ספר דברים - פרשת וזאת הברכה - לג:יח-כא

"And to Zavulon he said: Rejoice, Zavulon, in your going out, and Yisachar in your tents." The verse is addressing the tribes of Zavulon and Yisachar. Zavulon is told to rejoice in his going out, which refers to his travels and business ventures, while Yisachar is told to rejoice in his tents, meaning in his study of Torah. The verse highlights the different roles of these two tribes: Zavulon is involved in commerce and trade, going out to earn a livelihood, while Yisachar remains in the tents, dedicating himself to Torah study. The partnership between them is that Zavulon supports Yisachar financially, enabling Yisachar to focus on Torah, and therefore both are blessed together.

On the words "And to Zavulon he said"—Rashi explains that these are five tribes whom Moshe blessed at the end: Zavulon, Gad, Dan, Naftali, and Asher. He doubled their names in the blessings to strengthen and encourage them, because they were the weakest among all the tribes. These are the same ones that Yosef brought before Pharaoh, as it says, "And from the end of his brothers he took five men." Because they appeared weak, Yosef chose them so Pharaoh would not appoint them as his officers of war. Rashi is pointing out that the doubling of their names in the blessings is to give them extra strength and encouragement.

Rashi explains the partnership between Zavulon and Yisachar. Zavulon and Yisachar made a partnership: Zavulon, as it says, 'Zavulon will dwell by the seashore,' would go out to do business in ships and earn money, and he would provide for Yisachar. Yisachar would sit and occupy himself with Torah study. Therefore, the Torah mentions Zavulon before Yisachar, even though Yisachar was the elder, because Yisachar's Torah came through Zavulon's support. This is why the verse says, 'Rejoice, Zavulon, in your going out,' meaning in your business, and 'Yisachar in your tents,' meaning in your Torah study. The partnership is that Zavulon supports Yisachar financially, and Yisachar dedicates himself to Torah, and both share in the reward.

On the words 'Rejoice, Zavulon, in your going out,' Rashi explains: Prosper when you go out to trade. The blessing to Zavulon is that he should be successful in his business ventures, in his travels for commerce. This is the meaning of 'in your going out'—when you go out to earn a livelihood, you should have success and prosperity.

On the words 'Yisachar in your tents,' Rashi explains: Prosper when you sit in your tents to study Torah. This refers to sitting and being involved in Torah study, sitting in the Sanhedrin, and calculating and proclaiming leap years and fixing the months. As it says in Divrei HaYamim I, 12:32: 'And from the sons of Yisachar, those who had understanding of the times... their chiefs were two hundred.' The heads of the Sanhedrin were involved in these calculations, and according to their decisions, the seasons and leap years were fixed. So the blessing to Yisachar is for success in Torah study and in the leadership roles of the Sanhedrin.

'Peoples will call to the mountain; there they will offer righteous sacrifices, for they will be nourished by the abundance of the seas, and by the treasures hidden in the sand.' The verse is describing how the nations will be drawn to the mountain, which refers to Mount Moriah, the site of the Beis HaMikdash. There, they will bring righteous sacrifices. The verse continues that Zavulon and Yisachar will be nourished by the abundance of the seas and by treasures hidden in the sand. This refers to the wealth that comes from the sea—such as the chilazon (the snail used for techeiles dye), white glass, and other valuable items found in the territory of Zavulon and Yisachar. The verse is emphasizing both the spiritual and material blessings given to these tribes: spiritual, in that people will come to the Beis HaMikdash and offer sacrifices, and material, in the wealth from the sea and the sand.

On the word 'peoples'—Rashi explains that this refers to the tribes of Israel. The verse is saying that the tribes of Israel will gather together at Mount Moriah, the site of the Beis HaMikdash, for the pilgrimage festivals. The gathering is described as 'calling,' because every assembly was done through a summoning of the people. This is why the verse says, 'they will call to the mountain.'

'They will call to the mountain'—Rashi explains that this means they will assemble at Mount Moriah. Every assembly was done through a calling, meaning a summoning of the people. 'There they will offer righteous sacrifices'—this refers to the pilgrimage festivals, when the people would bring sacrifices at the Beis HaMikdash. The verse is describing the gathering of the people at the Beis HaMikdash and the offering of sacrifices during the festivals.

For the phrase "for they will be nourished by the abundance of the seas," the teacher explains that this refers to Yissachar and Zevulun. Because of this abundance, they will have the leisure and ability to engage in Torah study. The prosperity that comes from the sea allows them to dedicate time to learning Torah.

On the words "usfunei tmunei chol"—the treasures hidden in the sand—Rashi explains that this refers to things that are covered and hidden by the sand. The teacher elaborates that these include the tarit (a kind of fish), the chilazon (the snail from which the blue dye is obtained), and white glass, all of which come from the sea or the sand. These treasures were found in the territory of Yissachar and Zevulun. The teacher notes that this is as stated in tractate Megillah 6a, where it is discussed that Zevulun's territory contained these valuable resources.

On the verse "Zevulun am cheref nafsho lamos"—Zevulun is a people who jeopardized his life to die—Rashi explains, as the teacher relates, that this is because of "Naftoli al meiromai sodeh"—Naftoli is on the high places of the field. Zevulun complained to God about his portion, saying, "To my brothers you have given fields and vineyards, but to me you have given seas and rivers." In response, God told Zevulun that his brothers would seek him out because of the hidden treasures in the seas and the sand. The teacher brings this from the Gemara in Megillah 6a, explaining that Zevulun's portion, though seemingly less desirable, was actually rich in these hidden resources.

On the word "usfunei"—Rashi says it is an expression of covering. The teacher explains that this is like the verse in Kings I 6:9, "vayispon es habayis"—and he covered the house. Also, in Kings I 7:3, "usafun be'erez"—it was covered with a covering of cedar. The Targum renders it as being covered with cedar. So, "usfunei" means something that is covered or hidden.

The teacher presents another explanation for the verse "amim har yikro"—they will call peoples to the mountain. This is through the commerce of Zevulun. Merchants from the nations of the world come to Zevulun's land, which is on the border. These merchants say, since we have traveled so far, let us go to Jerusalem and see what this nation's awe of God is and what their deeds are. They see all Israel worshipping one God and eating one kind of food, since among the nations, the god of one is not like the god of another, and the food of one is not like the food of another. The merchants say, there is no nation as worthy as this one, and they convert there, as it says, "there they will offer up righteous sacrifices." The teacher explains that this is all due to the fullness of commerce, which brings the nations to Israel and leads them to convert.

On the phrase "for they will be nourished by the abundance of the seas," the teacher explains that this refers to Zevulun and Yissachar. The sea gives them wealth in abundance, providing them with prosperity.

On the verse "And of Gad he said, blessed is he who grants expanse to Gad; he dwells like a lion and tears the arm together with the head," the teacher explains that "baruch marchiv Gad"—blessed is he who grants expanse to Gad—means that Gad's territory extended far eastward. The territory of Gad was expanded in the direction of the east. "He dwells like a lion"—Gad was near the border, and therefore he is compared to a lion. All those who are located near the border must be mighty like lions to protect themselves from attack. "Tearing the arm together with the head"—the teacher explains, based on Rashi, that those slain by the Gaddites could be readily identified, because they would cut off the head together with the arm in one blow.

On the words "baruch marchiv Gad"—blessed is he who grants expanse to Gad—Rashi explains, as the teacher says, that this teaches us that Gad's territory extended far eastward. The boundary of Gad was expanded and went up toward the east.

"Like a lion he dwells" — Rashi explains that because the tribe of Gad was situated near the border, therefore he is compared to lions. All those who are located near the border must be mighty like lions in order to protect themselves from attack. This is why the verse uses the imagery of a lion for Gad, to indicate the strength and courage required of those who live at the edge of the land.

"Tearing the arm together with the head" — Rashi says that those slain by the Gaddites could be readily identified, because they would cut off the head together with the arm in one blow. This was a distinctive mark of their might and ferocity in battle, that they would strike with such force that both the head and the arm would be severed at once.

The verse says: "And he saw the first portion for himself, because there the portion of the lawgiver is hidden, and he came at the head of the people; he did what is righteous for Hashem, and His judgments with Israel." The teacher explains that this means Gad saw fit to take for himself territory in the land of Sichon and Og, which was the beginning — the first part — of the conquest of the land. The verse continues, "because there the portion of the lawgiver is hidden," referring to the burial place of Moshe, which was within the territory of Gad. The verse also says, "and he came at the head of the people," meaning that the Gaddites marched before the armed forces in the conquest of the land, because they were powerful. The verse concludes, "he did what is righteous for Hashem and His judgments with Israel," which Rashi explains means that the Gaddites substantiated their words and kept their promise to cross the Jordan and remain there to help their brothers until the land was conquered and divided among the tribes. Another explanation is that "and he came" refers to Moshe, and similarly, "he did what is righteous for Hashem" also refers to Moshe.

On the words "And he saw the first portion for himself" — Rashi explains that Gad saw fit to take for himself a portion in the land of Sichon and Og, because that land was the beginning of the conquest of Eretz Yisroel. This is why the verse says he saw the first portion for himself.

"Because there the portion of the lawgiver is hidden" — the teacher explains that this means Hashem knew, through divine transmission, that within the territory of Gad would be contained a portion of the field designated for the burial of the lawgiver, namely Moshe. So the verse is telling us that Moshe's burial place was in the territory of Gad.

On the word "Safun" — Rashi explains that this portion of the field, where Moshe was buried, was hidden and concealed from every creature. As the verse states, "no man knows his burial place." This means that the location of Moshe's grave is hidden from everyone.

On the word "Vayeite" — Rashi says this refers to Gad. The verse is speaking about the tribe of Gad.

On the words "Roshei am" — Rashi explains that the Gaddites marched before the armed forces in the conquest of the land, because they were powerful. Therefore, they went at the head of the people. And so it is said of them, "You shall pass over armed before your brothers" (Deuteronomy 3:18).

"Tzidkas Hashem asah" — he did what is righteous for the Lord. The teacher explains that Rashi says this means the Gadites substantiated their words and kept their promise to cross the Jordan and remain there to help their brothers until Israel had conquered and divided the land among the tribes. This refers to the fact that the tribe of Gad had promised to help the rest of the Jewish people conquer the land, and they fulfilled this by staying with them until the job was done.

Then, Rashi gives another explanation: "Vayeisei" — and he came — refers to Moshe. Similarly, the remaining clause, "Tzidkas Hashem asah," and "Roshai am," and "he did what is righteous for the Lord," also refer to Moshe. So, according to this explanation, these phrases are about Moshe himself.