Parshas V'Zos Haberacha/Succos Edition- A Succah of Peace

At the conclusion of Moshe Rabbeinu’s life, he administers berachos to the Jewish people. Each tribe receives a blessing. Included, are prayers for the tribes, and prophetic visions of the future. After discussing each shevet individually, Moshe remarks: “Ashrecha Yisrael, mi chamocha…,” “Fortunate are you O Israel, who is like you…” (33:29). Rashi explains that Moshe was emphasizing: “why should I detail each of you; the general idea is that all blessings belong to the entire nation.” A similar idea is mentioned in the blessings of Yaakov Avinu. At the conclusion of the blessings to his children, the pasuk states: “…he blessed them; he blessed each according to his appropriate blessing” (Parshas Vayechi 49:28). Rashi explains that even the sons who did not receive an apparent blessing (Reuvain, Shimon, and Levi), did indeed received blessings. Furthermore, each son received the blessings that were granted to all the others as well.

This idea seems to be difficult. If each individual’s/ tribe’s blessings were to be granted to the entirety of the people, why did Yaakov and Moshe need to address the individuals with their beracha? It would have been more logical to address the entire nation with all the blessings collectively. How can we understand this idea?

 Interestingly, one of the tribes is not directly addressed in the blessings of Moshe. Shevet Shimon does not receive an explicit beracha. Rashi (33:7) explains that Shimon is indirectly blessed in the beracha of Yehuda. He did not merit a specifically designated blessing. “Moshe had thoughts in his heart against Shimon due to the incident in Shittim” (Rashi, based on Midrash). This was the event in which the Jewish people sinned with the Moabite and Midianite women and committed idolatry. Zimri, the prince of the tribe of Shimon, publicly challenged Moshe and sinned with a Midianite woman (Rashi, end of Parshas Balak, Sanhedrin 82a). He reasoned that if Moshe was permitted to marry Tzipporah, he could be with this woman. This caused a tremendous plague to strike the Jew’s, killing twenty-four thousand people.

There were other people who opposed Moshe. Korach, from the tribe of Levi, orchestrated a massive rebellion against Moshe and his leadership. Dasan and Aviram, from the tribe of Reuvain, were constantly attempting to undermine Moshe. Why is shevet Shimon omitted from Moshe’s blessings?

On the festival of Succos, we dwell in temporary, booth-like structures. The pesukim state that this is “So that your future generations will know that I caused the Children of Israel to dwell in booths, when I took them from the land of Egypt…” (Parshas Emor 23:43).

There is an argument in the Gemara (Succah 11b) as to what the pasuk is referencing. R Eliezer posits that Hashem sat the Jew’s in the Ananei haKavod, the Clouds of Glory. R Akiva holds that they were succos mamish, ordinary booths. Rashi (on the pasuk) explains like R Eliezer, that Hashem sat the Jewish people in the Clouds of Glory.

It would appear self-evident that both opinions agree there were protective Clouds of Glory. It is also fair to assume that the Jew’s dwelled in individual homes. What is the underlying debate between these two Tannaic opinions?

Furthermore, the word the verse uses is “succos.” Why does Rashi prefer to side with R Eliezer?

The Gemara (Taanis 9a) teaches that there were three gifts granted to the Jewish people throughout their sojourn in the desert. These were given in the merit of the leaders, Moshe, Aharon, and Miriam. The Clouds of Glory accompanied the Jew’s in the merit of Aharon. These clouds directed the Jew’s, protected them from threats, and smoothed out the road.  

What is the correlation between Aharon haKohen and the Clouds of Glory?

There is no debate as to the the reality of the situation. The Jewish people dwelled in booths and were protected by the Clouds of Glory. The individuals or families lived in booth-like structures. The entire encampment was protected with the Ananei HaKavod. The difference of opnion between the Tannaim is the focal point. According to R Akiva, the kindness and involvement Hashem had for the individuals is cause for the sitting in Succos in the future. This is what is evoked when we celebrate Succos. R Eliezer holds that the focus is how the clouds contained the entire Jewish populous. The clouds symbolized the peace and unity of the entire nation. That is what we commemorate when we sit in Succos.

The characteristic of Aharon haKohen was that of “oheiv shalom v’rodef shalom.” He loved and pursued peace. Rashi (34:8) tells us that when Moshe passed away, only the men cried. When Aharon was niftar, the entire nation mourned. This was due to Aharon’s constant efforts to create peace between people.

The Clouds of Glory, that encircled the entire nation, symbolized peace and unity. Thus, it was natural that it was granted in the merit of Aharon haKohen.

True Shalom is achieved when the individual understands that his particular skill-set is unique. He is an integral part if the greater community. Each individual contributing their skills accomplish a complete service of Hashem. Thus, both pshatim form the concept of genuine peace.

The blessings of Moshe and Yaakov were emphasizing how the Jews were to ultimately succeed. Each tribe was allotted a uniqueness. However, these were not theirs alone to enjoy. They were to be contributed to the tzibbur. When the tribes recognize that they are all parts of the greater whole, the blessings of one tribe is also attributable to another. Without this understanding, the individual tribe, and the Jewish people, would fail.

While it is true others rebelled against Moshe, their focus was for the betterment of the people. Korach wanted the people to have a share in leadership. Dasan and Aviram wanted to protect the nation. They felt Moshe did not have its best interest in mind. They were certainly wrong, but the focus was on the public. Zimri and his shevet only had their self-interest in mind. They did not care how their actions would negatively affect the tzibbur. Thus, Moshe only mentions them in the blessings cryptically. To be part of the community, one needs to understand each part is integral to the success of the entire nation.

When we sit in the Succah, we are reminded of this perspective. We ask Hashem “ufros aleinu succas Shelomecha.” Help us to understand that every part of the tzibbur is integral for its overall success. This will bring the ultimate Shalom. B’ezras Hashem we should see this soon in our days!

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