Zebulun Will Dwell by the shore of the seas

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663) Zebulun and Issachar made a condition between them: Issachar will sit and contemplate the Torah, and Zebulun will go out and engage in trade and will support Issachar, as it is written, “They who support it are happy.” He would travel by sea and trade, and so was his share, for the sea was his inheritance.

664) This is why he calls him, “thigh,” as it is written, “And his flank shall be toward Tyre” [“flank” and “thigh” contain the same letters]. This is so because it is the custom of a thigh to come and go, as it is written, “Rejoice, Zebulun, in your going forth, and Issachar, in your tents.”

“Zebulun will dwell by the shore of the seas,” by those sea goers, to trade. Although only the great sea was in his inheritance, it still writes, “seas,” since he was between two seas—the great sea and the Sea of Galilee—although his inheritance did not stretch as far as the Sea of Galilee.

665) All the traders of the rest of the seas were wooing merchandise in his sea. This is why it writes, “By the shore of the seas,” in plural form. “And his flank shall be toward Tyre.” But the boundary of Tyre was far from the boundary of Zebulun? His thigh reaches the boundary of Tyre, a narrow streak of land, like a thigh, extended from the part of Zebulun and stretched through the boundary of Tyre. Thus, the boundary of Zebulun stretched through the boundary of Tyre. And there was the place of trading, since all the traders come and go to that place with their merchandise.

666) It is written, “Neither shall you lack the salt of the covenant of your God from your offering. With all your offerings you shall offer salt.” Why is salt so important? It is because it cleanses and perfumes the bitter, and makes it tasty. Salt is Dinim in the Masach de Hirik, on which the middle line emerges, which unites the right with the left. It cleanses, perfumes, and sweetens the Dinim of the left, which are bitter, with the Hassadim on the right line. Had there not been salt, the middle line would not have been extended and the world would not have been able to tolerate the bitterness, as it is written, “For when Your judgments are in the earth, the inhabitants of the world learn righteousness.”

It is the law of Tifferet—the middle line from the Chazeh upwards—that the Dinim in the Masach in it are called “salt.” Justice is the bitter Dinim in Malchut, and when the law, which is salt, is to the earth, the Nukva, they “learn righteousness,” so they can accept the bitterness of justice. It is also written, “Righteousness and justice are the foundation of Your throne,” where righteousness is complemented through the justice, the salt.

667) Salt is a covenant, Yesod, middle line, from the Chazeh down, on which the world (Nukva) persists, as it is written, “If My covenant for day and night stands not, I have not appointed the ordinances of heaven and earth.” And because the middle line, Yesod, emerges on it, the salt is called “the covenant of your God,” since Yesod is the covenant, and we call it the Sea of Salt [a.k.a. The Dead Sea], where the sea, the Nukva, is named after the salt that sweetens it.

668) It is written, “For the Lord is righteous, He loves righteousness.” This is the salt, which is Yesod, at sea, which is Malchut. Righteous is Yesod; righteousness is Malchut, and one who separates them brings death upon himself. This is why it is written, “Neither shall you lack the salt of the covenant of your God from your offering,” so you will not separate the Yesod, which is salt, from the offering, the Nukva. One does not go without the other.

669) The sea is one, and it is called “seas” in the text. “Zebulun will dwell by the shore of the seas” because there is a place in the sea that is pure water, there is a place of sweet [a.k.a. fresh] water, and there is a place where there is bitter water. And because there are different places, it is called “seas.” This is why it is written, “By the shore of the seas.”

Each tribe, each one is a tie from among those ties that connect to the body of the Nukva. For this reason, there are different places in the Nukva, who is called “sea,” according to the tribe that is related to there. For this reason, the Nukva is called “seas,” in plural form.

672) It is written about Rahab, “Give me a true token and spare my father and my mother.” She wanted the sign of life, as it is written, “And spare my father and my mother.” She said that the sign of life is found only in a true token, which is the letter Vav of HaVaYaHTifferet, since in it is life. She wanted the sign of Moses, Tifferet, so why did they give her the hope of a scarlet thread, as it is written, “Bind this hope of scarlet thread,” which is a sign of Joshua, Malchut?

673) They said, “Since Moses passed away from the world because the sun had set,” meaning Tifferet, Moses, “Had set, it is time for the moon to rule. For this reason, the sign of the moon,” Malchut, the hope of the scarlet thread, the sign of Joshua, Malchut, “Will be with you, since now it is the governance of the moon.”

674) All of Jacob’s sons were twelve tribes, and they were set up below the same as above, as twelve ties in the HG NH of Nukva. And why did he always precede Zebulun to the blessings before Issachar? After all, Issachar was the one engaging in Torah, and the Torah is first in every place, in every thing, so why did he put Zebulun first in the blessings?

675) Zebulun was rewarded with preceding Issachar in the blessings because he took bread out of his mouth and gave it to Issachar’s mouth. Thus, one who provides for one with Torah receives blessings from above and from below. Moreover, he is rewarded with two tables, with which no other person is rewarded. He is rewarded with wealth—blessed in this world—and with having a share in the next world.

It is written about it, “Zebulun will dwell by the shore of the seas, and he is at the shore of the ships.” Since it is written, “By the shore of the seas,” why does it also write, “The shore of the ships”? “By the shore of the seas” is in this world; “At the shore of the ships” is in the next world, as it is written, “There the ships go,” said about the great and broad sea, Bina, the next world, for there is the abundance of the next world.

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