Pisqa’ 355¹

1

“And of Gad, he said:” (Dt.33:20)—

why is [this tribal ancestor] specified?

Because elsewhere it is stated:

“And from a few of his brothers,

he took five men and presented them to Pharaoh” (Gn.47:2)—

but their names were not mentioned there.

[Now we learn that Gad] was one of them.

“Blessed is the One who enlarges Gad” (Dt.33:20)—

this teaches that

the territory of Gad will continue to expand eastward.

“He takes shelter among the lionesses” (Dt.33:20)—

this teaches that

he lives close to the frontier,

for anyone who lives close to the frontier,

is compared to a lioness!

“Tearing off limbs and, even, the scalp” (Dt.33:20)—

“Tearing off limbs”—

this was in the past.

“And, even the scalp”—

in the coming future!

“Singling out the best portion (r’eshit) for himself” (Dt.33:20)—

he was first (r’osh) to arrive [to claim his tribal allotment],

And he will be the first (r’osh) to return [to it]

in the coming future.

“For there is the allotment of the Law-giver stored up” (Dt.33:20)—

this alludes to the burial plot of Moses,

which was placed in the tribal allotment of Gad.

But didn’t he die in the allotment of Reuben?

For it is said:

“Ascend these heights of Abarim to Mount Nebo” (Dt.32:49)—

and Nebo is certainly in the tribal allotment of Reuben,

as it is said:

“And the descendants of Reuben built Heshbon . . . and Nebo . . .” (Nu.32:37-38).

2

What does the Teaching mean by:

“For there is the allotment of the Law-giver stored up” (Dt.33:20)?

This teaches that

Moses was lifted on the wings of the Presence four mil—

from the tribal allotment of Reuben to the allotment of Gad.

And the angelic attendants sang eulogies on his behalf, saying:

May peace come to him

who rests upon his bier!

 

Now, this grave was one of the

things created during the first

Sabbath-Eve’s twilight hour.                      

And here are others:

The rainbow [of Noah],² the manna,³ the spring [of Miriam],⁴

the letters [of the Hebrew alphabet],  

the text [of the Ten Utterances],⁵ the stone tablets,⁶

the mouth of [Bilam’s] she-ass,⁷

the mouth of the Earth [that swallowed up Qorah],⁸

the grave of Moses,⁹

the grotto in which Moses (Dt.33:23) and Elijah (1Ki.19;11-15) stood

[as the divine glory passed before them],

the staff of Aaron,

with its almonds and blossoms.¹⁰

And some say:

The clothing [of light worn by] the Primordial Adam.

And some say:

The coats [of the High Priest],¹¹

and the demons.

 

R. Yoshaiah says in his father’s name:

Also, the ram [substituted for Isaac],

and the [stone-cutting] Shamir-worm.

 

R. Nehemiah says:

Also, [the first] fire and the [first] she-mule.¹²

R. Judah says:

Also tongs.

And so He says:

Tongs are made with tongs—

so, how did the first tongs come to be?

They must have been a unique creation!

They said to him:

Really, couldn’t they have been

cast in a form and cut out?

In which case,

they may not have been a unique creation!¹³

3

“Where the heads of the people assembled”¹⁴ (Dt.33:21)—

to establish the [written] Torah’s diacritical marks.¹⁵

Another word:

this teaches that Moses

would in the future sit at the head (bar’osh)

of each and every disciple circle—

at the head of the

circle of Scripture experts;

at the head of the

circle of oral tradition experts;

at the head of the

circle of dialectics experts—

and would take a prize from each and every one.

And afterwards He says:

“Therefore, I will give him a portion with the great,

and with the mighty shall he divide the spoils” (Is.53:12).

4

“He performed the righteousness of HASHEM” (Dt.33:21).

Now, indeed—

what righteousness¹⁶did Moses work in Israel?

For the forty years of wasteland wandering,

Miriam’s spring bubbled up for them;

and manna descended for them;

and quail was supplied to them;

and the clouds of Glory surrounded them—

[But did Moses himself perform such righteous deeds]?

Rather [he provided righteousness for the future],

by saying:

“Should there be paupers among you” (Dt.15:7).

“He performed the righteousness of HASHEM” (Dt.33:21)—

This teaches that,

beneath the Throne of Glory,

righteousness depends upon justice,

as it is said:

“Thus spoke HASHEM—

preserve justice and execute righteousness” (Is.56:1)

5

“And of Dan, he said” (Dt.33:22)—

Why is this [tribal ancestor] specified?

Because elsewhere it is stated:

“And from a few of his brothers,

he took five men and presented them to Pharaoh” (Gn.47:2)—

but their names were not mentioned.

[Dan] was one of them.

“Dan is a lion’s cub” (Dt.33:22)—

this teaches that

he lives close to the frontier,

for anyone who lives close to the frontier,

is compared to the lion.

“That leaps forth (yezaneq) from Bashan” (Dt.33:22)—

take your typical brook (zinuq).

It springs from one source

only to branch off into two.

So, too, the tribe of Dan split

its share between two places,

For, indeed, He says:

“Now, the descendants of Dan,

had lost control of their border,

so the Danites went up to do battle with Leshem” (Josh.19:47)

6

“And of Naftali, he said” (Dt.33:23)—

Why is this [tribal ancestor] specified?

Because elsewhere it is stated:

“And from a few of his brothers,

He took five men and presented them to Pharaoh” (Gn.47:2)—

But their names were not mentioned.

[Now we learn that Naftali] was one of them.

“Naftali—filled with divine favor” (ratzon; Dt.33:23)—

this teaches that

Naftali rejoiced in his share,

from the sea, from fish, and from shipping.

“And full of the blessings of HASHEM (Dt.33:23)—

this refers to the Valley of Gennesaret.

Rabbi says:

This refers to

[the judges of ] the court of Tiberias,

of whom He states:

“He works in favor (ratzon) of those who fear Him” (Ps.145:19).

“From the west” (Dt.33:23)—

this refers to the lake of Sofne.

“And from the south” (Dt.33:23)—

this refers to the lake of Tiberias.

“You shall possess it” (Dt.33:23)—

this teaches that Naftali took

a full rope’s-measure of his share to the south.

7

“And of Asher, he said” (Dt.33:24).

Why is this [tribal ancestor] specified?

Because elsewhere it is stated:

“And from a few of his brothers,

he took five men and presented them to Pharaoh” (Gn.47:2)—

But their names were not mentioned.

[Now we learn that Asher] was one of them.

 

“Blessed with sons is Asher” (Dt.33:24)—

there is no tribe so blessed by sons as Asher.

“This most-favored among his brothers” (Dt.33:24)—

he would favor his brothers with

oil of green olives and quails,

while they would reciprocate with produce.

Another word:

“This most-favored (ratzui) among his brothers” (Dt.33:24)—

when Rueben committed that dirty deed

[by despoiling his father’s bed (Gn.35:22)],¹⁷

Asher went and reported it to his brothers.

But they rebuked him, saying:

This is the way you speak

about our older brother?

But when Reuben confessed to the deed,

Asher’s brothers were appeased (nitratzu) on his behalf.

Thus is it said:

“This most-favored among his brothers” (Dt.33:24)

Another word:

“This most-favored among his brothers; may he dip his foot in oil” (Dt.33:24)—

when the tribes were tracing their genealogies,

this one said:

The levitical office [and its Tithe are] mine!

And that one said:

The levitical office [and its Tithe are] mine!

Then Asher spoke up and said:

If Scripture traces genealogies from Reuben,

[the first-born son of Jacob,]

then the levitical office is mine

[since I am the tenth son after Reuben]!

But if Scripture traces genealogies from Benjamin

[in reverse order of birth,]

the levitical office is Levi’s

[and I cede to Levi my right to the levitical Tithe].

At that moment, he appeased (ritzu) his brothers,

Thus is it said:

“This most-favored among his brothers” (Dt.33:24).

Another word:

“This most-favored among his brothers, may he dip his foot in oil” (Dt.33:24)—

of all the regions that release [their produce] in the Seventh Year,

none compares to the territory of Asher.

“May he dip his foot in oil” (Dt.33:24)—

this teaches that the territory of Asher gushes oil like a spring.

8

It once happened:

The people of Lodaqia¹⁸ were pinched for oil.

So they appointed a certain official,

instructing him:

Go and purchase for us

10,000 zuz-worth of oil.

He went to Tyre, and announced:

I need 10,000 zuz-worth of oil!

They told him: go to Gush Halav!

He went to Gush Halav, and announced:

I need 10,000 zuz-worth of oil!

They told him:

Go to So-and-So’s place!

So he went to that house,

but couldn’t find the person.

They told him:

Look! He’s probably in the field!

[The Lodaqian] went and found him

hoeing under an olive tree.

He announced:

I need 10,000 zuz-worth of oil!

He replied:

Wait a while, till I finish with my olive tree.

When he finished with the olive tree,

he gathered up his tools, sauntering along.

Said the official to himself:

Can this guy really have

10,000 zuz-worth of oil?

I’ll bet these Jews are toying with me!

When the official returned [to the Jew’s] home,

                                   [the Jew] summoned his slave-girl, saying:

Come and rinse our feet!

She filled a small bowl with oil

and washed their feet,

in order to embody what is said:

“May he dip his foot in oil” (Dt.33:24).

[The host] placed before him some bread.

So he ate and drank.

After [the official] had finished eating and drinking,

[the Jew] got up and measured out for him

10,000 zuz-worth of oil.

He said: Do you want more?

He replied: I’m out of cash!

He said to him:

Take the oil and I’ll go with you

[back to Lodaqia] and collect my money.

He got up and measured out for him

18,000 zuz-worth of oil [for export to Lodaqia].

People said—

the Lodaqian did not leave so much as a camel or an ass

unburdened in the Land of Israel

[in his haste to get the oil to Lodaqia]!.

Now the people of Lodaqia

knew the official, and greeted him

with a parade three mil long,

lauding him with abundant praises.

He said to them:

Don’t praise me with all these praises!

Rather, praise this man, for all this is his.

And not only this—

but I still owe him 18,000 [for the oil]!

This is in order to embody that which is said:

“One man pretends to wealth, but has nothing;

Another pleads poverty, while hoarding great riches” (Prov.13:7).

“May your locks (min`aleicha) be of iron and brass ” (Dt.33:25)—

This teaches that

the territory of Asher locks up (man`alah)

the gateway to the Land of Israel.

“And may you have wealth ¹⁹ all your days” (Dt.33:25)—

This teaches that all the lands

provide (dov’ot)²⁰ silver to the Land of Israel,

for on this theme it is said:

“And Joseph collected all the silver” (Gn.47:14)

9

“There is none like God, Jeshurun!’ (Dt.33:26).

Israel says:

“There is none like God” (Dt.33:26),

and the spirit of the Holy One responds:

“Jeshurun”(Dt.33:26)

 

Israel says:

“Who is like You among the gods, HASHEM” (Ex.15:11)?

And the Spirit of the Holy One responds:

“Fortunate are you, Israel! Who is like you?” (Dt.33:29). 

Israel says:

“Listen, Israel! HASHEM is our God, HASHEM is One!” (Dt.6:4),

and the Spirit of the Holy One responds:

“And who is like Your people, Israel, a singular nation in the Land” (1Chron.17:21).

 

Israel says:

“Like an apple tree among the trees of the forest” (Song2:3),

and the Spirit of the Holy One responds:

“Like a lily among the thorns” (Song2:2).

 

Israel says:

“This is my God and I will glorify Him” (Ex.15:2),

and the Spirit of the Holy One responds:

“This people did I form for Myself” (Is.43:21).

 

Israel says:

“For You are the glory of their power” (Ps.89:18),

and the Spirit of the Holy One responds:

“Israel, in whom I shall be glorified” (Is.49:3).²¹

10

“Riding through the Heavens to your aid” (Dt.33:26).

When Israel is upright and does

the will of the All-Present,

“He rides through the Heavens to your aid” (Dt.33:26).

But when they do not do His will

—so to speak—

“Through the clouds in His pride” (Dt.33:26)—

[that is, Israel’s sin obscures the vision of the All-Present].

“Through the clouds in His pride” (Dt.33:26)—

all Israel gathered together before Moses.

They said to him:

Master Moses!

Tell us, how does the quality of Glory operate Above?

He replied:

From the example of the lower Heavens,

you can infer the operation of Glory Above!²²

An analogy—

to what situation is this comparable?

A certain man said:

I would like to gaze at the majesty of the king.

They said to him:

Go to the capitol city and you will see him.

He was about to enter, and saw a curtain

hanging across the gate to the city,

and precious gems and pearls

were set into its fabric.

He could not tear his gaze from it

until he fainted.

They said to him:

If you couldn’t tear your gaze from the sight of a curtain

hanging across the entrance to the city,

with precious gems and pearls

set into its fabric

until you fainted—

all the more so would you

pass out had you entered the city

[and seen the king himself]!

This is why it is said:

“Through the clouds in His pride” (Dt.33:26).

1. H:372-376; JN2:442-449
2. Gn.9:12-17.
3. Ex.16:13-26
4. See Pisqa’ 305.3
5. Ex.20:1-2.
6. Ex.24:12.
7. Nu.22:8.
8. Nu.16:32-33
9. Dt.34:5-7.
10. Nu.17:23.
11. E.g., Lv.16:4
12. // ARNB, 37.
13. //M. Avot 5:6, Mechilta Ishmael, wayass`a, 5; cf. ARNB, 37; T. Eruv. 8:23.
14. Heb: yeitei. Assonant with taw. See following note (“mark” or “sign”).
15. On occasion the term indicates the letter, taw, of the Hebrew alphabet. The meaning here is difficult, as attested by the variants recorded in Finkelstein’s apparatus, F:418, l.11. H:511, Pisqa’ 355, n.9 surveys and translates the key variants. JN2:443 renders: “[the use of the letter, taw, in the word for ‘come’ indicates that] he made the Torah into taws.” But Neusner does not indicate the meaning of “making the Torah into taws.”
16. Hebrew: tzedaqah. In the present context, the term refers to support of the poor.
17. See Pisqa’ 31.
18. Laodoqia, a port in Roman Syria. Present day Latakia.
19. Heb: dav’echa. BDB conciders the verbal root, d-b-‘ as obscure in meaning. I supply a sense contextually. JPS renders: “security.”
20. H:375 renders: “all the lands stream their money to the Land of Israel. Cf. the parallel text at Pisqa’ 42, which H:88 renders as: “all the other lands shall send their overflow . . .”
21. //Mechilta Ishmael, shirah,3. Cf Mechilta Rashbi-Nelson, shirata, p.129.
22. Cf. Pisqa’ 307 for a similar interchange about the operation of judgment Above.