Vayechi: Chapter 67

"Zebulun shall dwell at the shore of the seas"

Synopsis

Rabbi Yehuda discourses on the title verse, explaining that the merchant Zebulun made an agreement with Issachar, promising to support him while Issachar studied the Torah. Zebulun was a merchant of the sea and he therefore dwelled among seamen for purposes of commerce. His border, we're told, reached Tzidion, a place of commerce. Although he did not occupy himself with the Torah, Zebulun is always placed before Issachar during the blessings, because he took bread from his own mouth and gave to Issachar. He who supports scholars of the Torah receives blessings from above and below, meriting wealth in this world and a portion in the World to Come. Rabbi Aba then quotes the verse, "Nor shall you suffer the salt of the Covenant." We learn that salt is important because it washes away and perfumes bitterness to give it taste. Without salt, the world would be unable to endure the bitterness of judgment, and it is through judgment that the world learns righteousness. Salt signifies Yesod, the Covenant that supports the world. Therefore, a meal lacking salt symbolically separates Yesod and the Female Principle, a division that brings death. Rabbi Aba and Rabbi Yosi conclude with a discussion of the verse, "And that you will save alive my father and my mother." Their interpretation reveals that Rachav asked for a token of life, which, she said, rests upon the letter of truth. She was given a cord of scarlet thread, a token of Joshua, because the time had come for the moon to rule. She thus received a token of the moon, signifying Malchut.

Relevance

A profound spiritual truth emerges from this text concerning the ultimate purpose of Torah and the dangers of blind religiosity. The purpose of Torah study is not in any way related to academic, religious, or scholarly pursuits. Rather, the Torah is a tool for spiritual development with the sole intention of leading one to the ultimate objective of "loving thy neighbor as thyself." Remarkably, many "devout" and religious men will behave with intolerance towards others in the name of God and for the sake of their own religious objectives. This is completely contrary to the underlying purpose of the Torah. The Zohar stresses this point by explaining that the Biblical character of Zebulun, who was not a student of the Torah, is always placed before Issachar during the blessings because he took bread from his own mouth and gave to a man named Issachar. Additionally, this passage helps sweeten the judgments that must appear in our lives, demonstrating that the Torah and the Light of the Zohar offer mankind a path to spiritual perfection that is most merciful and meaningful.

Issachar Seas Torah Zebulun

663. Rabbi Yehuda said, Zebulun and Issachar made an agreement between them that one will sit and study the Torah, ISSACHAR, and the other will be a merchant, ZEBULUN, and support Issachar, as it is written, "And happy are those who hold (also: 'support') her" (Mishlei 3:18). He used to traverse the seas with merchandise. It fell in his portion since his inheritance was by the sea.

663. א"ר יְהוּדָה, זְבוּלֻן וְיִשָּׂשכָר תְּנַאי עֲבָדוּ, חַד יָתֵיב וְלָעֵי בְּאוֹרַיְיתָא, וְחַד נָפֵיק וְעָבֵיד פְּרַקְמַטְיָא, וְתָמִיךְ לְיִשָּׂשכָר, דִּכְתִיב וְתוֹמְכֶיהָ מְאוּשָּׁר. וַהֲוָה פָּרֵישׁ בְּיַמֵּי לְמֶעְבַּד פְּרַקְמַטְיָא, וְחוּלָקֵיהּ הָכֵי הֲוָה, דְּהָא יַמָּא הֲוָה אַחְסַנְתֵּיהּ.

Issachar Seas Tents Tzidon Zebulun

664. He is therefore called "leg (Heb. yerech)," AS IT SAYS, "AND HIS BORDER (HEB. YARCHATO) SHALL BE AT TZIDON" (Beresheet 49:13), for it is the function of the leg to go to and fro. Hence it is written, "Rejoice, Zebulun, in your going out; and Issachar in your tents" (Devarim 33:18). "Zebulun shall dwell at the shore of the seas" (Beresheet 49:13) among the seamen for the purposes of commerce. "The shore of the seas," though his inheritance was by one sea, THE GREAT SEA, YET "SEAS" IS IN THE PLURAL, since it dwelt between two seas, THE GREAT SEA AND THE SEA OF GALILEE, THOUGH ITS INHERITANCE DID NOT REACH THE SEA OF GALILEE.

664. וּבְגִינֵי כָּךְ קָרֵי לֵיהּ יָרֵךְ. דַּרְכֵּיהּ דְּיָרֵךְ לְנַפְקָא וּלְמֵיעַל, הה"ד, שְׂמַח זְבוּלוּן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהֳלֶךָ. לְחוֹף יַמִּים יִשְׁכּוֹן, בְּאִינוּן פְּרִישֵׁי יַמִּים, לְמֶעְבַּד פְּרַקְמַטְיָא. לְחוֹף יַמִּים, אע"ג דְּחַד יַמָּא הֲוָה לֵיהּ בְּאַחְסַנְתֵּיהּ, בִּתְרֵין יַמִּין שָׁרְיָיא.

Seas Ships Tzidon Zebulun

665. Rabbi Yosi said, All the merchants of the other seas were interested in the merchandise of his own sea. HENCE IT SAYS "THE SHORE OF THE SEAS" IN THE PLURAL. "And he shall be a haven for ships," NAMELY, where all ships would assemble to trade. "And his border:" THIS IS DIFFICULT TO EXPLAIN, FOR THE BORDER OF TZIDON IS FAR FROM ZEBULUN. Rabbi Chizkiyah said to him: His leg reaches the border of Tzidon, A THIN STRIP OF LAND, RESEMBLING A LEG, STRETCHED FROM ZEBULUN TO TZIDON. THROUGH THIS MEANS, Zebulun's border reached THE BORDER OF TZIDON, WHICH WAS a place of commerce, where all the tradesmen would come and go there with their merchandise.

665. ר' יוֹסֵי אֲמַר, כָּל שְׁאָר יַמִּין, הֲווֹ מְהַדְּרָן קַרְפּוֹלִין בְּיַמָּא דִילֵיהּ. וְהוּא לְחוֹף אֳנִיּוֹת, אֲתַר דְּכָל אַרְבִין מִשְׁתַּכְּחִין לְמֶעְבַּד סְחוֹרָתָא. וְיַרְכָתוֹ, אֲמַר ר' חִזְקִיָּה, יַרְכָתֵיהּ דִּילֵיהּ מָטֵי עַל סְפַר צִידוֹן, וּתְחוּמָא פָּרֵישׁ לְהַהוּא אֲתַר, וּפְרַקְמַטְיָא דְּכָל מָארֵי סְחוֹרָתָא, סָחֲרִין וְתָיְיבִין בִּסְחוֹרָתַיְהוּ לְהַהוּא אֲתַר.

Brit (Covenant) Covenant (Brit) Earth Judgment Meal offering Meals Salt Suffering Throne Washing

666. Rabbi Acha said, It is written, "Nor shall you suffer the salt of the Covenant of your Elohim to be lacking from your meal offering, with all your offerings you shall offer salt" (Vayikra 2:13). Why is salt SO IMPORTANT? Because it washes away and perfumes the bitterness to give it taste. Without salt, the world would not endure the bitterness. Hence it says, "For when Your judgments are on the earth, the inhabitants of the world learn righteousness" (Yeshayah 26:9). It is also written, "Righteousness and justice are the foundation of Your throne" (Tehilim 89:15), FOR RIGHTEOUSNESS IS PERFECTED BY JUSTICE, THE SECRET OF SALT.

666. רִבִּי אַחָא אֲמַר, כְּתִיב וְלֹא תַשְׁבִּית מֶלַח בְּרִית אֱלֹהֶיךָ מֵעַל מִנְחָתֶךָ עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח, וְכִי אַמַּאי מֶלַח. אֶלָּא בְּגִין דְּאִיהוּ מְמָרֵק וּמְבַשֵּׂם מְרִירָא לְאַטְעָמָא, וְאִי לָאו הֲוֵי מִלְחָא, לָא יָכֵיל עַלְמָא לְמִסְבַּל מְרִירָא. הה"ד כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ יוֹשְׁבֵי תֵבֵל. וּכְתִיב צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֲךָ.

Brit (Covenant) Covenant (Brit) Earth Heaven Jeremiah Nukva Salt Seas

667. Salt is the Covenant, YESOD, which supports the world, THE NUKVA, as it is written, "Thus says Hashem; If My Covenant be not day and night, it were as if I had not appointed the ordinances of heaven and earth" (Yirmeyah 33:25). Hence, THE CENTRAL COLUMN, YESOD, COMES ABOVE IT, SALT is called the Covenant of your Elohim, YESOD BEING CALLED COVENANT, and the Salt Sea. The sea, WHICH IS THE NUKVA is called after THE SALT WHICH SWEETENS IT.

667. וּמֶלַח אִיהוּ בְּרִית, דְּעַלְמָא קָיְימָא בֵּיה, דִּכְתִיב אִם לֹא בְרִיתִי יוֹמָם וְלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי. בְּגִין כָּךְ, אִקְרֵי בְּרִית אֱלֹהֶיךָ, וְאִקְרֵי יַם הַמֶּלַח, וְיַמָּא אִקְרֵי עַל שְׁמֵיהּ.

Death Death and the Afterlife Meal offering Meals Nukva Offering Righteous Salt Seas Suffering

668. Rabbi Chiya said, It is written, "For Hashem is righteous, He loves righteousness" (Tehilim 11:7). This is the salt, YESOD, of the sea, MALCHUT, RIGHTEOUS BEING YESOD AND RIGHTEOUSNESS BEING MALCHUT. Whoever divides between them brings death upon himself. Therefore, it is written, "Nor shall you suffer the salt...TO BE LACKING FROM YOUR MEAL OFFERING" THUS SEPARATING YESOD, WHICH IS SALT, FROM THE MEAL OFFERING, WHICH IS THE NUKVA. They are inseparable.

668. ר' חִיָּיא אֲמַר, כְּתִיב כִּי צַדִּיק ה' צְדָקוֹת אָהֵב, דָּא מִלְחָא בְּיַמָּא. וּמַאן דְּפָרֵישׁ לוֹן, גָּרֵים לְגַרְמֵיהּ מִיתָה, בְּג"כ כְּתִיב, לֹא תַשְׁבִּית מֶלַח, דְּהָא דָא בְּלָא דָא לָא אָזְלָא.

Body Nukva Seas Tribes Water Zebulun

669. Rabbi Acha said, The sea is one, but is called 'seas,' IN THE VERSE, "ZEBULUN SHALL DWELL AT THE SHORE OF THE SEAS," as the water is clear in some places, in some place water is sweet, in another it is bitter. Hence, SINCE THERE ARE DIFFERENT PLACES, it is called seas. Thus it says, "At the shore of the seas." Rabbi Aba said, Each tribe corresponds to one of the joints connected to the body, THE NUKVA. SINCE THERE ARE DIFFERENT PLACES WITHIN THE NUKVA CALLED SEA, ACCORDING TO THE PARTICULAR TRIBE, SHE IS THEREFORE CALLED SEAS IN THE PLURAL.

669. אֲמַר ר' אַחָא, יַם חַד הוּא, וְאִקְרֵי יַמִּים. אֶלָּא אֲתַר אִית בְּיַמָּא דְּאִיהוּ מַיִין צְלִילָן, וַאֲתַר דְּאִית בֵּיהּ מַיִין מְתִיקָן, וַאֲתַר דְּאִית בֵּיהּ מַיִין מְרִירָן, בְּג"כ יַמִּים קָרִינָן, וְע"ד לְחוֹף יַמִּים. אֲמַר ר' אַבָּא, כָּל שִׁבְטָא וְשִׁבְטָא, וְכָל חַד וְחַד קִשְׁרָא חַד, מֵאִינוּן קִשְׁרִין דְּמִתְחַבְּרָן בְּגוּפָא.

Door Pearls Torah Wisdom

670. Rabbi Aba rose one night to study the Torah. While he was sitting, Rabbi Yosi knocked on the door. He said, In the prince's chest there are jewels, MEANING, HE WANTED TO HEAR PEARLS OF WISDOM OF THE TORAH FROM HIM.

670. ר' אַבָּא הֲוָה יָתֵיב לֵילְיָא חַד, וְקָם לְמִלְעֵי בְּאוֹרַיְיתָא, עַד דַּהֲוָה יָתֵיב, אָתָא רִבִּי יוֹסֵי, וּבָטַשׁ אֲפִתְחָא, אֲמַר סִיפְטָא בְּטוּפְסְרָא קַפְּטְלָאי שְׁכִיחֵי.

Lips Thread Torah Windows

671. They sat, occupied with the Torah. The son of the innkeeper rose and sat before them. He asked, What is the meaning of the verse, "And that you will save alive my father, and my mother" (Yehoshua 2:13) and before that "and give me a true token" (Ibid. 12). What did she ask of them? Rabbi Aba said, You have asked a good question, but tell me son, if you have heard something. He said, I HAVE another question, They did not give her what she asked for, but "you shall bind this cord of scarlet thread in the window" (Ibid. 18), WHICH ALLUDES TO MALCHUT, THE SECRET OF THE VERSE, "YOUR LIPS ARE LIKE A THREAD OF SCARLET" (SHIR HASHIRIM 4:3), WHEN SHE ASKED FOR A TOKEN OF TRUTH, WHICH ALLUDES TO TIFERET, AS WAS SAID BEFORE.

671. יָתְבוּ וְלָעוּ בְּאוֹרַיְיתָא. אַדְהָכֵי קָם בְּרֵיהּ דְּאוּשְׁפִּיזָא, וְיָתֵיב קַמַּיְיהוּ, אֲמַר לוֹן מַאי דִכְתִיב וְהַחֲיִיתֶם אֶת אָבִי וְאֶת אִמִּי וגו.' וּכְתִיב וּנְתַתֶּם לִי אוֹת אֱמֶת. מַאי קָא בָּעַאת מִנַּיְיהוּ. א"ר אַבָּא יָאוֹת שָׁאַלְתְּ, אֲבָל אִי שָׁמַעְתְּ מִידֵי אֵימָא בְּרִי. אֲמַר תוּ שְׁאֵלְתָּא, דְּהָא אִינוּן יַהֲבוּ לָהּ מַה דְּלָא בָעַאת מִנַּיְיהוּ, דִּכְתִיב, אֶת תִּקְוַת חוּט הַשָּׁנִי הַזֶּה תִּקְשְׁרִי בַּחֲלוֹן וגו.'

Joshua Moses Tetragrammaton Thread Tree Tree of Life Yud Hei Vav Hei (YHVH)

672. HE ANSWERS, I have learned that she asked for a token of life, as it is written, "And that you will save alive my father, and my mother." She also said that the token of life rests only upon the letter of Truth, which is Vav OF THE NAME YUD HEI VAV HEI, TIFERET, where there is life, BEING THE TREE OF LIFE. I have learned that she asked for the token of Moses, THE SECRET OF TIFERET. Why did they give her the cord of scarlet thread, WHICH IS A TOKEN OF JOSHUA, THE SECRET OF MALCHUT?

672. אֶלָּא הָכֵי אוֹלִיפְנָא, הִיא בָּעַאת סִימָנָא דְחַיֵּי, דִּכְתִיב וְהַחֲיִיתֶם אֶת אָבִי וגו,' וַאֲמָרָה, סִימָנָא דְחַיֵּי לָא שַׁרְיָיא, אֶלָא בְּאוֹת אֱמֶת, וּמַאי אִיהוּ אוֹת אֱמֶת, דָּא אָת ו,' בְּגִין דְּבֵיהּ שַׁרְיָין חַיִּין. הָכֵי אוֹלִיפְנָא, סִימָנָא דְמֹשֶׁה קָא בָּעַאת, וְאִינוּן אַמַּאי יַהֲבוּ לָהּ תִּקְוַת חוּט הַשָּׁנִי.

Astrology Head Joshua Lips Moon Moses Sun Thread Yeshivah

673. They told her that Moses passed away from the world, since the sun has set, WHICH IS TIFERET AND THE ASPECT OF MOSES. The time has come for the moon to rule. Therefore we give you the token of the moon, MALCHUT. What is it? The cord of scarlet thread, as it is written, "Your lips are like a thread of scarlet." You shall have the token of Joshua, THE SECRET OF MALCHUT, because now is the rule of the moon. Rabbi Aba and Rabbi Yosi rose and kissed him. They said, Surely you shall be a head of a Yeshivah, or a great man in Yisrael. Who is he? Rabbi Bon.

673. אֶלָּא אִינוּן אָמְרֵי, מֹשֶׁה הָא אִסְתַּלַּק מֵעַלְמָא, דְּהָא אִתְכְּנֵישׁ שִׁמְשָׁא, וְהָא מָטָא זִמְנָא דְסִיהֲרָא לְמִשְׁלַט, סִימָנָא דְּסִיהֲרָא אִית לָן לְמֵיהַב לָךְ, וּמַאי אִיהוּ. תִּקְוַת חוּט הַשָּׁנִי הַזֶּה, כְּד"א כְּחוּט הַשָּׁנִי שִׂפְתוֹתַיִךְ, סִימָנָא דִיהוֹשֻׁעַ יְהֵא גַבָּךְ, בְּגִין דְּשׁוּלְטָנוּתָא דְסִיהֲרָא הַשְׁתָּא. קָמוּ ר' אַבָּא וְר' יוֹסֵי וּנְשָׁקוּהוּ. אֲמָרוּ. וַדַּאי זַמִּין אַנְתְּ לְמֶהֱוֵי רֵישׁ מְתִיבְתָּא, אוֹ גַבְרָא רַבָּא בְּיִשְׂרָאֵל, וּמַנּוֹ. רִבִּי בּוֹן.

Blessing Issachar Jacob Moses Nukva Torah Twelve Twelve Tribes of Israel Zebulun

674. He asked further: All of Jacob's sons, the twelve tribes, were arranged below according to the order above, THE TWELVE KNOTS OF CHESED AND GVURAH, NETZACH AND HOD OF THE NUKVA. Why is Zebulun always placed before Issachar during the blessings, although Issachar was occupied with the Torah, which is universally put first? In the blessings, why was Zebulun placed before both by his father and Moses?

674. תוּ שְׁאֵיל וַאֲמַר, בְּנוֹי דְיַעֲקֹב כֻּלְּהוּ תְּרֵיסַר שִׁבְטִין, אִתְסַדְּרוּ לְתַתָּא כְּגַוְונָא דִלְעֵילָא, אַמַּאי אַקְדֵּים בְּבִרְכָאן, זְבוּלוּן לְיִשָּׂשכָר תָּדִיר, וְהָא יִשָּׂשכָר אִשְׁתַּדְּלוּתֵיהּ בְּאוֹרַיְיתָא, וְאוֹרַיְיתָא אַקְדֵּים בְּכָל אֲתַר, אַמַּאי אַקְדֵּים לֵיהּ זְבוּלוּן בְּבִרְכָאן, אֲבוֹי אַקְדֵּים לֵיהּ, מֹשֶׁה אַקְדֵּים לֵיהּ.

Blessing Bread Issachar Seas Ships Table Torah World to Come, The Zebulun

675. HE ANSWERS, Zebulun was honored BY BEING PLACED BEFORE ISSACHAR, since he took bread out of his own mouth and gave to Issachar. He is therefore placed before ISSACHAR in the blessings. From this, we learn that whoever supports a student of the Torah, receives blessings from above and below. He also merits two tables, which no other man is granted. He deserves to be blessed with wealth in this world, and a portion in the World to Come. Hence it says "Zebulun shall dwell at the shore of the sea; and he shall be a haven for ships." Since it says "at the shore of the sea," why add "a haven for ships?" The "shore of the sea" is in this world and the "haven for ships" is in the World to Come, as it is written, "There go the ships" (Tehilim 104:26), WHICH WAS SAID OF "THIS GREAT AND WIDE SEA" (IBID. 25), WHICH IS BINAH, THE SECRET OF THE WORLD TO COME, for there abides the abundance of the World to Come.

675. אֶלָּא זְבוּלוּן זָכָה, עַל דַּאֲפֵיק פִּתָּא מִפּוּמֵיהּ, וִיהַב לְפוּמֵיהּ דְּיִשָּׂשכָר, בְּגִינֵי כָּךְ אַקְדֵּים לֵיהּ בְּבִרְכָאן. מֵהָכָא אוֹלִיפְנָא, מַאן דְּסָעֵיד לְמָרֵיהּ דְּאוֹרַיְיתָא, נָטֵיל בִּרְכָאן מֵעֵילָא וְתַתָּא. וְלָא עוֹד אֶלָּא דְזָכֵי לִתְרֵי פָּתוֹרֵי, מַה דְּלָא זָכֵי ב"נ אַחֲרָא, זָכֵי לְעוֹתְרָא דְיִתְבָּרַךְ בְּהַאי עַלְמָא, וְזָכֵי לְמֶהֱוֵי לֵיהּ חוּלָקָא בְּעַלְמָא דְאָתֵי. הה"ד זְבוּלוּן לְחוֹף יַמִּים יִשְׁכּוֹן וְהוּא לְחוֹף אֳנִיּוֹת. כֵּיוָן דִּכְתִיב לְחוֹף יַמִּים, אַמַּאי וְהוּא לְחוֹף אֳנִיּוֹת. אֶלָּא, לְחוֹף יַמִּים, בְּעַלְמָא דֵין. לְחוֹף אֳנִיּוֹת, בְּעַלְמָא דְאָתֵי, כְּד"א שָׁם אֳנִיּוֹת יְהַלֵּכוּן וגו.' דְּתַמָּן הוּא נְגִידוּ דְעַלְמָא דְאָתֵי.

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