Midrash Tanchuma, Vayechi 10

Let my soul not come into their council (Gen. 49:6). This relates to when Zimri came and had intercourse with Cozbi. Let my soul not be mentioned in reference to them. And that is why it is said: Now the name of the man of Israel that was slain … was Zimri the son of Salu, a prince of a father’s house among the Simeonites (Num. 25:14). His name and the name of his father were henceforth circumscribed, and were not employed again in Israel.

Unto their assembly let my glory not be invited (Gen. 49:6). When Korah assembled the people to oppose Moses, Let my glory not be invited. That is to say, let my glory not be associated with them. Hence the verse stated: The sons of Korah, the son of Kohath, the son of Levi (Num. 16:1),16Korah’s lineage is traced as far back as Levi but not Jacob. but the text does not say “son of Jacob.” When shall my name be mentioned? By the priests at the altar, as it is written: The son of Izhar, the son of Kohath, the son of Levi, the son of Israel (I Chron. 6:22–23).

For in their anger they slew a man (Gen. 49:6). Did they slay only one man? Is it not written: And they came upon the city unawares, and they slew all the males (ibid. 34:25)? The fact is that they were all considered by the Holy One, blessed be He, and by them as one man, as Scripture states: And thou shalt smite the Midianites as one man (Judg. 6:16). Similarly, it states: The horse and its rider hath He thrown into the sea (Exod. 15:1).

Cursed be their anger, for it was fierce (Gen. 49:7). Since He cursed only their anger, Balaam said: How shall I curse whom God hath not cursed? (Num. 23:8). That is to say, inasmuch as He cursed their anger alone, at a time when He was sorely displeased with them, how am I able to curse them?

I will divide them in Jacob (Gen. 49:7). Twenty-four thousand men of the tribe of Simeon perished because of the act of Zimri. He apportioned their twenty-four thousand widows, two thousand to each tribe, as it is said: I will divide them in Jacob. Every one who is forced to go from door to door will be of the tribe of Simeon.17It would be the poorest tribe and would have to go about begging. The Holy One, blessed be He, said: But surely the descendants of Levi will also go about begging?18Since it would not own land and would therefore have no visible means of support. What did He do about it? He caused them to obtain their food honorably. He thus fulfilled Jacob’s prophecy by permitting him (the priest) to receive one of the tithes. He would go about at threshing time, saying: “Give me my portion.” Therefore he said: I will divide them in Jacob. Thus Simeon and Levi went out with blanched faces.

Next he began to call out: Judah, thee shall thy brothers praise (Gen. 49:8). Because you acknowledged your guilt concerning what happened to Tamar, your brothers will acknowledge you as king over them.19Judah had sentenced Tamar to die, but reversed his decision when he realized that he was responsible for her behavior because he had not married her to his son Shelah as the law required (see Gen. 38.).

Thy hand shall be upon the neck of thine enemies (ibid.). This refers to David, who would descend from him: Thou hast made mine enemies turn their backs unto me (II Sam. 22:41).

Thy father’s sons shall bow down before thee (Gen. 49:8). Isaac had said to Jacob: Thy mother’s son shall bow down (ibid. 27:29) because he had only one wife. However, since Jacob had many wives, he said to Judah: Thy father’s sons shall bow before thee.

Judah is a lion’s whelp; from the prey, my son, thou art gone up (ibid. 49:9). That is, you escaped being struck down by the sons of Joseph because you did say: What profit is it if we slay our brother? (ibid. 37:26).

Another comment on From the prey, my son, thou art gone up. That is, as a consequence of the episode of Tamar, you have saved four souls from death: Tamar, her two sons, and yourself.

The Holy One, blessed be He, said: You saved four lives from fire and death when you ignored the command: Bring her forth, and let her be burned (ibid. 38:24). Therefore, I will rescue four of your descendants, Daniel, Hananiah, Mishael, and Azariah form the furnace and the lion’s den. He called Judah by four different names: a lion, a whelp, and he lay down as a lion, and as a lioness (Num. 24:9).

The scepter shall not depart from Judah (Gen. 49:10). This alludes to the scepter of kingship, as it is said: The throne given of God is forever and ever; a scepter of equity is the scepter of Thy kingdom (Ps. 45:7).

Nor the ruler’s staff from between his feet (Gen. 49:10). When the king will come to whom kingship belongs (i.e., the Messiah), and concerning whom it is written: The crown of pride of the drunkards of Ephraim shall be trodden underfoot (Isa. 28:3).

Until Shiloh come (Gen. 49:10), for the kingdom is his.20Word-play reading the place-name Shiloh as the possessive yesh lo (lit. “there is to him”), i.e., “the kingdom is his [the Messiah’s].”

And unto him shall the obedience of the peoples be (ibid.). This refers to the one who will shatter the teeth (break the power) of the nations (i.e. the Messiah), as it is said: The nations shall see and be put to shame for all their might; they shall lay their hands upon their mouth, their ears shall be deaf (Micah 7:16).

Another comment on And unto him shall be obedience of the peoples be (Gen. 49:10): He is the one for whom the peoples will assemble,21The word yikkhat (“obedience”) is taken as if it were related to Hebrew mitkahalim (“assemble”). as is said: The root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek (Isa. 11:10).

Binding his foal unto the vine, and his ass’s colt unto the choice vine (Gen. 49:11). Vine refers to Israel, as is said: Thou didst pluck up a vine out of Egypt (Ps. 80:9). Binding his foal (‘iroh) alludes to the Holy City (‘ir ha-kodesh). Unto the choice vine refers to Israel, as is said: Yes, I have planted thee a choice vine (Jer. 2:11). And his ass’s colt implies that they will build a gate for the temple.22A play on words: benei atono (asses colt) with yivnu (will build) and atun (the fireplace of the Temple).

Another explanation of ass’s colt. Even upon a colt, the foal of asses (Zech. 9:9).

He washes his garments in wine (Gen. 49:11) because of the abundance of wine.

His vesture in the blood of grapes (ibid.). Sutah (“vesture”) means “to err”, as it is said: If thy brother … cause thee to err (Deut. 13:7). When they err in the law, it shall be cleansed (atoned for) in his territory.

Wine alludes only to Torah, as it is said: For thy love is better than wine (Song 1:2), and He hath brought me to the banqueting-house, and his hammer over me is love (Song 2:4).

His eyes shall be red with wine (Gen. 49:12). You learn from this verse that he devoted himself to the study of the Torah. The word hakhlili (red) should be read as hekh li li (“it is tasty to me”), that is, the wine of the Torah is sweet to me. And His teeth white with milk (ibid.). That is, if they should sin, they shall be made as white as snow, because of the Torah (they study).

Themes

Original Sources

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