There is a tradition that each of the twelve months of the year correspond to one of the twelve tribes. The Gr"a asserts that Adar is aligned with Zevulun, as he is the sole tribe associated with the notion of שמחה — joy, the emotion we are to enter this month with — as indicated in Moshe's blessing, Rejoice, O Zevulun in your excursions.

In a mystical allusion to this connection it has been noted that the numerical value of זבולן, which always appears with only one ו, is equivalent to that of המן, 95.

Why is joy unique to this tribe more than the others?

After Vashti defied Achashveirosh he sought counsel from his closest advisors to determine how to deal with his predicament. The Megillah goes on to list each of their names. The Talmud points out how the defending angels appealed to G-d on behalf of the Jewish nation interpreting these officers' names in a manner that alluded to the service in the Temple when it stood, contrasting this advisor and his people, to His beloved children, so it may be a credit to them in staving off any evil intention and consequences they may seek to foist on the Jews.

One officer's name was Tarshish. Tarshish is one of the gemstones that adorned the Choshen Mishpat. The defending angel expressed to G-d, "did they [the Medes] ever serve before You wearing the Bigdei Kehunah, which contain the 'Tarshish' stone?" (מגילה יב) 

Targum Yonoson states that it was the Tarshish stone that had the name of the tribe of Zevulun etched upon it.

What quality does this tribe possess that can counter the forces of Amalek that was unleashed in those days?

One last clue that entwines Zevulun with the Purim story is the Zohar's assertion that the 'royal clothing' Mordechai donned, refers to his donning Tzitzis dyed with תכלת — the turquoise dye extracted from the Chilazon. In the renowned piyyut, Shoshanas Yaakov, it describes how the 'rose' of Yaakov erupted with cheer and joy 'when they saw together the Techeiles Mordechai.'

The Torah specifically records that Moshe blessed Zevulun, "…by the riches of the sea they will be nourished, and by the treasures concealed in the sand."   

This refers to natural resources their territory will be enriched with, among them the prized and much sought after Chilazon. 

Yaakov's blessing to Zevulun begins with one description, Zevulun shall settleלחוף ימים — by seashores.

The very first depiction of land mass appears in the story of creation where the verse states tersely, G-d said: "Let the waters beneath the heaven be gathered into one area, and let the dry land appear."

It is at edge of the land where it faces the overpowering oceans, that G-d decreed would not crash their waves upon the shore and withhold their force to allow man to survive on land. Settling at this juncture brings to light the stark reality of this tension, that fuels an awareness that only if man succeeds in creating a 'home' on earth that promotes G-d's will, which finds its most exquisite and full expression in Jerusalem, the territory that housed the Holy Temple.

King David expresses this when he sings: G-d's is earth and its fullness, the inhabited land and those who dwell in it. For He upon seas founded it, and upon rivers established it.

It is no wonder then why, when the Jewish nation stood on dry land amidst the sea, at the splitting of the sea, they joyously sang: You will bring them and implant them on the mount of Your heritage, the foundation of Your dwelling-place that You, Hashem, have made — the Sanctuary, my Lord, that Your hands established.

Zevulun's forays upon the seas were not simply an expedient to engage in successful business dealings in order to reap profits. It was more significantly a constant reiteration of this vital principle of life, that all our endeavors are intended to bring it all 'home'.

It is thus only through Zevulun that: 'The tribes/the nations of the world, will assemble at the mount, there they shall slaughter offerings of righteousness.' (דברים לג יט)

The sea is a unifier of all the myriad components that dwell beneath its surface, as symbolic of the singular purpose to promote the unity of G-d in all that we do. The color of Techeiles is like the sea, we are taught, so that when we view our Tzitzis even upon land, we will recall this vital message. It will prod us further to notice that color's association with the even brighter blue sky, which links us to that upper layer, the Throne of Glory itself, the absolute uniter.  

In a world of delusional independence, frustration in our unsuccessful efforts to achieve, stokes anxiety, fear and dissatisfaction. One who lives, however, with the acute perception and attitude of Zevulun, will never experience the melancholic loneliness of disappointment, and only thrill in the knowledge of G-d accompanying us every step of our way.

Amalek reared its ugly face when we escaped Egypt heading towards the sea. The Torah reports how Pharaoh was told כי ברח — they fled, by none other than Amalek. These two words numerically equivalent to עמלק, 240.

They refused to 'live on edge', seeking instead to determine their own fate, ultimately doomed to eventually falling off the edge of the earth.

King David describes the end of days and the sole survivors of that time.

G-d is for us a refuge and strength, a help in distress, very accessible. Therefore, we shall not be afraid when transformed is the earth, and at the collapse of the mountains in the heart of the seas; when raging and muddied are its waters, quake do mountains, in His majesty, Selah. A river: Its streams will gladden the City of G-d, the most sacred of the dwellings of the Most High. G-d is in its midst, it shall not totter; G-d will help it toward morning. (תהלים מו ב-ה)

May we always live life, calmly, 'on the edge' and in that merit, be worthy to see that day very soon, of the arrival of Moshiach, who is depicted in the verse at the start of creation, as 'the Divine Presence hovered upon the surface of the waters.'

באהבה,

פורים שמח!

צבי יהודה טייכמאן