mountain where the Temple city is located to observe the Israelites religious rites. Impressed by the unity of Jewish practice, centered around the worship of the one God, some of them will convert, and there they will offer up sacrifices of righteousness. 20 He said of the tribe of Gad: Gad s territory is located on the east side of the Jordan River. Blessed be He who expands the territory of Gad further eastward. Because he guards the border, may he dwell like a lion, tearing off the arm of his prey together with the head in one blow. 21 He saw that the first portion of our conquest, the area east of the Jordan River, befitted him, because he foresaw that there, east of the Jordan River, the burial site of the lawgiver i.e., me, Moses is hidden (for no one will know its exact location 53 ), and it would therefore be a privilege to live in this region. This lawgiver went at the head of the people to lead them; he did what God considered righteous and executed His judgments in Israel. As the tribe of Gad promised, 54 he will certainly go at the head of the people when they cross the Jordan River to conquer the Land of Israel; he will thus do what God considers righteous and fulfill his legal obligations that he has entered into with the rest of Israel. 20 Tearing off the arm with the head: As has been discussed, 55 our physical conquest of the seven nations who occupied the Land of Israel alludes to the spiritual conquest of the seven emotions of the human-animal soul. The two major obstacles to this conquest are the arm and the head. The head in this context is the mental block that results from calculating the odds of success against the dominant material culture of our milieu. Confronted with the overwhelming forces and resources commanded by the agents of materialism, the lone Jew or the tiny Jewish people are tempted to capitulate even before beginning the fight. It is particularly difficult to imagine overcoming materiality when we ourselves are engaged in the struggle CHASIDIC INSIGHTS to eke out a living, seemingly subject to the material laws of natural cause and effect. The arm in this context is the battery of physical resources we have at our disposal. We have worked hard to earn these resources, and are therefore loathe to expend them on spiritual pursuits whose material benefits are not at all apparent. We must therefore tear off the arm with the head, i.e., deny the validity of both these suppositions. Furthermore, we must nullify both obstacles together, in one blow. There is no time to waste in lopping off the head and the arm separately, i.e., in an orderly fashion. Nowadays, in the final stages of the preparation of the world for the Redemption, the level and amount of Divine energy 51. Numbers 15: Megilah 6a. 53. Below, 34: Numbers 32:17; Joshua 1: On Genesis 15:

20 וזאת הברכה Fifth Reading ONKELOS 22 ו ל ד ן א מ ר ד ן ת ק יף כ גו ר א ר י ו ן א ר ע ה ש ת י א מ ן נ ח ל י א ד נ ג ד ין מ ן מ ת נ ן: 23 ו ל נ פ ת ל י א מ ר נ פ ת ל י ש ב ע ר ע ו א ו מ ל י ב ר כ ן מ ן ק ד ם י י מ ע ר ב י ם ג נ ו ס ר ו ד רו מ א י יר ת: חמישי 22 ול ד ן א מ ר ד ן ג ור א ר י ה י ז נ ק מ ן ה ב ש ן: 23 ול נ פ ת ל י א מ ר נ פ ת ל י ש ב ע ר צ ון ומ ל א ב ר כ ת י הו ה י ם ו ד ר ום י ר ש ה: ס 22 ד ן ג ו ר א ר י ה. א ף הו א ה י ה ס מו ך ל ס פ ר, ל פ יכ ך מו ש לו ב א ר יו ת: י ז נ ק מ ן ה ב ש ן. כ ת ר ג ו מו, ש ה י ה ה י ר ד ן יו צ א מ ח ל קו מ מ ע ר ת פ מ י אס ו ה יא ל ש ם, ש ה יא ב ח ל קו ש ל ד ן, ש נ א מ ר : 34 "ו י ק ר או ל ל ש ם ד ן", ו ז נ ו קו ו ק ל ו חו מ ן ה ב ש ן. ד ב ר א ח ר: מ ה ז נ ו ק ז ה יו צ א מ מ קו ם א ח ד ו נ ח ל ק ל ש נ י מ קו מו ת, כ ך ש ב טו ש ל ד ן נ ט לו ח ל ק ב ש נ י מ קו מו ת, ת ח ל ה נ ט לו ב צ פו נ ית מ ע ר ב ית ע ק רו ן ו ס ב יבו ת יה, ו ל א ס פ קו ל ה ם, ו ב או ו נ ל ח מו ע ם ל ש ם ש ה יא פ מ י אס, ו ה יא ב צ פו נ ית מ ז ר ח ית, ש ה ר י ה י ר ד ן יו צ א מ מ ע ר ת פ מ י אס ו הו א ב מ ז ר ח ה ש ל א ר ץ י ש ר א ל, ו ב א מ ה צ פו ן ל ד רו ם ו כ ל ה ב ק צ ה י ם ה מ ל ח, ש הו א ב מ ז ר ח י הו ד ה ש נ ט ל ב ד רו מ ה 34. יהושע יט, מז. 35. שם. 36. דברים א, כא. RASHI CHASIDIC INSIGHTS ש ל א ר ץ י ש ר א ל, כ מו ש מ פ ר ש ב ס פ ר י הו ש ע, ו הו א ש נ א מ ר : 35 "ו י צ א ג בו ל ב נ י ד ן מ ה ם, ו י ע לו ב נ י ד ן ו י ל ח מו ע ם ל ש ם" ו גו ' י צ א ג בו ל ם מ כ ל או תו ה רו ח ש ה ת ח ילו ל נ חו ל ב ו : 23 ש ב ע ר צו ן. ש ה י ת ה א ר צו ש ב ע ה כ ל ר צו ן יו ש ב יה : י ם ו ד רו ם י ר ש ה. י ם כ נ ר ת נ פ ל ה ב ח ל קו, ו נ ט ל מ ל א ח ב ל ח ר ם ב ד רו מ ה, ל פ רו ש ח ר מ ים ו מ כ מו רו ת: י ר ש ה. ל ש ו ן צ ו ו י, כ מו : 36 "ע ל ה ר ש ". ו ה ט ע ם ש ל מ ע ל ה ב ר י"ש מו כ יח, כ מו "י ר ש ", "י ד ע", "ל ק ח", "ש מ ע", כ ש מ ו ס יף ב ו ה "א י ה י ה ה ט ע ם ל מ ע ל ה "ש מ ע ה", "י ד ע ה", "ס ל ח ה", "ל ק ח ה", א ף כ אן "י ר ש ה" ל ש ו ן צ ו ו י. ו ב מ סו ר ת ה ג דו ל ה מ צ ינו ב א ל פ א ב ית א ל ש ו ן צ ו ו י ד ט ע מ יהו ן מ ל ע יל: Divine mission in life our personas as members of the other tribal camps we can sometimes lose our sense of simple, selfless devotion to God. Without this basic sense of simplicity, the over-sophistication of the other parts of our psyche can become enervating or even toxic. In such cases, the solution is to summon our inner camp of Dan, our submission to God s will; this renewed discipline will help us retrieve our lost sense of selflessness before God. In this context, the camp of Dan traveled at the rear not only because they embodied the least illustrious aspects of the Jewish people, but also because of their selflessness. Their selflessness both inspired them to forgo the advantages of traveling further forward in favor of the opportunity to assist their fellow Israelites and represents the basic foundation of Jewish life, upon which all other facets of Jewish life rest. Taking our cue from the camp of Dan, this innate self-sacrifice on behalf of our fellow Jews should be the basis of our lives. As Rabbi Akiva taught, loving one s fellow Jew is the general synopsis of the entire Torah. 64 The results of devoting ourselves selflessly and lovingly to our fellow Jews are alluded to in Moses blessing to the tribe of Naphtali: The west: The sun, the moon, and the stars set in the west, which is understood to mean that the Divine Presence is principally manifest in the west; the daily westward setting of the heavenly bodies is envisioned as their prostration before the Divine Presence. 65 Similarly, the Holy of Holies was the westernmost part of the Sanctuary. 66 And the south: In the northern hemisphere, the south is associated with the heat of the sun. Allegorically, the sun represents the Name Havayah, which signifies transcendent Divinity. Whereas the Divine Presence immanent Divinity is manifest within the natural context of time and space, transcendent Divinity is by definition not limited by time and space. Inherit: As discussed above, 67 inheriting refers to receiving Divine revelation without regard to the recipient s merit. Selflessly devoting ourselves to our fellow Jew enables us to inherit both the west and the south immanent and transcendent Divinity since selfless devotion is not limited, as are intellect and emotions. Although, as stated, the Torah is every Jew s inheritance, our preoccupation with intellect and emotions can obscure this aspect of our relationship with God and His Torah. When that happens, it is time to summon our inner camp of Dan, and, as promised to the tribe of Naphtali, once again inherit the west and the south Numbers 2: Numbers 10: Sifra, Kedoshim 4; Y. Nedarim 9: Bava Batra 25a. 66. Exodus 26: On v Likutei Sichot, vol. 1, pp

21 Deuteronomy 33:22-23 VEZOT HabrachaH Fifth Reading 22 He said of the tribe of Dan: Dan also guards the border, and therefore he must be as strong as a young lion. His border territory contains one of the four tributaries of the Jordan River, the Hermon stream, which flows from Mount Hermon, in Bashan (which is in the territory of Manasseh) and passes through the Paneas (Banias) cave (see Figure 4). Although the tribe of Dan s original and primary territorial allotment will be in the central west of the land, it will also possess this territory located in the northeast, because it will not be able to conquer all of its southern territory, and will thus need to seek other areas in which to settle. Part of the tribe will split off from the rest, who will remain in the south, and conquer the area along the Hermon stream, which descends from Mount Hermon, in Bashan (see Figure 5). 59 Figure 4. Tributaries of the Jordan River Figure 5. Migration of the Tribe of Dan 23 He said of the tribe of Naphtali, Naphtali is satisfied by its territory with everything it can possibly desire, and is full of God s blessing. Go and possess Lake Kineret together with its south shore, from which you will be able to catch an abundance of fish. like the Israelites in the desert could devote their minds completely to the study of the Torah with no other cares to distract them since they had manna from heaven to eat, water from the well to drink, and clothes laundered by the clouds to wear so should we enter a state of complete absorption when we learn the Torah, as if we had not a single care in the world. This connection between the valor of the tribe of Gad and the study of the Torah is alluded to by the fact that they chose as the territory containing the location of the grave of Moses, 60 through whom God gave us the Torah Possess Lake south: The word for lake (or sea ) is also the word for west, since the western border of the Land of Israel is the Mediterranean Sea. Thus, this phrase can also be translated: the CHASIDIC INSIGHTS west and the south, inherit. 59. Judges 18; Joshua 19: V Hitva aduyot 5749, vol. 1, pp The tribe of Naphtali was part of the camp of Dan, 62 which traveled at the west, i.e., the rear, of the Israelites military formation and retrieved all the articles lost by the tribes that preceded them in the march. 63 The fact that the camp of Dan traveled at the rear indicates that these tribes were the least noble, the least sophisticated. Thus, they allegorically represent the least illustrious aspect of our psyches, our inner non-sophisticate, our simple, selfless submission to God s will in the idiom of the sages, our acceptance of the yoke of the kingdom of heaven. The lost articles that these tribes are uniquely suited to retrieve are our sense of selfnullification before God. In other words, in the course of employing our intellects and emotions to the particulars of our

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