Rashi on TanakhGenesis 49

And I will tell you. He wished to reveal the End [of the exile] and the Divine Presence departed from him and he began speaking of other things.

And the beginning of my manhood. A reference to his first drop [of seed] for [prior to this] he had never had a nocturnal emission.

My manhood. [אוֹנִי means] my strength, as in: “I have found [אוֹן] strength for myself” [or:] “From great [אוֹנִים] might,” [or:] “And to one who has no [אוֹנִים] strength.”

Superior in rank. “It was right that you should be superior to your brothers in reference to the priesthood.” שְׂאֵת is from נְשִׂיאוּת כַּפַּיִם — lifting of the hands.

And superior in power. [Meaning:] in royal power, as in: “He will give [עֹז] power to His king.” And what caused you to lose all these?

Unstable as water. The impetuousness and instability when you hurried to show your anger just as these waters that rush in their flow. Therefore:

You shall no longer be superior. You shall no longer receive these privileges that were rightfully yours. And where did your instability manifest itself?

For you have gone up your father’s bed You profaned … Him who hovered over my bed, the Name of the Shechinah that regularly hovered above my bed.

Unstable. [פַּחַז] is a noun. Therefore, its accent is on the first syllable and is entirely vocalized with a patach. If it were [a verb] in the past tense it would be vocalized half by a kametz and half by a pasach [i.e., פָּחַז] and its accent on the last syllable.

My couch. יְצוּעַ means a couch because it is spread [root: יצע] with mattresses and sheets. There are many examples of this: “Nor will I go up on a couch spread for me.” “When I remember you upon my couch.”

Shimon and Leivi are brothers. In one conspiracy concerning Shechem and Yoseif. And one said to another [lit. one to his brother] “come now and let us kill him.” Who were these [two?] If you claim that they were Reuvein or Yehudah—they did not consent to his killing. If you claim that they were the handmaids’ sons—their hatred was not so complete, for it is said, “And the lad was with the sons of Bilhah and the sons of Zilpah, etc.” Yissachar and Zevulun would not have spoken before their older brothers. You are, therefore, forced to conclude that they were Shimon and Leivi whose father referred to them as “brothers.”

Instruments of violence. This craft of murder is חָמָס — wrongfully in their possession. This is part of Eisov’s blessing. It is his craft and you usurped it from him.

Are their wares. מְכֵרֹתֵיהֶם refers to weapons. In Greek the term for sword is מכי"ר. Another explanation of מְכֵרֹתֵיהֶם: in the land of their sojournings [מְגוּרָתָם] they became accustomed to the use of weapons. As in: “Your habitat and your native land.” This, too, is the translation of Onkelos.

My soul will not enter their secret. This refers to the episode of Zimri. When the tribe of Shimon gathered to bring the Midianite woman before Moshe, they said to him, “Is this woman prohibited or permitted [as a wife]? Should you say she is prohibited, then who permitted you to marry Yisro’s daughter?” “Let my name not be mentioned in that matter.” [This came to be] as it is said: “Zimri, son of Solu, a prince of a Shimonite household,” and does not write “[Shimon] the son of Yaakov.”

With their assembly. When Korach, who is of Leivi’s tribe, will assemble the entire congregation against Moshe and Aharon.

Let my honor not be identified. “There—let my name not be identified with them.” As it is said: “Korach, son of Yitzhor, son of Kehos, son of Leivi.” and does not mention “the son of Yaakov.” Whereas in Divrei Hayomim when the lineage of Korach is recorded concerning the “platform,” it is said: “Son of Korach, son of Yitzhar, son of Kehos, son of Leivi, son of Yisrael.”

Let my honor not be identified. The word כָּבוֹד —honor is masculine. You must therefore explain [אַל תֵּחַד כְּבוֹדִי] as if he would be addressing the כָּבוֹד saying: “You, my honor, do not identify yourself with them.” As in:“You will not be united with them in burial.”

For in their anger they killed a man. This refers to Chamor and the people of Shechem but, are considered as no more than one man. Similarly, it is said concerning Gidon: “You will smite Midian as one man.” Similarly, concerning Egypt, [it states]: “A horse and its rider, He threw into the sea.” This is the Midrashic interpretation. But, its plain explanation is: Many people can be referred to as “man” when referring to each as an individual—in their anger they killed each person at whom they were angry. Similarly: “He learned to catch the prey, he consumed man,” [meaning: men].

And through their willfulness they maimed an ox. [Meaning:] they wished to exterminate Yoseif who is called “ox,” as it is said: “His glory is like a first-born ox” עִקְּרוּ is esjareter in Old French. Similar to: “You will hamstring [תְּעַקֵּר] their horses.”

Cursed be their anger for it is powerful. Even while reprimanding them he cursed only their anger. This is what Bilam meant when he said: “How can I curse one whom God has not cursed?”

I will divide them throughout Yaakov. I will separate them from one another whereby Leivi will not be counted amongst the tribes. Thus, they [Leivi and Shimon] will be divided. Another explanation: There will be no poor, nor scribes nor teachers unless [they are descended] from Shimon so that they will be scattered. And he made the tribe of Leivi travel from thresh-house to thresh-house to collect heave-offerings and tithes. He allowed his [Leivi’s] dispersal to be more honorable.

Yehudah, your brothers will praise you. Because he [Yaakov] reproved the first brothers with harsh words, Yehudah began retreating backwards (so that he not reprove him for the incident with Tamar;) whereupon Yaakov called him with comforting words: “Yehudah, you are not like them.”

Your hand will be on the neck of your enemies. [This came to be] in the days of Dovid, as it is said: “You have given me my enemies’ necks.”

Your father’s sons. Since they were [born] of different wives he did not say “your mother’s sons” as was said by Yitzchok.

A young lion. It is about Dovid that he prophesied. At first he would be like a young lion. “When Shaul was king over us you were the one that led Israel and brought them back.” And at the end he would be like a mature lion, when they made him king over themselves. This is what Onkelos intended when he translated: “He shall be a ruler at the beginning.”

Above plunder. “From that which I suspected you concerning טָרֹף טָרַף יוֹסֵף —“Yoseif has been torn to pieces.” “A wild beast has devoured him,” where he was referring to Yehudah who is compared to a lion.

You have risen, my son. “You removed yourself [from murder] and you said, ‘What gain is there, etc.’” Likewise, when Tamar was sentenced to die, when he confessed, “She is more righteous than I.” Therefore: He crouches, rests, etc. [This was fulfilled] in the day of Shlomo: “Every man under his vine, etc.”

The rod will not depart from Yehudah. From Dovid and on. [After the House of Dovid] this refers to the Exilarchs [Princes] of Babylon who ruled the people with the rod having been appointed by the government.

Nor a law-enforcer from between his feet. [Referring to] Torah scholars, who are the Princes of the Land of Israel.

Until Shiloh comes. Referring to the King Moshiach That the kingdom is his. Onkelos translates it similarly. There is a Midrashic interpretation: שִׁילוֹ is made up of שַׁי לוֹ —a present unto him as it is said: “Bring tribute to Him that is to be feared.”

And to him shall be an assembly of nations. [יִקְּהַת עַמִּים means] an assembly of nations. The letter י' is one of the root letters [יקה] as in the word יִפְעָתֶךָ —your shine. Sometimes [the root letter י'] is dropped. There are many root-letters that are subject to this and are referred to as עִיקָּר נוֹפֵל [omitted root letter]; for example, the נ' of נוֹגֵף, [smite] and נוֹשֵׁךְ [bite] and the א' of אַחְוָתִי בְאָזְנֵיכֶם [let my statement enter your ears] and [the א'] of אִבְחַת חָרֶב [the tip of the sword] and [the א'] of וְאָסוּךְ שָׁמֶן [a vessel of oil]. Here, too, יִקְּהַת עַמִּים means an assembly of nations, as it is said: “To him will nations seek” [יִקְּהַת] has a similar meaning in: “The eye that mocks the father and despises לִיקְּהַת אֵם” [meaning:] the gathering of wrinkles upon her face due to her old age. And in the Talmud [we similarly find יִקְּהַת]: “They sat and gathered אַקְהָתָא [assemblies] in the streets of Nehardeah.” It could have been phrased: “An assembly [קְהִיַּת] of nations.”

He loads his young donkey with grapes of a vine. He prophesied about the Land of Yehudah that it would flow with wine like a fountain. A man from Yehudah will tie one donkey to a vine and he will have loaded it [with grapes] of [only] one vine and from [the grapes of only] one vine-branch [he will load] one she-donkey’s foal.

A vine-branch. [שׂרֵקָה means] a long branch, corjede in O.F.

He washes [his clothes] in wine All these are indications of the abundance of wine.

His clothes. [סוּתֹה] means: a kind of apparel but there is nothing similar [to סוּתֹה] in Scripture.

He Loads. אֹסְרִי is the same as אוֹסֵר [the י' being extra], similar to: “He who raises [מְקִימִי instead of מֵקִים] the poor from the dust,” [or:] “The One Who resides [הַיּוֹשְׁבִי instead of הַיּוֹשֵׁב] in the heavens.” The same is true for בְּנִי אֲתֹנוֹ [instead of בֶּן אֲתֹנוֹ .] Onkelos explains [this verse] as referring to the King Moshiach: גֶפֶן —a vine, represents “Israel.” עִירֹה —[like עִירוֹ] his city, represents Yerushalayim. שׂרֵקָה —a branch, represents “Israel.” [as in the verse:] “I have planted you as a vine-branch.”

בְּנִי אֲתֹנוֹ —[is translated by Onkelos as:] “They will build his Temple” [אֲתֹנוֹ] referring to שַׁעַר הָאִיתוֹן in the Book of Yechezkel. He [Onkelos] also explains it in another way: גֶפֶן —a vine, represents the righteous. בְּנִי אֲתֹנוֹ —Those who occupy themselves with the Torah by teaching it to others, from the idea [expressed in the verse:] “Those who ride on white donkeys.”

כִּבֵּס בַּיַּיִן [he explains as]: “Their garments will be made of fine purple wool” whose color is similar to wine. “Colored garments” [in Onkelos] is the translation of the word סוּתֹה, for the woman wears them so as to entice [מְסִיתָה] the male to take notice of her. Our Sages, too, explain it [סוּתֹה] in the Talmud as the enticement of intoxication, in Maseches Kesuvos [111b]: “And as for this wine lest you say that it cannot intoxicate— Scripture says of it: סוּתֹה —enticement.”

Red. [חַכְלִילִי] refers to redness, as Onkelos translates it [יְסַמְּקוּן —are red]. Similarly: “Who has redness [חַכְלִלוּת] of the eyes?” [Redness is associated with wine] because it is usual for those who drink wine that their eyes should become red.

Than milk. From an abundance of milk, because his land will contain good pasture for his flocks of sheep. The verse is, therefore, explained thus: There will be redness of eyes due to the abundance of wine and whiteness of teeth due to the abundance of milk. According to Onkelos עֵינַיִם —eyes, refers to mountains because from there one can see far. He also explains it in another manner: that עֵינַיִם refers to fountains [מַעְיָנוֹת] and the strong flow of the wine-presses. The word נַעֲווֹהִי [used by Onkelos] [refers to] “his wine-presses.” It is an Aramaic word in Maseches Avodah Zarah: “A vat [נַעֲוָא] is cleansed with boiling water.” [The words] יְחַוְּרָן בִּקְעֲתֵהּ ± -His valleys will be white, is his [Onkelos’] translation of שִׁנַּיִם —having the same meaning as שִׁנֵּי הַסְּלָעִים.

Zevulun [will settle] on seashores. [Meaning:] his land will be by the seashore. The word חוֹף means—as Onkelos translates it—border; marche in O.F. [border]. [לְחוֹף יַמִּים means that] he will always be at the station for ships—at the seaport where ships deliver various merchandise. For Zevulun was engaged in commerce and provided support for the tribe of Yissachar who were engaged in the study of Torah. This is what Moshe referred to when he said: “Rejoice, Zevulun, in your going out and Yissachar, in your tents.” Zevulun goes out to engage in business whereas Yissachar remains in their tents studying Torah.

His border will reach Sidon. [Meaning:] the end of his territory will be near Sidon. [יֶרֶךְ sometimes means “end”] as in: וּלְיַרְכְּתֵי הַמִּשְׁכָּן —“At the ends of the Tabernacle.”

Yissachar is a bony donkey. [יִשָּׂשכָר חֲמֹר גָּרֶם means:] Yissachar is a bony donkey. He carries the yoke of the Torah like a strong donkey loaded with a heavy load.

Crouching between the borders. Like a donkey that travels day and night and has nowhere to rest indoors so that when it wishes to rest it crouches “between the borders”; i.e., between the borders of the cities to where it is carrying merchandise.

He saw that rest is good. [Meaning:] he saw that his share [in Eretz Yisrael] is a blessed and good land to produce fruits.

He bent his shoulder to bear the burden. [The burden refers to] the yoke of Torah.

He became. To all his brothers of Israel …

A servant to pay the tribute. [I.e.,] rendering decisions on Torah law and the order concerning leap-years. As it is said: “And from the children of Yissachar, who have knowledge of the wisdom of ‘the times’ to know what Yisrael ought to do, their heads were two hundred”—[referring to] the two hundred heads of the Sanhedrin that he [Yissachar] provided. “And all their brothers were at their command.”

He bent his shoulder. [Meaning:] he lowered his shoulder, as in וַיֵּט שָׁמַיִם —“He lowered the heavens,” [or as in] הֲטוּ אָזְנֵיכֶם —“Incline your ears.” Onkelos translates it in another manner: “He lowered his shoulder” to wage wars and to capture territories, for they reside on the frontier and the enemy was subjugated to him as a servant who pays tribute.

Dan will avenge his people. [Meaning:] he will avenge his people from the Philistines, as in: “For God will avenge [יָדִין] His people.”

As one of the tribes of Israel. [Meaning:] all the tribes of Israel will be as one with him, and he will avenge them all. It is about Shimshon that he prophesied this prophecy. There is a possible alternate explanation of כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל —[Dan will avenge his people] as did the distinguished one of the tribes—a reference to Dovid who descended from Yehudah.

A viper. [שְׁפִיפֹן is] a kind of snake. It is my opinion that it is so named because it hisses [when it bites,] as in: “And you will bite [תְּשׁוּפֶנּוּ] his heel.”

That bites the horse’s heel. This is the manner of the snake. [The Torah] compares him [Dan] to a snake “That bites the horse’s heel so that the rider falls backwards” without [the snake] having touched him. We find the parallel to this in [the story of] Shimshon: “Shimshon took hold of the two middle pillars, etc.,” and those who were on the roof died. Onkelos translates [נָחָשׁ] as כְּחִיוֵי חוּרמָן —[like the serpent “churman”] the name of a kind of snake whose bite has no cure. It is the snake צִפְעוֹנִי [in Hebrew] which is called churman because it destroys [חֵרֶם] everything. [The word in Onkelos] וּכְפִתְנָא [means:] a viper, [and the word] יִכְמוֹן [means:] he lies in ambush.

For your deliverance I wait, Adonoy. He prophesied that the Philistines would gouge out his [Shimshon’s] eyes and he would ultimately say: “Please remember me and please strengthen me this one time, etc.”

Gad will be an assailing troop. They [the words יְגּוּדֶנוּ and יָגֻד] are all related to the word גְּדוּד and are so classified by Menachem [ben Saruk]. Should you ask: but גְּדוּד is never without two letters ד'? The answer is: when גְּדוּד is used as a noun it requires two letters ד', for that is usual [in the case of] a word that contains two letters—to double the second letter when the root consists of only two letters. Similarly it states: “As a wandering [לָנוּד] bird” [לָנוּד] being a derivative of שָׂבַעְתִי נְדוּדִים. [Another example:] “There he fell as one slain [שָׁדוּד]” from the same derivation as יָשׁוּד צָהֳרָיִם. Similarly the words יָגוּד, יְגוּדֶנּוּ and גְּדוּד are of one derivation. Also, when it [a two-letter root] is used in the simple [קַל] future tense the [second root-letter] is not doubled, as in יָגוּד, יָנוּד, יָרוּם, יָשׁוּד, יָשׁוּב. However, when it is used as a reflexive verb or in the causative form, [the second root-letters] is doubled, as in: יִתְגּוֹדֵד, יִתְרוֹמֵם, יִתְבּוֹלֵל, יִתְעוֹדֵד. And in the causative form: “He encourages [יְעוֹדֵד] the orphan and the widow,” [or:] “To bring Yaakov back [לְשׁוֹבֵב] to him,” [or:] “The one who restores [מְשׁוֹבֵב] paths.” Likewise, the word יְגוּדֶנּוּ used here, does not mean that others will make him do something but, rather, in the sense that [an assailing troop] will troop out from him, as in “בָּנַי יְצָאוּנִי —My children have gone forth from me.” [Accordingly] גָּד גְּדוּד יְגוּדֶנוּ [means]: “Troops will troop out of him,” signifying that they will cross the Jordan with their brothers to wage war, all being armed, [and remain with them] until the land will be captured.

He will be a troop at their heels. [Meaning:] all their troops will return in their own track to their territory which they took on the other side of the Jordan and not a single person will be missing.

Heels. [Meaning:] by the same roads and paths that they went, will they return; as in: “And your footsteps [וְעִקְּבוֹתֶיךָ] were not known.” Similarly: “In the footsteps [בְּעִקְּבֵי] of the sheep.” In Old French: traces—tracks.

From Asher will come oily food. Food that will come from Asher’s territory will be rich [in oil], for there will be an abundance of olives in his region so that oil will flow like a fountain. Moshe, too, blessed him thus: “And he will dip his foot in oil,” as [the story] that we learned in [Maseches] Menachos: “Once, the inhabitants of Lodicia needed oil, etc.”

A gazelle-like messenger. This refers to the Valley of Ginosar where fruit ripens quickly, just as a gazelle that runs quickly. אַיָּלָה שְׁלֻחָה means: a gazelle that is dispatched to run [quickly].

He delivers pleasant sayings. As Onkelos translates it [יְהוֹן מוֹדִין וּמְבָרְכִין עֲלֵיהוֹן]. Another explanation: Here he prophesied about the war against Sisra: “Take with you 10,000 men of Naftali, etc.,” whereupon they quickly went there. There, too, the word שִׁלּוּחַ is used: “In the valley they were [שֻׁלַח] dispatched by foot.”

[According to this explanation] הַנֹּתֵן אִמְרֵי שָׁפֶר [means that] due to them [the 10,000 Naftaliites], Devorah and Barak sang the song of praise. Our Sages explain it as referring to the day of Yaakov’s burial when Eisov laid claim to the cave [of Machpeilah] [as is related] in Maseches Sotah. Onkelos translates [אַיָּלָה שְׁלֻחָה:] “יִתְרְמֵי עַדְבֵהּ” [meaning:] “His lot will fall” and [הַנֹּתֵן אִמְרֵי שָׁפֶר:] “And he will give thanks for his share, with beautiful words and praise.”

A fruitful son. [Meaning:] a graceful son. It is an Aramaic expression: “Let us gracefully [אַפִּרְיָן] act toward R. Shimon,” at the end of Bava Metzia.

A fruitful son at the well [source]. His gracefulness attracts the eye that beholds him.

Daughters tread on the wall. The daughters of Egypt would climb the wall to gaze at his beauty. Many daughters climbed—each one to a place from which she would be able to see him.

[Accordingly] עֲלֵי־ שׁוּר [means:] “For the purpose of looking,” as in: “I gaze at him, but not from near.” There are many Midrashic interpretations but this leans most towards the literal interpretation of the verse.

Fruitful. The letter ת' [of פֹּרָת] is added for stylistic purposes as in: “It is because of [דִּבְרַת] the haughtiness of people.”

Wall. [שׁוּר is] the same as לָשׁוּר —to look. Thus, עֲלֵי־שׁוּר means “in order to look.” Onkelos’ translation of בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר is: “Two tribes will emerge form his sons, etc.” The word בָּנוֹת is used as a reference to the women of Menasheh—Zelafchad’s daughters who received a share [of land] on both sides of the Jordan [River.] [Accordingly, Onkelos translates בֵּן פֹּרָת יוֹסֵף —] “Yoseif is a son who will increase,” פֹּרָת meaning, being fruitful and multiplying. There are Midrashic explanations that fit well with the words [of the text]: When Eisov came towards Yaakov, in all instances the mothers preceded to walk in front of their children to prostrate themselves, whereas concerning Rochel it is written: “Yoseif and Rochel approached and they prostrated themselves.” Yoseif thought: “This evil one has a haughty eye—he may be attracted to my mother,” so he stepped ahead of her extending his height so as to conceal her. It is due to this that his father blessed him [with the term] בֵּן פֹּרָת —a son who grew [meaning:] “You extended your height, Yoseif עֲלֵי־עָיִן —against the gaze of Eisov. You, therefore, merit to become great.”

[Accordingly] daughters tread on the wall. So they could gaze at you when you went out [as viceroy] over Egypt. They [the Sages] also interpret it [עֲלֵי־עָיִן] as referring to the fact that the evil eye will have no effect upon his children. And when he [Yaakov] blessed Menasheh and Ephraim, his blessing likened them to fish upon whom the evil eye has no effect.

They made him bitter and quarreled with him. His brothers made him bitter. Potiphar and his wife made him bitter by imprisoning him. [וַיְמָרֲרֻהוּ] meaning the same as [וַיְמָרֲרוּ] “They made their lives bitter.”

And quarreled with him. [וָרֹבּוּ means] that his brothers became his antagonists. This form [וָרֹבּוּ] is not in the קַל conjugation for if it were so, the vocalization should have been וָרָבוּ, as in: “They are the waters of strife where they quarreled [רָבוּ], etc.” Even if it [וָרֹבּוּ] had meant the same as [רְבִיַּת] the shooting of arrows [from the root רבה] it would be vocalized the same way [וָרֹבּוּ] [and it would be] a passive form, as in שֹׁמּוּ שָׁמַיִם —“Be astonished, you heavens.” [שֹׁמּוּ] meaning the same as הוּשַׁמּוּ —were astonished. Similarly, רֹמּוּ מְעַט —“They are slightly exalted” which is the same as הוּרָמוּ —were exalted, except that הוּרָמוּ and הוּשַׁמּוּ [are used] [when they are exalted and astonished] by others, whereas שֹׁמּוּ, רֹמּוּ, רֹבּוּ [actions] caused by themselves—they are astonished on their own, they are exalted on their own, [and רֹבּוּ means] they became quarrelsome people. Similarly: “[דֹּמוּ] Be still, island inhabitants.” [דֹּמוּ] having the same meaning as נִדְמוּ —were stilled. Onkelos also translates it [וָרֹבּוּ] in this form: וְנַקְּמוֹהִי —“They avenged themselves on him.”

Expert bowmen. [So called] because their tongues were like arrows. Onkelos translates it [בַּעֲלֵי חִצִּים] as מָרֵי פַלְגּוּתָא, [פַּלְגּוֹתָא —half] having the same meaning as וַתְּהִי הַמֶּחֱצָה [Thus בַּעֲלֵי חִצִּים means:] Those who were fit to share the inheritance with him.

His bow remained in strength. [Meaning:] it [his rule] was strongly established. “His bow” refers to “his strength.

His arms were bedecked with gold. This refers to the placing of the [king’s] ring upon his hand. [וַיָּפֹזּוּ] means the same as זָהָב מוּפָז —fine gold. This happened to him through the hands of God, Who is the Mighty One of Yaakov. And from there [from his position as ruler] he rose to become the provider, the stone of Israel—the mainstay of Israel, from the term [הָאֶבֶן] “The main stone”—a reference to royal position. Onkelos, too, translates it in a similar manner: וַתֵּשֶׁב —His prophecy [returned and] was fulfilled in them, [i.e.] the dreams that he dreamt about them, “because he secretly kept the Torah.” This is an addition [of Onkelos,] having no corresponding Hebrew words in the verse “And he placed his trust in the Almighty” is Onkelos’ translation of בְּאֵיתָן קַשְׁתּוֹ. The following is the way Onkelos’ translation fits into the Hebrew words: [וַתֵּשֶׁב] His prophecy was fulfilled because [בְּאֵיתָן] the might of God [קַשְׁתּוֹ] was for him his bow and assurance. Therefore, gold was placed on his arms, [the Hebrew being:] “Therefore וַיָּפֹזּוּ זְרֹעֵי יָדָיו .” [וַיָּפֹזּוּ] having the same meaning as פָּז —fine gold.

The stone of Israel. אֶבֶן is a contraction of אָב וּבֵן —father and son, [as Onkelos translates it] אֲבָהָן וּבְנִין —[a reference to] Yaakov and his children.

From the Almighty of your father. Did this come about for you and He will help you.

And Shaddai. [Meaning:] “Your heart was with God when you refused to listen to the words of your mistress—and, [therefore,] He will bless you.”

Blessings of seed and womb. [Meaning according to Onkelos:] a blessing for fathers and mothers. I.e., “May the progenitors and child-bearing women be blessed, so that the males may impregnate with a droplet that is fit for pregnancy and that the females may not lose what is in their womb through miscarriage.

Shadayim. [The words:] יָרֹה יִיָּרֶה are translated by Onkelos: “Will be shot through” אִשְׁתְּדָאָה יִשְׁתְּדֵי. So, too, the word שָׁדַיִם [shot], here, refers to the semen that is shot like an arrow.

The blessings that your father [received] are stronger, etc. [Meaning:] “The blessings that God blessed me surpassed the blessings that He blessed my forebears.”

Even to the boundaries of the eternal hills. “Because my blessings have prevailed, [extending] to the end of the bounds of the eternal hills, for He gave me a limitless blessing— unbounded, extending to the four ends of the world.” As it is said: “You shall spread to the west and to the east, etc.,” a promise that he did not make to our father Avraham nor to Yitzchok. For to Avraham he said: “Raise your eyes and look, etc., for all the land that you see I give to you.” Yet He showed him only Eretz Yisrael. To Yitzchok He said: “For to you and your descendants I will give all these lands. I will [thus] keep the oath, etc.” This is to what Yeshayahu referred: “I will feed you the inheritance of your father Yaakov”—and he did not say “Avraham’s inheritance.”

To the boundaries. [תַּאֲוַת means] asomeil, [boundary] in Old French. It is so defined by Menachem ben Saruk.

My forebears. הוֹרַי relates to the word הֵרָיוֹן —to conceive, i.e., “The one who made my mother conceive me,” as in: “הוֹרָה גָבֶר —a man is causing conception.”

Even to the boundaries. [עַד־ תַּאֲוַת means] until the end as in: “And you shall mark the ends for yourselves of the eastern boundary,” [or] “You shall mark the ends till the approach to Chamas.”

They shall all be on Yoseif’s head.

Who is a Nazirite among his brothers. [Onkelos translates it:] פָּרִישָׁא דַאֲחוֹהִי “The one who was separated from his brothers,” [i.e., נְזִיר —separates] as in: “So that they separate from the holy things of the Children of Israel,” “They have separated themselves, turning backwards.” Our Sages expounded [verse 24]: “His bow remained in strength” [as referring] to his [Yoseif’s] vanquishing of his [evil] inclination concerning his master’s wife. [The evil inclination] is called “a bow” because the semen is shot like an arrow. [Accordingly our Sages explain] וַיָּפֹזּוּ זְרֹעֵי יָדָיו: as וַיָפוּצוּ —they [his hands] sent forth— i.e., the semen was expelled from between his fingers—“By the hand of the Mighty One of Yaakov.” For the image of his father appeared to him, etc., as is related in [Maseches] Sotah [36b.] Onkelos translates תַּאֲוַת עוֹלָם from the same meaning as desire and longing and גִּבְעֹת as meaning “The pillars of the earth.” (This is a reference to [Yaakov’s] blessings) for which his mother longed and what she made him do in order to receive them.

Binyamin is like a wolf that preys. [Meaning:] he is a wolf, for he preys. He prophesied that they [Binyamin] are destined to be usurpers, [as it is said:] “And let every man catch his w/ife” [as is related in the story of] the concubine of Givah. He [also] prophesied concerning Shaul: that he would vanquish the surrounding enemies, as it is said: “Shaul captured the kingdom, etc., and waged war all around him, etc., with Moab and Edom, etc., and wherever he turned himself, he frightened them.”

In the morning he will eat a portion. [עַד] meaning בִּזָּה וְשָׁלָל —prey and spoil, which Onkelos translates as עֲדָאָה. There is another example of it in Hebrew: “Then is the [עַד שָׁלָל] great spoil divided.” This being a reference to Shaul, who rose [to power] at the “morning and sunrise” [of the history] of Israel.

And in the evening he will divide the spoil. Even after Israel’s sun will set at the hands of Nevuchadnezzar who will exile them to Babylon—“He [Binyamin] will divide the spoil:” Mordechai and Esther, who are of Binyamin’s tribe, will divide the spoil of Haman, as it is said: “Behold, I have given Haman’s house to Esther.” Onkelos translates [שָׁלָל] as referring to the spoil of the priests [which they receive] from the holy [sacrifices] of the Beis Hamikdosh.

And this is what their father spoke to them, and he blessed them. But, were there not some of them that he did not bless, but, rather, reproached them? But, this is the explanation: “And this is what their father spoke to them”—referring to everything that was said above. One might therefore think that he did not bless Reuvein, Shimon, and Leivi [at all.] It therefore is stated: “He blessed them,” which implies [that he blessed] all of them.

Each with his own unique blessing. The blessing that was destined to come to each of them.

He blessed them. It should have said: “Each according to his blessing did he bless him.” Why does it say “Did he bless them”? This is because he gave to Yehudah the strength of the lion and to Binyamin the preying of the wolf and to Naphtali the swiftness of the doe. One may, therefore, think that he did not include all of them in all the blessings. It, therefore, says: “He blessed them.”

I shall be gathered to my people. Because the souls are taken in [in heaven] to a place where they are stored [gathered]. For we find in Hebrew the word אֲסִיפָה used as a term for “taking in,” such as: “There was no man who [מְאַסֵּף] took me into his house,” [or:] “You shall bring it [וַאֲסַפְתּוֹ] into your house,” [or: בְּאָסְפְּכֶם] “When you will bring in the grain of the land.” Which means: “When you will take them into the house on account of the rains,” [or:] “When you will bring in your labors.” Likewise, whenever אֲסִיפָה is used concerning death also has the meaning of “bringing in.”

To my fathers. [אֶל־אֲבֹתָי means:] with my fathers.

And he gathered up his feet. [Meaning:] he brought in his feet.

He expired and was gathered. But “death” is not mentioned concerning Yaakov, which led our Sages to state: Our father Yaakov did not die.