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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