Sea Treasures

A large portion of this week’s Parsha is dedicated to the Brachos that Yaakov Avinu gave his sons prior to his Petirah. A simple reading of these Pessukim certainly does no justice to these words—even those parts of the Brachos that seem immediately understandable are in fact cryptic—and a closer study can help us uncover the deeper meaning that awaits us.

For all their complexity, however, much of what the average person knows about the Shivatim, their Middos and even the fate of their offspring, is rooted in the Birchos Yaakov This is especially true with regard to the Bracha of Zevulan, whose words reverberate in a very real way until today.

As is true with many of the Shevatim, the Bracha of Zevulan seems focused on the location of his Chelek in Eretz Yisroel, and how that will affec the livelihoo of his offspring: “Zevulan L’Chof Yamim Yishkon V’Hu L’chof Aniyos” We are told that Zevulan will have a portion of Eretz Yisroel which is close to the water, and serves as a harbor for ships. At first glance there would not seem to be much to this Bracha—Yaakov is just informing Zevulan where his Chelek would be and how his children would earn a living. We know, however, that there is always more.

The Medrash Rabbah, paraphrased by Rashi and others, points out that the Brachos of Zevulan and Yissachar seem to be out of order: Yissachar was older and his Bracha should therefore have gone before that of Zevulan, yet we find that the opposite is true. The Medrash explains that Zevulan was mentioned first because his descendants were businessmen who used their earnings to support the Bnei Yissachar who were Osek BaTorah. In order to show Chashivus for Zevulan’s part in this arrangment, his Bracha is mentioned first and only then that of Yissachar.

It seems, therefore, that the Bracha which Yaakov Avinu gave to Zevulan must really be focused on this aspect of the Shevet’s heritage—their position as the supporters of Torah. In that case, we must understand why the Bracha they were given was that they should live near the sea and earn their livelihood that way. Other Shevatim are told that they will live in areas that are rich with natural resources—why was it necessary for Zevulan to earn his living from the sea specifically?

The truth is that there seems to be a difference of opinion among Meforshim exactly how the ocean provided income to Shevet Zevulan. The Sifri brings that the Chilazon, used to make Ticheles, was found only in the land of Zevulan, leading some to infer that the Parnasah of Zevulan indeed came through the natural resources that were found in the area including the Chilzaon, as well as sand, used to make glass, and other items.

The Pessukim, on the other hand, refer to the boats that would harbor in the territory of Zevulan, which leads the Radak and others to infer that Zevulan was involved in trading the goods that arrived from foreign lands on boats that would dock in that area. A third approach, mentioned by the Sforno, perhaps resolves these two opinions: the boats that arrived in Zevulan’s Chelek were then used to export the natural resources present in his land.

Whatever the case, and however the business was conducted, it is clear that the money that Zevulan earned, which was in turn used to support the Torah lifestyle of Yissachar was somehow connected specifically to the ocean. Interestingly, it’s not even clear if the Cheleck of Shevet Zevulan was actually seaside: according to at least Rashi in Navi, and perhaps the Gr”a as well, Zevulan’s portion was in fact landlocked, and direct access to the sea was through the Chelek of Asher. Zevulan was certainly very close to the coast, and would be well positioned to earn their livelihood in any of the methods described above, but it would not seem to be a given that they would do so. As we noted, though, the Torah is clearly telling us that the sea was to be his prime source of income, and we must therefore understand why this was necessary—why was this to be the way in which Torah was supported.

In fact, it appears that the offspring of Zevulan had a certain affinity or understanding of the ocean itself, as is apparent from Yona ben Amichai, whose father was from Zevulan. As we know, when Yonah was given the Nevuah related to Ninveh, his immediate reaction was to run away, but he had a specific destination in mind: “Yakam Yonah L’Vroach Tarshisa”, he wished to run to Tarshish—a sea outside the borders of Eretz Yisroel.

Yonah’s decision to run away is one that is a little hard to understand—he was after all a Navi, and certainly not a simple person, why would he think that he could escape from Hashem? Rashi explains that his Cheshbon was that since the Shechina does not rest in Chutz L’Aretz, Yona felt that by going outside Eretz Yisroel he could avoid further Nevuah, which would perhaps incriminate Klal Yisroel. We must still understand, however, why he chose to run to Tarshish, an ocean, rather than staying on dry land and going to another country. It is of course possible that Yonah’s decision had nothing to do with his heritage as one of the Bnei Zevulan, but perhaps as a member of that Shevet he understood something about the ocean that compelled him to choose that path.

Perhaps we can explain Yonah’s actions based on a thought of the Meshech Chachma.

The Mechilta states that when the Passuk refers to Hakadosh Baruch Hu creating “Es Hashamayim V’Es HaAretz Es HaYam” it teaches us that the Yam is Kneged all seven days of Beraishis. The Diyuk of the Medrash seems to be that the Yam should have been included in the creation of the Aretz, and by separating it the Torah tells us that it is in some way indepnedant of the rest of creation.

The Meshech Chachma offers a unique explanation of this Mechilta, based on a Yerushalmi which tells us that even those who believe in Avodah Zarah admit that it is not effective in the ocean. R’ Meir Simcha explains that this is because those who follow Avodah Zarah do so because they have the mistaken belief that Hashem created the word, but then left it to the Mazalos and other Kochos to control, as he is “too great” to be bothered by the minutia of the world. The effect of these other Kochos can be seen on dry land—the sun “causes” plants to grow, for example—but not in the ocean, which remains as it has since creation. The sea therefore represents an unqualified expression of the Hashgachas Hashem in this world, for even those who deny His role on land, recognize that it exists in the Yam.

It is for this reason that the Passuk separates the Yam from the Shamayim V’Aretz—for the absolute control of Hakadosh Baruch Hu in that realm is uncontested. In fact, if we think about it, the clear presence of this Hashgacha in the ocean really calls attention to the fallacy of any belief in Avodah Zarah— why should control of the the land be different than the ocean?

Perhaps we can understand Yonah’s actions based on the Meshech Chachma. When Yona decided to run away from Hashem, so to speak, he did so because he felt that the Nevuah that he was to receive about Ninveh would cause a Kitrug on Klal Yisroel. He knew that Ninveh would respond to the Dvar Hashem with Teshuvah, and the relative inaction of Bnei Yisroel, when presented with the words of the Navi, would be glaring in contrast.

Therefore, Yona ran to the sea—an area in which the Hashgachas Hashem that we believe in holds primacy. Perhaps he felt that by going to the ocean, which represents the Hasgachas Hashem recognized by Klal Yisroel alone, the position of the Goyim would be weakened. Maybe he felt that in the ocean, the actions of Ninveh would be viewed in a harsher light, precluding further warning of their imminent destruction. The refusal of Ninveh to accept the Malchus Shamayim would certainly be highlighted in the one place in which that Malchus is uncontested, and so Yonah rushed to the seaside in order to further protect Klal Yisroel from Kitrug.

It can be understood that Yona knew this about the ocean because he was a member of Shevet Zevulan.

Yaakov Avinu, on his deathbed, wished to convey instructions to each of his sons as to how they and their offspring could best fulfil their roles within Klal Yisroel. When it came to Zevulan, it seems, he wanted to show them how best to fill their role of the Machzikei Torah. He therefore told them that they should live near the ocean and their sustenance should come from the water—a place where the Hashgachas Hashem is clear and unambiguous. The wealth that Zevulan used to support Yissachar had to come from the ocean, to remind them that their financial wherewithal comes only from Hakadosh Baruch Hu.

It was this understanding that was passed on through the generations of Bnei Zevulan and understood by Yonah in his time. Zevulan, because of his role in Klal Yisroel, understood that the Yam represented total Hashgachas Hashem, and Yona therefore headed for the sea when he wished to lessen the Kitrug of the Ovdei Avodah Zarah. This strategy, though perhaps mistaken, emanated from the message contained in the Birchas Yaakov and passed on to Yonah.

Many of us, at some point in our lives, make a decision to become a Zevulan, using what resources we can to support those who lead the life of a Yissachar; we are cognizant of our responsibilities and even eager to fulfil them. The message from these Pessukim, however, is clear: if one hopes to be a Machzik Torah in the path of Zevulan, he must first understand the origin of his resources. Only when we recognize that our abilities to support Torah come only through the Hashgachas Hashem can we hope to be successful in this Derech. If our Parnasah comes from the ocean, so to speak, such that we understand that its source is, and always will be, the Konei Shamayim V’Aretz, we can fulfil our role properly, and truly experience the bliss of “Semach Zevulan B’Tzeisecha”.