Bereshit (Genesis) Chapter 49

1Jacob called for his sons and said, "Gather and I will tell you what will happen to you at the end of days.   אוַיִּקְרָ֥א יַֽעֲקֹ֖ב אֶל־בָּנָ֑יו וַיֹּ֗אמֶר הֵאָֽסְפוּ֙ וְאַגִּ֣ידָה לָכֶ֔ם אֵ֛ת אֲשֶׁר־יִקְרָ֥א אֶתְכֶ֖ם בְּאַֽחֲרִ֥ית הַיָּמִֽים:
and I will tell you, etc. He attempted to reveal the End, but the Shechinah withdrew from him. So he began to say other things. — [from Pesachim 56a, Gen. Rabbah 98:2]   וְאַגִּידָה לָכֶם  בִּקֵּשׁ לְגַלּוֹת אֶת הַקֵּץ וְנִסְתַּלְּקָה מִמֶּנּוּ שְׁכִינָה וְהִתְחִיל אוֹמֵר דְּבָרִים אַחֵרִים:
2Gather and listen, sons of Jacob, and listen to Israel, your father.   בהִקָּֽבְצ֥וּ וְשִׁמְע֖וּ בְּנֵ֣י יַֽעֲקֹ֑ב וְשִׁמְע֖וּ אֶל־יִשְׂרָאֵ֥ל אֲבִיכֶֽם:
3Reuben, you are my firstborn, my strength and the first of my might. [You should have been] superior in rank and superior in power.   גרְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז:
and the first of my might That is, his first drop [of semen], for he had never experienced a nocturnal emission. — [from Yeb. 76a]   וְרֵאשִׁית אוֹנִי  הִיא טִפָּה רִאשׁוֹנָה, שֶׁלֹּא רָאָה קֶרִי מִיָּמָיו (בראשית רבה):
my might Heb. אוֹנִי, my strength, similar to: “I have found power (אוֹן) for myself” (Hos. 12:9); “because of His great might (אוֹנִים)” (Isa. 40:26); “and to him who has no strength (אוֹנִים)” (ibid. 29). - [from Targum Onkelos]   אוֹנִי  כּוֹחִי, כְּמוֹ מָצָאתִי אוֹן לִי (הושע י"ב), מֵרֹב אוֹנִים, וּלְאֵין אוֹנִים (ישעיהו מ'):
superior in rank Heb. שְׂאֵת יֶתֶר. You were fit to be superior over your brothers with the priesthood, an expression of raising up the hands (נְשִׂיאוּת כַּפַיִם) [to recite the priestly blessing]. — [from Gen. Rabbah 99:6]   יֶתֶר שְׂאֵת  רָאוּי הָיִיתָ לִהְיוֹת יֶתֶר עַל אַחֶיךָ בִכְהֻנָּה, לְשׁוֹן נְשִׂיאוּת כַּפַּיִם:
and superior in power Heb. וְיֶתֶר עָז, [i.e. superior] with kingship, like “And He will grant strength (עֹז) to His king” (I Sam. 2:10) and what caused you to lose all this? - [from Gen. Rabbah 99:6]   וְיֶתֶר עָֽז  בְּמַלְכוּת, כְּמוֹ: וְיִתֶּן עֹז לְמַלְכּוֹ (שמואל א ב'), וּמִי גָּרַם לְךָ לְהַפְסִיד כָּל אֵלֶּה?
4[You have] the restlessness of water; [therefore,] you shall not have superiority, for you ascended upon your father's couch; then you profaned [Him Who] ascended upon my bed.   דפַּ֤חַז כַּמַּ֨יִם֙ אַל־תּוֹתַ֔ר כִּ֥י עָלִ֖יתָ מִשְׁכְּבֵ֣י אָבִ֑יךָ אָ֥ז חִלַּ֖לְתָּ יְצוּעִ֥י עָלָֽה:
[You have] the restlessness of water The restlessness and the haste with which you hastened to display your anger, similar to water which hastens on its course. Therefore-   פַּחַז כַּמַּיִם  הַפַּחַז וְהַבֶּהָלָה אֲשֶׁר מִהַרְתָּ לְהַרְאוֹת כַּעַסְךָ כַּמַּיִם הַלָּלוּ הַמְמַהֲרִים לִמְרוּצָתָם, לְכָךְ
you shall not have superiority You shall no longer receive all these superior positions that were fit for you. Now what was the restlessness that you exhibited?   אַל־תּוֹתַר  אַל תַּרְבֶּה לִטֹּל כָּל הַיְתֵרוֹת הַלָּלוּ שֶׁהָיוּ רְאוּיוֹת לְךָ, וּמַהוּ הַפַּחַז אֲשֶׁר פָּחַזְתָּ? כי עלית משכבי אביך:
for you ascended upon your father’s couch; then you profaned that Name that ascended my couch. That is the Shechinah, which was accustomed to going up on my bed. — [from Shab. 55b]   אָז חִלַּלְתָּ  אוֹתוֹ שֶׁעָלָה עַל יְצוּעִי – וְהִיא שְׁכִינָה שֶׁהָיָה דַרְכָּהּ לִהְיוֹת עוֹלָה עַל יְצוּעִי:
the restlessness Heb. פַּחַז. This is a noun; therefore, it is accented on the first syllable, and the entire word is vowelized with the “pattach.” [I.e., each syllable is vowelized with a “pattach.”] If it were a [verb in] past tense, [meaning: he was restless,] it would be vowelized פָּחַז, half with a “kamatz” and half with a “pattach,” and it would be accented on the latter syllable (פָּחַז).   פַּחַז  שֵׁם דָּבָר הוּא, לְפִיכָךְ טַעֲמוֹ לְמַעְלָה, וְכֻלּוֹ נָקוּד פַּתָּח, וְאִלּוּ הָיָה לְשׁוֹן עָבָר, הָיָה נָקוּד חֶצְיוֹ קָמָץ וְחֶצְיוֹ פַּתָּח וְטַעְמוֹ לְמַטָּה:
my bed Heb. יְצוּעִי, a term denoting a bed, because it is spread (מַצִּיעִים) with mattresses and sheets. There are many similar occurrences: “If I shall go up on the bed that was spread for me (יְצוּעָי)” (Ps. 132:3); “when I remember You on my couch (יְצוּעָי)” (ibid. 63:7). - [from Targum Onkelos]   יְצוּעִי  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):
5Simeon and Levi are brothers; stolen instruments are their weapons.   השִׁמְע֥וֹן וְלֵוִ֖י אַחִ֑ים כְּלֵ֥י חָמָ֖ס מְכֵרֹֽתֵיהֶֽם:
Simeon and Levi are brothers [They were] of one [accord in their] plot against Shechem and against Joseph: “So they said one to the other, ‘…So now, let us kill him…’ ” (Gen. 37:19). Who were “they?” If you say [that it was] Reuben or Judah, [that cannot be because] they did not agree to kill him. If you say [that it was] the sons of the maidservants, [that cannot be because] their hatred [toward him] was not [so] unmitigated [that they would want to kill him], for it is stated: “and he was a lad [and was] with the sons of Bilhah” (Gen. 37:2). [It could not have been] Issachar and Zebulun [because they] would not have spoken before their older brothers. [Thus,] by necessity [we must say that] they were Simeon and Levi, whom their father called “brothers.” - [from Gen. Rabbah, Shitah Chadashah]   שִׁמְעוֹן וְלֵוִי אַחִים  בְּעֵצָה אַחַת עַל שְׁכֶם וְעַל יוֹסֵף; וַיֹּאמְרוּ אִישׁ אֶל אָחִיו, וְעַתָּה לְכוּ וְנַהַרְגֵהוּ, מִי הֵם? אִם תֹּאמַר רְאוּבֵן אוֹ יְהוּדָה, הֲרֵי לֹא הִסְכִּימוּ בַּהֲרִיגָתוֹ; אִם תֹּאמַר 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:
stolen instruments This craft of murder is in their hands wrongfully, [for] it is [part] of Esau’s blessing. It is his craft, and you (Simeon and Levi) have stolen it from him. — [from Tanchuma Vayechi 9]   כְּלֵי חָמָס  אֻמָּנוּת זוֹ שֶׁל רְצִיחָה, חָמָס הוּא בִידֵיהֶם – מִבִּרְכַּת עֵשָׂו הִיא זוֹ, אֻמָּנוּת שֶׁלּוֹ הִיא – וְאַתֶּם חֲמַסְתֶּם אוֹתָהּ הֵימֶנּוּ:
their weapons Heb. מְכֵרֹתֵיהֶם, a term denoting weapons. In Greek, the word for sword is “machir” (Tanchuma Vayechi 9). Another explanation: מְכֵרֹתֵיהֶם means: In the land of their dwelling (מְגוּרָתָם) they conducted themselves with implements of violence, like “Your dwelling place (מְכֹרֹתַיךּ‏ִ) and your birthplace (וּמוֹלְדֹתַיךּ‏ִ)” (Ezek. 16:3). This is Onkelos’s translation. — [from Tanchuma Vayechi 9]   מְכֵרֹֽתֵיהֶֽם  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:
6Let my soul not enter their counsel; my honor, you shall not join their assembly, for in their wrath they killed a man, and with their will they hamstrung a bull.   ובְּסֹדָם֙ אַל־תָּבֹ֣א נַפְשִׁ֔י בִּקְהָלָ֖ם אַל־תֵּחַ֣ד כְּבֹדִ֑י כִּ֤י בְאַפָּם֙ הָ֣רְגוּ אִ֔ישׁ וּבִרְצֹנָ֖ם עִקְּרוּ־שֽׁוֹר:
Let my soul not enter their counsel This is the [future] incident of Zimri [that Jacob is referring to], when the tribe of Simeon gathered to bring the Midianitess before Moses, and they said to him, “Is this one forbidden or permitted? If you say she is forbidden, who permitted you to marry Jethro’s daughter?” Let my name not be mentioned in connection with that affair. [Therefore, the Torah depicts Zimri as] “Zimri the son of Salu, the prince of a father’s house of the Simeonites” (Num. 25:14), but [Scripture] did not write, “the son of Jacob.” - [from Sanh. 82a, Gen. Rabbah 99:6]   בְּסֹדָם אַל־תָּבֹא נַפְשִׁי  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:
their assembly When Korah, who is of the tribe of Levi, assembles the whole congregation against Moses and against Aaron. — [From Tanchuma Vayechi 10]   בִּקְהָלָם  כְּשֶׁיַּקְהִיל קֹרַח, שֶׁהוּא מִשִּׁבְטוֹ שֶׁל לֵוִי, אֶת כָּל הָעֵדָה עַל מֹשֶׁה וְעַל אַהֲרֹן,
my honor, you shall not join My name shall not join them there, as it is said: “Korah the son of Izhar the son of Kehath the son of Levi” (Num. 16:1), but it does not say, “the son of Jacob.” In (I) Chronicles (7:22), however, when the lineage of the sons of Korach is given regarding the platform, it says,“the son of Korah the son of Izhar the son of Kehath the son of Levi the son of Israel.” - [from Tanchuma Vayechi   אַל־תֵּחַד 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'):
my honor, you shall not join כָּבוֹד, honor, is a masculine noun. [Therefore,] you must explain [this passage] as if he (Jacob) is speaking to the honor and saying, “You, my honor, shall not join them,” like “You shall not join (תֵחַד) them in burial” (Isa. 14:20). [Since the word (תֵּחַד) includes a prefixed “tav,” it can be either the second person masculine or the third person feminine. Since כָּבוֹד is a masculine noun, the verb must be second person.]   אַל־תֵּחַד 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):
for in their wrath they killed a man These are Hamor and the men of Shechem, and all of them are considered as no more than one man. And so [Scripture] says regarding Gideon, “And you shall smite Midian as one man” (Jud. 6:16), and similarly regarding the Egyptians, “a horse and its rider He cast into the sea” (Exod. 15:1). This is its midrashic interpretation (Gen. Rabbah 99:6), but its simple meaning is that many men are called “a man,” each one individually. In their wrath they (Simeon and Levi) killed every man with whom they were angry. Similarly, “and he learned to attack prey; he devoured men (אָדָם)” (Ezek. 19:3).   כִּי בְאַפָּם הָרְגוּ אִישׁ  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):
and with their will they hamstrung a bull They wanted to “uproot” Joseph, who was called “bull,” as it is said: “The firstborn of his bull-he has majesty” (Deut. 33:17). עִקְרוּ means esjareter in Old French, to hamstring, an expression similar to “You shall hamstring their horses” (Josh. 11:6). - [From Targum Yerushalmi]   וּבִרְצֹנָם עִקְּרוּ־שֽׁוֹר  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):
7Cursed be their wrath for it is mighty, and their anger because it is harsh. I will separate them throughout Jacob, and I will scatter them throughout Israel.   זאָר֤וּר אַפָּם֙ כִּ֣י עָ֔ז וְעֶבְרָתָ֖ם כִּ֣י קָשָׁ֑תָה אֲחַלְּקֵ֣ם בְּיַֽעֲקֹ֔ב וַֽאֲפִיצֵ֖ם בְּיִשְׂרָאֵֽל:
Cursed be their wrath for it is mighty Even at the time of castigation, he cursed only their wrath. This is [in agreement with the idea behind] what Balaam said, “What shall I curse, which God did not curse?” (Num. 23:8). - [From Gen. Rabbah 99:6]   אָרוּר אַפָּם כִּי עָז  אֲפִלּוּ בִּשְׁעַת תּוֹכֵחָה לֹא קִלֵּל אֶלָּא אַפָּם, וְזֶהוּ שֶׁאָמַר בִּלְעָם מָה אֶקֹּב לֹא קַבֹּה אֵל (במדבר כ"ג):
I will separate them throughout Jacob I will separate them from one another so that Levi will not be numbered among the tribes; hence they are separated. Another explanation: There are no [itinerant] paupers, scribes, or teachers of children except from [the tribe of] Simeon, so that they should be scattered. The tribe of Levi was made to go around to the threshing floors for heave offerings and tithes; thus he caused him to be dispersed in a respectable way. — [From Gen. Rabbah 98:5, 99:6, Shitah Chadashah]   אֲחַלְּקֵם בְּיַֽעֲקֹב  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:
8Judah, [as for] you, your brothers will acknowledge you. Your hand will be at the nape of your enemies, [and] your father's sons will prostrate themselves to you.   חיְהוּדָ֗ה אַתָּה֙ יוֹד֣וּךָ אַחֶ֔יךָ יָֽדְךָ֖ בְּעֹ֣רֶף אֹֽיְבֶ֑יךָ יִשְׁתַּֽחֲו֥וּ לְךָ֖ בְּנֵ֥י אָבִֽיךָ:
Judah, [as for] you, your brothers will acknowledge you Since he reproved the first ones (Reuben, Simeon, and Levi) with reproach, Judah began retreating backwards [so that he (Jacob) would not reprove him for the deed involving Tamar (Gen. 38:16). So Jacob called him with words of appeasement, “Judah, you are not like them.” - [From Shitah Chadashah]   יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ  לְפִי שֶׁהוֹכִיחַ אֶת הָרִאשׁוֹנִים בְּקִנְטוּרִים, הִתְחִיל יְהוּדָה נָסוֹג לַאֲחוֹרָיו, (שֶׁלֹּא יוֹכִיחֶנּוּ עַל מַעֲשֵׂה תָמָר) וּקְרָאוֹ יַעֲקֹב בְּדִבְרֵי רִצּוּי, יְהוּדָה לֹא אַתָּה כְמוֹתָם (בראשית רבה):
Your hand will be at the nape of your enemies In the time of David: “And of my enemies-you have given me the back of their necks” (II Sam. 22:41). - [From Gen. Rabbah 98:9]   יָֽדְךָ בְּעֹרֶף אֹֽיְבֶיךָ  בִּימֵי דָּוִד – וְאֹיְבַי תַּתָּה לִּי עֹרֶף (שמואל ב כ"ב):
your father’s sons Since they were [born] from many wives, he did not say, “your mother’s sons,” after the manner that Isaac said (Gen. 27:29). - [From Gen. Rabbah 98:6]   בְּנֵי אָבִֽיךָ  עַל שֵׁם שֶׁהָיוּ מִנָּשִׁים הַרְבֵּה, לֹא אָמַר בְּנֵי אִמֶּךָ כְּדֶרֶךְ שֶׁאָמַר יִצְחָק:
9A cub [and] a grown lion is Judah. From the prey, my son, you withdrew. He crouched, rested like a lion, and like a lion, who will rouse him?   טגּ֤וּר אַרְיֵה֙ יְהוּדָ֔ה מִטֶּ֖רֶף בְּנִ֣י עָלִ֑יתָ כָּרַ֨ע רָבַ֧ץ כְּאַרְיֵ֛ה וּכְלָבִ֖יא מִ֥י יְקִימֶֽנּוּ:
A cub [and] a grown lion is Judah He prophesied about David, who was at first like a cub: “When Saul was king over us, it was you who led Israel out and brought them in” (II Sam. 5:2), and at the end a lion, when they made him king over them. This is what Onkelos means in his translation by יְהֵא בְּשֵׁירוּיָא שִׁלְטוֹן, [he shall be a ruler] in his beginning.   גּוּר אַרְיֵה  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:
from the prey From what I suspected of you, (namely) that “Joseph has surely been torn up; a wild beast has devoured him” (Gen. 37: 33). This referred to Judah, who was likened to a lion. - [from Tanchuma Vayigash 9]   מִטֶּרֶף  מִמַּה שֶּׁחֲשַׁדְתִּיךָ בְּטָרֹף טֹרַף יוֹסֵף חַיָּה רָעָה אֲכָלָתְהוּ – וְזֶהוּ יְהוּדָה שֶׁנִּמְשַׁל לְאַרְיֵה –
my son, you withdrew Heb. עָלִיתָ, you withdrew yourself and said, “What is the gain [if we slay our brother and cover up his blood]?” (Gen. 37:26) (Gen. Rabbah 99:8). Similarly, [Judah withdrew] from killing Tamar, when he confessed, “She is right, [it is] from me…” (Gen. 38: 26) (Aggadath Bereshith 83). Therefore, “he crouched, lay down, etc.” [This was fulfilled] in the time of Solomon, “every man under his vine, etc.” (I Kings 5:5) (Gen. Rabbah 98:7).   בְּנִי עָלִיתָ  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'):
10The scepter shall not depart from Judah, nor the student of the law from between his feet, until Shiloh comes, and to him will be a gathering of peoples.   ילֹֽא־יָס֥וּר שֵׁ֨בֶט֙ מִֽיהוּדָ֔ה וּמְחֹקֵ֖ק מִבֵּ֣ין רַגְלָ֑יו עַ֚ד כִּֽי־יָבֹ֣א שִׁילֹ֔ה וְל֖וֹ יִקְּהַ֥ת עַמִּֽים:
The scepter shall not depart from Judah from David and thereafter. These (who bear the scepter after the termination of the kingdom) are the exilarchs (princes) in Babylon, who ruled over the people with a scepter, [and] who were appointed by royal mandate. — [From Sanh. 5a]   לֹֽא־יָסוּר שֵׁבֶט מִֽיהוּדָה  מִדָּוִד וָאֵילָךְ, אֵלּוּ רָאשֵׁי גָּלֻיּוֹת שֶׁבְּבָבֶל, שֶׁרוֹדִים אֶת הָעָם בַּשֵּׁבֶט שֶׁמְּמֻנִּים עַל פִּי הַמַּלְכוּת (בראשית רבה):
nor the student of the law from between his feet Students. These are the princes of the land of Israel. — [From Sanh. 5a]   וּמְחֹקֵק מִבֵּין רַגְלָיו  הַתַּלְמִידִים, אֵלּוּ נְשִׂיאֵי אֶרֶץ יִשְׂרָאֵל:
until Shiloh comes [This refers to] the King Messiah, to whom the kingdom belongs (שֶׁלוֹ) , and so did Onkelos render it: [until the Messiah comes, to whom the kingdom belongs]. According to the Midrash Aggadah, [“Shiloh” is a combination of] שַׁי לוֹ, a gift to him, as it is said: “they will bring a gift to him who is to be feared” (Ps. 76:12). - [From Gen. Rabbah ed. Theodore-Albeck p. 1210 ]   עַד כִּֽי־יָבֹא שִׁילֹה  מֶלֶךְ הַמָּשִׁיחַ שֶׁהַמְּלוּכָה שֶׁלּוֹ, וְכֵן תִּרְגְּמוֹ אֻנְקְלוֹס. וּמִדְרַשׁ אַגָּדָה שִׁילוֹ – שַׁי לוֹ, שֶׁנֶּאֱמַר, יֹבִילוּ שַׁי לַמּוֹרָא (תהילים ע"ו):
and to him will be a gathering of peoples Heb. יִקְּהַת עַמִּים denoting a gathering of peoples, for the “yud” of (יִקְּהַת) is part of the root [and not a prefix], like “with your brightness (יִפְעָתֶךָ‏ֶ)” (Ezek. 28: 17), and sometimes [the “yud” is] omitted. Many letters are subject to this rule, and they are called defective roots, like the “nun” of נוֹגֵף (smite), נוֹשֵׁךְ (bite), and the “aleph” of “and my speech (אַחְוָתִי) in your ears” (Job 13:17); and [the “aleph”] of “the scream of (אִבְחַת) the sword” (Ezek. 21:20); and [the “aleph”] of “a jug (אָסוּךְ‏) of oil” (II Kings 4:2). This too, is [a noun meaning] a gathering of peoples, [meaning: a number of nations who unite to serve God and join under the banner of the King Messiah] as it is said: “to him shall the nations inquire” (Isa. 11:10). Similar to this is “The eye that mocks the father and despises the mother’s wrinkles (לְיִקְּהַת אֵם)” (Prov. 30:17), [i.e., meaning] the gathering of wrinkles in her face, due to her old age. And in the Talmud [we find]: “were sitting and gathering assemblies וּמַקְהוֹ אַקְהָתָא in the streets of Nehardea” [Pumbeditha] in Tractate Yebamtoh (110b). He (Jacob) could also have said: קְהִיּת עַמִּים [Since the “yud” of יִקְהַת is not a prefix denoting the third person masculine singular, but is a defective root, the form קְהִיּת עַמִּים would be just as appropriate.]- [From Gen. Rabbah 98:9]   וְלוֹ יִקְּהַת עַמִּֽים  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:
11He binds his foal to a vine, and to a tendril [he binds] his young donkey. [He launders] his garment with wine, and with the blood of grapes binds his raiment.   יאאֹֽסְרִ֤י לַגֶּ֨פֶן֙ עִיר֔וֹ (כתיב עירה) וְלַשּֽׂרֵקָ֖ה בְּנִ֣י אֲתֹנ֑וֹ כִּבֵּ֤ס בַּיַּ֨יִן֙ לְבֻשׁ֔וֹ וּבְדַם־עֲנָבִ֖ים סוּתֽוֹ (כתיב סותה) :
He binds his foal to a vine He prophesied concerning the land of Judah [namely] that wine will flow like a fountain from it. One Judahite man will bind one foal to a vine and load it from one vine, and from one tendril [he will load] one young donkey. — [From Gen. Rabbah 98:9]   אֹֽסְרִי לַגֶּפֶן עירה  נִתְנַבֵּא עַל אֶרֶץ יְהוּדָה שֶׁתְּהֵא מוֹשֶׁכֶת יַיִן כְּמַעְיָן; אִישׁ יְהוּדָה יֶאֱסֹר לַגֶּפֶן עַיִר אֶחָד וְיִטְעָנֶנּוּ מִגֶּפֶן אַחַת, וּמִשֹּׂרֵק אֶחָד בֶּן אָתוֹן אֶחָד:
a tendril A long branch, corjede in Old French, a vine-branch.   שרקה  זְמוֹרָה אֲרֻכָּה, קוריירא בְּלַעַז:
He launders]…with wine All this is an expression of an abundance of wine. — [From Gen. Rabbah 99:8]   כִּבֵּס בַּיַּיִן  כָּל זֶה לְשׁוֹן רִבּוּי יַיִן:
his raiment Heb. סוּתֹה. It is a word denoting a type of garment, and there is none like it in Scripture.   סותה  לְשׁוֹן מִין בֶּגֶד הוּא, וְאֵין לוֹ דִּמְיוֹן בַּמִּקְרָא:
binds Heb. אֹסְרִי, equivalent to אוֹסֵר, as in the example: “He lifts (מְקִימִי) the pauper up from the dust” (Ps. 113:7) [instead of מֵקִים]; “You, Who dwell (הַישְׁבִי) in heaven” (ibid. 123:1) [instead of הַישֵׁב]. Likewise, “his young donkey” (בְּנִי אִתֹנוֹ) [instead of בֶּן אִתֹנוֹ] follows this pattern. Onkelos, however, translated it [the verse] as referring to the King Messiah [i.e., the King Messiah will bind, etc.]. The vine represents Israel; עִירֹה means Jerusalem [interpreting עִירֹה as “his city,” from עִיר]. The tendril represents Israel, [referred to as such by the prophet:] “Yet I planted you a noble vine stock (שׁוֹרֵק)” (Jer. 2:21).   אֹֽסְרִי  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'):
his young donkey [is translated by Onkelos as] They shall build his Temple [בְּנִי is derived from בנה, to build. אִתֹנוֹ is] an expression similar to “the entrance gate (שַׁעַר הָאִיתוֹן)” in the Book of Ezekiel (40:15). [The complete Targum reads as follows: He (the Messiah) shall bring Israel around to his city, the people shall build his Temple.] He (Onkelos) further translates it in another manner: the vine refers to the righteous, בְּנִי אִתֹנוֹ refers to those who uphold the Torah by teaching [others], from the idea [expressed by the verse]: “the riders of white donkeys (אֲתֹנֹת)” (Jud. 5:10). [He launders]…with wine, [Onkelos renders:] “Fine purple shall be his (the Messiah’s) garment,” whose color resembles wine. [The complete Targum reads: Fine purple shall be his garment, his raiment fine wool, crimson and colorful clothing.] “And colorful clothing” is expressed by the word סוּתֹה, [a garment] a woman wears to entice [מְסִיתָה] a male to cast his eyes on her. Our Rabbis also explained it in the Talmud as a term denoting the enticement of drunkenness, in Tractate Kethuboth (11b): And if you say about the wine, that it does not intoxicate, the Torah states: סוּתֹה [which means enticement to drunkenness. The Rabbis, however, render the passage as follows: and with the blood of grapes that entices].   בְּנִי אֲתֹנוֹ  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 כִּבֵּס בַּיַּיִן 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:
12[He is] red eyed from wine and white toothed from milk.   יבחַכְלִילִ֥י עֵינַ֖יִם מִיָּ֑יִן וּלְבֶן־שִׁנַּ֖יִם מֵֽחָלָֽב:
red-eyed from wine Heb. חַכְלִילִי, an expression of redness, as the Targum renders, and similarly (Prov. 23:29), “Who has bloodshot eyes (עֵינַים חַכְלִלוֹת)?” For it is common for those who drink wine to have red eyes.   חַכְלִילִי  לְשׁוֹן אֹדֶם, כְּתַרְגּוּמוֹ, וְכֵן לְמִי חַכְלִלוּת עֵינָיִם (משלי כ"ג), שֶׁכֵּן דֶּרֶךְ שׁוֹתֵי יַיִן עֵינֵיהֶם מַאְדִּימִין:
from milk Due to the abundance of milk, for in his (Judah’s) land there will be good pasture for flocks of sheep. This is the meaning of the verse: He shall be red-eyed from an abundance of wine, and he shall be white-toothed from an abundance of milk. According to the Targum, however, עֵינַיִם denotes mountains because from there one can see far away. [According to the Targum: His mountains shall be red with his vineyards.] The Targum renders it also in another manner, as an expression of fountains (as in Gen. 16:7, 24:16, 29, 30, 42, 43, 45) and the flow of the vats. [The Targum reads further: His vats (נַעִווֹהִי) shall flow with wine.] נַעִווֹהִי means “his vats.” This is Aramaic, [and] in Tractate A.Z. (74b): “Vats (נַעִוָא) are to be purged with boiling water.” [וּלְבֶן שִׁנַּיִם he renders:] יְחַוְרָן בָּקְעָתֵיהּ. He renders שִׁנַּיִם as a term denoting rocky crags. [According to this translation then, Onkelos renders: his rocky crags shall be white.]   מֵֽחָלָֽב  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 עֲבוֹדָה זָרָה (דף ע"ד), נַעֲוָא אַרְתְּחוֹ יְחַוְּרָן בִּקְעָתֵהּ – תַּרְגּוּם שִׁנַּיִם, לְשׁוֹן שִׁנֵּי הַסְּלָעִים:
13Zebulun will dwell on the coast of the seas; he [will be] at the harbor of the ships, and his boundary will be at Zidon.   יגזְבוּלֻ֕ן לְח֥וֹף יַמִּ֖ים יִשְׁכֹּ֑ן וְהוּא֙ לְח֣וֹף אֳנִיֹּ֔ת וְיַרְכָת֖וֹ עַל־צִידֹֽן:
Zebulun will dwell on the coast of the seas Heb. חוֹף. His land will be on the seacoast. חוֹף is as the Targum renders: סְפַר, marche in Old French, borderland. He will constantly frequent the harbor of the ships, in the place of the port, where the ships bring merchandise, for Zebulun would engage in commerce and provide food for the tribe of Issachar, and they (the tribe of Issachar) would engage in [the study of] Torah. That is [the meaning of] what Moses said, “Rejoice, O Zebulun, in your going forth, and Issachar, in your tents” (Deut. 33:18) Zebulun would go forth [to engage] in commerce, and Issachar would engage in [the study of] Torah in tents. — [From Tanchuma Vayechi 11]   לְחוֹף יַמִּים  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:
and his boundary will be at Zidon The end of his boundary will be near Zidon. יַרְכָתוֹ means: his end, similar to “and to the end of (וּלְיַרְכְּתֵי) the Tabernacle” (Exod. 26:22). - [From Targum Onkelos]   וְיַרְכָתוֹ עַל־צִידֹֽן  סוֹף גְּבוּלוֹ יְהֵא סָמוּךְ לְצִידֹן יַרְכָתוֹ סוֹפוֹ, כְּמוֹ וּלְיַרְכְּתֵי הַמִּשְׁכָּן:
14Issachar is a strong-boned donkey, lying between the boundaries.   ידיִשָּׂשכָ֖ר חֲמֹ֣ר גָּ֑רֶם רֹבֵ֖ץ בֵּ֥ין הַמִּשְׁפְּתָֽיִם:
Issachar is a strong-boned donkey Heb. חִמֹר גָרֶם, a bony donkey. He bears the yoke of the Torah, like a strong donkey which is laden with a heavy burden. — [From Gen. Rabbah 99: 9]   יִשָּׂשכָר חֲמֹר גָּרֶם  חֲמוֹר בַּעַל עֲצָמוֹת, סוֹבֵל עֹל תּוֹרָה, כַּחֲמוֹר חָזָק שֶׁמַּטְעִינִין אוֹתוֹ מַשּׂאוֹי כָבֵד:
lying between the boundaries like a donkey, which travels day and night and does not lodge in a house, but when it lies down to rest, it lies between the boundaries, in the boundaries of the towns where it transports merchandise. — [From Zohar vol. 1, 242a]   רובץ בֵּין הַמִּשְׁפְּתָֽיִם  כַּחֲמוֹר הַמְהַלֵּךְ בַּיּוֹם וּבַלַּיְלָה, וְאֵין לוֹ לִינָה בַּבַּיִת, וּכְשֶׁהוּא רוֹצֶה לָנוּחַ, רוֹבֵץ בֵּין הַתְּחוּמִין, בִּתְחוּמֵי הָעֲיָרוֹת שֶׁמּוֹלִיךְ שָׁם פְּרַקְמַטְיָא:
15He saw a resting place, that it was good, and the land, that it was pleasant, and he bent his shoulder to bear [burdens], and he became an indentured laborer.   טווַיַּ֤רְא מְנֻחָה֙ כִּ֣י ט֔וֹב וְאֶת־הָאָ֖רֶץ כִּ֣י נָעֵ֑מָה וַיֵּ֤ט שִׁכְמוֹ֙ לִסְבֹּ֔ל וַיְהִ֖י לְמַס־עֹבֵֽד:
He saw a resting place, that it was good He saw that his territory was a blessed and good land for producing fruits. — [From Targum Onkelos, Bereshith Rabbathi]   וַיַּרְא מְנֻחָה כִּי טוֹב  רָאָה לְחֶלְקוֹ אֶרֶץ מְבֹרֶכֶת וְטוֹבָה לְהוֹצִיא פֵרוֹת:
and he bent his shoulder to bear [burdens] [I.e., the yoke of Torah.]- [From Gen. Rabbah 98:12]   וַיֵּט שִׁכְמוֹ לסבול  עֹל תּוֹרָה:
and he became for all his brothers, the Israelites-   וַיְהִי  לְכָל אֶחָיו יִשְׂרָאֵל:
an indentured laborer to decide for them instructions of Torah [law] and the sequence of leap years, as it is said: “And of the sons of Issachar, those who had an understanding of the times, to know what Israel should do: their chiefs were two hundred” (I Chron 12:33). He (Issachar) provided two hundred heads of Sanhedrin. “And all their brethren obeyed their word” (ibid. 12:32). - [From Gen. Rabbah 98: 12]   לְמַס־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:
and he bent his shoulder Heb. וַיֵּט, he lowered his shoulder, similar to “And He bent (וַיֵּט) the heavens” (II Sam. 22:10, Ps. 18:10), “Incline your ear (הַטּוּ)” (Ps. 78:1). Onkelos, however, rendered it in a different manner: and he bent his shoulder to bear wars and to conquer regions, for they dwelled on the border; the enemy will be vanquished under him as an indentured laborer.   וַיֵּט שִׁכְמוֹ  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:
16Dan will avenge his people, like one, the tribes of Israel.   טזדָּ֖ן יָדִ֣ין עַמּ֑וֹ כְּאַחַ֖ד שִׁבְטֵ֥י יִשְׂרָאֵֽל:
Dan will avenge his people Heb. יָדִין, will avenge his people from the Philistines, like “When the Lord avenges (יָדִין) His people” (Deut. 32:36). - [From Targum Onkelos]   דָּן יָדִין עַמּוֹ  יִנְקֹם נִקְמַת עַמּוֹ מִפְּלִשְׁתִּים כְּמוֹ כִּי יָדִין ה' עַמּוֹ (דברים ל"ב):
like one, the tribes of Israel All Israel will be like one with him, and he will avenge them all. Concerning Samson he uttered this prophecy. We can also explain שִׁבְטֵי יִשְׂרָאֵל כְּאַחַד [as follows]: like the special one of the tribes, namely David, who came from Judah. — [From Targum Onkelos, Sotah 10a, Gen. Rabbah 99:11]   כְּאַחַד שִׁבְטֵי יִשְׂרָאֵֽל  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:
17Dan will be a serpent on the road, a viper on the path, which bites the horse's heels, so its rider falls backwards.   יזיְהִי־דָן֙ נָחָ֣שׁ עֲלֵי־דֶ֔רֶךְ שְׁפִיפֹ֖ן עֲלֵי־אֹ֑רַח הַנּשֵׁךְ֙ עִקְּבֵי־ס֔וּס וַיִּפֹּ֥ל רֹֽכְב֖וֹ אָחֽוֹר:
a viper Heb. שְׁפִיפֹן. This is a snake, and I say it is given this appellation because it bites, “and you will bite (תְּשׁוּפֶנוּ) his heel” (Gen. 3:15).   שְׁפִיפֹן  הוּא נָחָשׁ; וְאוֹמֵר אֲנִי שֶׁקָּרוּי כֵּן עַל שֵׁם שֶׁהוּא נוֹשֵׁף, כְּמוֹ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב (בראשית ג'):
which bites the horse’s heels So is the habit of a snake. He (Jacob) compares him (Dan) to a snake, which bites a horse’s heels, and [causes] its rider to fall backwards, although it does not touch him. We find something similar in [the story of] Samson: “And Samson grasped the two pillars of the center, etc.” (Jud. 16:29), and those on the roof died. Onkelos renders [נָחָשׁ] as כְּחִיוֵי חוּרְמָן, the name of a species of snake whose bite has no antidote, and that is the צִפְעֹנִי (adder). It is called חוּרְמָן because it destroys (חֵרֶם) everything. [Onkelos renders] וּכְפִתְנָא, and like a viper, like פֶּתֶן (Isa. 11:8, Ps. 58:5) [and he renders] יִכְמוֹן, [as] he will lie in wait.   הַנּשֵׁךְ עִקְּבֵי־סוּס  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:
18For Your salvation, I hope, O Lord!   יחלִֽישׁוּעָֽתְךָ֖ קִוִּ֥יתִי יְהֹוָֽה:
For Your salvation, I hope, O Lord! He (Jacob) prophesied that the Philistines would gouge out his (Samson’s) eyes, and he (Samson) would ultimately say, “O Lord God, remember me now and strengthen me now only this once, etc.” (Jud. 16:28). - [From Num. Rabbah 14:9]   לִֽישׁוּעָֽתְךָ קִוִּיתִי ה'  נִתְנַבֵּא שֶׁיְּנַקְּרוּ פְּלִשְׁתִּים אֶת עֵינָיו, וְסוֹפוֹ לוֹמַר זָכְרֵנִי נָא וְחַזְּקֵנִי נָא אַךְ הַפַּעַם וְגוֹ' (שופטים ט"ז):