Chumashחומש

ואגידה לכם. בִּקֵּשׁ לְגַלּוֹת אֶת הַקֵּץ וְנִסְתַּלְּקָה מִמֶּנּוּ שְׁכִינָה וְהִתְחִיל אוֹמֵר דְּבָרִים אַחֵרִים:

ואגידה לכם THAT I MAY TELL YOU — He wished to reveal to them the end of Israel’s exile but the Shechinah departed from him and he began to speak of other things (Genesis Rabbah 98:2).

וראשית אוני. הִיא טִפָּה רִאשׁוֹנָה, שֶׁלֹּא רָאָה קֶרִי מִיָּמָיו (בראשית רבה):

וראשית אוני THE BEGINNING OF MY VIGOR — That is the first drop [of semen], as he had not experienced a seminal emission from all of his days [until that time] (Genesis Rabbah 98:4).

אוני. כּוֹחִי, כְּמוֹ מָצָאתִי אוֹן לִי (הושע י"ב), מֵרֹב אוֹנִים, וּלְאֵין אוֹנִים (ישעיהו מ'):

אוני means MY VIGOR, as (Hosea 12:9) “I have gained me (און) strength”; (Isaiah 40:26) “by the greatness of His (אונים) might”; (Isaiah 5:29) “and to him that hath no (אונים) might Ho increaseth strength”.

יתר שאת. רָאוּי הָיִיתָ לִהְיוֹת יֶתֶר עַל אַחֶיךָ בִכְהֻנָּה, לְשׁוֹן נְשִׂיאוּת כַּפַּיִם:

יתר שאת SUPERIORITY IN DIGNITY — Since you were the first-born it was proper that you should be superior to your brothers by being endowed with the priesthood. This term שאת “lifting up” alludes to the נשיאות כפים the raising of the hands when the priests pronounce the benediction (cf. Onkelos).

ויתר עז. בְּמַלְכוּת, כְּמוֹ: וְיִתֶּן עֹז לְמַלְכּוֹ (שמואל א ב'), וּמִי גָּרַם לְךָ לְהַפְסִיד כָּל אֵלֶּה?

ויתר עז SUPERIORITY IN POWER — meaning in royal rank, as is meant by עז in (1 Samuel 2:10) “And he will give strength (עז) unto His king”. And what caused you to lose all these?

פחז כמים. הַפַּחַז וְהַבֶּהָלָה אֲשֶׁר מִהַרְתָּ לְהַרְאוֹת כַּעַסְךָ כַּמַּיִם הַלָּלוּ הַמְמַהֲרִים לִמְרוּצָתָם, לְכָךְ

פחז כמים The impetuosity and the precipitance with which you so hastily showed your wrath, just like water that rushes headlong in its course — therefore

אל תותר. אַל תַּרְבֶּה לִטֹּל כָּל הַיְתֵרוֹת הַלָּלוּ שֶׁהָיוּ רְאוּיוֹת לְךָ, וּמַהוּ הַפַּחַז אֲשֶׁר פָּחַזְתָּ? כי עלית משכבי אביך:

אל תותר THOU SHALT NOT BE SUPERIOR— you will not receive all these many prerogatives that were proper to you. And what was this impetuosity which you displayed?

אז חללת. אוֹתוֹ שֶׁעָלָה עַל יְצוּעִי – וְהִיא שְׁכִינָה שֶׁהָיָה דַרְכָּהּ לִהְיוֹת עוֹלָה עַל יְצוּעִי:

כי עלית משכבי אביך, אז חללת BECAUSE THOU WENTEST UP TO THY FATHER S PLACE OF REPOSE; THEN PROFANEDST THOU Him Who hovered over my couch — the Name of the Shechina that used to abide above my couch (Shabbat 55b and Rashi there).

פחז שֵׁם דָּבָר הוּא, לְפִיכָךְ טַעֲמוֹ לְמַעְלָה, וְכֻלּוֹ נָקוּד פַּתָּח, וְאִלּוּ הָיָה לְשׁוֹן עָבָר, הָיָה נָקוּד חֶצְיוֹ קָמָץ וְחֶצְיוֹ פַּתָּח וְטַעְמוֹ לְמַטָּה:

פַּחַז is a noun (a segolate noun like נַחַל) and has its accent therefore on the first syllable, and the entire word (both syllables) is punctuated with Patach, for were it the past tense of a verb, half of it (the first syllable) would have been punctuated with Kametz and the other half with Patach, and its accent would have been on the last syllable.

יצועי. לְשׁוֹן מִשְׁכָּב, עַל שֵׁם שֶׁמַּצִּיעִים אוֹתוֹ עַל יְדֵי לְבָדִין וּסְדִינִין; וְהַרְבֵּה דּוֹמִים לוֹ אִם אֶעֱלֶה עַל עֶרֶשׂ יְצוּעָי (תהילים קל"ב); אִם זְכַרְתִּיךָ עַל יְצוּעָי (שם ס"ג):

יצועי denotes a couch, because it is spread (root יצע) with mattresses and sheets; it occurs in this sense frequently in Scripture: (Psalms 132:3) “Nor go up into the bed that is spread for me (ערש יצועי)” ; (Psalms 63:7) “When I remember thee upon my (יצועי) couch”.

שמעון ולוי אחים. בְּעֵצָה אַחַת עַל שְׁכֶם וְעַל יוֹסֵף; וַיֹּאמְרוּ אִישׁ אֶל אָחִיו, וְעַתָּה לְכוּ וְנַהַרְגֵהוּ, מִי הֵם? אִ"תֹּ רְאוּבֵן אוֹ יְהוּדָה, הֲרֵי לֹא הִסְכִּימוּ בַּהֲרִיגָתוֹ; אִ"תֹּ בְּנֵי הַשְּׁפָחוֹת, הֲרֵי לֹא הָיְתָה שִׂנְאָתָן שְׁלֵמָה, שֶׁנֶּאֱמַר וְהוּא נַעַר אֶת בְּנֵי בִלְהָה וְאֶת בְּנֵי זִלְפָּה וְגוֹ', יִשָּׂשכָר וּזְבוּלֻן לֹא הָיוּ מְדַבְּרִים בִּפְנֵי אֲחֵיהֶם הַגְּדוֹלִים מֵהֶם; עַל כָּרְחֲךָ שִׁמְעוֹן וְלֵוִי הֵם שֶׁקְּרָאָם אֲבִיהֶם אַחִים:

שמעון ולוי אחים SIMEON AND LEVI WERE BRETHREN in the plot against Shechem and against Joseph. Scripture states, (Genesis 37:19—20) “And they said one to another… (literally, one to his brother) come now therefore and let us slay him” (Midrash Tanchuma, Vayechi 9). Now, who were these? Should you say Reuben or Judah was one of them — but they were not consenting parties to slaying him (cf. Genesis 37:21, Genesis 37:22 and Genesis 37:26). Should you say they were the sons of the handmaids (Dan, Naphtali, Gad or Asher) — their hatred of Joseph was not so perfect a hatred that they would wish to kill him for it is said, (Genesis 37:2) “whilst a lad he used to be with the sons of Bilhah and with the sons of Zilpah etc.” Issachar and Zebulun would certainly not have spoken thus in the presence of their elder brothers. Consequently one must needs say that they were Simeon and Levi whom their father called “brethren” (Midrash Tanchuma, Vayechi 9).

כלי חמס. אֻמָּנוּת זוֹ שֶׁל רְצִיחָה, חָמָס הוּא בִידֵיהֶם – מִבִּרְכַּת עֵשָׂו הִיא זוֹ, אֻמָּנוּת שֶׁלּוֹ הִיא – וְאַתֶּם חֲמַסְתֶּם אוֹתָהּ הֵימֶנּוּ:

כלי חמס INSTRUMENTS OF VIOLENCE (חמס may mean something that has been usurped from another) — This business of murdering is חמס, not rightly theirs; it is part of the blessing conferred upon Esau; it is his business and you have usurped (חמסתם) it from him (Midrash Tanchuma, Vayechi 9).

מכרתיהם. לְשׁוֹן כְּלֵי זַיִן, הַסַּיִף בִּלְשׁוֹן יְוָנִי מכי"ר, תַּנְחוּמָא. דָּבָר אַחֵר מְכֵרֹתֵיהֶם – בְּאֶרֶץ מְגוּרָתָם נָהֲגוּ עַצְמָן בִּכְלֵי חָמָס, כְּמוֹ מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ (יחזקאל טז), וְזֶהוּ תַרְגּוּם שֶׁל אֻנְקְלוֹס:

מכרתיהם denotes weapons. In the Greek language the word for a sword is μάχαιρα (Midrash Tanchuma, Vayechi 9). Another interpretation of מכרתיהם is: (taking מכרתיהם as מגרתיהם their sojournings with an interchange of כ and ג) in the land of their sojournings they got into the habit of using weapons of violence, מכרתיהם being of the same root as (Ezekiel 16:3) “Thine habitation (מכרתיך) and thy nativity [is in the land of the Canaanite].” This is how Onkelos renders it.

בסדם אל תבא נפשי. זֶה מַעֲשֵׂה זִמְרִי, כְּשֶׁנִּתְקַבְּצוּ שִׁבְטוֹ שֶׁל שִׁמְעוֹן לְהָבִיא אֶת הַמִּדְיָנִית לִפְנֵי מֹשֶׁה וְאָמְרוּ לוֹ, זוֹ אֲסוּרָה אוֹ מֻתֶּרֶת? אִם תֹּאמַר אֲסוּרָה, בַּת יִתְרוֹ מִי הִתִּירָהּ לָךְ? – אַל יִזָּכֵר שְׁמִי בַּדָּבָר, זִמְרִי בֶּן סָלוּא נְשִׂיא בֵית אָב לַשִּׁמְעוֹנִי וְלֹא כָּתַב בֶּן יַעֲקֹב:

בסדם אל תבא נפשי O MY SOUL, COME NOT THOU INTO THEIR SECRET DELIBERATION (סוד may have the sense of plot) — this has reference to the story of Zimri, (Numbers 25:6-15) when the tribe of Simeon assembled and brought the Midianitish woman before Moses, saying, “Is this woman forbidden or permitted to be taken as a wife? If you say she is forbidden, who made the daughter of Jethro permissible to you in marriage” (See Sanhedrin 82b) — let not my name be mentioned in connection with that event! Indeed, it is said (Numbers 25:14) “Zimri, the son of Zalu, a prince of a father’s house among the Simeonites” — but Scripture does not state “a son of Jacob”.

בקהלם. כְּשֶׁיַּקְהִיל קֹרַח, שֶׁהוּא מִשִּׁבְטוֹ שֶׁל לֵוִי, אֶת כָּל הָעֵדָה עַל מֹשֶׁה וְעַל אַהֲרֹן,

בקהלם UNTO THEIR ASSEMBLY — when Korah of the tribe of Levi will assemble the entire congregation against Moses and Aaron —

אל תחד כבודי. שָׁם, אַל יִתְיַחֵד עִמָּהֶם שְׁמִי, שֶׁנֶּאֱמַר קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי, וְלֹא נֶאֱמַר בֶּן יַעֲקֹב; אֲבָל בְּדִבְרֵי הַיָּמִים, כְּשֶׁנִּתְיַחֲסוּ בְּנֵי קֹרַח עַל הַדּוּכָן, נֶאֱמַר בֶּן קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי בֶּן יִשְׂרָאֵל (דברי הימים א ו'):

אל תחד כבודי MY GLORY BE NOT THOU UNITED — let my name not be associated there with them! (Genesis Rabbah 98:5) And so it was, for it is said (Numbers 16:1) “Korah, the son of Izhar, the son of Kohath. the son of Levi” — but it does not say “the son of Jacob”. In Chronicles, however, (1 Chronicles 6:22,23), where the genealogy of Korah is traced in connection with the “Duchan” (properly, the platform — the place on which the Levites were stationed for the service of song in the Temple) it is said, “the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel (Genesis Rabbah 98:5).

אל תחד כבודי. כָּבוֹד לְשׁוֹן זָכָר הוּא, וְעַל כָּרְחֲךָ אַתָּה צָרִיךְ לְפָרֵשׁ כִּמְדַבֵּר אֶל הַכָּבוֹד וְאוֹמֵר אַתָּה, כְבוֹדִי אַל תִּתְיַחֵד עִמָּהֶם כְּמוֹ לֹא תֵחַד אִתָּם בִּקְבוּרָה (ישעיה י"ד):

אל תחד כבדי MY GLORY BE NOT THOU UNITED — כבוד is masculine and therefore you must needs explain the phrase as though he were addressing himself to “the glory” saying, “thou, my glory, be not united with them!” תחד is exactly the same grammatical form (2nd masc. sing. and not 3rd fem. sing.) as (Isaiah 14:20) “Thou shall not be united (אל תחד) with them in burial”

כי באפם הרגו איש. אֵלּוּ חֲמוֹר וְאַנְשֵׁי שְׁכֶם, וְאֵינָן חֲשׁוּבִין כֻּלָּם אֶלָּא כְאִישׁ אֶחָד; וְכֵן הוּא אוֹמֵר בְּגִדְעוֹן, וְהִכִּיתָ אֶת מִדְיָן כְּאִישׁ אֶחָד (שופטים ו') וְכֵן בְּמִצְרַיִם סוּס וְרֹכְבוֹ רָמָה בַיָּם, זֶהוּ מִדְרָשׁוֹ. וּפְשׁוּטוֹ, אֲנָשִׁים הַרְבֵּה קוֹרֵא אִישׁ – כָּל אֶחָד לְעַצְמוֹ, בְּאַפָּם הָרְגוּ כָל אִישׁ שֶׁכָּעֲסוּ עָלָיו, וְכֵן וַיִּלְמַד לִטְרָף טֶרֶף אָדָם אָכָל (יחזקאל י"ט):

כי באפם הרגו איש FOR IN THEIR WRATH THEY SLEW A MAN — This refers to Hamor and the people of Shechem, and they are spoken of as איש “one” man because they were all regarded as of no more account than one man when it was a matter of attacking them. It likewise states in the history of Gideon, (Judges 6:16) “And thou shalt smite the Midianites as one man”, and similarly concerning Egypt, (Exodus 15:1) “The horse (singular) and its rider (singular) hath he thrown into the sea” (i.e. the whole army as though it consisted of but one horse and its rider). This is a Midrashic interpretation (Genesis Rabbah 99:6). The plain meaning of the use of the singular form is: a group of men is called “a man” having in mind each one separately, so that the meaning is: they slew every man with whom they were angry. Similar is (Ezekiel 19:3) “and he learned to catch the prey, he devoured (אדם) a man” (which is the same as בני אדם “men”)

וברצנם עקרו שור. רָצוּ לַעֲקֹר אֶת יוֹסֵף שֶׁנִּקְרָא שׁוֹר, שֶׁנֶּאֱמַר בְּכוֹר שׁוֹרוֹ הָדָר לוֹ (דברים ל"ג). עִקְּרוּ אשרי"טיר בְּלַעַז, לְשׁוֹן אֶת סוּסֵיהֶם תְּעַקֵּר (יהושע י"א):

וברצונם עקרו שור AND IN THEIR SELFWILL THEY LAMED AN OX — they desired to exterminate Joseph who is called שור, as it is said, (Deuteronomy 33:17) “His firstling bullock (שורו) (Joseph), majesty is his”. עקרו means in old French essarter. It has the same meaning as in (Joshua 11:6) “Thou shalt hamstring (תעקר) their horses”.

ארור אפם כי עז. אֲפִלּוּ בִּשְׁעַת תּוֹכֵחָה לֹא קִלֵּל אֶלָּא אַפָּם, וְזֶהוּ שֶׁאָמַר בִּלְעָם מָה אֶקֹּב לֹא קַבֹּה אֵל (במדבר כ"ג):

ארור אפם כי עז CURSED BE TIIEIR WRATH, FOR IT IS POWERFUL — Even when he was reproving them he did not curse them but their anger. That is what Balaam said: (Numbers 23:8) “How can I curse them since אל hath not cursed them?” (Genesis Rabbah 99:6)

אחלקם ביעקב. אַפְרִידֵם זֶה מִזֶּה שֶׁלֹּא יְהֵא לֵוִי בְּמִנְיַן הַשְּׁבָטִים, וַהֲרֵי הֵם חֲלוּקִים. דָּבָר אַחֵר אֵין לְךָ עֲנִיִּים וְסוֹפְרִים וּמְלַמְּדֵי תִינוֹקוֹת אֶלָּא מִשִּׁמְעוֹן, כְּדֵי שֶׁיִּהְיוּ נְפוֹצִים, וְשִׁבְטוֹ שֶׁל לֵוִי עֲשָׂאוֹ מְחַזֵּר עַל הַגְּרָנוֹת לַתְּרוּמוֹת וְלַמַּעַשְׂרוֹת, נָתַן לוֹ תְּפוּצָתוֹ דֶּרֶךְ כָּבוֹד:

אחלקם ביעקב I WILL DIVIDE THEM IN JACOB — I shall separate them from each other inasmuch as Levi shall not be numbered among the tribes (cf. Numbers 26:62) and thus they (Simeon and Levi) will be divided (cf. Genesis Rabbah 98:5). Another interpretation is: both of these tribes will be dispersed in Israel, and this happened, for you will find that the very poor — the Scribes and elementary teachers — were all of the tribe of Simeon, and this was so in order that this tribe should be dispersed, since such poor people must wander from city to city to eke out a livelihood. As for the tribe of Levi, He made them travel round from one threshing floor to another to collect their heave offerings and tithes; thus He caused them also to be “scattered” but in a more respectable manner (Genesis Rabbah 99:6).

יהודה אתה יודוך אחיך. לְפִי שֶׁהוֹכִיחַ אֶת הָרִאשׁוֹנִים בְּקִנְטוּרִים, הִתְחִיל יְהוּדָה נָסוֹג לַאֲחוֹרָיו, (שֶׁלֹּא יוֹכִיחֶנּוּ עַל מַעֲשֵׂה תָמָר) וּקְרָאוֹ יַעֲקֹב בְּדִבְרֵי רִצּוּי, יְהוּדָה לֹא אַתָּה כְמוֹתָם (בראשית רבה):

יהודה אתה יודוך אחיך THOU JUDAH, THY BRETHREN SHALL PRAISE THEE — Because he rebuked the first three tribes in harsh terms Judah began to move away that he (Jacob) should not censure him for the incident with Tamar; Jacob therefore recalled him with words that would soothe him: Judah, you are not like these! — you your brethren may indeed praise (Genesis Rabbah 99:5).

ידך בערף איביך. בִּימֵי דָּוִד – וְאֹיְבַי תַּתָּה לִּי עֹרֶף (שמואל ב כ"ב):

ידך בערף איביך THY HAND IS ON THE NECK OF THINE ENEMIES — a prophecy fulfilled in the days of David, a descendant of Judah, who said (2 Samuel 22:41) “Thou hast also made mine enemies turn their back unto me” (Genesis Rabbah 99:8). (The Hebrew may signify, “Thou hast given me my enemies’ necks”)

בני אביך. עַל שֵׁם שֶׁהָיוּ מִנָּשִׁים הַרְבֵּה, לֹא אָמַר בְּנֵי אִמֶּךָ כְּדֶרֶךְ שֶׁאָמַר יִצְחָק:

בני אביך THY FATHER’S CHILDREN — Because they were born of different wives he did not say “thy mother’s children” as Isaac said (Genesis Rabbah 99:8). (He meant: all thy brothers will bow down to thee. Had he said “thy mother’s children”, he would have included only Judah’s brothers who were born of the same mother as himself.)

גור אריה. עַל דָּוִד נִתְנַבֵּא – בַּתְּחִלָּה גּוּר בִּהְיוֹת שָׁאוּל מֶלֶךְ עָלֵינוּ אַתָּה הָיִיתָ הַמּוֹצִיא וְהַמֵּבִיא אֶת יִשְׂרָאֵל (שמואל ב ה') – וּלְבַסּוֹף אַרְיֵה, כְּשֶׁהִמְלִיכוּהוּ עֲלֵיהֶם, וְזֶהוּ שֶׁתִּרְגֵּם אֻנְקְלוֹס שִׁלְטוֹן יְהֵא בְּשֵׁרוּיָא – בִּתְחִלָּתוֹ:

גור אריה A YOUNG LION — He prophesied this with reference to David who, when he began his military career, was but as a whelp — as it states, (2 Samuel 5:2) “when Saul was king over us it was thou that didst lead out and bring in Israel” — but who later on became as a lion when they made him king over themselves. That is what Onkelos means by translating it “A ruler he shall he בשרויא” — at the beginning

מטרף. מִמַּה שֶּׁחֲשַׁדְתִּיךָ בְּטָרֹף טֹרַף יוֹסֵף חַיָּה רָעָה אֲכָלָתְהוּ – וְזֶהוּ יְהוּדָה שֶׁנִּמְשַׁל לְאַרְיֵה –

מטרף FROM THE PREY (literally, tearing) — From the deed of which I suspected you when I said (Genesis 37:33) “Joseph is torn in pieces, an evil beast hath devoured him” — and by that Judah was meant who was likened to a lion —

בני עלית. סִלַּקְתָּ אֶת עַצְמְךָ וְאָמַרְתָּ מַה בֶּצַע וְגוֹ', וְכֵן בַּהֲרִיגַת תָּמָר שֶׁהוֹדָה, צָדְקָה מִמֶּנִּי, לְפִיכָךְ כרע רבץ וְגוֹ', בִּימֵי שְׁלֹמֹה אִישׁ תַּחַת גַּפְנוֹ וְגוֹ' (מלכים א ה'):

בני עלית THOU WENTEST UP, O MY SON — from that murderous deed you withdrew saying, (Genesis. 5:26) “what profit is it if we slay our brother”, and similarly did he act when Tamar was condemned to death, for he said “She is righteous: mine is the blame” (cf. Rashi on Genesis 38:26), therefore as a reward כרע רבץ HE STOOPED DOWN, HE CROUCHED etc. — as we are told of the days of Solomon (1 Kings 5:5) “[Israel dwelt safely] every man under his vine etc.” (Genesis Rabbah 99:8).

לא יסור שבט מיהודה. מִדָּוִד וָאֵילָךְ, אֵלּוּ רָאשֵׁי גָּלֻיּוֹת שֶׁבְּבָבֶל, שֶׁרוֹדִים אֶת הָעָם בַּשֵּׁבֶט שֶׁמְּמֻנִּים עַל פִּי הַמַּלְכוּת (בראשית רבה):

לא יסור שבט מיהודה THE SCEPTRE SHALL NOT DEPART FROM JUDAH — Even after the house of David ceases to reign. For this refers to the Chiefs of the Exile in Babylon who ruled over the people with the rod (שבט) having been appointed by the government (Sanhedrin 5a; Horayot 11b).

ומחקק מבין רגליו. הַתַּלְמִידִים, אֵלּוּ נְשִׂיאֵי אֶרֶץ יִשְׂרָאֵל:

ומחוקק מבין רגליו AND THE LAWGIVER FROM BETWEEN HIS FEET — This refers to the scholars of the Torah: the Princes of the Land of Israel (as Hillel and his descendants who were Heads of Schools only and had no political power) (Sanhedrin 5a; Horayot 11b).

עד כי יבא שילה. מֶלֶךְ הַמָּשִׁיחַ שֶׁהַמְּלוּכָה שֶׁלּוֹ, וְכֵן תִּרְגְּמוֹ אֻנְקְלוֹס. וּמִדְרַשׁ אַגָּדָה שִׁילוֹ – שַׁי לוֹ, שֶׁנֶּאֱמַר, יֹבִילוּ שַׁי לַמּוֹרָא (תהילים ע"ו):

עד כי יבא שילה means until the King Messiah will come, whose will be the kingdom (Genesis Rabbah 99:8). Thus too does Onkelos render it. A Midrashic interpretation is: שילה is the same as שי לו, a present unto him, as it is said, (Psalms 76:12) “Let them bring (שי) presents unto him that is to be feared.”

ולו יקהת עמים. אֲסֵפַת הָעַמִּים, שֶׁהַיּוֹ"ד עִקָּר הִיא בַּיְסוֹד, כְּמוֹ יִפְעָתֶךָ (יחזקאל כ"ח), וּפְעָמִים שֶׁנּוֹפֶלֶת מִמֶּנּוּ, וְכַמָּה אוֹתִיּוֹת מְשַׁמְּשׁוֹת בְּלָשׁוֹן זֶה, וְהֵם נִקְרָאִים עִקָּר נוֹפֵל; כְּגוֹן נוּ"ן שֶׁל נוֹגֵף וְשֶׁל נוֹשֵׁךְ, וְאָלֶ"ף שֶׁבִּוְאַחֲוָתִי בְּאָזְנֵיכֶם (איוב י"ג), וְשֶׁבְּאִבְחַת חָרֶב (יחזקאל כ"א), וְאָסוּךְ שָׁמֶן (מלכים ב ד'), אַף זֶה יִקְּהַת עַמִּים אֲסֵפַת עַמִּים, שֶׁנֶּאֱמַר אֵלָיו גּוֹיִם יִדְרֹשׁוּ (ישעיהו י"א). וְדוֹמֶה לוֹ עַיִן תִּלְעַג לְאָב וְתָבֻז לִיקְּהַת אֵם (משלי ל'), לְקִבּוּץ קְמָטִים שֶׁבְּפָנֶיהָ מִפְּנֵי זִקְנָתָהּ; וּבַתַּלְמוּד דְּיָתְבֵי וּמַקְהוּ אַקְהָתָא בְּשׁוּקֵי דִּנְהַרְדְּעָא בְּמַסֶּכֶת יְבָמוֹת; וְיָכוֹל הָיָה לוֹמַר, קְהִיַּת עַמִּים:

ולו יקהת עמים means AND UNTO HIM [SHALL BE] AN ASSEMBLAGE OF PEOPLES. יקהת is a noun from the root יקה and is not a verbal form although it has the appearance of one, for the י is one of the root-letters as it is in the word יפעתך (Ezekiel 21:20) “thy brightness” from root יפע, only that it is sometimes omitted. There are many root-letters that are subject to this rule and are known as עיקר נופל (root-letters that may be omitted) as, for example, the נ of נוגף and of נושך and the א of אחותי in (Job 13:17) ואחותי באזניכם (where the root is חוה) “and let my declaration be in your ears”, and the אבחת of א in the phrase (Ezekiel 21:20) אבחת חרב “the point of the sword”, or the א in אסוך in the phrase (2 Kings 4:2) (אסוך שמן) (root סוך) “a pot of oil”. So, too, here, ויקהת a noun (from a root יָקַה to assemble, as שמחה the construct of which is שמחת from שמח) — an assembly of nations. And so it is actually said with reference to the Messiah, (Isaiah 11:10) “Unto him shall the nations seek”. Of similar meaning is the word יקהת in (Proverbs 30:17) “the eye that mocketh at his father, and despiseth ליקהת אם i.e. despiseth “the gathering of wrinkles in the mother’s face” (due to old age). In the Talmud we find a similar meaning of the root .יקה: “they sat and gathered assemblies (ומקהו אקהתא) in the streets of Nehardea” (Tr. Yevamot 110b). It could have also said קהיית instead of יקהת.

אסרי לגפן עירה. נִתְנַבֵּא עַל אֶרֶץ יְהוּדָה שֶׁתְּהֵא מוֹשֶׁכֶת יַיִן כְּמַעְיָן; אִישׁ יְהוּדָה יֶאֱסֹר לַגֶּפֶן עַיִר אֶחָד וְיִטְעָנֶנּוּ מִגֶּפֶן אַחַת, וּמִשֹּׂרֵק אֶחָד בֶּן אָתוֹן אֶחָד:

אסרי לגפן עירה BINDING UNTO THE VINE HIS FOAL — He (Jacob) prophesied of the land of Judah that it would run with wine like a fountain: the vines will be so productive that a man of Judah will bind to a vine one foal and he will fully load it with the grapes of only one vine, and from the produce of only one branch he would load one ass’s colt.

שרקה. זְמוֹרָה אֲרֻכָּה, קוריירא בְּלַעַז:

שרקה means a long branch; corière in old French

כבס ביין. כָּל זֶה לְשׁוֹן רִבּוּי יַיִן:

כבס ביין HE WASHED IN WINE — all these phrases indicate abundance of wine.

סותה. לְשׁוֹן מִין בֶּגֶד הוּא, וְאֵין לוֹ דִּמְיוֹן בַּמִּקְרָא:

סותה denotes a kind of vesture, but there is no other example of the word in Scripture.

אסרי. כְּמוֹ אוֹסֵר, דֻּגְמַת מְקִימִי מֵעָפָר דָּל (תהילים קי"ג), הַיֹּשְׁבִי בַּשָּׁמָיִם (שם קכ"ג), וְכֵן בְּנִי אֲתֹנוֹ כְּעִנְיָן זֶה. וְאֻנְקְלוֹס תִּרְגֵּם בְּמֶלֶךְ הַמָּשִׁיחַ: גֶּפֶן – הֵם יִשְׂרָאֵל; עִירֹה – זוֹ יְרוּשָׁלַיִם; שֹׂרֵקָה – יִשְׂרָאֵל, וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק – (ירמיהו ב'):

אסרי is the same as אוסר (i.e. the yod is redundant). Similar forms are: (Psalms 113:7) “who raiseth (מקימי instead of מקים) the poor out of the dust”, (Psalms 5:1) “that art enthroned” (היושבי instead of היושב) in the heavens”. In the same way is בני אתנו (instead of בן אתנו) to be explained. Onkelos translates v.11 as having reference to King Messiah: גפן “the vine” symbolizes “Israel” (cf. Psalms 80:9): “Thou didst pluck up a vine out of Egypt”); עירה (taken as עיר city with the ה suffix instead of ו, like סותה instead of סותו in thin verse) means Jerusalem; שורקה alludes to Israel as the prophet exclaims (Jeremiah 2:21) “Yet, I had planted thee a noble vine (שורק)".

בני אתנו. יִבְנוּן הֵיכְלֵהּ, לְשׁוֹן שַׁעַר הָאִיתוֹן בְּסֵפֶר יְחֶזְקֵאל (יחזקאל מ'). וְעוֹד תִּרְגְּמוּ בְּפָנִים אֲחֵרִים: גֶּפֶן אֵלּוּ צַדִּיקִים; בְּנִי אֲתֹנוֹ – עָבְדֵי אוֹרַיְתָא בְּאוּלְפַן, עַל שֵׁם רֹכְבֵי אֲתֹנוֹת צְחֹרוֹת:

בני אתנו Onkelos translates by: they will build His Temple (איתנו), connecting this word with the expression שער האיתן “The gate of the entrance” of the Temple mentioned in the book of Ezekiel (Ezekiel 40:15). He further renders it in another manner, namely: גפן the vine represents the righteous; בני אתנו he paraphrases by: who occupy themselves with the Torah by teaching it” — with an allusion to the idea expressed in (Judges 5:10) “Ye that ride on white asses (אתונות)” (cf. Eruvin 54b, where this is referred to the scholars who ride from city to city and from district to district to teach the Law, thus making the explanation of the Torah shining-white as is the light at noon-day; cf. also the Targum on this verse).

כבס ביין. יְהֵא אַרְגְּוָן טַב שֶׁצִּבּוּעוֹ דּוֹמֶה לְיַיִן, וְצִבְעוֹנִין הוּא לְשׁוֹן סוּתֹה, שֶׁהָאִשָּׁה לוֹבַשְׁתָּן וּמְסִיתָה בָּהֶן אֶת הַזָּכָר לִתֵּן עֵינָיו בָּהּ; וְאַף רַבּוֹתֵינוּ פֵּרְשׁוּ בַתַּלְמוּד לְשׁוֹן הֲסָתַת שִׁכְרוּת בְּמַסֶּכֶת כְּתֻבּוֹת (דף קי"א). וְעַל הַיַּיִן שֶׁמָּא תֹאמַר אֵינוֹ מַרְוֶה, תַּלְמוּד לוֹמַר סוּתֹה:

The words כבס ביין he renders by “their garments will be of fine purple” — resembling wine in colour. The word צבעונין “coloured garments” in the Targum is the rendering of סותה — for a woman attires herself in these to entice men to take notice of her (so that the word denotes a garment that attracts notice to its wearer, being a noun formed from the root סות, to entice or allure). Our Rabbis, too, explained this word (סותה) in the Talmud (Ketubot 111b) in the sense of allurement — the allurement of intoxication: they say, “And as for the wine in question, perhaps you will say that it cannot intoxicate — remember that Scripture says of it סותה “its allurement” (i.e. it has an allurement so that people drink more and more of it).

חכלילי. לְשׁוֹן אֹדֶם, כְּתַרְגּוּמוֹ, וְכֵן לְמִי חַכְלִלוּת עֵינָיִם (משלי כ"ג), שֶׁכֵּן דֶּרֶךְ שׁוֹתֵי יַיִן עֵינֵיהֶם מַאְדִּימִין:

חכלילי [HIS EYES] ARE RED — חכלילי denotes redness, as the Targum renders it: they shall become red. Similar is (Proverbs 23:29) “who hath redness (חכלילות) of eyes?” Redness of eyes is associated with wine because that is what usually happens to those who drink much wine — their eyes become red.

מחלב. מֵרֹב חָלָב, שֶׁיְּהֵא בְּאַרְצוֹ מִרְעֶה טוֹב לְעֶדְרֵי צֹאן; וְכֵן פֵּרוּשׁ הַמִּקְרָא: אֲדֹם עֵינַיִם יְהֵא מֵרֹב יַיִן וּלְבֶן שִׁנַּיִם יְהֵא מֵרֹב חָלָב. וּלְפִי תַרְגּוּמוֹ עֵינַיִם לְשׁוֹן הָרִים, שֶׁמִּשָּׁם צוֹפִים לְמֵרָחוֹק, וְעוֹד תִּרְגְּמוֹ בְּפָנִים אֲחֵרִים, לְשׁוֹן מַעְיָנוֹת וְקִלּוּחַ הַיְקָבִים, נַעֲווֹהִי – יְקָבִים שֶׁלּוֹ, וְלָשׁוֹן אֲרַמִּי הוּא בְּמַסֶּכֶת עֲ"זָ (דף ע"ד), נַעֲוָא אַרְתְּחוֹ יְחַוְּרָן בִּקְעָתֵהּ – תַּרְגּוּם שִׁנַּיִם, לְשׁוֹן שִׁנֵּי הַסְּלָעִים:

מחלב [AND THE WHITENESS OF HIS TEETH IS] FROM MILK— because of abundance of milk, for there will be in his land good pasture for herds of flock. The verse is therefore to be explained as follows: There will be redness of eyes because of abundance of wine and there will be whiteness of teeth because of abundance of milk (the ם of of מיין and מחלב is not the מ comparativum: “His eyes shall be redder than wine etc.”). According to the Targum עינים means mountains which are called thus because from thence as a point of observation one can see afar off (i.e. it translates by “the mountains are red with wine”). He (Onkelos) further translates the verse in a different way, taking עינים in the sense of fountains and continuous flow of the wine-press. The word נעווהי which Onkelos uses signifies his wine-presses. It is an Aramaic word that occurs in (Avodah Zarah 74b): “as for a tank (נעוא), cleanse it with hot water”. (The translation of the Targum is therefore: “His vats will stream with wine”.) The words יחורון בקעתה his valleys (the places wore mountains are, as it wore, cloven, בקע) are the Targum of [לבן] שנים, taking the second word in the sense of שני הסלעים rocky crags (cf. 1 Samuel 14:4 and Rashi on פי החירות Exodus 14:2 — where פִי = שִׁנַּיִם — and the reference there to the valley between the rocks).

לחוף ימים. עַל חוֹף יַמִּים תִּהְיֶה אַרְצוֹ (יבמות מ"ה); חוֹף, כְּתַרְגּוּמוֹ סְפָר, מרק"א בְּלַעַז, וְהוּא יִהְיֶה מָצוּי תָּדִיר עַל חוֹף אֳנִיּוֹת בִּמְקוֹם הַנָּמֵל, שֶׁאֳנִיּוֹת מְבִיאוֹת שָׁם פְּרַקְמַטְיָא, שֶׁהָיָה זְבוּלֻן עוֹסֵק בִּפְרַקְמַטְיָא וּמַמְצִיא מָזוֹן לְשֵׁבֶט יִשָּׂשכָר, וְהֵם עוֹסְקִים בַּתּוֹרָה. הוּא שֶׁאָמַר מֹשֶׁה שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ (דברים ל"ג), זְבוּלֻן יוֹצֵא בִּפְרַקְמַטְיָא, וְיִשָּׂשכָר עוֹסֵק בַּתּוֹרָה בְּאֹהָלִים:

לחוף ימים TOWARDS THE COASTS OF THE SEAS — (לחוף is the same as על חוף): by the shore of the seas will be his land. הוף means “border” as Onkelos has it; old French marche; English border. [והוא לחוף אניות] means he will constantly be at the haven of ships — the port — whither the ships bring merchandise. For Zebulun was engaged in business and provided food for the tribe of Issachar whilst these engaged in the study of the Torah. It is to this that Moses alludes, (Deuteronomy 33:18) “Rejoice Zebulun in thy going out. and Issachar in thy tents”, — Zebulun goes forth to trade and Issachar studies the Torah in the tents (Midrash Tanchuma, Vayechi 11; cf. Rashi on Genesis ישב אהלים 25:27)

וירכתו על צידן. סוֹף גְּבוּלוֹ יְהֵא סָמוּךְ לְצִידֹן: ירכתו. סוֹפוֹ, כְּמוֹ וּלְיַרְכְּתֵי הַמִּשְׁכָּן:

וירכתו על צידן AND HIS BORDER SHALL BE UNTO ZIDON — the end of his territory will extend close up to Zidon. ירכתו means his end, as (Exodus 26:22) ולירכתי המשכן “and for the ends of the Tabernacle”.

יששכר חמר גרם. חֲמוֹר בַּעַל עֲצָמוֹת, סוֹבֵל עֹל תּוֹרָה, כַּחֲמוֹר חָזָק שֶׁמַּטְעִינִין אוֹתוֹ מַשּׂאוֹי כָבֵד:

יששכר חמר גרם means ISSACHAR IS A BONY ASS — he bears the yoke of the Torah (i.e. obligations) like a strong ass upon which may be placed a heavy load (Genesis Rabbah 99:9).

רובץ בין המשפתים. כַּחֲמוֹר הַמְהַלֵּךְ בַּיּוֹם וּבַלַּיְלָה, וְאֵין לוֹ לִינָה בַּבַּיִת, וּכְשֶׁהוּא רוֹצֶה לָנוּחַ, רוֹבֵץ בֵּין הַתְּחוּמִין, בִּתְחוּמֵי הָעֲיָרוֹת שֶׁמּוֹלִיךְ שָׁם פְּרַקְמַטְיָא:

רבץ בין המשפתים CROUCHING BETWEEN THE FOLDS — Like an ass that travels day and night and has no permanent stable of its own, so that when it wishes to rest it croucheth down between the borders — i.e. at the bounds of the cities whither it is earring merchandise .

וירא מנחה כי טוב. רָאָה לְחֶלְקוֹ אֶרֶץ מְבֹרֶכֶת וְטוֹבָה לְהוֹצִיא פֵרוֹת:

וירא מנחה כי טוב AND HE SAW THAT REPOSE WAS GOOD — He chose (ראה) as his portion a land that was blessed and well-fitted to produce fruits (cf. Onkelos; so that he need not engage overmuch in business.

ויט שכמו לסבול עֹל תּוֹרָה:

ויט שכמו לסבול AND HE INCLINED THE SHOULDER TO RECEIVE THE BURDEN namely the burden of tracking the Torah.

ויהי. לְכָל אֶחָיו יִשְׂרָאֵל:

ויהי AND BECAME unto all Israel his brethren.

למס עובד. לִפְסֹק לָהֶם הוֹרָאוֹת שֶׁל תּוֹרָה וְסִדְרֵי עִבּוּרִין, שֶׁנֶּאֱמַר וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים לָדַעַת מַה יַּעֲשֶׂה יִשְׂרָאֵל רָאשֵׁיהֶם מָאתַיִם (דברי הימים א י"ב), מָאתַיִם רָאשֵׁי סַנְהֶדְרָאוֹת הֶעֱמִיד וְכָל אֲחֵיהֶם עַל פִּיהֶם:

למס עובד A SERVANT UNTO TRIBUTE — deciding for them points of Law and the rules with regard to the fixing of leap-years, as it is said (1 Chronicles 12:32) “And of the children of Issachar, men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred” — two hundred heads of the Sanhedrin he provided — “and all their brethren were at their commandment” (Genesis Rabbah 99:10).

ויט שכמו. הִשְׁפִּיל שִׁכְמוֹ, כְּמוֹ וַיֵּט שָׁמַיִם (שמואל ב כ"ב), הַטּוּ אָזְנְכֶם (תהילים ע"ח). וְאֻנְקְלוֹס תִּרְגְּמוֹ בְּפָנִים אֲחֵרִים, ויט שכמו לסבול מִלְחָמוֹת וְלִכְבֹּשׁ מְחוֹזוֹת, שֶׁהֵם יוֹשְׁבִים עַל הַסְּפָר, ויהי הָאוֹיֵב כָּבוּשׁ תַּחְתָּיו למס עובד:

ויט שכמו AND HE INCLINED HIS SHOULDER — he lowered his shoulder; similar are, (2 Samuel 22:10) “He bowed (ויט) the heavens” and (Psalms 78:1) “Incline (הטו) your ear”. Onkelos, however, explains it differently: HE BOWED HIS SHOULDER to wage wars and to conquer new districts — for he (Issachar) dwelt on the marches — AND the enemy BECAME subject to him AS A SERVANT TO PAY TRIBUTE.

דן ידין עמו. יִנְקֹם נִקְמַת עַמּוֹ מִפְּלִשְׁתִּים כְּמוֹ כִּי יָדִין ה' עַמּוֹ (דברים ל"ב):

דן ידין עמו means DAN WILL TAKE VENGEANCE FOR HIS PEOPLE from the Philistines, the phrase having the same meaning as in (Deuteronomy 32:30) “For the Lord will avenge (ידין) his people”.

כאחד שבטי ישראל. כָּל יִשְׂרָאֵל יִהְיוּ כְּאֶחָד עִמּוֹ, וְאֶת כֻּלָּם יָדִין, וְעַל שִׁמְשׁוֹן נִבָּא נְבוּאָה זוֹ; וְעוֹד יֵשׁ לְפָרֵשׁ כאחד שבטי ישראל, כַּמְיֻחָד שֶׁבַּשְּׁבָטִים, הוּא דָּוִד, שֶׁבָּא מִיהוּדָה:

כאחד שבטי ישראל means ALL THE TRIBES OF ISRAEL WILL BE AT ONE with him and he will take vengeance for all of them. This prophecy alludes to Samson (Genesis Rabbah 99:11). One might also explain כאחד שבטי ישראל thus: “[Dan will take vengeance for his people as did] the most distinguished tribe (המיוחד) among the tribes of Israel” — alluding to David who was of the tribe of Judah (Genesis Rabbah 99:11).

שפיפן. הוּא נָחָשׁ; וְאוֹמֵר אֲנִי שֶׁקָּרוּי כֵּן עַל שֵׁם שֶׁהוּא נוֹשֵׁף, כְּמוֹ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב (בראשית ג'):

שפיפן is another name for a נחש. I am of opinion that it is thus called because it hisses (נושף) when biting. Similarly we have, (Genesis 3:15) “and thou shalt bite (תשיפנו) at their heel” (cf. Rashi thereon).

הנשך עקבי סוס. כָּךְ דַּרְכּוֹ שֶׁל נָחָשׁ, וְדִמָּהוּ לְנָחָשׁ הַנּוֹשֵׁךְ עִקְּבֵי סוּס, ויפל רכבו אחור – שֶׁלֹּא נָגַע בּוֹ. וְדֻגְמָתוֹ מָצִינוּ בְּשִׁמְשׁוֹן: וַיִּלְפֹּת שִׁמְשׁוֹן אֶת שְׁנֵי עַמּוּדֵי הַתָּוֶךְ וְגוֹמֵר (שופטים ט"ז) – וְשֶׁעַל הַגַּג מֵתוּ; וְאֻנְקְלוֹס תִּרְגֵּם כְּחִוֵּי חוּרְמָן, שֵׁם מִין נָחָשׁ, שֶׁאֵין רְפוּאָה לִנְשִׁיכָתוֹ, וְהוּא צִפְעוֹנִי, וְקָרוּי חוּרְמָן עַל שֵׁם שֶׁעוֹשֶׂה הַכֹּל חֵרֶם; וּכְפִיתְנָא – כְּמוֹ פֶתֶן, יִכְמוֹן – יֶאֱרֹב:

הנשך עקבי סוס THAT BITETH THE HORSE’S HEELS — this is the manner of the serpent. Scripture compares him to a serpent that bites the horse’s heels ויפל רכבו אחור THAT HIS RIDER FALLETH BACKWARD without it (the serpent) having touched him at all. We find the analogy to this in the case of Samson with reference to whom this prophecy was made (Judges 16:29): “And Samson took fast hold of the two middle pillars etc.” — and those on the roof died though not directly attacked. Onkelos translates נחש by כחיוי חורמן, like the serpent “Churman”, which is the name of a kind of serpent the bite of which is incurable. It is the serpent which in Hebrew is called צפעוני. It is called a חורמן because it destroys (חרם) everything. The word וכפיתנא in the Targum means “and like a פתן” (like an asp). יכמון in the Targum means יארוב “he lies in wait”.

לישועתך קויתי ה'. נִתְנַבֵּא שֶׁיְּנַקְּרוּ פְּלִשְׁתִּים אֶת עֵינָיו, וְסוֹפוֹ לוֹמַר זָכְרֵנִי נָא וְחַזְּקֵנִי נָא אַךְ הַפַּעַם וְגוֹ' (שופטים ט"ז):

'לישועתך קויתי ה I HOPE FOR THY AID, O ETERNAL — He prophesied that the Philistines would put out his (Samson’s) eyes, and that he would have to say (Judges 16:28) “Remember me, I pray Thee, and strengthen me, I pray Thee, only this once etc.”