Bereishis
Book 1: Genesis
VAYECHI - RASHI COMMENTARY
Chapter 47 - Rashi
Verse 28: Yaakov lived.
Why is this portion [of the Torah] completely closed?1
This is because once our father Yaakov died
the eyes and hearts of Israel were "closed"
because of the misery of the bondage
for they [the Egyptians] began to subjugate them.2
An alternate explanation:3
Because he [Yaakov] wished to reveal the End4
and it was "closed" [concealed] from him.
[This appears] in Bereishis Rabbah.5
Verse 29: The days of Yisrael's death drew near.
Everyone of whom it is said that his "days drew near"
did not attain the age of his fathers.
(Yitzchok lived 180 years and Yaakov 147 years.
Concerning Dovid, it states "drew near";
his father lived 400 years
whereas he lived 70 years.)
And he called for his son Yoseif.6
The one who had it in his power to do.
Place your hand.
And take an oath.7
Kindly and truthfully.
Kindness that is done with the dead
is considered true kindness
for one does not anticipate remuneration.
Please, do not bury me in Egypt.
[Because] its soil will ultimately become lice
(which will crawl beneath my body).
Also, because the dead [who are buried]
outside of Eretz Yisrael will be resurrected only
by suffering the pain of rolling through underground tunnels.
Also, so that the Egyptians not make a deity of me.
From Bereishis Rabbah.8
Verse 30: And let me lie with my fathers.
This letter {Hebrew Ref} [of {Hebrew Ref} ]
connects this with the beginning of the previous verse:9
"Place your hand under my thigh
and make an oath to me.
For, ultimately, I will lie with my fathers
and you will carry me from Egypt."
One cannot say that {Hebrew Ref} [means]
put me to rest with my fathers in the cave,10
because it is written afterwards:
"And carry me from Egypt
and bury me in their grave."11
Furthermore, we always find the term
"lying with one's fathers"
referring to dying and not the burial,
as in: "And Dovid was lain with his fathers"12
and afterwards:
"And he was buried in the City of Dovid."13
Verse 31: Yisrael prostrated himself.
When it is the time of the fox, bow to him.14
At the head of the bed.
He turned toward the Divine Presence [the Shechinah].
It is from here that they [the Sages] derived
that the Shechinah is above the headrest of a sick person.
Another interpretation of {Hebrew Ref} :
for his [conjugal] bed was perfect
and none of the offspring was wicked.
Witness the fact that Yoseif was a king
who was also a captive among the heathens,
yet, he was steadfast in his righteousness.
Chapter 48 - Rashi
Verse 1: Someone said to Yoseif.
["Someone" refers to] one of the messengers,
this being an elliptical verse.
Others say:
Ephraim was frequently with Yaakov for study,
and when Yaakov took ill in the Land of Goshen,
Ephraim went to his father in Egypt to tell him.
He took his two sons with him.
So that Yaakov might bless them before his death.
Verse 2: It was told.
I.e., the messenger told Yaakov,
but [the verse] did not specify who [told].
There are numerous such elliptical verses.15
Yisrael gathered his strength.
He thought, "Though he is my son [nevertheless,] he is a king
and I will do him honor."
From here [it can be inferred] that we must honor royalty.
Similarly, Moshe did honor to royalty
[when he said:] "And your servants will come down to me."16
And Eliyohu, too, [did so:]
"And he girded his loins" [to do honor to Achav].17
Verse 4: And I will make you into an assembly of nations.
"He announced to me that it was destined
that there yet emanate from me
a community of nations [i.e., two more tribes].
Although, He had [earlier] told me:
'A nation and a community of nations.' "18
[That is because] {Hebrew Ref} ---a nation,
He said to me, referring to Binyamin
[whereas] {Hebrew Ref} ---a community of nations,
refers to two [tribes] beside Binyamin.
And no other son was born to me.19
I [therefore] inferred
that one of my tribes is destined to be divided.
And I hereby bequeath that gift to you."
Verse 5: Who were born to you...before I came to
you.
[ {Hebrew Ref} ---until is the same as] {Hebrew Ref} ---
before I came to you,
i.e., that were born after you departed from me,
[and] before I came to you.
Are mine.
[Meaning:] "They are counted with the rest of my sons,
to receive a share in the Land
each in accordance with his counterpart."20
Verse 6: But your progeny, etc.
"If you will have any more children
they will not be counted among my sons,
but in the tribes of Ephraim and Menasheh
will they be included,
and they will not have their own names as tribes
regarding their inheritance [of the Land of Israel].
And although the Land was divided
according to the head-count [of each tribe,]21
as is written:
"To the greater [tribe] shall you increase his inheritance,"22
whereby each individual took an equal share,
except for the first-born,23
nevertheless, the only ones to be called Tribes
are these [Ephraim and Menasheh],
(regarding the casting of lots [to divide the Land]
according to the number of the names of the tribes,
and regarding the appointing of a prince for each tribe
and the banners assigned to each of them.)24
Verse 7: And I, when I came from Padan, etc.
"And, although I burden you
to bring me to burial in the Land of Canaan,
and I did not do likewise for your mother,
for she died near Beis Lechem."25
A stretch of land.
A measure of land---a distance of 2,000 amohs
which is the limit for walking on Shabbos.26
This is like the opinion of R. Moshe Hadarshon.27
"Do not think that rains prevented me
from bringing her for burial in Chevron
for it was the dry season
when the earth is riddled with holes like a sieve."28
I buried her there.
"And I did not carry her even to Beis Lechem
in order to bring her to a [settled] land,
and I know that you have resentment toward me.
But, know that it was by the word [of G-d]
that I buried her there
so that she might help her descendants
when Nevuzaradon would send them into exile
and when they would pass by way [of her grave]
Rochel would emerge from her grave
and cry and beseech mercy [from G-d] for them,
as it is said:
"A voice is heard in Ramah,
Rochel is weeping for her children, etc."29
And G-d answers her:
" 'There is reward for your toil,' says G-d,
'for your children will return to their border.' "30
Onkelos translates it [ {Hebrew Ref} ] as {Hebrew Ref}
31
[meaning:] a measure of land which is plowed in one day.
It is my opinion that they had a definite measure
which they called "the equivalent of one furrow,"
charuede, in Old French,
as is mentioned: "He plows repeatedly,"32
[or:] "The amount that a fox carries from a plowed field."33
Verse 8: Yisrael saw Yoseif's sons.34
He attempted to bless them,
but the Divine Presence departed from him,
because Yerovom and Achov were destined
to be born from Ephraim
and Yehu35 and his sons from Menasheh.
And he said, "Who are these?"
[Meaning:] from whom were these born,
that are not fit to be blessed?
Verse 9: In this [place].36
He showed him
his betrothal and marriage contracts37
and Yoseif prayed for compassion regarding this
and the Divine Spirit returned to him [Yaakov].
He said, "Please take them to me
and I will bless them.
This is to what Scripture refers when it states:
"And I led Ephraim
and took them upon his arms."38
[Meaning:] "I led My spirit back unto Yaakov
for Ephraim's sake
until he [Yaakov] took them into his arms."39
Verse 11: I have never thought.
[Meaning:] I did not dare have any thought
that I would ever see your face again.
The word {Hebrew Ref} means thought
as in: "Give advice, carry on the thought."40
Verse 12: Yoseif brought them out.41
After he [Yaakov] had kissed them,
Yoseif took them out from between his knees
so as to seat them, one to the right
and one to the left
so that he [Yaakov] would place his hands on them
and bless them.
And he prostrated himself with his face.
When he stepped back from his father.
Verse 13: Ephraim in his right [hand] toward Yisrael's left.
When one approaches another person
his right hand is opposite the other's left.
Since he [Menasheh] was the first born
he should be placed [on the right] for the blessing.
Verse 14: He deliberately placed his hand so.
{Hebrew Ref} should be translated as Onkelos does:
{Hebrew Ref} ---He put wisdom into them [his hands],
[meaning:] deliberately and with wisdom
he positioned his hands for this purpose---
with full knowledge,
for he well knew that Menasheh was the first born
and, nevertheless, did not place his right hand on him.
Verse 16: The angel who redeemed me.
"The angel who was usually sent to me
in my time of affliction,"
as it is said:
"And the angel of G-d said to me in a dream,
'Yaakov, etc. I am the G-d of Beis Eil.' "42
Should bless the lads.
Menasheh and Ephraim.
May they be like fish.
Just as the fish are fruitful and multiply
and are not affected by the evil eye.
Verse 17: He held up his father's hand.
He lifted it from his son's head
and held it up in his own hand.
Verse 19: I know my son, I know.
That he is the firstborn.
He, too, will become a people, etc.
For Gidon is destined to be born of him
through whom G-d will perform a miracle.
However, his younger brother will be greater than he.
For Yehoshua is destined to be born of him,
who will take possession of the Land [of Israel]
and who will teach the Torah to Israel.
And [the fame] of his descendants will fill the nations.
The whole world will be filled
when his reputation and name will spread,
when he will make the sun stand still at Givon
and the moon at the valley of Ayalon.43
Verse 20: Through you shall [the people of] Israel bless.
Whenever a person will wish to bless his children
he will bless them with their blessing
and a person will say to his son:
"May El-him make you as Ephraim and Menasheh."
He placed Ephraim.
Insofar as his blessing was concerned.
Ahead of Menasheh.
To be placed ahead [when the Israelites set up camp
in the wilderness] under their banners
and at the dedication [of the altar]
by the princes. [Each prince brought gifts.]44
Verse 22: I have given you.
Because you will take the trouble
to occupy yourself with my burial
therefore, I will also give you
an inheritance in which you will be buried.
And which was this? It was Shechem,
as it is said:
"And the bones of Yoseif
which the Bnei Yisrael brought up from Egypt,
they buried in Shechem."45
One share more than your brothers.
{Hebrew Ref} refers to the actual city of Shechem.
This shall be for you one share
in excess of your brothers.
With my sword and with my bow.
When Shimon and Leivi killed the poeple of Shechem,
the neighboring peoples gathered
to join them [against Shimon and Leivi]
and Yaakov armed himself against them.
Another explanation [of this verse is that:]
{Hebrew Ref} refers to the birthright---
that his [Yoseif's] children will receive two shares
and {Hebrew Ref} means a share.
There are many such cases in Scripture:
"You will make them as portions,"46
[meaning:] you will scatter my enemies before me,
[or:] "I will divide the portion,"47
[or:] "On the road they murder,"48
[meaning:] each person [kills] his portion,
[or:] "To serve Him as one portion."49
Which I took from the hand of the Emorite.
From the hand of Eisov
who acted as if he were an Emorite.
Another explanation [for referring to Eisov as {Hebrew Ref} ]:
because he would ensnare his father
with {Hebrew Ref} ---the words of his mouth.
With my sword and with my bow.
A reference to his wisdom and prayers.
Chapter 49 - Rashi
Verse 1: And I will tell you.
He wished to reveal the End [of the exile]50
and the Divine Presence departed from him
and he began speaking of other things.
Verse 3: 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.
[ {Hebrew Ref} means] my strength,
as in: "I have found [ {Hebrew Ref} ] strength for myself"51
[or:] "From great [ {Hebrew Ref} ] might,"52
[or:] "And to one who has no [ {Hebrew Ref} ] strength."53
Superior in rank.
"It was right that you should be
superior to your brothers in reference to the priesthood."54
{Hebrew Ref} is from {Hebrew Ref} ---lifting of the
hands.55
And superior in power.
[Meaning:] in royal power,56
as in: "He wil give [ {Hebrew Ref} ] power to His king."57
And what caused you to lose all these?
Verse 4: 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.
[ {Hebrew Ref} ] 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., {Hebrew Ref} ]
and its accent on the last syllable.
My couch.
{Hebrew Ref} means a couch
because it is spread [root: {Hebrew Ref} ] with mattresses and
sheets.
There are many examples of this:
"Nor will I go up on a couch spread for me."58
"When I remember you upon my couch."59
Verse 5: 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."60
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,61
for it is said, "And the lad was with the sons of Bilhah
and the sons of Zilpah, etc."62
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 {Hebrew Ref} ---wrongfully in their possession.
This is part of Eisov's blessing.63
It is his craft
and you usurped it from him.
Are their wares.
{Hebrew Ref} refers to weapons.
In Greek the term for sword is {Hebrew Ref} .
Another explanation of {Hebrew Ref} :
in the land of their sojournings [ {Hebrew Ref} ]64
they became accustomed to the use of weapons.
As in: "Your habitat and your native land."65
This, too, is the translation of Onkelos.66
Verse 6: 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?"67
"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,"68
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."69
and does not mention "the son of Yaakov."
Whereas in Divrei Hayomim
when the lineage of Korach is recorded
concerning the "platform,"70 it is said:
"Son of Korach, son of Yitzhar, son of Kehos,
son of Leivi, son of Yisrael."71
Let my honor not be identified.
The word {Hebrew Ref} ---honor is masculine.
You must therefore explain [ {Hebrew Ref} ]
as if he would be addressing the {Hebrew Ref}
saying: "You, my honor,
do not identify yourself with them."
As in:"You will not be united with them in burial."72
For in their anger they killed a man.
This refers to Chamor and the people of Shechem73
but, are considered as no more than one man.74
Similarly, it is said concerning Gidon:
"You will smite Midian as one man."75
Similarly, concerning Egypt, [it states]:
"A horse and its rider, He threw into the sea."76
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].77
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"78
{Hebrew Ref} is esjareter in Old French.
Similar to: "You will hamstring [ {Hebrew Ref} ] their horses."79
Verse 7: 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 G-d has not cursed?"80
I will disperse 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 dispersed.81
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.
Verse 8: Yehudah, your brothers will praise you.82
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,83
as it is said:
"You have given me my enemies necks."84
Your father's sons.
Since they were [born] of different wives
he did not say "your mother's sons"
as was said by Yitzchok.85
Verse 9: A young lion.86
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."87
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.88
"From that which I suspected you
concerning {Hebrew Ref} ---"Yoseif has been torn to
pieces."
"A wild beast has devoured him,"89
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.' "90
Likewise, when Tamar was sentenced to die,
when he confessed, "She is more righteous than I."91
Therefore:
He crouches, rests, etc.
[This was fulfilled] in the day of Shlomo:
"Every man under his vine, etc."92
Verse 10: The rod will not depart from Yehudah.93
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.94
Until Shiloh comes.
Referring to the King Moshiach
whose kingdom it will then be.
Onkelos translates it similarly.
There is a Midrashic interpretation:
{Hebrew Ref} is made up of {Hebrew Ref} ---a present unto
him
as it is said:
"Bring tribute to Him that is to be feared."95
And to him shall be an assembly of nations.
[ {Hebrew Ref} means] an assembly of nations.
The letter {Hebrew Ref} is one of the root letters [ {Hebrew Ref} ]
96
as in the word {Hebrew Ref} 97---your shine.
Sometimes [the root letter {Hebrew Ref} ] is dropped.98
There are many root-letters that are subject to this
and are referred to as {Hebrew Ref} [omitted root letter];
for example, the {Hebrew Ref} of {Hebrew Ref} , [smite] and {Hebrew Ref} [bite]
and the {Hebrew Ref} of {Hebrew Ref}
[let my statement enter your ears]99
and [the {Hebrew Ref} ] of {Hebrew Ref} [the tip of the sword]
100
and [the {Hebrew Ref} ] of {Hebrew Ref} [a vessel of oil].101
Here, too, {Hebrew Ref} means an assembly of nations,102
as it is said: "To him will nations seek"103
[ {Hebrew Ref} ] has a similar meaning in:
"The eye that mocks the father and despises {Hebrew Ref} "104
[meaning:] the gathering of wrinkles upon her face
due to her old age.
And in the Talmud [we similarly find {Hebrew Ref} ]:
"They sat and gathered {Hebrew Ref} [assemblies]
in the streets of Nehardeah."105
It could have been phrased: "An assembly [ {Hebrew Ref} ] of
nations."
Verse 11: 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.
[ {Hebrew Ref} 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.
[ {Hebrew Ref} ] means: a kind of apparel
but there is nothing similar [to {Hebrew Ref} ] in Scripture.
He Loads.
{Hebrew Ref} is the same as {Hebrew Ref} [the {Hebrew Ref} being
extra],
similar to: "He who raises [ {Hebrew Ref} instead of {Hebrew Ref}
]
the poor from the dust,"106
[or:] "The One Who resides [ {Hebrew Ref} instead of {Hebrew Ref} ]
in the heavens."107
The same is true for {Hebrew Ref} [instead of {Hebrew Ref}
.]
Onkelos explains [this verse]
as referring to the King Moshiach:
{Hebrew Ref} ---a vine, represents "Israel."108
{Hebrew Ref} ---[like {Hebrew Ref} ] his city,
represents Yerushalayim.
{Hebrew Ref} ---a branch, represents "Israel."
[as in the verse:] "I have planted you as a vine-branch."109
{Hebrew Ref} ---[is translated by Onkelos as:]
"They will build his Temple"
[ {Hebrew Ref} ] referring to {Hebrew Ref} 110 in the
Book of Yechezkel.111
He [Onkelos] also explains it in another way:
{Hebrew Ref} ---a vine, represents the righteous.
{Hebrew Ref} ---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."112
{Hebrew Ref} [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 {Hebrew Ref} ,
for the woman wears them
so as to entice [ {Hebrew Ref} ] the male
to take notice of her.
Our Sages, too, explain it [ {Hebrew Ref} ] 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: {Hebrew Ref} ---enticement."
Verse 12: Red.
[ {Hebrew Ref} ] refers to redness,
as Onkelos translates it [ {Hebrew Ref} ---are red].
Similarly: "Who has redness [ {Hebrew Ref} ] of the eyes?"113
[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,114
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 {Hebrew Ref} ---eyes, refers to
mountains
because from there one can see far.
He also explains it in another manner:
that {Hebrew Ref} refers to fountains [ {Hebrew Ref} ]
and the strong flow of the wine-presses.
The word {Hebrew Ref} [used by Onkelos]
[refers to] "his wine-presses."
It is an Aramaic word in Maseches Avodah Zarah:115
"A vat [ {Hebrew Ref} ] is cleansed with boiling water."
[The words] {Hebrew Ref} ---His valleys will be white,
116
is his [Onkelos'] translation of {Hebrew Ref} ---
having the same meaning as {Hebrew Ref} .117
Verse 13: Zevulun [will settle] on seashores.
[Meaning:] his land will be by the seashore.118
The word {Hebrew Ref} means---as Onkelos translates it---
border;
marche in O.F. [border].
[ {Hebrew Ref} 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."119
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.
[ {Hebrew Ref} sometimes means "end"] as in:
{Hebrew Ref} ---"At the ends of the
Tabernacle."120
Verse 14: Yissachar is a bony donkey.
[ {Hebrew Ref} 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.
Verse 15: 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"---121
[referring to] the two hundred heads of the Sanhedrin
that he [Yissachar] provided.
"And all their brothers were at their command."122
He bent his shoulder.
[Meaning:] he lowered his shoulder,
as in {Hebrew Ref} ---"He lowered the heavens,"123
[or as in] {Hebrew Ref} ---"Incline your ears."124
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.
Verse 16: Dan will judge his people.125
[Meaning:] he will avenge his people from the Philistines,
as in: "For G-d will avenge [ {Hebrew Ref} ] His people."126
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.127
There is a possible alternate explanation of
{Hebrew Ref} ---[Dan will avenge his people]
as did the distinguished one of the tribes---
a reference to Dovid who descended from Yehudah.
Verse 17: A viper.
[ {Hebrew Ref} 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 [ {Hebrew Ref} ] his heel."128
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.,"129
and those who were on the roof died.130
Onkelos translates [ {Hebrew Ref} ] as {Hebrew Ref} ---
[like the serpent "churman"] the name of a kind of snake
whose bite has no cure.
It is the snake {Hebrew Ref} [in Hebrew]
which is called churman
because it destroys [ {Hebrew Ref} ] everything.
[The word in Onkelos] {Hebrew Ref} [means:] a viper,
[and the word] {Hebrew Ref} [means:] he lies in ambush.
Verse 18: For your deliverance I wait, Ad-noy.
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."131
Verse 19: Gad will be an assailing troop.
They [the words {Hebrew Ref} and {Hebrew Ref} ] are all
related to the word {Hebrew Ref}
and are so classified by Menachem [ben Saruk].
Should you ask: but {Hebrew Ref} is never without two letters {Hebrew Ref} ?
The answer is: when {Hebrew Ref} is used as a noun
it requires two letters {Hebrew Ref} ,
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.132
Similarly it states: "As a wandering [ {Hebrew Ref} ] bird"133
[ {Hebrew Ref} ] being a derivative of {Hebrew Ref} .134
[Another example:] "There he fell as one slain [ {Hebrew Ref} ]"135
from the same derivation as {Hebrew Ref} .136
Similarly the words {Hebrew Ref} , {Hebrew Ref} and {Hebrew Ref}
are of one derivation.
Also, when it [a two-letter root] is used
in the simple [ {Hebrew Ref} ] future tense
the [second root-letter] is not doubled,
as in {Hebrew Ref} .137
However, when it is used as a reflexive verb
or in the causative form,
[the second root-letters] is doubled,
as in: {Hebrew Ref} .138
And in the causative form:
"He encourages [ {Hebrew Ref} ] the orphan and the widow,"139
[or:] "To bring Yaakov back [ {Hebrew Ref} ] to him,"140
[or:] "The one who restores [ {Hebrew Ref} ] paths."141
Likewise, the word {Hebrew Ref} 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,142
as in " {Hebrew Ref} ---My children have gone forth from
me."143
[Accordingly] {Hebrew Ref} [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 [ {Hebrew Ref} ] were not known."144
Similarly: "In the footsteps [ {Hebrew Ref} ] of the sheep."145
In Old French: traces---tracks.
Verse 20: From Asher will come rich food.
Food that will come from Asher's territory
will be rich,
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,"146
as [the story] that we learned in [Maseches] Menachos:147
"Once, the inhabitants of Lodicia needed oil, etc."148
Verse 21: A gazelle-like messenger.
This refers to the Valley of Ginosar
where fruit ripens quickly,
just as a gazelle that runs quickly.
{Hebrew Ref} means:
a gazelle that is dispatched to run [quickly].
He delivers pleasant sayings.
As Onkelos translates it [ {Hebrew Ref} ].149
Another explanation:
Here he prophesied about the war against Sisra:
"Take with you 10,000 men of Naftali, etc.,"150
whereupon they quickly went there.
There, too, the word {Hebrew Ref} is used:151
"In the valley they were [ {Hebrew Ref} ] dispatched by foot."152
[According to this explanation] {Hebrew Ref} [means that]
due to them [the 10,000 Naftaliites],
Devorah and Barak153 sang the song of praise.154
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.155
Onkelos translates [ {Hebrew Ref} :] " {Hebrew Ref} "
[meaning:] "His lot will fall"
and [ {Hebrew Ref} :] "And he will give thanks
for his share, with beautiful words and praise."
Verse 22: A fruitful son.
[Meaning:] a graceful son.
It is an Aramaic expression:
"Let us gracefully [ {Hebrew Ref} ] act toward R. Shimon,"
at the end of Bava Metzia.156
A fruitful son at the well [source].
His gracefulness attracts the eye that beholds him.157
Daughters tread on the wall.
The daughters of Egypt would climb the wall
to gaze at his beauty.
Many daughters climbed---158
each one to a place from which
she would be able to see him.
[Accordingly] {Hebrew Ref} [means:]
"For the purpose of
looking,"
as in: "I gaze at him, but not from near."159
There are many Midrashic interpretations
but this leans most
towards the literal interpretation of the verse.
Fruitful.
The letter {Hebrew Ref} [of {Hebrew Ref} ] is added
for stylistic purposes160
as in: "It is because of [ {Hebrew Ref} ] the haughtiness of
people."161
Wall.
[ {Hebrew Ref} is] the same as {Hebrew Ref} ---to look.
Thus, {Hebrew Ref} means "in order to look."
Onkelos' translation of {Hebrew Ref} is:
"Two tribes will emerge form his sons, etc."162
The word {Hebrew Ref} 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 {Hebrew Ref} ---]
"Yoseif is a son who will increase,"163
{Hebrew Ref} 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."164
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] {Hebrew Ref} ---a son who grew
[meaning:] "You extended your height, Yoseif
{Hebrew Ref} ---against the gaze of Eisov.
You, therefore, merit to become great."165
[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 [ {Hebrew Ref} ]
as referring to the fact
that the evil eye will have no effect upon his children.166
And when he [Yaakov] blessed Menasheh and Ephraim,
his blessing likened them to fish
upon whom the evil eye has no effect.
Verse 23: They made him bitter and quarreled with him.
His brothers made him bitter.
Potiphar and his wife made him bitter by imprisoning him.
[ {Hebrew Ref} ] meaning the same as
[ {Hebrew Ref} ] "They made their lives bitter."167
And quarreled with him.
[ {Hebrew Ref} means] that his brothers became his antagonists.
This form [ {Hebrew Ref} ] is not in the {Hebrew Ref} conjugation
for if it were so, the vocalization should have been {Hebrew Ref} ,
as in: "They are the waters of strife
where they quarreled [ {Hebrew Ref} ], etc."168
Even if it [ {Hebrew Ref} ] had meant the same as
[ {Hebrew Ref} ] the shooting of arrows [from the root {Hebrew Ref} ]
it would be vocalized the same way [ {Hebrew Ref} ]
[and it would be] a passive form,
as in {Hebrew Ref} ---"Be astonished, you heavens."169
[ {Hebrew Ref} ] meaning the same as {Hebrew Ref} ---were
astonished.170
Similarly, {Hebrew Ref} ---"They are slightly exalted"171
which is the same as {Hebrew Ref} ---were exalted,
except that {Hebrew Ref} and {Hebrew Ref} [are used]
[when they are exalted and astonished] by others,
whereas {Hebrew Ref} [actions] caused by themselves---
they are astonished on their own,
they are exalted on their own,
[and {Hebrew Ref} means] they became quarrelsome people.
Similarly: "[ {Hebrew Ref} ] Be still, island inhabitants."172
[ {Hebrew Ref} ] having the same meaning as {Hebrew Ref} ---were
stilled.173
Onkelos also translates it [ {Hebrew Ref} ] in this form:
{Hebrew Ref} ---"They avenged themselves on him."174
Expert bowmen.175
[So called] because their tongues were like arrows.
Onkelos translates it [ {Hebrew Ref} ] as {Hebrew Ref} ,
[ {Hebrew Ref} ---half] having the same meaning as {Hebrew Ref} 176
[Thus {Hebrew Ref} means:] Those who were fit
to share the inheritance with him.
Verse 24: 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.
[ {Hebrew Ref} ] means the same as {Hebrew Ref} ---fine
gold.177
This happened to him
through the hands of G-d,
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 [ {Hebrew Ref} ] "The main stone"178---
a reference to royal position.
Onkelos, too, translates it in a similar manner:
{Hebrew Ref} ---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 {Hebrew Ref} .
The following is the way Onkelos' translation
fits into the Hebrew words:
[ {Hebrew Ref} ] His prophecy was fulfilled because
[ {Hebrew Ref} ] the might of G-d
[ {Hebrew Ref} ] was for him his bow and assurance.
Therefore, gold was placed on his arms,
[the Hebrew being:] "Therefore {Hebrew Ref} ."
[ {Hebrew Ref} ] having the same meaning as {Hebrew Ref} ---fine
gold.
The stone of Israel.
{Hebrew Ref} is a contraction of {Hebrew Ref} ---father
and son,
[as Onkelos translates it] {Hebrew Ref} ---
[a reference to] Yaakov and his children.
Verse 25: From the Almighty of your father.
Did this come about for you
and He will help you.
And Sh-ddai.
[Meaning:] "Your heart was with G-d
when you refused to listen
to the words of your mistress---179
and, [therefore,] He will bless you."
Blessings of breasts 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:] {Hebrew Ref} 180 are translated by Onkelos:
"Will be shot through" {Hebrew Ref} .181
So, too, the word {Hebrew Ref} [shot], here,
refers to the semen that is shot like an arrow.
Verse 26: The blessings that your father [received]
are stronger, etc.182
[Meaning:] "The blessings that G-d 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.,"183
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."184
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."185
This is to what Yeshayahu referred:
"I will feed you the inheritance of your father Yaakov"---186
and he did not say "Avraham's inheritance."
To the boundaries.
[ {Hebrew Ref} means] asomeil, [boundary] in Old French.
It is so defined by Menachem ben Saruk.187
My forebears.
{Hebrew Ref} relates to the word {Hebrew Ref} ---to
conceive,
i.e., "The one who made my mother conceive me,"
as in: " {Hebrew Ref} ---a man is causing conception."188
Even to the boundaries.
[ {Hebrew Ref} means] until the end
as in: "And you shall mark the ends for yourselves
of the eastern boundary,"189
[or] "You shall mark the ends till the approach to Chamas."190
They shall all191 be on Yoseif's head.
Who is a Nazirite among his brothers.
[Onkelos translates it:] {Hebrew Ref}
"The one who was separated from his brothers,"
[i.e., {Hebrew Ref} ---separates] as in:
"So that they separate from the holy things
of the Children of Israel,"192
"They have separated themselves, turning backwards."193
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] {Hebrew Ref} :
as {Hebrew Ref} ---they [his hands] sent forth---
i.e., the semen was expelled from between his fingers---194
"By the hand of the Mighty One of Yaakov."
For the image of his father appeared to him, etc.,195
as is related in [Maseches] Sotah [36b.]
Onkelos translates {Hebrew Ref}
from the same meaning as desire and longing
and {Hebrew Ref} as meaning "The pillars of the earth."196
(This is a reference to [Yaakov's] blessings)
for which his mother longed
and what she made him do in order to receive them.197
Verse 27: Binyamin is like a wolf that preys.198
[Meaning:] he is a wolf that preys.199
He prophesied that they [Binyamin] are destined
to be usurpers, [as it is said:]
"And let every man catch his wife"200
[as is related in the story of] the concubine of Givah.
He [also] prophesied concerning Shaul:201
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."202
In the morning he will eat a portion.
[ {Hebrew Ref} ] meaning {Hebrew Ref} ---prey and spoil,
which Onkelos translates as {Hebrew Ref} .
There is another example of it in Hebrew:
"Then is the [ {Hebrew Ref} ] great spoil divided."203
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."204
Onkelos translates [ {Hebrew Ref} ]
as referring to the spoil of the priests
[which they receive] from the holy [sacrifices]
of the Beis Hamikdosh.205
Verse 28: 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."206
Verse 29: I shall be gathered to my people.207
Because the souls are taken in [in heaven]
to a place where they are stored [gathered].
For we find in Hebrew the word {Hebrew Ref}
used as a term for "taking in,"
such as:
"There was no man who [ {Hebrew Ref} ] took me into his
house,"208
[or:] "You shall bring it [ {Hebrew Ref} ] into your house,"
209
[or: {Hebrew Ref} ] "When you will bring in the grain of
the land."210
Which means: "When you will take them into the house
on account of the rains,"
[or:] "When you will bring in your labors."211
Likewise, whenever {Hebrew Ref} is used concerning death
also has the meaning of "bringing in."
To my fathers.
[ {Hebrew Ref} means:] with my fathers.
Verse 33: And he gathered up his feet.
[Meaning:] he brought in his feet.212
He expired and was gathered.
But "death" is not mentioned concerning Yaakov,
which led our Sages to state: Our father Yaakov did not die.213
Chapter 50 - Rashi
Verse 2: To embalm his father.
[Embalming] involves using aromatic spices.
Verse 3: They completed---for him.
They completed the days of his embalming
until forty days were completed for him.
The Egyptians wept for him, seventy days.
Forty days of the embalming period
and thirty [additional days] for mourning.
[They mourned him] because a blessing had come to them
on account of him.
I.e., The famine ended
and the waters of the Nile became plentiful.
Verse 5: That I have acquired.
According to its simple meaning
it is the same as: "If a man shall [ {Hebrew Ref} ] dig."214
There is a Midrashic explanation
that fits the meaning
as if it had said {Hebrew Ref} ---that I acquired.
For R. Akiva said: "When I travelled
to the cities on the sea-shore
[I noted that] they referred to "selling" as {Hebrew Ref} .
Another Midrashic explanation [of {Hebrew Ref} ] is
that it is related to {Hebrew Ref} ---215 a piled heap.
For Yaakov had taken all the silver and gold
that he had brought from Lavan's house
and made a piled heap of it
and said to Eisov:
"Take this for your share of the Cave."
Verse 6: Just as he made you swear.216
"But, had it not been for the oath
I would not allow you [to do this.]"
But, he was afraid to say: "Break your oath,"
so that he [Yoseif] might not respond:
"If so, then, I will break the oath
that I swore to you not to reveal
about the Hebrew Language---
that I know it in addition to the seventy languages
but of which you have no knowledge---
as is related in Maseches Sotah.217
Verse 10: The threshing place of Atad.
[So called because] it was surrounded
with hedges of thorns [ {Hebrew Ref} ].
Our Sages explained218 [that it was so called]
because of an incident that occured
when all the kings of Canaan and princes of Yishmael came
to wage war [against the Sons of Yaakov].
When they saw Yoseif's crown
hanging from Yaakov's casket,
they all rose and hung their crowns from it
surrounding it with crowns
like a threshing floor that is surrounded by a hedge of thorns.
Verse 12: As he commanded them.
What was it that he commanded them?219
Verse 13: His sons carried him.
[Only his sons] and not his grandsons.
For he commanded them as follows:
"Let no Egyptian carry my bier
nor any of your sons
for they are [born] from Canannite women,
but only you [shall carry it]."
He assigned to them positions [around the bier;]
three on the eastern side
and likewise on all four sides.
And according to the same order [of their positions]
when their camps travelled under their banners,
were they also positioned here.220
"Leivi shall not carry
for he is destined to carry the Ark,
and Yoseif shall not carry for he is a king.
Let Menasheh and Ephraim take their place.
This is [the reference when it is said:]
"Each person by his banner according to the sign,"221
[meaning:] by the sign that their father gave them
when carrying his bier.
Verse 14: He and his brothers
and all those who went with him.
Here, upon their return,
Scripture places the brothers ahead of
the Egyptians who went with him;
whereas when they first went [to Canaan]
the Egyptians are placed ahead of the brothers.
As it is said: "And with him went up
all Pharaoh's servants, etc.,"222
and afterwards:
"And all Yoseif's household and his brothers."223
But, this is because when they [the Egyptians] saw
the honor that the kings of Canaan bestowed [on Yaakov]
when they hung their crowns on Yaakov's bier,
they [the Egyptians] acted with respect
[towards the brothers].224
Verse 15: Yoseif's brothers saw that their father was dead.
What is the meaning of {Hebrew Ref} ---they saw?
They realized his death through Yoseif's conduct.
For they would often dine at Yoseif's table
and he would warmly receive them
out of respect to his father.
But, once Yaakov died he no longer received them warmly.
Perhaps he still bears a grudge against us.
[Here {Hebrew Ref} means:] lest he still bears a grudge
against us.
The word {Hebrew Ref} takes on different meanings:
sometimes {Hebrew Ref} is used as a wish and "oh, that!"
As in: "Oh, that it might be as you say!"225
[or:] "Oh, that you might listen to me!"226
[or:] "Oh, that we had been content!"227
and "Oh, that we might have died."228
Sometimes {Hebrew Ref} is used to mean "if " or "perhaps,"
as in: "If they were wise,"229
[or:] "If you obey my commandments,"230
and "If I would receive into my hands."231
Sometimes {Hebrew Ref} is used to mean "lest"
[as in our verse:] "Lest he still bears a grudge against us,"
but there is no other example of this [usage] in Scripture.
[Here] it has the meaning of {Hebrew Ref} ---perhaps,
as in: "Perhaps the woman will not come back with me"232
where {Hebrew Ref} has the meaning "lest."
Sometimes {Hebrew Ref} denotes a wish.
For example: "Oh, that G-d might look upon my eye,"233
[or:] "Oh, that G-d might be with me,"234
where it [ {Hebrew Ref} ] has the same meaning as [ {Hebrew Ref} in:]
"Would that it might be as you say."235
Sometimes {Hebrew Ref} has the meaning of "if"
[as in:] "If there be fifty righteous people."236
Verse 16: They sent a command to Yoseif.
This is the same [form] as {Hebrew Ref} 237
[which means:] He charged Moshe and Aharon
to be messengers to the Bnei Yisrael.
So too, here, they charged the one they sent
to be the messenger to Yoseif
to tell him thus.
Who was it that they charged [to be the messengers]?
The sons of Bilhah
who were accustomed to be with him,
as it is said:
"And the lad was with the sons of Bilhah."238
Your father issued a command.
They altered the facts for the sake of peace,
for Yaakov had never commanded any such thing,
Yoseif not being suspect in his eyes.
Verse 17: Please forgive the transgression
of the servants of the G-d of your fathers.
Though your father may have died
his G-d is still alive and they are His servants.239
Verse 18: His brothers also went.
In addition to sending the messengers.
Verse 19: For am I in the place of El-him.
"Am I in His place?"---incredulously.240
"If I had intended to do you harm
would I have succeeded?
Did not all of you intend to harm me?
But, G-d intended it to be for good.
Then how could I alone do you harm?
Verse 21: And spoke to their hearts.
[ {Hebrew Ref} means] convincing words:
"Before you came down here
they maligned me that I am a slave
and through you it became known
that I am a free man
and were I to kill you what would people say?
'He saw a group of fine young men
and he prided himself with them
by claiming "They are my brothers"
and, in then end, he killed them.'
Is there a brother who would kill his brothers?"
Another explanation [of his convincing argument]:
Ten lights cannot extinguish one light, etc.241
Verse 23: On Yoseif's knees.
As Onkelos explains it:
He raised them between his knees.242
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