Yehuda's Blessing – Eternal Kingship/2

Yehuda's Blessing – Eternal Kingship?

Exegetical Approaches

Eternal Davidic Dynasty

Yaakov is telling Yehuda that the Davidic dynasty will last forever, through the coming of the Mashiach.

Sources: Qumran Commentary on Bereshit4Q252, Testament of Yehuda21-24, TargumimOnkelos Bereshit 49:8-12Targum Neofiti Bereshit 49:8-12Targum Pseudo-Jonathan Bereshit 49:8-12Targum Yerushalmi Bereshit 49:8-12About OnkelosAbout Targum NeofitiAbout Targum Pseudo-JonathanAbout Targum Yerushalmi, Bavli SanhedrinSanhedrin 5aSanhedrin 98bAbout the Bavli, Bereshit RabbahVilna 98:7-8, Option 1Albeck 97:10, Option 2About Bereshit Rabbah,¹ R. Shemuel b. Chofni GaonBereshit 49:9-10About R. Shemuel b. Chofni Gaon, RashiBereshit 49:8-10About R. Shelomo Yitzchaki,² R. Avraham b. HaRambamBereshit 49:10About R. Avraham Maimonides, RambanBereshit 49:10Sefer HaVikuach 11-18Sefer HaGeulahAbout R. Moshe Nachmanides, Daat Zekeinim #2,4Bereshit 49:10About Daat Zekeinim, RashbaResponsa 4:187cited by R. Bachya Bereshit 49:9About R. Shelomo b. Aderet, RanDerashot HaRan 7About R. Nissim Gerondi, Tzeror HaMorBereshit 49:10About R. Avraham Saba, Akeidat YitzchakBereshit #33, Question 3Bereshit #33About R. Yitzchak Arama, SefornoBereshit 49:10About R. Ovadyah Seforno, AlshikhBereshit 49:9-10About R. Moshe Alshikh

Exile and cessation of monarchy – This approach must attempt to reconcile a blessing of eternal kingship with the reality that there has not been a king of Davidic ancestry for thousands of years. These commentators resolve this difficulty in various ways:

• Eternal but not continuous – The Testament of Yehuda and Rashba propose that Yaakov is not promising Yehuda that the kingship will never depart from Yehuda, but rather that, though there might be periods in which Yehuda loses the kingship, these will not last forever.³
• Only when a monarchy exists – Qumran Scroll 4Q252, Ramban, Ran, and others assert that Yaakov is not promising that there will always be a king, but only that whenever there is a king over Israel, he will be from the tribe of Yehuda.⁴
• Beginning with the Messiah – R. Bachya understand Yaakov to be promising that kingship will never depart from Yehuda, but this will begin only in the Messianic era.⁵
• Expanded definition of ruler – Rashi,⁶ R. Avraham b. HaRambam, and Akeidat Yitzchak assert that the verse is not referring specifically to kingship but to other positions of leadership as well.⁷ Thus, in the period of exile, though there was no Davidic monarchy, the Patriarchs of the Sanhedrin and Exilarchs were all from the Davidic line.⁸
• Unrealized blessing – One could also suggest that Yaakov's words are a blessing, but not a promise or prophecy, and that they simply did not come true.⁹

"בְּאַחֲרִית הַיָּמִים" – Many of these commentators¹⁰ understand the phrase to refer to Messianic times. Others,¹¹ though, suggest that it refers to the period after the Exodus or the conquest of the land.¹²

Blessing or prophecy? R. Avraham b. HaRambam and Ran assert that Yaakov's words are promises or prophecies and not just blessings.

"שֵׁבֶט" – These commentators understand this term to refer to a staff of a ruler, but they disagree regarding the nature of this leadership:¹³

• Specifically a king – Ramban, Rashba, Tzeror HaMor, and Seforno.
• General positions of authority – Talmud Bavli, Onkelos, Targum Pseudo-Jonathan, Rashi, R. Avraham b. HaRambam, and Akeidat Yitzchak.¹⁴

"מְחֹקֵק" – Although all of these exegetes relate the word to the root חקק and חֹק, they differ regarding to whom this phrase refers:

• Political leaders (such as the heads of the Sanhedrin) – Rashi.
• Legislators or judicial scribes – R. Avraham b. HaRambam, Ramban, Tzeror HaMor, Seforno.¹⁵
• Educators – scribes, teachers of Torah, members of Sanhedrin who write or teach the law – the various Targumim, Bereshit Rabbah.¹⁶

"עַד"

• Until – Most of these commentators attach the word "עַד" to the second half of the verse, "עַד כִּי יָבֹא שִׁילֹה".‎¹⁷ They interpret the word as "until", but with the connotation of a culmination rather than a cessation.¹⁸ Thus, kingship will not depart from Yehuda until and including the era of the Mashiach.¹⁹
• Forever – Rashba, R. Bachya, and Daat Zekeinim,²⁰ though, maintain that "עַד" concludes the first clause of the verse "לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד" and means "לעד" or forever.²¹ Rashba and Daat Zekeinim explain that kingship will not depart from Yehuda forever (though it might depart temporarily), while R. Bachya says that kingship will never depart from Yehuda once the Mashiach comes.²²

"שִׁילֹה" – According to all of these commentators, "שִׁילֹה" refers to the Mashiach or his time period. Yet, they vary greatly in how they arrive at this conclusion:

• Revocalizations – Bereshit Rabbah (Albeck) interprets "שִׁילֹה" as if it were two words and vocalized "שַׁי לוֹ", i.e. the one to whom tribute belongs. Alternatively, the Targumim and Rashi read "שִׁילֹה" as if vocalized "שֶׁלוֹ", or the one to whom kingship belongs.
• Proper name – In Bavli Sanhedrin, the students of R. Sheila propose that "שִׁילֹה" is the proper name of the Mashiach.²³
• Related words – R. Shemuel b. Chofni, Ramban, and Akeidat Yitzchak relate "שִׁילֹה" to the word שליה and assert that it thus refers to a son or descendant. Seforno suggests that "שִׁילֹה" is related both to the root שול and the word שלום and thus refers to the final era of peace (i.e. the era of Mashiach).²⁴

"וְלוֹ יִקְּהַת עַמִּים" – This phrase could refer either to a period of subservience by the nations,²⁵ a punishing of the nations,²⁶ a gathering of the nations,²⁷ or the like.

Limited Term of Leadership

Yaakov's words to Yehuda refer to only a temporary epoch of leadership, and say nothing about an eternal one.

Sources: RashbamBereshit 49:10About R. Shemuel b. Meir, Ibn EzraBereshit 49:10Shittah Acheret Bereshit 49:10About R. Avraham ibn Ezra, R. Yosef Bekhor ShorBereshit 49:10About R. Yosef Bekhor Shor, ChizkuniBereshit 49:10About R. Chizkiyah b. Manoach, R. Yosef ibn KaspiBereshit 49:10About R. Yosef ibn Kaspi, ShadalBereshit 49:10About R. S.D. Luzzatto, Hoil MosheBereshit 49:10About R. Moshe Yitzchak Ashkenazi

Period of leadership – These commentators differ regarding the time period about which Yaakov was speaking and the duration of Yehuda's leadership:

• Egypt to Conquest – Hoil Moshe maintains that Yaakov is referring to Yehuda's leadership role from his own time until the period of the Conquest. Yaakov emphasizes how even after coming to the land, Yehuda would still play an important leading role.
• David's reign – According to Ibn Ezra, R. Yosef Bekhor Shor, and Shadal, Yaakov is telling Yehuda that his tribe will maintain a leadership role from the present all the way through to when David emerges as the dynastic founder. Yaakov does not relate, though, to the duration of the monarchy.²⁸
• United Monarchy – Rashbam and Chizkuni assert that Yaakov is speaking of a more limited period of rule, from David's initial reign until the split of the kingdom.²⁹
• First Temple Period – According to Ibn Kaspi, Yaakov is foretelling that the Davidic rule will extend from David until Tzidkiyahu, the last Judean king before the destruction of the first Beit HaMikdash.

Exile and cessation of monarchy – As Yaakov was speaking of only a temporary period of rule, the fact that the dynasty did not endure forever is not problematic.³⁰

"בְּאַחֲרִית הַיָּמִים" – Most of these commentators understand this to refer not to Messianic times in the distant future, but rather to the near future – the period of the Conquest or the Monarchy.³¹

Blessing or prophecy? Chizkuni asserts that Yaakov's words were predictions of the future, but not necessarily blessings.³² Shadal further emphasizes that everything which Yaakov said came true.

"שֵׁבֶט" and "מְחֹקֵק" – Rashbam, Chizkuni and Ibn Kaspi understand "שֵׁבֶט" to refer specifically to the rod of kingship, while the others suggest that it can be connected to any position of authority or rule.³³ Rashbam and Shadal assert that "מְחֹקֵק" is parallel to "שֵׁבֶט", while Ibn Ezra, Chizkuni and Ibn Kaspi think it refers to the king's scribe who sits at his feet.³⁴

"עַד" – According to this approach, "עַד" is part of the clause "עַד כִּי יָבֹא שִׁילֹה" and means "until". For Rashbam, Chizkuni, and Ibn Kaspi, this implies that at this point, Yehuda's kingship will cease to exist.³⁵ R"Y Bekhor Shor also understands "עַד" as an endpoint, but he explains that after Shiloh, Yehuda's minor leadership role will end and his real role as king will begin. Ibn Ezra, Shadal and the Hoil Moshe, though, think that "עַד" refers to a culmination – Yehuda's leadership will not end even after the era of Shiloh.³⁶

"שִׁילֹה" – Commentators disagree in their understanding of the word:

• The city Shiloh – Most of these commentators assume the word refers to a location, the city Shiloh. The Hoil Moshe thinks that the verse is saying that Yehuda, who had previously held leadership positions, will lead also in the conquest of Shiloh.³⁷ Shadal agrees that the verse refers to Shiloh in the period of Yehoshua, but suggests that Yaakov is saying that even after the Conquest and division of the land in Shiloh, Yehuda's authority will still hold.³⁸ Ibn Ezra and R"Y Bekhor Shor, on the other hand, propose that the verse means that Yehuda's leadership will reach its apex when Shiloh is destroyed³⁹ and David begins his reign.⁴⁰ Finally, Rashbam asserts that Yaakov is saying that kingship will not depart from Yehuda until Rechavam goes to the Shiloh area⁴¹ to be coronated.⁴²
• The prophet Achiyah who was from Shiloh – Chizkuni⁴³ suggests that Shiloh refers to a person, the prophet Achiyah HaShiloni. Until his arrival and prophecy to Yarovam regarding the split of the kingdom, the rod will not depart from Yehuda, but afterwards it will.⁴⁴
• A mistake – According to Ibn Kaspi, "שִׁילֹה" means "his mistake".⁴⁵ Yaakov is telling Yehuda that the rod of kingship will not depart until the mistake of Zidkiyahu, when he rebelled against Bavel, leading to the destruction of the first Temple.⁴⁶

"וְלוֹ יִקְּהַת עַמִּים" –

• Gather – According to Rashbam, R"Y Bekhor Shor and the Hoil Moshe the word "יִקְּהַת" means to gather.⁴⁷ Rashbam relates it to all the people who gathered to crown Rechavam, whereas R"Y Bekhor Shor assumes it refers to those who annointed David.⁴⁸ The Hoil Moshe, though, asserts that it refers to those who gathered around Yehuda to fight during the conquest.⁴⁹
• Listen – Ibn Ezra and Shadal says instead that "יִקְּהַת" means to listen and be obedient,⁵⁰ and the verse foretells that all will respect and listen to Yehuda and David.

Not Speaking of Kingship

Yaakov is not discussing the monarchy at all, but rather the tribe of Yehuda's role in educating or judging the nation.

Sources: SifreDevarim 352About Sifre, <aperhaps multilink="1" Bereshit Rabbah (Vilna) #2Vilna 98:7-8, Option 2About Bereshit Rabbah,⁵¹ Lekach TovBereshit 49:10About R. Toviah b. Eliezer, HaRekhasim Levik'ahBereshit 49:10About R"Y Frankfurter

Exile and cessation of monarchy – According to this approach, the verse says nothing about the monarchy and Yaakov never promised Yehuda eternal kingship. The fact that there has not been a king from the Davidic line in centuries is thus not problematic.

"שֵׁבֶט" – According to this position, the staff is not a scepter of kings but the rod of education or judgment.⁵² The verse refers to the scribes who teach Torah and to the heads of the Sanhedrin.

"מְחֹקֵק" – The term is parallel to "שֵׁבֶט".‎⁵³

"עַד" – Though none of these commentators address the meaning of the word explicitly, it seems that both Lekach Tov and HaRekhasim Levik'ah would understand the word as "until". Yaakov is telling Yehuda that his role as an educator will not cease until the coming of the Mashiach.⁵⁴

"שִׁילֹה" – Both Lekach Tov and HaRekhasim Levik'ah understand שילה to refer to the Mashiach. Lekhach Tov revocalizes the word so that it reads "שַׁי לוֹ", i.e. the one to whom tribute belongs.⁵⁵

"וְלוֹ יִקְּהַת עַמִּים" – Lekach Tov says this refers to the Mashiach's punishing and blunting the teeth of idolaters (related to הקהה), while HaRekhasim Levik'ah asserts that it speaks of his teaching them Torah.⁵⁶

¹ Both opinions in the Albeck edition of Bereshit Rabbah speak of enduring leadership roles for the tribe of Yehuda. While the second position speaks only of the Mashiach (kingship), the first opinion includes other leadership positions such as Sanhedrin Patriarchs and Exilarchs which were extant at the time of Bereshit Rabbah. In the Vilna edition, the first position refers to the Mashiach, while the second may refer only to judicial and educational roles – see the "Not Kingship" approach below.

² Rashi fuses elements from Bavli Sanhedrin, Bereshit Rabbah (Albeck), and Onkelos.

³ Rashba explains that the word "עַד" is connected to the first half of the verse ("לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד") and should be translated as "לעד". The verse thus reads, "The scepter of kingship won't depart forever", rather than "The scepter of kingship will not depart… until (through) the coming of Shiloh". See below for more about the different understandings of "עַד", and see Prof. Richard Steiner's article, "Four Inner-Biblical Interpretations of Genesis 49:10: On the Lexical and Syntactic Ambiguities of עד as Reflected in the Prophecies of Nathan, Ahijah, Ezekiel, and Zechariah", JBL 132:1 (2013): 33–60, for an extensive analysis of the impact the interpretations of this word have on the meaning of the blessing.

Rashba is motivated to read the verse in this manner for polemical reasons. Christians claimed that Judean kingship would cease forever upon the arrival of the Messiah, and that the verse thus proved that Jesus is the Messiah and that there would be no further king of Judea. Rashba, thus, attempts to turn the tables in both regards by claiming that the verse is saying that kingship from Yehuda will cease only temporarily and will resume when the real Mashiach arrives. Rashba, moreover, prefers not to adopt Rashi's approach below (that the verse speaks of general leadership) so that he can prove that even before Jesus, there were other periods in which there was no king (even though there still may have been a leader from Yehuda).

⁴ There can thus be many eras in history in which there was no ruler from the Davidic line, since in those times there was no monarchy at all. The position, though, must grapple with the reign of Shaul, the existence of the Israelite northern kingdom, and the Hasmonean dynasty, all of whom did not come from the tribe of Yehuda. Ramban explains that Shaul was chosen to be the initial ruler since Hashem did not really want to establish kingship yet, and as such, the first attempt was doomed to fail. He further claims that Yaakov's words were a command, and the non-Judean dynasties were all problematic since the kings went against the words of Yaakov. Consequently, he claims, each was punished and none of the dynasties succeeded. [Ramban asserts that even though the prophet Achiyah appointed Yarovam as king, he was meant only to be a temporary ruler, as the prophecy was "וַאעַנֶּה אֶת זֶרַע דָּוִד לְמַעַן זֹאת אַךְ לֹא כָל הַיָּמִים".]

The Ran asserts that Yaakov's words were merely a prophecy and thus one cannot say (like Ramban) that certain kings were in violation because they did not heed these words. Also, if the words were a prophecy, the Ran assumes that they must come true. Thus, Ran claims instead that Yaakov's words mean that in periods when there is a monarchy, there will always be some ruler (even if not an exclusive one) from Yehuda. He attempts to explain away the problem from the Hasmonean dynasty by saying that they were not independent kings, but rather ruled under the authority of others.

⁵ R. Bachya attributes this reading to his teacher Rashba, but though they explain the word "עַד" in the same way, they have different overall understandings of the verse. R. Bachya, like Rashba, explains that "עַד" is connected to the first half of the verse and means לעד. He, though, suggests that the verse is saying "Kingship will never depart from Yehuda… once Shiloh (Mashiach) comes." This, he says, is an answer to Christians as it proves that Mashiach has not yet arrived for kingship is still not in the hands of Yehuda.

⁶ Onkelos seems to be taking this position as well, as he translates "שֵׁבֶט" to mean "עביד שולטון" rather than king. See also Targum Pseudo-Jonathan who translates "kings and rulers", and see below regarding "שֵׁבֶט".

⁷ R. Avraham b. HaRambam points out that the word "שֵׁבֶט" does not need to refer to a king's scepter but can speak of any rod of authority and leadership.

⁸ Commentators living in early medieval times, when the institution of the Exilarch (and similar ones in other countries) still existed, could still think that such leadership positions would last until the time of the Mashiach. This position became increasingly difficult to uphold in later times when there was no descendant of David holding a clear position of leadership. Nevertheless, Akeidat Yitzchak suggests that, though weak, Davidic leadership never really ceased.

⁹ None of the above exegetes take this approach. See also Prophecy for whether a prophecy must necessarily be realized.

¹⁰ Ramban says so explicitly and points to our verse, while Seforno adduces support from other Biblical occurrences of the phrase (which he interprets as also referring to the Messianic era). See also the differing opinions in Bereshit Rabbah 98.

¹¹ See R. Shemuel b. Chofni and R. Avraham b. HaRambam.

¹² They understand our verse as being mainly a promise about David, even if the promise also extends to the era of the Mashiach.

¹³ Both opinions are found in Bereshit Rabbah (Albeck).

¹⁴ See above for how this difference of opinion affects their understanding of Yaakov's prophecy.

¹⁵ While Tzeror HaMor maintains that the actual scribe will be from Yehuda (he says that David was learned in Torah and so he himself could advise and write, as evidenced by his authorship of Sefer Tehillim), according to Seforno, the scribe could be from a different tribe and the verse is merely saying that he will sit at the feet of the king from Yehuda. The difference of opinion might relate to how they understand the phrase "מִבֵּין רַגְלָיו". The Tzeror HaMor could render it as a descendant (similar to the term "יוצא ירך"), while Seforno reads it literally as one who will sit at the ruler's feet.

¹⁶ The Targumim do not elaborate on how this is true of the tribe of Yehuda specifically, but Bereshit Rabbah (Albeck) maintains that the Sanhedrin was housed in Yehuda and thus the teaching of halakhah is attributed to this tribe.

¹⁷ This would appear to be indicated by the אתנחתא cantillation found on the word "רַגְלָיו" – see Shadal cited in the note below.

¹⁸ Rashba brings "לֹא יִתְיַצֵּב אִישׁ בְּפָנֶיךָ עַד הִשְׁמִדְךָ אֹתָם" in Devarim 7:24 as another example where "עַד" does not connote finality.

¹⁹ Seforno, in contrast, asserts that the word means only until, and that the Messianic era will indeed begin a new stage. Until the advent of the Mashiach, the king from Yehuda will rule over only his brethren, but thereafter, the Mashiach will rule over other nations as well.

²⁰ See the last opinion which he cites in the name of R. Yitzchak.

²¹ Shadal points out that the cantillation marks argue against this reading. The אתנחתא (the highest level break) is on the word "רַגְלָיו", while there is only a יתיב (a lesser break) on the word "עַד". This would suggest that the first segment of the verse ends after "וּמְחֹקֵק מִבֵּין רַגְלָיו" and "עַד" begins the next clause. However, see Prof. Steiner (ibid) who points out that the phrase "עַד כִּי" never appears elsewhere in poetry.

²² Prof. Steiner (ibid.) suggests that the ambiguity really lies in the syntax of the verse. Rashba is reading the verse as it were broken up thus: ‏[לֹא] [יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד]‏ while R. Bachya is parsing it thus:‏[לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו] [עַד]‏.

²³ As Rashi on the Bavli notes, the first three Amoraim in the Bavli (or their students) each assign a name to the Mashiach which nearly matches their own name.

²⁴ See also R. D"Z HoffmannBereshit 49:10 (published in HaMaayan 23:2)About R. D"Z Hoffmann. R. D"Z Hoffmann similarly says that "שִׁילֹה" means rest like the word שלוה and refers to the city of Shiloh which was the home of the Mishkan. Metaphorically, he thus contends, it can also allude to Shiloh's replacement, Jerusalem, a city of peace, and the era of peace in which the Mashiach will arrive.

²⁵ See the Targumim here.

²⁶ See Bereshit Rabbah.

²⁷ This is how the Ran understands it.

²⁸ Shadal asserts that the verse which speaks of Yehuda's rule cannot be understood to refer to all generations, since all of Yaakov's prophecies referred to a much more limited scope of time, and not to the end of days.

²⁹ Shadal questions this approach because the context of Yaakov's words to Yehuda seem to be very positive, whereas foretelling the split of the kingdom is more of a curse.

³⁰ For Rashbam, Chizkuni, and Ibn Kaspi, it was even to be expected.

³¹ This approach prefers to have Yaakov telling his children about events that are closer and more relevant to them than Messianic times.

³² He proves this from the content of the speeches to Reuven, Shimon and Levi. He explains that verse 28, which says "וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם", refers not to the preceding words but to a separate blessing whose content is not written. Shadal, in contrast, thinks this verse refers to the preceding words of Yaakov, but says the word "bless" was chosen, even though some of the children were chastised, since the majority of Yaakov's words were blessings.

³³ The Hoil Moshe does not say so explicitly but from the rest of his comments this would be the logical explanation.

³⁴ Shadal understands that the scepter would lie at the king's feet.

³⁵ "עַד" would thus mean until this point, but not afterwards.

³⁶ For them, "עַד" would mean until this point, and also after.

³⁷ He understands "יָבֹא" to refer, not to the arrival of something, but to a military coming or fighting.

³⁸ He points out that this will not be forever, but does not read that idea into the words of the verse.

³⁹ The word "יָבֹא" means will come to an end, as in the phrase "כי בא השמש" which refers to the setting sun.

⁴⁰ Ibn Ezra brings several alternative understandings of the phrase as well ["when the son arrives" ("שִׁילֹה"‎ = שליה), or "when he to whom the kingship belongs arrives" ("שִׁילֹה"‎ = שֶׁלוֹ)], but agrees that the phrase relates to the beginning of David's reign.

⁴¹ Rashbam maintains that Shechem was adjacent to Shiloh.

⁴² At that point, though, the other tribes will appoint Yarovam as king.

⁴³ See his second opinion. This position also appears in the Oxford manuscript of the Tanchuma – see Buber's Introduction to his edition of the Tanchuma, p.139.

⁴⁴ Both Rashbam and Chizkuni maintain that their explanations are a response to heretics. By claiming that the verse is speaking about the period of the united monarchy only (and not the Messianic era) they prevent anyone from making claims about Jesus as the Messiah.

⁴⁵ He relates it to the word של in Shemuel II 6:7, "וַיַּכֵּהוּ שָׁם הָאֱלֹהִים עַל הַשַּׁל".

⁴⁶ Ibn Kaspi is not bothered by the existence of kings who reigned in the Northern Kingdom, since concurrently there were still kings from the Davidic line. He probably prefers this reading over that of Rashbam or Chizkuni since it allows Yaakov to be speaking about an extensive period of rule and not just two generations. As such, it is a much more positive blessing.

⁴⁷ The Hoil Moshe points to the related words, קהלת and להקת נביאים as evidence.

⁴⁸ As one would assume that only Israelites (and not "nations") gathered, Rashbam explains that Shelomo had reigned over many nations and some of these gathered as well. There is no evidence for this in the verses, which, in contrast, say: "כִּי שְׁכֶם בָּא כָל יִשְׂרָאֵל לְהַמְלִיךְ אֹתוֹ". R"Y Bekhor Shor does not relate to the problematic word at all.

⁴⁹ See above for how this works with their general understandings of the verse.

⁵⁰ They points to Mishlei 30:17, "עַיִן תִּלְעַג לְאָב וְתָבוּז לִיקֲּהַת אֵם", as support.

⁵¹ See note above regarding the differing editions of Bereshit Rabbah.

⁵² See Bereshit 46:28 where Yehuda himself is assigned a guiding role "לְהוֹרֹת לְפָנָיו גֹּשְׁנָה" and see the opinion in Bereshit Rabbah 95 which interprets this as Yaakov instructing Yehuda to set up a house of study.

⁵³ While Lekach Tov understands "שֵׁבֶט" to refer to scribes and "מְחֹקֵק" to the Sanhedrin, Bereshit Rabbah suggests the opposite. Both sources, though, view each term as related to teaching Torah.

⁵⁴ According to HaRekhasim Levik'ah, this role will continue beyond, as that is what the Mashiach himself will do as well. He points out how this role has in fact been taken by the tribe of Yehuda throughout the period of the second Beit HaMikdash and beyond.

⁵⁵ See Bereshit Rabbah (Albeck) above.

⁵⁶ As evidence of this understanding, he cites a verse from Mishlei 30:17, "עַיִן תִּלְעַג לְאָב וְתָבוּז לִיקֲּהַת אֵם".