1The first seven lines of the Hebrew text do not appear in our translation. R. Judah said: ‘Zebulon and Issachar made an agreement that one should sit and study the Torah while the other went out and made money and supported him. So Zebulon used to traverse the seas with merchandise, and his territory was suitable for this, being on the sea coast.
Hence it is written: “Rejoice, Zebulon, in thy going out, and Issachar in thy tents ‘(Deut. 33, 18).’ HE SHALL DWELL AT THE HAVEN OF THE SEAS : that is to say, among those who sail the sea with merchandise. “At the haven of the seas”: the plural “seas” is used, because although only one coast belonged to him, yet he dwelt by two.
R. Jose said it is because traders from all other seas used to visit his coast. AND HE SHALL BE FOR A HAVEN OF SHIPS : that is, the place where all ships come to do trade. AND HIS BORDER SHALL BE UPON ZIDON. R. Hizkiah said: ‘His territory stretched to the boundary of Zidon, and all merchants came to that place to trade.’
R. Aha said: ‘It is written: “Neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meal-offering; with all thine oblations thou shalt offer salt.”
Salt was to be used because it softens bitterness, and so mankind cannot do without it. Salt is the covenant upon which the world is established: hence it is called “the covenant of thy God”.’
R. Hiya said: ‘It is written: “For God is righteous, he loves righteousness” (Ps. 11, 7). This is the salt in the sea, and he who separates them brings death upon himself. Hence it is written: “Thou shalt not suffer salt to be lacking.”
‘R. Aha said: ‘The sea is all one, but it is called “seas” because in some places the water is clear (and in some turbid), in some sweet, and in some bitter; hence we speak of “seas”.’
R. Abba was sitting one night and studying the Torah, when R. Jose came and knocked at his door. He said: ‘When the prince sits with the chief, then true judgement is given.’
So they sat down and studied the Torah. Meanwhile the son of their host got up and sat before them. He said to them: ‘What is the meaning of the verse: “Ye will save alive my father and my mother, etc.”, and just before, “And give me a true token” (Jos. 2, 13-12)? What did Rahab ask of the spies?’ R. Abba said: ‘That is a good question; if you know an answer, tell me, my son.’ He said: ‘A further question arises from the fact that they gave her something which she did not ask for, since they said to her: “Thou shalt bind this line of scarlet thread in the window, etc.”
The explanation I have learnt is this. She asked for a sign of life, as it is written, “And ye will save alive my father, etc.” She said: “A sign of life is only contained in the sign of truth, which is the letter Vau.” In fact, as I have learnt, she asked for the sign of Moses. They, however, gave her a line of scarlet thread,
because they said: “Moses is dead, and the sun is gathered in and the time has come for the moon to rule. Therefore we had better give you the sign of the moon, which is this line of scarlet thread. Thus the sign of Joshua shall be with you, because the moon is now in the ascendant.” ‘R. Abba and R. Jose rose and kissed him, saying: ‘Assuredly, you will one day be a head of a college or a great man in Israel’; and, in fact, he became R. Bun.
He then asked a further question, saying: ‘Seeing that the twelve tribes were arranged below in the same order as above, why is Zebulon everywhere placed before Issachar in the blessings, although Issachar devoted himself to the Torah, which should always come first?
The reason is that Zebulon took out of his own mouth and gave to Issachar. From this we learn that he who supports a student of the Torah is blessed from above and below, and not only so, but he is privileged to eat of two tables, a privilege granted to no other man. He is granted wealth in this world, and he is granted a portion in the next world. Hence it says of Zebulon, that “he shall dwell at the haven of the sea”, that is to say, in this world, “and shall be for a haven of ships”, in the future world.
אָמַר רִבִּי יְהוּדָה, זְבוּלֻן וְיִשָּׂשכָר תְּנַאי עֲבָדוּ, חַד יָתִיב וְלָעֵי בְּאוֹרַיְיתָא, וְחַד נָפִיק וְעָבִיד פְּרַקְמַטְיָא, וְתָמִיךְ לְיִשָּׂשכָר, דִּכְתִיב, (משלי ג) וְתוֹמְכֶיהָ מְאוּשָּׁר. וְהֲוָה פָּרִישׁ בְּיַמֵּי לְמֶעְבַּד פְּרַקְמַטְיָא, וְחוּלָקֵיהּ הָכִי הֲוָה, דְּהָא יַמָּא הֲוָה אַחְסַנְתֵּיהּ.
1The first seven lines of the Hebrew text do not appear in our translation. R. Judah said: ‘Zebulon and Issachar made an agreement that one should sit and study the Torah while the other went out and made money and supported him. So Zebulon used to traverse the seas with merchandise, and his territory was suitable for this, being on the sea coast.
וּבְגִינִי כָּךְ קָרֵי לֵיהּ יָרֵךְ. דַּרְכֵּיהּ דְּיָרֵךְ לְנַפְקָא וּלְמֵיעַל, הֲדָא הוּא דִכְתִיב, (דברים ל״ג:י״ח) שְׂמַח זְבוּלוּן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהֳלֶךָ. לְחוֹף יַמִּים יִשְׁכּוֹן, בְּאִינוּן פְּרִישֵׁי יַמִּים, לְמֶעְבַּד פְּרַקְמַטְיָא. לְחוֹף יַמִּים, אַף עַל גַּב דְּחַד יַמָּא הֲוָה לֵיהּ בְּאַחְסַנְתֵּיהּ, בִּתְרֵין יַמִּין שָׁרְיָיא.
Hence it is written: “Rejoice, Zebulon, in thy going out, and Issachar in thy tents ‘(Deut. 33, 18).’ HE SHALL DWELL AT THE HAVEN OF THE SEAS : that is to say, among those who sail the sea with merchandise. “At the haven of the seas”: the plural “seas” is used, because although only one coast belonged to him, yet he dwelt by two.
רִבִּי יוֹסֵי אָמַר, כָּל שְׁאָר יַמִּין הֲווּ מְהַדְּרָן קַרְפּוֹלִין בְּיַמָּא דִילֵיהּ. וְהוּא לְחוֹף אֳנִיּוֹת, אֲתַר דְּכָל אַרְבִין מִשְׁתַּכְּחִין לְמֶעְבַּד סְחוֹרָתָא. וְיַרְכָתוֹ, אָמַר רִבִּי חִזְקִיָּה יַרְכָתֵיהּ דִּילֵיהּ מָטֵי עַל סְפַר צִידוֹן, וּתְחוּמָא פָּרִישׁ לְהַהוּא אֲתַר, וּפְרַקְמַטְיָא דְּכָל מָארֵי סְחוֹרָתָא, סָחֲרִין וְתָיְיבִין בִּסְחוֹרָתַיְהוּ לְהַהוּא אֲתַר.
R. Jose said it is because traders from all other seas used to visit his coast. AND HE SHALL BE FOR A HAVEN OF SHIPS : that is, the place where all ships come to do trade. AND HIS BORDER SHALL BE UPON ZIDON. R. Hizkiah said: ‘His territory stretched to the boundary of Zidon, and all merchants came to that place to trade.’
רִבִּי אַחָא אָמַר, כְּתִיב, (ויקרא ב׳:י״ג) וְלא תַשְׁבִּית מֶלַח בְּרִית אֱלֹהֶיךָ מֵעַל מִנְחָתֶךָ עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח, וְכִי אַמַּאי מֶלַח. אֶלָּא בְּגִין דְּאִיהוּ מְמָרֵק וּמְבַשֵּׂם מְרִירָא לְאַטְעָמָא, וְאִי לָאו הֲוֵי (בגין) מִלְחָא, לָא יָכִיל עַלְמָא לְמִסְבַּל מְרִירָא. הֲדָא הוּא דִכְתִיב, (ישעיהו כ״ו:ט׳) כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ יוֹשְׁבֵי תֵבֵל. וּכְתִיב, (תהילים פ״ט:ט״ו) צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֲךָ.
R. Aha said: ‘It is written: “Neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meal-offering; with all thine oblations thou shalt offer salt.”
וּמֶלַח אִיהוּ בְּרִית דְּעַלְמָא קָיְימָא בֵּיה. דִּכְתִיב, (ירמיהו ל״ג:כ״ה) אִם לא בְרִיתִי יוֹמָם וְלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לא שָׂמְתִּי. בְּגִין כָּךְ, אִקְרֵי בְּרִית אֱלֹהֶיךָ, וְאִקְרֵי יַם הַמֶּלַח, וְיַמָּא אִקְרֵי עַל שְׁמֵיהּ.
Salt was to be used because it softens bitterness, and so mankind cannot do without it. Salt is the covenant upon which the world is established: hence it is called “the covenant of thy God”.’
רִבִּי חִיָּיא אָמַר, כְּתִיב, (תהילים י״א:ז׳) כִּי צַדִּיק ה' צְדָקוֹת אָהֵב, דָּא מִלְחָא בְּיַמָּא (במיא). וּמַאן דְּפָּרִישׁ לוֹן, גָּרִים לְגַרְמֵיהּ מִיתָה. בְגִין כָּךְ כְּתִיב, לֹא תַשְׁבִּית מֶלַח, דְּהָא דָא בְּלָא דָא לָא אָזְלָא.
R. Hiya said: ‘It is written: “For God is righteous, he loves righteousness” (Ps. 11, 7). This is the salt in the sea, and he who separates them brings death upon himself. Hence it is written: “Thou shalt not suffer salt to be lacking.”
אָמַר רִבִּי אַחָא, יַם חַד הוּא, וְאִקְרֵי (שמות מח) יַמִּים. אֶלָּא אֲתַר אִית בְּיַמָּא דְּאִיהוּ מַיִין צְלִילָן, וַאֲתַר דְּאִית בֵּיהּ מַיִין מְתִיקָן, וַאֲתַר דְּאִית בֵּיהּ מַיִין מְרִירָן, בְגִין כָּךְ יַמִּים קָרִינָן, וְעַל דָּא לְחוֹף יַמִּים. אָמַר רִבִּי אַבָּא, כָּל שִׁבְטָא וְשִׁבְטָא, וְכָל חַד וְחַד קִשְׁרָא חַד, מֵאִינוּן קִשְׁרִין דְּמִתְחַבְּרָן בְּגוּפָא.
‘R. Aha said: ‘The sea is all one, but it is called “seas” because in some places the water is clear (and in some turbid), in some sweet, and in some bitter; hence we speak of “seas”.’
רִבִּי אַבָּא הֲוָה יָתִיב לֵילְיָא חַד וְקָם לְמִלְעֵי בְּאוֹרַיְיתָא. עַד דְּהֲוָה יָתִיב, אֲתָא רִבִּי יוֹסֵי, וּבָטַשׁ אֲפִתְחָא. אָמַר, סִיפְטָא בְּטוּפְסְרָא קַפְּטְלָאי שְׁכִיחֵי.
R. Abba was sitting one night and studying the Torah, when R. Jose came and knocked at his door. He said: ‘When the prince sits with the chief, then true judgement is given.’
יָתְבוּ וְלָעוּ בְּאוֹרַיְיתָא. אַדְהָכִי קָם בְּרֵיהּ דְּאוּשְׁפִּיזָא וְיָתִיב קַמַּיְיהוּ, אָמַר לוֹן מַאי דִכְתִיב, (יהושע ב׳:י״ב) וְהַחֲיִיתֶם אֶת אָבִי וְאֶת אִמִּי וְגו'. וּכְתִיב וּנְתַתֶּם לִי אוֹת אֱמֶת. מַאי קָא בָּעַאת מִנַּיְיהוּ. אָמַר רִבִּי אַבָּא יָאוֹת שָׁאַלְתְּ, אֲבָל אִי שָׁמַעְתְּ מִידִי אֵימָא בְּרִי. אָמַר, תוּ שְׁאֵלְתָּא, דְּהָא אִינוּן יַהֲבוּ לָהּ מַה דְּלָא בָעַאת מִנַּיְיהוּ, דִּכְתִיב, אֶת תִּקּ1ות חוּט הַשָּׁנִי הַזֶּה תִּקְשְׁרִי בַּחֲלוֹן וְגו'.
So they sat down and studied the Torah. Meanwhile the son of their host got up and sat before them. He said to them: ‘What is the meaning of the verse: “Ye will save alive my father and my mother, etc.”, and just before, “And give me a true token” (Jos. 2, 13-12)? What did Rahab ask of the spies?’ R. Abba said: ‘That is a good question; if you know an answer, tell me, my son.’ He said: ‘A further question arises from the fact that they gave her something which she did not ask for, since they said to her: “Thou shalt bind this line of scarlet thread in the window, etc.”
אֶלָּא הָכִי אוֹלִיפְנָא, הִיא בָּעַאת סִימָנָא דְחַיֵּי, דִּכְתִיב וְהַחֲיִיתֶם אֶת אָבִי וְגו', וַאֲמָרָה, סִימָנָא דְחַיֵּי לָא שַׁרְיָיא, אֶלָא בְּאוֹת אֱמֶת, וּמַאי אִיהוּ (ויקרא ב ע"א) אוֹת אֱמֶת, דָּא אָת ו', בְּגִין דְּבֵיהּ שַׁרְיָין חַיִּין. הָכִי אוֹלִיפְנָא, סִימָנָא דְמשֶׁה קָא בָּעַאת, וְאִינוּן אַמַּאי יַהֲבוּ לָהּ תִּקְוַת חוּט הַשָּׁנִי.
The explanation I have learnt is this. She asked for a sign of life, as it is written, “And ye will save alive my father, etc.” She said: “A sign of life is only contained in the sign of truth, which is the letter Vau.” In fact, as I have learnt, she asked for the sign of Moses. They, however, gave her a line of scarlet thread,
אֶלָּא אִינוּן אָמְרֵי, משֶׁה הָא אִסְתַּלַּק מֵעַלְמָא, דְּהָא אִתְכְּנִישׁ שִׁמְשָׁא, וְהָא מָטָא זִמְנָא דְסִיהֲרָא לְמִשְׁלַט, סִימָנָא דְּסִיהֲרָא אִית לָן לְמֵיהַב לָךְ, וּמַאי אִיהוּ, תִּקּ1ות חוּט הַשָּׁנִי הַזֶּה. כְּמָא דְאַתְּ אָמֵר, (שיר השירים ד׳:ג׳) כְּחוּט הַשָּׁנִי שִׂפְתוֹתַיִךְ. סִימָנָא דִיהוֹשֻׁעַ יְהֵא גַבָּךְ, בְּגִין דְּשׁוּלְטָנוּתָא דְסִיהֲרָא הַשְׁתָּא. קָמוּ רִבִּי אַבָּא וְרִבִּי יוֹסֵי וּנְשָׁקוּהוּ. אָמְרוּ, וַדַּאי זַמִּין אַנְתְּ לְמֶהֱוֵי רֵישׁ מְתִיבְתָּא, אוֹ גַבְרָא רַבָּא בְּיִשְׂרָאֵל, וּמַנּוּ. רִבִּי בּוֹן.
because they said: “Moses is dead, and the sun is gathered in and the time has come for the moon to rule. Therefore we had better give you the sign of the moon, which is this line of scarlet thread. Thus the sign of Joshua shall be with you, because the moon is now in the ascendant.” ‘R. Abba and R. Jose rose and kissed him, saying: ‘Assuredly, you will one day be a head of a college or a great man in Israel’; and, in fact, he became R. Bun.
תוּ שָׁאִיל וְאָמַר, בְּנוֹי דְיַעֲקֹב כֻּלְּהוּ תְּרֵיסַר שִׁבְטִין, אִתְסַדְּרוּ לְתַתָּא כְּגַוְונָא דִלְעֵילָא, אַמַּאי אַקְדִּים בְּבִרְכָאן זְבוּלוּן לְיִשָּׂשכָר תָּדִיר, וְהָא יִשָּׂשכָר אִשְׁתַּדְּלוּתֵיהּ בְּאוֹרַיְיתָא, וְאוֹרַיְיתָא אַקְדִּים בְּכָל אֲתַר, אַמַּאי אַקְדִּים לֵיהּ זְבוּלוּן בְּבִרְכָאן. אֲבוֹי אַקְדִּים לֵיהּ, משֶׁה אַקְדִּים לֵיהּ.
He then asked a further question, saying: ‘Seeing that the twelve tribes were arranged below in the same order as above, why is Zebulon everywhere placed before Issachar in the blessings, although Issachar devoted himself to the Torah, which should always come first?
אֶלָּא זְבוּלוּן זָכָה עַל דְּאֲפִיק פִּתָּא מִפּוּמֵיהּ, וְיָהַב לְפוּמֵיהּ דְּיִשָּׂשכָר, בְּגִינֵי כָּךְ אַקְדִּים לֵיהּ בְּבִרְכָאן. מֵהָכָא אוֹלִיפְנָא, מַאן דְּסָעִיד לְמָרֵיהּ דְּאוֹרַיְיתָא, נָטִיל בִּרְכָאן מֵעֵילָא וְתַתָּא. וְלָא עוֹד אֶלָּא דְזָכֵי לִתְרֵי פָּתוֹרֵי, מַה דְּלָא זָכֵי בַּר נָשׁ אַחֲרָא. זָכֵי לְעוּתְרָא דְיִתְבָּרַךְ בְּהַאי עַלְמָא, וְזָכֵי לְמֶהֱוֵי לֵיהּ חוּלָקָא בְּעַלְמָא דְאָתֵי. הֲדָא הוּא דִכְתִיב, זְבוּלוּן לְחוֹף יַמִּים יִשְׁכּוֹן וְהוּא לְחוֹף אֳנִיּוֹת. כֵּיוָן דִּכְתִיב לְחוֹף יַמִּים, אַמַּאי וְהוּא לְחוֹף אֳנִיּוֹת. אֶלָּא, לְחוֹף יַמִּים, בְּעַלְמָא דֵין. לְחוֹף אֳנִיּוֹת, בְּעַלְמָא דְאָתֵי, כְּמָא דְאַתְּ אָמֵר, (תהילים ק״ד:כ״ו) שָׁם אֳנִיּוֹת יְהַלֵּכוּן וְגו', דְּתַמָּן הוּא נְגִידוּ דְעַלְמָא דְאָתֵי.
The reason is that Zebulon took out of his own mouth and gave to Issachar. From this we learn that he who supports a student of the Torah is blessed from above and below, and not only so, but he is privileged to eat of two tables, a privilege granted to no other man. He is granted wealth in this world, and he is granted a portion in the next world. Hence it says of Zebulon, that “he shall dwell at the haven of the sea”, that is to say, in this world, “and shall be for a haven of ships”, in the future world.