Chapter 49 - Text Notes
50 {Hebrew Ref} refers to the End of Days when Israel's exile will
come to an end.
51 Hoshea 12, 9.
52 Yeshayahu 40, 26.
53 Ibid 29.
54 I.e., since you were the eldest, it would have been right
for you and your descendants to perform the service of the Beis
Hamikdash.
55 The kohanim lift up their hands when pronouncing
the blessings of Birkas Kohanim.
56 Royalty, too, should have
been assigned to the tribe of Reuvein.
57 I Shmuel 2, 10.
58 Tehillim 132, 3.
59 Ibid 63, 7.
60 Above 37,
19-20.
61 That they would want him killed.
62 Above
37, 2.
63 See above 27, 40.
64 The {Hebrew Ref} and the
{Hebrew Ref} are interchangeable. Thus {Hebrew Ref} --- {Hebrew Ref} .
65 Yechezkel 16, 3.
66 {Hebrew Ref} ---in
the land of their sojourn.
67 See Sanhedrin 82a for the entire
episode.
68 Bamidbar 25, 14.
69 Ibid. 16, 1.
70 Upon
which the Levites stood in the Temple while performing the Service of
Song.
71 I Divrei Hayamim 6, 22-23.
72 Yeshayahu 14, 20.
73 Then, why are they spoken of as
"a man"?
74 Relative to the strength of Shimon and Leivi.
75 Shoftim 6, 16.
76 Shemos 15, 1.
77 Yechezkel 19, 3.
See also Rashi above 32, 6 {Hebrew Ref} .
78 Devarim 33,
17.
79 Yehoshua 11, 6.
80 Bamidbar 23, 8. I.e., since G-d
did not permit them to be cursed by Yaakov.
81 For it is necessary for poor people to travel from place to
place so that they may earn a livelihood.
82 The word {Hebrew Ref} implies "As for you, you are to be different."
83 A
descendant of Yehudah.
84 II Shmuel 22, 41. I.e., my enemies
have turned their backs to me as they fled.
85 Above 27, 29.
86 Actually {Hebrew Ref} is a young lion and {Hebrew Ref}
is a mature lion.
87 II Shmuel 5, 2. It was Dovid who headed the
armies of Israel.
88 {Hebrew Ref} ---literally means
from {Hebrew Ref} .
89 Above 37, 33.
90 Ibid 26.
91 Above 38, 26.
92 I Melachim 5, 5. I.e., every citizen
of Israel felt safe and secure.
93 But, there was no king of
Israel at all until Shaul? (S.C.)
94 The descendants of Hillel the Prince, who taught Torah to
the multitudes. (See Sanhedrin 5a. Rashi explains that {Hebrew Ref}
refers to absolute rule and {Hebrew Ref} refers to lesser power
---Hillel's descendants headed the yeshivos, but had little
power.)
95 Tehillim 76, 12. When Moshiach comes, the nations of
the world will bring tribute to him. (B.R. 96, 10).
96 And the
letter {Hebrew Ref} is a suffix to denote the construct state.
97
From the root {Hebrew Ref} . Yechezkel 28, 17.
98 As in {Hebrew Ref} (Devarim 33, 2).
99 Iyov 13, 17.
100
Yecheskel 21, 20.
101 II Melachim 4, 2.
102 {Hebrew Ref}
being a noun, not a verb.
103 Yeshayahu 11, 10.
104 Mishlei
30, 17.
105 Yevamos 110a.
106 Tehillim 113, 7.
107 Ibid
123, 1.
108 See Tehillim 80, 9.
109 Yirmiyahu 2, 21.
110 {Hebrew Ref} ---the gate of the Temple.
111
40, 15.
112 Shoftim 5, 10. See Eruvin 54b, where the Gemara
explains that "those who ride on white donkeys" refers to the Torah
scholars who travel from place to place to teach Torah. "White
donkeys" represents their clarifying the Torah to their students in a
manner comparable to the light of the sun at midday.
113 Mishlei
23, 29.
114 The prefix {Hebrew Ref} , here is not used in the
comparative form (i.e., "His teeth are whiter than milk), but, as a
cause, i.e., "His teeth are white from an abundance of milk."
115 74b.
116 {Hebrew Ref} ---
His valleys will appear white from [the abundance of] grain and sheep.
117 I.e., the clefts between the rocks---a reference to
valleys, which are in a sense, the clefts between the mountains.
See Rashi, I Shmuel 14, 4.
118 The prefix {Hebrew Ref} of {Hebrew Ref} is the same as {Hebrew Ref} ---by or on.
See Rashi above 20, 13; 26, 7; 42, 9.
119 Devarim 33, 18.
120 Shemos 26, 22.
121 I Divrei Hayamim 12, 33.
122 Ibid.
123 II
Shmuel 22, 10.
124 Tehillim 78, 1.
125 Targum Yonasan and
our Sages explain {Hebrew Ref} as: Dan will be the judges
adjudicating the disputes between his people. Rashi, however, explains
it according to Onkelos.
126 Devarim 32, 36.
127 See
Shoftim 13.
128 Above 3, 15.
129 Shoftim 16, 29.
130 Without
having been touched by Shimshon.
131 Ibid. 16, 28. Shimshon's
plea is what Yaakov paraphrases in {Hebrew Ref} (M.).
132 Thus, the word {Hebrew Ref} when used as a noun, becomes
{Hebrew Ref} .
133 Mishlei 26, 2, {Hebrew Ref} as a verb
has only one {Hebrew Ref} .
134 Iyov 7, 4. "I am satiated with
wanderings." Here, used as a noun, {Hebrew Ref} has two {Hebrew Ref} 's.
135 Shoftim 5, 27. {Hebrew Ref} here used as a
noun.
136 Tehillim 91, 6---"that wastes ( {Hebrew Ref} )
at midday." {Hebrew Ref} being a verb.
137 {Hebrew Ref} ---
he will assail; {Hebrew Ref} ---he will wander; {Hebrew Ref}
---he will be high; {Hebrew Ref} ---he will devastate; {Hebrew Ref} ---he will not return.
138 {Hebrew Ref} ---
he will be assailed; {Hebrew Ref} ---he will be uplifted; {Hebrew Ref} ---he will be assimilated; {Hebrew Ref} ---he
will be encouraged.
139 Tehillim 146, 9.
140 Yeshayahu 49,
5.
141 Ibid. 58, 12.
142 The suffix {Hebrew Ref} [of {Hebrew Ref} ] having the meaning---from him.
143 Yirmiyahu
10, 20. I.e., "My children have gone away." Here, the suffix {Hebrew Ref} --- has the meaning: from me.
144 Tehillim 77, 20.
145 Shir Hashirim 1, 8.
146
Devarim 33, 24.
147 85b.
148 They sent someone to various
cities to find oil, but he could find enough oil only in a city of
Asher.
149 They will thank and bless (G-d) for them (the fruits).
150 Shoftim 4, 6.
151 Corresponding to {Hebrew Ref}
.
152 Shoftim 5, 15.
153 This explains why in this verse
Naftali is referred to as female--- {Hebrew Ref} and as
male--- {Hebrew Ref} , for it is a reference to Devorah and
Barak.
154 Shoftim Chapt. 5.
155 13a. The burial was
delayed until Naftali quickly ran back to Egypt to bring the title-deed
which proved that Yaakov was entitled to be buried there.
156 119a.
157 {Hebrew Ref} also means eye.
158 {Hebrew Ref} is
plural, whereas the verb {Hebrew Ref} is singular!
159 Bamidbar 24, 17.
160 The {Hebrew Ref} ending does
not signify the feminine gender, as is usually the case. (S.C.).
161
Koheles 3, 18. Here, too, the {Hebrew Ref} of {Hebrew Ref} is
added.
162 Then ought it not to say {Hebrew Ref} ---
sons, rather than {Hebrew Ref} ---daughters?
163
I.e., he will become two tribes.
164 Above 33, 7. Yoseif stepped
forward ahead of his mother.
165 A reference to Yoseif's attaining a high position is Egypt.
166 {Hebrew Ref} meaning above the eye, i.e.,
beyond the ability of the [Evil] eye to do harm.
167 Shemos 1,
14.
168 Bamidbar 20, 13---the root being {Hebrew Ref}
(quarrel).
169 Yirmiyahu 2, 12.
170 A passive form.
171
Iyov 24, 24.
172 Yeshayahu 23, 2.
173 In the {Hebrew Ref} form.
174 Onkelos, too, is of the opinion that {Hebrew Ref} relates
to quarreling rather than to the shooting of arrows.
175 {Hebrew Ref} literally means people who own arrows.
176 Bamidbar
31, 36. "And the half was." Thus, Onkelos explains {Hebrew Ref}
as "those who have half"--- {Hebrew Ref} being from the word
{Hebrew Ref} ---half.
177 I Melachim 10, 18.
178
Zechariah 4, 7.
179 See above, Chapt. 39.
180 Shemos 19, 13.
181 From the word {Hebrew Ref} .
182 Rashi explains {Hebrew Ref} as "the blessing that
your father received" unlike Onkelos, who explains it as "the
blessings that your father gave you." Similarly {Hebrew Ref} ,
according to Rashi, means "the blessings that my forebears received,"
whereas Onkelos explains it: "the blessing that my forebears blessed
me."
183 Above 28, 14.
184 Ibid 13, 14-15.
185 Above 26, 3.
186
Yeshayahu 58, 14.
187 Unlike Onkelos who relates {Hebrew Ref} to
{Hebrew Ref} ---desire.
188 Iyov 3, 3.
189 Bamidbar
34, 10.
190 Ibid. 8.
191 I.e., all the blessings. (S.Z,
M.L.).
192 Vayikra 22, 2.
193 Yeshayahu 1, 4.
194 I.e., Yoseif exercised phenomenal self-control.
195 Just
as Yoseif was about to be seduced by Potiphar's wife, Yaakov's image
appeared to him and saved him.
196 I Shmuel 2, 8, referring here
to the righteous one Rivkah.
197 Thus {Hebrew Ref} , according to Onkelos, means: "the blessings for which the
righteous of the earth longed."
198 {Hebrew Ref} can
mistakenly be taken to mean:"Binyomin preys on a wolf."
199 I.e.,
{Hebrew Ref} is not the object of the sentence and is to be
understood as if {Hebrew Ref} preceded {Hebrew Ref} , i.e.,
"that preys."
200 Shoftim 21, 21.
201 Who was from the
tribe of Binyamin.
202 I Shmuel 14, 47.
203 Yeshayahu 33, 23.
204 Esther 8, 7.
205 Which is
partially located in Binyomin's territory of Eretz Yisrael.
206 The use of the plural "them" in place of the singular
"him" is to indicate that, although each of the tribes was uniquely
blessed with an attribute unique to it, nevertheless each blessing was
also shared, to a degree, by all the tribes (G.A.).
207 Why does
this expression indicate dying?
208 Shoftim 19, 18.
209
Devarim 22, 2.
210 Vayikra 23, 39.
211 Shemos 23, 16.
212 See Rashi previous verse {Hebrew Ref} .
213
Taanis 5b. See Maharsha, ibid., Ramban, Abarbanel, Zror Hamor, Gur
Aryeh.
Chapter 50 - Text Notes
214 Shemos 21, 33.
215 {Hebrew Ref} being the Aramaic
translation of {Hebrew Ref} (S.C.).
216 Why does Pharaoh refer to the oath?
217 36b. Pharaoh
knew all seventy languages except Hebrew and, despite his efforts,
could not learn it. He made Yoseif swear not to reveal this to anyone,
for the Egyptians did not allow anyone who did not speak all seventy
languages to be king.
218 Sotah 13a.
219 The answer follows in the next verse,
{Hebrew Ref} , etc.
220 Yehudah, Yissachar and Zevulun on the eastern side;
Reuvein, Shimon and Gad on the southern; Dan, Asher and Naftali on the
northern; Binyomin, Ephraim and Menasheh on the western (Tanchuma,
Bamidbar 12).
221 Bamidbar 2, 2.
222 Above, v. 7.
223 V.
8.
224 By allowing the brothers to travel ahead of them on their
return to Egypt.
225 Above 30, 34.
226 Above 23, 13.
227
Yehoshua 7, 7.
228 Bamidbar 14, 2.
229 Devarim 32, 29.
230 Yehoshua 48, 18.
231 II Shmuel 18, 12.
232 Above 24,
39.
233 II Shmuel 16, 12.
234 Yehoshua 14, 12.
235 Above
30, 34.
236 Above 18, 24.
237 Shemos 6, 13.
238 Above
37, 2.
239 And, therefore, should be forgiven.
240 The {Hebrew Ref} of {Hebrew Ref} is intended as incredulous question.
241 Then how could one light extingish ten?
242 See Rashi
above 30, 3 {Hebrew Ref} .
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