ספר דברים - פרשת וזאת הברכה - לג:כב-כו

The verse says, "And to Dan he said: Dan is a young lion, he leaps from the Bashan." The teacher explains that this means Dan is compared to a lion cub, and the phrase "leaps from the Bashan" refers to Dan's territory and its geographical features. The teacher notes that Dan's inheritance is described as being like a lion, strong and bold, and that the tribe of Dan had a unique position among the tribes, as will be explained further in the Rashi.

On the words "Dan is a young lion," Rashi explains that Dan, too, was situated near the border of the land, and therefore he is compared to a lion, which is the king of beasts and rules over other animals. The teacher elaborates that just as a lion is strong and guards its territory, so too Dan was at the edge of the land and needed to be strong to protect his portion from external threats. This is why the verse uses the imagery of a lion for Dan.

On the phrase "he leaps from the Bashan," Rashi says, as the Targum explains, that the Jordan River comes out from Dan's portion, specifically from the cave of Paneas (Banias), which is in the territory of Leshem, belonging to Dan. As it says in Yehoshua, "And they called Leshem Dan." The teacher explains that the word "leaps" (or "Zinuk") refers to the flow of water, and the Jordan River's source is in Dan's territory. The teacher further notes that "Zinuko vekiluchei min haBashan" means its source and flow are from the Bashan area, and this is why the verse uses this language. The teacher also points out that the verse in Yehoshua (19:47) says, "And they called Leshem Dan," showing that Leshem, which is Paneas, was in Dan's portion, and the river's flow is described as coming from there.

The teacher brings another explanation, as Rashi does: Just as a water flow (Zinuk) comes out from one place and then splits into two directions, so too the tribe of Dan took a portion in two different places. At first, they took their inheritance in the northwest of Eretz Yisrael, in the area of Ekron and its surroundings, but this did not suffice for them. So they went and fought against Leshem, which is Paneas, in the northeast of Eretz Yisrael. The teacher explains that the Jordan River comes out of the cave of Paneas, which is in the east and at the northern extremity of the land. The river then flows from north to south and ends at the edge of the Salt Sea (the Dead Sea), which is in the east of Yehuda's territory. Yehuda took his portion in the southern part of Eretz Yisrael, as is described in the Book of Yehoshua. The teacher quotes the verse, "And the border of the Children of Dan went out from them, and the Children of Dan went up and fought against Leshem," showing that Dan's border expanded from their original inheritance. The teacher concludes that just as a water flow starts as one and splits into two, so too Dan started with one territory and ended up with two.

The verse says, "And to Naftali he said: Naftali is favorably satisfied and full of the Lord's blessing; he will possess the sea and the south." The teacher explains that Naftali's land was very satisfying to its inhabitants, providing everything they wanted. The phrase "full of the Lord's blessing" means that the land was blessed with abundance. The teacher notes that "he will possess the sea and the south" refers to Naftali's territory including the Sea of Kinneret and a portion of land to its south.

On the words "favorably satisfied," Rashi explains that Naftali's land satisfied all the desires of its inhabitants. The teacher elaborates that the land was so good and fertile that everyone who lived there was happy and had all their needs met. This is the meaning of "favorably satisfied"—that the land fulfilled the wishes of those who lived in it.

The teacher explains the phrase "he will possess the sea and the south" as meaning that the Sea of Kinneret fell within Naftali's portion. Naftali also received a full rope's length of fishing coast on the southern shore of the Kinneret, which allowed them to spread out their fishing nets and troughs. The teacher notes that this was a special blessing for Naftali, giving them both the sea and the means to benefit from it.

On the word "Yerashah" (he will possess), Rashi explains that it is in the imperative form, meaning a command, like "Alei resh" (go up and possess). The teacher points out that the accent in the word is on the second-to-last syllable, which is typical for the imperative form in Hebrew. Rashi brings examples like "yarash," "yada," "lakach," and "shama," and when a hei is added at the end, the accent remains on the second-to-last syllable, as in "shama," "yada," "salcha," and "lakcha." So here, too, "Yerashah" is an imperative form. The teacher adds that in the Masora Gedolah, this is listed among the imperative forms of verbs whose accents are on the second-to-last syllable.

And to Asher he said: Blessed above sons is Asher; let him be the favored of his brothers, and let him dip his foot in oil. The teacher explains that Asher is being blessed to be more blessed with children than any of the other tribes. The phrase "let him be the favored of his brothers" means that he will be pleasing to his brothers, and the phrase "let him dip his foot in oil" refers to the abundance of oil in his territory. The teacher notes that this is a special blessing for Asher, emphasizing both his prosperity and the favor he finds among his brothers.

On the words "Baruch mibanim Asher" — "Blessed above sons is Asher" — the teacher brings from the Sifrei that there is no tribe that was blessed with children as much as Asher. However, the teacher also notes that he does not know exactly how this was so, meaning that the specifics of Asher's blessing with children are not entirely clear.

On the phrase "Yehi retzui echav" — "Let him be the favored of his brothers" — the teacher explains that Asher would make himself pleasing to his brothers by providing them with oil, specifically the oil called "anpikinon" and with "kaplot" (types of oil or oil products). In return, his brothers would please him with grain. Another explanation is that Asher's daughters were beautiful, and as a result, they married into the families of the Kohanim Gedolim, the High Priests, who were anointed with olive oil. This is based on the verse in Divrei HaYamim I 7:31, "He is the father of Berzait," which is interpreted to mean that his daughters were married to the Kohanim Gedolim. Thus, Asher was pleasing to his brothers both through his material contributions and through the marriages of his daughters.

On the words "vetovel bashemen raglo" — "and let him dip his foot in oil" — the teacher explains that Asher's land was so abundant in oil that it flowed like a spring. He brings a story from Menachos 85b: Once, the people of Ludkia needed oil, so they appointed a commissioner to go to Asher's territory. The commissioner arrived at a town in Asher's portion and was told to buy oil. The townspeople said, "Do you want a hundred measures or a thousand?" He replied, "I want as much as you have." They brought him to a cave, and he saw oil flowing out like a spring. He filled all his containers, and there was still oil left over. This story illustrates the tremendous blessing of oil in Asher's land.

"Barzel unechoshes menalecha, ucheyamecha davecha" — "Iron and copper are your shoes, and as your days, so shall be your strength." The teacher explains that this verse is now speaking about all of Israel, not just Asher. The strong men of Israel would dwell in the border cities, "locking" the land so that enemies could not enter, as if the land was closed with locks and bolts of iron and copper. Another explanation is that the land itself was locked in by mountains from which iron and copper were quarried, and Asher's territory was the "lock" of the Land of Israel, securing it and providing these valuable metals.

On the words "Barzel unechoshes menalecha" — "Iron and copper are your shoes" — the teacher explains that this refers to the strong men of Israel who would sit in the frontier cities, locking the land so that enemies could not enter, as if the land was closed with locks and bolts of iron and copper. Another explanation is that the land is locked in by mountains from which iron and copper are quarried, and Asher's land was the lock of the Land of Israel, securing it and providing these valuable metals.

On the words "Ucheyamecha davecha" — "And as your days, so shall be your strength" — the teacher explains that just as your good days, the days of your youth, so too will be your days of old age, even when you are weak and frail. Another explanation is that "as your days" refers to all the days that you do the will of Hashem, then "davecha" — your strength — will be as strong as your days. Additionally, all the lands will bring their silver and gold to the Land of Israel, and the land will be blessed with fruit, and all the other lands will be sustained from it, bringing their wealth to Israel. The word "davecha" is explained as meaning that the other lands will "flow" their silver and gold to Israel, and when their wealth is depleted, they will continue to bring it to your land.

"Ein kael Yeshurun rochev shamayim be'ezrecha uvega'avaso shechakim" — "There is none like the God of Yeshurun, who rides the heavens to help you, and in His majesty, the skies." The teacher explains that this verse is praising Hashem, saying that there is no one like the God of Yeshurun (Israel), who rides the heavens to come to your aid, and in His grandeur, rides upon the skies. This emphasizes Hashem's greatness and His willingness to help and protect the Jewish people in a supernatural way.

On the words "Ein Kael Yeshurun" — Rashi explains: Know that when it says Yeshurun, it means that there is none like God among all the gods of the idol worshippers, and none like their rock. In other words, the term Yeshurun is a reference to the Jewish people, and the verse is telling us that there is no one like the God of Israel, not among the gods of the nations, and not even when compared to the strength of their so-called rock or protector. Rashi is emphasizing that the uniqueness of Hashem is absolute, and this is being addressed to Yeshurun, the Jewish people, to know and internalize this point.

On the words "Rochev Shamayim" — Rashi explains that He is the same God who helps you. When it says, "U'v'ga'aso," it means He rides upon the heavens in His majesty. So, the one who rides the heavens is the same God who is your helper, and when it says "in His grandeur," it refers to Him riding the upper spheres, the shchakim. Rashi is clarifying that the verse is describing Hashem's greatness and His involvement in helping the Jewish people, both as the one who rides the heavens and in His exaltedness above, yet He is the one who comes to your aid.