Lang: he;
Title: פרשת ויחי;
Content:
פרק מז
(כח) וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה וַיְהִי יְמֵי יַעֲקֹב שְׁנֵי חַיָּיו שֶׁבַע שָׁנִים וְאַרְבָּעִים וּמְאַת שָׁנָה.
(כט) וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת וַיִּקְרָא לִבְנוֹ לְיוֹסֵף וַיֹּאמֶר לוֹ אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ שִׂים נָא יָדְךָ תַּחַת יְרֵכִי וְעָשִׂיתָ עִמָּדִי חֶסֶד וֶאֱמֶת אַל נָא תִקְבְּרֵנִי בְּמִצְרָיִם.
(ל) וְשָׁכַבְתִּי עִם אֲבֹתַי וּנְשָׂאתַנִי מִמִּצְרַיִם וּקְבַרְתַּנִי בִּקְבֻרָתָם וַיֹּאמַר אָנֹכִי אֶעֱשֶׂה כִדְבָרֶךָ.
(לא) וַיֹּאמֶר הִשָּׁבְעָה לִי וַיִּשָּׁבַע לוֹ וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה.
פרק מח
(א) וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֹּאמֶר לְיוֹסֵף הִנֵּה אָבִיךָ חֹלֶה וַיִּקַּח אֶת שְׁנֵי בָנָיו עִמּוֹ אֶת מְנַשֶּׁה וְאֶת אֶפְרָיִם.
(ב) וַיַּגֵּד לְיַעֲקֹב וַיֹּאמֶר הִנֵּה בִּנְךָ יוֹסֵף בָּא אֵלֶיךָ וַיִּתְחַזֵּק יִשְׂרָאֵל וַיֵּשֶׁב עַל הַמִּטָּה.
(ג) וַיֹּאמֶר יַעֲקֹב אֶל יוֹסֵף אֵל שַׁדַּי נִרְאָה אֵלַי בְּלוּז בְּאֶרֶץ כְּנָעַן וַיְבָרֶךְ אֹתִי.
(ד) וַיֹּאמֶר אֵלַי הִנְנִי מַפְרְךָ וְהִרְבִּיתִךָ וּנְתַתִּיךָ לִקְהַל עַמִּים וְנָתַתִּי אֶת הָאָרֶץ הַזֹּאת לְזַרְעֲךָ אַחֲרֶיךָ אֲחֻזַּת עוֹלָם.
(ה) וְעַתָּה שְׁנֵי בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם עַד בֹּאִי אֵלֶיךָ מִצְרַיְמָה לִי הֵם אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי.
(ו) וּמוֹלַדְתְּךָ אֲשֶׁר הוֹלַדְתָּ אַחֲרֵיהֶם לְךָ יִהְיוּ עַל שֵׁם אֲחֵיהֶם יִקָּרְאוּ בְּנַחֲלָתָם.
(ז) וַאֲנִי בְּבֹאִי מִפַּדָּן מֵתָה עָלַי רָחֵל בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ בְּעוֹד כִּבְרַת אֶרֶץ לָבֹא אֶפְרָתָה וָאֶקְבְּרֶהָ שָּׁם בְּדֶרֶךְ אֶפְרָת הִוא בֵּית לָחֶם.
(ח) וַיַּרְא יִשְׂרָאֵל אֶת בְּנֵי יוֹסֵף וַיֹּאמֶר מִי אֵלֶּה.
(ט) וַיֹּאמֶר יוֹסֵף אֶל אָבִיו בָּנַי הֵם אֲשֶׁר נָתַן לִי אֱלֹהִים בָּזֶה וַיֹּאמַר קָחֶם נָא אֵלַי וַאֲבָרְכֵם.
(י) וְעֵינֵי יִשְׂרָאֵל כָּבְדוּ מִזֹּקֶן לֹא יוּכַל לִרְאוֹת וַיַּגֵּשׁ אֹתָם אֵלָיו וַיִּשַּׁק לָהֶם וַיְחַבֵּק לָהֶם.
(יא) וַיֹּאמֶר יִשְׂרָאֵל אֶל יוֹסֵף רְאֹה פָנֶיךָ לֹא פִלָּלְתִּי וְהִנֵּה הֶרְאָה אֹתִי אֱלֹהִים גַּם אֶת זַרְעֶךָ.
(יב) וַיּוֹצֵא יוֹסֵף אֹתָם מֵעִם בִּרְכָּיו וַיִּשְׁתַּחוּ לְאַפָּיו אָרְצָה.
(יג) וַיִּקַּח יוֹסֵף אֶת שְׁנֵיהֶם אֶת אֶפְרַיִם בִּימִינוֹ מִשְּׂמֹאל יִשְׂרָאֵל וְאֶת מְנַשֶּׁה בִשְׂמֹאלוֹ מִימִין יִשְׂרָאֵל וַיַּגֵּשׁ אֵלָיו.
(יד) וַיִּשְׁלַח יִשְׂרָאֵל אֶת יְמִינוֹ וַיָּשֶׁת עַל רֹאשׁ אֶפְרַיִם וְהוּא הַצָּעִיר וְאֶת שְׂמֹאלוֹ עַל רֹאשׁ מְנַשֶּׁה שִׂכֵּל אֶת יָדָיו כִּי מְנַשֶּׁה הַבְּכוֹר.
(טו) וַיְבָרֶךְ אֶת יוֹסֵף וַיֹּאמַר הָאֱלֹהִים אֲשֶׁר הִתְהַלְּכוּ אֲבֹתַי לְפָנָיו אַבְרָהָם וְיִצְחָק הָאֱלֹהִים הָרֹעֶה אֹתִי מֵעוֹדִי עַד הַיּוֹם הַזֶּה.
(טז) הַמַּלְאָךְ הַגֹּאֵל אֹתִי מִכׇּל רָע יְבָרֵךְ אֶת הַנְּעָרִים וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק וְיִדְגּוּ לָרֹב בְּקֶרֶב הָאָרֶץ.
(יז) וַיַּרְא יוֹסֵף כִּי יָשִׁית אָבִיו יַד יְמִינוֹ עַל רֹאשׁ אֶפְרַיִם וַיֵּרַע בְּעֵינָיו וַיִּתְמֹךְ יַד אָבִיו לְהָסִיר אֹתָהּ מֵעַל רֹאשׁ אֶפְרַיִם עַל רֹאשׁ מְנַשֶּׁה.
(יח) וַיֹּאמֶר יוֹסֵף אֶל אָבִיו לֹא כֵן אָבִי כִּי זֶה הַבְּכֹר שִׂים יְמִינְךָ עַל רֹאשׁוֹ.
(יט) וַיְמָאֵן אָבִיו וַיֹּאמֶר יָדַעְתִּי בְנִי יָדַעְתִּי גַּם הוּא יִהְיֶה לְּעָם וְגַם הוּא יִגְדָּל וְאוּלָם אָחִיו הַקָּטֹן יִגְדַּל מִמֶּנּוּ וְזַרְעוֹ יִהְיֶה מְלֹא הַגּוֹיִם.
(כ) וַיְבָרְכֵם בַּיּוֹם הַהוּא לֵאמוֹר בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר יְשִׂמְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה וַיָּשֶׂם אֶת אֶפְרַיִם לִפְנֵי מְנַשֶּׁה.
(כא) וַיֹּאמֶר יִשְׂרָאֵל אֶל יוֹסֵף הִנֵּה אָנֹכִי מֵת וְהָיָה אֱלֹהִים עִמָּכֶם וְהֵשִׁיב אֶתְכֶם אֶל אֶרֶץ אֲבֹתֵיכֶם.
(כב) וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי.
פרק מט
(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.
פרק נ
(א) וַיִּפֹּל יוֹסֵף עַל פְּנֵי אָבִיו וַיֵּבְךְּ עָלָיו וַיִּשַּׁק לוֹ.
(ב) וַיְצַו יוֹסֵף אֶת עֲבָדָיו אֶת הָרֹפְאִים לַחֲנֹט אֶת אָבִיו וַיַּחַנְטוּ הָרֹפְאִים אֶת יִשְׂרָאֵל.
(ג) וַיִּמְלְאוּ לוֹ אַרְבָּעִים יוֹם כִּי כֵּן יִמְלְאוּ יְמֵי הַחֲנֻטִים וַיִּבְכּוּ אֹתוֹ מִצְרַיִם שִׁבְעִים יוֹם.
(ד) וַיַּעַבְרוּ יְמֵי בְכִיתוֹ וַיְדַבֵּר יוֹסֵף אֶל בֵּית פַּרְעֹה לֵאמֹר אִם נָא מָצָאתִי חֵן בְּעֵינֵיכֶם דַּבְּרוּ נָא בְּאׇזְנֵי פַרְעֹה לֵאמֹר.
(ה) אָבִי הִשְׁבִּיעַנִי לֵאמֹר הִנֵּה אָנֹכִי מֵת בְּקִבְרִי אֲשֶׁר כָּרִיתִי לִי בְּאֶרֶץ כְּנַעַן שָׁמָּה תִּקְבְּרֵנִי וְעַתָּה אֶעֱלֶה נָּא וְאֶקְבְּרָה אֶת אָבִי וְאָשׁוּבָה.
(ו) וַיֹּאמֶר פַּרְעֹה עֲלֵה וּקְבֹר אֶת אָבִיךָ כַּאֲשֶׁר הִשְׁבִּיעֶךָ.
(ז) וַיַּעַל יוֹסֵף לִקְבֹּר אֶת אָבִיו וַיַּעֲלוּ אִתּוֹ כׇּל עַבְדֵי פַרְעֹה זִקְנֵי בֵיתוֹ וְכֹל זִקְנֵי אֶרֶץ מִצְרָיִם.
(ח) וְכֹל בֵּית יוֹסֵף וְאֶחָיו וּבֵית אָבִיו רַק טַפָּם וְצֹאנָם וּבְקָרָם עָזְבוּ בְּאֶרֶץ גֹּשֶׁן.
(ט) וַיַּעַל עִמּוֹ גַּם רֶכֶב גַּם פָּרָשִׁים וַיְהִי הַמַּחֲנֶה כָּבֵד מְאֹד.
(י) וַיָּבֹאוּ עַד גֹּרֶן הָאָטָד אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן וַיִּסְפְּדוּ שָׁם מִסְפֵּד גָּדוֹל וְכָבֵד מְאֹד וַיַּעַשׂ לְאָבִיו אֵבֶל שִׁבְעַת יָמִים.
(יא) וַיַּרְא יוֹשֵׁב הָאָרֶץ הַכְּנַעֲנִי אֶת הָאֵבֶל בְּגֹרֶן הָאָטָד וַיֹּאמְרוּ אֵבֶל כָּבֵד זֶה לְמִצְרָיִם עַל כֵּן קָרָא שְׁמָהּ אָבֵל מִצְרַיִם אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן.
(יב) וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם.
(יג) וַיִּשְׂאוּ אֹתוֹ בָנָיו אַרְצָה כְּנַעַן וַיִּקְבְּרוּ אֹתוֹ בִּמְעָרַת שְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר קָנָה אַבְרָהָם אֶת הַשָּׂדֶה לַאֲחֻזַּת קֶבֶר מֵאֵת עֶפְרֹן הַחִתִּי עַל פְּנֵי מַמְרֵא.
(יד) וַיָּשׇׁב יוֹסֵף מִצְרַיְמָה הוּא וְאֶחָיו וְכׇל הָעֹלִים אִתּוֹ לִקְבֹּר אֶת אָבִיו אַחֲרֵי קׇבְרוֹ אֶת אָבִיו.
(טו) וַיִּרְאוּ אֲחֵי יוֹסֵף כִּי מֵת אֲבִיהֶם וַיֹּאמְרוּ לוּ יִשְׂטְמֵנוּ יוֹסֵף וְהָשֵׁב יָשִׁיב לָנוּ אֵת כׇּל הָרָעָה אֲשֶׁר גָּמַלְנוּ אֹתוֹ.
(טז) וַיְצַוּוּ אֶל יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר.
(יז) כֹּה תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי רָעָה גְמָלוּךָ וְעַתָּה שָׂא נָא לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ וַיֵּבְךְּ יוֹסֵף בְּדַבְּרָם אֵלָיו.
(יח) וַיֵּלְכוּ גַּם אֶחָיו וַיִּפְּלוּ לְפָנָיו וַיֹּאמְרוּ הִנֶּנּוּ לְךָ לַעֲבָדִים.
(יט) וַיֹּאמֶר אֲלֵהֶם יוֹסֵף אַל תִּירָאוּ כִּי הֲתַחַת אֱלֹהִים אָנִי.
(כ) וְאַתֶּם חֲשַׁבְתֶּם עָלַי רָעָה אֱלֹהִים חֲשָׁבָהּ לְטֹבָה לְמַעַן עֲשֹׂה כַּיּוֹם הַזֶּה לְהַחֲיֹת עַם רָב.
(כא) וְעַתָּה אַל תִּירָאוּ אָנֹכִי אֲכַלְכֵּל אֶתְכֶם וְאֶת טַפְּכֶם וַיְנַחֵם אוֹתָם וַיְדַבֵּר עַל לִבָּם.
(כב) וַיֵּשֶׁב יוֹסֵף בְּמִצְרַיִם הוּא וּבֵית אָבִיו וַיְחִי יוֹסֵף מֵאָה וָעֶשֶׂר שָׁנִים.
(כג) וַיַּרְא יוֹסֵף לְאֶפְרַיִם בְּנֵי שִׁלֵּשִׁים גַּם בְּנֵי מָכִיר בֶּן מְנַשֶּׁה יֻלְּדוּ עַל בִּרְכֵּי יוֹסֵף.
(כד) וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו אָנֹכִי מֵת וֵאלֹהִים פָּקֹד יִפְקֹד אֶתְכֶם וְהֶעֱלָה אֶתְכֶם מִן הָאָרֶץ הַזֹּאת אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב.
(כה) וַיַּשְׁבַּע יוֹסֵף אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִתֶם אֶת עַצְמֹתַי מִזֶּה.
(כו) וַיָּמׇת יוֹסֵף בֶּן מֵאָה וָעֶשֶׂר שָׁנִים וַיַּחַנְטוּ אֹתוֹ וַיִּישֶׂם בָּאָרוֹן בְּמִצְרָיִם.
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Lang: en;
Title: Parashat Vayechi;
Content:
Chapter 47
(28) Yaakov lived in the land of Egypt seventeen years; and Yaakov' days, the years of his life, were one hundred and forty seven years.one hundred forty seven years | שֶׁבַע שָׁנִים וְאַרְבָּעִים וּמְאַת שָׁנָה – Literally: "seven years and forty and one hundred years".
(29) Yisrael's time to die drew near, and he called for his son, for Yosef, and said to him, "If I have found favor in your eyes, please place your hand under my thigh, and deal with me with steadfast kindness. Please, do not bury me in Egypt.
(30) When I lie down with my fathers,when I lie down with my fathers | וְשָׁכַבְתִּי עִם אֲבֹתַי – See Rashi, Ibn Ezra, and others that the idiom refers to death rather than burial, pointing to its usage throughout Sefer Melakhim where it is always distinct from the burial. Cf. Chizkuni who understands it to refer to burial and would likely translate: "but I will lie…", with this phrase standing in contrast to the immediately preceding request not to be buried in Egypt. you shall carry me from Egypt and bury me in their grave." He said, "I will do as you have spoken."
(31) He said, "Swear to me", and he swore to him. Yisrael bowed at the head of the bed.
Chapter 48
(1) After these things, he saidhe said | וַיֹּאמֶר – The verse does not identity the subject of the verb "said", presumably because the person's identity is irrelevant. The phrase might be equivalent in meaning to the passive, "It was said…". to Yosef, "Behold, your father is sick." He took his two sons with him, Menashe and Ephraim.
(2) He toldHe told | וַיַּגֵּד – The verse does not identify the subject of the verb "told". See the similar elliptical construction in verse 1. Yaakov and said, "Behold, your son, Yosef, is coming to you." Yisrael gathered his strength and sat up on the bed.
(3) Yaakov said to Yosef, "El ShaddaiEl Shaddai | אֵל שַׁדַּי – See Bereshit 17:1 that the name might mean: "God Almighty" (Ibn Ezra) or "God who is Sufficient" (R. Saadia Gaon, Rashi). appeared to me in Luz, in the land of Canaan, and blessed me.
(4) He said to me, 'Behold, I will make you fruitful and multiply you, and I will make you into an assembly of peoples and give this land to your offspring after you as an everlasting possession.
(5) And now, your two sons who were born to you in the land of Egypt before I came to you to Egypt, they are mine; Ephraim and Menashe, like Reuven and Shimon, will be mine.
(6) But your progenyyour progeny | וּמוֹלַדְתְּךָ – The word literally refers to those who are born or begotten; elsewhere, by extension, it can refer to family as a whole. whom you fatheredwhom you fathered | אֲשֶׁר הוֹלַדְתָּ – Alternatively: "whom you will father", in the future tense (Targum Onkelos and Rashi, and see Ralbag that Tanakh often employs a past tense formulation, even though the future tense is implied). This reading is motivated by the fact that no additional sons of Yosef have been mentioned, suggesting, perhaps, that he did not have any. It is possible, however, that the birth and names of other sons was simply not recorded. after them will be yours; they will be called by their brothers' names in their inheritance.
(7) As for me,As for me | וַאֲנִי – See Rashi that Yaakov's words here might refer back to his request in Bereshit 47:29-30 that Yosef bury him in Canaan. He feels the need to explain why he himself had not done similarly for Rachel; hence he begins, "as for me…" Cf. R. Saaadia Gaon (cited by Ibn Ezra on vs. 4) who, instead, connects these words to the immediately preceding ones regarding the prophecy in Luz, suggesting that Yaakov is saying that due to Rachel's early death and the end of his child-bearing, the prophecy that he be fruitful must have referred to Yosef's sons. See Yaakov's Retrospective for discussion. when I came from Paddan, Rachel died on me,on me | עָלַי – The connotation might be that this was to his sorrow, and felt most by him (Sforno, R. Hirsch and compare Bereshit 42:36, "עָלַי הָיוּ כֻלָּנָה" (upon me were they all), where Yaakov similarly emphasizes that he was the one to bear the brunt of the bereavement. Alternatively: "by me" (Ralbag, with Yaakov noting that he was near to Rachel in death). in the land of Canaan, on the way, when there was still a stretch of landstretch of land | כִּבְרַת אֶרֶץ – See the note on Bereshit 35:16. to come to Efrat, and I buried her there, on the way to Efrat, which is Beit Lechem."
(8) Yisrael saw Yosef's sons and said, "Who are these?"
(9) Yosef said to his father, "They are my sons whom God has given me here." He said, "Please, bring them to me and I will bless them."
(10) And the eyes of Yisrael were heavywere heavy | כָּבְדוּ – In other words, they had grown dim with age. from age; he could not see. So, he brought them near to him, and he kissed them and embraced them.
(11) Yisrael said to Yosef, "I had not judged it possiblejudged it possible | פִלָּלְתִּי – See Rashbam and Ibn Ezra, pointing to Shemot 21:22 and Tehillim 106:30 where the root relates to judgment or judges. Alternatively: "thought" (Rashi, pointing to similar usage in Yeshayahu 16:3), or: "prayed" (opinion in Radak, relating the word to "תפילה", prayer). to see your face, and behold, God has shown me also your offspring!"
(12) Yosef took them out from between his knees, and he bowed, with his face to the ground.
(13) Yosef took both of them, Ephraim in his right, to the left of Yisrael, and Menashe in his left, to the right of Yisrael, and brought them near to him.
(14) Yisrael sent forth his right and set it on Ephraim's head, who was the younger,who was the younger | וְהוּא הַצָּעִיר – Alternatively: "even though he was the younger", with the "ו" serving as a marker of contrast. and his left on Menashe's head; he crossed his handscrossed | שִׂכֵּל – See Rashbam and Ralbag, relating the verb to the root "סכל", which they understand to mean "twist", pointing to its usage in Shemuel II 15:31. This assumes that the letters "ס" and "ש" might be interchangeable. Alternatively: "wittingly" (Targum Onkelos, Rashi, and others, associating the root with the word "שכל", wisdom). It is also possible that the verse implies a combination of the two possibilities: "he deliberately crossed his hands". even thougheven though | כִּי – See Ibn Ezra that sometimes "כִּי" can mean "even though", pointing to another example in Shemot 34:9. See Tehillim 25:11 and 41:5 similarly. Menashe was the first born.
(15) He blessed Yosef, and he said, "The God before whom my fathers, Avraham and Yitzchak, walked, the God who has tended to me ever since I have been until today,
(16) the angelthe angel | הַמַּלְאָךְ – Alternatively: "messenger". Yaakov might be referring to the angel(s) whom Hashem sent to appear to and guide him throughout his travels (Rashi). Alternatively, the "angel" denotes Divine Providence (Ralbag, Hoil Moshe). who has redeemed me from all evil, may he bless the boys, and through them let my name be called, and the names of my fathers, Avraham and Yitzchak; and may they teemteem | וְיִדְגּוּ – The verb appears only here, but from context would appear to mean "to proliferate like fish". into multitudes in the midst of the earth."
(17) Yosef saw that his father had set his right hand on Ephraim's head, and it was grievous in his eyes, so he grasped his father's hand to remove it from upon Ephraim's head to Menashe's head.
(18) Yosef said to his father, "Not so, my father, for this is the first born. Put your right on his head."
(19) His father refused, and said, "I know, my son, I know. He also will be a nation and he also will become great, but his younger brother will be greater than he, and his offspring will be many nations.many nations | מְלֹא הַגּוֹיִם – See Ibn Ezra and Shadal that "מְלֹא" might refer to a multitude, pointing to its usage in Yeshayahu 31:4. More literally: "nations-full". Cf. Rashi that Yaakov is saying that word of Ephraim's offspring would fill the nations. Alternatively: "rulers of nations" (Targum Onkelos).
(20) He blessed them that day, saying, "By youBy you | בְּךָ – In Hebrew this word is in the singular, leading Ramban to suggest that Yaakov's words are addressed to Yosef rather than to his sons. shall IsraelIsrael | יִשְׂרָאֵל – Here, the term appears to refer to the Children of Isarel as a whole rather than Yaakov (Ibn Ezra, Ramban). bless, saying, 'May God make you like Ephraim and Menashe"; and he placed Ephraim before Menashe.
(21) Yisrael said to Yosef, "Behold, I am dying, but God will be with you and return you to the land of your fathers.
(22) And I have given you one portionone portion | שְׁכֶם אַחַד – See Targum Onkelos, Rashi (second possibility), and others, pointing to similar usage in Tehillim 21:13 and Zephanyah 3:9. Alternatively, the verse might refer to the city Shekhem, where Yosef was eventually buried. Literally: "one shoulder", leading some modern translations to suggest that the term refers to the shoulder of a mountain. See also Robert Alter, who translates: "with single intent", noting that the only other place the full phrase occurs is in Zephanyah 3:9, where it appears to mean "with one accord". over your brothers, which I took from the Emorites with my sword and bow."
Chapter 49
(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.
Chapter 50
(1) Yosef flung himself on his father's face and wept over him and kissed him.
(2) Yosef commanded his servants the physicians to embalm his father, and the physicians embalmed Yisrael.
(3) It was completed in forty days, for such was the full time of embalming;…the full time of embalming | כִּי כֵּן יִמְלְאוּ יְמֵי הַחֲנֻטִים – More literally: "forty days were completed for it, for such are completed the days of embalming". and the Egyptians wept for him for seventy days.
(4) The days of weeping for him passed, and Yosef spoke to Paroh's household saying, "Please, if I have found favor in your eyes, please speak in Paroh's hearing,in Paroh's hearing | בְּאׇזְנֵי פַרְעֹה – Literally: "in the ears of Paroh". saying,
(5) 'My father made me swear,' saying, 'Behold, I am dying. In my grave that I dug for myself in the Land of Canaan, there shall you bury me.' Now, please, let me go up and bury my father and return."
(6) Paroh said, "Go up and bury your father as he made you swear."
(7) Yosef went up to bury his father, and with him went up all of Paroh's servants, the elders of his house and all the elders of the land of Egypt,
(8) and Yosef's entire household, his brothers and his father's household. Only their little ones and their sheep and cattle did they leave in the land of Goshen.
(9) He brought uphe brought up | וַיַּעַל – As the verb is singular, Rashbam suggests that it is in the hiphil construct (expressing causative action), with Yosef as its subject. Alternatively: "chariots and horsemen went up", viewing the verb as a simple past tense, and assuming that the text sometimes uses a singular verbal form even when the subject is plural. with him chariots and horsemen as well; it was a very heavy company.heavy company | הַמַּחֲנֶה כָּבֵד – The word "מַחֲנֶה" can refer either to a camp or those encamping. Here, the verse seems to be emphasizing how large Yosef's entourage was. The translation has opted to use the word "heavy" rather than "large" or the like to highlight how this exact root is repeated three times in the following verses.
(10) They came to Goren Ha'AtadGoren Ha'Atad | גֹּרֶן הָאָטָד – This might translate as: "threshing floor of the bramble", perhaps so called because it was surrounded by a fence of thorns (Rashi, Rabag). which is on the other side of the Jordan,on the other side of the Jordan | בְּעֵבֶר הַיַּרְדֵּן – See Shadal that he verse refers to Canaan, but is being written from the perspective of Moshe and the nation (and not of the characters of the chapter). and they lamented there a very great and heavyand heavy | וְכָבֵד – Here, the word might take the connotation "solemn" or "grievous". The translation has nonetheless opted to use the word "heavy" to highlight how the same root is used a full three times in verses 9-11. lament; and he observed seven days of mourning for his father.
(11) Those dwelling in the land, the Canaanites, saw the mourning in Goren Ha'Atad and said, "This is heavy mourning for Egypt." Therefore, it was named Avel MitzrayimAvel Mitzrayim | אָבֵל מִצְרַיִם – The name means: "The Mourning of Egypt". which is on the other side of the Jordan.
(12) His sons did for him as he had commanded them.
(13) His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah that Avraham had bought along with the fieldAlong with the field | אֶת הַשָּׂדֶה – See the note on Bereshit 49:30. as a burial plot from Ephron the Hittite, before Mamre.
(14) After he buried his father, Yosef returned to Egypt, he and his brothers and all who went up with him to bury his father.
(15) Yosef's brothers sawsaw | וַיִּרְאוּ – This likely has the connotation of "recognize". After their father's burial, the brothers realized the potential ramifications of his death. that their father had died and said, "IfIf | לוּ – Though this word normally takes the meaning "if only", see Shadal that it can also mean simply "if" pointing to similar usage in Shofetim 13:23. Alternatively: ""perhaps" (Rashi and Rashbam) or: "if only" (R"Y Bekhor Shor, presenting the brothers as hoping that Yosef will only "harbor" hatred and not express it openly, but nonetheless being worried that he will actively punish them). Yosef harbors hatred against us, he will surely pay us back for all the evil that we dealt him."
(16) They commanded to tellcommanded to tell | וַיְצַוּוּ אֶל – Literally: "commanded to" (or simply: "commanded"), but the language of "צוה אל" in contrast to "צוה את" appears to be used when there is an intermediary involved. See, for example, Shemot 6:13 and Yirmeyahu 27:4. Here the intermediary is unstated, but the connotation would be that "they sent word to" or "commanded one to tell" (Rashi, Rashbam). Similarly: "they charged one regarding Yosef" (Sforno, reading "אל" as "על", about). Yosef, saying, "Your father commanded before his death, saying,
(17) 'Thus should you say to Yosef: 'I beseech you; please, forgive the crime of your brothers and their sin for they have dealt badly with you.' And now, please, forgive the crime of the servants of your father's God." Yosef wept when they spoke to him.
(18) His brothers alsoalso | גַּם – See verse 16 that is seems that the brothers had first sent word to Yosef only via messenger; now they also come in person (Rashi, R"Y Bekhor Shor, and Radak). went and fell before him, saying, "Here, we are your slaves."
(19) Yosef said to them, "Do not fear. Am I in place of God?
(20) Though you meant it as evil against me, God meant it for good, in order to do – as is clear todayas is clear today | כַּיּוֹם הַזֶּה – Literally: "as this day" (or perhaps: "as at this day"), but see R. D"Z Hoffmann Devarim 2:30 that the connotation of the expression is: "as experience proves today" (or, similarly: "as is true today"). For similar usage, see: Devarim 4:20, 38, Shemuel I 22:8 (and Metzudot David there), or Daniel 9:7 (and Rashi there). Others translate: "at this time", but though that appears to be the meaning of the word "כַּיּוֹם" when it stands alone (see Bereshit 25:31 and Ramban there, Shemuel I 2:16, and Shemuel I 9:13,27), it does easily not fit the context of many verses in which the full phrase "כַּיּוֹם הַזֶּה" appears. –to keep many people alive.
(21) And now, do not fear; I will provide for you and your little ones. He comforted them and spoke to their hearts.
(22) Yosef dwelled in Egypt, he and his father's household; and Yosef lived one hundred and ten years.
(23) Yosef saw children of the third generationchildren of the third generation | בְּנֵי שִׁלֵּשִׁים – This might refer to Ephraim's great grandchildren (Ibn Ezra, R"Y Bekhor Shor, Ralbag, and others) or his grandchildren (Radak, understanding the phrase to mean: the children that constitute the third generation, not those born to the third generation). from Ephraim; and also the children of Makhir, the son of Menashe, were born on Yosef's knees.born on Yosef's knees | יֻלְּדוּ עַל בִּרְכֵּי יוֹסֵף – See Targum Onkelos that the connotation might be that Yosef helped to raise them. Compare Bereshit 30 and Iyyov 3:12 where similar phraseology appears.
(24) Yosef said to his brothers, "I am dying. Hashem will surely remember you and bring you up out of this land to the land that He swore to Avraham, Yitzchak and Yaakov."
(25) Yosef made the Children of IsraelChildren of Israel | בְּנֵי יִשְׂרָאֵל – Alternatively: "the sons of Yisrael", referring to Yosef's brothers specifically, and not to the family as a whole. The difference might relate to whether Yosef thought his brothers would return to Canaan in the near future (leading him to address them specifically) or whether he was aware that the nation was to be in Egypt for centuries (in which case the oath was for the nation as a whole). Yosef's language of "Hashem will surely remember you" might support the latter, yet verse 24's mention of Yosef's "brothers" might suggest that they are being addressed here as well. swear, saying, "God will surely remember you and you shall bring up my bones from here."
(26) Yosef died at one hundred and ten years. They embalmed him and placed himplaced him | וַיִּישֶׂם – Alternatively: "he was placed". See the discussion in Ibn Ezra and Radak regarding the grammatical form and whether this is a simple past tense form of the root "ישם" or a passive form of the root "שום", and compare Bereshit 24:33. in a coffin in Egypt.