Why did Moshe juxtapose the B'rachah of Binyamin next to that of Levi?
Rashi: Because the B'rachah of Levi concerned the Avodas ha'Korbanos and that of Binyamin, of the Beis-Hamikdash. 1
Da'as Zekenim: Because the B'nei Binyamin guarded the Beis-Hamikdash 2 , which was built in their portion.
Rashi: And he followed with the B'rachah of Yosef, because Mishkan Shiloh was built in his portion - as the Pasuk writes in Tehilim, 78:67.
From the outside, since only the tribe of Levi guarded from the inside.
Why does the B'rachah of Binyamin precede that of their older brother Yosef?
Rashi: Because the Beis-Hamikdash was more precious to Hashem than Mishkan Shiloh.
To whom is "Y'did Hashem" referring?
Ramban #1, Seforno, Targum Onkelos and Targum Yonasan: It refers to Binyamin the beloved of Hashem. 1
Ramban #2 (according to Kabalah): It refers to the Shechinah - which rested on the tribe of Binyamin. Because wthey
Seforno: So-called because he never sinned, and only died due to 'the plot of the snake' - due to which even Tzadikim have to die, as the Gemara explains in Shabbos, 55b.
What are the connotations of the phrase "Yishkon Lavetach alav"?
Ramban #1: With reference to the word "Hashem" that precedes it, it means that 'Binyamin will dwell in safety, trust in Hashem'.
Ramban #2 (according to Kabalah): It means that the Shechinah would rest on the tribe of Binyamin - causing them to place their trust in Him. 1
Ramban #2 (citing the Sifri and Zevachim, 138b): The three phrases in the Pasuk refer to the three Batei Mikdash - "Yishkon Lavetach alav", to the first Beis-Hamikdash 2 - "Chofef alav Kol ha'Yom", to the second, 3 and - "u'Vein Keseifav Shachein", to the third. 4 The Torah is therefore informing us that the Shechinah will rest (at least in part) in all three Batei-Mikdash.
Seforno: They will dwell in the land safely, and not rebel against their king together with the ten tribes. 5
Bavaa Basra, 17a: It teaches us that worms and grubs had no jurisdiction over Binyamin's body after he died. 6
Ramban: 'she'Yivtechu ba'Hashem Adei ad, ki be'Kah Hashem Tzur Olamim' (See end of 'u'Va le'Tziyon Go'el').
Ramban: As the Pasuk writes in Divrei Hayamim 2, 7:1 'And the Glory of Hashem filled the House!'
Ramban: Since the Shechinah did not rest in it, but covered it and protected it - See Ramban and R. Chavel's footnotes.
Ramban: In the time of Mashi'ach, when they will call Yerushalayim 'the Throne of Hashem'.
Of the twelve trives, they were the only tribe other than Yehudah not to rebel against the king of Yehudah (PF).
See Torah Temimah, note 37.
What are the connotations of "Chofef alav Kol ha'Yom"?
Rashi: 'Hashem protects him and shields over him forever - because once Yerushalayim was chosen, the Shechinah never rested anywhere else'. 1
Ramban #1: 'Hashem will hover over him all the days and rest His Shechinah in his land'.
Ramban #2 (according to Kabalah). 2 'The Shechinah will hover over the tribe of Binyamin and protect them and they will not be embarrassed in time of trouble'.
Yoma, 12a: It means that Binyamin was constantly vexed 3 over the strip of land that went from Yehudah into his territory on which the Mizbe'ach was built. And it is due to that longing for the Shechinah that he merited to become the host to the Shechinah, 4 as the Pasuk concludes. 5
Zevachim, 118b #2: "Chofef alav" refers to this world; "Kol ha'Yom", to the days of Mashi'ah and "Bein Keseifaf Shachein" refers to Olam ha'ba.
What are the implications of "Kol ha'Yom"?
Oznayim lka'Torah: It implies whenever Yisrael bring Korbanos, which may only be brought in the day.
What are the connotations of "u'Vein Keseifav Shachein"?
Rashi and Ramban (both citing Zevachim, 54b): It means that the Beis-Hamikdash will be built twenty-three Amos below Ein Itam - the highest spot in Eretz Yisrael. 1
Moshav Zekenim: The Gematriya of "u'Vein Keseifav" - a hundred and eighty-six, is equivalent to that of 'Yerushalayim'.
Yoma, 32a: It means that the Shechinah will dwell between the shoulder-blades of Binyamin.
Zevachim, 54b: See answer #1 and note. Alternatively, they decided to build the Beis-Hamikdash below Ein Itam, so that the Sanhedrin, whih would be located in the portion of Yehudah should remain close to the Shechinah. 2
QUESTIONS ON RASHI
Rashi writes that the Beis-Hamikdash was built in Binyamin's portion. Why did he merit this?
Hadar Zekenim #1: Because he was the only son of Ya'akov to be born in Eretz Yisrael.
Hadar Zekenim #2 and Riva: Because he was the only son of Ya'akov who did not prostrate himself before Eisav. 1
Hadar Zekenim #3: This can be compared to a king who had a set time to visit his sons and bless them and pitch his tent by them. They all cleared their houses and decorated them, except for the youngest, who was dejected because he thought that his father would certainly not abandon his older sons and come to visit him. When his father heard that he said that he would come and live permanently with him.
Hadar Zekenim #4: Because, when the cup was found in Binyamin's sack, his brothers struck him between his shoulder-blades. Therefore he merited that the Shechinah would dwell between his shoulder-blades. 2
Sotah 37a: Because, when, whilst all the tribes were vying with ech other as to which one would be the first to enter the Yam-Suf before it split, the tribe of Binyamin jumped in. 3
Sifri: Because Binyamin served his father Ya'akov in his old age and Ya'akov leaned on his shoulder for support.
Since he was not yet born when his brothers did so. And his tribe kept up the tradition - when Mordechai, who was from the tribe of Binyamin, refused to bow own to Haman
Perhaps Efrayim merited Mishkan Shilo to be built in his portion, since also he played no part in that sin. (PF), as opposed to Menasheh who placed the cup in Binyamin's sack. (Yalkut Shimoni 150).
See Torah Temimah, note 45.
