Pisqa’ 35499H:370-372;JN2: 436-438. 1. “And to Zebulon, he said” (Dt.33:18)— 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 Zebulon] was one of them.100See Pisqa’ 355.1, 5-7.
“Rejoice, Zebulon, in your travels” (Dt.33:18)— this teaches that Zebulon was the entrepreneur among his brothers. He would buy from his brothers and sell to gentiles, and then buy from gentiles and sell to his brothers.
2. “And Issachar—rejoice in your shelters”101Heb: ‘oholeikhah; literally, “tents.” Often interpreted in rabbinic midrash as “shelter for study of Torah.” (Dt.33:18)— this teaches that The tribe of Issachar was distinguished in Torah, as it is said: “And among the descendants of Issachar were men who understood the signs of the times” (1Chron.12:33)— And so we find that his father [Jacob] praised him, as it is said: “For he will see that repose [in the Land] is good” (Gn.49:15).
Another word: “Issachar—rejoice in your shelters” (Dt.33:18)— this teaches that the Chosen Abode was worthy to have been built in the allotment if Issachar.
3. “They shall convene the peoples at the Mountain” (Dt.33:19). On what basis do you say that nations and kingdoms would gather to examine the merchandise of the Land of Israel? For they would say: Since we’ve troubled ourselves to come here, let’s go and examine the quality of the merchandise among the Jews. They would immediately ascend to Jerusalem and observe that Israel served a single God, and consumed a singular diet. For among the nations, the god of one was not the same as the god of another, and the diet of one was not the same as the diet of another. And they said: We could do no better than to follow this people’s example! On what basis can you say that they didn’t move a muscle until they became proselytes and presented sacrificial offerings and Holocaust-offerings? The Teaching states: “Where they present the sacrificial offerings of the Righteous” (Dt.33:19).
4. “They suckle from the abundance of the seas” (Dt.33:19)— there are two that take abundantly and two that offer abundantly. And here they are: The sea and the government. The sea offers abundantly [of its fish], and takes abundantly [by drowning the sea-farers]. The government offers abundantly [in public works], and takes abundantly [by taxation].
Another word: “They suckle from the abundance of the seas” (Dt.33:19)— this alludes to the Bay of Haifa, which hides its treasures for the Righteous in the coming future. On what basis can you say that no ship sinks in the Great Sea— with its cargo of silver and gold, jewels and pearls, glassware and every kind of valuable object— unless the Great Sea vomits into the Bay of Hiafa treasures for the Righteous in the coming future? The Teaching states: “They suckle from the abundance of the seas” (Dt.33:19).5. Said R.Yose: One time I was walking from Cheziv to Tyre. I came across a certain elder, and asked: How do you earn a living? He said: from the Khilazon-snail.102The source of the dye, techelet, an azure-blue substance used in textile production. According to Nu.15:38, the fringes required on garments must include a fringe died techelet. Cf. Sifre Nu.115 . I asked him further: Are they plentiful? He replied: By Heaven! There’s a place beneath the sea, nestled among mountains, that is surrounded by poison spiders. And no one can go there without suffering a fatal bite that rots his body away on the spot! I replied to him: obviously this place is hiding its Khilazon-snails for the Righteous in the coming future!
6. “And from the treasures hidden in the sands” (Dt.33:19)— “Treasures”— this refers to the [valuable] Khilazon-snail. “Hidden”— this refers to the [elusive] herring. “The sands”— This refers to the [raw material for] glassware. Insofar as the tribal ancestor of Zebulon had complained before the All-Present, saying: Master of the World! To my brothers you gave countries— but to me, the seas! To my brothers you gave fields and vineyards— but to me, the Khilazon-snail! He replied: But in the end, I’ll make them dependent upon you to supply this Khilazon-snail! Zebulon replied: Master of the World! Who will so inform me? He said: I’ll give you a sign— whoever steals from you, his merchandise will come to nothing!
(דברים לג יח) וְלִזְבוּלֻן אָמַר, לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר (בראשית מז ב): ״וּמִקְצֵה אֶחָיו לָקַח חֲמִשָּׁה אֲנָשִׁים וַיַּצִּיגֵם לִפְנֵי פַרְעֹה״, וְלֹא נִתְפָּרְשׁוּ שְׁמוֹתָם, וְזֶה אֶחָד מֵהֶם.
Pisqa’ 35499H:370-372;JN2: 436-438.
1. “And to Zebulon, he said” (Dt.33:18)—
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 Zebulon] was one of them.100See Pisqa’ 355.1, 5-7.
שְׂמַח זְבוּלֻן בְּצֵאתֶךָ, מְלַמֵּד שֶׁהָיָה זְבוּלֻן סַרְסוּר לְאֶחָיו, וְהָיָה לוֹקֵחַ מֵאֶחָיו וּמוֹכֵר לַגּוֹיִם וּמִן הַגּוֹיִם וּמוֹכֵר לְאֶחָיו.
“Rejoice, Zebulon, in your travels” (Dt.33:18)—
this teaches that
Zebulon was the entrepreneur among his brothers.
He would buy from his brothers and sell to gentiles,
and then buy from gentiles and sell to his brothers.
וְיִשָּׂשכָר בְּאֹהָלֶיךָ, מְלַמֵּד שֶׁשִּׁבְטוֹ שֶׁל יִשָּׂשכָר מִשְׁתַּבֵּחַ בַּתּוֹרָה, שֶׁנֶּאֱמַר (דהי״א יב לג): ״וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים״. וְכֵן מָצִינוּ שֶׁאָבִיו מְשַׁבְּחוֹ, שֶׁנֶּאֱמַר (בראשית מט טו): ״וַיַּרְא מְנֻחָה כִּי טוֹב״.
2. “And Issachar—rejoice in your shelters”101Heb: ‘oholeikhah; literally, “tents.” Often interpreted in rabbinic midrash as “shelter for study of Torah.” (Dt.33:18)—
this teaches that
The tribe of Issachar was distinguished in Torah,
as it is said:
“And among the descendants of Issachar
were men who understood the signs of the times” (1Chron.12:33)—
And so we find that
his father [Jacob] praised him,
as it is said:
“For he will see that repose [in the Land] is good” (Gn.49:15).
דָּבָר אַחֵר: וְיִשָּׂשכָר בְּאֹהָלֶיךָ, מְלַמֵּד שֶׁבֵּית הַבְּחִירָה הָיָה רָאוּי לְהִבָּנוֹת בְּחֶלְקוֹ שֶׁל יִשָּׂשכָר.
Another word:
“Issachar—rejoice in your shelters” (Dt.33:18)—
this teaches that
the Chosen Abode was worthy to have been built
in the allotment if Issachar.
(דברים לג יט) עַמִּים הַר יִקְרָאוּ, מִנַּיִן אַתָּה אוֹמֵר שֶׁהָיוּ אֻמּוֹת וּמַלְכֻיּוֹת מִתְכַּנְּסוֹת וּבָאוֹת לִפְרַגְמַטְיָא שֶׁל אֶרֶץ יִשְׂרָאֵל, וְהָיוּ אוֹמְרִים, הוֹאִיל וְנִצְטַעַרְנוּ וּבָאנוּ לְכָאן נֵלֵךְ וְנִרְאֶה פְּרַגְמַטְיָא שֶׁל יְהוּדִים מַה טִּיבָהּ. מִיָּד עוֹלִים לִירוּשָׁלַיִם וְרוֹאִים אֶת יִשְׂרָאֵל שֶׁעוֹבְדִים לְאֵל אֶחָד, וְאוֹכְלִים מַאֲכָל אֶחָד, לְפִי שֶׁהַגּוֹיִם לֹא אֱלוֹהוֹ שֶׁל זֶה אֱלוֹהוֹ שֶׁל זֶה, וְלֹא מַאֲכָלוֹ שֶׁל זֶה כְּמַאֲכָלוֹ שֶׁל זֶה. וְהֵם אוֹמְרִים, אֵין יָפֶה לְהִדָּבֵק אֶלָּא בְּאֻמָּה זוֹ. מִנַּיִן אַתָּה אוֹמֵר שֶׁאֵין זָזִים מִשָּׁם עַד שֶׁמִּתְגַּיְּרִים וּמַקְרִיבִים זְבָחִים וְעוֹלוֹת? תַּלְמוּד לוֹמַר: שָׁם יִזְבְּחוּ זִבְחֵי צֶדֶק.
3. “They shall convene the peoples at the Mountain” (Dt.33:19).
On what basis do you say that
nations and kingdoms would gather
to examine the merchandise of the Land of Israel?
For they would say:
Since we’ve troubled ourselves to come here,
let’s go and examine the quality of
the merchandise among the Jews.
They would immediately ascend to Jerusalem
and observe that Israel served a single God,
and consumed a singular diet.
For among the nations,
the god of one was not the same as the god of another,
and the diet of one was not the same as the diet of another.
And they said:
We could do no better than to follow this people’s example!
On what basis can you say that
they didn’t move a muscle until they became proselytes and
presented sacrificial offerings and Holocaust-offerings?
The Teaching states:
“Where they present the sacrificial offerings of the Righteous” (Dt.33:19).
כִּי שֶׁפַע יַמִּים יִינָקוּ, שְׁנַיִם נוֹטְלִים בְּשֶׁפַע וְנוֹתְנִים בְּשֶׁפַע, וְאֵלּוּ הֵם: יָם וּמַלְכוּת, יָם נוֹתֵן בְּשֶׁפַע וְנוֹטֵל בְּשֶׁפַע, מַלְכוּת נוֹתֶנֶת בְּשֶׁפַע וְנוֹטֶלֶת בְּשֶׁפַע.
4. “They suckle from the abundance of the seas” (Dt.33:19)—
there are two that take abundantly
and two that offer abundantly.
And here they are:
The sea and the government.
The sea offers abundantly [of its fish],
and takes abundantly [by drowning the sea-farers].
The government offers abundantly [in public works],
and takes abundantly [by taxation].
דָּבָר אַחֵר, כִּי שֶׁפַע יַמִּים יִינָקוּ, זֶה יַמָּהּ שֶׁל חֵיפָה שֶׁגָּנוּז לַצַּדִּיקִים לֶעָתִיד לָבוֹא. מִנַּיִן אַתָּה אוֹמֵר שֶׁאֵין סְפִינָה אוֹבֶדֶת בַּיָּם הַגָּדוֹל וּצְרוֹר שֶׁל כֶּסֶף וְשֶׁל זָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת וּכְלֵי זְכוּכִית וְכָל כְּלֵי חֶמְדָּה – שֶׁאֵין הַיָּם הַגָּדוֹל מְקִיאָהּ לְיַמָּהּ שֶׁל חֵיפָה שֶׁגָּנוּז לַצַּדִּיקִים לֶעָתִיד לָבוֹא? תַּלְמוּד לוֹמַר כִּי שֶׁפַע יַמִּים יִינָקוּ. אָמַר רַבִּי יוֹסֵי: פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ מִכְּזִיב לְצוֹר וּמָצָאתִי זָקֵן אֶחָד. אָמַרְתִּי לוֹ: פַּרְנָסָתְךָ בַּמֶּה? אָמַר לִי מֵחִלָּזוֹן. אָמַרְתִּי לוֹ וְכִי מָצוּי הוּא? אָמַר לִי: הַשָּׁמַיִם! שֶׁיֵּשׁ מָקוֹם בַּיָּם שֶׁמֻּטָּל בֶּהָרִים וּסְמָמִיּוֹת מַקִּיפוֹת אוֹתוֹ, וְאֵין לְךָ אָדָם שֶׁהוֹלֵךְ לְשָׁם שֶׁאֵין סְמָמִיּוֹת מַכִּישׁוֹת אוֹתוֹ וָמֵת וְנִמַּק בִּמְקוֹמוֹ. אָמַרְתִּי, נִכָּר הוּא שֶׁגָּנוּז לַצַּדִּיקִים לֶעָתִיד לָבֹא.
Another word:
“They suckle from the abundance of the seas” (Dt.33:19)—
this alludes to the Bay of Haifa,
which hides its treasures for the Righteous
in the coming future.
On what basis can you say that
no ship sinks in the Great Sea—
with its cargo of silver and gold, jewels and pearls,
glassware and every kind of valuable object—
unless the Great Sea vomits into the Bay of Hiafa
treasures for the Righteous
in the coming future?
The Teaching states:
“They suckle from the abundance of the seas” (Dt.33:19).5. Said R.Yose:
One time I was walking from Cheziv to Tyre.
I came across a certain elder, and asked:
How do you earn a living?
He said: from the Khilazon-snail.102The source of the dye, techelet, an azure-blue substance used in textile production. According to Nu.15:38, the fringes required on garments must include a fringe died techelet. Cf. Sifre Nu.115 .
I asked him further:
Are they plentiful?
He replied: By Heaven!
There’s a place beneath the sea,
nestled among mountains,
that is surrounded by poison spiders.
And no one can go there without
suffering a fatal bite that rots
his body away on the spot!
I replied to him: obviously this place
is hiding its Khilazon-snails for
the Righteous in the coming future!
וּסְפֻנֵי טְמוּנֵי חוֹל, סְפֻנֵי – זוֹ חִלָּזוֹן, טְמוּנֵי – זוֹ טָרִית, חוֹל – זֶה זְכוּכִית, לְפִי שֶׁשִּׁבְטוֹ שֶׁל זְבוּלוּן מִתְרַעֵם לִפְנֵי הַמָּקוֹם וְאוֹמֵר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, לְאַחַי נָתַתָּ אֲרָצוֹת וְלִי נָתַתָּ יַמִּים, לְאַחַי נָתַתָּ שָׂדוֹת וּכְרָמִים וְלִי נָתַתָּ חִלָּזוֹן! אָמַר לוֹ: לַסּוֹף שֶׁאֲנִי מַצְרִיכָם לְיָדְךָ עַל יְדֵי חִלָּזוֹן זֶה. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, מִי מוֹדִיעֵנִי? אָמַר לוֹ: סִימָן יְהֵא בְיָדְךָ, שֶׁכָּל מִי שֶׁגּוֹנְבְךָ לֹא יְהֵא בִפְרַגְמַטְיָא שֶׁלּוֹ כְּלוּם.
6. “And from the treasures hidden in the sands” (Dt.33:19)—
“Treasures”—
this refers to the [valuable] Khilazon-snail.
“Hidden”—
this refers to the [elusive] herring.
“The sands”—
This refers to the [raw material for] glassware.
Insofar as the tribal ancestor of Zebulon had complained
before the All-Present, saying:
Master of the World!
To my brothers you gave countries—
but to me, the seas!
To my brothers you gave fields and vineyards—
but to me, the Khilazon-snail!
He replied:
But in the end, I’ll make them dependent upon you
to supply this Khilazon-snail!
Zebulon replied:
Master of the World!
Who will so inform me?
He said:
I’ll give you a sign—
whoever steals from you,
his merchandise will come to nothing!