Lang: he;
Title: בראשית פרק מט;
Content:
(א) וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים.
(ב) הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל יִשְׂרָאֵל אֲבִיכֶם.
(ג) רְאוּבֵן בְּכֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי יֶתֶר שְׂאֵת וְיֶתֶר עָז.
(ד) פַּחַז כַּמַּיִם אַל תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה.
(ה) שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם.
(ו) בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר.
(ז) אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל.
(ח) יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲווּ לְךָ בְּנֵי אָבִיךָ.
(ט) גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ.
(י) לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים.
(יא) אֹסְרִי לַגֶּפֶן עִירֹה וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם עֲנָבִים סוּתֹה.
(יב) חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן שִׁנַּיִם מֵחָלָב.
(יג) זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן וְהוּא לְחוֹף אֳנִיֹּת וְיַרְכָתוֹ עַל צִידֹן.
(יד) יִשָּׂשכָר חֲמֹר גָּרֶם רֹבֵץ בֵּין הַמִּשְׁפְּתָיִם.
(טו) וַיַּרְא מְנֻחָה כִּי טוֹב וְאֶת הָאָרֶץ כִּי נָעֵמָה וַיֵּט שִׁכְמוֹ לִסְבֹּל וַיְהִי לְמַס עֹבֵד.
(טז) דָּן יָדִין עַמּוֹ כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל.
(יז) יְהִי דָן נָחָשׁ עֲלֵי דֶרֶךְ שְׁפִיפֹן עֲלֵי אֹרַח הַנֹּשֵׁךְ עִקְּבֵי סוּס וַיִּפֹּל רֹכְבוֹ אָחוֹר.
(יח) לִישׁוּעָתְךָ קִוִּיתִי י״י.
(יט) גָּד גְּדוּד יְגוּדֶנּוּ וְהוּא יָגֻד עָקֵב.
(כ) מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ.
(כא) נַפְתָּלִי אַיָּלָה שְׁלֻחָה הַנֹּתֵן אִמְרֵי שָׁפֶר.
(כב) בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן בָּנוֹת צָעֲדָה עֲלֵי שׁוּר.
(כג) וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים.
(כד) וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וַיָּפֹזּוּ זְרֹעֵי יָדָיו מִידֵי אֲבִיר יַעֲקֹב מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל.
(כה) מֵאֵל אָבִיךָ וְיַעְזְרֶךָּ וְאֵת שַׁדַּי וִיבָרְכֶךָּ בִּרְכֹת שָׁמַיִם מֵעָל בִּרְכֹת תְּהוֹם רֹבֶצֶת תָּחַת בִּרְכֹת שָׁדַיִם וָרָחַם.
(כו) בִּרְכֹת אָבִיךָ גָּבְרוּ עַל בִּרְכֹת הוֹרַי עַד תַּאֲוַת גִּבְעֹת עוֹלָם תִּהְיֶיןָ לְרֹאשׁ יוֹסֵף וּלְקׇדְקֹד נְזִיר אֶחָיו.
(כז) בִּנְיָמִין זְאֵב יִטְרָף בַּבֹּקֶר יֹאכַל עַד וְלָעֶרֶב יְחַלֵּק שָׁלָל.
(כח) כׇּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם.
(כט) וַיְצַו אוֹתָם וַיֹּאמֶר אֲלֵהֶם אֲנִי נֶאֱסָף אֶל עַמִּי קִבְרוּ אֹתִי אֶל אֲבֹתָי אֶל הַמְּעָרָה אֲשֶׁר בִּשְׂדֵה עֶפְרוֹן הַחִתִּי.
(ל) בַּמְּעָרָה אֲשֶׁר בִּשְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר עַל פְּנֵי מַמְרֵא בְּאֶרֶץ כְּנָעַן אֲשֶׁר קָנָה אַבְרָהָם אֶת הַשָּׂדֶה מֵאֵת עֶפְרֹן הַחִתִּי לַאֲחֻזַּת קָבֶר.
(לא) שָׁמָּה קָבְרוּ אֶת אַבְרָהָם וְאֵת שָׂרָה אִשְׁתּוֹ שָׁמָּה קָבְרוּ אֶת יִצְחָק וְאֵת רִבְקָה אִשְׁתּוֹ וְשָׁמָּה קָבַרְתִּי אֶת לֵאָה.
(לב) מִקְנֵה הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר בּוֹ מֵאֵת בְּנֵי חֵת.
(לג) וַיְכַל יַעֲקֹב לְצַוֺּת אֶת בָּנָיו וַיֶּאֱסֹף רַגְלָיו אֶל הַמִּטָּה וַיִּגְוַע וַיֵּאָסֶף אֶל עַמָּיו.
===
Lang: en;
Title: Bereshit 49;
Content:
(1) Yaakov called to his sons and said, "Gather and let me tell you what will happen to you at the end of days.end of days | בְּאַחֲרִית הַיָּמִים – It is debated whether this refers to the near or very distant future, with some suggesting that the term refers to Messianic times (Rashi and Ramban, who would likely translate: "in the End of Days") and others suggesting that Yaakov might be speaking of the period of the Conquest or Monarchy (Rashbam, Radak, R. Avraham b. HaRambam).
(2) Assemble and listen, the sons of Yaakov; and listen to Yisrael, your father.
(3) Reuven, you are my first born, my strength and the first of my vigor, preeminent in dignity and preeminent in might.
(4) Rashrash | פַּחַז – Though the word "פַּחַז" is a noun, see Ralbag and Shadal that it acts here as an adjective, pointing to the similar phenomenon in Yechezkel 2:7 ("כִּי מְרִי הֵמָּה"). The noun appears only here, but the related verb appears also in Shofetim 9:4 (and Zephanyah 3:4), where it is connected to "אֲנָשִׁים רֵיקִים", empty-headed people, implying that it might refer to those who act without thinking. See also R"Y Bekhor Shor that "פחז" might be related to the root "חפז", to be hasty, with the initial letters interchanged. like water, may you not be preeminent.may you not be preeminent | אַל תּוֹתַר – See R"Y Bekhor Shor that the word "אַל" (not) generally precedes either a command or request and not a simple future tense. WhenWhen | כִּי – See Chizkuni. Alternatively: "because", with this clause concluding the first half of the verse rather than beginning the second (R"Y Bekhor Shor). you mounted your father's bed, then you defiled; my couch he mounted!My couch he mounted | יְצוּעִי עָלָה – See Chizkuni that Yaakov is addressing these words to the rest of the tribes, to explain why Reuven was no longer deserving of the honors of the firstborn. See also Shadal (49:9) who notes that throughout the blessings, Yaakov switches back and forth between second and third person. Alternatively: "then you defiled he who mounted my couch", with Yaakov referring to either Reuven or himself (R"Y Bekhor Shor, noting that Yaakov did not want to state explicitly that either was defiled), or perhaps Bilhah (Hoil Moshe). Others suggest: "my couch departed" (Ibn Ezra, explaining that after Reuven defiled himself by sleeping with Bilhah, Yaakov no longer had relations with his wives).
(5) Shimon and Levi are brothers; weapons of violence are their wares.wares | מְכֵרֹתֵיהֶם – See the opinion in Ibn Ezra that "מְכֵרֹתֵיהֶם" might stem from the root "מכר", to sell. As the word appears only here, its meaning is much debated. Other possibilities include: "sword" (Tanchuma Vayechi 9, suggesting that it is related to a similar Greek word meaning knife), "brotherhood" (Rashbam, noting the parallel to the first half of the verse and pointing to the similar noun "מְכֹרֹתַיִךְ" in Yechezkel 16:3), "in the land of their sojourning" (Targum Onkelos and Rashi, also pointing to Yechezkel 16:3, and reading our verse as if written "במְכֵרֹתֵיהֶם"), or: "companion" (R"Y Bekhor Shor, associating the word with the noun "מַכָּר", an acquaintance).
(6) In their council, let not my soul come;let not my soul come | אַל תָּבֹא נַפְשִׁי – Alternatively: "my soul did not come", in the past tense, with Yaakov referring to his not having been part of the plan to massacre Shekhem (Targum Onkelos, Targum Yerushlami (Yonatan), R. Avraham b. HaRambam). See, though, Rashbam that the word "אַל" (let not) always precedes a future tense verb. in their assembly, let not my beinglet not my being be joined | אַל תֵּחַד כְּבֹדִי – Literally: "let not my glory…" but see Shadal that "כבוד" is often a poetic designation for the body and refers to the essence of a person, pointing to similar usage in Tehillim 7:6, 16:9 and 30:19. See Ibn Ezra, Radak, and Ralbag similarly, who suggest that the word is parallel to "נפש", and means "soul". This might account for the feminine form of the verb "תֵּחַד" ("נפש" is feminine while "כבוד" is masculine). Others suggest that the word not be read as a feminine verb, but as a second person, masculine command: "My being, do not join…" (Rashi, Shadal). be joined. For, in their anger they killed a man, and for their pleasurefor their pleasure |וּבִרְצֹנָם – See Radak. Alternatively: "at their will". The word often refers to "goodwill", "desire", or "favor". The verse seems to be emphasizing that even when not angry, Shimon and Levi act violently (R"Y Bekhor Shor). they maimed an ox.maimed an ox | עִקְּרוּ שׁוֹר – This might refer to literal oxen (Rashbam, R"Y Bekhor Shor) or be an epithet for Shekhem and Chamor (see Radak, Sefer HaShorashim). Cf. Rashi who suggests that the verse is referring to Yosef, whom Moshe later metaphorically refers to as "בְּכוֹר שׁוֹרוֹ" (Devarim 33:17). Alternatively: "razed a wall", reading "שׁוֹר" as if written "שׁוּר", wall (Targum Onkelos, Ibn Ezra). For various understandings of the blessing as a whole and to what it might refer, see Yaakov's Parting Words to Shimon and Levi.
(7) Cursed be their angerCursed be their anger | אָרוּר אַפָּם – Alternatively: "May their anger be diminished" (Ibn Ezra and Radak, noting that if a blessing connotes an abundance of something; the opposite would be a diminishing). for it is mighty, and their wrath for it is fierce. I will divide them in Yaakov and I will disperse them in Israel.
(8) Yehuda, you,you | אַתָּה – See Bereshit Rabbah that Yaakov tells Yehuda, that in contrast to his brothers who were rebuked, "you" will be praised. your brothers will acknowledge;will acknowledge | יוֹדוּךָ – This might have the connotation of "laud" (Ralbag) or "recognize" (R"Y Bekhor Shor and Radak, explaining that the brothers will acknowledge Yehuda's right to rule). Cf. Rashbam: "will give you majesty" (relating the word "יוֹדוּךָ" to "הוד", majestic splendor, pointing to similar usage in Tehillim 45:18). The word "יוֹדוּךָ" is a play on Yehuda's name; "יָדְךָ" later in the verse provides more alliteration. your hand is at the nape of your enemies. Your brothers will bow down to you.
(9) A lion's cub is Yehuda. From prey, my son, you have risen up.From prey, my son, you have gone up | מִטֶּרֶף בְּנִי עָלִיתָ – See Ibn Ezra. Cf. Rashbam "you will go up". Both imply that the phrase refers to a literal rising from one's prey. Compare Radak and Ralbag: "you are / will be elevated" (in stature). Alternatively: "from the prey of my son, you have gone up", referring to Yehuda's role in the sale of Yosef and his saving of Yosef from potential death in the pit (Rashi. This, though, must assume that Yaakov was aware of the brothers' deeds). He crouched, lay down like a lion; like a lioness, who dares rouse him?
(10) The staff shall not depart from Yehuda, and the rodand the rod | וּמְחֹקֵק – See Shadal, viewing the word as synonymous with "שֵׁבֶט" (staff). See similar usage in Bemidbar 21:18. Both terms might be metaphors for kingship or other authority. Alternatively: "scribe" or "legislator" (Ibn Ezra and R"Y Bekhor Shor, reading "מְחֹקֵק" as related to the word "חוק", a law). from between his legs,from between his legs | מִבֵּין רַגְלָיו – This can be understood literally; the ruler's staff was positioned between his legs. Alternatively, it might refer to descendants. until he comes to Shiloh,until he comes to Shiloh | עַד כִּי יָבֹא שִׁילֹה – See Rashbam, Ibn Ezra, R"Y Bekhor Shor and others that Shiloh refers to the city or region of Shiloh. Alternatively: "until Shiloh comes", reading Shiloh as a proper name, perhaps referring to the Mashiach (Bavli Sanhedrin 98b). Others revocalize the word, rendering it as either "שֶׁלוֹ", to him (Targumim, Rashi) or: "שי לו", tribute to him (Bereshit Rabbah 98:7-8). The clause would read "until the one to whom tribute (or alternatively: kingship) belongs comes", referring to the Mashiach. Similarly, but without references to the Mashiach: "until tribute comes to him" (modern translations). The meaning of the phrase is difficult and much debated. For discussion see Yehuda's Blessing. and the obedienceobedience | יִקְּהַת – See Ibn Ezra, Radak, and Shadal, pointing to its usage in Mishlei 30:17. Alternatively: "gathering" (Rashi, Rashbam, and Hoil Moshe who relates it to the words "להקה"and "קהלת"). of peoples is his.
(11) He tethers his foal to the vine, and to the boughto the bough | וְלַשֹּׂרֵקָה – See Rashi and R"Y Bekhor Shor that "שֹּׂרֵקָה" refers to a branch of the vine. Alternatively: "a choice vine", and see Yeshayahu 5:2 and Yirmeyahu 2:21 (Ibn Ezra, Radak). Shadal suggests that it might refer specifically to a vine of seedless grapes, suggesting that "שֹּׂרֵקָה" is related to the word "ריק" (empty), and "עצי סרק" (fruitless tress). He notes that in Arabic, too, the word refers to a choice vine. his donkey's colt. He washes his garb in wine, and in the blood of grapes his robe.his robe | סוּתֹה – The word appears only here but is parallel in meaning to "לְבֻשׁוֹ". Ibn Ezra suggests that it might relate to either "כסות" (a covering) or "מַסְוֶה" (a veil).
(12) His eyesHis eyes | עֵינַיִם – The pronoun "his" (both here and in the next clause) is absent from the Biblical text, but appears to be implied. are redred | חַכְלִילִי – See Targum Onkelos, Rashi, and Rashbam. The word appears only here, and the related noun "חַכְלִלוּת" also appears only once, in Mishlei 23:29. Both are connected to the effects of wine on the eyes, leading many to associate the terms with "redness". Some modern translations suggest "dull" or "dark", relating the word to the Akkadian "ekletu", dark. Alternatively: "painted" (Ramban, suggesting that the word "חַכְלִילִי" is related to the verb "כחל", with the first two letters interchanged). from wine, his teeth, white from milk.from wine… from milk | מִיָּיִן... מֵחָלָב – Alternatively: "redder than wine… whiter than milk", with the verse highlighting not the consequences of the abundance of Yehuda's portion, but the beautiful appearance of its leader (R. Saadia Gaon, R"Y Bekhor Shor).
(13) Zevulun by the coast of seas will dwell; he will be by the harborharbor | לְחוֹף – The Hebrew utilizes the same word as in the first clause, "חוֹף", but see Ralbag that its first appearance refers to the seashore and the second to a port. of ships, his flank upon Tzidon.
(14) Yissachar is a strong-boned donkey, lying between the borders.borders | הַמִּשְׁפְּתָיִם – See Targum Onkelos, Rashi, and Rashbam with the latter explaining that Yissachar, unlike the merchant Zevulun, preferred to stay put between the borders of his land, plowing and sowing. The word "מִשְׁפְּתָיִם" appears only here and in Shofetim 5:16, but might be connected to the verb "שפת", to set or arrange (Ibn Ezra). If so, the noun might refer to arranged rows of some sort, like a border, or perhaps fences or pens (Shadal). Other translations include: "saddlebags" (Radak), or: "hearth".
(15) He saw the portion,portion | מְנֻחָה – See Targum Onkelos, Rashi, and Ibn Ezra that this clause is parallel to the next and refers to Yissachar's "place of rest". See Devarim 12:9, where "הַמְּנוּחָה" is parallel to "הַנַּחֲלָה" (inheritance). Alternatively: "repose", as per the word's more literal meaning (Rashbam, R"Y Bekhor Shor and others, noting that Yissachar preferred the peace and stability of his home over commerce and travel). that it was good, and the land, that it was pleasant; he bent his shoulders to bear and became a toiling serf.and became a toiling serf | וַיְהִי לְמַס עֹבֵד – The image might serve to highlight Yissachar's dedication and readiness to bear the burden of a farmer's toil, or, alternatively, point to his prosperity and the ease in which he was able to pay tribute (Rashbam). Others suggest that it describes how the non-militant Yissachar preferred to pay a labor tax than go to war (Ibn Ezra, Radak). Cf. Targum Onkelos who, in contrast, posits that the phrase "וַיְהִי לְמַס עֹבֵד" refers not to Yissachar but to his enemies, presenting Yissachar as bowing his shoulder to bear the burden of war, and successfully forcing his enemies to submit and pay tribute. Finally, Rashi suggests that the verse is metaphoric, referring to Yissachar's laboring under the yoke of Torah.
(16) Dan will avengeavenge | יָדִין – See Rashi, Rashbam and parallel usage of the term in Devarim 32:36. Alternatively: "judge". The word "יָדִין" is a play on Dan's name. his people as one of the tribes of Israel.as one of the tribes of Israel | כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל – See Ibn Ezra that this is highlighted since Dan was the only one of the sons of the maidservants to head a standard in the wilderness (see Bemidbar 2). Alternatively: "like the most distinguished of the tribes of Israel", reading "אחד" as unique or special, and comparing Dan to Yehuda (opinion in Rashi), or: "as one of the leaders of Israel" (Shadal, understanding "שבט" to refer to a ruler or judge, as per its usage in Bemidbar 24:17 and Devarim 29:9). Cf. Onkelos who repunctuates the verse, reading: "Dan will avenge his nation as one, all the tribes of Israel".
(17) May Dan be a serpent on the way, a viperviper | שְׁפִיפֹן – The word appears only here, but from the parallelism to the first clause, it would appear to be some type of snake. If it is a horned viper, it might have gotten its name from the fact that it often rubs (לשפשף) its scales when threatened. on the path, that bites a horse's heels and his rider falls backwards.
(18) For your salvation I hope, Hashem.
(19) Gad, raiders will raid him, but he will raid their heel.Gad, raiders will raid him… | גָּד גְּדוּד יְגוּדֶנּוּ... – See Ibn Ezra, Radak, and Ramban. Alternatively: "troops will follow Gad (to battle), and he will follow their heels)" (Rashbam, noting how Gad headed the nation to battle and followed them upon return, always in a position of protection). The Hebrew has a fourfold word play: "גָּד, גְּדוּד, יְגוּדֶנּוּ, יָגֻד".
(20) From Asher,from Asher | מֵאָשֵׁר – See Rashi, Rashbam and Ibn Ezra that the meaning is: "from (the land of) Asher". Cf. R"Y Bekhor Shor who suggests that these initial words are a continuation of Gad's blessing, with Yaakov saying that Gad's bread will be richer than that of Asher, but Asher will make royal delicacies. It is also possible that the opening "מ" is insignificant, and the verse reads as if written, "Asher, his bread is rich". his bread is rich; he will give forth royal delicacies.
(21) Naftali is a doe set loosea doe set loose | אַיָּלָה שְׁלֻחָה – This might imply that Naftali was swift of foot (Rashbam), quick in learning and wisdom (Hoil Moshe), or that his land was quick to bear fruit (Rashi). Alternatively: "a sprawling tree" (Malbim, reading "אַיָּלָה" as a variation of "אלה" (a terebinth), and "שְׁלֻחָה" to refer to its wide-spreading branches). who gives forth wordswords | אִמְרֵי – This noun relates to the verb "אמר", to say, and refers to speech or words; it is only used poetically. The connection between the two halves of the verse is unclear, but, in line with their explanations for the first half of the verse (see previous note), commentators suggest that the image might refer to Naftali's bringing forth news of victory in battle (Rashbam), their words of wisdom (Hoil Moshe), or their benedictions over their land's abundant produce (Rashi). Cf. Malbim who suggests that "אֵמֶר" relates to the noun "אָמִיר", a bough, as in Yeshayahu 17:6, so that the whole verse speaks of the beauty of the tribe's trees. Alternatively: "fawn", relating "אֵמֶר" to the Aramaic "אִמַּר", meaning "lamb". of beauty.
(22) A fruitful boughfruitful bough | בֵּן פֹּרָת – See Ibn Ezra and Radak, Sefer HaShorashim, reading "בֵּן" as branch (compare Tehillim 80:16), and "פֹּרָת" as a poetic variation of "פרה", to be fruitful. Others take the more common understanding of "בֵּן" as "son", suggesting: "a growing son" (Rashbam, referring to Yosef's tall stature), "a charming son" (Rashi, pointing to the Aramaic "אפרין", but see Ramban's objections), or: "(my) son, a many-branched tree" (Ramban, relating "פֹּרָת" to the noun "פְּאֹרָה", a bough). Alternatively: "a wild ass is Yosef", reading "פֹּרָת" as a noun, related to the word "פֶּרֶא", a wild ass (several modern translations). is Yosef, a fruitful bough by the spring;spring | עָיִן – Alternatively: "eye" (Rashi and Rashbam, explaining that Yosef's charm or tall stature caught the eyes of all his beholders). boughs runrun | צָעֲדָה – Though the noun is plural, the verb is in the singular form. See Ibn Ezra and Shadal that this is a common phenomenon and compare Shemuel I 4:15, Eikhah 3:38, and Kohelet 10:1. over the wall.boughs run over the wall | בָּנוֹת צָעֲדָה עֲלֵי שׁוּר – See Ibn Ezra and R"Y Bekhor Shor who relate "שׁוּר" to the Aramaic "שׁוּרָא", wall. (Compare its usage in Shemuel II 22:30 and Iyyov 24:11). Alternatively: "women marched to look upon him", reading "בָּנוֹת" as "women" and "שׁוּר" as a verb, as per its usage in Bemidbar 23:9 and 24:17 where it is parallel to the root "ראה", to see (Rashi and Rashbam).
(23) They embittered himembittered him | וַיְמָרְרֻהוּ – See Rashi and Shemot 1:14. Alternatively: "targeted him" (RY Bekhor Shor, connecting "וַיְמָרְרֻהוּ" to the word "תַּמְרוּרִים" in Yirmeyahu 31:29 which means a marker. Cf. the opinion in Ibn Ezra that "they set Yosef's gallbladder (מררה) as a target". Commentators debate to which events Yaakov is referring in these words and the clessing as a whole. See Yaakov's Blessing of Yosef. and shot at him; the archers hated him.
(24) His bow remained strong,remained strong | וַתֵּשֶׁב בְּאֵיתָן – This might refer to physical power (many commentators) or to self-restraint (Abarbanel). the arms of his hands were supple;were supple | וַיָּפֹזּוּ – The root occurs only here and in Shemuel II 6:16, where it relates to bending and movement, perhaps implying a certain agility (see Rashbam and Shadal). Alternatively: "were strong" (Ibn Ezra and Radak, also pointing to Shemuel II 6:16, and perhaps noting the parallel between "מְפַזֵּז וּמְכַרְכֵּר" (leaping and dancing) there and "מְכַרְכֵּר בְּכׇל עֹז" (dancing with might) two verses earlier). Alternatively: "were golden" ("פז" means gold), referring to Yosef's generosity to his brothers (Netziv, Abarbanel) or his appointment to kingship (Targum Onkelos). by the hand of the Mighty One of Yaakov, from there, from the Shepherd, the Rock of Israel.from there, from the Shepherd, the Rock of Israel | מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל – The second "from" has been included for clarity, as the translations assumes that the "מ" of "מִשָּׁם" applies to the whole clause (compare verse 25 below). According to this reading, this and the previous clause are parallel, with the verse highlighting that Yosef's success emanated from Hashem. See Shadal similarly, except that he reads "מִשָּׁם" as if written "מִשֵם", (through the name of). Alternatively, these words refer to Yosef who, with God's help, was "the shepherd of the House of Israel", understanding "אֶבֶן" to mean either: "rock", a metaphor for the strength of the family (R"Y Bekhor Shor) or: "father", as if written "אב" (Rashbam, noting that many words end with an extraneous "ן").
(25) From the God of your father, may He help you; from Shaddai,from Shaddai | וְאֵת שַׁדַּי – The word "from" is absent in the Hebrew but see Ibn Ezra and Radak that the "מ" (from) of "מֵאֵל אָבִיךָ" applies to this clause as well. may He bless you: blessings of the heavens above, blessings of the deep that lies below, blessings of breasts and womb.
(26) The blessings of your father have surged upwards:The blessings… have surged upwards | בִּרְכֹת אָבִיךָ גָּבְרוּ עַל – This translation follows Shadal who somewhat uniquely reads these words as one complete clause, understanding "גָּבְרוּ" to refer to growing in height or strength (as per its usage in Bereshit 7:18-20) and "על" to mean "high" rather than "on" or "over". Others suggest that these words constitute only the first part of the clause and translate "גָּבְרוּ עַל" as either "surpassed" (Rashi, Rashbam) or: "are in addition to" (Targum Onkelos). blessings of eternal mountains,blessings of eternal mountains | בִּרְכֹת הוֹרַי עַד – Rashbam and Shadal both understand "הוֹרַי" to refer to hills, with Shadal noting that "הור" might be an ancient or poetic word for "הר", perhaps attested to in the name "הֹר הָהָר" (Bemidbar 20:22). Only Shadal, though, suggests to also connect the word "עַד" (eternal) to the phrase. According to him, "בִּרְכֹת הוֹרַי עַד" is parallel to "תַּאֲוַת גִּבְעֹת עוֹלָם" (delights of everlasting hills) and similar to Moshe's blessing to Yosef, "מֵרֹאשׁ הַרְרֵי קֶדֶם" (from the best of ancient mountains). Alternatively: "blessings of my fathers", understanding that the phrase does not include the word "עַד" and that "הוֹרַי" relates to conception, as per its modern meaning of parents, but a meaning unattested to elsewhere in Tanakh (most commentators). According to this reading the first part of the verse reads: "the blessings of your father have surpassed the blessings of my fathers". delights of everlasting hills;delights of everlasting hills | תַּאֲוַת גִּבְעֹת עוֹלָם – See Shadal that "תאוה" here takes the same meaning it does elsewhere in Tanakh, and refers to that which is desired. Compare Bereshit 3:6. Others read: "עַד תַּאֲוַת גִּבְעֹת עוֹלָם" as a complete phrase, understanding "תאוה" to refer to a boundary, related to the verb "תאה" (to mark) in Bemidbar 34:7-10. If so, the phrase reads "to the utmost bound of everlasting hills". they will be upon the head of Yosef, on the crown of the distinguisheddistinguished | נְזִיר – The word might be related to the verb "נזר" to set aside or separate, or to the noun, "נֶזֶר", a crown. among his brothers.
(27) Binyamin is a ravening wolf; in the morning he eats his plundering,plundering | עַד – See Rashi, Ibn Ezra, and others that this word can sometimes means "spoils" and is parallel to "שָׁלָל" in the next clause. For similar usage, see Yeshayahu 33:23 and Zephanyah 3:8. and in the evening he divides his spoils."
(28) All of these are the tribes of Israel, twelve. This is what their father spoke to them and blessed them; each according to his blessing did he bless them.
(29) He commanded them and said to them, "I am being gathered to my people.gathered to my people | נֶאֱסָף אֶל עַמִּי – See the notes on Bereshit 15:15 and 25:8. Bury me with my fathers, in the cave that is in the field of Ephron the Hittite,
(30) in the cave that is in the field of Makhpelah, which is before Mamre, in the land of Canaan, that Avraham bought along with the fieldAvraham bought with the field | אֲשֶׁר קָנָה אַבְרָהָם אֶת הַשָּׂדֶה – This translation assumes that the word "אֶת" here takes the meaning "with". Compare Bereshit 37:2. Alternatively: "the field that Avraham bought". from Ephron the Hittite as a burial plot.
(31) There they buried Avraham and his wife, Sarah. There they buried Yitzchak and his wife, Rivka, and there I buried Leah,
(32) the field and the cave that is within it, a purchase from the Hittites.
(33) When Yaakov finished commanding his sons, he gathered his feet into the bed; and his spirit left himhis spirit left him | וַיִּגְוַע – See the note on Bereshit 25:8. and he was gathered to his people.