וזאת הברכה אשר ברך משה וגו, “and this is the blessing which Moses bestowed, etc.;” Rabbi Joseph Kara wrote that the reason that Moses added as his title the words: איש האלוקים, “the man of G–d,” was to tell the people that G–d had instructed him to pronounce these blessings.

לפני מותו, “before his death;” our sages explain that at the time when the angel of death came in order to take away his soul, Moses took him prisoner (temporarily) and proceeded to bless the tribes each one in order before releasing him. (Compare Devarim Rabbah, 11,5) [In my version of the Midrash, Moses simply sent the angel back to where he came from. Ed.]

ויהי בישורון מלך בהתאסף ראשי עם, “and there was a king in Jeshurun when the heads of the people were gathered.” When the Jewish people are truly united and relate to one another as true brothers, then G–d is truly King over them. When they quarrel among themselves then G–d cannot truly be seen as being their King.

יחי ראובן ואל ימות, “may Reuven live and not die.” When the tribe of Reuven will fulfill its promise and march as vanguard in front of the army conquering the land of Canaan, (together with the tribe of Gad and half the tribe of Menashe, as per Numbers 32,20-42) they will not suffer a single casualty during that campaign.

ויהי מתיו מספר, “when counted afterwards they will not have diminished in number.” This comment refers to the previous promise of Moses that they will not suffer casualties by fulfilling their promise. In fact, they will continue to grow in numbers.

וזאת ליהודה, “”and this for Yehudah;” i.e. “and this is the blessing for Yehudah. Moses means that the blessing he had just given to Reuven will also apply to Yehudah. He prayed that they both be extraordinarily successful in that war. The reason he also singled out Yehudah for such a blessing was that that tribe usually was always at the head of the army. (Compare Judges 1,2) In that verse G–d had answered t]he people’s query who should lead them in war now that Joshua had died. Our sages in the Talmud, tractate Sotah folio 7 state that the bones of Yehudah were rattling in their coffin all the years that the Israelites wandered in the desert, the reason being that he had said to his father Yaakov before obtaining permission to take Binyamin to Egypt, that he would consider himself as having sinned unforgivably against him for all his life if he did not bring him back safe and sound. (Genesis 43,9). Even though it appears at first glance as if Binyamin had descended with the rest of Yaakov’s family (Genesis 46,21) when a wise man utters a curse, even a conditional one, it comes true at some time [Yaakov had cursed the anonymous person who had stolen Lavan’s t’raphim if he would be found, and although he never found that person Rachel died prematurely on account of that as she had stolen them. Ed.] (compare Talmud, tractate Makkot, folio 11) The Talmud there describes that at the time when David dug the hole known as shitin, under the site where the Temple would stand in the future, the subterranean waters started rising from the depths and threatened to flood the earth. At that point, when Achitofel did not rule on the subject though he had been openly invited to do so, David reasoned as follows before writing the holy name of G–d on a shard commanding the waters to stop rising. If in the case of a woman suspected of infidelity by her husband, the priest dissolves a parchment with the Holy Name of the Lord in order to help restore marital harmony, when the life of the whole of humanity is at stake, surely I am not only allowed but I have the duty to try and save mankind by that means. (Compare Numbers 5, 11-31) When Achitophel saw that his advice concerning the rebellion of Avshalom had not been followed, he went home and arranged his affairs, and hung himself. (see beginning of chapter 17). [Achitofel, according to tradition was the outstanding Torah scholar of his generation, and at one time David’s tutor. Ed.] The Talmud Makkot quoted before comes to the conclusion that Moses when wondering why the bones of Reuven did not rattle in their coffin whereas those of Yehudah, his brother did not, especially since it had been Yehudah’s public confession of having fathered Tamar’s children which had caused Reuven to also publicly confess that he had committed an indiscretion with Bilhah, and remains with a question, else he would not have commenced Yehudah’s blessing with the words he did. He did not bless Shimon, just as his father had also not given him a blessing on his deathbed, as in addition to the deceit and violence at Sh’chem, as the leader of that tribe, Zimri had added to his sin by sleeping provocatively with a Midianite princess, as reported in Numbers 25,6. Although Levi had been Shimon’s partner in the killing of the male population of Sh’chem, his descendants had rehabilitated themselves when, to a man, none of them participated in worshipping the golden calf. (Compare Exodus 32,26) Moses at least hinted at a blessing for Yehudah, according to the Talmud in Makkot there.

שמח זבולון בצאתך, ”Rejoice Zevulun when you are going out!” Zevulun would travel to Tzidon and Tzur in Lebanon as well as to more distant destinations. This is why Moses blessed them, wishing them success in their endeavours

ויששכר באהליך, “(also wishing success) to Yissachar in your tents.” Yissachar’s ancestral land was suited for the pursuit of agriculture, and its members would sit in tents in their fields to protect their crops from thieves. Moses therefore prayed that they would also enjoy the fruits of their labour. Yaakov, in Genesis 49,14, had wished Reuven similar success and protection from people claiming their land as belonging to them.

עמים הר יקראו, “being aware of the dangers of seafaring they would make frequent trips to Mount Zion to thank G–d for their success and ask Him for continued protection. Once they were there, they would present many voluntary offerings in the Temple. (Compare Talmud tractate Chulin, folio 13, based on Leviticus 22,18)

כי שפע ימים יינקו, “for they will suck the abundance that the seas have to offer;” the seas will make them prosperous.

ושפוני טמוני חול, “and the treasures hidden in the sand.” This is a reference to ships which foundered and went to the bottom of the sea laden with treasures. Eventually, when the hull breaks up they are revealed. The treasures then become the property of the finders. According to the plain meaning of the text, we have to ask why Moses listed Zevulun here before Yissachar, seeing that Yissachar was the older of the brothers? The answer is provided by the Midrash, (B’reshit Rabbah 99,9) according to which Yissachar and Zevulun made an agreement according to which the merits acquired by the Torah study of the members of the tribe of Yissachar would be shared equally with the tribe of Zevulun, who would look after the members of the Torah studying members of the tribe of Yissachar financially.

ברוך מרחיב גד, “blessed be he who enlarges the territory of the tribe of Gad.” Seeing that the ancestral land allotted to Gad was suitable for grazing rather than planting crops, this root is more appropriate for describing expansion. Compare also Hoseah 4,16: “עתה ירעם ה' ככבש בשמרחב, “now the Lord will graze him on the range like a sheep.”

וטרף זרוע אף קדקד, “and he tears the arm, as well as the crown of the head.” Rabbi B’chor Shor explains this line when the attacker will strike the victim and he raises his hands in self defense, holding it in front of his face for protection, that attacker will strike him on the head instead. As a result the blow will even injure the shoulder of the victim

וירא ראשית לו, “he chose a first part for himself;” (the tribe of Gad) he chose the first part of the available land of Canaan for himself.” This is a reference to the lands formerly owned by the kingdom of Sichon and the kingdom of Og, both on the east bank of the river Jordan.

כי שם חלקת מחוקק ספון, this needs to be translated as does Targum Onkelos, “he knew that the lawgiver, (Moses) would be buried on that portion of ancestral land.” This is why he chose this part of the territory of the east bank, although he also knew that Ammon and Moav both had claims on that piece of land. If he had worried about their claims being honoured in the future, he would not have chosen it as his share of the Holy Land.

צדקת ה' עשה, “he fulfilled the promise he had made to G–d via Moses to be in the vanguard of the army battling for the land on the west bank of the Jordan.

דן גור אריה, “Dan is a lion’s whelp;” he is described as such as its troops were constantly standing guard along the borders, making sure no enemy forces would cross into the Israelites’ territory.

יזנק מן הבשן, “these would try and jump the border from Bashan. The author describes tributaries of the Jordan as providing opportunities to enter the Israelite territory. Seeing that this area was extremely well irrigated it was tempting for enemies to try and get a foothold there. (Compare Genesis 13,10-11) where Lot is already described as coveting that area.

נפתלי שבע רצון, “Naftaly is sated with favour;” its territory produced fruit that ripened earlier than that of the other tribes. According to our author, fruit that ripens early in the season is more satisfying than fruit ripening later in the season. The psychology behind this is explained by the author as the farmer having had to anxiously wait full of desire until he could satisfy his longing.

ומלא ברכת ה, “and it is full of the Lord’s blessing.” Anyone visiting the territory of Naftaly during the growing season would bless the Lord when witnessing the produce approaching the harvesting season. Yaakov had already referred to this when he blessed his children in Genesis 49,21. Our sages in the Talmud, tractate B’rachot, folio 51, state that anyone who fills a cup to the brim in order to recite a benediction of thanksgiving (after a meal when saying grace) will inherit both worlds The authors of this saying, Rabbi Yochanan and Rabbi Yossi, who words it slightly differently, base themselves on our verse here, quoting: ומלא ברכת ה' ים ודרום ירשה, “possess you the sea and the south.” Some commentators interpret the word ים as referring to the west, i.e. the present material world, which is compared to night, whereas they understand the word דרום, as the region in the universe housing the sun during the periods between summer and winter. He who fills the cup of benediction to the brim will inherit both this world and the world to come which is compared to day.

ברוך מבנים אשר, “Asher is blessed more than the other sons.” The reason for this is that all the other tribes also bless the tribe of Asher, as we know from the words יהי רצוי אחיו, “let him be favoured by his brethren.” (our verse) Moses goes on to explain the reason for this when he says: וטובל בשמן רגלו, “and let him dip his foot in oil.” His territory is so full of oil (from his olive groves) that it provides a surfeit for all the other tribes. Rabbi Eliyahu the priest, quoting his uncle, Rabbi Moshe, points out that tin the latest census the numbers for the tribe of Asher were 30% higher than in the previous census. Seeing that the total number of army aged males had practically not changed over 39 years, this is most remarkable, and the reason why Moses describes that tribe as more blessed than any of the others. (Compare Numbers 1,41 and Numbers 26,47)

ברזל ונחושת, “iron and copper;” this is a metaphor for what are the sinews and bones for the body. They are for the body what the lock is on the door of the house.

וכימיך דבאך, “and as your days so shall be your strength.” Moses blesses Asher to be as agile and physically strong in old age as in its prime. The author quotes Rabbi Chanina saying in the Talmud, tractate Chulin, folio 24, that this Rabbi, at the age of 80, praised the Lord who had given him the strength to still tie his shoe laces while standing on one leg unsupported, (of course). He attributed this to how his mother, during his youth, had massaged oil into his bones and she had regularly bathed him in hot water.

אין כאל ישורון, “there is none like G–d, Yeshurun; now Moses addresses his words to the whole people of Israel, telling them to serve the Lord with all their heart. They are to fortify their reverence for the Lord. After all, there is no Power comparable to their Lord. There is no other source of help comparable to Him. He rules over all creatures be they in heaven or on earth.

מעונה אלוקי קדם, “the ancient G–d is a source of refuge;” the heavens are G–d’s residence, He Who preceded everything and everyone else.

ומתחת זרועות עולם, “and underneath (as support) are the ever-lasting arms;” The G–d in heaven also supports the universe below that He has created. He is the ruler of both the “upper” regions and the “lower” regions in the universe.

ויגרש מפניך אויב, “He will expel every enemy from before you,”

ויאמר: השמד, “by simply ordering (His agent), in this case the Jewish people, by saying to them “destroy Amalek utterly,” as in Deuteronomy 25,19. The era when this order will be given a second time, [it had been given a first time to the first Jewish King Sha-ul, who had not completely carried it out, Ed.] will be only after the Jewish people are no longer under attack or even afraid of attack from the gentiles. One of the conditions for that time having arrived is spelled out by the prophet Bileam in Numbers 23,9 when he described the Jewish people as not feeling part of the “United Nations,” but as residing in solitary splendour, perfectly content in their role.

ואשר חרב גאותך, “and that is the sword of your excellence.” Your voluntary isolation, -as opposed to being ghettoized,-is proof of your maturity as G–d’s people. It elevates you above all other nations.