19Troops will march forth from the tribe of Gad, and they will return on their same tracks. |
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יטגָּ֖ד גְּד֣וּד יְגוּדֶ֑נּוּ וְה֖וּא יָגֻ֥ד עָקֵֽב: |
גָּד גְּדוּד יְגוּדֶנּוּ - Troops will march forth from Gad. All these words are forms of the word גְּדוּד “a troop of soldiers,” and so did Menachem ben Saruk classify them. Should you ask that the word גְּדוּד always has two ד’s, the answer is: גְּדוּד in the noun form indeed requires two ד’s, because it is usual for a word with a two-letter root to double its last root-letter, but its basic form has only two letters (גד). Similarly, it says: “Like a bird wanders (לָנוּד – a verb),” with the same root as “and I had my fill of wandering (נְדֻדִים – a noun),” and “there he fell vanquished (שָׁדוּד),” with the same root as “ravaging (יָשׁוּד) at noon.” Likewise, יָגוּד, יְגוּדֶנּוּ, and גְדוּד are all from the same root (גד). When such a verb is in the יפעל (future-tense kal) form, the second of the two root-letters is not doubled, as in יָגֻד (lit.) “he will troop,” יָנוּד “he will wander,” יָרוּם “he will be exalted,” יָשׁוּד “he will ravage,” יָשׁוּב “he will return.” But when it is in the reflexive (hitpa’el) or in the causative (hif’il) form, it is doubled, as in the hitpa’el form: יִתְגּוֹדֵד “he will form into groups,” יִתְרוֹמֵם “he will raise himself,” יִתְבּוֹלֵל “he will be mixed,” and יִתְעוֹדֵד “he will be strengthened,” and in the hif’il form: “He gives strength (יְעוֹדֵד) to the orphan and the widow,” “to bring Jacob back (לְשׁוֹבֵב) to Him,” and “restorer (מְשׁוֹבֵב) of paths.” Similarly יְגוּדֶנּוּ here is not a causative form, but is the equivalent of יָגֻד הֵימֶנּוּ “will troop out from him,” as in “my sons have left me (יְצָאֻנִי),” which is the equivalent of יָצְאוּ מִמֶּנִּי. Thus, גָּד גְּדוּד יְגוּדֶנּוּ means: troops will march forth from him, who will cross the Jordan with their brothers to wage war – every armed soldier – until the land is conquered. |
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גָּד גְּדוּד יְגוּדֶנּוּ.
כֻּלָּם לְשׁוֹן גְּדוּד הֵם, וְכָךְ חִבְּרוֹ מְנַחֵם; וְאִם תֹּאמַר, אֵין גְּדוּד בְּלֹא שְׁנֵי דַּלְתִי"ן, יֵשׁ לוֹמַר גְּדוּד שֵׁם דָּבָר צָרִיךְ שְׁנֵי דַּלְתִי"ן, שֶׁכֵּן דֶּרֶךְ תֵּבָה בַּת שְׁתֵּי אוֹתִיּוֹת לִכְפֹּל בְּסוֹפָהּ, וְאֵין יְסוֹדָהּ אֶלָּא שְׁתֵּי אוֹתִיּוֹת, וְכֵן אָמַר כַּצִּפּוֹר לָנוּד (משלי כ"ו), מִגִּזְרַת שָׂבַעְתִּי נְדֻדִים (איוב ז'), שָׁם נָפַל שָׁדוּד (שופטים ה'), מִגִּזְרַת יָשׁוּד צָהֳרָיִם (תהלים צ"א), אַף יָגֻד, יְגוּדֶנּוּ וּגְדוּד מִגִּזְרָה אַחַת הֵם; וּכְשֶׁהוּא מְדַבֵּר בִּלְשׁון יִפְעֹל אֵינוֹ כָפוּל, כְּמוֹ יָגוּד, יָנוּד, יָרוּם, יָשׁוּד, יָשׁוּב, וּכְשֶׁהוּא מִתְפַּעֵל אוֹ מַפְעִיל אֲחֵרִים הוּא כָפוּל, כְּמוֹ יִתְגּוֹדֵד, יִתְרוֹמֵם, יִתְבּוֹלֵל, יִתְעוֹדֵד; וּבִלְשׁוֹן מַפְעִיל, יָתוֹם וְאַלְמָנָה יְעוֹדֵד (תהילים קמ"ו), לְשׁוֹבֵב יַעֲקֹב אֵלָיו (ישעיה מ"ט), מְשֹׁבֵב נְתִיבוֹת (שם נ"ח), יְגוּדֶנּוּ הָאָמוּר כָּאן אֵינוֹ לְשׁוֹן שֶׁיִּפְעֲלוּהוּ אֲחֵרִים, אֶלָּא כְּמוֹ יָגוּד הֵימֶנּוּ, כְּמוֹ בָּנַי יְצָאֻנִי (ירמיהו י') – יָצְאוּ מִמֶּנִּי. גד גדוד יגודנו, גְּדוּדִים יָגוֹדּוּ הֵימֶנּוּ שֶׁיַּעַבְרוּ הַיַּרְדֵּן עִם אֲחֵיהֶם לַמִּלְחָמָה כָּל חָלוּץ עַד שֶׁנִּכְבְּשָׁה הָאָרֶץ:
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וְהוּא יגוד עָקֵֽב - And they will return on their tracks - i.e., all Gad’s troops will return on their tracks back to their inheritance that they received on the other side of the Jordan, and none of them will be missing. |
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וְהוּא יגוד עָקֵֽב.
כָּל גְּדוּדָיו יָשׁוּבוּ עַל עֲקֵבָם לְנַחֲלָתָם שֶׁלָּקְחוּ בְּעֵבֶר הַיַּרְדֵּן, וְלֹא יִפָּקֵד מֵהֶם אִישׁ:
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עָקֵֽב - means: on those same roads and paths that they traveled on to war, they will return. עָקֵב here has the same meaning as in “and your tracks (וְעִקְּבוֹתֶיךָ) are not known,” and also “go out and follow the tracks (בְּעִקְּבֵי) of the flock”; in Old French “trazes.” |
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עָקֵֽב.
בְּדַרְכָּן וּבִמְסִלּוֹתָם שֶׁהָלְכוּ, יָשׁוּבוּ, כְּמוֹ וְעִקְּבוֹתֶיךָ לֹא נֹדָעוּ (תהילים ע"ז), וְכֵן בְּעִקְבֵי הַצֹּאן (שיר א'), בִּלְשׁוֹן לַעַז טרצי"אם:
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20From the territory of the tribe of Asher will come the richest foods. This tribe will provide the king’s delicacies. |
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כמֵֽאָשֵׁ֖ר שְׁמֵנָ֣ה לַחְמ֑וֹ וְה֥וּא יִתֵּ֖ן מַֽעֲדַנֵּי־מֶֽלֶךְ: |
מֵֽאָשֵׁר שְׁמֵנָה לַחְמוֹ - means: Food produced from Asher’s portion will be rich - for there will be many olives in his territory, which will therefore flow with oil like water flows from a spring. Moses blessed him in the same way: “he will immerse his foot in oil.” Thus we have learned in Menachot: Once the people of Ludkia were in need of oil…. |
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מֵֽאָשֵׁר שְׁמֵנָה לַחְמוֹ.
מַאֲכָל הַבָּא מֵחֶלְקוֹ שֶׁל אָשֵׁר יְהֵא שָׁמֵן, שֶׁיִּהְיוּ זֵיתִים מְרֻבִּים בְּחֶלְקוֹ וְהוּא מוֹשֵׁךְ שֶׁמֶן כְּמַעְיָן; וְכֵן בֵּרְכוֹ מֹשֶׁה וְטֹבֵל בַּשֶּׁמֶן רַגְלוֹ, כְּמוֹ שֶׁשָּׁנִינוּ בִמְנָחוֹת (דף פ"ה) פַּעַם אַחַת הֻצְרְכוּ אַנְשֵׁי לוּדְקִיָּא לְשֶׁמֶן וְכוּ':
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21The fruit growing in the territory of the tribe of Naphtali will ripen as fast as a deer set loose; the tribe of Naphtali will be one who offers words of praise and thanks to God. |
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כאנַפְתָּלִ֖י אַיָּלָ֣ה שְׁלֻחָ֑ה הַנֹּתֵ֖ן אִמְרֵי־שָֽׁפֶר: |
אַיָּלָה שְׁלֻחָה - A deer set loose. This refers to the valley of Ginosar, whose fruit are quick to ripen, just like a deer that runs quickly. אַיָּלָה שְׁלֻחָה means a hind released (מְשֻׁלַּחַת) to run freely. |
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אַיָּלָה שְׁלֻחָה.
זוֹ בִקְעַת גִּינוֹסַר שֶׁהִיא קַלָּה לְבַשֵּׁל פֵּרוֹתֶיהָ כְּאַיָּלָה זוֹ שֶׁהִיא קַלָּה לָרוּץ. אַיָּלָה שְׁלֻחָה – אַיָּלָה מְשֻׁלַּחַת לָרוּץ:
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הַנֹּתֵן אִמְרֵי־שָֽׁפֶר - Its meaning is as Onkelos translates it: His portion will produce fruit for which people will give thanks and bless God. Another explanation of this verse: Jacob was prophesying about the war with Sisera, about which it says: “and take with you 10,000 men of the tribe of Naphtali…,” and they went with alacrity into battle like a hind. There, too, the term שִׁלּוּחַ is used: “they were sent (שֻׁלַּח) into the valley on foot.” |
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הַנֹּתֵן אִמְרֵי־שָֽׁפֶר.
כְּתַרְגּוּמוֹ. דָּבָר אַחֵר עַל מִלְחֶמֶת סִיסְרָא נִתְנַבֵּא – וְלָקַחְתָּ עִמְּךָ עֲשֶׂרֶת אֲלָפִים אִישׁ מִבְּנֵי נַפְתָּלִי וְגוֹ' (שופטים ד'), וְהָלְכוּ שָׁם בִּזְרִיזוּת, וְכֵן נֶאֱמַר שָׁם לְשׁוֹן שִׁלּוּחַ בָּעֵמֶק שֻׁלַּח בְּרַגְלָיו:
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הַנֹּתֵן אִמְרֵי־שָֽׁפֶר - One who offers words of praise - on account of them – the men of Naphtali – Deborah and Barak sang a song of praise. Our rabbis, however, explained it as referring to what happened on the day of Jacob’s burial, when Esau laid claim to the Machpelah Cave, as related in Tractate Sotah. Onkelos’ translation of אַיָּלָה שְׁלֻחָה is יִתְרְמֵי עַדְבֵהּ, meaning “his lot will fall out to be a good land” – and therefore he will give thanks for his portion with pleasant words and praise. |
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הַנֹּתֵן אִמְרֵי־שָֽׁפֶר.
עַל יָדָם שָׁרוּ דְּבוֹרָה וּבָרָק שִׁירָה. וְרַבּוֹתֵינוּ דְּרָשׁוּהוּ עַל יוֹם קְבוּרַת יַעֲקֹב כְּשֶׁעִרְעֵר עֵשָׂו עַל הַמְּעָרָה, בְּמַסֶּכֶת סוֹטָה (דף י"ג); וְתַרְגּוּמוֹ יִתְרְמֵי עַדְבֵהּ – יִפֹּל חֶבְלוֹ, וְהוּא יוֹדֶה עַל חֶלְקוֹ אֲמָרִים נָאִים וְשֶׁבַח:
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22Joseph is a charming man, charming to the eye; the Egyptian girls used to walk along the wall in order to gaze upon his beauty. |
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כבבֵּ֤ן פֹּרָת֙ יוֹסֵ֔ף בֵּ֥ן פֹּרָ֖ת עֲלֵי־עָ֑יִן בָּנ֕וֹת צָֽעֲדָ֖ה עֲלֵי־שֽׁוּר: |
בֵּן פֹּרָת - means “A man of charm.” פֹּרָת is an Aramaic word similar to: “Let us grant favor (אַפִּרְיוֹן) to Rabbi Shimon,” at the end of Bava Metzia. |
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בֵּן פֹּרָת.
בֶּן חֵן, וְהוּא לְשׁוֹן אֲרַמִּי, אַפִּרְיָן נַמְטְיֵהּ לְרַבִּי שִׁמְעוֹן, בְּסוֹף בָּבָא מְצִיעָא (דף קי"ט):
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בֵּן פֹּרָת עֲלֵי־עָיִן - means: his charm extends to the eye (עַל הָעַיִן) of one who sees him. |
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בֵּן פֹּרָת עֲלֵי־עָיִן.
חִנּוֹ נָטוּי עַל הָעַיִן הָרוֹאָה אוֹתוֹ:
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בנת צָֽעֲדָה עֲלֵי־שֽׁוּר - means: the girls of Egypt would walk along the wall to gaze at his beauty. Many girls (בָּנוֹת – plural) – each one of them climbed up (צָעֲדָה – singular) to a place where she could see him. Another explanation: עֲלֵי שׁוּר means “for seeing him.” שׁוּר has the same meaning as “I behold it (אֲשׁוּרֶנּוּ), but not soon.” There are many aggadic explanations, but this fits best in context of the verse. |
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בנת צָֽעֲדָה עֲלֵי־שֽׁוּר.
בְּנוֹת מִצְרַיִם הָיוּ צוֹעֲדוֹת (עַל הַחוֹמָה) לְהִסְתַּכֵּל בְּיָפְיוֹ, בָּנוֹת הַרְבֵּה, צָעֲדָה כָּל אַחַת וְאַחַת, בְּמָקוֹם שֶׁתּוּכַל לִרְאוֹתוֹ מִשָּׁם: עלי שור: עַל רְאִיָּתוֹ, כְּמוֹ אֲשׁוּרֶנּוּ וְלֹא קָרוֹב (במדבר כ"ד), וּמִדְרַשׁ אַגָּדָה יֵשׁ רַבִּים, וְזֶה נוֹטֶה לְיִשּׁוּב הַמִּקְרָא:
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פֹּרָת - The ת in this word is added for elegance of style, similar to: “regarding (עַל דִּבְרַת) people.” |
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פֹּרָת.
תָּי"ו שֶׁבּוֹ הוּא תִּקּוּן הַלָּשׁוֹן, כְּמוֹ עַל דִּבְרַת בְּנֵי הָאָדָם (קהלת ג'):
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שֽׁוּר - is an infinitive, the same as לָשׁוּר “to gaze.” Thus עֲלֵי שׁוּר means “in order to gaze.” Onkelos’ translation of בָּנוֹת צָעֲדָה עֲלֵי שׁוּר is: תְּרֵין שִׁבְטִין יִפְּקוּן מִבְּנוֹהִי וכו׳ “two tribes will emerge from his sons, who will receive a portion and inheritance.” According to his explanation, the verse writes בָּנוֹת instead of בָּנִים with reference to the female descendants of Manasseh, the daughters of Tzelofchad, who received a portion of land on both sides of the Jordan River. In the same vein, Onkelos’ translation of בֵּן פֹּרָת יוֹסֵף is: בְּרִי דְּיִסְגֵּי יוֹסֵף “Joseph is a fruitful son,” where פֹּרָת has the meaning of being fruitful (פְּרִיָּה) and prolific. “you drew yourself to a great height, Joseph, above the eye of (עֲלֵי עָיִן) Esau; therefore you achieved greatness: – Girls used to walk in order to gaze – to gaze at you when you went out as ruler over Egypt.” Our rabbis further expounded עֲלֵי עָיִן as intimating that the “evil eye” would have no power over his descendants; and also when he blessed Manasseh and Ephraim, he blessed them that they be like fish, on which the “evil eye” has no effect. |
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שֽׁוּר.
כְּמוֹ לָשׁוּר עֲלֵי־שֽׁוּר
בִּשְׁבִיל לָשׁוּר, וְתַרְגּוּם שֶׁל אֻנְקְלוֹס, בָּנוֹת צָעֲדָה עֲלֵי שׁוּר תְּרֵין שִׁבְטִין יִפְּקוּן מִבְּנוֹהִי וְכוּ' וְכָתַב בָּנוֹת עַל שֵׁם בְּנוֹת מְנַשֶּׁה, בְּנוֹת צְלָפְחָד, שֶׁנָּטְלוּ חֵלֶק בִּשְׁנֵי עֶבְרֵי הַיַּרְדֵּן, בְּרִי דְּיִסְגֵּי יוֹסֵף, פֹּרָת לְשׁוֹן פִּרְיָה וּרְבִיָּה; וְיֵשׁ מִקְרָא אַחֵר בּוֹ הַמִּתְיַשְּׁבִים עַל הַלָּשׁוֹן, בְּשָׁעָה שֶׁבָּא עֵשָׂו לִקְרַאת יַעֲקֹב, בְּכֻלָּן קָדְמוּ הָאִמָּהוֹת לָלֶכֶת לִפְנֵי בְּנֵיהֶם לְהִשְׁתַּחֲווֹת, וּבְרָחֵל כְּתִיב נִגַּשׁ יוֹסֵף וְרָחֵל וַיִּשְׁתַּחֲווּ, אָמַר יוֹסֵף רָשָׁע הַזֶּה עֵינוֹ רָמָה, שֶׁמָּא יִתֵּן עֵינָיו בְּאִמִּי, יָצָא לְפָנֶיהָ וְשִׁרְבֵּב קוֹמָתוֹ לְכַסּוֹתָהּ, וְהוּא שֶׁבֵּרְכוֹ אָבִיו בֵּן פֹּרָת – הִגְדַּלְתָּ עַצְמְךָ יוֹסֵף עֲלֵי עַיִן שֶׁל עֵשָׂו, לְפִיכָךְ זָכִיתָ לִגְדֻלָּה בָּנוֹת צָֽעֲדָה עֲלֵי־שֽׁוּר
לְהִסְתַּכֵּל בְּךָ בְּצֵאתְךָ עַל מִצְרַיִם, וְעוֹד דְּרָשׁוּהוּ לְעִנְיָן שֶׁלֹּא יִשְׁלֹט בְּזַרְעוֹ עַיִן הָרָע; וְאַף כְּשֶׁבֵּרֵךְ מְנַשֶּׁה וְאֶפְרַיִם בֵּרְכָם כַּדָּגִים, שֶׁאֵין עַיִן הָרָע שׁוֹלֶטֶת בָּהֶם:
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23Joseph’s brothers embittered his life and became his assailants; they hated him—mocking him with their arrow-sharp tongues. |
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כגוַיְמָֽרֲרֻ֖הוּ וָרֹ֑בּוּ וַיִּשְׂטְמֻ֖הוּ בַּֽעֲלֵ֥י חִצִּֽים: |
וַיְמָֽרֲרֻהוּ וָרֹבּוּ - They embittered his life and became his assailants. His brothers embittered his life, and Potiphar and his wife embittered his life by imprisoning him. וַיְמָרֲרֻהוּ is the same expression as “They embittered (וַיְמָרֲרוּ) their lives.” |
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וַיְמָֽרֲרֻהוּ וָרֹבּוּ.
וַיְמָרְרוּהוּ אֶחָיו, וַיְמָרְרוּהוּ פּוֹטִיפַר וְאִשְׁתּוֹ, לְאָסְרוֹ; לְשׁוֹן וַיְמָרְרוּ אֶת חַיֵּיהֶם:
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וָרֹבּוּ - means his brothers became his adversaries. This word is not in the פָּעֲלוּ (simple active, kal) form, for if so, it should have been vocalized וָרָבוּ, as in: “This is the ‘water of contention,’ because the Israelites contended (רָבוּ)….” And even were it to have the connotation of shooting arrows, it should have been vocalized in this way (וָרָבוּ). Rather, it is a passive form (פֹּעֲלוּ), like: “Be astonished (שֹׁמּוּ), heaven,” which is similar in meaning to הוּשַׁמּוּ (a hof’al-passive form), and similarly: “they are exalted (רוֹמּוּ) for a little,” which is similar in meaning to הוּרְמוּ – except that the forms הוּרְמוּ and הוּשַׁמּוּ indicate action done to a subject by others, whereas שֹׁמּוּ, רוֹמּוּ, and רֹבּוּ signify that these actions were done by themselves – they make themselves astonished, they become exalted of their own accord, and they themselves became adversaries. Similarly: “Be still (דֹּמּוּ), inhabitants of the isle,” which has a similar meaning to נָדַמּוּ (“were stilled” – a nif’al-passive form). Onkelos also translates וָרֹבּוּ in this way: וְנַקְמוֹהִי “and they were vengeful toward him.” |
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וָרֹבּוּ.
נַעֲשׂוּ לוֹ אֶחָיו אַנְשֵׁי רִיב. וְאֵין הַלָּשׁוֹן הַזֶּה לְשׁוֹן פָּעֲלוּ, שֶׁאִם כֵּן הָיָה לוֹ לִנָּקֵד "וָרָבוּ", כְּמוֹ הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ וְגוֹ' (במדבר כ'), וְאַף אִם לְשׁוֹן רְבִיַּת חִצִּים הוּא כָּךְ הָיָה לוֹ לִנָּקֵד; אֵינוֹ אֶלָּא לְשׁוֹן פּוֹעֲלוּ, כְּמוֹ שֹׁמּוּ שָׁמַיִם (ירמיהו ב'), שֶׁהוּא לְשׁוֹן הוּשַׁמּוּ; וְכֵן רוֹמּוּ מְּעַט, שֶׁהוּא לְשׁוֹן הוּרְמוּ, אֶלָּא שֶׁלְּשׁוֹן הוּרְמוּ וְהוּשַׁמּוּ עַל יְדֵי אֲחֵרִים, וּלְשׁוֹן שֹׁמּוּ, רֹמּוּ, רֹבּוּ מֵאֵלֵיהֶם הוּא – מְשׁוֹמְמִים אֶת עַצְמָם, נִתְרוֹמְמוּ מֵעַצְמָם, נַעֲשׂוּ אַנְשֵׁי רִיב, וְכֵן דֹּמּוּ יֹשְׁבֵי אִי, כְּמוֹ נִדְמוּ, וְכֵן תִּרְגֵּם אֻנְקְלוֹס, וְנַקְמוֹהִי:
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בַּֽעֲלֵי חִצִּֽים - means those whose tongues are sharp like arrows (כַּחֵץ). But Onkelos’ translation מָרֵי פַלְגוּתָא “parties of division” explains חִצִּים as being related to: “And the half (הַמֶּחֱצָה) was” – i.e., בַּעֲלֵי חִצִּים means those who were fit to share an inheritance with him. |
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בַּֽעֲלֵי חִצִּֽים.
שֶׁלְּשׁוֹנָם כַּחֵץ, וְתַרְגּוּמוֹ לְשׁוֹן וַתְּהִי הַמֶּחֱצָה, אוֹתָן שֶׁהָיוּ רְאוּיִים לַחֲלֹק עִמּוֹ נַחֲלָה:
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24His power was authoritatively established when one of the hands of his arms was bedecked with Pharaoh’s gold ring, by the agency of God, the Mighty One of Jacob. From there, he became the provider of Jacob, the foundation of Israel.” |
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כדוַתֵּ֤שֶׁב בְּאֵיתָן֙ קַשְׁתּ֔וֹ וַיָּפֹ֖זּוּ זְרֹעֵ֣י יָדָ֑יו מִידֵי֙ אֲבִ֣יר יַֽעֲקֹ֔ב מִשָּׁ֥ם רֹעֶ֖ה אֶ֥בֶן יִשְׂרָאֵֽל: |
וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ - means it was firmly established; “his power.” |
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וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ.
נִתְיַשְּׁבָה בְּחֹזֶק קַשְׁתּוֹ חָזְקוֹ:
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וַיָּפֹזּוּ זְרֹעֵי יָדָיו - The hands of his arms were bedecked with gold. This refers to the placing of Pharaoh’s ring on his hand – וַיָּפֹזּוּ being of the same root as “fine gold (זָהָב מוּפָז).” This happened to him because of (מִידֵי) the Holy One, blessed be He, who is “the Mighty One of Jacob (אֲבִיר יַעֲקֹב),” and from there (מִשָּׁם) he rose to become רֹעֶה אֶבֶן יִשְׂרָאֵל – “a provider for ‘the stone of Israel’” – i.e., the foundation of Israel. אֶבֶן here has the same sense as הָאֶבֶן הָרֹאשָׁה “the main stone,” where it denotes royalty. Onkelos also translates the verse in this sense: וַתֵּשֶׁב – וְתָבַת בְּהוֹן נְבִיאוּתֵהּ “In them was fulfilled his prophecy” – i.e., the dreams which he dreamed about them; עַל דְּקַיֵּם אוֹרַיְתָא בְּסִתְרָא “because he secretly kept the Torah” – this is an addition by Onkelos which is not a translation of the Hebrew words in the verse; וְשַׁוִי בְתוּקְפָא רוֹחֲצָנֵהּ “and he placed in the Almighty his trust” is the translation of בְּאֵיתָן קַשְׁתּוֹ. This is how the translation corresponds to the Hebrew: His prophecy was fulfilled, because the might of the Holy One, blessed be He, was for him as a bow and assurance. בְּכֵן יִתְרְמָא דְהַב עַל דְּרָעוֹהִי “therefore gold was placed on his arms” is Onkelos’ translation of: לְכָךְ וַיָּפֹזּוּ זְרֹעֵי יָדָיו, the word וַיָּפֹזּוּ being derived from פָּז “fine gold.” |
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וַיָּפֹזּוּ זְרֹעֵי יָדָיו.
זוֹ הִיא נְתִינַת טַבַּעַת עַל יָדוֹ, לְשׁוֹן זָהָב מוּפָז, זֹאת הָיְתָה לוֹ מִידֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא אֲבִיר יַעֲקֹב, וּמִשָּׁם עָלָה לִהְיוֹת רֹעֶה אֶבֶן יִשְׂרָאֵל – עִקָּרָן שֶׁל יִשְׂרָאֵל, לְשׁוֹן הָאֶבֶן הָרֹאשָׁה, לְשׁוֹן מַלְכוּת; וְאֻנְקְלוֹס אַף הוּא כָךְ תִּרְגְּמוֹ ותשב – וְתָבַת בְּהוֹן נְבִיאוּתֵהּ, הַחֲלוֹמוֹת אֲשֶׁר חָלַם לָהֶם – עַל דְּקַיֵּם אוֹרַיְתָא בְּסִתְרָא, תּוֹסֶפֶת הוּא, וְלֹא מִלָּשׁוֹן עִבְרִי שֶׁבַּמִּקְרָא, – וְשַׁוִּי תוּקְפָא רוֹחֲצָנֵהּ תַּרְגּוּם שֶׁל בְּאֵיתָן קַשְׁתּוֹ, וְכָךְ לְשׁוֹן הַתַּרְגּוּם עַל הָעִבְרִי: וַתֵּשֶׁב נְבוּאָתוֹ בִּשְׁבִיל שֶׁאֵיתָנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הָיְתָה לוֹ לְקֶשֶׁת וּלְמִבְטָח, בְּכֵן יִתְרְמָא דְּהַב עַל דְּרָעוֹהִי – לְכָךְ וַיָּפֹזּוּ זְרֹעֵי יָדָיו, לְשׁוֹן פָּז:
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אֶבֶן יִשְׂרָאֵֽל - Onkelos takes the word אֶבֶן as a contraction of אָב וּבֵן. He therefore translates it as אֲבָהָן וּבְנִין “fathers and sons,” referring to Jacob and his children. |
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אֶבֶן יִשְׂרָאֵֽל.
לְשׁוֹן נוֹטָרִיקוֹן אָב וּבֵן, אֲבָהָן וּבְנִין – יַעֲקֹב וּבָנָיו:
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וַיָּפֹזּוּ זְרֹעֵי יָדָיו - arms was bedecked. Like "and they were spread", since his seed came from between the fingers of his hands. |
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וַיָּפֹזּוּ זְרֹעֵי יָדָיו.
כְּמוֹ וַיָּפוֹצוּ, שֶׁיָּצָא הַזֶּרַע מִבֵּין אֶצְבְּעוֹת יָדָיו:
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מִידֵי אֲבִיר יַֽעֲקֹב - the Mighty One of Jacob. Because his father’s image appeared to him, etc., as related in Sotah (36b). |
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מִידֵי אֲבִיר יַֽעֲקֹב.
שֶׁנִרְאֲתָה לוֹ דְמוּת דְּיוֹקְנוֹ שֶׁל אָבִיו וְכוּ', כִּדְאִיתָא בְּסוֹטָה (דף ל"ו, ב'):
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25Addressing Joseph directly, Jacob continued, “You received help from the God of your father, who will continue to help you in the future, because your heart remained with Him, the Almighty. He will bless you with blessings of dew from heaven above and blessings of springs flowing from the depths that lie below, as well as with blessings of fertile insemination for your male progeny and of wombs that do not miscarry for your female progeny. |
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כהמֵאֵ֨ל אָבִ֜יךָ וְיַעְזְרֶ֗ךָּ וְאֵ֤ת שַׁדַּי֙ וִֽיבָ֣רֲכֶ֔ךָּ בִּרְכֹ֤ת שָׁמַ֨יִם֙ מֵעָ֔ל בִּרְכֹ֥ת תְּה֖וֹם רֹבֶ֣צֶת תָּ֑חַת בִּרְכֹ֥ת שָׁדַ֖יִם וָרָֽחַם: |
מֵאֵל אָבִיךָ - From the God of your father - did this happen to you, and He “will help you.” |
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מֵאֵל אָבִיךָ.
הָיְתָה לְךָ זֹאת וְהוּא יַעְזְרֶךָּ:
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וְאֵת שַׁדַּי - With the Almighty - means: and your heart was with the Holy One, blessed be He, when you did not heed the words of your master’s wife – so He “will bless you.” |
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וְאֵת שַׁדַּי.
וְעִם הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה לִבְּךָ כְּשֶׁלֹּא שָׁמַעְתָ לְדִבְרֵי אֲדוֹנָתְךָ, וְהוּא יְבָרְכֶךָּ:
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בִּרְכֹת שָׁדַיִם וָרָֽחַם - Its meaning is as Onkelos translates it: בִּרְכָתָא דְאַבָּא וּדְאִמָּא “blessings of father and mother” – i.e., may the progenitors and the childbearing women be blessed, that the males implant in the females a drop fit for conception, and that the females do not lose what is in their womb by miscarrying. |
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בִּרְכֹת שָׁדַיִם וָרָֽחַם.
בִּרְכָתָא דְּאַבָּא וּדְאִמָּא, כְּלוֹמַר, יִתְבָּרְכוּ הַמּוֹלִידִים וְהַיּוֹלְדוֹת, שֶׁיִּהְיוּ הַזְּכָרִים מַזְרִיעִין טִפָּה הָרְאוּיָה לְהֵרָיוֹן, וְהַנְּקֵבוֹת לֹא יְשַׁכְּלוּ אֶת רֶחֶם שֶׁלָּהֶן לְהַפִּיל עֻבָּרֵיהֶן:
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שָׁדַיִם - The words יָרֹה יִיָּרֶה are translated as אִשְׁתְּדָאָה יִשְׁתְּדֵי “will surely be cast down.” Similarly, the word שָׁדַיִם, of the same root, is used here for progenitors, because semen shoots (יוֹרֶה) like an arrow. |
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שָׁדַיִם.
יָרֹה יִיָּרֶה מְתַּרְגְּמִינַן אִשְׁתְּדָאָה יִשְׁתְּדִי, אַף שָׁדַיִם כָּאן עַל שֵׁם שֶׁהַזֶּרַע יוֹרֶה כַּחֵץ:
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26The blessings that God bestowed upon me, your father, have surpassed the blessings He bestowed upon my forebears, for He blessed me to spread out to the utmost bounds of the world’s hills. May these blessings rest upon the head of Joseph, upon the head of the one who was separated from his brothers. |
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כובִּרְכֹ֣ת אָבִ֗יךָ גָּֽבְרוּ֙ עַל־בִּרְכֹ֣ת הוֹרַ֔י עַד־תַּֽאֲוַ֖ת גִּבְעֹ֣ת עוֹלָ֑ם תִּֽהְיֶ֨יןָ֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקָדְקֹ֖ד נְזִ֥יר אֶחָֽיו: |
בִּרְכֹת אָבִיךָ גָּֽבְרוּ וגו' - means: The blessings with which the Holy One, blessed be He, blessed me are great beyond the blessings with which He blessed my parents – |
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בִּרְכֹת אָבִיךָ גָּֽבְרוּ וגו'.
הַבְּרָכוֹת שֶׁבֵּרְכַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא גָּבְרוּ וְהָלְכוּ עַל הַבְּרָכוֹת שֶׁבֵּרַךְ אֶת הוֹרַי:
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עַד־תַּֽאֲוַת גִּבְעֹת עוֹלָם - To the utmost bounds of the world’s hills - i.e., because the blessings I received were extended to the far ends of the farthest hills in the world – for God gave me an open, unlimited blessing, reaching as far as the four ends of the world, as it says, “and you will spread out powerfully to the west, to the east…” – a blessing that He did not say to our father Abraham nor to Isaac. For to Abraham He said, “Raise your eyes and look…for I will give you all the land that you see” – and He showed him only the Land of Israel; and to Isaac He said, “for I will give all these lands to you and your descendants, and I will fulfill the oath that I made to your father Abraham.” It is to this special blessing that Isaiah refers: “I will nourish you from the inheritance of your father Jacob” – and it does not say “the inheritance of Abraham.” |
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עַד־תַּֽאֲוַת גִּבְעֹת עוֹלָם.
לְפִי שֶׁהַבְּרָכוֹת שֶׁלִּי גָּבְרוּ עַד סוֹף גְּבוּלֵי גִּבְעוֹת עוֹלָם, שֶׁנָּתַן לִי בְּרָכָה פְרוּצָה בְּלִי מְצָרִים, מַגַּעַת עַד אַרְבַּע קְצוֹת הָעוֹלָם, שֶׁנֶּאֱמַר וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְגוֹ', מַה שֶּׁלֹּא אָמַר לְאַבְרָהָם אָבִינוּ וּלְיִצְחָק; לְאַבְרָהָם אָמַר שָׂא נָא עֵינֶיךָ וּרְאֵה צָפוֹנָה וְגוֹ' כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה, וְלֹא הֶרְאָהוּ אֶלָּא אֶרֶץ יִשְׂרָאֵל בִּלְבָד; לְיִצְחָק אָמַר לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת הַשְּׁבֻעָה וְגוֹ', וְזֶהוּ שֶׁאָמַר יְשַׁעְיָה (ישעיהו נ"ח) וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ, וְלֹא אָמַר נַחֲלַת אַבְרָהָם:
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תַּֽאֲוַת - is “asomalz” in Old French (“bounds”); this is how Menachem ben Saruk classified it. |
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תַּֽאֲוַת.
אשׁמו"לץ בְּלַעַז, כָּךְ חִבְּרוֹ מְנַחֵם בֶּן סָרוּק:
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הוֹרַי - My forebears. This word is from the word הֵרָיוֹן “conception,” meaning: those who conceived me in my mother’s womb. It can also be used concerning a father, as in: “a man caused conception (הֹרָה).” |
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הוֹרַי.
לְשׁוֹן הֵרָיוֹן, שֶׁהוֹרוּנִי בִּמְעֵי אִמִּי, כְּמוֹ הֹרָה גָבֶר (איוב ג'):
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עַד־תַּֽאֲוַת - means “until the far ends,” as in “You will draw a line (וְהִתְאַוִּיתֶם) for the eastern border,” and “draw a line (תְּתָאוּ) until the entrance of Chamat.” |
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עַד־תַּֽאֲוַת.
עַד קְצוֹת, כְּמוֹ וְהִתְאַוִּיתֶם לָכֶם לִגְבוּל קֵדְמָה (במדבר ל"ד), תְּתָאוּ לְבֹא חֲמָת (שם):
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תִּֽהְיֶיןָ - They shall be - all of them – “upon the head of Joseph.” |
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תִּֽהְיֶיןָ.
כֻּלָּם לְרֹאשׁ יוֹסֵף:
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נְזִיר אֶחָֽיו - Its meaning is as Onkelos translates it: פְּרִישָׁא דַאֲחוֹהִי “who was separated from his brothers.” נְזִיר has the same meaning as in “they must abstain (וְיִנָּזְרוּ) from the holy things of the Israelites,” and: “they drew back (נָזֹרוּ אָחוֹר) from God.” And our rabbis interpreted וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ regarding Joseph’s suppression of his urge concerning his master Potiphar’s wife. The verse calls it קשת (lit., “bow”) because semen is released like an arrow. וַיָּפֹזּוּ זְרֹעֵי יָדָיו – וַיָּפֹזּוּ is used here in the sense of וַיָּפֹצוּ (lit.) “they dispersed,” indicating that the semen was released from between the fingers of his hands. מִידֵי אֲבִיר יַעֲקֹב refers to how a vision of his father’s face appeared to him, etc., as it states in Sotah. But Onkelos translates עוֹלָם…תַּאֲוַת in the sense of desire (תַּאֲוָה) and longing, and גִּבְעֹת in the sense of “the pillars of the earth”: that his mother Rebecca longed for him to have the blessings and drove him to receive them. |
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נְזִיר אֶחָֽיו.
פְּרִישָׁא דַּאֲחוֹהִי, שֶׁנִּבְדַּל מֵאֶחָיו, כְּמוֹ וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי יִשְׂרָאֵל (ויקרא כ"ב), נָזֹרוּ אָחוֹר (ישעיהו א') וְרַבּוֹתֵינוּ דָרְשׁוּ וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ עַל כְּבִישַׁת יִצְרוֹ בְּאֵשֶׁת אֲדֹנָיו, וְקוֹרְאוֹ קֶשֶׁת, עַל שֵׁם שֶׁהַזֶּרַע יוֹרֶה כַּחֵץ. וְאֻנְקְלוֹס תִּרְגֵּם תַּאֲוַת עוֹלָם לְשׁוֹן תַּאֲוָה וְחֶמְדָה, וְגִבְעוֹת לְשׁוֹן מְצֻקֵי אֶרֶץ שֶׁחִמְּדַתָּן אִמּוֹ וְהִזְקִיקַתּוּ לְקַבְּלָם:
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