Parashat Vzot Habracha

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Parashat Vzos Habracha is the final parsha in the Book of Divarim and of the entire Torah. It is read on the holiday of Simchas Torah. It contains 41 pesukim and is the smallest Parsha in terms of letters and words.

Contents

Blessing of Moshe

Moshe the Man of Hashem blessed the Jewish Nation before his passing. This was done very close to his the time of his passing, for if not then then when.[1] He started by first praising Hashem and then he addressed the needs of the Jews.[2] In the praise itself he mentioned the merit of the Jews, thereby appeasing Hashem that the Jews were worthy of having blessing rest upon them.[2]

Giving of the Torah

Moshe went on to say how Hashem came towrds them when they came to stand at the foot of Mount[2] Sinai, like a bridegroom goes to meet the bride.[2] This was after Hashem shone forth from Seir where He first offered the descendants of Esav to accept the Torah and they rejected it.[2] He appeared from Mount Paran, where He also offered the descendants of Yishmoel to accept the Torah and they rejected it.[2]. He then finally came to the Jewish Nation[2] with some[2] groups of his holy angels. Unlike a human who shows off all his power and wealth on the the day of his wedding, Hashem did not bring all His angels or even most of them.[2] Hashem then gave them from amidst the fire,[2] the Luchos[2] written by[2] His right hand. This was the fiery Law as it was previously written before Him in letters of black fire upon a background of white fire.[2]

Praise of the Jews

Moshe recalls how Hashem showed love for people by displayed great affection to the tribes, considering each one of them as its own Nation.[3] This was seen when Hashem blessed Yackov saying "A nation and a multitude of nations shall come into existence from you" and Binyamin was the only Tribe born following the blessing.[3].

Additionally all the souls[3] of His holy righteous[3] ones are in His hand, concealed with Him.[3] Additional all the righteous and good people clung to Hashem and did not turn away from Him, therefore He guards them.[3] The Jews are worthy of having their souls concealed with Hashem because they allowed themselves to be placed right in the middle of the bottom of Mount Sinai between Hashem's 'feet',[3] and also they placed themselves right in the middle and beneath Hashem's protective shadow.[3] There they bore upon themselves the yoke of the Torah[3] which was the utterances of Hashem and also gladly accepted Hashem's decrees and laws.[3] Additionally they would travel only based on the commands of Hashem[3][4]. Hashem's love for the Jews is at all times even when He displayed affection towards the nations of the world, showing them a smiling face, and delivered the Jews into their hands.[3]

The Torah that Moshe commanded us is a legacy for the congregation of Yackov as they have taken hold of it and will not forsake it.[5]

Blessings of the Tribes

Hashem[6] was King in Yeshurun, meaning the yoke of His Kingship was always upon them,[6] whenever they gathered in numbers.[6] They are therefore worthy that He should bless them.[6] However Hashem is only their King when they gather in a unified group, and there is peace among them and they are gathered together, but not when there is fighting among them.[6]

Blessing of Reuvain

May Reuvain live in This World[7] and not die in the Next World, as the incident involving Bilah will be forgotten.[7] and may his people be counted in the number amongst the other Tribes, despite the incident of Bilah.[7]

Blessing of Yehuda

After blessing Reuvain, Moshe skipped over Levi who was next in chronological order and proceeded to bless the Tribe of Yehuda, saying "May this also be for Yehuda" since they both had confessed their wrongdoings,[8] Reuvain in the incident of Bilah and Yehuda in the incident of Tomar.

Additionally during the entire 40 year journey in the desert, the bones of Yehuda were rolling in his coffin, because of the excommunication which he had accepted upon himself when he took responsibility for Benjamin saying that if he would not bring him back to Yackov he will be a sinner to him for all of the days.[8] By Moshe placing Yehuda near Reuvain he alluded to the merit of Yehuda being the one responsible for causing Reuvain to confess his sin.[8] Hashem should then listen to the voice of Yehuda and allow his bones to finally rest.

Moshe then blessed that Hashem should listen to the voice of Yehuda and hear the prayers of his descendants King Dovid, King Shlomo, King Asa during the Battle of the Africans, Kind Yehoshofot during his battle with the Ammonites and King Chizkiyah when he was attacked by Sancherev.[8] Hashem should bring him back from war in peace[8] to his people. May the hands of the Yehudim fight their battle and extract vengeance for them.[8] He should help them against their enemies, specifically King Yehoshafot when he cried out as he was about to be killed during the Battle of Ramot Gilad and Hashem helped him.

Blessing of Shimon

Moshe did not bless the Tribe of Shimon because he held against them what they[8] and their leader Zimri ben Salu had sinned in Shittim.[8] Despite this Moshe concealed and alluded a blessing for the Tribe of Shimon inside the blessing of Yehuda.[8] as it says 'שמע ה' קול יהודה'and 'שמע' has the same root as 'שִׁמְעוֹן'. Similarly when the Tribes later divided Eretz Yisroel, the Tribe of Shimon received their inheritance out of the lot of the Tribe of Yehuda.[8]

Blessing of Levi

Regarding[9] the Tribe of Levi Moshe addressed the Shechinah[9] requesting that the Tummim and Urim be given to the Tribe of Levi the 'pious man'. Additionally Moshe noted how in the indecent of Massah, when the Jews had camped in Refidim and were tested[9] with having no water. When the Jews complained of not having any water,[10] wondering why Hashem had taken them out to kill them, their cattle and kids in drought, the Tribe of Levi had passed the test and had not complained with the rest of the Jews.[9] Additionally in the incident of Kodesh[11] where the Jews were once again tested with not having water to drink and complained to Hashem, the Tribe of Levi did not.[12]

At the same time Moshe was addressing Hashem, asking him why false accusations had been made against, Ahron and Miriam[9] who were members of the Tribe of Levi and they had been punished more severely then they should have. For if he Moshe was punished with death and not permitted to enter Eretz Yisroel for calling the Jews rebels during the incident of Kodesh.[13] why were they punished[9] with the same just for not protesting.

When the Jews had sinned in the Incident of the Golden Calf,[14] Moshe had declared that whoever was for Hashem and had not sinned should come to him. When the entire Tribe of Levi gathered, Moshe had ordered them to kill all those guilty of worshiping the golden calf. They proceeded to do so, ignoring even their father and mother, in some cases even killing their grandfather from their mothers side who was from a different tribe[15] and had sinned. They pretended to not recognize their brothers and killed even their half brothers with the same mother who were from different tribes.[15] They pretended to not know their children and killed their own grandchildren, sons of their daughters from other tribes that had sinned.[15]. While only around 3,000 sinners had been executed by the Levim and the possibility of the above circumstances were rare, even a few could have yielded a number of cases since there was a time period in Egypt where women would give birth to six children at once.[16].

During the Incident of the Golden Calf the Tribe of Levi had proven that they observed Hashem's word that there should be no other gods before Him.[15] Additionally they had proven themselves to uphold the covenant of the Bris Milah as all the rest of the Jews did not circumcise their sons that were born in the desert but the Levim did.[15]

As a reward Moshe blessed the Tribe of Levi that they should teach the Laws and the Torah to the Jews, the descendants of Yaakov and they are worthy of doing so.[17] The Kohanim which are part of Levi will also get to place Ketoret incense before Hashem and Olah offerings where are completely burnt[17] upon the Mezbeach alter.


Moshe continued requesting that may Hashem bless their army favorably accept the work of their hands. Those who rise up to contest the Kehuna priesthood[18] should receive a mighty strike in their thigh a blow they will not recover from.[18] Moshe also foresaw how Matisyahu the Chasmonai, his 12 sons and son-in-law Eliezer would wage war against many myriads of the Greeks and therefore blessed this Levite army and the working of their hands.[18]

Blessing of Binyamin

Following the blessing of Levi which deals with the Korbanos, Moshe jumped to Binyamin the youngest of the Tribes since his blessing deals with the related subject of the Beis Hamikdash.[19] Binymain is the beloved one of Hashem and shall dwell securely beside Him. Hashem will cover him[19] and protect him all day long, meaning forever since from the time Yerushalim was chosen for the Beis Hamikdash the Shichina never dwelt elsewhere.[19] The Beis Hamikdash would be built in his territory causing Hashem to dwell between his shoulders.

When Kind Dovid was trying to pinpoint the exact location of the Beis Hamikdash, He first thought to build it at the Eitam Well, located near Har Habayis and the highest point of Binyamin's land.[20] They then decided to build it a little lower as it says "He dwells between his shoulders" and selected Har Habayis instead which was 23 Amos cubits lower align with the shoulders which are lower then the head and infact there is no part of an ox more beautiful than its shoulders.[19]

Blessing of Yosef

After blessing Binymain regarding the Beis Hamikdash, Moshe proceeded to bless the Tribe of Yosef regarding the Mishkan of Shilo. Yet placed Binymain first since the Beis Hamkidsah was more precious for Hashem then the Mishkan.[19]

Yosef's land should be blessed by Hashem for his land was filled with more goodness then those of the rest of the Tribes.[21] It should have the delicacies and sweetness[21] of the heavens with dew. It should be nourished with the waters of the deep that ascend and moisten the land from below.[21] Although this was also mentioned in Yackov's blessing to Yosef, Moshe's blessings resembled those of Yackov[21] and an open or hidden allusion can be found in each. Since Yosef's land was exposed to the sun it would contain its sweetness in its produce and fruit.[22] At the same time it would be blessed to have the sweetness of the moon's yield as well which ripens cucumbers and gourds.[22] Additionally the land will expel and produce fruit each and every month.[22]

Moshe continued to bless the Land of Yosef saying its mountains should be first to ripen its fruit.[23] At the same time Moshe alluded that at the time of Creation the mountains in the territory of Yosef preceded those of all other mountains.[23] Its hills should continue to produce fruit at all times and not cease even when there is a lack of rain.[23]

Moshe blessed the sweetness of the land and its fullness, and that it should be accepted with contentment and appeasement[24] of Hashem who had first revealed Himself to him in the thornbush.[24] May the blessing[24] come upon the head of Yosef and the crown of the one separated from his brothers when they sold him.[24]

From Yosef the firstborn will come a great king;[25] Yehoshua, whose strength is as mighty as that of an ox, to conquer many kings.[25] Glory was given to him when Moshe transferred some of his glory upon him while resting his hands on him and appointing him as a leader.[25] His horns will have the beauty of re'em horns but the power of ox horns which are ugly but much more powerful.[25] With them, he will gore the thirty one kings who originated from all the ends of the earth and acquired for themselves a palace and holding in the Eretz Yisroel due to its distinction.[25] These to be gored are the myriads killed by Yehoshua who was descended from Ephraim. Aside from this there would be thousands in Midyon killed by Gideon the descendant of Menashe.[25]

Blessing of Zevulon and Yissaschar

The Tribes of Zevulon and Yissaschar had entered a partnership and therefore Moshe blessed them together.[26] Zevulon would dwell near the seashore and go out in ships, to trade and make profit. They would thereby provide food for the Tribe of Yissaschar, who would sit and occupy themselves with the study of Torah.[26] Although Yissaschor was the older and more respected of the two, Zevulon is mentioned first because his Torah came through the assistance of Zevulon.[26]

Moshe blessed the Tribe of Zevulon, saying they should rejoice in their departure and prosper when they go out to trade.[26] and Yissaschor should prosper when they sit in their tents to study Torah[26] and in the Sanhedrin to calculate and proclaim the leap year that have an extra month of Adar and decide which months have an extra day in the month.[26] Indeed the Tribe of Yissaschor ended up producing 200 Shanhedirn leaders experts in these calculations and accordance with their outcomes the years were fixed.[27] All the Tribes[28] will go up to Har Habayis for the Holidays[28] based on how they are calculated by the wise of Yissachor and there they will offer righteous sacrifices.[28] They will be able to attain these levels since they will be nourished by the abundance of the seas and thereby, they will have spare time to study the Torah.[28]

Additionally the Tribes on Zevulon and Yissaschor will attain an abundance[28] of wealth by the treasures hidden[28] in the sand and sea which were found in their territories.[28] These include the Tarit fish, the Chilazon snail from which the blue Techelt dye was produced and 'white glass' produced from the sand.[28] Although these riches where hidden and not obvious like the fields and vineyards given to brothers like Naftali, they were worth more and sought out by the entire Nation.[29]

Through the commerce of Zevulon, merchants of the world’s nations would come to his land which sits on the border of the country. Often these merchants after having gone through so much trouble to reach the land would decide to visit Yerushalaim as well, to see what the God of the nation is like and how they worship Him. Upon seeing that the entire Nation worships a single God and eats a certain standard of food, unlike the Pagans who worship many gods and all have different food customs, the merchants would be amazed and would convert to Judaism offering righteous sacrifices.[28]

Doubling Names

Moshe repeated the name Zevulon twice as well as by the other four final tribes (Gad, Dan, Naftali and Asher), in order to instill them with strength and power, since they were the weakest of all the tribes.[26] These were also the 5 tribes that Yosef introduced to Pharaoh because they looked weak, so that Pharaoh should not appoint them as his war officers.[26] Yehuda's name was doubled for a different reason [30]

Blessing of Gad

To the Tribe of Gad he said: Blessed is Hashem Who granted expanse to Gad by extending their territory far eastward.[31]

Gad who dwells near the border[31] is like a lion, for all those who are located near the border must be mighty.[31] They would tear the arm of their prey, together with its head. Indeed anyone slain by the Gadites could be easily identified as they used to cut off the head together with the arm in one blow.[31]

References

  1. ^ Rashi Devarim 33:1
  2. ^ a b c d e f g h i j k l m Rashi Devarim 33:2
  3. ^ a b c d e f g h i j k l Rashi Devarim 33:3
  4. ^ Unkeles Devarim 33:3
  5. ^ Rashi Devarim 33:4
  6. ^ a b c d e Rashi Devarim 33:5
  7. ^ a b c Rashi Devarim 33:6
  8. ^ a b c d e f g h i j Rashi Devarim 33:7
  9. ^ a b c d e f Rashi Devarim 33:8
  10. ^ Chumash SHemos 17:2
  11. ^ Chumash Bamidbar 20:3
  12. ^ Nachlas Yackov, Masikil L'Dovid Rashi Kepsuto Devarim 33:8
  13. ^ Chumash Bamidbar 20:10
  14. ^ Chumash Shemos 32:26
  15. ^ a b c d e Rashi Devarim 33:9
  16. ^ Shover Zadim Vezos Habracha
  17. ^ a b Rashi Devarim 33:10
  18. ^ a b c Rashi Devarim 33:11
  19. ^ a b c d e Rashi Devarim 33:12
  20. ^ Yoma 31A
  21. ^ a b c d Rashi Devarim 33:13
  22. ^ a b c Rashi Devarim 33:14
  23. ^ a b c Rashi Devarim 33:15
  24. ^ a b c d Rashi Devarim 33:16
  25. ^ a b c d e f Rashi Devarim 33:17
  26. ^ a b c d e f g h Rashi Devarim 33:18
  27. ^ Devri Hayomim I 12:32
  28. ^ a b c d e f g h i Rashi Devarim 33:19
  29. ^ Talmud Bavli Megila 6A
  30. ^ Rashi Berashis 347:2
  31. ^ a b c d Rashi Devarim 33:20


 
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