| 1Jacob called for his sons and said, “Gather together, and I will tell you what will befall you at the End of Days. |
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אוַיִּקְרָ֥א יַֽעֲקֹ֖ב אֶל־בָּנָ֑יו וַיֹּ֗אמֶר הֵאָֽסְפוּ֙ וְאַגִּ֣ידָה לָכֶ֔ם אֵ֛ת אֲשֶׁר־יִקְרָ֥א אֶתְכֶ֖ם בְּאַֽחֲרִ֥ית הַיָּמִֽים: |
| וְאַגִּידָה לָכֶם - And I will tell you. He wished to reveal when the end of their descendants’ exile would be, but the Divine Presence departed from him, so he began to speak of other things. |
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וְאַגִּידָה לָכֶם.
בִּקֵּשׁ לְגַלּוֹת אֶת הַקֵּץ וְנִסְתַּלְּקָה מִמֶּנּוּ שְׁכִינָה וְהִתְחִיל אוֹמֵר דְּבָרִים אַחֵרִים:
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| 2Gather together and listen, sons of Jacob, listen to your father Israel. |
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בהִקָּֽבְצ֥וּ וְשִׁמְע֖וּ בְּנֵ֣י יַֽעֲקֹ֑ב וְשִׁמְע֖וּ אֶל־יִשְׂרָאֵ֥ל אֲבִיכֶֽם: |
| 3Reuben, you are my firstborn, my strength, and the very first seed of my virility. You should have been foremost in rank and foremost in power. |
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גרְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז: |
| וְרֵאשִׁית אוֹנִי - And the very first of my virility - i.e., you were born from the first drop of my semen – for until then, Jacob had never had even an unintentional emission. |
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וְרֵאשִׁית אוֹנִי.
הִיא טִפָּה רִאשׁוֹנָה, שֶׁלֹּא רָאָה קֶרִי מִיָּמָיו (בראשית רבה):
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| אוֹנִי - means “my strength,” as in: “I have secured power (אוֹן) for myself”; “because of great might (אוֹנִים)”; “and to he who has no strength (אוֹנִים).” |
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אוֹנִי.
כּוֹחִי, כְּמוֹ מָצָאתִי אוֹן לִי (הושע י"ב), מֵרֹב אוֹנִים, וּלְאֵין אוֹנִים (ישעיהו מ'):
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| יֶתֶר שְׂאֵת - (lit.) Foremost in raising - means you were fitting to be greater than your brothers by receiving the priesthood, expressed here by the word שְׂאֵת, which is of the same root as נְשִׂיאַת כַּפַּיִם (lit.) “lifting up the hands,” referring to the priestly blessing. |
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יֶתֶר שְׂאֵת.
רָאוּי הָיִיתָ לִהְיוֹת יֶתֶר עַל אַחֶיךָ בִכְהֻנָּה, לְשׁוֹן נְשִׂיאוּת כַּפַּיִם:
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| וְיֶתֶר עָֽז - Foremost in power - i.e., majesty (royal power), as in: “He will give strength (עֹז) to His king.” And what caused you to lose all these? – |
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וְיֶתֶר עָֽז.
בְּמַלְכוּת, כְּמוֹ: וְיִתֶּן עֹז לְמַלְכּוֹ (שמואל א ב'), וּמִי גָּרַם לְךָ לְהַפְסִיד כָּל אֵלֶּה?
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| 4But you showed yourself to be impetuous as water. Therefore, you will not be foremost, for it was as if you had mounted your father’s bed. You then profaned the Name of God, whose Presence ascended and rested upon my bed. |
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דפַּ֤חַז כַּמַּ֨יִם֙ אַל־תּוֹתַ֔ר כִּ֥י עָלִ֖יתָ מִשְׁכְּבֵ֣י אָבִ֑יךָ אָ֥ז חִלַּ֖לְתָּ יְצוּעִ֥י עָלָֽה: |
| פַּחַז כַּמַּיִם - (lit.) Water-like impetuosity. The impetuosity and haste with which you were quick to display your anger, like water runs hastily along its course. Therefore – |
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פַּחַז כַּמַּיִם.
הַפַּחַז וְהַבֶּהָלָה אֲשֶׁר מִהַרְתָּ לְהַרְאוֹת כַּעַסְךָ כַּמַּיִם הַלָּלוּ הַמְמַהֲרִים לִמְרוּצָתָם, לְכָךְ
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| אַל־תּוֹתַר - You will not be foremost - meaning: You will not receive all these privileges that would have been yours. And what was the impetuosity which you showed? For you mounted your father’s bed; |
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אַל־תּוֹתַר.
אַל תַּרְבֶּה לִטֹּל כָּל הַיְתֵרוֹת הַלָּלוּ שֶׁהָיוּ רְאוּיוֹת לְךָ, וּמַהוּ הַפַּחַז אֲשֶׁר פָּחַזְתָּ? כי עלית משכבי אביך:
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| אָז חִלַּלְתָּ - you then profaned - the Name of He who ascended my bed, i.e., of the Divine Presence, which would regularly reside over my bed. |
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אָז חִלַּלְתָּ.
אוֹתוֹ שֶׁעָלָה עַל יְצוּעִי – וְהִיא שְׁכִינָה שֶׁהָיָה דַרְכָּהּ לִהְיוֹת עוֹלָה עַל יְצוּעִי:
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| פַּחַז - is a noun (“impetuosity”), and therefore its accent is on the first syllable and all its vowels are patach, whereas if it were a verb in the past tense (“he was impetuous”), half of it (the first syllable) would be vocalized with a kamatz and half of it (the second syllable) with a patach (פָּחַז), with its accent on the last syllable. |
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פַּחַז.
שֵׁם דָּבָר הוּא, לְפִיכָךְ טַעֲמוֹ לְמַעְלָה, וְכֻלּוֹ נָקוּד פַּתָּח, וְאִלּוּ הָיָה לְשׁוֹן עָבָר, הָיָה נָקוּד חֶצְיוֹ קָמָץ וְחֶצְיוֹ פַּתָּח וְטַעְמוֹ לְמַטָּה:
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| יְצוּעִי - connotes an object for lying upon, because one spreads (מַצִּיעִים) it with felt covers and sheets. There are many similar examples of this word: “nor will I go up onto the bed spread out for me (יְצוּעָי)”; “I remember You when on my couch (יְצוּעָי).” |
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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):
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| 5Simeon and Levi acted as partners. Their skill with weapons is a craft stolen from Esau. Wherever they went, they used weapons of violence. |
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השִׁמְע֥וֹן וְלֵוִ֖י אַחִ֑ים כְּלֵ֥י חָמָ֖ס מְכֵרֹֽתֵיהֶֽם: |
| שִׁמְעוֹן וְלֵוִי אַחִים - Simeon and Levi are (lit.) brothers - i.e., they were of one mind in the plot against Shechem and against Joseph. In the episode about Joseph, it says: “They said to each other… ‘So now let us go and kill him.’” Who were “they”? If you say that it refers to Reuben or Judah – they did not agree to have him killed! If you say that it refers to the sons of the bondwomen – their hatred of him was not so great, for it says about Joseph: “he acted like a young boy, and he spent time with the sons of Bilhah and Zilpah….” Issachar and Zebulun would not have spoken up in the presence of their older brothers. It must have therefore been Simeon and Levi, whom their father called here “brothers.” |
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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:
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| כְּלֵי חָמָס - (lit.) Stolen tools. This craft of murdering is theirs by theft. It was part of Esau’s blessing; it is his craft and you have stolen it from him. |
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כְּלֵי חָמָס.
אֻמָּנוּת זוֹ שֶׁל רְצִיחָה, חָמָס הוּא בִידֵיהֶם – מִבִּרְכַּת עֵשָׂו הִיא זוֹ, אֻמָּנוּת שֶׁלּוֹ הִיא – וְאַתֶּם חֲמַסְתֶּם אוֹתָהּ הֵימֶנּוּ:
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| מְכֵרֹֽתֵיהֶֽם - is a term for weaponry. The sword in Greek is “machir.” Tanchuma. Another explanation of מְכֵרֹתֵיהֶם: In the land of their sojourning, they became accustomed to using “weapons of violence.” This meaning of מְכֵרֹתֵיהֶם is the same as in “Your dwelling (מְכֹרֹתַיִךְ) and your birthplace” – and this is how Onkelos translates it. |
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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:
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| 6Let my soul not enter, i.e., let my name not be mentioned, in the account of their progeny’s conspiracy. Let my honor have no part, i.e., let my name not be mentioned, in the account of their progeny’s assembly. For in their anger they killed all the city of Shechem’s men as easily as if they were killing just one man. And they wanted to maim Joseph, who is like a work-bull. |
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ובְּסֹדָם֙ אַל־תָּבֹ֣א נַפְשִׁ֔י בִּקְהָלָ֖ם אַל־תֵּחַ֣ד כְּבֹדִ֑י כִּ֤י בְאַפָּם֙ הָ֣רְגוּ אִ֔ישׁ וּבִרְצֹנָ֖ם עִקְּרוּ־שֽׁוֹר: |
| בְּסֹדָם אַל־תָּבֹא נַפְשִׁי - Let my soul not enter in their conspiracy. This refers to the incident of Zimri, when the tribe of Simeon assembled to bring the Midianite woman before Moses and they said to him, “Is this woman forbidden or permitted to be taken as a wife? If you say she is forbidden, who permitted you to marry the daughter of Jethro?” Jacob said: “Let my name not be mentioned in connection with this affair!” Therefore it says: “Zimri son of Salu, prince of a paternal house of Simeon,” and it does not say further “son of Jacob.” |
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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:
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| בִּקְהָלָם - In their assembly - i.e., when Korach, of the tribe of Levi, will assemble all the congregation against Moses and Aaron. |
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בִּקְהָלָם.
כְּשֶׁיַּקְהִיל קֹרַח, שֶׁהוּא מִשִּׁבְטוֹ שֶׁל לֵוִי, אֶת כָּל הָעֵדָה עַל מֹשֶׁה וְעַל אַהֲרֹן,
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| אַל־תֵּחַד כבודי - Let my honor have no part - there, i.e., let my name not join with them, as indeed it says: “Korach son of Yitzhar son of Kehat son of Levi,” but it does not say “son of Jacob.” But in 1 Chronicles, when enumerating the genealogy of Korach’s descendants who sang on the platform in the Temple courtyard, it says: “son of Korach son of Yitzhar son of Kehat son of Levi son of Israel.” |
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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'):
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| אַל־תֵּחַד כבודי - The word כָּבוֹד “honor” is masculine. You must therefore explain this phrase as if Jacob was speaking to his honor in the second person and saying to it: “You, my honor, do not join with them.” Similarly we find: “You will not be united (תֵּחַד) with them in burial.” |
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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):
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| כִּי בְאַפָּם הָרְגוּ אִישׁ - For in their anger they killed a man. This refers to Chamor and the people of Shechem, who were all considered by them nothing more formidable than one man. Similarly, it says in connection with Gideon: “And you will smite Midian as one man,” and similarly, concerning the entire army of Egypt it says: “He cast horse and rider into the sea.” This is its Midrashic explanation. But its straightforward meaning is: Many people together are called אִישׁ, referring to each person individually; i.e., in their anger, they killed each man with whom they were angry. Similarly we find: “and he learned to catch prey, and he devoured men (אָדָם).” |
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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):
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| וּבִרְצֹנָם עִקְּרוּ־שֽׁוֹר - And they wanted to maim a work-bull - i.e., they wished to main Joseph who is called a work-bull, as it says: “Glory has been given to his preeminent descendant, who is termed a ‘work-bull.’” עִקְּרוּ is “esjareter” in Old French, similar in meaning to: “you will paralyze (תְּעַקֵּר) their horses.” |
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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):
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| 7Cursed be their rage, for it is fierce, and their fury, for it is harsh. I will separate them by removing Levi from the count of the 12 tribes of Jacob. I will also scatter them both among Israel. |
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זאָר֤וּר אַפָּם֙ כִּ֣י עָ֔ז וְעֶבְרָתָ֖ם כִּ֣י קָשָׁ֑תָה אֲחַלְּקֵ֣ם בְּיַֽעֲקֹ֔ב וַֽאֲפִיצֵ֖ם בְּיִשְׂרָאֵֽל: |
| אָרוּר אַפָּם כִּי עָז - Cursed be their rage, for it is fierce. Even while reproving them, he cursed only their anger. It was about this that Balaam said: “How can I curse whom God has not cursed?” |
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אָרוּר אַפָּם כִּי עָז.
אֲפִלּוּ בִּשְׁעַת תּוֹכֵחָה לֹא קִלֵּל אֶלָּא אַפָּם, וְזֶהוּ שֶׁאָמַר בִּלְעָם מָה אֶקֹּב לֹא קַבֹּה אֵל (במדבר כ"ג):
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| אֲחַלְּקֵם בְּיַֽעֲקֹב - I will separate them within Jacob - means: I will separate them from one another, in that Levi will not be counted among the tribes, and in this way they will be divided. Another explanation: All paupers, scribes, and schoolteachers were destined to be only from the tribe of Simeon, so that they be scattered, while the tribe of Levi was made to frequent the granaries to collect terumot and tithes, making their dispersion in a more honorable manner. |
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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:
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| 8Judah, your brothers will praise you. Your descendant’s hand will be figuratively holding onto the neck of your fleeing enemies, i.e., he will vanquish them. The descendants of your father’s sons will bow down to the kings who are destined to issue from you. |
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חיְהוּדָ֗ה אַתָּה֙ יוֹד֣וּךָ אַחֶ֔יךָ יָֽדְךָ֖ בְּעֹ֣רֶף אֹֽיְבֶ֑יךָ יִשְׁתַּֽחֲו֥וּ לְךָ֖ בְּנֵ֥י אָבִֽיךָ: |
| יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ - Judah, your brothers will praise you. Because Jacob rebuked the first ones with severe words, Judah began backing away so that Jacob not rebuke him for the incident with Tamar. Jacob therefore called him with words of appeasement: “Judah! You are not like them!” |
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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):
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| יָֽדְךָ בְּעֹרֶף אֹֽיְבֶיךָ - Your hand will be at the neck of your enemies - in the time of King David, as it says: “You have made my enemies turn their necks toward me.” |
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יָֽדְךָ בְּעֹרֶף אֹֽיְבֶיךָ.
בִּימֵי דָּוִד – וְאֹיְבַי תַּתָּה לִּי עֹרֶף (שמואל ב כ"ב):
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| בְּנֵי אָבִֽיךָ - Your father’s sons. Since the tribes were from several wives, Jacob did not say: “your mother’s sons,” as Isaac had said. |
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בְּנֵי אָבִֽיךָ.
עַל שֵׁם שֶׁהָיוּ מִנָּשִׁים הַרְבֵּה, לֹא אָמַר בְּנֵי אִמֶּךָ כְּדֶרֶךְ שֶׁאָמַר יִצְחָק:
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| 9Judah’s descendant will begin his royal career as a young cub, but upon assuming the throne he will fight like a lion. You raised yourself, my son, above treating Joseph like prey. Led by your descendant, our people will figuratively crouch and lie down like a lion, dwelling securely and in peace, and like a fearsome lion that no one would dare rouse. |
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טגּ֤וּר אַרְיֵה֙ יְהוּדָ֔ה מִטֶּ֖רֶף בְּנִ֣י עָלִ֑יתָ כָּרַ֨ע רָבַ֧ץ כְּאַרְיֵ֛ה וּכְלָבִ֖יא מִ֥י יְקִימֶֽנּוּ: |
| גּוּר אַרְיֵה - A young cub. This prophecy refers to King David: At first he was like a cub (גּוּר), as it says: “when Saul was king over us, you would lead Israel out and bring them back”; and ultimately he became like a lion (אַרְיֵה) when they made him king over them. And this is what Onkelos means when he translates it as “he will be a ruler at the beginning – i.e., at the start of his career – and ultimately be anointed as king.” |
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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:
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| מִטֶּרֶף - Above prey - i.e., from that which I suspected you regarding: “Joseph has been torn to pieces (טָרֹף טֹרַף)!” – that “a wild beast has devoured him!” which refers to Judah, who is compared to a lion. |
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מִטֶּרֶף.
מִמַּה שֶּׁחֲשַׁדְתִּיךָ בְּטָרֹף טֹרַף יוֹסֵף חַיָּה רָעָה אֲכָלָתְהוּ – וְזֶהוּ יְהוּדָה שֶׁנִּמְשַׁל לְאַרְיֵה –
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| בְּנִי עָלִיתָ - (lit.) My son, you went up – i.e., you withdrew yourself and said: “What is to be gained….” 44 Similarly, concerning the execution of Tamar, he admitted: “She is correct; she is pregnant by me.” 45 Therefore “He will crouch and lie down…” - in the time of King Solomon, as it says: “Judah and Israel dwelt safely each man under his grapevine….” |
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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'):
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| 10The scepter of regency will not depart from Judah, nor will lawgivers cease from among his descendants, until the coming of Shiloh—the Messiah—before whom nations will assemble. |
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ילֹֽא־יָס֥וּר שֵׁ֨בֶט֙ מִֽיהוּדָ֔ה וּמְחֹקֵ֖ק מִבֵּ֣ין רַגְלָ֑יו עַ֚ד כִּֽי־יָבֹ֣א שִׁילֹ֔ה וְל֖וֹ יִקְּהַ֥ת עַמִּֽים: |
| לֹֽא־יָסוּר שֵׁבֶט מִֽיהוּדָה - The scepter will not depart from Judah - from King David onwards. This refers specifically to the exilarchs in Babylon, who ruled the people with a rod (בַּשֵּׁבֶט), appointed by the government. |
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לֹֽא־יָסוּר שֵׁבֶט מִֽיהוּדָה.
מִדָּוִד וָאֵילָךְ, אֵלּוּ רָאשֵׁי גָּלֻיּוֹת שֶׁבְּבָבֶל, שֶׁרוֹדִים אֶת הָעָם בַּשֵּׁבֶט שֶׁמְּמֻנִּים עַל פִּי הַמַּלְכוּת (בראשית רבה):
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| וּמְחֹקֵק מִבֵּין רַגְלָיו - Nor lawgivers from (lit.) between his feet - i.e., he will teach students – referring to the princes of the Sanhedrin in the Land of Israel. |
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וּמְחֹקֵק מִבֵּין רַגְלָיו.
הַתַּלְמִידִים, אֵלּוּ נְשִׂיאֵי אֶרֶץ יִשְׂרָאֵל:
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| עַד כִּֽי־יָבֹא שִׁילֹה - Until the coming of Shiloh - i.e., the Messianic King, who will have complete sovereignty. This is also how Onkelos translates it. And according to the Midrashic explanation: שִׁילֹה is a combination of the words שַׁי לוֹ “a gift to him,” as it says concerning the Messiah: “they will bring a gift (שַׁי) to the revered one.” |
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עַד כִּֽי־יָבֹא שִׁילֹה.
מֶלֶךְ הַמָּשִׁיחַ שֶׁהַמְּלוּכָה שֶׁלּוֹ, וְכֵן תִּרְגְּמוֹ אֻנְקְלוֹס. וּמִדְרַשׁ אַגָּדָה שִׁילוֹ – שַׁי לוֹ, שֶׁנֶּאֱמַר, יֹבִילוּ שַׁי לַמּוֹרָא (תהילים ע"ו):
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| וְלוֹ יִקְּהַת עַמִּֽים - means “the assemblage of nations will be his,” the י of יִקְּהַת being an integral part of the noun – as in יִפְעָתֶךָ “your radiance” - which is sometimes dropped. Several root-letters behave in this manner, and they are called עִיקָּר נוֹפֵל “root-letters that are dropped,” such as the נ of נוֹגֵף “plagues” and נוֹשֵׁךְ “bites”; and the א in “and let my declaration (אַחְוָתִי) enter your ears,” and in “the groan (אִבְחַת) of the sword,” and in “a jug (אָסוּךְ) of oil.” So, too, יִקְּהַת עַמִּים is a noun with י as part of the root, meaning the “assemblage of nations” submitting to the Messiah, as it says also elsewhere: “the nations will seek him.” We find the word in a similar sense: “The eye that mocks a father and spurns the יִקְּהַת of a mother,” meaning the accumulated wrinkles on her face due to old age. And in the Talmud we also find: “who were sitting and gathering groups וּמַקְהוּ (אַקְהָתָא) of students in the market of Nehardea,” in Tractate Yevamot. Scripture could just as well have said: קְהִיַּת עַמִּים with the י dropped. |
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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:
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| 11Your typical descendant will tie his donkey to a single vine, loading it up with the grapes of only one vine. He will tie his donkey-foal to a single vine branch, loading it up with the grapes of only one branch. Wine will be so plentiful that he will launder his clothes in wine and his cloak in the blood-colored juice of grapes. |
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יאאֹֽסְרִ֤י לַגֶּ֨פֶן֙ עִיר֔וֹ (כתיב עירה) וְלַשּֽׂרֵקָ֖ה בְּנִ֣י אֲתֹנ֑וֹ כִּבֵּ֤ס בַּיַּ֨יִן֙ לְבֻשׁ֔וֹ וּבְדַם־עֲנָבִ֖ים סוּתֽוֹ (כתיב סותה) : |
| אֹֽסְרִי לַגֶּפֶן עירה - He will tie his donkey to a vine. Jacob prophesied about the land of Judah, that it will flow with wine like a spring, such that a man of Judah will tie one donkey to the vine and load it with the produce of a single vine, and with the produce of a single vine branch, he will load one donkey-foal. |
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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:
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| שרקה - is a long branch; “corjede” in Old French. |
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שרקה.
זְמוֹרָה אֲרֻכָּה, קוריירא בְּלַעַז:
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| כִּבֵּס בַּיַּיִן - He will launder…in wine. All this verse is illustrating how wine will be plentiful. |
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כִּבֵּס בַּיַּיִן.
כָּל זֶה לְשׁוֹן רִבּוּי יַיִן:
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| סותה - means a type of garment, but there is no other example of the word in Scripture. |
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סותה.
לְשׁוֹן מִין בֶּגֶד הוּא, וְאֵין לוֹ דִּמְיוֹן בַּמִּקְרָא:
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| אֹֽסְרִי -
is the same as אוֹסֵר. It is a form similar to “He raises (מְקִימִי instead of מֵקִים) the poor from the dust,” and “who is enthroned (הַיֹּשְׁבִי instead of הַיֹּשֵׁב) in heaven.” Similarly, בְּנִי אֲתֹנוֹ here (instead of בֶּן אֲתֹנוֹ) is of this form.
Onkelos translates this verse regarding the Messianic King: the “vine” refers to the people of Israel; עִירֹה means “his city,” referring to Jerusalem; and the “vine branch” refers to the people of Israel as in: “I planted you from a noble vine.”
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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'):
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| בְּנִי אֲתֹנוֹ - Onkelos translates as יִבְנוּן הֵיכְלֵהּ “they will build His Temple,” the word אֲתֹנוֹ alluding to the expression שַׁעַר הָאִיתוֹן “the gate of entry to the Temple Courtyard” in the Book of Ezekiel. Onkelos also translates it another way: “vine” represents the righteous; בְּנִי אֲתֹנוֹ means “those who fulfill the Torah by teaching it,” having the same sense as: “those who ride on white donkeys (אֲתֹנוֹת).” כִּבֵּס בַּיַּיִן Onkelos translates as “may his garments be fine purple” – for this color resembles wine. וְצִבְעוֹנִין “colored garments” is Onkelos’ rendering of סוּתֹה, for the woman wears them and thereby entices (מְסִיתָה) the male to look at her. Our rabbis also explained סוּתֹה in the similar sense of the allurement of intoxication, in the Talmud in Tractate Ketubot: “And about the wine of the Land of Israel – were you to say that it does not inebriate, I answer you: Scripture says: סוּתֹה (the wine’s allurement).” |
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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:
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| 12The eyes of your typical descendant will be flushed from drinking wine; his flocks will produce so much milk that his teeth will be white from drinking milk. |
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יבחַכְלִילִ֥י עֵינַ֖יִם מִיָּ֑יִן וּלְבֶן־שִׁנַּ֖יִם מֵֽחָלָֽב: |
| חַכְלִילִי - means redness, as Onkelos translates it, and similarly we find: “who has redness (חַכְלִלוּת) of eyes,” for it is usual for those who drink much wine that their eyes become red. |
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חַכְלִילִי.
לְשׁוֹן אֹדֶם, כְּתַרְגּוּמוֹ, וְכֵן לְמִי חַכְלִלוּת עֵינָיִם (משלי כ"ג), שֶׁכֵּן דֶּרֶךְ שׁוֹתֵי יַיִן עֵינֵיהֶם מַאְדִּימִין:
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| מֵֽחָלָֽב - From milk - i.e., from the abundance of milk, meaning that there will be good pasture in his land for flocks of sheep; and this is the explanation of the verse: He will have red eyes due to the abundance of wine, and white teeth due to the abundance of milk. According to Onkelos’ translation, עֵינַיִם (lit. “eyes”) refers to mountains, from where one sees out to a far distance. He also translates it another way, in the sense of springs (מַעְיָנוֹת) and the flow of the winepresses, נַעֲווֹהִי meaning “his winepresses.” It is an Aramaic expression found in Tractate Avodah Zarah: “A winepress (נַעֲוָא) must be cleansed with boiling water.” In Onkelos’ words יְחַוְּרָן בִּקְעָתֵהּ “his valleys will be white,” he is translating שִׁנַּיִם in the sense of rocky crags (שִׁנֵּי הַסְּלָעִים) from where the whiteness of the valley is seen. |
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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:
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| 13The tribe of Zebulun will dwell by the seashores. It will be constantly busy at its harbor. Its northern border will reach Sidon. |
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יגזְבוּלֻ֕ן לְח֥וֹף יַמִּ֖ים יִשְׁכֹּ֑ן וְהוּא֙ לְח֣וֹף אֳנִיֹּ֔ת וְיַרְכָת֖וֹ עַל־צִידֹֽן: |
| לְחוֹף יַמִּים - means that his land will be “by the seashore.” The meaning of חוֹף is as Onkelos translates it: סְפָר “border”; “marche” in Old French. He – his tribe – will constantly be “at the harbor,” at the docking place where ships bring merchandise, for Zebulun engaged in commerce and provided sustenance for the tribe of Issachar so they would be free to study Torah. About this, Moses said: “Rejoice, Zebulun, in your departure, and Issachar, in your tents” – Zebulun goes out to deal in merchandise while Issachar studies the Torah in tents. |
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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:
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| וְיַרְכָתוֹ עַל־צִידֹֽן - means “the end of his border will be near Sidon.” יַרְכָתוֹ means “its end,” as in “And for the back (וּלְיַרְכְּתֵי) of the Tabernacle.” |
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וְיַרְכָתוֹ עַל־צִידֹֽן.
סוֹף גְּבוּלוֹ יְהֵא סָמוּךְ לְצִידֹן יַרְכָתוֹ סוֹפוֹ, כְּמוֹ וּלְיַרְכְּתֵי הַמִּשְׁכָּן:
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| 14The tribe of Issachar will bear the rigors of Torah study as a strong-boned donkey bears its load, resting only between the towns along its journeys. |
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ידיִשָּׂשכָ֖ר חֲמֹ֣ר גָּ֑רֶם רֹבֵ֖ץ בֵּ֥ין הַמִּשְׁפְּתָֽיִם: |
| יִשָּׂשכָר חֲמֹר גָּרֶם - means “Issachar is a strong-boned donkey” - i.e., he bears the yoke of the Torah like a strong donkey that one loads with a heavy burden. |
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יִשָּׂשכָר חֲמֹר גָּרֶם.
חֲמוֹר בַּעַל עֲצָמוֹת, סוֹבֵל עֹל תּוֹרָה, כַּחֲמוֹר חָזָק שֶׁמַּטְעִינִין אוֹתוֹ מַשּׂאוֹי כָבֵד:
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| רובץ בֵּין הַמִּשְׁפְּתָֽיִם - Resting between the towns - i.e., like a donkey that travels day and night and does not lodge indoors; and when it wishes to rest, it crouches between the boundaries – at the limits of the cities where it is bringing merchandise. |
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רובץ בֵּין הַמִּשְׁפְּתָֽיִם.
כַּחֲמוֹר הַמְהַלֵּךְ בַּיּוֹם וּבַלַּיְלָה, וְאֵין לוֹ לִינָה בַּבַּיִת, וּכְשֶׁהוּא רוֹצֶה לָנוּחַ, רוֹבֵץ בֵּין הַתְּחוּמִין, בִּתְחוּמֵי הָעֲיָרוֹת שֶׁמּוֹלִיךְ שָׁם פְּרַקְמַטְיָא:
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| 15It will choose a place to rest in the Promised Land that is good and a land that is pleasant. It will bend its shoulder to accept the burden of rigorous Torah study, and thereby do its duty to the other tribes like a faithful laborer. |
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טווַיַּ֤רְא מְנֻחָה֙ כִּ֣י ט֔וֹב וְאֶת־הָאָ֖רֶץ כִּ֣י נָעֵ֑מָה וַיֵּ֤ט שִׁכְמוֹ֙ לִסְבֹּ֔ל וַיְהִ֖י לְמַס־עֹבֵֽד: |
| וַיַּרְא מְנֻחָה כִּי טוֹב - (lit.) He saw that his place of rest was good - i.e., he saw that his portion in the Land of Israel was a blessed and good land for producing fruits. |
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וַיַּרְא מְנֻחָה כִּי טוֹב.
רָאָה לְחֶלְקוֹ אֶרֶץ מְבֹרֶכֶת וְטוֹבָה לְהוֹצִיא פֵרוֹת:
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| וַיֵּט שִׁכְמוֹ לסבול - It will bend its shoulder to accept the burden - the yoke of the Torah. |
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וַיֵּט שִׁכְמוֹ לסבול.
עֹל תּוֹרָה:
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| וַיְהִי - (lit.) And be - for all his brethren, Israel. |
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וַיְהִי.
לְכָל אֶחָיו יִשְׂרָאֵל:
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| לְמַס־עובד - Like a faithful laborer - by rendering rulings on Torah matters and establishing leap years, as it says: “And from the descendants of Issachar: those who had comprehension of fixing times, so that Israel should know how to act; their heads were 200” – i.e., they provided 200 heads of the Sanhedrin – “and all their brothers were at their command.” |
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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:
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| וַיֵּט שִׁכְמוֹ - means “he lowered his shoulder,” as in “He bent (וַיֵּט) heaven,” and “incline (הַטּוּ) your ear.” But Onkelos translates וַיֵּט שִׁכְמוֹ לִסְבֹּל differently: “he pitched his shoulder to undergo” battles and to conquer districts – because they dwelt on the border – and the enemy became subjugated to him “as a tax-paying laborer.” |
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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:
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| 16The tribe of Dan will avenge its people of their enemies; the other tribes of Israel will unite behind it. |
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טזדָּ֖ן יָדִ֣ין עַמּ֑וֹ כְּאַחַ֖ד שִׁבְטֵ֥י יִשְׂרָאֵֽל: |
| דָּן יָדִין עַמּוֹ - means “Dan will avenge the vengeance of his people from the Philistines.” יָדִין has the same meaning as in “For God will plead the case (יָדִין) of His people.” |
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דָּן יָדִין עַמּוֹ.
יִנְקֹם נִקְמַת עַמּוֹ מִפְּלִשְׁתִּים כְּמוֹ כִּי יָדִין ה' עַמּוֹ (דברים ל"ב):
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| כְּאַחַד שִׁבְטֵי יִשְׂרָאֵֽל - means that the tribes of Israel will be united with him, and he will take vengeance (יָדִין) for them all. Jacob made this prophecy regarding Samson. Another way of explaining כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל: “just like the most distinguished (מְיוּחָד) of the tribes,” referring to King David, who came from the tribe of Judah. |
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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:
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| 17Let the tribe of Dan be to its enemies like a snake on the road, a viper on the path, biting the horse’s heel so that the rider falls backward off the horse and dies without the snake ever having touched him. |
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יזיְהִי־דָן֙ נָחָ֣שׁ עֲלֵי־דֶ֔רֶךְ שְׁפִיפֹ֖ן עֲלֵי־אֹ֑רַח הַנּשֵׁךְ֙ עִקְּבֵי־ס֔וּס וַיִּפֹּ֥ל רֹֽכְב֖וֹ אָחֽוֹר: |
| שְׁפִיפֹן - is a kind of snake. I maintain that it is so called because it hisses (נוֹשֵׁף), as we find in: “and you will hiss as you bite them (תְּשׁוּפֶנּוּ) in the heel.” |
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שְׁפִיפֹן.
הוּא נָחָשׁ; וְאוֹמֵר אֲנִי שֶׁקָּרוּי כֵּן עַל שֵׁם שֶׁהוּא נוֹשֵׁף, כְּמוֹ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב (בראשית ג'):
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| הַנּשֵׁךְ עִקְּבֵי־סוּס - Biting the horse’s heel. This is the way of a snake. Scripture compares him to a snake that bites the horse’s heel, causing its rider to fall backward without the snake touching him. We find a similar case with Samson: “And Samson took hold of the two middle pillars…” – and those on the roof died without Samson having touched them. Onkelos translates שְׁפִיפֹן as: כְּחִוֵּי חוּרְמָן “like churman snakes,” the name of a type of snake for whose bite there is no cure, which is the צִפְעוֹנִי snake, called חוּרְמָן because it destroys (חֵרֶם) everything. וּכְפִתְנָא in Onkelos means “like an asp (פֶּתֶן)”; יִכְמוֹן means “it lies in wait.” |
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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:
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| 18I hope for Your salvation, God! |
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יחלִֽישׁוּעָֽתְךָ֖ קִוִּ֥יתִי יְהֹוָֽה: |
| לִֽישׁוּעָֽתְךָ קִוִּיתִי ה' - I hope for Your salvation, God! Jacob prophesied that the Philistines would put out Samson’s eyes, and he would ultimately say: “Please remember me and strengthen me just this once .” |
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לִֽישׁוּעָֽתְךָ קִוִּיתִי ה'.
נִתְנַבֵּא שֶׁיְּנַקְּרוּ פְּלִשְׁתִּים אֶת עֵינָיו, וְסוֹפוֹ לוֹמַר זָכְרֵנִי נָא וְחַזְּקֵנִי נָא אַךְ הַפַּעַם וְגוֹ' (שופטים ט"ז):
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