Bereshit Rabbah Reader

“Jacob lived in the land of Egypt seventeen years; the days of Jacob, the years of his life, were one hundred and forty-seven years” (Genesis 47:28). “Jacob lived in the land of Egypt” – why is this portion more closed than any of the Torah portions?1Typically between Torah portions there is a nine-letter long space in the Torah scroll. Leading into the Torah portion of Vayḥi, which begins with this verse, there is merely a one letter space.

It is because once our patriarch Jacob died, the enslavement in Egypt began.2As a result, the children of Israel were trapped in a state of suffering. Another matter, why is it closed [setuma]? It is because Jacob our patriarch sought to reveal the End of Days, and it was prevented [nistam] from him. Another matter, why is it closed?

Because [God] shielded him from all the troubles of the world.3Jacob had suffered greatly over the course of his life, but during these seventeen years, he was shielded from troubles.

“The time for Israel to die approached and he called his son, Joseph, and he said to him: Please, if I have found favor in your eyes, please place your hand under my thigh and perform kindness and truth with me; please do not bury me in Egypt” (Genesis 47:29). “The time for Israel to die approached.” It is written: “For I am a stranger with You, a resident, [as were all my fathers]” (Psalms 39:13).

“For we are strangers before You…our days on earth are like a shadow, and there is no hope” (I Chronicles 29:15) – if only it would be like the shadow of a wall, or the shadow of a tree,4If our life is compared to a shadow, if only it could be like the shadow of a wall or tree, which stays in place and has stability. but instead it is like the shadow of a bird when it is flying, as it is written: “Like a passing shadow” (Psalms 144:4).

“And there is no hope” – there is no one who can hope not to die. Everyone knows and says with his mouth that he will die. Abraham said: “I am going5“Going” here is in the sense of dying. childless” (Genesis 15:2). Isaac said: “I will bless you before the Lord before my death” (Genesis 27:7). Jacob, too, said: “I will lie with my fathers” (Genesis 47:30). When [did he say this]? When he was about to die.

“The time for Israel…approached.” It is written: “There is no person who rules the spirit to retain the spirit, and there is no dominion on the day of death” (Ecclesiastes 8:8). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The trumpets that Moses crafted in the wilderness, when he was tending toward death, the Holy One blessed be He sequestered them so that another would not sound it, and they would come to him, as it is written: “Assemble to me all the elders of your tribes” (Deuteronomy 31:28).6Moses asked that the elders be assembled; he did not merely have someone blow the trumpets, as he would have done in the past, because they had been sequestered.

This was to realize what is written: “There is no dominion on the day of death.” Another matter, “there is no dominion on the day of death” – when Zimri performed that action,7He brought a Midyanite woman into his tent. what is written there? “He went after the man of Israel into the tent” (Numbers 25:8).8This is stated about Pinḥas. Where was Moses?

And would Pinḥas speak before Moses? Rather, it is to realize: “There is no dominion on the day of death.” Death is nothing other than an expression of lowering. Salvation was given to Pinḥas, and Moses was lowered.9Moses’s death was drawing near, and so others began to assert authority.

Of David, too, it is written: “King David was old” (I Kings 1:1). When he was about to die, what is written in his regard? “The time for King David [to die] approached” is not written here, but, rather, “the time for David [to die] approached” (I Kings 2:1). Jacob, too, when he was about to die, he began lowering himself before Joseph, and he said to him: “Please, if I have found favor in your eyes.” When? It was when he approached death, as it is stated: “The time for Israel to die approached.”

Reish Lakish said: [God said:] ‘As you live, you will lie down, but you will not die,’ as it is stated: “The time for Israel to die approached.”10Although Jacob’s body would cease to function, he would not die. The verse cited can be more literally translated: “The days of Israel drew near to death,” implying that Jacob’s days would die, meaning he would no longer function in the physical world, but he himself would not die (Maharzu).

What is “approached [vayikrevu]”? The Holy One blessed be He said: ‘The day complains against you, saying that it would stand still.’11Since Jacob was supposed to die on that day, the day would not be able to end without him dying. It is like a person who says: ‘So-and-so has attacked [karav] another.’ That is “vayikrevu.”12The midrash portrays the day, as it were, submitting a claim against Jacob, that he must die on that day.

Everyone in whose regard it is written that the time for him [to die] approached, did not reach the days of his ancestors. “Approach” is written with regard to David – “the time for David to die approached” (I Kings 2:1). He did not reach the days of his ancestors. Of Boaz, Oved, and Yishai, the Sages said that they lived more than four hundred years, but David lived only seventy years.

He did not reach the days of his ancestors; therefore “approach” is written in his regard. Amram lived one hundred and thirty-seven years, but Moses lived only one hundred and twenty years; therefore, “approach” is written in his regard: “Behold, your days are approaching to die” (Deuteronomy 31:14). And Jacob, approach is written in his regard, as he did not reach the days of his ancestors. Abraham lived one hundred and seventy-five years, Isaac, one hundred and eighty, and Jacob, one hundred and forty-seven. That is why “approach” is written in his regard – “the time for Israel to die approached.”

“He called his son, Joseph” – why did he not call Reuben or Judah? Reuben was the firstborn and Judah was the king, but he disregarded them and called Joseph. Why did he do so? Because [Joseph] had the capability to carry out [his request].

That is why “he called his son, Joseph” – because the hour was given to him.13He was in power at the time. “Please do not bury me in Egypt” – it is for your sake I descended to Egypt; it is for your sake that I said: “Now I can die” (Genesis 46:30). “Perform kindness and truth with me” – is there kindness of falsehood, that he says “kindness and truth”? Why [did he say] so?

The folk saying says: If the son of your friend dies, bear with him.14This is because he can repay the kindness. If your friend dies, cast off.15Cast off sorrow, because he cannot repay the kindness. He said to him: ‘If you perform kindness for me after my death, it is a true kindness.’ “Please do not bury me in Egypt” – why?

Because the ultimate fate of the land of Egypt is to be stricken with lice, and they will swarm in my body. That is why “please do not bury me in Egypt.” Another matter, for what reason did Jacob request not to be buried in Egypt? It was so they would not make him the subject of idolatrous worship, for just as punishment is exacted from one who worships, so is punishment exacted from the one who is worshipped, as it is written: “Against all the gods of Egypt I will administer punishments: I am the Lord” (Exodus 12:12).

Likewise you find regarding Daniel, once he interpreted Nebuchadnezzar’s dream, what is written? “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel, and said to pour out to him a meal offering and fragrances” (Daniel 2:46). But Daniel did not accept it. Why?

Because just as punishment is exacted from those who worship idols, so is punishment exacted from it.16From the subject of such worship. Likewise you find regarding Ḥiram. Once he made himself into a god, what was his ultimate fate? It is written in his regard: “Because your heart became haughty, and you said: I am a god” (Ezekiel 28:2) – the Holy One blessed be He said to him: “Behold, you are wiser than Daniel” (Ezekiel 28:3).

Nebuchadnezzar sought to sacrifice to him, but he did not want it, and you make yourself a god? What was his ultimate fate? “I cast you upon the ground, I placed you before kings that they may gaze upon you” (Ezekiel 28:17). Another matter, Jacob said: ‘So that the Egyptians will not merit redemption because of me.

They prostrate themselves to a lamb, and I was likened to a lamb, as it is stated: “Israel is a scattered lamb” (Jeremiah 50:17), and regarding Egypt it is written: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20), and it is written: “The firstborn of a donkey you shall redeem with a lamb”’ (Exodus 34:20). That is, “please do not bury me in Egypt.” Why did all the patriarchs demand and have fondness for burial in the Land of Israel?

Rabbi Elazar said: These are cryptic matters. Rabbi Yehoshua ben Levi said: What are these “cryptic matters”? “I walk before the Lord in the land of the living” (Psalms 116:9).17The Land of Israel is the “land of the living.” Our Rabbis said two matters in the name of Rabbi Ḥelbo: Why did the patriarchs have fondness for burial in the Land of Israel?

Because the dead of the Land of Israel come to life first in the messianic era, and enjoy the messianic years. Rabbi Ḥanina said: One who dies outside of the Land of Israel and is buried there, has undergone two deaths,18Death and burial. as so it is written: “And you, Pashḥur, and all the dwellers in your house, will go into captivity, and to Babylon you will come, and there you will die, and there you will be buried” (Jeremiah 20:6).

That is, he has undergone two deaths. That is why Jacob says to Joseph: “Please do not bury me in Egypt.” Rabbi Simon said: If so, the righteous who are buried outside of the Land of Israel suffer a loss. What, then, does the Holy One blessed be He do?

He makes tunnels in the ground for them and makes them like channels, and they roll along until they reach the Land of Israel. The Holy One blessed be He then places in them a spirit of life and they arise. From where is this derived? It is written: “Behold, I am opening your graves, and I will take you up from your graves, My people, and I will bring you to the soil of Israel” (Ezekiel 37:12), and then: “I will place My spirit into you and you will live” (Ezekiel 37:14).

Reish Lakish said: It is an explicit verse, that once they reach the Land of Israel, the Holy One blessed be He will place a soul in them, as it is stated: “Who places a soul in the people upon it” (Isaiah 42:5). There was an incident involving Rabbi [Yehuda HaNasi] and Rabbi Eliezer, who were walking near the gates outside Tiberias. They saw the coffin of a dead person who came from outside of the Land of Israel to be buried in the Land of Israel.

Rabbi [Yehuda HaNasi] said to Rabbi Eliezer: ‘What has this one, whose soul departed outside of the Land of Israel and came to be buried in the Land of Israel, accomplished? I read in his regard: “My inheritance you rendered an abomination” (Jeremiah 2:7) during your lifetime, “and you came, and you defiled My land” (Jeremiah 2:7) after your death.’ [Rabbi Eliezer] said to him: ‘Once he is buried in the Land of Israel, the Holy One blessed be He grants him atonement, as it is written: “His earth will atone for his people”’ (Deuteronomy 32:43).

Rabbi Yoḥanan, when he was departing from the world, said to those who needed to tend to him: ‘Bury me in garments dyed green, not white and not black, so if I stand among the righteous we will not be shamed, and if I stand among the wicked we will not be disgraced.’19Rabbi Yoḥanan was not sure if he would be summoned with the righteous, who appear in white, or the wicked, who appear in black. He therefore asked to be buried in a different color so as to avoid a situation in which he was dressed in white but summoned with the wicked, which would be embarrassing, or a situation in which he was dressed in black but summoned with the righteous, which might appear as a distortion of Divine justice.

Rabbi Yoshiya, when he was departing from the world, said to those who were standing over him: ‘Summon my disciples.’ He said to them: ‘Bury me in white garments. Why? Because I am not ashamed to greet my Creator because of my actions.’

Rabbenu,20Rabbi Yehuda HaNasi. when he was departing from the world, commanded three matters: ‘Do not move my widow from my house. Do not eulogize me in the towns in the Land of Israel. And do not allow a gentile to touch my bier; rather, let he who tended to me during my lifetime tend to me after my death.’ During his lifetime, he resided in Tzippori seventeen years, and he would read in his regard: “Jacob lived in the land of Egypt seventeen years,” and Yehuda lived in Tzippori seventeen years.

Rabbenu suffered from pain in his teeth for thirteen years, and all those thirteen years, no woman died in childbirth in the Land of Israel and no woman miscarried in the Land of Israel. After thirteen years, Rabbenu became angry at Rabbi Ḥiyya HaGadol. Elijah, of blessed memory, came to Rabbenu in the guise of Rabbi Ḥiyya, placed his hand on his tooth, and he was immediately healed. On the next day, Rabbi Ḥiyya came to him.

He said to him: ‘Rabbi, that tooth of yours, what is its condition?’ He said: ‘From the moment you came to me yesterday, it was healed.’ At that moment, Rabbi Ḥiyya said: ‘Woe unto you, birthing mothers in the Land of Israel. Woe unto you, pregnant women in the Land of Israel.’

Nevertheless, he said to him: ‘It was not I who placed a hand on your tooth.’ Rabbenu knew that it had been Elijah of blessed memory. From that moment, Rabbi began treating Rabbi Ḥiyya with honor.

“He blessed Joseph and said: The God before whom my fathers, Abraham and Isaac, walked, the God who has shepherded me from my beginnings until this day” (Genesis 48:15). “Fear the Lord, His holy ones” (Psalms 34:10) – Rabbi Azarya said: When Jacob our patriarch blessed Joseph, [Joseph] went out and his face was glowing. The tribes were saying: ‘Everyone associates with the one who is successful. Because he is king – one stands with the one who is successful.’1They said that Jacob called Joseph to him and blessed him because he was showing special favor due to Joseph’s success and prestige. Jacob our patriarch said to them: “Fear the Lord, His holy ones [for there is no lack in those who fear Him].”

“He blessed Joseph and said” – Rabbi Berekhya said in the name of Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: [This is analogous] to a shepherd who was standing and looking at his flock.2When the verse states: “The God before whom my fathers, Abraham and Isaac, walked,” the image is of a flock that walks before a shepherd so that the shepherd can watch out for it. Reish Lakish said: [It is analogous] to a king walking, with the elders before him. According to the opinion of Rabbi Yoḥanan, we need His glory. According to the opinion of Reish Lakish, He needs our glory.3The elders walk before the king as a sign of honor for the king. So too, the patriarchs walked before God in the sense that they spread knowledge of God in the world.

“May the angel who redeems me from all evil bless the lads, and let my name and the name of my fathers, Abraham and Isaac, be called upon them, and may they proliferate like fish in the midst of the land” (Genesis 48:16). “May the angel who redeems me from all evil…” – Rabbi Yosei bar Ḥalafta said: Sustenance is twice as difficult as childbirth. Regarding childbirth it is written: “In pain [be’etzev] you will bear children” (Genesis 3:16).

Regarding sustenance it is written: “With pain [be’itzavon]4The midrash interprets be’itzavon as the plural of be’etzev. you will eat of it all the days of your life” (Genesis 3:17). Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar said: Redemption is juxtaposed to sustenance,5“The God who has shepherded me.… May the angel who redeems me.” and sustenance is juxtaposed to redemption.6“He delivered us from our foes.… He gives food to all flesh” (Psalms 136:24–25).

Just as redemption is double,7God performed multiple miracles in redeeming Israel. so too, sustenance is double. Just as sustenance is [provided] every day, so too, redemption [occurs] every day. Rabbi Shmuel bar Naḥmani said: It is greater than redemption, as redemption is by means of an angel and sustenance is by means of the Holy One blessed be He. Redemption is by means of an angel – “may the angel who redeems me”; and sustenance is by means of the Holy One blessed be He – “You open Your hand and satisfy everything living” (Psalms 145:16).

Rabbi Yehoshua ben Levi said: A person’s sustenance is as difficult as the splitting of the Res Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it is written there: “He gives food to all flesh” (Psalms 136:25). “May…bless the lads” – this is Joshua and Gideon.8They were descendants of Ephraim and Manasseh, and angels appeared to them (Joshua 5:14; Judges 6:12). That is what is written: “It was when Joshua was by Jericho, he lifted his eyes and saw, and behold, a man was standing opposite him.… He said: No, for I am commander of the host of the Lord; now I have come” (Joshua 5:13–14).

Rabbi Yehoshua in the name of Rabbi Ḥanina bar Yitzḥak: He cried out from his toenails.9The angel prostrated himself before Joshua, imploring him to accept his help (see Matnot Kehuna; Etz Yosef). “He said…I am commander of the host of the Lord” – everywhere that I am seen, the Holy One blessed be He is seen. This is a sign: Everywhere that Rabbi Yosei Arokh10Rabbi Yehuda HaNasi’s attendant. was seen, Rabbi [Yehuda HaNasi] would be seen.

“Now I have come” – ‘I came to Moses your master; however, he prayed: “If Your presence does not go, [do not take us up from here]” (Exodus 33:15).11God sent an angel to lead the Israelites into the Land of Israel, but Moses prayed that God’s Presence itself would accompany them, and not the angel. I cannot ascend on High, because I have not yet carried out my mission. I cannot remain below, as he was still praying and saying: “If Your presence does not go [do not take us up from here].”

Just make certain that you do not do what Moses your master did to me and rejected me.’ “May they proliferate like fish in the midst of the land” – just as the eye does not have dominion over the fish,12The fish are covered by water and are therefore hidden from human sight. so, the [evil] eye will have no dominion over your descendants. That is what is written: “The children of Joseph spoke to Joshua, [saying: Why did you give me an inheritance of one lot and one portion; and I am a numerous people, as the Lord has blessed me up to now?]” (Joshua 17:14).

He said to them: ‘Are you not concerned about the [evil] eye?’ They said to him: ‘This is the blessing that our ancestor blessed us: “May they proliferate like fish in the midst of the land.”’ Just as fish are caught only by their throat, so, your descendants will be caught only by their throat – “They would say to him: Now say: Shibolet, and he would say: Sibolet” (Judges 12:6).13Forty-two thousand men of Ephraim were identified and killed in that manner.

Just as fish grow in water, but when a single drop falls from above they receive it thirstily like one who never tasted the taste of water in all their days, so it is with Israel, they grow in water, in Torah, but when they hear a novel matter of Torah, they receive it thirstily like one who has never heard a matter of Torah in all their days. Rabbi Levi said: The Israelite women conceived six hundred thousand babies in one night, and they were all cast into the Nile; but they ascended by Moses’s merit.

That is what Moses says: “Six hundred thousand men on foot [ragli] is the people that I am in their midst” (Numbers 11:21) – all of them ascended by my merit [leragli]. Rabbi Zakkai Rabba cited it from here: “May they proliferate like fish in the midst of the land” – just as in the midst of the land they were six hundred thousand, so, in the milieu of the fish they were six hundred thousand.14Thus, six hundred thousand babies were cast in the Nile, the “milieu of the fish.”

Just as in the midst of the land they did not die, so in the milieu of the fish they did not die. One whose name is like the name of fish,15Nun means fish in Aramaic, and Joshua the son of Nun led the Israelites into the Land of Israel. his son will take them into the Land of Israel: “Nun his son, Joshua his son” (I Chronicles 7:27).

“Joseph saw that his father was placing his right hand upon the head of Ephraim, and it displeased him; he supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). “Joseph saw that his father was placing…” – Rabbi Berekhya said: The hand that overcame one-third of the world,16See Bereshit Rabba 68:12. you are seeking to move it? “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head.

His father refused, and said: I know, my son, I know; he too will become a people, and he too will be great; however, his younger brother will be greater than he, and his descendants will be the plenitude of nations” (Genesis 48:18–19). “Joseph said to his father: Not so, my father.… His father refused, and said: I know, my son, I know” – I know the incident of Reuben and Bilha and the incident of Judah and Tamar;17I know that they all acted with pure intentions (Yefe To’ar). if matters that were not revealed to you were revealed to me, matters that were revealed to you, all the more so.

“He too will become a people, and he too will be great” – is it possible that it will be so?18The continuation of the verse states that Ephraim would be “the plenitude of nations.” The midrash asks: Is it possible that one tribe would be so numerous? Rather, this is Joshua, who stopped the orb of the sun and the moon, which have dominion from one end of the world to the other end. Rabbi Yitzḥak said: Bad slave, are you not the purchase of my father…19Joshua said to the sun: ‘You prostrated yourself to my father Joseph in his dream; therefore you must obey me’ (see Bereshit Rabba 84:11).

“He blessed them that day, saying: By you shall Israel bless, saying: May God make you like Ephraim and like Manasseh; and he placed Ephraim before Manasseh” (Genesis 48:20). “He blessed them that day” – just as he placed him first here,20Just as Jacob mentioned Ephraim before Manasseh in this verse. so he placed him first everywhere. He placed him first regarding generations: These are the generations of the sons of Ephraim and then these are the generations of the sons of Manasseh.21Commentaries debate what this sentence refers to, and some suggest that it be emended or removed from the text of the midrash (see Etz Yosef; Maharzu).

Regarding lineage: “For the children of Ephraim, their descendants, by their families” (Numbers 1:32).22Only after the tribe of Ephraim is mentioned is the tribe of Manasseh mentioned (see Numbers 1:32–35). He placed him first regarding inheritance: “This is the inheritance of the sons of Ephraim” (see Joshua 16:8) and then, this is the inheritance of the sons of Manasseh.23This is not a direct citation of a verse, but a reference to the discussion of the inheritance of the tribe of Manasseh, in Joshua 17:1–12.

He placed him first in the banners: “The banner of the camp of Ephraim” (Numbers 2:18) and then, “with it is the tribe of Manasseh” (Numbers 2:20). He placed him first regarding the princes: “On the seventh day, the prince for the sons of Ephraim” (Numbers 7:48) and then, “on the eighth day, the prince for the sons of Manasseh” (Numbers 2:54). He placed him first regarding judges: Joshua from Ephraim and Gideon from Manasseh.

He placed him first regarding kings: Yerovam from Ephraim and Yehu from Manasseh. He placed him first regarding blessing: “May God make you like Ephraim and like Manasseh.” He placed him first regarding blessing: “He placed Ephraim before Manasseh.”

“Israel said to Joseph: Behold, I am dying, and God will be with you, and He will restore you to the land of your fathers” (Genesis 48:21). “Israel said to Joseph: Behold, I [anokhi] am dying, and God will be with you, and He will restore…” – the son of Rabbi Yosei’s brother [said]: The elder gave them three signs: One who comes [to redeem] with the term anokhi, who will appoint elders from among you, and will say to you pakod, he is the redeemer.24These were Jacob’s signs as to the identity of the future redeemer of the Israelites.

Moses fulfilled all three signs; see, e.g., Exodus 3:11, 3:16, 4:29. Rabbi Ḥunya removes anokhi, and inserts the ineffable Name in its place.25See Exodus 3:13–14. “And I have given to you one portion [shekhem] beyond your brothers, which I took from the hand of the Emorite with my sword and with my bow” (Genesis 48:22). “And I have given to you” a son who was vigilant [shehishkim], and you did not act in accordance with their actions; therefore, the portion will be in your territory.26The midrash interprets the additional portion promised here to Joseph to be the city of Shekhem.

This was granted to Joseph, because he did not act as his brothers did in Shekhem, where they sold Joseph into slavery (see Genesis 37:14; Sanhedrin 102a). Alternatively, he did not act as did Shekhem, who raped Dina (Genesis 34:2). Joseph refrained from acting on his desires even when approached by the wife of Potifar (Matnot Kehuna). Rabbi Pinḥas said: In Shekhem there was breach in the area of licentiousness, and you repaired it; therefore, it will be in your portion.

Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: “I have given to you [one] shekhem” – this is the birthright and the garment of Adam the first man. “Which I took from the hand of the Emorite” – this is Esau. Was Esau, in fact, an Emorite? It is, rather, that he performed the actions of the Emorite.

“With my sword and with my bow” – with mitzvot and good deeds. Rabbi Neḥemya said: “I have given to you one shekhem” – this is literally [the city of] Shekhem. “Which I took from the hand of the Emorite” – this is Ḥamor father of Shekhem. Was he, in fact, an Emorite?

It is that the Hivite are included in the Emorite.27The Emorites were a larger group surrounding the Hivites, and therefore the Hivites were sometimes called Emorites (see Etz Yosef). “With my sword and with my bow” – Jacob did not want his sons to perform that act.28But when his sons performed that act, he said: What, will I allow my sons to fall at the hand of the nations of the world? What did he do?

He took his sword and his bow, stood at the entrance of Shekhem, and said: If the nations of the world come to confront my sons, I will battle against them. See Bereshit Rabba 80:10. But when…

“I cry out to God on High” (Psalms 57:3). “I cry out to God on High” – on Rosh HaShana. “To the Almighty who completes for me” (Psalms 57:3) – on Yom Kippur, to determine which will be for God and which will go to an uninhabitable land.1As part of the Temple service on Yom Kippur, two goats were brought, and lots were drawn to determine which would be sacrificed as an offering to God and which would be brought to a barren land and pushed off a cliff, symbolically carrying off the people’s sins.

If the lot that said “to God” would be drawn by the High Priest in his right hand, that was a sign that God was inclined to respond positively to the prayers of the people and to grant atonement (Matnot Kehuna). Another matter: “I cry out to God on High” (Psalms 57:3) – this is Jacob our patriarch. “To the Almighty who completes for me” (Psalms 57:3) – that the Holy One blessed be He agreed with him to give to each and every one as befitting him.2God agreed to implement the blessings Jacob gave to his sons.

“Jacob called to his sons, and he said: Gather, and I will tell you what will befall you at the end of days. Assemble and hear, sons of Jacob, and listen to Israel your father” (Genesis 49:1–2). “Jacob called to his sons.” “The lot is cast in the bosom” (Proverbs 16:33) – this is the lottery of Yom Kippur.

“And all of one’s judgment is from the Lord” (Proverbs 16:33) – to determine which will be for God and which will go to an uninhabitable land. Another matter: “The lot is cast in the bosom” – this is the lot of the tribes.3Their destiny as expressed in the blessings they received from Jacob. “And all of one’s judgment is from the Lord” – that the Holy One blessed be He agreed with him to give each and every one as befitting him.

“Jacob called to his sons” – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: Jacob called the Almighty to be with his sons. Rabbi Pinḥas said: He invited Him to his sons.4He invited Him [zimno] to share in his joy over the fact that all his sons had remained righteous (Matnot Kehuna). Alternatively, he asked God to be always available [mezuman] to come to his sons’ aid (Etz Yosef). Rabbi Avun said: He appointed Him steward for his sons.

“He said: Gather ….” – gather from the land of Egypt and assemble in Rameses. Gather from the ten tribes and assemble to the tribe of Judah and Benjamin. He commanded them to act with deference to the tribe of Judah and Benjamin. Rabbi Aḥa said: Purify yourselves, just as it says: “They gathered themselves together…” (Nehemiah 12:28), “and they purified the chambers” (Nehemiah 13:9).

The Rabbis say: He commanded them regarding dissension. He said to them: ‘You shall all be one assembly.’ That is what is written: “You, Son of man, take for you one piece of wood, and write on it: [For Judah] and for the children of Israel [his companions]” (Ezekiel 37:16) – it is written “his companion”5The term “his companions [ḥaverav]” is written without a vav, which would ordinarily be read “his companion [ḥavero],” even though in this instance it is traditionally pronounced in the plural, ḥaverav. – the children of Israel became a single group.

Prepare yourselves for redemption. What is written thereafter? “I will render you one nation…” (see Ezekiel 37:22). “[I will tell you] what will befall you at the end of days” – Rabbi Simon said: He showed them the downfall of Gog, just as it says: “It will be at the end of days” (Ezekiel 38:16). Rabbi Yehuda said: He showed them the building of the Temple, just as it says: “It will be at the end of days that the mountain of the House of the Lord will be established” (Micah 4:1).

The Rabbis said: He came to reveal the End, but it was concealed from him. Rabbi Yehuda in the name of Rabbi Elazar bar Avina: Two people, the End was revealed to them and was then concealed from them. They are Jacob and Daniel. Daniel – “But you, Daniel, obscure the matters and seal” (Daniel 12:4).

Jacob – “what will befall you at the end of days.” “Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power” (Genesis 49:3). “Reuben, you are my firstborn” – this teaches that he came to reveal the End, but it was concealed from him.6He began with, “I will tell you what will befall you at the end of days,” and continued with, “Reuben you are my firstborn,” which does not pertain to the end of days.

This shows that the events of the end of days were concealed from Jacob so that he would not reveal them. This is analogous to a king’s confidant who was passing from the world, and his sons were surrounding his bed. He said to them: ‘Come and I will reveal to you the secrets of the king.’ He lifted his eyes and gazed at the king.7He saw from the king’s expression that he did not want him to reveal the secrets.

He said to them: ‘Be vigilant regarding the honor of the king.’ So, Jacob our patriarch lifted his eyes and saw the Divine Presence standing over him. He said to them: ‘Be vigilant regarding the honor of the Holy One blessed be He.’ The Rabbis said: So, the congregation of Koraḥ was sinking and descending, sinking and descending, until Hannah stood and prayed on their behalf: “The Lord puts to death and brings to life; He lowers to the netherworld and elevates” (I Samuel 2:6).8Just as the congregation of Koraḥ was ostracized until Hannah prayed on their behalf, so too, Reuben was ostracized until Moses restored him.

Some commentaries write that this passage should not appear here, and belongs instead at the end of section 4 (see, e.g., Matnot Kehuna).

“Assemble and hear, sons of Jacob” (Genesis 49:2) – Rabbi Berekhya, sometimes he said it in the name of Rabbi Ḥiyya and sometimes he said it in the name of the Rabbis from there:9From Babylon (Rashash; cf. Matnot Kehuna). From here [it may be derived] that they were scattered and an angel came and assembled them.10This is derived from the fact that after Jacob said “gather” (49:1), the next verse is framed entirely in the third person: “Assemble and hear, sons of Jacob, and listen to Israel your father” (49:2).

This is because it was stated by an angel. Rabbi Tanḥuma said: From here, that they were scattered and he assembled them with the Divine Spirit. “And listen to [el] Israel your father” (Genesis 49:2) – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: Listen to the God [El] of Israel your father. Rabbi Pinḥas said: Your father Israel is like a god [el].

Just as the Holy One blessed be He creates worlds, so, your father creates worlds.11The world was created due to the merit of Jacob (Vayikra Rabba 36:4). Just as the Holy One blessed be He distributes worlds, so, your father distributes worlds.12Jacob’s blessings to his sons influenced the portions they would receive in the Land of Israel, or the spiritual blessings they would receive (see Maharzu; Etz Yosef).

Elazar ben Aḥui said: From here Israel merited the recitation of Shema. When Jacob our patriarch was passing from the world, he called his twelve sons. He said to them: ‘Listen to the God [El] of Israel your father who is in Heaven. Do you, perhaps, have in your heart dissension over the Holy One blessed be He?’13Do you have any doubts about God?

They said: ‘“Hear, Israel” (Deuteronomy 6:4) our father, just as you do not have in your heart dissension over the Holy One blessed be He, so, there is no dissension in our heart. Rather, “the Lord is our God, the Lord is one” (Deuteronomy 6:4).’ He too expressed with his lips and said: ‘Blessed be the name of His glorious kingdom for ever and ever.’ Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel: That is why Israel recites early in the morning and late in the evening each day: Hear Israel, our patriarch, from the Cave of Makhpela: The same matter that you commanded us, we still practice it: “The Lord is our God, the Lord is one.”

“Reuben, you are my firstborn” – Rabbi [Yehuda HaNasi] would say [an interpretation] of this as praise and [an interpretation] as criticism. You are firstborn, and Esau is firstborn. “Esau went to the field to hunt game [to bring]” (Genesis 27:5) – if he found, fine; if not, “to bring” from what he stole or took by force. But you, “Reuben went during the days of wheat harvest [and found mandrakes in the field and brought them to his mother Leah]” (Genesis 30:14).14Reuven took mandrakes that were ownerless and not from what belonged to others (see Bereshit Rabba 72:2), unlike Esau.

“My strength, and the first of my potency” – these are the vanguard in the battle. “Greater honor and greater power” – “their faces were like the faces of lions” (I Chronicles 12:9).15This is written regarding the Gadites, but since the Gadites and Reubenites both formed the vanguard in the conquest of Canaan, it is true of the Reubenites as well (Matnot Kehuna). He would say [an interpretation] about this as criticism – “Reuben, you are my firstborn” – you are firstborn and I am firstborn.16Jacob bought the birthright from Esau.

I, at the age of eighty-four years old, had never seen a drop of seminal emission,17That is, until Jacob married Leah and fathered Reuben. The midrash assumes that Reuben was conceived the first time Jacob had relations with Leah. but you: “[Reuben] went and lay with Bilha” (Genesis 35:22). “My strength, and the first of my potency” – the first of my toil and the first of my travail.18He was the one with whom Jacob first experienced the travail of raising children.

“Greater honor and greater power” – the birthright was yours, the priesthood was yours, the kingship was yours, but now that you sinned, the birthright was given to Joseph, the priesthood to Levi, and the kingship to Judah. Rabbi Aḥa said: The birthright was not yours. Is it not so that Jacob went to Laban only for Rachel? All the furrows that I plowed in your mother; was it not in Rachel that they should have been plowed?19This is a euphemism for marital relations.

Reuben was conceived the first time Jacob had relations with Leah, when he thought she was Rachel, and therefore by right the firstborn should have been from Rachel (Nezer HaKodesh). Now, the birthright has returned to its owner. "Impetuous as water, you shall not excel; because you mounted your father's bed; then you desecrated, he who ascended my couch” (Genesis 49:4). “Impetuous as water, you shall not excel” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer said: You were impetuous [paḥazta], you sinned [ḥatata], you engaged in harlotry [zanita].20The Hebrew term for impetuous, paḥaz, is an acronym for paḥazta, ḥatata, zanita.

Rabbi Yehoshua said: You rebelled [parakta ol], you desecrated [ḥilalta] my couch, your evil inclination stirred [za] within you. Rabbi Eliezer ben Yaakov said: You trampled [pasata] the law, you forfeited [ḥavta] your birthright, you became a stranger [zar] vis-à-vis your gifts. They said: Even now, we still need the Moda’i. Rabbi Eliezer HaModa’i came and explained: You shuddered [zata], you trembled [ḥaradta], the sin flew [paraḥ] from upon your head.21Reuben shuddered and trembled with remorse for his sin, and therefore was forgiven (Matnot Kehuna).

Rabbi Pinḥas said: You acted like those impetuous ones who break their shins in the water.22They leap before they look. “As water” – the Rabbis say: You sinned through water,23Water in the sense of liquid, a reference to semen. let the one who was drawn from water come and draw you near: “May Reuben live and not die” (Deuteronomy 33:6).24This verse was stated by Moses, who was so called because he was drawn from the water (see Exodus 2:10).

“As water” – just as water is released from place to place, so, you have been released.25Just as water flows, your sin has flowed away from you, i.e., you have been relieved of liability. Alternatively, the implication is: Your privileges have been taken from you (Matnot Kehuna). Rabbi Eliezer HaModa’i says: One does not make a ritual bath of wine or of oil, but rather of water; so, you made yourself a ritual bath of water and you purified yourself in it.26Rabbi Eliezer HaModa’i is of the opinion that Reuben sinned only in thought but not in deed, as he did not carry out his sinful thoughts.

Therefore, his thoughts of sincere repentance restored him to a state of purity, as though he had immersed in a ritual bath (Etz Yosef). “You shall not excel [totar]” – Rabbi Eliezer and Rabbi Yehoshua, both of them said this: Nothing was relinquished [vitarta] for you.27You have not been absolved from punishment. This is derived from the fact that totar and vitarta are derived from the same root in Hebrew.

Rabbi Eliezer HaModa’i says: There will be nothing remaining [vitaron] for you from your sin. “Because you mounted [alita]” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: Because you mounted in its plain sense.28They interpret the phrase “because you mounted your father’s bed” in the plain sense as indicating that Reuben literally sinned with Bilha. Rabbi Elazar said: Because you mounted [alita]29He interprets alita to mean “you elevated [he’eleita],” meaning that Reuben brought about benefit regarding his father’s bed.

This occurred in the incident of the mandrakes, which led to the birth of Issachar. – where? In the case of the mandrakes. “Your father’s bed [mishkevei avikha]” – Rabbi Berekhya said: It is not written here: Your father’s bed [mishkav], but rather, “your father’s beds [mishkevei]”30The term mishkevei, generally translated “bed,” is actually a plural term, such that a literal translation would be “beds.” – the bed of Bilha and the bed of Zilpa.31Accordingly, not only did Reuben literally sin, but he did so with Zilpa as well as with Bilha.

Rabbi Abbahu, and some say Rabbi Yaakov, in the name of Rabbi Ḥiyya Rabba, and Rabbi Yehoshua ben Levi in the name of Rabbi Shimon ben Yoḥai: We learned: One who is suspect in some matter neither judges in its regard nor testifies in its regard.32Mishna Bekhorot 4:10. Is it possible that he is destined to be one of the six tribes that were standing on Mount Eval and saying: “Cursed is one who lies with his father’s wife” (Deuteronomy 27:20), and he performed this very act?

Rather, he was defending his mother’s honor. All the days that Rachel was alive, her bed was situated alongside the bed of Jacob our patriarch. When Rachel died, Jacob our patriarch took Bilha’s bed and placed it alongside his bed. [Reuben] said: Is it not enough that my mother was jealous during her sister’s lifetime, that she must be so even after her death? He rose and rearranged the beds.

Rabbi Yehuda bar Simon disagrees with this and [says that] Rabbi Yehoshua ben Levi [said] in the name of Rabbi Shimon ben Yoḥai: This is analogous to one who was suspected of selling teruma as non-sacred produce.33Teruma, which could be eaten only by priests and the members of their households, and only in a state of ritual purity, would command a much cheaper price than non-sacred produce. They investigated him and inspected, but did not find any substance to these claims, and they appointed him in charge of setting prices in the marketplace.

“Then you desecrated” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: “Then you desecrated” – in its plain sense. “Ascended” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: You ascended from your sin. Rabbi Eliezer HaModa’i said: You ascended from your gifts.34Numerous commentaries suggest that the text should read that according to Rabbi Eliezer and Rabbi Yehoshua, “you ascended from your gifts,” meaning that due to his sin, Reuben lost out on the priestly gifts, and Rabbi Eliezer HaModa’i says, “you ascended from your sin,” meaning that Reuben repented and achieved atonement for his sin.

The Rabbis say: I am neither distancing you nor drawing you near. Instead I am leaving you in loose abeyance until Moses, in whose regard it is written: “And Moses ascended to God” (Exodus 19:3), comes, and does with you what he perceives to be correct. When Moses came, he began to draw him near: “May Reuben live” (Deuteronomy 33:6). The Rabbis say: The same was true of the congregation of Koraḥ,.35See the end of section 2.

“Simeon and Levi are brothers; weapons of villainy are their heritage” (Genesis 49:5) “Simeon and Levi are brothers” – brothers of Dina but not brothers of Joseph. “Weapons of villainy are their heritage [mekheroteihem]” – he said to them: These weapons in your possession have been stolen by you. For whom are they fitting? It is for mekheroteihem – for Esau, who sold [makhar] the birthright.

“Let my soul not come in their company; with their assembly let my glory not be associated; for in their anger they killed men, and with their will they hamstrung oxen” (Genesis 49:6). “Let my soul not come in their company” – when they come to take counsel in Shitim.36When the Israelite men engaged in harlotry with the Midianite women, in Shitim, one of their leaders, who encouraged this practice, was the prince of the tribe of Simeon, Zimri son of Salu.

“With their assembly let my glory not be associated” – when they assemble against Moses in the congregation of Koraḥ.37In these instances, when the Torah identifies the perpetrators of these crimes, who descended from the tribes of Simeon and Levi, the verses do not mention that they are sons of Jacob. “With their assembly let my glory not be associated” – but for the platform, let my name be associated, when his descendants stand on the platform,38When the Levites stand on the platform to sing as part of the Temple service. as it is stated: “These are those who stood, and their sons, [from the sons of the Kehatites:] Heiman [the singer, son of Yoel, son of Samuel]” (I Chronicles 6:18).

Rabbi Huna, Rabbi Ḥanina, and Rabbi Pinḥas: The three of them said: “Son of Yitzhar, son of Kehat, son of Levi, son of Israel” (I Chronicles 6:23).39In the verse regarding the congregation of Koraḥ, his lineage is traced only as far as Levi, but here the lineage is traced back to Jacob. “For in their anger they killed men [ish]”40The Hebrew ish is in the singular. – this is Ḥamor father of Shekhem.

“Hamstrung [ikeru] oxen [shor]” – they undermined [akartun] the security wall [shuran] of proselytes.41As a result of the massacre following the circumcision of the residents of Shekhem, all proselytes will fear that perhaps the same will befall them after their circumcision. Rabbi Ḥunya and Rabbi Yirmeya in the name of Rabbi Aḥiya bar Abba: As it is written: “And with their will they hamstrung [ikeru] oxen” – in order to fulfill the will of your inclination, you undermined [akartem] the security wall of proselytes.

“Undermined a trough” – this is one of the matters that they emended for King Ptolemy.42The seventy-two elders assembled by King Ptolemy introduced several emendations into the translation of the Torah into Greek (see Megilla 9a). One of them was that instead of writing, “killed men…and hamstrung oxen,” they wrote, “killed oxen…and undermined troughs,” so Ptolemy would not deem them murderers. “Cursed be their anger, as it is fierce, and their wrath, as it is harsh; I will divide them in Jacob, and I will disperse them in Israel” (Genesis 49:7).

“Cursed be their anger, as it is fierce” – Rabbi Ḥunya and Rabbi Azarya in the name of Rabbi Yoḥanan: [Jacob] increased the number of hot-tempered bohaknin43These were individuals afflicted with bohak, a skin condition characterized by white blotches on the skin. When the blotches appeared on the face, this was considered a sign that the individual was hot-tempered. among them. That is what is said regarding one who is afflicted with bohak patches, that he is hot-tempered.

Rabbi Yehuda bar Simon said: [This is analogous] to a king who had a son, and the king foresaw that a serpent was destined to bite his son. He said: May the serpent that seeks to bite my son be cursed. So, [Jacob] came to curse them, but he cursed their anger. “Cursed be their anger, as it is fierce, and their wrath [ve’evratam], as it is harsh” – and their transgression [vaaveratam], as it is harsh.44He did not curse them; rather, he cursed the anger and the transgression that was caused by that anger.

“I will divide them [aḥalkem] in Jacob” – this is the tribe of Levi: “I am your portion [ḥelkekha] and your inheritance” (Numbers 18:20). “And I will disperse them in Israel” – this is the tribe of Simeon. That is what is said: Most of the poor were from the tribe of Simeon. Rabbi Tanḥuma said: Although we explain and say: “And the cities that you shall give from the holding of the children of Israel, [from the greater you shall increase and from the lesser you shall decrease]” (Numbers 35:8), six cities, they and their open land, all of them were from Simeon.45The Torah states that forty-eight cities were to be given to the Levites (Numbers 35:7–8).

Of these, nine were from the tribes of Judah and Simeon (Joshua 21:9-16). The midrash states that six of them were from Simeon and only three from Judah, despite the fact that Simeon was a small tribe and had only seventeen cities. When they saw that he was rebuking them,46When the rest of Jacob’s sons saw that he had rebuked Reuben, Simeon, and Levi. they began departing to the corners. When he saw that they were departing to the corners, he began calling each and every one.

“Judah, you shall your brothers acknowledge; your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you” (Genesis 49:8). “Judah, you shall your brothers acknowledge” – your brothers acknowledge you; your mother acknowledges you; I, myself, acknowledge you.47All acknowledge you as worthy of honor and kingship. Rabbi Shimon ben Yoḥai said: All your brothers will be called by your name.

A person does not say: I am a Reubenite, I am a Simeonite, but rather: I am a Jew [Yehudi].48Judah is called Yehuda in Hebrew. Rabbi Yehuda bar Simon said: This is analogous to a king who had twelve sons, and there was one who was more beloved to him than all of them, and he gave him a portion of his own and a portion with his brothers.49Similarly, Judah was its own tribe, and additionally the entire nation became known as Jews.

“Your hand will be at the nape of your enemies” – how many times did Joshua prostrate himself so that the nape would be shown him, but it was not granted to him, as it is stated: “Please, my Lord, what can I say after [Israel] has turned [its nape before their enemies?]” (Joshua 7:8). To whom did He grant it? To David: “My enemies, you had them turn their napes to me” (II Samuel 22:41). Why?

Because it was his ancestral endowment, as it is written in his regard: “Your hand will be at the nape of your enemies.” “Your father’s sons will prostrate themselves to you” – here it says: “Your father’s sons will prostrate themselves to you,” but elsewhere, it says: “Your mother’s sons will prostrate themselves to you” (Genesis 27:29). It is that Isaac, because he took only one wife, said: “Your mother’s sons will prostrate themselves to you.”

But [when] Jacob [gave blessings], because he took four wives, it is written: “Your father’s sons will prostrate themselves to you.”

“Judah is a lion cub; from prey, my son, you ascended. He crouches, lies like a lion, and like a great cat, who shall rouse him” (Genesis 49:9)? “Judah is a lion cub” – this teaches that he gave him the strength of a lion and the boldness of its cubs. “From prey, my son, you ascended” – from the prey of Joseph you rose and became elevated.

From the prey of Tamar, you rose and became elevated.50Judah prevented the killings of both Joseph and Tamar. “He crouches, lies [ravatz]” – from Peretz until David; “he crouches, lies [shakhav]” (Numbers 24:9) – from David until Zedekiah.51Although both ravatz and shakhav are translated “lies,” shakhav connotes a more secure position, consistent with the time period from King David until Zedekiah (Etz Yosef).

Some say: “He crouches, lies [ravatz]” – from Peretz until Zedekiah; “he crouches, lies [shakhav]” – from Zedekiah until the messianic king.52This view interprets ravatz to be the more secure and relaxed position (Etz Yosef). “He crouches, lies [ravatz]” – in this world; “he crouches, lies [shakhav]” – in the World to Come. “He crouches, lies [ravatz]” – at a time when there are no enemies; “he crouches, lies [shakhav]” – at a time when there are enemies. He stood against all the enemies.

“The scepter shall not depart from Judah, or the ruler’s staff from between his feet, until Shilo arrives; and to him nations will assemble” (Genesis 49:10). “The scepter shall not depart from Judah” – this is Makhir…53He was the ruler of Gilad, but his descendants mentioned in the verse: “From Makhir rulers descended” (Judges 5:14) were descendants of his daughter, who was married to a man from the tribe of Judah.

“Or the ruler’s staff from between his feet” – as he came and prostrated himself before his feet.54Makhir prostrated himself before Ḥetzron, Judah’s grandson. “Until Shilo arrives” – this is the messianic king. “And to him nations will assemble [yik’hat]” – he will come and blunt [yak’heh] the teeth of the idolaters. Another matter: “The scepter [shevet] shall not depart from Judah” – this is the Sanhedrin, which flogs and subjugates.55The term shevet can also mean a rod with which one flogs (see, e.g., Proverbs 13:24).

“Or the ruler’s staff from between his feet” – these are the two scribes of the judges who would stand before them, one to the right and one to the left. “Until Shilo arrives”56This is understood to mean that the prominent leaders of the Jewish people will always be from Judah. – they convened and said: Hillel, from whom did he descend? Rabbi Levi said: A genealogical scroll was found in Jerusalem in which it was written: Hillel is from David.

Rabbi Ḥiyya Rabba is from Shefatya son of Avital.57Avital was David’s wife. The house of Kalba Savua is from Caleb. The house of Tzitzit HaKeset is from Avner. The house of Koveshin is from Ahab.

The house of Yatza is from Asaf. The house of Yehu is from Tzippori. The house of Yanai is from Eli. Rabbi Yosei ben Ḥalafta is from Yonadav son of Rekhav.

Rabbi Neḥemya is from Nehemiah the Tirshatite.58Although not all of these families are from the tribe of Judah, the midrash cites the entire report of the genealogical scroll because it demonstrates that prominent leaders in various generations descended from Judah.

“He will bind his foal to the vine, and to the branch of the vine his donkey’s foal; he launders his garments in wine, and in the blood of grapes, his clothes” (Genesis 49:11). “He will bind his foal to the vine” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: A vine with a poor yield, one binds a donkey to it;59The vineyards of Judah would be so productive that even a vine with a poor yield would require a donkey to carry its produce. “and to the branch of the vine [velasoreka],” two of “his donkey’s foal.”60The midrash interprets soreka to refer to a better-producing vine.

“He launders his garments in wine” – this is the milk;61This is a reference to white wine. “and in the blood of grapes, his clothes” – this is the red. Rabbi Neḥemya said: “He will bind his foal [iro] to the vine” – from when He brings the vine62The children of Israel are called a vine (see Psalms 80:9). into His city [iro] – “the city that I have chosen” (I Kings 11:32). “And to the branch of the vine his donkey’s [atono] foal” – steadfast [ha’etanim] children are worthy to be produced from him.

The Rabbis say: I am bound to the vine and the vine branch.63God is bound to Israel. “His foal” and “his donkey” – upon the arrival of the one in whose regard it is written: “A humble man riding on a donkey…” (Zechariah 9:9).64Upon the arrival of the Messiah, it will be demonstrated how God is bound to Israel. “He launders his garments in wine” – as [the Messiah] clarifies matters of Torah for them; “and in the blood of grapes, his clothes” – as he clarifies their errors for them.

Rabbi Ḥanin said: Israel does not need the teaching of the messianic king in the future, as it is stated: “Nations will seek him” (Isaiah 11:10) – not Israel. If so, why does the messianic king come, and what does he come to do? To gather the exiles of Israel and to give them thirty mitzvot. That is what is written: “I said to them: If it is proper in your eye, [give Me My fee…So they weighed out My fee: thirty silver coins]” (Zechariah 11:12) – Rav said: These are the thirty mighty men.65They are the righteous individuals in every generation.

They are known as silver based on Proverbs 10:20. Rabbi Yoḥanan said: These are thirty mitzvot. They said to Rabbi Yoḥanan: Rav does not accept that the verse is speaking only regarding the nations of the world.66According to Rabbi Yoḥanan the verse is directed at the nations of the world, which is why the Messiah is to introduce new mitzvot to them. Rav did not accept that point and therefore interpreted the thirty coins differently.

According to the opinion of Rav, when Israel merit, their majority will be in the Land of Israel and their minority in Babylon.67The majority of the thirty righteous individuals will be in the Land of Israel, where their spiritual level and influence will be even greater than when they are outside of the land.

“His eyes shall be red from wine, and his teeth white from milk” (Genesis 49:12) “His eyes shall be red” – Rabbi Azarya, Rabbi Yonatan ben Ḥagai, and Rabbi Yitzḥak ben Rabbi Maryon, and some say in the name of Rabbi Yosei bar Ḥanina: Most of the Sanhedrin were from Judah. What is his source? “His eyes shall be red [and his teeth white from milk]” – as they sit and arrange matters of Torah with their teeth until they express them clearly like milk.68They would constantly review their studies aloud until they understood them with absolute clarity.

Another matter: “His eyes shall be red [ḥakhlili] from wine” – these are the residents of the south, whose eyes are bright [keḥulot] and who possess great strength for Torah study. “And his teeth white [ulven shinayim] from milk” – wine is better for a person of years [leven shanim]69Above the age of forty. than milk is for a baby. One stood with another in the South. He said to him: ‘If you drank red wine, it is [good] wine. But if you drank white wine, you have drunk lower-quality wine.’

“Zebulun will dwell at the shore of seas, and he will be a shore for ships, and his border will be upon Sidon” (Genesis 49:13). “Zebulun will dwell at the shore of seas” – Rabbi Yehuda bar Naḥman and Rabbi Levi would receive two sela each Shabbat to gather Rabbi Yoḥanan’s congregation.70They would deliver Torah discourses before them until Rabbi Yoḥanan arrived. Rabbi Levi entered and said: That Jonah was from Zebulun; that is what is written: “The third lot arose [for the children of Zebulun].… from there it passed eastward [to Gat Ḥefer]” (Joshua 19:10, 13).

And it is written: “In accordance with the word of the Lord, God of Israel, that He spoke by means of His servant Jonah son of Amitai [the prophet, who was from Gat Ḥefer]” (II Kings 14:25) – this [Gat Ḥefer] is the plateaus of Tzippori. Rabbi Yoḥanan entered and expounded: That Jonah was from Asher. That is what is written: “Asher did not dispossess the inhabitants of Akko, or the inhabitants of Sidon […but the Asherites dwelt among the Canaanites, the inhabitants of the land]” (Judges 1:31–32).

And it is written: “Rise, go to Tzarefat that is of Sidon, [and dwell there; behold, I have commanded a widow there to sustain you]” (I Kings 17:9).71There is a tradition that the widow was the mother of the prophet. [The following week,] Rabbi Levi said to Rabbi Yehuda: ‘Although it is your Shabbat, take two sela and allow me to enter.’ Rabbi Levi entered and said: Rabbi Yoḥanan taught us well this past Shabbat.

That Jonah was from Asher; however, his father was from Zebulun and his mother was from Asher. “And his border [veyarkhato] will be upon Sidon” – the thigh [yarekh] from which he emerged was from Sidon. They said to him: ‘You have spoken words of consolation standing; you will come to say them while sitting.’72You will succeed Rabbi Yoḥanan as the one who delivers the main Torah discourse. He served as the deliverer of the Torah discourse for twenty-two years.

Another matter: “And his border will be upon Sidon” – Rabbi Elazar said: Zevud of the Galilee.73Rabbi Elazar identified Sidon in the verse as the location known in his time as Zevud of the Galilee. Rabbi Yoḥanan said: Migdal Deyo.

“Issachar is a strong-boned donkey, lying between the sheepfolds. He saw rest, that it was good, and the land, that it was pleasant; and he bowed his shoulder to bear, and he became subject to a tribute of labor” (Genesis 49:14–15). “Issachar is a strong-boned donkey” – just as this donkey, its bones are conspicuous, so, Issachar’s learning is conspicuous upon him. “Lying between the sheepfolds” – these are the three rows of Torah scholars who would sit before them.74There would be three rows of students seated before the members of the Sanhedrin when they engaged in deliberations.

“He saw rest, that it was good” – this is the Torah, as it is stated: “For a good lesson I have given you; [My Torah]” (Proverbs 4:2). “And the land, that it was pleasant” – this is the Torah: “]Its measure is] longer than the earth…” (Job 11:9).75This verse is referring to the Torah. “He bent his shoulder to bear” – the yoke of Torah. “And he became subject to a tribute of labor” – these are the two hundred heads of Sanhedrin who came from the tribe of Issachar… Another matter: “Issachar is a strong-boned donkey” – it is speaking of its land.

Just as the donkey is low on this end and low on that end and high in the middle, so [the land of Issachar has] a valley from this side, a valley from that side, and a mountain in the middle.76Mount Tavor “Lying between the sheepfolds” – these are two valleys, the Valley of Pislan and the Valley of Yizre’el. “He saw rest, that it was good” – this is Tinam. “And the land, that it was pleasant [na’ema]” – this is Na’im.77Tinam and Na’im are towns on the border of Issachar.

“He bent his shoulder to bear” – the yoke of the Land of Israel.78The yoke of fulfilling the mitzva of settling the land, and of fulfilling the land-based mitzvot. “He became subject to a tribute [mas] of labor” – Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar says: All the tribes left remnants,79They left remnants of the Canaanite nations in their territory. but the tribe of Issachar did not leave any remnants.

Rabbi Shmuel bar Naḥman said: The tribe of Issachar, too, left remnants, but they were payers of taxes [misim]. Rav Asi said: Because they paid taxes, it was as though they were subjugated. Another matter: “Issachar is a strong-boned donkey” – the cows of Issachar were fat. The tribe of Issachar would take of them, and set out to sea.

The nations of the world would see them and would be astounded about their [size]. Israel would say to them: ‘You are astounded about these? Had you seen the owners of these engaging in Torah study, you would be astounded about them.’ Many proselytes would come and convert.

Rabbi Yehuda ben Rabbi Simon said in the name of Rav Aḥa: “Issachar is a strong-boned [garem] donkey” – Issachar, a donkey caused his existence [legarmeih].80After giving her mandrakes to Rachel, Leah went out to greet Jacob. How did she know when he was coming? She heard his donkey bray. That night, Leah conceived Issachar (see Bereshit Rabba 99:10).

“Dan will avenge his people, as one of the tribes of Israel” (Genesis 49:16). “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” – like the most outstanding [kamyuḥad] of the tribes.81Like Judah.¬ Samson, from the tribe of Dan, was a leader who battled against Israel’s enemies like David, who was from the tribe of Judah. Rabbi Yehoshua bar Neḥemya said: Had it not cleaved to the most outstanding of the tribes, it would not have produced even the one judge that it produced.

Who is that? It is Samson son of Manoaḥ. Like the unique One [kiḥido] of the world – just as the unique One of the world needs no assistance, so, Samson son of Manoaḥ needed no assistance. Rather, “he found a fresh jawbone of a donkey, [and he extended his hand and took it, and he smote one thousand men with it]” (Judges 15:15).

What is “fresh [teriya]”? It was [from a donkey that was] three days old.82Thus, it was small and soft relative to other jawbones of donkeys. Rabbi Avun said: Two [terein] in its womb.83The mother of this donkey had given birth to twins. Therefore, the jawbone was underdeveloped even in comparison to other jawbones from donkeys that had been three days old.

This is the opinion of Rabbi Avun, as Rabbi Avun said: “With the jawbone of a donkey, heaps upon heaps [ḥamor ḥamoratayim]…” (Judges 15:16).84Samson was boasting that he smote one thousand men with a soft jawbone that came from one donkey [ḥamor] of two donkeys [ḥamoratayim], i.e. twins. “He became very thirsty” (Judges 15:18) – one who prattles becomes thirsty. Rabbi Ḥunya and Rabbi Azarya in the name of Rabbi Yoḥanan: Even if there had been a jug of water, he would not have been able to extend his hand and take it.85This was due to his extreme exhaustion as a result of his thirst.

Instead, “He called to the Lord, and he said: You have delivered [this great salvation] at the hand of Your servant; [shall I now die of thirst and fall into the hand of the uncircumcised?]” (Judges 15:18). He said before Him: ‘Master of the universe, if the only difference between them and me is this circumcision, it is sufficient for me not to fall into their hands.’ Immediately, “God split the hollow [hamakhtesh] that was in Leḥi, [and water emerged from it]” (Judges 15:19).

Rabbi Levi and the Rabbis: Rabbi Levi said: Leḥi was the name of that place. The Rabbis said: Makhtesh was the name of that place. Rabbi Abba bar Kahana and Rabbi Berekhya in the name of Rabbi Eliezer: It teaches that the Holy One blessed be He brought him a spring between his teeth. By what merit?

It was from the blessing of Moses, who said: “Leaps from [min] the Bashan” (Deuteronomy 33:22) – from between his teeth [mibein shinav],

“Dan will be a serpent on the road, a viper on the path, that bites a horse’s heels, and his rider falls backward” (Genesis 49:17). “Dan will be a serpent on the road” – just as the serpent is found among women,86The serpent approached Eve to entice her to eat from the tree of knowledge, and did not approach Adam. so, Samson son of Manoaḥ was found among women. Just as the serpent is restrained by oath,87This is a reference to the incantations of snake charmers, which they would utter in order to render the snake harmless. so, Samson was restrained by oath: “Samson said to them: Take an oath to me” (Judges 15:12).88He let the people of Judah bind him and turn him over to the Philistines after they took an oath that they would not kill him.

Thus, he was restrained as a result of an oath that the people of Judah took. Just as this serpent, all its strength is only in its head, so, Samson: “He told her his whole heart and said to her: If I were shaved, my strength would leave me” (Judges 16:17). Just as this serpent, its venom permeates even after its death, so, “the dead whom he put to death in his death [were more than those he put to death during his life]” (Judges 16:30).

“That bites a horse’s heels” – “Summon Samson and let him amuse us” (Judges 16:25). Rabbi Levi said: It is written: “On the roof there were some three thousand” (Judges 16:27). These were the ones who were at the edge of the roof, but those who were behind them, and behind those behind them, no one knows, and you say: “His brothers and the entire household of his father went down, bore him, and went up; they buried him…in the grave of Manoaḥ his father” (Judges 16:31)?89How were they able to locate his corpse among all the rubble and all the corpses?

It is because Jacob our patriarch requested mercy regarding this matter: “And his rider falls backward” – let all these items90Let the stones, the chairs, and the corpses fall backward so that Samson’s family could find his body. fall backward. “For your salvation I hope, Lord” (Genesis 49:18). Because Jacob our patriarch envisioned him [Samson] and believed that he was the messianic king, when he envisioned that he would die, he said: Will this one, too, die?

“For your salvation, I hope, Lord.” Rabbi Yitzḥak said: Everything is through hope; [relief from] suffering is through hope, sanctification of the Name is through hope, the merit of the patriarchs is through hope, the desire for the World to Come is through hope. Suffering – that is what is written: “Even in the path of Your judgments, Lord, we hoped for You” (Isaiah 26:8) – this is suffering. “For Your name” (Isaiah 26:8) – this is sanctification of the Name.

“And Your memory” (Isaiah 26:8) – this is the merit of the patriarchs. “The desire of the soul” (Isaiah 26:8) – this is the desire for the World to Come. Grace is through hope: “Lord, be gracious to us, we have hoped for You” (Isaiah 33:2). Forgiveness is through hope: “For forgiveness is with You” (Psalms 130:4).

What is written thereafter? “I have hoped, Lord” (Psalms 130:5). Because Jacob our patriarch envisioned him and believed that salvation would arrive in his days, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.”

“Gad, a troop will slash his enemies, and he will slash their heel” (Genesis 49:19). “Gad, a troop will slash his enemies” – when Israel was conquering and distributing the land, the tribes of Reuben and Gad were with them, and they had left their children when they were young.91These tribes asked for portions of land on the eastern side of the Jordan. Moses agreed, on the condition that they would cross the Jordan and aid the rest of the tribes in conquering the land from the Canaanite nations (see Numbers 32:20–27).

The men of these tribes settled their families on the eastern side of the Jordan, aided the rest of the tribes during the fourteen years of conquest and distribution of the land, and only then returned to their families, at the behest of Joshua (see Joshua 22:1–9). One whom they left at the age of ten, they found him twenty-four years old. One whom they left at the age of twenty they found him thirty-four years old.

Three wicked families confronted them: Yetur, Nafish, and Kedma; that is what is written: “In the days of Saul, they waged war with the Hagrites, [who fell into their hand, and they dwelled in their tents across all the east of the Gilad]” (I Chronicles 5:10).92The families of Yetur, Nafish, and Kedma descended from Ishmael (see Genesis 25:13–15). They are called Hagrites after Hagar, Ishmael’s mother.

Rabbi Yehoshua bar Neḥemya said: “In the days of Saul” – this is Joshua. Why does it call him Saul [Sha’ul]? Because the kingship was borrowed [she’ula] in his hand.93Joshua, the Judges, and King Saul were caretakers of the kingdom until the true king, a descendant of the tribe of Judah, would assume the throne. These would grow their hair, and those would grow their hair; these would grow their hair until they would see their children, and these would grow their hair until they would see their fathers.94The men and children of Reuben and Gad would grow their hair as a sign of anguish until they could be reunited.

And the Ishmaelites would grow their hair.95Consequently, when they returned, the fathers had difficulty distinguishing between their children and the Ishmaelites. The Holy One blessed be He placed into the heart of the children, and they would say: ‘Answer us, Lord, answer us, God of Abraham, God of Isaac, and God of Israel, answer us.’ That is what is written: “They were aided against them, and the Hagrites…were delivered into their hand, [for they cried out to God in the battle, and He acceded to their entreaty]” (I Chronicles 5:20).

Due to what merit? Rabbi Levi and the Rabbis: The Rabbis said: Due to the blessing of Jacob, who said: “Gad, a troop will slash his enemies,” a troop will come to slash them and they will slash the troop. Rabbi Levi said: Due to the blessing of Joshua. That is what is written: “He said to them, stating: [Return to your tents] with much wealth…[divide the spoils of your enemies with your brethren]” (Joshua 22:8).

“From Asher, his bread is rich, and he will provide royal delicacies” (Genesis 49:20). “From Asher, his bread is rich [shemena laḥmo]” – his land is rich, and his bread is rich,96This is expounded based on the fact that shemena is a feminine adjective while leḥem is a masculine noun. The midrash associates shemena with the land, which is a feminine noun, as it is the land that produces the bread. and he will produce [wearers] of eight [shemona] garments.97Women from the tribe of Asher would marry priests, and their children, who would be priests, would become High Priests, who don eight priestly vestments. “And he will provide royal delicacies” – fine pastries, and oil from unripe olives.98This was a special type of oil used by women as an ointment to remove hair and soften the skin.

“Naphtali is a doe let loose, who provides pleasant sayings” (Genesis 49:21). “Naphtali is a doe let loose [sheluḥa]” – it is speaking of his land, which is entirely irrigated fields [beit hashelaḥin]. That is what is written: “From Kineret99Kineret is the Hebrew name for the Sea of Galilee. until the sea of the Arava, [the Dead Sea]” (Deuteronomy 3:17). “Kineret” – Rabbi Elazar said: Yeraḥ.

Rabbi Shmuel bar Naḥman said: Beit Yeraḥ. Rabbi Yehuda ben Rabbi Simon said: Sennaberis and Beit Yeraḥ. Rabbi Levi said: The environs of Beit She’an, whose name is Kineret. Rabbi Berekhya said: The entire coast of the Sea of Tiberias is called Kineret.

Why does it call it Ginosar? The Rabbis say: The gardens of princes [ganei sarim]. Rabbi Yehuda bar Simon said: It is based on: “From Naphtali one thousand captains [sarim]” (I Chronicles 12:35). That is what is written: “She sent and called Barak…[from Kedesh Naftali].… I will draw toward you, to the Kishon Stream” (Judges 4:6–7).100The midrash interprets the phrase “Naphtali is a doe let loose [sheluḥa]” to allude to the fact that its fighters, led by Barak, were sent [nishleḥu] by Deborah to fight against the invading Canaanites.

The school of Rabbi Natan said: “Pleasant [sayings]” – this is song that they sang: “Deborah sang” (Judges 5:1). Rabbi Yosei son of Rav Yaakov bar Idi in the name of Rav Aḥa: “Who provides pleasant [shafer] sayings” – sayings of the shofar, as they would beautify [meshaprin] sayings that were given with the shofar and its blasts.101They would beautifully analyze and present the words of the Torah, which was given amidst a shofar blast (see Exodus 20:15).

You find that when they ascended to bury our patriarch Jacob, the Hittites came to contend with them over the burial. Naphtali ran like a doe, brought the deed from Egypt, and overcame [veshiper] them.

“Joseph is a fruitful tree, a fruitful tree alongside a spring; branches run over the wall” (Genesis 49:22). “Joseph is a fruitful [porat] tree ” – a son who broke faith [shehefer] with his brothers; a son whose brothers broke faith with him;102Joseph brought his father evil reports about his brothers (Genesis 37:2); they later sold him into slavery (Genesis 37:28). a son who defied [shehefer] his master’s wife; a son whose master’s wife turned against [shehefera] him.

Rabbi Avin said: The son who achieved greatness through cows [parot].103Joseph rose to prominence after interpreting Pharaoh’s dream, which featured cows. Joseph is the son who achieved greatness through produce [perot]. “Joseph is a fruitful tree” – Joseph achieved greatness. Regarding them all it is written: “The maidservants approached…” (Genesis 33:6)104See Bereshit Rabba 90:4. – this is what he said to him: I must repay you for that eye.105Jacob wanted to compensate Joseph for having obscured Rachel from Esau’s eye.

“Branches [banot] run [tzaada] over the wall…” – you find that when Joseph emerged to rule over Egypt, the daughters [banot] of kings would peer through the slits and would cast upon him bracelets, pendants, nose rings, and rings so he would lift his eyes and look at them. Nevertheless, he did not look at them. The Holy One blessed be He said: You did not lift your eyes and look at them; as you live, you will cause your daughters106The daughters of Tzelofḥad. to have a foothold [tze’ida] in the Torah.

What is a foothold? A Torah portion.107A passage regarding the laws of inheritance (Numbers 27:1–11) was stated as a response to the request of the daughters of Tzelofḥad.

“They embittered him and shot him [varobu], and archers hated him” (Genesis 49:23). “They embittered him” – a son who embittered his brothers; a son whose brothers embittered him; a son who embittered his master’s wife. But I do not know who did the most. The verse states: “And shot him.”108By emphasizing that they shot him, the verse indicates that they embittered him more than he embittered them.

“Archers [baalei ḥitzim] hated him” – these are people who were in his company,109Joseph’s brothers (Matnot Kehuna); alternatively, Potifar’s wife and the other members of the household (Etz Yosef). who cast upon him items as hard as an arrow. “Sharp arrows of the warrior, [burning coals of the broom bush]” (Psalms 120:4) – why did it see fit to liken them to an arrow more than any other weapon? It is because all weapons strike from nearby, and this strikes from afar.

So it is that evil speech spoken in Rome kills in Syria. And it is not all coals, but like the coals of the broom bush, as all coals extinguish from within, but the coals of the broom bush, even though it is extinguished from without it continues to burn from within. So, anyone who receives [believes] evil speech; even if you go and placate [the victim] and he is placated, it still burns from within.

There was an incident involving a certain broom bush in which they ignited a fire and it burned twelve months: winter, summer, and winter.

“His bow [kashto] sat firm [be’eitan], and the arms of his hands were golden, by the hands of the mighty One of Jacob, from there, from the Shepherd of the stone of Israel” (Genesis 49:24). “His bow sat firm” – this is Aksilo, which produces during the sign of Sagittarius.110Aksilo – until [ad] Kislev Rabbi Yoḥanan said: Who caused you to be rejected from the mighty ones [ha’eitanim]?111That you are not included as one of the patriarchs (Maharzu; cf. Matnot Kehuna, Etz Yosef).

It is the passion [kashyut] that you experienced with your master’s wife.112This is according to the opinion that initially Joseph wished to consort with her. Rabbi Shmuel bar Naḥman said: The bow was drawn until taut and was then loosened.113Joseph experienced arousal for Potifar’s wife but then subdued his passion and became relaxed once again. That is what is written: “His bow [kashto] sat firm” – his passion [kashyuto].

“And the arms [zero’ei] of his hands were golden [vayafozu]” –Yitzḥak said: His seed [zaro] scattered [nitpazeru[ and emerged through his fingernails. “From the God of your father, and He shall help you, and the Almighty, and He shall bless you; blessings of the heavens above, blessings of the depths lying beneath, blessings of breasts and of womb” (Genesis 49:25). “By the hands of the mighty One of Jacob” (Genesis 49:24) – Rav Huna in the name of Rav Matana: He saw the image of his father’s face, and it cooled his blood.

Rabbi Menaḥama said in the name of Rabbi Ami: He saw the image of his mother’s face, and it cooled his blood. “From there, from the Shepherd of the stone of Israel” (Genesis 49:24) – he saw the stone of Israel,114A reference to his mother, Rachel, who was the cornerstone of the home of Jacob, i.e. Israel (Matnot Kehuna). and it cooled his blood. Who caused this? “From the God of your father.”

“Above [me’al]” – this is Azkarot that is in Baal.115The reference is to a location of high altitude at the edge of the border of the territory of Joseph in the Land of Israel (Etz Yosef). “Lying beneath” – this is Beit She’an, in Beit HaSherai.116A low-lying area in the territory of Joseph. Both Azkarot and Beit She’an had excellent produce (Etz Yosef; cf. Rabbi David Luria). “Blessings of breasts and of womb” – Rabbi Luleyani ben Turin in the name of Rabbi Yitzḥak: He blessed him with the offspring of animals.

You [must] say [so]: Go out and see, whose udder is in the place of its womb? You find it only in an animal. Rabbi Abba bar Zutera said: Come and see to what extent our patriarch Jacob was fond of Rachel. Even when he came to bless her son, he made him secondary to her: “Blessings of breasts and of womb” – may the breasts that nursed this one and the womb that produced this one be blessed.

“The blessings of your father surpass the blessings of my parents until the edge of the eternal hills; they shall be on the head of Joseph, on the head of the elect among his brothers” (Genesis 49:26). “The blessings of your father” – those who taught me and those who conceived me. “Until the edge [taavat] of the eternal hills [givot olam]” – what the hills of the world [givot olam]117The patriarchs. desired [nitavu].

“They shall be on the head of Joseph” – here it says “they shall be,” but elsewhere it says: “It shall come [tavota] [upon the head of Joseph]” (Deuteronomy 33:16). Rabbi Abba bar Kahana said: You will eat its produce [tevuata] in this world, and the principal is intact for the World to Come. “On the head of the elect [nezir] among his brothers” – as his brothers distanced him and caused him to be isolated [nazir].118The term nazir can mean separating, or something that is separated (see, e.g., Leviticus 22:2; Isaiah 1:4), and so too, Joseph was separated from his brothers.

Rabbi Yitzḥak of Migdal said: You are the crown of your brothers. Rabbi Levi said: He was an actual nazirite, as Rabbi Levi said: All twenty-two years that he did not see his brothers, he did not taste the taste of wine. They, too, did not taste wine until they saw him. That is what is written: “They drank and became intoxicated with him” (Genesis 43:34) – with him they drank; without him they did not drink.

“Why are you agitated [teratzedum], ridged [gavnunim] mountains?” (Psalms 68:17) – Rabbi Yosei HaGelili and Rabbi Akiva: Rabbi Yosei HaGelili interpreted the verse regarding mountains. When the Holy One blessed be He came to give the Torah at Sinai, the mountains were running and contending with one another. This one was saying: ‘The Torah will be given upon me,’ and that one was saying: ‘The Torah will be given upon me.’

Tavor came from Beit Elim, Carmel from Aspamya.1Some say this is Spain. That is what is written: “As I live, the utterance of [the King,] the Lord…for it is like Tavor among the mountains, [and like Carmel that reaches the sea]” (Jeremiah 46:18). This one says: ‘I was summoned,’ and that one says: ‘I was summoned.’ The Holy One blessed be He said: ‘Why are you agitated…mountains…”?

All of you are mountains, but all of you are gavnunim, just as it says: “Or a hunchback [giben] or a dwarf” (Leviticus 21:20).2These are mentioned among the list of blemishes that disqualify a priest from performing service in the Temple. The midrash links the word gavnunim to giben, such that God is understood to have told the mountains that they were blemished and unfit for the giving of the Torah.

Idol worship has been performed on all of your peaks.’ But Sinai, upon which no idol worship was performed, was “the mountain that God desired for His abode” (Psalms 68:17). [Consequently,] “the Lord descended upon Mount Sinai” (Exodus 19:20). Nevertheless, “the Lord will surely dwell forever” (Psalms 68:17) in the eternal Temple.3Although Sinai was chosen for the giving of the Torah, the Temple was built on a different mountain, Mount Moriah.

Rabbi Akiva interpreted the verse regarding the tribes. When Solomon said that he would build the Temple, the tribes were running and contending with one another. This one was saying: ‘It will be built within my boundaries,’ and that one was saying: ‘It will be built within my boundaries.’ The Holy One blessed be He said to them: ‘“Why are you agitated” (Psalms 68:17)?

All of you are tribes, all of you are righteous, but you are gavnunim. What is gavnunim? It is thieves. All of you were party to the sale of Joseph.

But in Benjamin, who did not participate in the sale of Joseph, is “the mountain that God desired for His abode” (Psalms 68:17). Likewise, you find that four hundred and seventy years earlier, the sons of Koraḥ were prophesying that it was destined to be within the portion of Benjamin. That is what is written: “My soul longs, indeed it yearns, [for the courtyards of the Lord]” (Psalms 84:3).4The continuation of the psalm states: “They will be seen before God in Zion” (84:8), which is located in the territory of the tribe of Benjamin.

Likewise it says: “Indeed, we heard it in Efrata…” (Psalms 132:6).5The previous verse states: “Until I find a place for the Lord, a dwelling place for the Mighty One of Jacob,” a reference to the Temple. Rabbi Yehuda says: The Temple was built in the portion of Judah, as it is written: “[That] nobleman [efrati] from Bethlehem of Judah” (I Samuel 17:12). Rabbi Shimon says: In [the portion] of the one who died in Efrata.

Who died in Efrata? Rachel. Could it have been in the portion of Joseph who was one of her sons? The verse states: “We found it in the fields of the forest” (Psalms 132:6) – in the portion of one who was likened to a beast of the forest. Who was likened to a beast of the forest? Benjamin, as it is written: “Benjamin is a wolf that mauls” (Genesis 49:27).

“For the Lord God will not do anything, [unless He has revealed His secret to His servants the prophets]” (Amos 3:7) – Jacob paired two with two, and Moses paired two with two.6They paired two of the tribes against two of the kingdoms that will conquer Israel. Judah opposite the kingdom of Babylon – this one was likened to a lion and that one was likened to a lion. This one was likened to a lion: “Judah is a lion cub” (Genesis 49:9); and that one was likened to a lion: “The first was like a lion” (Daniel 7:4).

Into the hands of whom would the kingdom of Babylon fall? Into the hands of Daniel, who descended from Judah. Benjamin opposite the kingdom of Media – this one was likened to a wolf, and that one was likened to a wolf. This one was likened to a wolf: “Benjamin is a wolf that mauls” (Genesis 49:27); and that one was likened to a wolf: “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5) – Rabbi Ḥanina said: Ledov is written, but it was called dev.7The word dov, bear, is sometimes written with a vav.

In this instance it is written without a vav, such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. This is in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6) – this is Babylon; “a wolf of the deserts will plunder them” (Jeremiah 5:6) – this is Media.

Into the hands of whom did the kingdom of Media fall? Into the hands of Mordekhai, who descended from Benjamin. Levi opposite the kingdom of Greece – this one is the third tribe, and that one is the third kingdom.8The third of the four kingdoms in the vision of Daniel (Daniel, ch. 7). This one has three letters, and that one has three letters.9Levi and Greece [Yavan] are each spelled with three letters in Hebrew.

These sound horns,10The priests, from the tribe of Levi, would sound the shofar when sacrificing offerings. and those sound trumpets.11The Greeks would sound trumpets when going out to war. These wear hats,12The reference is to the headdresses that were part of the priestly vestments. and those wear helmets. These wear trousers, and those wear knee breeches. Those13The Greeks are many in number, and these are few in number.

The many came and fell into the hand of the few. By what merit? It was due to the blessing of Moses, who said: “Crush the loins of those who rise against him” (Deuteronomy 33:11). Into whose hands did the kingdom of Greece fall?

Into the hands of the Hasmoneans, who were from Levi. Joseph opposite the kingdom of Edom – this one has horns, and that one has horns. This one has horns – “the firstborn bull is his majesty” (Deuteronomy 33:17); and that one has horns – “and concerning the ten horns that were on its head” (Daniel 7:20). This one forsook licentiousness, and that one cleaves to licentiousness.

This one was scrupulous regarding his father’s honor, and that one demeaned his father’s honor.14Joseph heeded his father and went to check on his brothers even though he knew they hated him (Genesis 37:13–14). The nation of Edom descends from Esau, who said: “The days of mourning for my father will approach, and I will kill my brother Jacob” (Genesis 27:41). Thus, Esau was looking forward to his father dying so that he could kill Jacob.

Of this one it is stated: “I fear God” (Genesis 42:18); of that one it is stated: “And he did not fear God” (Deuteronomy 25:18).15This is stated in reference to Amalek, who descended from Esau. Into whose hands will the kingdom [of Edom] fall? Into the hands of the one anointed for war, who comes from Joseph.16The messiah, son of Joseph. Rabbi Pinḥas in the name of Rabbi Shmuel bar Naḥman: There is a tradition that Esau will fall only into the hands of Rachel’s descendants.

That is what is written: “[Therefore, hear the schemes of the Lord that He has devised against Edom…] will the young of the flock not drag them?” (Jeremiah 49:20). Why does he call them the young of the flock? Because they are the youngest of the tribes.

“Benjamin is a wolf that mauls; in the morning he devours prey, and in the evening he divides spoils” (Genesis 49:27). “Benjamin is a wolf that mauls” – this is referring to his judges. Just as the wolf snatches, so Ehud snatched Eglon’s heart. That is what is written: “Ehud came to him, and he was sitting [alone] in his cool upper chamber” (see Judges 3:20).

“He said: [I have] a secret matter…” (Judges 3:19). He said to him: ‘So did the Master of the world say to me: Take a sword and plunge it into your innards.’ “The parshedona emerged” (Judges 3:22) – his excrement. “Ehud emerged into the vestibule [hamisderona]” (Judges 3:23) – Rabbi Yudan said: A portico that obscures the light.

Rabbi Berekhya said: There the ministering angels sat in order [mesudarin]. Another matter: It is referring to his kingdom.17Jacob was referring to King Saul, who descended from Benjamin. Just as the wolf snatches, so Saul snatched the kingdom, as it is stated: “Saul secured [lakhad] the kingdom over Israel” (I Samuel 14:47).18Lakhad has the connotation of capturing something that belonged to another, and the tribe of Judah had been granted the right to the kingship (see Etz Yosef).

“In the morning19At the beginning of his reign. he devours prey” – “he waged war against all his enemies all around” (I Samuel 14:47). “In the evening he divides spoils” – “Saul died for his trespass that he trespassed [against the Lord]” (I Chronicles 10:13).20Toward the end of his reign, signified by evening, Saul became spoils for his enemies. It is referring to his kingdom. Just as the wolf snatches, so Esther snatched the kingdom.

That is what is written: “Esther was taken [to the king’s palace” (Esther 2:8). “In the morning it devours its prey” – “On that day, King Aḥashverosh gave the house of Haman to Queen Esther” (Esther 8:1). “In the evening he divides spoils” – “Esther appointed Mordekhai over the house of Haman” (Esther 8:2). It is referring to his land.

Just as the wolf snatches, so Benjamin’s land snatches its produce.21The produce grows very quickly there. “In the morning it devours its prey” – this is Jericho, whose produce would ripen first. “In the evening he divides spoils” – this is Beit El, whose produce would ripen last. Rabbi Pinḥas interprets the verse regarding the altar.

Just as the wolf snatches, so the altar snatches the offerings. “In the morning it devours its prey” – “the one lamb you shall offer in the morning” (Numbers 28:4). “In the evening he divides spoils” – “and the second lamb you shall offer in the afternoon” (Numbers 28:4).

“All these are the tribes of Israel, twelve, and this is what their father spoke to them, and he blessed them; each man in accordance with his blessing he blessed them” (Genesis 49:28). “All these are the tribes of Israel, twelve…” – it is already written: “And he blessed them”; why, then, does the verse state: “Each man in accordance with his blessing he blessed them”? It is because he blessed them [by comparing] Judah to a lion, Dan to a serpent, Naphtali to a doe, Benjamin to a wolf, and he then included them all and rendered them lions and rendered them serpents.

Know that it is so: “Dan will be a serpent” (Genesis 49:17), and he is then called a lion. That is what is written: “Dan is a lion cub” (Deuteronomy 33:22). This is to realize what is stated: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7).

“Jacob called to his sons, and he said: Gather, and I will tell you what will befall you at the end of days. Assemble and hear, sons of Jacob, and listen to Israel your father” (Genesis 49:1–2). Why did he call them? He sought to reveal to them the End.

It is written: “He removes speech from the trusted, and takes the sense of elders” (Job 12:20). Who are the “trusted” and the “elders”? They are Isaac, Jacob, Aaron, and Moses. In Moses’s regard it is written: “In all My house he is trusted” (Numbers 12:7).

Likewise, in Aaron’s regard: “The Torah of truth was in his mouth” (Malachi 2:6). But because they said: “Hear now, defiant ones” (Numbers 20:10), they were sentenced because of their speech – “therefore, you will not bring this assembly [into the land that I have given them]” (Numbers 20:12). That is, “He removes speech from the trusted.”22Here the midrash interprets the verse to mean: “He removes the trusted due to speech,” meaning that God removed Moses and Aaron from their projected positions of leading Israel into the land due to their sin involving speech.

“And takes the sense of elders” – this is Isaac and Jacob. Isaac was fond of Esau, whom the Holy One blessed be He hated, and he said to him: “Prepare delicacies for me” (Genesis 27:4), and sought to bless him and reveal the End to him. What did the Holy One blessed be He do? He stripped him of his sense, and he did not know,23God removed the divine spirit from Isaac. but he began trembling, as it is stated: “Isaac was overcome [with very great trembling]” (Genesis 27:33).

When he was unable to find what to say, he said: “Indeed he shall be blessed” (Genesis 27:33). Jacob, too, sought to reveal the End to his sons, as it is stated: “Gather, and I will tell you what will befall [you at the end of days]”; and the Holy One blessed be He concealed it from him, and he began saying: “Reuben, you are my firstborn” (Genesis 49:3). That is, “and takes the sense of elders.”

“Gather, and I will tell you” – he appointed them as elders, just as it is stated: “Gather to Me seventy men of the elders of Israel” (Numbers 11:16). “Gather” is stated, and “assemble and hear” is stated – he informed them that they would be exiled twice. “Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power. Impetuous as water, you shall not excel [totar]; because you mounted your father’s bed; then you desecrated, he who ascended my couch” (Genesis 49:3–4).

“Reuben, you are my firstborn” – you are my firstborn, you are similar to me. I lived eighty years and did not see even one drop of semen. “My strength and the first of my potency” – you were my first drop. “Greater honor and greater power” – three crowns were in your possession: priesthood, kingship, and the birthright.

Priesthood, as it is written: “Greater honor [se’et],” and se’et is nothing other than priesthood, as it is written: “Aaron lifted [vayisa] his hands” (Leviticus 9:22). Kingship, as it is written: “And greater power,” and power is nothing other than kingship, as it is written: “He will give strength to His king” (I Samuel 2:10). The birthright, as it is written: “Reuben, you are my firstborn.” And you lost them.

What caused you [to lose them]? “Impetuous [paḥaz] as water, you shall not excel.” For what is it an acronym? Rabbi Eliezer says: You were impetuous [paḥazta], you cast [hishlakhta]24Although hishlakhta begins with a heh whereas paḥazta has a ḥet, since these sounds are produced in a similar way and sound similar, they are considered interchangeable for homiletical purposes (Etz Yosef; see Rabbi David Luria). the yoke from upon your neck, your evil inclination moved [za] against you.

Rabbi Yehoshua says: You were impetuous [paḥazta], you sinned [ḥatata], you engaged in licentiousness [zanita]. Rabbi Levi said: Transpose paḥaz – you trembled [zata], you became anxious [ḥaradta], and the sin departed [paraḥ] from you.25He did not actually engage in relations with Bilha, and he repented even for the thought of doing so. Alternatively, paḥaz – you trampled [pasata] the law, you profaned [ḥilalta] your birthright, you became a stranger [zar].26The term stranger is used as a contrast to priesthood; a non-priest is known as a stranger [zar].

“As water” – what is “as water”? If a person pours a flask of water and it spills, nothing at all remains [mishtayer] in it, but if it was of oil or of honey, something would remain in it. That is why it says: “As water you shall not totar. “Because you mounted [alita] your father’s bed” – when you brought mandrakes and your mother was saying to her sister: “Was the taking of my husband insignificant” (Genesis 30:15), you caused my bed to be elevated [alita] and my couch to be desecrated.27This view interprets the term “mounted [alita]” to mean elevated, in a positive sense.

When Reuben brought mandrakes to his mother (Genesis 30:14), Rachel asked for some of them. Leah responded: “Was the taking of my husband insignificant that you would take also of my son’s mandrakes?” and Rachel responded: “Therefore he will lie with you tonight in exchange for your son’s mandrakes” (Genesis 30:15). In this exchange, Leah was considered to have respected and elevated Jacob’s bed and Rachel was considered to have denigrated it (Etz Yosef; see Bereshit Rabba 98:4).

Because you caused it to be desecrated, you will be a pariah until Moses, in whose regard it is written: “Moses ascended” (Exodus 19:3), will come and release you and draw you near. That is what is written: “May Reuben live” (Deuteronomy 33:6).28This was stated by Moses.

“Simeon and Levi are brothers; weapons of villainy are their heritage” (Genesis 49:5). Reuben went out and his ears were slumped. [Jacob] began calling: “Simeon and Levi are brothers” – brothers for degradation. He said to them: ‘You were brothers for Dina, as it is written: “Two sons of Jacob, Simeon and Levi, Dina’s brothers, each took his sword” (Genesis 34:25), but not brothers for Joseph, as you sold him.’

Rabbi Simlai said: In Reuben’s regard it is written: “In order to deliver him from their hand, to restore him to his father” (Genesis 37:22). Reuben was not involved in Joseph’s sale. Judah, too, said to them: “What profit [is there if we kill our brother]?” (Genesis 37:26). These were the eldest; consequently, the two of them sold him.29Reuben, Simeon, Levi, and Judah were the oldest sons of Jacob.

If Reuben and Judah were not involved in the sale, it must have been Simeon and Levi who organized it. Know that it is so, for when they descended to Egypt, [Joseph] took from them none other than Simeon, as it is stated: “He took Simeon from them [and incarcerated him before their eyes]” (Genesis 42:24). That is why [Jacob] called the two of them as one. “Weapons of villainy” – what are weapons of villainy?

He said to them: ‘They have been stolen by you; they are not yours. They belong to Esau, in whose regard it is written: “By your sword you shall live”’ (Genesis 27:40). Those are weapons of villainy, and villainy is none other than Esau, as it is stated: “For the villainy to your brother Jacob” (Obadiah 1:10).30Thus, Jacob was saying that the weapons of Simeon and Levi belong to Esau, who is the subject of the verse in Obadiah.

“Their heritage [mekheroteihem]” – Rabbi Yoḥanan said: It is a Greek expression, makhirin, makhirin>. Some say: “Mekhuroteihen” – their residences [meguroteihem], just as it says: “Your origins [mekhorotayikh] and your birthplace” (Ezekiel 16:3). “Let my soul not come in their company; with their assembly let my glory not be associated; for in their anger they killed men, and with their will they hamstrung oxen” (Genesis 49:6).

“Let my soul not come in their company” – when Zimri will arise and perform that act with Kozbi, let my name not be mentioned there, as it is stated: “The name of the man of Israel who was slain…[Zimri, son of Salu, a prince of a patrilineal house of the Simeonites]” (Numbers 25:14).31The name of Jacob is not mentioned. “With their assembly let my glory not be associated” – when Koraḥ will assemble his congregation to dispute, let my name not be associated with them, but rather, “Koraḥ, son of Yitzhar, son of Kehat, son of Levi” (Numbers 16:1), but it did not say: “Son of Jacob.”

“For in their anger they killed men [ish]” – did they kill one man [ish]; is it not written: “They killed all the males” (Genesis 34:25)? It is that they were all considered before the Holy One blessed be He like one man. Likewise it says: “Behold [hen], nations may be regarded like a drop from a bucket…” (Isaiah 40:16). What is hen?

In the Greek language, hen is one. Likewise it says: “You will smite Midian as one man” (Judges 6:16). Similarly, “the horse and its rider He cast into the sea” (Exodus 15:1) – like one horse and its rider.32The singular terms are used in order to indicate that God cast all the many horses and riders of the Egyptian army into the sea as though they were just one. “Cursed is their anger, as it is fierce, and their wrath, as it is harsh; I will divide them in Jacob, and I will disperse them in Israel” (Genesis 49:7).

“Cursed is their anger” – he cursed only their anger. Likewise, the wicked Bilam says: “How will I curse, where God has not cursed” (Numbers 23:8)? If at a time of anger he cursed only their anger, can I come to curse them?33If Jacob was angry at Simeon and Levi and yet, with divine spirit, Jacob cursed only their anger and not them, can I, Bilam, curse the Israelites? “I will divide them in Jacob” – how so?

Twenty-four thousand fell from the tribe of Simeon in [the incident of] Zimri, and its widows were twenty-four thousand. They were divided into two thousand for each and every tribe, as it is stated: “I will divide them in Jacob.” Everyone who circulates among the doorways [to beg] is from the tribe of Simeon. The Holy One blessed be He said: Levi too will circulate.

What did the Holy One blessed be He do? He provided him with his sustenance cleanly, and yet Jacob’s edict was fulfilled. The Holy One blessed be He elevated [Levi] and gave him one-tenth,34The first tithe of produce. and he circulates and says: ‘Give me my portion.’ That is why it is stated: “I will divide them in Jacob.”

“Judah, you shall your brothers acknowledge; your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you” (Genesis 49:8). Simeon and Levi, too, emerged with their faces crestfallen, and Judah feared that [Jacob] would mention the incident of Tamar to him. He began calling him: “Judah, you shall your brothers acknowledge [yodukha].” The Holy One blessed be He said to him: ‘You confessed [hodeita]35Hodeita has the same root in Hebrew as the term yodukha. in the incident of Tamar; your brothers will acknowledge you to be king over them.’

“Your hand will be at the nape [beoref] of your enemies” – this is David, who descended from him, and in whose regard it is written: “My enemies, You had them turn their backs [oref] to me” (II Samuel 22:41). “Your father’s sons will prostrate themselves to you” – Isaac said to Jacob: “Your mother’s sons” (Genesis 27:29), as he had only one wife, Rebecca. But Jacob, who had four wives, said to Judah: “Your father’s sons.”

“Judah is a lion cub; from prey, my son, you ascended. He crouches, lies like a lion; and like a great cat, who shall rouse him” (Genesis 49:9). “Judah is a lion cub; from prey, my son, you ascended” – from the prey of Joseph, as you said: “What profit [is there if we kill our brother and conceal his blood?]” (Genesis 37:26). Alternatively, “from prey” – from the prey of Tamar, as you saved four lives – you, Tamar, and her two sons.36When Tamar’s pregnancy became known, Judah sentenced her to death, thinking she had committed sexual immorality.

When she proved to him that he was the father, he conceded that she was innocent and ordered her life spared, after which she gave birth to twins. See Genesis, chapter 38. The Holy One blessed be He said to him: ‘You saved four; I will save four of your descendants – Daniel, Ḥananya, Mishael, and Azarya.’ He called him four names: “Judah is a lion cub”; “he crouched and lay like a lion, and like a great cat, [who shall rouse him?]” (Numbers 24:9).37Thus, Judah is referred to as a lion, a cub, again a lion, and a great cat.

“The scepter shall not depart from Judah, or the ruler’s staff from between his feet, until Shilo arrives; and to him nations will assemble” (Genesis 49:10). “The scepter shall not depart from Judah” – this is the royal throne: “Your throne is of God forever; the staff of righteousness” (Psalms 45:7) – when? “The ruler’s staff from between his feet” – with the arrival of the one to whom kingship belongs, of whom it is written: “With feet will the crown [of pride of the drunkards of Ephraim] be trampled” (Isaiah 28:3).

“Until Shilo arrives” – the one to whom kingdom belongs [shelo]. “And to him nations will assemble [yik’hat]” – the one who dulls [mak’heh] the teeth of all the nations, as it is stated: “They will place hand over mouth; their ears will be deafened” (Micah 7:16). Alternatively, “and to him nations will assemble” – the one for whom the nations of the world will assemble, as it is stated: “The root of Yishai, that stands as a banner of the peoples, nations will seek him” (Isaiah 11:10).38In other words, the verse here is a reference to the Messiah, as is the verse in Isaiah.

“He will bind his foal to the vine, and to the branch of the vine his donkey’s foal; he launders his garments in wine, and in the blood of grapes, his clothes” (Genesis 49:11). “He will bind his foal to the vine” – when He will gather all of Israel, which is called “vine,” as it is stated: “You transported a vine from Egypt” (Psalms 80:9). “And to the branch of the vine his donkey’s foal” – this is the one in whose regard it is written: “He is humble, and riding upon a donkey…” (Zechariah 9:9).

Another matter: “And to the branch of the vine his donkey’s foal” – it is the one who plants all of Israel like a vine branch. How does he do so? “I will sprinkle pure water upon you” (Ezekiel 36:25). “He launders his garments in wine” – as wine is abundant within his borders.

And in the blood of grapes, his clothes [suto]” – suto is nothing other than error, as it is written: “If your brother…will entice you [yesitekha]…” (Deuteronomy 13:7).39This is referring to one who incites another to engage in idol worship. If they err in halakha, it will be laundered within his domain.40It will be clarified before the Great Sanhedrin, in the Temple, which is located in the tribal portion of Judah.

“His eyes shall be red from wine, and his teeth white from milk” (Genesis 49:12). “His eyes shall be red [ḥakhlili] from wine” – from here you learn that wine is abundant in his domain, like a person who says to another: ‘Pour for me, and again, as my palate is sweet to me, a sweet palate for me, for me [ḥeikh li li].’ “And his teeth white from milk” – due to the merit of the Torah, “if your sins will be like scarlet, they will be whitened as snow” (Isaiah 1:18).

“Zebulun will dwell at the shore of seas, and he will be a shore for ships, and his border will be upon Sidon” (Genesis 49:13). “Zebulun will dwell at the shore of seas” – Zebulun preceded Issachar, although the birth of Issachar is recorded before Zebulun. Why so? It is because Zebulun would engage in commerce, and Issachar would engage in Torah, and Zebulun would come to feed him.

Therefore, [Zebulun] was granted precedence. The verse said in his regard: “It is a tree of life for those who uphold it” (Proverbs 3:18). Issachar would gather [merchandise], and Zebulun would transport it on ships, sell it, and bring him all his needs. Likewise, Moses says: “Rejoice, Zebulun, in your departure” (Deuteronomy 33:18) – why?

It is because “Issachar, in your tents” (Deuteronomy 33:18) – [the tents] are yours, as you assist him to reside in them.