## Ramban on Genesis Chapter 49 ###### Ramban on Genesis 49:1:1 [Ramban on Genesis 49:1:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:1:1) **בְּאַחֲרִית הַיָּמִים** הֵם יְמוֹת הַמָּשִׁיחַ, כִּי יַעֲקֹב יִרְמֹז אֵלָיו בִּדְבָרָיו, כְּמוֹ שֶׁאָמַר "עַד כִּי יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים", וְרַבּוֹתֵינוּ אָמְרוּ (פסחים נו) שֶׁבִּקֵּשׁ לְגַלּוֹת אֶת הַקֵּץ וְנִסְתַּלְּקָה מִמֶּנּוּ שְׁכִינָה, כִּי לְדִבְרֵי הַכֹּל אַחֲרִית הַיָּמִים יְמוֹת הַמָּשִׁיחַ הֵם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** IN THE END OF DAYS. These are the days of the Messiah, for Jacob alludes to him in his words, even as he said, *Until Shiloh come, and his be the obedience of peoples*.⁷³ Now our Rabbis have said⁷⁴ that Jacob wished to reveal the end of Israel’s exile, but the *Shechinah* (the Divine Presence) departed from him. Thus in the opinion of all scholars, *the end of days* is a reference to the days of the Messiah. footnotes: ⁷³ Verse 10 here. ⁷⁴ Pesachim 56a. ###### Ramban on Genesis 49:3:1 [Ramban on Genesis 49:3:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:3:1) **רְאוּבֵן בְּכוֹרִי אַתָּה** שִׁעוּר הַפָּסוּק הַזֶּה, רְאוּבֵן אַתָּה בְּכוֹרִי וְכֹחִי וְרֵאשִׁית אוֹנִי, יֶתֶר שְׂאֵתִי וְיֶתֶר עֻזִּי. וְעִנְיָנוֹ, אַתָּה בְּכוֹר כֹּחִי וְרֵאשִׁית אוֹנִי בִּהְיוֹתִי בְּיִתְרוֹן שְׂאֵת וּמַעֲלָה, כִּלְשׁוֹן "הֲלֹא שְׂאֵתוֹ תְּבַעֵת אֶתְכֶם" (איוב יג יא), "מִשְּׂאֵתוֹ יָגוּרוּ אֵלִים" (שם מא יז), רוֹמְמוּת וּגְדֻלָּה, וּבִהְיוֹתוֹ יִתְרוֹן עֹז לְמִלְחָמָה, כְּמוֹ "וְיִתֶּן עֹז לְמַלְכּוֹ" (שמואל א ב י), וֶעֱזוּז מִלְחָמָה (ישעיהו מב כה): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** REUBEN MY FIRSTBORN THOU ART.⁷⁵. Ramban will transpose the order of the words for the purpose of deriving the meaning of the verse. The sequence of this verse is, “Reuben, thou art my firstborn, my might, and the first-fruits of my strength, the excellence of majesty, and the excellence of power,” and its purport is as follows: “You are the first-born of my might and the first-fruits of my strength when I was the excellence of majesty (*se’eith*) and position” — the expression being similar to that found in the verses: *Shall not his excellency (‘se’eitho’) make you afraid?*⁷⁶ *When he raiseth himself up (‘mise’eitho’) the mighty are afraid*,⁷⁷, 41:17. *‘mise’eitho’* meaning ascendancy and power — “and when I was at the height of strength (*oz*) for war” — the expression being similar to that found in the verses: *And He will give strength (‘oz’) unto His king;*⁷⁸ *And the strength (‘ve’izuz’) of battle*.⁷⁹ footnotes: ⁷⁵ This is the order of the Hebrew words: Reuven b’chori atah ⁷⁶ Job 13:11. ⁷⁷ Ibid. ⁷⁸ I Samuel 2:10. ⁷⁹ Isaiah 42:25. ###### Ramban on Genesis 49:4:1 [Ramban on Genesis 49:4:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:4:1) **פַּחַז כַּמַּיִם אַל תּוֹתַר** פַּחַז שֵׁם דָּבָר, מִן "אֲנָשִׁים רֵקִים וּפוֹחֲזִים" (שופטים ט ד), רֵיקִים וְנִמְהָרִים קַלֵּי הַדַּעַת. וְרַבּוֹתֵינוּ מִשְׁתַּמְּשִׁים בּוֹ תָּדִיר (נדרים ט), נִסְתַּכַּלְתִּי בַּבָּבוּאָה שֶׁלִּי וּפָחַז יִצְרִי עָלַי, כְּלוֹמַר קָפַץ יִצְרִי עָלַי; וְאָמְרוּ עוֹד (סנהדרין נז), אֲפִיחְזַיְהוּ הוּא דְּקָא מְגַלֵּי, כְּלוֹמַר קַלּוּת דַּעְתָּם; עַמָּא פְּחִיזָא דְּאַקְדְּמֵהּ פֻּמֵּהּ לְאֻדְנֵהּ עֲדַיִן בְּפַחְזוּתַיְכוּ קָיְמִיתוּ (שבת פח), נִמְהָרִים קַלֵּי דַּעַת. וְיִתָּכֵן שֶׁהוּא הָפוּךְ מִן חִפָּזוֹן. יֹאמַר, שֶׁטֶף הַבָּא כַּמַּיִם אַל תּוֹתַר בּוֹ, כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ בְּפַחֲזוּת וְקַלּוּת דַּעְתְּךָ, אָז חִלַּלְתָּ אוֹתָם כַּאֲשֶׁר יְצוּעִי עָלָה הַפַּחַז שֶׁלְּךָ שֶׁהוּא כַּמַּיִם הָעוֹלִים וְשׁוֹטְפִים, וְזֶה כַּלָּשׁוֹן הַכָּתוּב בַּמַּיִם "הִנֵּה ה' מַעֲלֶה עֲלֵיהֶם אֶת מֵי הַנָּהָר הָעֲצוּמִים וְהָרַבִּים וְעָלָה עַל כָּל אֲפִיקָיו וְהָלַךְ עַל כָּל גְּדוֹתָיו וְחָלַף בִּיהוּדָה וְשָׁטַף וְעָבַר" (ישעיה ח ז ח). וְרַבּוֹתֵינוּ אָמְרוּ (עיין שבת נה) "אָז חִלַּלְתָּ יְצוּעִי עָלָה", שְׁכִינָה שֶׁדַּרְכָּהּ לַעֲלוֹת עַל יְצוּעִי, וְהַכָּתוּב אוֹמֵר (דהי"א ה א), "וּבְחַלְּלוֹ יְצוּעֵי אָבִיו", שֶׁהַיָּצוּעַ הוּא הַמְחֻלָּל, וְאוּלַי יְכַנֶּה אוֹתוֹ שָׁם. וְאִם בְּדֶרֶךְ כִּנּוּי יִתָּכֵן שֶׁיִּהְיֶה הָעוֹלֶה יַעֲקֹב עַצְמוֹ, כִּלְשׁוֹן "אִם אֶעֱלֶה עַל עֶרֶשׂ יְצוּעָי" (תהלים קלב ג), וְיֹאמַר אָז חִלַּלְתָּ אוֹתִי, רַק דִּבֵּר בְּנִסְתָּר דֶּרֶךְ כָּבוֹד. וְכֵן "וּבְחַלְּלוֹ יְצוּעֵי אָבִיו" כִּנּוּי, בְּחַלְּלוֹ הָעוֹלֶה עַל יְצוּעֵי אָבִיו. וּמִן הַכָּתוּב הַזֶּה כְּפִי פְּשׁוּטוֹ נִרְאֶה כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּסֵדֶר וַיִּשְׁלַח (רמב"ן על בראשית ל"ה:כ"ב), כִּי רְאוּבֵן נִתְכַּוֵּן לִפְסֹל אֶת בִּלְהָה מֵאָבִיו כְּדֵי שֶׁלֹּא תֵּלֵד לוֹ עוֹד בָּנִים וְיַמְעִיטוּ בְּכוֹרָתוֹ, עַל כֵּן אָמַר לוֹ שֶׁהוּא פְּחִיזוּת וְקַלּוּת דַּעַת שֶׁיַּחְשֹׁב לְהַרְוִיחַ, וְלֹא יָבֹא לוֹ מִמֶּנּוּ יִתְרוֹן רַק הֶפְסֵד: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** UNSTABLE (‘PACHAZ’) AS WATER, YOU HAVE NOT THE EXCELLENCY. *Pachaz* is a noun, derived from the expression, *Vain and reckless (‘upachazim’) fellows*,⁸⁰ meaning “hasty and impulsive people.” Our Rabbis have made steady use of this word: “I was looking at my image in the water and my evil inclination rose (*pachaz*) within me,”⁸¹ that is “my evil inclination leaped upon me” They said further: “It is their recklessness (*apichzeihu*) which they are revealing,”⁸² meaning their impulsiveness. “A reckless (*p’chizah*) people, who spoke before listening, you still retain your recklessness (*‘b’pachzuteich’*),”⁸³ meaning “hasty and impulsive.” It is possible that this word *pachaz* is a permutation of the word *chipazon* (hurry).⁸⁴ and *kesev*, both of which mean “lamb,” and other similar words. Jacob was thus saying: “Since you burst forth as water, you shall no longer excel *for thou wentest up to thy father’s place of repose* in thy haste and impulsiveness. *Then didst thou profane* them,⁸⁵ (places of repose), which is in the plural form. Hence Ramban writes *otham* (them). when your recklessness ascended my couch like the rising and gushing water.” This is similar to the Scriptural description of water: *Now, therefore, behold, the Lord bringeth up upon them the waters of the river, mighty and many, even the king of Assyria and all his glory; and he shall come up over all his channels, and go over all his banks; and he shall sweep through Judah, overflowing as he passeth through*.⁸⁶ Our Rabbis have said:⁸⁷ “*Then didst thou profane He Who hovered over my couch*, meaning the *Shechinah*” that used to abide above my [Jacob’s] couch. Yet the verse says, *Forasmuch as he* [Reuben] *defiled his father’s couch*,⁸⁸. Ramban proceeds to answer that Scripture modifies the expression out of respect for the Divine Presence. thus clearly stating that it was the couch which was defiled! But perhaps [out of respect for the Divine Presence, Scripture] modifies the expression there. But if [we accept the explanation that Scripture modifies the expression], it is possible that the word *alah* (going up) refers to [Jacob, thus saying, “then didst thou profane my couch upon which I used to go up],” just as in the verse, *Nor go up into the bed that is spread for me*.⁸⁹ Thus Jacob’s intent is to say: “Then thou didst defile me;” He spoke in the third person⁹⁰, “he” went up. only as a matter of respect. Similarly, the verse, *Forasmuch as he defiled his father’s couch*,⁹¹ is a Scriptural modification, meaning “forasmuch as he [Reuben] defiled the one who goes up⁹² upon his father’s couch.” From the literal meaning of this verse it would appear as I have explained it in *Seder Vayishlach*,⁹³ i.e., that it was Reuben’s intention to disqualify Bilhah from his father so that she should no longer give birth to children, thus lessening his share as the firstborn. It was for this reason that Jacob said to him that it was reckless and impulsive to think that he would gain thereby, whereas he had no profit from it but only loss. footnotes: ⁸⁰ Judges 9:4. ⁸¹ Nedarim 9b. ⁸² Sanhedrin 57a. See Note 63 in my Hebrew commentary, p. 265. ⁸³ Shabbath 88a. ⁸⁴ As is the case with the words; keves ⁸⁵ The Hebrew is mishk’vei ⁸⁶ Isaiah 8:7-8. ⁸⁷ Shabbath 55b. It is found here in Rashi in the form mentioned by Ramban. ⁸⁸ I Chronicles 5:1. This clearly shows that it was “the couch” which was defiled and not, as the comment of Rashi would have it, the Shechina ⁸⁹ Psalms 132:3. ⁹⁰ Alah ⁹¹ I Chronicles 5:1. ⁹² I.e., Jacob. His name though is not mentioned directly, as a matter of respect. ⁹³ Above, 35:22. ###### Ramban on Genesis 49:5:1 [Ramban on Genesis 49:5:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:5:1) **שִׁמְעוֹן וְלֵוִי אַחִים** יֹאמַר בַּעֲלֵי אַחְוָה, כִּי יֵחַם לִבָּם עַל אֲחוֹתָם. יְלַמֵּד עֲלֵיהֶם זְכוּת, כִּי בְּקִנְאָתָם עַל הָאַחְוָה עָשׂוּ מָה שֶׁעָשׂוּ, לוֹמַר שֶׁאֵין רְאוּיִים לְעֹנֶשׁ גָּדוֹל, וְלֹא הַחֵטְא רָאוּי לִמָּחֵל, כִּי הוּא חָמָס. וְהַנָּכוֹן בְּעֵינַי, שֶׁאָמַר כִּי שִׁמְעוֹן וְלֵוִי אַחִים גְּמוּרִים, דּוֹמִים וּמִתְאַחִים זֶה לָזֶה בַּעֲצָתָם וּמַעֲשֵׂיהֶם. וּכְבָר פֵּרַשְׁתִּי (בראשית לד יג), כִּי יַעֲקֹב קָצַף עַל שִׁמְעוֹן וְלֵוִי בְּהָרְגָם אַנְשֵׁי הָעִיר בַּעֲבוּר שֶׁעָשׂוּ חָמָס, כִּי הֵם לֹא חָטְאוּ לָהֶם כְּלָל וּבָאוּ בִּבְרִית וְנִמּוֹלוּ, וְאוּלַי יָשׁוּבוּ אֶל ה' וְיִהְיוּ כֻּלָּם בִּכְלַל אַנְשֵׁי בֵּית אַבְרָהָם, וּמִן הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן. וְעוֹד חָרָה לוֹ, שֶׁלֹּא יֹאמְרוּ כִּי בַּעֲצָתוֹ נַעֲשָׂה הַדָּבָר, וְיִהְיֶה חִלּוּל הַשֵּׁם שֶׁיַּעֲשֶׂה הַנָּבִיא חָמָס וָשֹׁד. וְזֶה טַעַם **בְּסֹדָם אַל תָּבֹא נַפְשִׁי** הִתְנַצְּלוּת שֶׁלֹּא הָיָה בְּסוֹדָם בַּעֲנוֹתָם בְּמִרְמָה, וּבִקְהָלָם לֹא נִתְיַחֵד כְּשֶׁבָּאוּ עַל הָעִיר וַהֲרָגוּם. וְלָכֵן יְקַלֵּל אַפָּם וְעֶבְרָתָם. וְכֵן תִּרְגֵּם אוּנְקְלוֹס: "בְּרָזֵיהוֹן לָא הֲוָת נַפְשִׁי בְּאִיתְכַּנֹּשֵׁיהוֹן לִמְהָךְ" וְכוּ'. **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** SIMEON AND LEVI ARE BRETHREN. Jacob is saying that they possess the attribute of kinship for their hearts were inflamed concerning their sister.⁹⁴, 34:25-26. He is thus stating in their defense that they acted as they did out of their brotherly zeal, thus suggesting [that were it not for this extenuating circumstance], they would have been deserving of great punishment and their sin would have been unforgivable since what they did to the people of Shechem was an act of violence. The correct interpretation appears to me to be that he is saying that Simeon and Levi are real brothers, uniting in fraternity and brotherhood in counsel and deed. Now I have already explained⁹⁵, 34:13. that Jacob was angry with Simeon and Levi for having committed violence when they killed the people of the city of Shechem, for they⁹⁶ had not sinned against them at all. They even made a covenant with them and they were circumcised, thus being enabled to return to G-d and become included within the people of the household of Abraham, part of *the souls that they had gotten in Haran*.⁹⁷” (Rashi, *ibid*.) Jacob was additionally angry with them lest people say that the matter was done at his suggestion, thus creating a profaning of G-d’s Name, as people will say that the prophet has committed violence and plunder. This is the intent of the verse, *Let my soul not come into their council*—⁹⁸ this is an excuse for he was not in their council when they answered the people of Shechem *with subtlety*,⁹⁹ and he was not united *in their assembly* when they came upon the people of the city and killed them. It was for this reason that he cursed their anger and wrath.¹⁰⁰ And so did Onkelos translate: “My soul was not in their council when they assembled to strike, etc.” footnotes: ⁹⁴ Ibid. ⁹⁵ Ibid. ⁹⁶ The people of the city committed no wrong. It was Shechem who violated Dinah, and the people were not in a position to protest his action. ⁹⁷ Above, 12:5. A reference to the proselytes whom Abraham and Sarah had brought “beneath the sheltering wings of the Shechina ⁹⁸ Verse 6 here. ⁹⁹ Above, 34:13. ¹⁰⁰ Verse 7 here. ###### Ramban on Genesis 49:5:2 [Ramban on Genesis 49:5:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:5:2) וּפֵרוּשׁ **כְּלֵי חָמָס מְכֵרֹתֵיהֶם** עַל דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ט:ה') וְכָל הַמְּפָרְשִׁים (ראב"ע, רש"י, רד"ק) כְּלֵי חָמָס מְגוּרוֹתֵיהֶם, וְכֵן (יחזקאל טז ג): "מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ", וְכֵן (יחזקאל כט יד): "עַל אֶרֶץ מְכוּרָתָם", אָמְרוּ כִּי פֵּרוּשׁוֹ שֶׁעָשׂוּ חָמָס בְּאֶרֶץ מְגוּרוֹתֵיהֶם. וְאִם כֵּן, יִהְיֶה שִׁעוּר הַכָּתוּב: כְּלֵי חָמָס לָהֶם בִּמְגוּרוֹתֵיהֶם. וְיִקְרָא אוֹתָהּ "אֶרֶץ מְגוּרוֹתֵיהֶם", שֶׁגָּרוּ בָּהּ אַחֲרֵי כֵן. אֲבָל לְפִי דַּעְתִּי יֹאמַר כְּלֵי חָמָס הֵם מְגוּרוֹתֵיהֶם, חַיֵּיהֶם, כִּלְשׁוֹן (בראשית מז ט): "יְמֵי מְגוּרַי"; יֹאמַר, כִּי כְּלֵי הֶחָמָס עַצְמָם הֵם מְגוּרֵיהֶם, כִּי בָם יִחְיוּ וְיִזּוֹנוּ. וְדוֹמֶה לָזֶה (איוב כד ה): "עֲרָבָה לוֹ לֶחֶם לַנְּעָרִים". וּבַעֲבוּר זֶה (בראשית מט ז) יְחַלְּקֵם בְּיַעֲקֹב, שֶׁלֹּא יִוָּסְדוּ; וִיפִיצֵם בְּיִשְׂרָאֵל, שֶׁלֹּא יִקָּהֲלוּ. וַיְהִי לָהֶם כֵּן, כִּי נַחֲלַת שִׁמְעוֹן בְּתוֹךְ בְּנֵי יְהוּדָה, כְּדִכְתִיב (יהושע יט א): "וַיְהִי נַחֲלָתָם בְּתוֹךְ נַחֲלַת בְּנֵי יְהוּדָה", וְהָיוּ עָרֵיהֶם מְחֻלָּקוֹת זוֹ מִזּוֹ בְּכָל שֵׁבֶט יְהוּדָה, וְנַחֲלַת לֵוִי, עָרֵי מִקְלָט מְנֻפָּצוֹת בְּכָל יִשְׂרָאֵל. **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** INSTRUMENTS OF VIOLENCE ‘M’CHEIROTHEIHEM.’ According to Onkelos and all commentators,¹⁰¹ the meaning of the verse is as if it were written: *instruments of violence ‘m’garotheihem’* (in their sojournings). This is similar to the verses: *Thy sojourning (‘m’chorothayich’) and thy nativity*,¹⁰² is as if it were written *m’gorothayich*. *into the land of their sojourn (‘m’churatham’)*.¹⁰³, 29:14. Thus the commentators said that the meaning of the verse is that they did violence in the land of their sojourn.¹⁰⁴ Now if so, the approximate sense of the verse is as follows: “They had instruments of violence in the land of their sojournings,” it being referred to as “the land of their sojournings” since they lived there afterwards.¹⁰⁵ But in my opinion Jacob is saying that “the instruments of violence are their dwelling places,” i.e., the essence of their lives, even as the expression, *the days of my pilgrimage (‘m’gurai’)*.¹⁰⁶ He is thus saying that the very instruments of violence are their dwelling places for they live and sustain themselves by them. A similar expression is found in the verse: *The desert yieldeth them bread for their children*.¹⁰⁷ And it is on account of this that their father *divided them in Jacob*¹⁰⁰ so that they should not unite *and scattered them in Israel* so that they should not assemble. This was indeed so, for Simeon’s inheritance in the Land was contained in the inheritance of the children of Judah, as it is written, *And their inheritance was in the midst of the inheritance of the children of Judah*,¹⁰⁸ with the cities of Simeon set apart from one another throughout the entire tribe of Judah. And Levi’s inheritance consisted of the Cities of Refuge,¹⁰⁹ which were scattered through all Israel.¹¹⁰ footnotes: ¹⁰¹ Rashi and R’dak. ¹⁰² Ezekiel 16:3. There too m’chorothayich ¹⁰³ Ibid. ¹⁰⁴ That is, the people lived with them in peace, and they did not act accordingly. ¹⁰⁵ At the time when Simeon and Levi wrought punishment upon the city of Shechem, they had just entered the land. How then could Jacob refer to the event as having taken place in the land of their sojourning? Ramban answers that this is a reference to the future. ¹⁰⁶ See above, 47:9. ¹⁰⁷ Job 24:5. The word “yieldeth” is not in the Hebrew text. Ramban interprets the meaning of the verse as follows: “The desert is to him bread for his children,” for there he has the opportunity to rob and plunder. Similarly, the verse here says that the sword is their livelihood. Ramban’s interpretation of the above verse in the book of Job is also found in his commentary to that book. See Kitvei Haramban, I, p. 80. ¹⁰⁰ Verse 7 here. ¹⁰⁸ Joshua 19:1. ¹⁰⁹ See Numbers 35:1-8. ¹¹⁰ See Joshua, Chapter 21. ###### Ramban on Genesis 49:6:1 [Ramban on Genesis 49:6:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:6:1) וְטַעַם **כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר** שֶׁעָשׂוּ הֶחָמָס בְּאַפָּם שֶׁכָּעֲסוּ עַל שְׁכֶם, וּבִרְצוֹנָם שֶׁהֵם חֲפֵצִים בּוֹ, לֹא פֶּשַׁע הַמּוּמָתִים וְלֹא חַטָּאתָם. וְאָמַר אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ט:ו') כִּי טַעַם שׁוֹר כְּמוֹ שׁוּר בְּשׁוּרֻק, מִן "בָּנוֹת צָעֲדָה עֲלֵי שׁוּר" (בראשית מ"ט:כ"ב), וְתִרְגֵּם בּוֹ עוֹד "סָנְאָה", מִן "וַתַּבֵּט עֵינֵי בְּשׁוּרָי" (תהלים צב יב), וְהַטַּעַם שֶׁעָקְרוּ עִיר מֻקֶּפֶת חוֹמָה אֶת טַפָּם וְאֶת נְשֵׁיהֶם אַחֲרֵי הָרְגָם אֲנָשֶׁיהָ, וְיִהְיֶה "עִקְּרוּ" מִן "וְעֶקְרוֹן תֵּעָקֵר" (צפניה ב ד). וַאֲחֵרִים פֵּרְשׁוּ (רד"ק בשם ריב"א) כִּי שׁוֹר, גָּדוֹל בַּבְּהֵמוֹת, רֶמֶז לַחֲמוֹר וּשְׁכֶם בְּנוֹ נְשִׂיא הָאָרֶץ, כְּמוֹ "בְּכוֹר שׁוֹרוֹ הָדָר לוֹ" (דברים לג יז), "פָּרוֹת הַבָּשָׁן אֲשֶׁר בְּהַר שֹׁמְרוֹן" (עמוס ד א), וְכֵן יְכַנּוּ הַכְּתוּבִים הַשָּׂרִים הַגְּדוֹלִים בְּאֵילִים וְעַתּוּדִים. וְהַנָּכוֹן בְּעֵינַי שֶׁהַכָּתוּב כְּמַשְׁמָעוֹ, אָמַר כִּי בְּאַפָּם הָרְגוּ כָל אִישׁ אַפָּם, וּבִרְצוֹנָם אַחֲרֵי שֶׁשָּׁכְכָה חֲמָתָם בַּהֲרִיגַת הָאֲנָשִׁים עִקְּרוּ כָּל שׁוֹר, רֶמֶז לְמִקְנֵיהֶם וְקִנְיָנָם כָּל אֲשֶׁר בַּבַּיִת וְכָל אֲשֶׁר בַּשָּׂדֶה. וְהִזְכִּיר זֶה לוֹמַר כִּי בְּסוֹדָם לֹא בָּאָה נַפְשׁוֹ בְּכָל אֵלֶּה, אֲפִלּוּ לַעֲקֹר לָהֶם מִקְנֶה וְקִנְיָן וְלָבֹז שְׁלָלָם כְּלָל, וְ"עִקְּרוּ" מִן "וְאֶת סוּסֵיהֶם תְּעַקֵּר" (יהושע יא ו), אַךְ הַכֹּל לָשׁוֹן אֶחָד וְעִנְיָן אֶחָד: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** FOR IN THEIR ANGER THEY SLEW A MAN AND IN THEIR SELF-WILL THEY DISABLED AN OX (‘SHOR’). The meaning of this is that they committed violence in their wrath in that they were angry at Shechem, and it was to satisfy their own desire and not because of the guilt or sins of the slain. Now Onkelos says that the word *shor* (ox) should be understood as *shur* (wall) with a *shuruk*,¹¹¹. Thus the word should be understood as *shur* (wall) rather than *shor* (ox). The Torah-script has no vowel signs, and for the sake of interpretation, a difficult word may sometimes be interpreted as if it were vowelled differently than the traditional reading. as in the verse, *Daughters treaded on the wall (‘shur’)*.¹¹² Thus Onkelos translated the word *shor* in the present verse as “the wall of the enemy,” similar in expression to the verse: *Mine eye also hath gazed on them that lie in wait for me (‘b’shuroi’)*.¹¹³ The meaning of the verse is thus: “and they uprooted a city surrounded with a wall, slaying their children and women after having killed the men of the city.” The word *ikru* (disabled) would then be similar in use to the verse, *Ekron shall be rooted up (‘tei’akeir’)*.¹¹⁴ Others¹¹⁵ have explained that the ox, which is the largest of cattle, is an allusion to Hamor and his son Shechem, the prince of the country,¹¹⁶ just as in the verses: *His firstling bull, majesty is his;*¹¹⁷ *Ye kine of Bashan, that are in the mountain of Samaria*.¹¹⁸ Similarly do the verses surname the great princes “rams”¹¹⁹ is generally translated, “the mighty men of Moab,” but literally it means “the rams of Moab.” and “he-goats.”¹²⁰ is generally translated, “the chief ones of the earth,” but literally it means “the he-goats of the earth.” The correct interpretation appears to me to be that the verse is to be understood in its usual sense as stating that *in their anger they killed* each *man* of whom they were wrathful; *and in their self-will*, after their anger had been calmed by the slaying of the men, *they uprooted* all *oxen*, this being an allusion to their cattle and their possessions, including everything that was in the home and everything in the field. Now Jacob mentioned this in order to state that he had no part in all these secret deliberations of theirs, even in the removal of the cattle and possessions, or any aspect of the spoiling and plundering of the people of the city of Shechem. The word *ikru* [in the expression, *ikru shor*], has the same meaning as in the verse: *Thou shalt hemstring (‘te’akeir’) their horses*.¹²¹ But the expression and purport is all one. footnotes: ¹¹¹ The phonetic equivalent oo ¹¹² Verse 22 here. ¹¹³ Psalms 92:12. Ramban is thus suggesting that the enemy lies in wait for me behind his fortified walls. ¹¹⁴ Zephaniah 2:4. ¹¹⁵ Mentioned in the commentary of R’dak in the name of Rabbi Yaakov the son of Rabbi Elazar. ¹¹⁶ Above, 34:2. ¹¹⁷ Deuteronomy 33:17. ¹¹⁸ Amos 4:1. ¹¹⁹ Exodus 15:15. Eilei Moab ¹²⁰ Isaiah 14:9. Atudei eretz ¹²¹ Joshua 11:6. ###### Ramban on Genesis 49:10:1 [Ramban on Genesis 49:10:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:10:1) **לֹא יָסוּר שֵׁבֶט מִיהוּדָה** אֵין עִנְיָנוֹ שֶׁלֹּא יָסוּר לְעוֹלָם, כִּי כָּתוּב: "יוֹלֵךְ ה' אֹתְךָ וְאֶת מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל גּוֹי אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ" (דברים כח לו), וְהִנֵּה הֵם וּמַלְכָּם בַּגּוֹלָה, אֵין לָהֶם עוֹד מֶלֶךְ וְשָׂרִים, וְיָמִים רַבִּים אֵין מֶלֶךְ בְּיִשְׂרָאֵל, וְהַנָּבִיא לֹא יַבְטִיחַ אֶת יִשְׂרָאֵל שֶׁלֹּא יֵלְכוּ בַּשְּׁבִי בְּשׁוּם עִנְיָן בַּעֲבוּר שֶׁיִּמְלֹךְ עֲלֵיהֶם יְהוּדָה. אֲבָל עִנְיָנוֹ, שֶׁלֹּא יָסוּר שֵׁבֶט מִיהוּדָה אֶל אֶחָד מֵאֶחָיו, כִּי מַלְכוּת יִשְׂרָאֵל הַמּוֹשֵׁל עֲלֵיהֶם מִמֶּנּוּ יִהְיֶה, וְלֹא יִמְשֹׁל אֶחָד מֵאֶחָיו עָלָיו. וְכֵן לֹא יָסוּר "מְחוֹקֵק מִבֵּין רַגְלָיו", שֶׁכָּל מְחוֹקֵק בְּיִשְׂרָאֵל אֲשֶׁר בְּיָדוֹ טַבַּעַת הַמֶּלֶךְ, מִמֶּנּוּ יִהְיֶה, כִּי הוּא יִמְשֹׁל וִיצַוֶּה בְּכָל יִשְׂרָאֵל, וְלוֹ חוֹתַם הַמַּלְכוּת, עַד כִּי יָבֹא שִׁילֹה וְלוֹ יִקְּהַת כָּל הָעַמִּים לַעֲשׂוֹת בְּכֻלָּם כִּרְצוֹנוֹ, וְזֶהוּ הַמָּשִׁיחַ, כִּי: "הַשֵּׁבֶט" יִרְמֹז לְדָוִד שֶׁהוּא הַמֶּלֶךְ הָרִאשׁוֹן אֲשֶׁר לוֹ שֵׁבֶט מַלְכוּת, וְ"שִׁילֹה" הוּא בְּנוֹ אֲשֶׁר לוֹ יִקְּהַת הָעַמִּים. וְלֹא יִתָּכֵן מַאֲמַר רַבִּי אַבְרָהָם, שֶׁיִּהְיֶה שִׁילֹה דָּוִד, כִּי לֹא הָיָה לִיהוּדָה שֵׁבֶט קֹדֶם דָּוִד, כִּי אַף עַל פִּי שֶׁשִּׁבְטוֹ נִכְבָּד וְנוֹסֵעַ בַּתְּחִלָּה, אֵין שֵׁבֶט רַק לְמֶלֶךְ וּמוֹשֵׁל, כְּדִכְתִיב: "שֵׁבֶט מִישֹׁר שֵׁבֶט מַלְכוּתֶךָ" (תהלים מה ז), "שֵׁבֶט מוֹשְׁלִים" (ישעיהו יד ה), "שֵׁבֶט לִמְשֹׁל" (יחזקאל יט יד). וְהַכָּתוּב הַזֶּה רָמַז, כִּי יַעֲקֹב הִמְלִיךְ שֵׁבֶט יְהוּדָה עַל אֶחָיו, וְהוֹרִישׁ לִיהוּדָה הַמֶּמְשָׁלָה עַל יִשְׂרָאֵל, וְהוּא מָה שֶׁאָמַר דָּוִד: "וַיִּבְחַר ה' אֱלֹהֵי יִשְׂרָאֵל בִּי מִכֹּל בֵּית אָבִי לִהְיוֹת לְמֶלֶךְ עַל יִשְׂרָאֵל לְעוֹלָם כִּי בִיהוּדָה בָּחַר לְנָגִיד וּבְבֵית יְהוּדָה בֵּית אָבִי וּבִבְנֵי אָבִי בִּי רָצָה לְהַמְלִיךְ עַל כָּל יִשְׂרָאֵל" (דברי הימים א כח ד). וְאָמַר "לֹא יָסוּר" לִרְמֹז, כִּי יִמְלֹךְ שֵׁבֶט אַחֵר עַל יִשְׂרָאֵל, אֲבָל מֵעֵת שֶׁיָּחֵל לִהְיוֹת לִיהוּדָה שֵׁבֶט מַלְכוּת, לֹא יָסוּר מִמֶּנּוּ אֶל שֵׁבֶט אַחֵר, וְזֶהוּ שֶׁנֶּאֱמַר: "כִּי ה' אֱלֹהֵי יִשְׂרָאֵל נָתַן מַמְלָכָה לְדָוִד עַל יִשְׂרָאֵל לְעוֹלָם לוֹ וּלְבָנָיו" (דברי הימים ב יג ה). וְעִנְיַן שָׁאוּל הָיָה, כִּי בַּעֲבוּר שֶׁדְּבַר שְׁאֵלַת הַמַּלְכוּת בָּעֵת הַהִיא נִתְעָב אֵצֶל הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא רָצָה לְהַמְלִיךְ עֲלֵיהֶם מִן הַשֵּׁבֶט אֲשֶׁר לוֹ הַמַּלְכוּת שֶׁלֹּא יָסוּר מִמֶּנּוּ לְעוֹלָמִים, וְנָתַן לָהֶם מַלְכוּת שָׁעָה, וְלָזֶה רָמַז הַכָּתוּב שֶׁאָמַר: "אֶתֶּן לְךָ מֶלֶךְ בְּאַפִּי וְאֶקַּח בְּעֶבְרָתִי" (הושע יג יא), שֶׁנְּתָנוֹ לוֹ שֶׁלֹּא בִּרְצוֹנוֹ, וְלָכֵן לְקָחוֹ בְּעֶבְרָתוֹ, שֶׁנֶּהֱרַג הוּא וּבָנָיו וְנִפְסְקָה מִמֶּנּוּ הַמַּלְכוּת. וְהָיָה כָּל זֶה מִפְּנֵי שֶׁהָיָה שְׁמוּאֵל שׁוֹפֵט וְנָבִיא וְלוֹחֵם מִלְחֲמוֹתֵיהֶם עַל פִּי ה' וּמוֹשִׁיעַ אוֹתָם, וְלֹא הָיָה לָהֶם לִשְׁאֹל מֶלֶךְ בְּיָמָיו, כְּמוֹ שֶׁאָמַר לָהֶם: "וַה' אֱלֹהֵיכֶם מַלְכְּכֶם" (שמואל א יב יב). וְהקב"ה אָמַר לוֹ: "לֹא אֹתְךָ מָאָסוּ כִּי אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם" (שמואל א ח ז), וּלְפִיכָךְ לֹא נָתַן לָהֶם מַלְכוּת שֶׁל קַיָּמָא. וּמָה שֶׁאָמַר הַכָּתוּב: "נִסְכָּלְתָּ לֹא שָׁמַרְתָּ אֶת מִצְוַת ה' אֱלֹהֶיךָ אֲשֶׁר צִוָּךְ כִּי עַתָּה הֵכִין ה' אֶת מַמְלַכְתְּךָ אֶל יִשְׂרָאֵל עַד עוֹלָם" (שמואל א יג יג), שֶׁאִם לֹא חָטָא, הָיָה לְזַרְעוֹ מַלְכוּת בְּיִשְׂרָאֵל, לֹא עַל כֻּלָּם, וְזֶה טַעַם "אֶל יִשְׂרָאֵל"; אוּלַי הָיָה מוֹלֵךְ עַל שִׁבְטֵי אִמּוֹ, עַל בִּנְיָמִן וְאֶפְרַיִם וּמְנַשֶּׁה, כִּי יְהוּדָה וְאֶפְרַיִם כִּשְׁנֵי עֲמָמִים נֶחְשָׁבִים בְּיִשְׂרָאֵל; אוֹ הָיָה מֶלֶךְ תַּחַת יַד מֶלֶךְ יְהוּדָה. וּלְפִי דַּעְתִּי, הָיוּ הַמְּלָכִים הַמּוֹלְכִים עַל יִשְׂרָאֵל מִשְּׁאָר הַשְּׁבָטִים אַחֲרֵי דָּוִד עוֹבְרִים עַל דַּעַת אֲבִיהֶם וּמַעֲבִירִים נַחֲלָה, וְהֵם הָיוּ סוֹמְכִים עַל דְּבַר אֲחִיָּה הַשִּׁילוֹנִי הַנָּבִיא שֶׁמָּשַׁח לְיָרָבְעָם וְאָמַר: "וַאעַנֶּה אֶת זֶרַע דָּוִד לְמַעַן זֹאת אַךְ לֹא כָל הַיָּמִים" (מלכים א יא לט), וְכַאֲשֶׁר הֶאֱרִיכוּ יִשְׂרָאֵל לְהַמְלִיךְ עֲלֵיהֶם מִשְּׁאָר הַשְּׁבָטִים מֶלֶךְ אַחַר מֶלֶךְ, וְלֹא הָיוּ חוֹזְרִים אֶל מַלְכוּת יְהוּדָה, עָבְרוּ עַל צַוָּאַת הַזָּקֵן וְנֶעֶנְשׁוּ בָּהֶם, וּכְמוֹ שֶׁאָמַר הוֹשֵׁעַ: "הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי" (הושע ח ד). וְזֶה הָיָה עֹנֶשׁ הַחַשְׁמוֹנָאִים, שֶׁמָּלְכוּ בְּבַיִת שֵׁנִי, כִּי הָיוּ חֲסִידֵי עֶלְיוֹן, וְאִלְמָלֵא הֵם נִשְׁתַּכְּחוּ הַתּוֹרָה וְהַמִּצְוֹת מִיִּשְׂרָאֵל, וְאַף עַל פִּי כֵן נֶעֶנְשׁוּ עֹנֶשׁ גָּדוֹל, כִּי אַרְבַּעַת בְּנֵי חַשְׁמוֹנַאי הַזָּקֵן הַחֲסִידִים הַמּוֹלְכִים זֶה אַחַר זֶה, עִם כָּל גְּבוּרָתָם וְהַצְלָחָתָם, נָפְלוּ בְּיַד אוֹיְבֵיהֶם בַּחֶרֶב, וְהִגִּיעַ הָעֹנֶשׁ בַּסּוֹף לְמָה שֶׁאָמְרוּ רז"ל (בבא בתרא ג א): "כָּל מַאן דְּאָמַר מִבֵּית חַשְׁמוֹנַאי קָאָתֵינָא עַבְדָּא הוּא", שֶׁנִּכְרְתוּ כֻּלָּם בֶּעָוֹן הַזֶּה. וְאַף עַל פִּי שֶׁהָיָה בְּזֶרַע שִׁמְעוֹן עֹנֶשׁ מִן הַצַּדּוּקִים, אֲבָל כָּל זֶרַע מַתִּתְיָה חַשְׁמוֹנַאי הַצַּדִּיק לֹא אָבְדוּ אֶלָּא בַּעֲבוּר זֶה שֶׁמָּלְכוּ וְלֹא הָיוּ מִזֶּרַע יְהוּדָה וּמִבֵּית דָּוִד, וְהֵסִירוּ הַשֵּׁבֶט וְהַמְּחוֹקֵק לְגַמְרֵי, וְהָיָה עוֹנְשָׁם מִדָּה כְּנֶגֶד מִדָּה, שֶׁהִמְשִׁיל הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם אֶת עַבְדֵיהֶם וְהֵם הִכְרִיתוּם. וְאֶפְשָׁר גַּם כֵּן שֶׁהָיָה עֲלֵיהֶם חֵטְא בְּמַלְכוּתָם מִפְּנֵי שֶׁהָיוּ כֹּהֲנִים, וְנִצְטַוּוּ: "תִּשְׁמְרוּ אֶת כְּהֻנַּתְכֶם לְכָל דְּבַר הַמִּזְבֵּחַ וּלְמִבֵּית לַפָּרֹכֶת וַעֲבַדְתֶּם עֲבֹדַת מַתָּנָה אֶתֵּן אֶת כְּהֻנַּתְכֶם" (במדבר יח ז), וְלֹא הָיָה לָהֶם לִמְלֹךְ, רַק לַעֲבֹד אֶת עֲבֹדַת ה'. וְרָאִיתִי בַּיְּרוּשַׁלְמִי בְּמַסֶּכֶת הוֹרָיוֹת (ירושלמי הוריות פרק ג הלכה ב): אֵין מוֹשְׁחִין מְלָכִים כֹּהֲנִים. אָמַר רַבִּי יְהוּדָה עַנְתּוֹרְיָא עַל שֵׁם "לֹא יָסוּר שֵׁבֶט מִיהוּדָה". אָמַר רַבִּי חִיָּא בֵּר' אַבָּא "לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל", מָה כְּתִיב בָּתְרֵהּ "לֹא יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם". הִנֵּה שָׁנוּ בְּכָאן שֶׁאֵין מוֹשְׁחִין מְלָכִים מִן הַכֹּהֲנִים בְּנֵי אַהֲרֹן. וּפֵרֵשׁ תְּחִלָּה שֶׁהוּא לִכְבוֹד יְהוּדָה, שֶׁאֵין הַשְּׂרָרָה סָרָה מִן הַשֵּׁבֶט הַהוּא. וּלְפִיכָךְ אַף עַל פִּי שֶׁיִּשְׂרָאֵל מְקִימִים עֲלֵיהֶם מֶלֶךְ מִשְּׁאָר הַשְּׁבָטִים כְּפִי צֹרֶךְ הַשָּׁעָה, אֵין מוֹשְׁחִים אוֹתָן, שֶׁלֹּא יִהְיֶה עֲלֵיהֶם הוֹד מַלְכוּת, אֶלָּא כְּמוֹ שׁוֹפְטִים וְשׁוֹטְרִים יִהְיוּ. וְהִזְכִּירוּ הַכֹּהֲנִים, שֶׁאַף עַל פִּי שֶׁהֵן בְּעַצְמָן רְאוּיִים לִמְשִׁיחָה, אֵין מוֹשְׁחִין אוֹתָן לְשֵׁם מַלְכוּת, וְכָל שֶׁכֵּן שְׁאָר הַשְּׁבָטִים, וּכְמוֹ שֶׁאָמְרוּ בַּגְּמָרָא (הוריות יא) שֶׁאֵין מוֹשְׁחִין אֶלָּא מַלְכֵי בֵּית דָּוִד. וְרַבִּי חִיָּא בַּר אַבָּא פֵּרֵשׁ, שֶׁהוּא מָנוּעַ מִן הַתּוֹרָה שֶׁלֹּא יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם כָּל שֵׁבֶט לֵוִי חֵלֶק וְנַחֲלָה בַּמַּלְכוּת, וְהוּא דָּבָר רָאוּי וְהָגוּן. **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE SCEPTRE SHALL NOT DEPART FROM JUDAH. Its purport is not that the sceptre of royalty shall never depart from Judah, for it is written, *The Eternal will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers*,¹²² with the result that the people and their king will be in exile, devoid of royalty and nobility, and for a long time there has not been a king in Israel! The prophet Jacob did not assure Israel that they would not enter captivity under any circumstances because Judah would rule over them. Instead, the purport of the verse before us is that the sceptre shall not depart from Judah to any of his brothers, for the king of Israel, who will rule over them, will be from the tribe of Judah, and none of his brothers will rule over him. The same meaning applies to the expression, *there shall not depart a lawgiver from between his feet*, which means that every lawgiver in Israel who carries the king’s signet shall be from Judah. It is he who will rule and command in all Israel, and he will have the seal of royalty until the coming of his son, who [will have] the obedience of all people, to do with all as he pleases, this being a reference to the Messiah. “The sceptre” is thus an allusion to David, who was the first king to have the sceptre of royalty, and “Shiloh”¹²³, “until Shiloh come, and his be the obedience of peoples.” is his son, who will have the obedience of the peoples. Rabbi Abraham ibn Ezra’s assertion that “Shiloh” is a reference to David is impossible for Judah never possessed a royal sceptre prior to David. And even though the tribe of Judah was honored and marched first in the desert,¹²⁴ the word *sheivet* (sceptre) applies only to a king or prince, as it is written: *A sceptre (‘sheivet’) of equity is the sceptre of thy kingdom;*¹²⁵ *the sceptre of the rulers;*¹²⁶ *a sceptre to rule*.¹²⁷ Now this verse before us alludes to the fact that Jacob made the tribe of Judah king over his brothers and bequeathed to Judah sovereignty over Israel. This is what David said: *And the Eternal, the G-d of Israel, chose me out of all the house of my father to be king over Israel forever; for He has chosen Judah to be prince, and in the house of Judah, the house of my father, and among the sons of my father He took pleasure in me to make me king over all Israel*.¹²⁸ Jacob said, *It shall not depart*, in order to allude to the fact that another tribe¹²⁹ will rule over Israel, but once the sceptre of royalty comes to Judah it will not depart from him to another tribe. This is the intent of the verse, *For the Eternal, the G-d of Israel, gave the kingdom over Israel to David forever, to him and to his sons*.¹³⁰ The reason for Saul [being appointed the first king over Israel] was that the request for royalty at that time was distasteful to the Holy One, blessed be He.¹³¹ He did not wish to appoint a king over them from the tribe to whom royalty belonged and from whom it was never to depart. He therefore granted them a temporary royalty. It is this which Scripture alludes to when it says, *I give thee a king in Mine anger, and take him away in My wrath*.¹³² Having given him unwillingly, He therefore removed him in His wrath, as he and his children were killed¹³³ and his royal line was interrupted. The reason for all this was that at this time Samuel was judge and prophet who was fighting their battles according to the word of G-d, saving them in times of trouble, and it was improper for them to request a king during his lifetime, even as Samuel said to them, *And the Eternal your G-d is your king*,¹³⁴, 12:12. and Scripture further states, *They have not rejected thee, but they have rejected Me, that I should not be king over them*.¹³⁵, 8:7. It was for this reason that He did not grant them permanent royalty. The verse stating, *Thou hast done foolishly; thou hast not kept the commandment of the Eternal thy G-d, which He commanded thee; for now would the Eternal have established thy kingdom upon Israel forever*,¹³⁶, 13:13. This verse clearly indicates that had Saul not sinned, his kingdom would have endured forever, which seems contrary to Ramban’s above thesis. Ramban’s answer is stated in the text. means that had not Saul sinned, his descendants would have had sovereignty over some part of Israel, but not over all. This is the meaning of [the expression], *upon Israel*, [rather than “upon *all* Israel].” Perhaps Saul would have reigned over the tribes that were descended from his mother,¹³⁷ namely, Benjamin, Ephraim and Menasheh, as Judah and Ephraim were considered as two nations in Israel.¹³⁸ Or again, Saul might have been king, subject to the king of Judah. In my opinion, the kings from other tribes, who ruled over Israel after David, went against the wish of their father Jacob by diverting the inheritance of Judah to another tribe. Now they relied on the word of Achiyah the Shilonite, the prophet who anointed¹³⁹ Jeroboam, who said, *And I will for this afflict the seed of David, but not forever*.¹⁴⁰ But when [the ten tribes of] Israel continued to crown kings one after another of the rest of the tribes, and they did not revert to the kingdom of Judah, they transgressed the testament of the ancestor, and they were accordingly punished, just as Hosea said, *They have set up kings, but not from Me*.¹⁴¹ This was also the reason for the punishment of the Hasmoneans, who reigned during the Second Temple. They were saints of the Most High, without whom the learning of Torah and the observance of Commandments would have been forgotten in Israel, and despite this, they suffered such great punishment. The four sons¹⁴² of the old Hasmonean Matithyahu, saintly men who ruled one after another, in spite of all their prowess and success, fell by the sword of their enemies. And ultimately the punishment reached the stage where our Rabbis, of blessed memory, said:¹⁴³ “He who says, ‘I come from the house of the Hasmoneans,’ is a slave,” as they were all destroyed on account of this sin.¹⁴⁴ Now although among the children of Shimon, there was cause for punishment on account of the Sadducees,¹⁴⁵ all the children of the righteous Matithyahu the Hasmonean were deposed for this only: they ruled even though they were not of the seed of Judah and of the house of David, and thus they completely removed “the sceptre” and “the lawgiver” from Judah. And their punishment was measure for measure, as the Holy One, blessed be He, caused their slaves¹⁴⁶ to rule over them, and it is they who destroyed them. It is also possible that, [in addition to the Hasmoneans having sinned for assuming royalty when they were not of the tribe of Judah], they sinned in ruling on account of their being priests, who have been commanded: *Guard your priesthood in everything that pertaineth to the altar, and to within the veil; and ye shall serve; I give you the priesthood as a service of gift*.¹⁴⁷ Thus it was not for them to rule, but only to perform the Service of G-d. In Tractate Horayoth of the Jerusalem Talmud¹⁴⁸ I have seen the following text: “We do not anoint priests as kings. Rabbi Yehudah Anturya said that this is on account of the verse, *The sceptre shall not depart from Judah*. Rabbi Chiya the son of Rabbi Abba said [that Scripture states concerning the king], *To the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel*.¹⁴⁹ Now what is written afterwards? *The priests the Levites … shall have no portion*.”¹⁵⁰, 18:1. Thus taeching by juxtaposition that the priests are not to act as kings. Thus the Sages have taught here that kings are not to be anointed from among the priests, the sons of Aaron. Now at first the above text explains that this is out of respect for the tribe of Judah since sovereignty is not to depart from that tribe. Therefore, even if Israel, out of temporary necessity, raises a king over itself from the other tribes, he is not to be anointed so that the glory of royalty should not be upon him. Instead, such kings are to be merely as judges or officers. The reason for mentioning “priests” [when the same stricture applies to all tribes other than Judah] is that even though the priests as such are suited for anointment,¹⁵¹ we are not to anoint them as kings, and the moreso the rest of the tribes. It is as the Rabbis said in the *Gemara:*¹⁵² we are to anoint only the kings of the house of David.¹⁵³ And Rabbi Chiya the son of Rabbi Abba, [who in the above text from the Jerusalem Talmud based the law upon a verse in the book of Deuteronomy], explained that anointing priests as kings is forbidden by a law of the Torah, which says that *the priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance*¹⁵⁴ in royalty. This comment is a matter which is fitting and proper. footnotes: ¹²² Deuteronomy 28:36. ¹²³ Ad ki yavo Shiloh ¹²⁴ See Numbers 2:9. ¹²⁵ Psalms 45:7. ¹²⁶ Isaiah 14:5. ¹²⁷ Ezekiel 19:14. ¹²⁸ I Chronicles 28:4. ¹²⁹ Benjamin, for Saul was from the tribe of Benjamin. ¹³⁰ II Chronicles 13:5. ¹³¹ See I Samuel 8:5-9. Ramban will explain why the people’s request for a king was unpleasing to G-d “at that time.” ¹³² Hosea 13:11. ¹³³ I Samuel 31:6. ¹³⁴ Ibid. ¹³⁵ Ibid. ¹³⁶ Ibid. ¹³⁷ Rachel. Joseph and Benjamin were her sons, and the tribes of Benjamin, Ephraim and Menasheh were her descendants. ¹³⁸ There would then have been no contradiction between the permanent sovereignty of both Saul and David, as Judah and Ephraim are separate nations. ¹³⁹ We do not find in Scripture that Jeroboam was anointed king. But see Horayoth 11 b, where it is stated that kings of Israel were anointed although not with the Oil of Anointment prepared by Moses. ¹⁴⁰ I Kings 11:39. ¹⁴¹ Hosea 8:4. ¹⁴² Judah the Maccabee, Elazar, Jonathan and Shimon, were all slain by the sword. ¹⁴³ Baba Bathra 3b. ¹⁴⁴ The Hasmoneans were priests of the tribe of Levi. By assuming the crown of royalty, they transgressed the command of Jacob, who said as long as royalty exists in Israel it should not be removed from the tribe of Judah. All this is elucidated by Ramban further in the text. ¹⁴⁵ Reference here is to Yochanan Hyrcanus, son of Shimon, who towards the end of his long reign became a member of the sect of the Sadducees, who, in opposition to the Pharisees, denied the Oral Traditions. See Kiddushin 66a. ¹⁴⁶ A reference to King Herod. ¹⁴⁷ Numbers 18:7. ¹⁴⁸ 3:2. ¹⁴⁹ Deuteronomy 17:20. ¹⁵⁰ Ibid. ¹⁵¹ For any priest who is designated as the High Priest enters upon his new duties through anointment (Horayoth 11 b). ¹⁵² Horayoth 11b. The principle is mentioned there, but Ramban’s quote follows the text of Rambam (Mishneh Torah, Hilchoth Melachim I, 10). ¹⁵³ See Note 139 above. ¹⁵⁴ Deuteronomy 18:1. ###### Ramban on Genesis 49:10:2 [Ramban on Genesis 49:10:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:10:2) **וְלוֹ יִקְּהַת עַמִּים** אֲסִיפַת הָעַמִּים, שֶׁנֶּאֱמַר: "אֵלָיו גּוֹיִם יִדְרֹשׁוּ" (ישעיהו יא י). וְדוֹמֶה לוֹ: "עַיִן תִּלְעַג לְאָב וְתָבוּז לִיקֲּהַת אֵם" (משלי ל יז), לְקִבּוּץ קְמָטִים שֶׁבְּפָנֶיהָ מִפְּנֵי זִקְנָתָהּ. וּבַתַּלְמוּד (יבמות קי א): דְּמַקְהוּ קְהִיאֲתָא בְּשׁוּקָא דִּנְהַרְדְּעָא. וְיָכוֹל לוֹמַר קְהִיַּת עַמִּים, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ט:י'). וְאֵינוֹ נִרְאֶה לְפָרֵשׁ בְּ"יִקְּהַת אֵם" אֲסִיפַת אֵם. וּלְשׁוֹן "מַקְהוּ קְהִיאֲתָא" אֵינוֹ אֶלָּא לְשׁוֹן פִּרְכוֹת וְקֻשְׁיוֹת שֶׁהָיוּ מַקְשִׁים וּמְפָרְכִים בָּהּ קֻשְׁיוֹת הַרְבֵּה, כִּי הַמִּתְקַשֶּׁה בְּדָבָר יִקָּרֵא "קוֹהֶה" בִּלְשׁוֹן חֲכָמִים, כְּמוֹ שֶׁאָמְרוּ בְּמִדְרַשׁ חָזִיתָ (שיר השירים רבה ג ח), "כֻּלָּם אֲחוּזֵי חֶרֶב" – שֶׁהָיוּ כֻּלָּם שׁוֹנִים הֲלָכָה כְּחֶרֶב, שֶׁאִם בָּא מַעֲשֶׂה אֶל יְדֵיהֶם לֹא תְּהֵא הֲלָכָה קוֹהָה לָהֶם. וְכֵן עוֹד שָׁם רַבִּים. וּמִמֶּנּוּ אָמְרוּ בַּגְּמָרָא (נזיר סה ב): "ר' יְהוֹשֻׁעַ קִהָה וְטִהֵר", שֶׁהִקְשָׁה בּוֹ דְּבָרִים רַבִּים וְשָׁבַר כָּל דִּבְרֵי הַמְּטַמְּאִים עַד שֶׁטִּהֵר בְּהֶכְרֵחַ. וְכֵן מָצִינוּ בְּנֻסְחָאוֹת יְשָׁנוֹת בַּגְּמָרָא (בבא מציעא נב א): "מַאן דְּקָהֵי אַזּוּזֵי מִקְּרֵי נֶפֶשׁ רָעָה", שֶׁמְּדַקְדֵּק בּוֹ וּמִתְקַשֶּׁה לְקַבֵּל אוֹתוֹ מֵחֲבֵרוֹ. וּבַעֲלֵי הַדִּקְדּוּק (הרד"ק ור' יונה בן ג'נאח) אוֹמְרִים בְּ"יִקְּהַת" שֶׁשָּׁרְשׁוֹ יקה, וּפֵרְשׁוּ בּוֹ לְשׁוֹן מִשְׁמַעַת וְקִבּוּל הַמִּצְוָה, "יִקְּהַת עַמִּים" – שֶׁיִּשְׁמְעוּ אֵלָיו וְיַעֲשׂוּ כָּל אֲשֶׁר יְצַוֶּה עֲלֵיהֶם; "תָּבוּז לִיקֲּהַת אֵם" – לְקַבֵּל מִצְוָתָהּ. וְהַנָּכוֹן בְּעֵינַי, שֶׁהוּא מִלְּשׁוֹן "הָאֹכֵל הַבֹּסֶר תִּקְהֶינָה שִׁנָּיו" (ירמיהו לא כט), וְשָׁרְשׁוֹ קהה, וְהַיּוֹ"ד בּוֹ כְּיוֹ"ד יִצְהָר, וְעִנְיַן כֻּלָּם הַחֻלְשָׁה וְהַשְּׁבִירָה: יֹאמַר שֶׁלֹּא יָסוּר שֵׁבֶט נוֹגֵשׂ מִיהוּדָה, עַד שֶׁיָּבֹא בְּנוֹ אֲשֶׁר לוֹ חֻלְשַׁת הָעַמִּים וּשְׁבִירָתָם, שֶׁיַּחְלִישׁ אֶת כֻּלָּם לְפִי חֶרֶב. וְכֵן: "אִם קֵהָה הַבַּרְזֶל" (קהלת י י), שֶׁנֶּחְלַשׁ וְאֵינוֹ יָכוֹל לִכְרֹת, כְּסַכִּין שֶׁעָמְדָה בִּלְשׁוֹן חֲכָמִים (ביצה כח), אוֹ שֶׁנִּשְׁבַּר קְצָת וְנַעֲשׂוּ בּוֹ פְּגִימוֹת. וְכֵן מָצָאתִי עוֹד שָׁם בְּמִדְרַשׁ חָזִיתָ (שיר השירים רבה א יב): הוֹפִיעַ לָהֶם הקב"ה רֵיחַ טוֹב מִבִּשְׂמֵי גַּן עֵדֶן, וְהָיְתָה נַפְשָׁם קוֹהָה לֶאֱכֹל, אָמְרוּ לוֹ, רַבֵּינוּ מֹשֶׁה תֵּן לָנוּ מָה נֹאכַל! אָמַר לָהֶם, כָּךְ אָמַר לִי הקב"ה, כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ. עָמְדוּ וְהִפְרִישׁוּ הַנָּכְרִים מִבֵּינֵיהֶם, וְהָיְתָה נַפְשָׁם קוֹהָה לֶאֱכֹל וְכוּ'. וְהָעִנְיָן, שֶׁהָיְתָה נַפְשָׁם נֶחְלֶשֶׁת וּמִשְׁתַּבֶּרֶת בְּגוּפָם מֵרֹב תַּאֲוָתָם לֶאֱכֹל מִן הַפֶּסַח, שֶׁנִּדְבַּק בּוֹ הָרֵיחַ הַטּוֹב. וְכֵן לֹא תְּהֵא הֲלָכָה קוֹהָה לָהֶם – נֶחְלֶשֶׁת וְרוֹפֶפֶת בְּיָדָם. וּמַקְהוּ קְהִיאֲתָא – מַקְשִׁים קֻשְׁיוֹת מֵחֲלִישׁוּת הַנֶּפֶשׁ מֵרֹב הַצַּעַר וְהָעִיּוּן, אוֹ הוּא לְשׁוֹן שֶׁמְּשַׁבְּרִין וּמְפָרְכִין, כִּלְשׁוֹן (קידושין יג ב) פָּרֵיךְ רַב אֲחָא. וְכָךְ אָמְרוּ (מכילתא בא יח), אַף אַתָּה הַקְהֵה אֶת שִׁנָּיו – שַׁבֵּר אוֹתָם אוֹ תַּחֲלִישֵׁם בִּדְבָרֶיךָ, כִּי הַבֹּסֶר מַחְלִישׁ וְאֵינוֹ מְשַׁבֵּר, אֶלָּא שֶׁהַחֲלִישׁוּת וְהַשְּׁבִירָה עִנְיָן שָׁוֶה, וְהַקְּהִיָּה תִּכְלֹל אֶת שְׁנֵיהֶם. **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND UNTO HIM SHALL BE AN ASSEMBLAGE (‘YIKHATH’) OF PEOPLES. *Yikhath amim* means an assemblage of peoples, as it is said with reference to the Messiah, *Unto him shall the nations seek*.¹⁵⁵ Of similar meaning is the verse, *The eye that mocketh at his father, and despiseth ‘likhath eim,’*¹⁵⁶ meaning “the gathering of wrinkles in his mother’s face due to her old age.” In the Talmud¹⁵⁷ we find a similar expression: “They gathered assemblies (*d’makhu k’hiatha*) in the streets of Nehardea.” It could also have said here in the verse, *kehiyath amim*, instead of *yikhath amim*. This is the language of Rashi. Now it does not appear to me to be correct to explain, as Rashi does, *likhath eim* to mean the gathering of wrinkles in the mother’s face. And the expression, *makhu k’hiatha*, is nothing but a phrase to express disputes and questions, suggesting that the matter was disputed with many questions and interrogations, for in the language of the Sages, one who finds difficulty with a certain point of law is referred to as *kohah*. Such an example is found in the Midrash Chazit:¹⁵⁸ (Seest thou a man.…)” The Midrash quoted here is in 3:13. “*They all handle the sword*,¹⁵⁹ as they all study the Law with minds sharpened as a sword, so that if any problem comes before them, the law should not be moot (*kohah*) to them.” There are many other similar examples of the usage of this word there in the Midrash Chazit. This is also the origin of the expression in the *Gemara:*¹⁶⁰ “Rabbi Yehoshua *kihah* and declared it to be clean,” meaning that he asked many questions and refuted all arguments of those who held it to be unclean until he was compelled to pronounce it to be clean. In many old texts in the *Gemara Baba Metzia*¹⁶¹ we also find the saying: “He who *d’kohi* on coins is called a malevolent soul,” meaning that he who is strict and causes difficulty in accepting a coin from another [on the grounds that it is slightly worn shows himself to be stingy in his dealings]. Grammarians¹⁶². have said concerning *yikhath* that its root is *yakah*, thus explaining it in the sense of obedience and acceptance of a command. Hence *yikhath amim* would mean that the peoples would listen to him and do whatever he commands them to do; and *despiseth ‘likhath eim’*¹⁵⁶ means “despising accepting her command.” The correct interpretation appears to me to be that the word *yikhath* is similar in expression to the verse, *He that eateth the sour grapes his teeth ‘tikhenah’ (shall be set on edge)*,¹⁶³ and its root is *kahah*, with the letter *yud* in the word *yikhath* being similar to the *yud* in the word *yitzhar*. The purport of all words having the root *kahah* is weakness and collapse. The verse before us is thus stating that the rod of the oppressor will not be removed from Judah until his son, who will bring about the meakness of the peoples and their collapse, will come, as he will weaken them all by sword. Similarly, the verse, *If the iron be ‘keihah,’*¹⁶⁴ means “if the iron be dull and unable to cut” — similar to [the expression] in the language of the Sages, *sakin she’amda*,¹⁶⁵ (a knife which has become dull) “or has been partly broken and contains notches.” Again I found a similar use of the word *kohah* there in Midrash Chazit,¹⁶⁶ [with reference to the period of the Exodus when Israel was to eat of the Passover-offering]: “The Holy One, blessed be He, directed at them a most pleasant odor from the Garden of Eden, and their souls were *koheh*, to eat. They said to Moses: ‘Our master Moses, give us something to eat.’ He answered them: ‘So did the Holy One, blessed be He, say to me: *There shall no alien eat thereof*.’¹⁶⁷ So the Israelites arose and separated the aliens from among them. Now their souls were *koheh* to eat, etc.” The purport of the word *koheh* here is that their souls were weakened and their bodies overcome on account of their desire to eat of the Passover-offering to which there had been attached this good odor from the Garden of Eden. In a similar vein are the expressions mentioned above: “The Law should not be *kohah* to them,”¹⁵⁸ (Seest thou a man.…)” The Midrash quoted here is in 3:13. meaning “faint and deficient in their hand”; the expression, *makhu k’hiatha*,¹⁵⁷ means that they were asking questions which induce a weakening of the soul from the great pressure and concentration. It may be that it is an expression of disproof and smashing refutation, such as, “*Parich* Rav Acha.”¹⁶⁸ They similarly use the expression [in connection with the question of the wicked son in the Passover Hagaddah]: “You too *hakheih* his teeth,”¹⁶⁹ meaning “break them or weaken them by your words,” for with respect to the flesh you can only use the term “weaken” but not “break” although the intent of weakening and breaking is alike, and the word *kehiyah* includes both. footnotes: ¹⁵⁵ Isaiah 11:10. ¹⁵⁶ Proverbs 30:17. ¹⁵⁷ Yebamoth 110b. Nehardea was a town in Babylonia, renowned as the seat of the academy founded by Shmuel. His colleague Rav was head of the academy in Sura. ¹⁵⁸ Another name for Shir Hashirim Rabbah. The name Midrash Chazit is derived from the first word of the opening of this Midrash. It begins with the verse in Proverbs 22:29: “Chazita ¹⁵⁹ Song of Songs 3:8. ¹⁶⁰ Negaim 4:11. See also Tosafoth Yebamoth 110b. ¹⁶¹ 52b. ¹⁶² R’dak in his Book of Roots, under the root yakah ¹⁵⁶ Proverbs 30:17. ¹⁶³ Jeremiah 31:29. ¹⁶⁴ Ecclesiastes 10:10. ¹⁶⁵ Beitza 28b. Literally, “a knife which has stood.” ¹⁶⁶ 1:57. See Note 158 for derivation of the name Midrash Chazit. ¹⁶⁷ Exodus 12:43. ¹⁵⁸ Another name for Shir Hashirim Rabbah. The name Midrash Chazit is derived from the first word of the opening of this Midrash. It begins with the verse in Proverbs 22:29: “Chazita ¹⁵⁷ Yebamoth 110b. Nehardea was a town in Babylonia, renowned as the seat of the academy founded by Shmuel. His colleague Rav was head of the academy in Sura. ¹⁶⁸ Kiddushin 13a. “Rav Acha objected” Ramban is suggesting that it means: “Rav Acha asked a crushing question.” ¹⁶⁹ Mechilta Bo 18, toward the end. ###### Ramban on Genesis 49:12:1 [Ramban on Genesis 49:12:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:12:1) **חַכְלִילִי עֵינַיִם** אָמְרוּ הַמְּפָרְשִׁים (רש"י ראב"ע והרד"ק) שֶׁהוּא עִנְיַן אַדְמִימוּת, שֶׁיִּתְאַדְּמוּ עֵינָיו מֵרֹב שְׁתִיַּת יַיִן, וְכָמוֹהוּ "לְמִי חַכְלִלוּת עֵינָיִם" (משלי כג כט). וְהַנִּרְאֶה בְּעֵינַי שֶׁהוּא הָפוּךְ מִן "כָּחַלְתְּ עֵינַיִךְ" (יחזקאל כג מ), וְנִכְפְּלָה בּוֹ הַלָּמֶ"ד כְּמִנְהַג רַבִּים, וְהוּא כְּעִנְיַן מִכְחוֹל הָעֵינַיִם הַיָּדוּעַ וּמֻרְגָּל בְּדִבְרֵי רַבּוֹתֵינוּ (כלים פי"ג מ"ב), וְכֵן שְׁמוֹ בְּעַרְבִי "אַל כְּחוּל", יֹאמַר שֶׁהוּא כְּחוֹל הָעֵינַיִם מִן הַיַּיִן, כִּי כַּאֲשֶׁר אֲחֵרִים כּוֹחֲלִים אוֹתָם בַּפּוּךְ שֶׁהוּא הָ"אַל כְּחוּל" כֵּן יִכְחֹל אוֹתָם הוּא בְּיַיִן, וּכְמוֹ שֶׁהָאֲחֵרִים מְלַבְּנִים שִׁנֵּיהֶם בְּתַמְרוּקִים כֵּן יְלַבֵּן אוֹתָם בְּחָלָב, וְהַמָּשָׁל לְרִבּוּי הַיַּיִן וְהֶחָלָב בְּאַרְצוֹ כַּאֲשֶׁר הִזְכִּיר אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ט:י"ב). וְכֵן "לְמִי חַכְלִלוּת עֵינָיִם", כְּמוֹ כַּחְלִילוּת, יֹאמַר שֶׁעֵינָיו כְּחֻלּוֹת בְּיַיִן וְלֹא יוּכַל לְהַסְתִּיר שִׁכְרוּתוֹ. אוֹ יֹאמַר "לְמִי חַכְלִלוּת עֵינָיִם" שֶׁיִּצְטָרֵךְ לִכְחוֹל עֵינָיו תָּמִיד, לַמְאַחֲרִים עַל הַיָּיִן, כִּי הַיַּיִן יַחְשִׁיךְ אֶת עֵינֵיהֶם וְיוֹרִידוּ דִּמְעָה וְתִמַּקְנָה בְּחוֹרֵיהֶן, וְיִצְטָרֵךְ שֶׁיִּהְיוּ עֵינָיו בְּמִכְחוֹל תָּדִיר, יְסַפֵּר הַכָּתוּב בִּגְנוּת הַיַּיִן בָּרָעוֹת הַבָּאוֹת לוֹ מִבַּחוּץ, בִּמְדָנִים וּבִפְצָעִים וְשֶׁיִּשָּׁמַע בְּבֵיתוֹ אוֹי וַאֲבוֹי, וְיַזְכִּיר הַנֶּזֶק הַהוּא הַהֹוֶה לוֹ מִמֶּנּוּ בְּגוּפוֹ, חֶשְׁכַת עֵינָיו וְתַחֲלוּאֵיהֶם הָרַבִּים. וְזֶה פֵּרוּשׁ וְעִנְיָן נָכוֹן: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** HIS EYES ARE ‘CHACHLILI’ (FROM WINE). The Commentators¹⁷⁰ say that the word *chachlili* denotes redness, and it means that his eyes will become red from drinking much wine. Of similar meaning is the verse, *Who hath ‘chachliluth’ (redness) of the eyes?*¹⁷¹ Now it appears to me that this is a case of a word whose letters are transposed,¹⁷², it should be understood as if it were written: *kaf, cheth, lamed*, suggesting the act of painting, as will be explained further. it being derived from the expression, *Thou didst paint (‘kachalt’) thine eyes*.¹⁷³ The *lamed* is doubled — [*chachlili*] — as is customary in many places, and it denotes the process of painting eyes which is known and frequently mentioned in the words of our Rabbis. In Arabic also its name is “al kachul.” The verse is thus stating that Judah’s eyes are colored with wine for just as others paint them with *puch* (eye-paint),¹⁷⁴ which is the Arabic “al kachul,” so does he paint them with wine, and just as others whiten their teeth with ointments, so does he whiten them with milk, the comparison indicating the abundance of wine and milk in Judah’s land, just as Onkelos mentioned.¹⁷⁵ Similar in meaning is the verse, *Who hath ‘chachliluth’ of eyes*,¹⁷¹ [the letters in the word *chachliluth* are to be transposed to read] *kachliluth* (paint), with the verse stating that the drunkard has his eyes painted by wine and he cannot hide his drunken state. It is possible that the verse is stating, “Who has coloring of eyes?” meaning “who needs to paint his eyes always? *They that tarry long at the wine*,¹⁷¹ since the wine dims their eyes, causing them to tear, *and be consumed away in their sockets*,¹⁷⁶ thus making it necessary for him to have his eyes constantly painted.” Scripture, in the book of Proverbs, is thus speaking of the disgrace of wine and the external evils of contentions and wounds which befall he who drinks it in abundance, while in his house there will always be the cry of “Woe” and “Alas.”¹⁷¹ It then also mentions this specific harm which affects his body, namely, the dimming of his vision, and many other sicknesses. This is a correct interpretation and elucidation of the subject. footnotes: ¹⁷⁰ Rashi, Ibn Ezra, and R’dak. ¹⁷¹ Proverbs 23:29-30. ¹⁷² Thus, instead of the order of the letters being cheth, kaf, lamed ¹⁷³ Ezekiel 23:40. ¹⁷⁴ Jeremiah 4:30. ¹⁷⁵ “His mountains will be red with his vineyards, and his wine-presses will drip with wine” (Onkelos). ¹⁷¹ Proverbs 23:29-30. ¹⁷¹ Proverbs 23:29-30. ¹⁷⁶ Zechariah 14:12. ¹⁷¹ Proverbs 23:29-30. ###### Ramban on Genesis 49:16:1 [Ramban on Genesis 49:16:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:16:1) **דָּן יָדִין עַמּוֹ** כְּמוֹ "כִּי יָדִין ה' עַמּוֹ" (דברים לב לו), "אֲרֵי יְדִין ה' דִּינָא דְּעַמֵּהּ", כִּלְשׁוֹן "שָׁפְטֵנִי ה' וְרִיבָה רִיבִי מִגּוֹי לֹא חָסִיד" (תהלים מג א), "רִיב אַלְמָנָה" (ישעיהו א יז), יֹאמַר כִּי דָּן יִקּוֹם נִקְמַת עַמּוֹ כָּל שִׁבְטֵי יִשְׂרָאֵל כְּאֶחָד. וְהַטַּעַם כִּי פְּלִשְׁתִּים הֵרֵעוּ לְכָל יִשְׂרָאֵל כַּמָּה פְּעָמִים, כִּי בִּימֵי שַׁמְגַּר בֶּן עֲנָת הֵחֵלּוּ (שופטים ג לא), וּבִימֵי יִפְתָּח כָּתוּב (שם י ז) "וַיִּמְכְּרֵם בְּיַד פְּלִשְׁתִּים", וְגַם אַחֲרֵי עַבְדּוֹן בֶּן הִלֵּל (שם יב יג) "וַיִּתְּנֵם ה' בְּיַד פְּלִשְׁתִּים אַרְבָּעִים שָׁנָה" (שם יג א), וְלֹא הָיָה בַּשּׁוֹפְטִים מִי שֶׁהִכְנִיעָם אוֹ שֶׁנִּצְחָם כְּלָל. וְאַף עַל פִּי שֶׁכָּתוּב בְּשַׁמְגַּר "וַיַּךְ אֶת פְּלִשְׁתִּים שֵׁשׁ מֵאוֹת אִישׁ בְּמַלְמַד הַבָּקָר" (שם ג לא), אֵינֶנָּה נְקָמָה, כִּי אֵינֶנָּה מַכָּה רַבָּה. עַל כֵּן כָּתוּב בְּשִׁמְשׁוֹן "וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים" (שם יג ה). וְלָקַח נִקְמַת יִשְׂרָאֵל מֵהֶם, כִּי הָרַג מֵהֶם עַם רָב וְכָל סַרְנֵי פְּלִשְׁתִּים הֵמִית. וְהִזְכִּיר "יָדִין", כִּי הָיָה הַנּוֹקֵם הַזֶּה שׁוֹפֵט, לֹא מֶלֶךְ. וְאֶפְשָׁר שֶׁזֶּה דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ט:ט"ז) שֶׁאָמַר "בְּיוֹמוֹהִי יִתְפְּרֵק עַמֵּהּ". וְיִתָּכֵן שֶׁיִּהְיֶה "כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל" – כַּמְּיֻחָד שֶׁבַּשְּׁבָטִים, הוּא יְהוּדָה, שֶׁנֶּאֱמַר בּוֹ "יָדְךָ בְּעֹרֶף אֹיְבֶיךָ" (בראשית מ"ט:ח'), כִּי גַּם זֶה יִגְבַּר עַל אוֹיְבָיו וִינַצְּחֵם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** DAN SHALL JUDGE ‘YADIN’ HIS PEOPLE. This has the same meaning as in the verse, *For the Eternal ‘yadin’ His people*,¹⁷⁷ which Onkelos translates as, “For the Eternal will judge the judgment of His people,”¹⁷⁸ just as in the expressions: *Be thou my judge, O G-d, and plead my cause against an ungodly nation;*¹⁷⁹ *The cause of the widow*.¹⁸⁰ (plead for the widow), which means *rivu riv almanah* (plead the plea of the widow). Here, likewise, the sense of the verse is: “Dan will judge the judgment of his people.” (T’chelet Mordechai. See my Hebrew commentary, p. 270, Note 39.) The verse is thus stating that Dan will avenge the cause of his people, all the tribes of Israel, as one.¹⁸¹ And the purport of it is as follows: The Philistines wronged all Israel many times. In the days of Shamgar the son of Anath¹⁸² they began their oppression of Israel, and in the days of Jephthah it is written, *And He gave them over into the hand of the Philistines*,¹⁸³, 10:7. and after the days of Abdon the son of Hillel,¹⁸⁴, 12:13. it is also written, *And the Eternal delivered them into the hand of the Philistines forty years*.¹⁸⁵, 13:1. There was none among the Judges who subdued them or had any victory at all over them. Now although it is written concerning Shamgar, *And he smote the Philistines six hundred men with an ox-goad*,¹⁸² this was not “vengeance,” relatively speaking, as it was not *a great slaughter*.¹⁸⁶ This is why it is written concerning Samson, *And he shall begin to save Israel out of the hand of the Philistines*,¹⁸⁷ and he avenged the cause of Israel from them for he slew many people and killed all the lords of the Philistines.¹⁸⁸, 16:27 and 30. Scripture mentions *yadin* (he will judge), since this avenger was a judge, not a king. It is possible that this interpretation coincides with the opinion of Onkelos, who translated: “In his days his people will be delivered.”¹⁸⁹ as meaning “will avenge.” See also my Hebrew commentary, p. 270. It is possible that the expression, *as one of the tribes of Israel*, means “as the outstanding one of the tribes,” namely, Judah, concerning whom it is said, *Thy hand shall be on the neck of thine enemies*,¹⁹⁰ thus implying that this one also¹⁹¹ will be victorious over his enemies and subdue them. footnotes: ¹⁷⁷ Deuteronomy 32:36. ¹⁷⁸ Here also, the sense of the verse is: “Dan will judge the judgment of his people.” ¹⁷⁹ Psalms 43:1. ¹⁸⁰ Isaiah 1:23. The reference should rather be to Verse 17 there: rivu almanah ¹⁸¹ As explained further in the text, it is clear that Ramban is transposing the words of the verse and interpreting it in the following way: “Dan will judge his people,” that is, Samson, a descendant of the tribe of Dan, will avenge the cause of his people from the hands of the Philistines. And who are “his people?” All “the tribes of Israel.” And how will that help affect them? “As one,” that is, as one whole nation, for when, at the time of Samson’s death, the Philistines’ temple collapsed, all the lords of the Philistines (Judges 16:27) died, and thus all “the tribes of Israel as one” were delivered from their hands. ¹⁸² Judges 3:31. ¹⁸³ Ibid. ¹⁸⁴ Ibid. ¹⁸⁵ Ibid. ¹⁸² Judges 3:31. ¹⁸⁶ II Chronicles 13:17. ¹⁸⁷ Judges 13:5. ¹⁸⁸ See ibid. ¹⁸⁹ Thus it is clear that Onkelos also explained the word yadin ¹⁹⁰ Above, Verse 8. ¹⁹¹ The judge from the tribe of Dan, namely, Samson. ###### Ramban on Genesis 49:17:1 [Ramban on Genesis 49:17:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:17:1) **שְׁפִיפוֹן** שֵׁם לַנָּחָשׁ שֶׁיָּשׁוּף עָקֵב, וְנִכְפְּלָה בּוֹ הָעַיִ"ן. וְאָמְרוּ בַּיְּרוּשַׁלְמִי בְּמַסֶּכֶת תְּרוּמוֹת (פ"ח מ"ג), מִין קָטָן הוּא וּשְׁפִיפוֹן שְׁמוֹ, וְדוֹמֶה לְשַׂעֲרָה, וְנִתְּנָה רְשׁוּת לָאָרֶץ לִבָּקַע מִפָּנָיו. וְדִמָּה שִׁמְשׁוֹן לְנָחָשׁ בַּעֲבוּר שֶׁלֹּא הָיָה שִׁמְשׁוֹן בָּא עַל אוֹיְבָיו בַּמִּלְחָמָה כַּאֲשֶׁר הַשּׁוֹפְטִים אוֹ הַמְּלָכִים, רַק הוּא לְבַדּוֹ יוֹצֵא עֲלֵיהֶם כְּמוֹ צִפְעוֹנִי הַיֹּצֵא מִמְּאוּרָתוֹ עַל הוֹלְכֵי דֶּרֶךְ, אוֹ הַמִּין הַקָּטָן שֶׁבַּנְּחָשִׁים שֶׁאֵינוֹ נִכָּר כְּלָל לְהוֹלְכֵי אֹרַח: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** SH’PHIPHON (SERPENT)¹⁹². is the name of a snake which bites at the heel, with the second root-letter¹⁹³. being doubled.¹⁹⁴ is *shapha* which means “hissing while biting,” except that the letter *pei* is here doubled. In the Jerusalem Talmud, Tractate Terumoth¹⁹⁵ the Rabbis said, “It is a small kind of serpent, its name is *sh’phiphon*, and it is as thin as a hair,” with the earth being permitted to crack before it. Samson is compared to a snake because Samson did not wage war against his enemies as did the other judges and kings. Rather he alone went out against them, just as the viper which leaves his hole to attack travellers on the road, or the small species of serpent of which the traveller is not at all aware. footnotes: ¹⁹² Verse 17 here: Dan shall be a serpent by the way, a ‘sh’phiphon’ on the path, that biteth the horse in the heels, so that his rider falleth backward ¹⁹³ Namely, the pei ¹⁹⁴ Ramban is suggesting that the root of sh’phipon ¹⁹⁵ 8:3. ###### Ramban on Genesis 49:17:2 [Ramban on Genesis 49:17:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:17:2) וְטַעַם **הַנּוֹשֵׁךְ עִקְּבֵי סוּס** רֶמֶז לִשְׁנֵי הָעַמֻּדִים אֲשֶׁר הַבַּיִת נָכוֹן עֲלֵיהֶם (שופטים טז כט), וּשְׁלֹשֶׁת אֲלָפִים אֲשֶׁר עַל הַגָּג (שם פסוק כז) הֵם הָרוֹכֵב הַנּוֹפֵל אָחוֹר, כַּאֲשֶׁר יִשֹּׁךְ הַנָּחָשׁ בְּעִקְבֵי הַסּוּס יַגְבִּיהַּ הַסּוּס רֹאשׁוֹ וְרַגְלָיו הָרִאשׁוֹנִים, וְיִפּוֹל רוֹכְבוֹ אָחוֹר: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THAT BITETH THE HORSE’s HEEL.¹⁹². This alludes to the two pillars¹⁹⁶ upon which the house of Dagan, the Philistine god, rested, whereas the three thousand people who were upon its roof¹⁹⁷, Verse 27. are “the rider that falleth backward,”¹⁹⁸ for when the snake bites the horse’s heels, the horse lifts its head and his forefeet, causing the rider to fall backward. footnotes: ¹⁹² Verse 17 here: Dan shall be a serpent by the way, a ‘sh’phiphon’ on the path, that biteth the horse in the heels, so that his rider falleth backward ¹⁹⁶ Judges 16:29. ¹⁹⁷ Ibid. ¹⁹⁸ See Note 192. ###### Ramban on Genesis 49:18:1 [Ramban on Genesis 49:18:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:18:1) **לִישׁוּעָתְךָ קִוִּיתִי ה'** לֹא הָיָה בְּכָל שׁוֹפְטֵי יִשְׂרָאֵל מִי שֶׁנָּפַל בְּיַד אוֹיְבָיו זוּלָתִי שִׁמְשׁוֹן שֶׁהוּא הַנָּחָשׁ הַזֶּה, כְּדִכְתִיב (שופטים ב יח) "וְהָיָה ה' עִם הַשֹּׁפֵט וְהוֹשִׁיעָם מִיַּד אֹיְבֵיהֶם כֹּל יְמֵי הַשּׁוֹפֵט", וְהוּא הָיָה הָאַחֲרוֹן לַשּׁוֹפְטִים, כִּי שְׁמוּאֵל נָבִיא הָיָה וְלֹא נִלְחָם לָהֶם, וּבְיָמָיו מָלְכוּ הַמְּלָכִים. וְכַאֲשֶׁר רָאָה הַנָּבִיא תְּשׁוּעַת שִׁמְשׁוֹן כִּי נִפְסְקָה, אָמַר "לִישׁוּעָתְךָ קִוִּיתִי ה'", לֹא לִישׁוּעַת נָחָשׁ וּשְׁפִיפוֹן, כִּי בְּךָ אִוָּשַׁע, לֹא בְּשׁוֹפֵט, כִּי תְּשׁוּעָתְךָ תְּשׁוּעַת עוֹלָמִים: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** I HOPE FOR THY AID, O ETERNAL. Among all the judges of Israel there was none who fell into the hands of his enemies except Samson, who is this “snake” [referred to in Jacob’s prophecy], just as it is written, *Then the Eternal was with the judge, and saved them out of the hand of their enemies all the days of the judge*,¹⁹⁹, 2:18. and Samson was the last of the judges since his successor Samuel was a prophet and he did not conduct war on the people’s behalf, and in his days the kings [Saul and David] reigned. Now when the prophet Jacob saw that the deliverance which was to come through Samson ceased [when he died together with the Philistines], he said, “*I hope for Thy aid, O Eternal*, not for the aid of ‘the snake’ or ‘the serpent,’ for it is by Thee that I will be helped, not by a judge, as Thy salvation is ‘an everlasting salvation.’”²⁰⁰ footnotes: ¹⁹⁹ Ibid. ²⁰⁰ See Isaiah 45:17. ###### Ramban on Genesis 49:19:1 [Ramban on Genesis 49:19:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:19:1) **גָּד גְּדוּד יְגוּדֶנּוּ** פֵּרֵשׁ רַשִׁ"י עַל דֶּרֶךְ אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ט:י"ט), יִתְנַבֵּא כִּי גְּדוּד יָגוּד מִמֶּנּוּ, וְאוֹתוֹ הַגְּדוּד יָגוּד עָקֵב עַל עֲקֵבוֹ, שֶׁיַּחְזֹר בַּדֶּרֶךְ אֲשֶׁר בָּא בוֹ לְשָׁלוֹם אֶל אַרְצוֹ. וְהַנָּכוֹן שֶׁיִּהְיֶה כְּמוֹ "לַעֲלוֹת לְעַם יְגוּדֶנּוּ" (חבקוק ג טז) יֹאמַר כִּי גְּדוּד יְגוּדֶנּוּ תָּמִיד, שֶׁיִּהְיוּ לוֹ מִלְחָמוֹת רַבּוֹת וּפָשַׁט גְּדוּד עָלָיו בְּאַרְצוֹ, וְהוּא יָגוּד אוֹתוֹ עַל עֲקֵבוֹ, שֶׁיִּתְגַּבֵּר עָלָיו וְיִרְדֹּף אוֹתוֹ, וְהֵם יָשׁוּבוּ עַל עֵקֶב בָּשְׁתָּם. שִׁבַּח אוֹתָם בִּגְבוּרָה וְנִצּוּחַ כָּל הַבָּאִים עֲלֵיהֶם לַמִּלְחָמָה. וְזֶה כְּעִנְיַן בִּרְכַּת מֹשֶׁה רַבֵּינוּ בָּהֶם (דברים לג כ), "בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן", בַּעֲבוּר שֶׁיָּרַשׁ אֶרֶץ רַחֲבַת יָדַיִם וּגְדוֹלָה מְאֹד וְהִיא בְּעֵבֶר הַיַּרְדֵּן, הָיוּ בָּאִים עֲלֵיהֶם תָּמִיד גְּדוּדֵי עַמּוֹן וּמוֹאָב שְׁכֵנָיו הָרָעִים הַתּוֹבְעִים בַּנַּחֲלָה וּפוֹשְׁטִים עֲלֵיהֶם, וְהוּא כְּלָבִיא שָׁכֵן עַל טַרְפּוֹ, מִקּוֹלָם לֹא יִירָא וּמֵהֲמוֹנָם לֹא יֵחַת. וְזֶה פֵּרוּשׁ נָאֶה לְמַדְתִּיו מִן הַיְּרוּשַׁלְמִי שֶׁאָמְרוּ בְּמַסֶּכֶת סוֹטָה (פ"ח ה"י), "גָּד גְּדוּד יְגוּדֶנּוּ", גַּיְסָא אָתֵי מְגַיֵּסְתָּא וְהוּא מְגַיֵּס לַהּ. לוֹמַר כִּי הַגַּיִס יָבֹא לֶאֱסֹף חַיִל וּלְגַיֵּס עָלָיו, וְהוּא יָגוּד עֲלֵיהֶם וְיָבִיא גְּדוּדָיו בְּאַרְצָם. וְאוּלַי יִרְמֹז הַנָּבִיא עַל מִלְחֶמֶת יִפְתָּח הַגִּלְעָדִי עִם בְּנֵי עַמּוֹן, כִּי בְּנֵי גָּד יָרְשׁוּ כָּל עָרֵי הַגִּלְעָד וַחֲצִי אֶרֶץ בְּנֵי עַמּוֹן, וְהָיוּ בְּנֵי עַמּוֹן תָּמִיד נִלְחָמִים בְּאַנְשֵׁי גִּלְעָד, וְהוּא כִּמְעַט עָבַר עֲלֵיהֶם וְהִכָּה אוֹתָן וְאֶת עָרֵיהֶן מַכָּה גְּדוֹלָה מְאֹד, (שופטים יא לג) וְהָיָה הָעִנְיָן הַהוּא נֵס גָּדוֹל, הִזְכִּירוֹ הַנָּבִיא כַּאֲשֶׁר הִזְכִּיר דְּבַר שִׁמְשׁוֹן: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** ‘GAD G’DUD Y’GUDENU.’ Rashi, in accordance with Onkelos, explained it as follows: A troop will troop out of him, and that troop will troop back upon its footsteps, meaning it will return in its own track back to its territory in peace [and not one of them will be missing].²⁰¹ The correct interpretation [appears to be that the word *y’gudenu* here] is as in the verse: *When he cometh up against the people that he invadeth (‘y’gudenu’)*.²⁰² The verse is thus stating that a troop will always assail Gad, that he will have many wars, with enemy troops spreading out over his land, and that he will follow the enemy in his track and be victorious over him and pursue him, returning on the heel of those who shame them. Jacob thus praised the Gadites for their valor and for their victory over all those who enter into battle against them. This is similar to the blessing which Moses our teacher gave them, as it is said, *Blessed be He that enlargeth Gad; he dwelleth as a lioness*.²⁰³ Since Gad inherited a very wide and large land which was across the Jordan, bands from Ammon and Moab, his evil neighbors, would always descend upon him, claiming the land and invading it. Yet Gad lurked like a lioness over its prey, fearing not their noise, nor showing any dismay at their shouting. This fitting interpretation I learned from the Jerusalem Talmud, where in Tractate Sotah²⁰⁴ they say: “*Gad g’dud y’gudenu*, a troop will come trooping upon him, but he shall troop upon it;” that is to say, bands will come to gather wealth and assail him, but he shall troop upon them and bring his troops into their land. Perhaps the prophet Jacob was alluding to the war of Jephthah the Gileadite against the children of Ammon, as the children of Gad inherited all the cities of Gilead, and half of the land of the children of Ammon. The children of Ammon were always warring against the men of Gilead, and Jephthah scarcely passed over them and he smote them and their cities [with] *a very great slaughter*.²⁰⁵ This event was indeed a great miracle, and so the prophet Jacob mentioned it, even as he mentioned the matter of Samson. footnotes: ²⁰¹ Reference here, according to Rashi and Onkelos, is to the time when the armed Gadites will cross the Jordan with their brethren, and they will remain with them until the land will have been conquered. When they will return to their land on the east side of the Jordan not one of them will be missing. ²⁰² Habakkuk 3:16. Thus, “the troop” mentioned in the prophecy of Jacob is not a friendly troop, as Rashi and Onkelos would have it, but the enemy, as explained further. ²⁰³ Deuteronomy 33:20. ²⁰⁴ 8:10. ²⁰⁵ Judges 11:33. ###### Ramban on Genesis 49:21:1 [Ramban on Genesis 49:21:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:21:1) **נַפְתָּלִי אַיָּלָה שְׁלוּחָה** מִנְהָג בְּמוֹשְׁלֵי אֶרֶץ לִשְׁלֹחַ זֶה לָזֶה הָאַיָּלִים, וְכָךְ הָעִנְיָן, כִּי הָאַיָּלוֹת שֶׁנּוֹלְדוּ בְּאֶרֶץ מֶלֶךְ הַצָּפוֹן יְגַדְּלוּ אוֹתָן בְּהֵיכְלֵי מֶלֶךְ הַנֶּגֶב, וְיִקְשְׁרוּ כְּתַב הַבְּשׂוֹרָה בְּקַרְנֶיהָ וְהִיא תָּרוּץ מַהֵר וְתָשׁוּב לִמְעוֹנָהּ, וְיִתְבַּשְּׂרוּ בָּהֶן. וְזֶה טַעַם "אִמְרֵי שָׁפֶר", כְּלוֹמַר אַיָּלָה שְׁלוּחָה מְבַשֵּׂר בְּשׂוֹרוֹת טוֹבוֹת. וְהָעִנְיָן הַזֶּה יָדוּעַ וְהוּא מֻזְכָּר בַּיְּרוּשַׁלְמִי בְּמַסֶּכֶת שְׁבִיעִית (פ"ט ה"ב), אָמְרוּ, אִין אָזְלִין לוֹן – חָזְרִין, וְאִי בָּעֵית לְמִבְדְּקֵהּ אַיְּתוּ טַבְיָן וִישַׁלְּחוּן לַאֲרַע רַחִיקָא, בַּסּוֹף אִינּוּן חָזְרִין. עֲבַד כֵּן, וְאַיְּתִי טָבְיָן וְחַפִּי קַרְנֵיהוֹן בִּכְסַף, וְשַׁלְּחוּן לְאַפְרִיקֵי, וּבְסוֹף תְּלָת עֶשְׂרֵה שְׁנִין חַזְּרוּן לְאַתְרֵיהוֹן. שֶׁהִתִּירוּם לְאַחַר י"ג שָׁנָה וּמִיָּד חָזְרוּ. וְהַמָּשָׁל כִּי נַפְתָּלִי שְׂבַע רָצוֹן וּמָלֵא כָּל טוּב, וּמִמֶּנּוּ תָּבֹא בְּשׂוֹרָה לְכָל יִשְׂרָאֵל, כִּי עָשְׂתָה אַרְצוֹ פֵּרוֹת לְשָׂבְעָה, כְּמוֹ שֶׁהִזְכִּירוּ רַבּוֹתֵינוּ בְּפֵרוֹת גִּנּוֹסַר (תנחומא ויחי יג): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** NAPHTALI IS A HIND SENT FORTH. It was a custom among the rulers of countries to send hinds to one another, and this was the manner in which it was done: Hinds which were born in the territory of the king of the north country would be raised in the palaces of the king of the south country. They would attach a written message to its horns, and it would run speedily and return to its original habitat, and in this way the king of the north country would be apprised of the news. This is the meaning of the phrase, *He giveth goodly words*, meaning that he is a dispatched hind sent who bears good tidings. This practice is known, and it is mentioned in the Jerusalem Talmud, in Tractate Shevi’ith:²⁰⁶ “They said,²⁰⁷ ‘If they go they will return, and if you wish to prove it, bring deer and send them to a land far away, and in the end they will return.’ He did so. He brought deer and covered their horns with silver²⁰⁸ and sent them to Africa, and at the end of thirteen years they returned to their place.” That is, they freed them after thirteen years, and they returned at once. The analogy is that *Naphtali is satisfied with favor, and full*²⁰⁹ with all good things, and from him tidings will come forth to all Israel that his land has produced fruits abundantly, even as our Rabbis have mentioned concerning the fruits of Gennesareth.²¹⁰ footnotes: ²⁰⁶ 9:2. ²⁰⁷ In our Jerusalem Talmud the text reads: “The officers said to him.” The story told there is about Diocletian, the emperor who oppressed the people of a certain city with heavy taxes. When the people threatened to leave the place the officers said to Diocletian: “If they go they will return, for it is in the nature of people to return to their birthplace. And if you wish to prove it, etc.” ²⁰⁸ So that they would be recognized upon their return. ²⁰⁹ Deuteronomy 33:23. ²¹⁰ Berachoth 44a. The fruits of Genessar (a district around the Sea of Kinnereth) were considered more nourishing than bread, so that if one eats them together with bread he recites the Benediction over the fruits, as they are the main food. ###### Ramban on Genesis 49:22:1 [Ramban on Genesis 49:22:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:22:1) **בֵּן פֹּרָת יוֹסֵף** בֶּן חֵן, וְהוּא לְשׁוֹן אֲרַמִּי (ב"מ קיט), אַפִּרְיוֹן נִמְטְיֵהּ לְרַבִּי שִׁמְעוֹן. "בֵּן פֹּרָת עֲלֵי עָיִן", חִנּוֹ נָטוּי עַל הָעַיִן הָרוֹאָה אוֹתוֹ, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ט:כ"ב). וְרָחוֹק הוּא מְאֹד לְסָמְכוֹ אֶל הַלָּשׁוֹן הַהוּא, שֶׁלְּשׁוֹנוֹת כָּאֵלֶּה בַּתַּלְמוּד יְוָנִי אוֹ פַּרְסִי וּשְׁאָר לְשׁוֹנוֹת, אֵין לָהֶם חָבֵר בִּלְשׁוֹן הַקֹּדֶשׁ. וְעוֹד כִּי לְפִי הַנִּמְצָא מִמֶּנּוּ אֵינֶנּוּ רַק לְשׁוֹן בְּרָכָה וְשֶׁבַח, וְהַנּוּ"ן בּוֹ שֹׁרֶשׁ, וְכֵן בִּבְרֵאשִׁית רַבָּה (בראשית רבה ס':י"ג), "וַיְבָרֲכוּ אֶת רִבְקָה", דְּוֻיִין וּשְׁפוּפִין, וְלֹא הָיוּ מְפַרְנִין אֶלָּא בַּפֶּה. וְדוֹמֶה לִי שֶׁהוּא מִמָּה שֶׁאָמְרוּ (כתובות נד), פֻּרְנָא לְיַתְמֵי, שֶׁפֵּרוּשׁוֹ הַשֶּׁבַח שֶׁהִשְׁבִּיחוּ הוּא לַיְּתוֹמִים, וְקָרְאוּ עוֹד הַכְּתֻבָּה "פֻּרְנָא", אִשָּׁה גּוֹבָה פֻּרְנָא מֵהֶם (שם סז), הַכְּתֻבָּה שֶׁהִיא שְׁבָח בֵּית אָבִיהָ, וּכְמוֹ שֶׁאָמְרוּ (ב"ר פ ז), "מֹהַר" – פְּרָאנוּן. אֲבָל "בֵּן פּוֹרָת", אוֹ כְּדַעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ט:כ"ב) מִלְּשׁוֹן פֹּרִיָּה וַעֲנֵפָה, אוֹ כְּדִבְרֵי בַּעֲלֵי הַדִּקְדּוּק (עיין ספר השרשים שורש בנה) שֶׁעָשׂוּ פּוֹרָת מִלְּשׁוֹן "וַתֶּאֱרַכְנָה פֹארֹתָיו" (יחזקאל לא ה), וְהֵם אָמְרוּ כִּי "בֵּן" – כְּמוֹ נֶטַע, וְהֵבִיאוּ לוֹ דּוֹמֶה "וְכַנָּה אֲשֶׁר נָטְעָה יְמִינֶךָ וְעַל בֵּן אִמַּצְתָּה לָּךְ" (תהלים פ טז). וְהָעִנְיָן, כְּאִלּוּ אָמַר נֶטַע שֶׁבּוֹ פֹּארוֹת רַבּוֹת יוֹסֵף. וְעַל דַּעְתִּי "בֵּן" כְּמַשְׁמָעוֹ, יֹאמַר כִּי יוֹסֵף הוּא בֵּן שֶׁהוּא כְּמוֹ פֹּארוֹת אִילָן שָׁתוּל עַל הַמַּעְיָן אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו, וְעָשְׂתָה בָּנוֹת צָעֲדָה אוֹתָן עַל הַחוֹמוֹת הַגְּבוֹהוֹת בַּשָּׁמַיִם, וְכִנָּה הַבַּדִּים אֲשֶׁר תֵּצֶאנָה מִן הַפֹּארָה בְּבָנוֹת כִּי הֵן בָּנוֹת לַפֹּארוֹת הַגְּדוֹלוֹת, וְהוּא דֶּרֶךְ צַחוּת לְבֵן פּוֹרָת. וְלֹא נִסְמַךְ בֵּן אֶל פּוֹרָת, אֲבָל הוּא כְּמוֹ "אַשּׁוּר אֶרֶז בַּלְּבָנוֹן" (יחזקאל לא ג), "נַפְתָּלִי אַיָּלָה שְׁלוּחָה" (בראשית מ"ט:כ"א), "בִּנְיָמִין זְאֵב" (בראשית מ"ט:כ"ז), וּלְפִיכָךְ נָקוּד בְּצֵירֵי, כִּי אִלּוּ הָיָה פֵּרוּשׁוֹ נֶטַע שֶׁיֵּשׁ לוֹ פֹּארוֹת, מִשְׁפָּטוֹ בְּסֶגוֹל. וְאָמַר "בֵּן" דֶּרֶךְ חִבּוּב, כְּמוֹ "מִטֶּרֶף בְּנִי עָלִיתָ". וְעַל הַכְּלָל רָאוּי שֶׁנְּפָרֵשׁ בְּבִרְכַּת יוֹסֵף שֶׁיִּהְיֶה בָּהּ זֵכֶר לִשְׁנֵי הַשְּׁבָטִים הַיּוֹצְאִים מִמֶּנּוּ, וְהוּא לְשׁוֹן "פּוֹרָת" וּ"בָנוֹת", אֲבָל מִפְּנֵי שֶׁהִזְכִּיר לֵוִי, וְשִׁבְטֵי יִשְׂרָאֵל אֵינָם אֶלָּא שְׁנֵים עָשָׂר, לֹא יַעֲשֶׂה מִמֶּנּוּ כֵן בְּבִרְכָתוֹ שְׁנַיִם שְׁבָטִים חֲלוּקִים, אֲבָל יִרְמֹז לָהֶם. וְכֵן בְּמֹשֶׁה רַבֵּינוּ בְּבִרְכָתוֹ דִּמָּה אוֹתוֹ לְשׁוֹר וְלִרְאֵם (דברים לג יז), וְהִזְכִּיר בּוֹ הַקַּרְנַיִם, כִּי כָל אֶחָד מֵהֶם גּוּף אֶחָד שֶׁמִּמֶּנּוּ יִתְחַלְּקוּ קַרְנַיִם, וּבַעֲבוּר שֶׁשָּׁם לֹא הִזְכִּיר שִׁמְעוֹן אָמַר בְּפֵרוּשׁ "וְהֵם רִבְבוֹת אֶפְרַיִם וְהֵם אַלְפֵי מְנַשֶּׁה" (שם): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** ‘BEIN PORATH YOSEPH.’ A graceful son. It is an expression used in Aramaic: “*Apiryon namtai* (Let us gracefully treat) Rabbi Shimon.”²¹¹ *Bein porath alei ayin*. His gracefulness attracts the eye that sees him. This is the language of Rashi. Now it is farfetched to base the interpretation of the word *porath* upon this Aramaic expression, for such expressions in the Talmud — be they Greek, Persian, or other languages — have no kinship with the Sacred Language. Moreover, each example found of this word is only an expression of blessing and praise, not grace, and the letter *nun* [in the word *apiryon*] is a root letter.²¹² has no *nun*. How then can Rashi explain the word *porath* as being similar to *apiryon* in which the *nun* is a root letter? It is so mentioned in Bereshith Rabbah:²¹³ “*And they blessed Rebekah*.²¹⁴ They were depressed and mean. They were *m’pharnin* (blessing) only with their mouth.” It appears to me that the meaning of *porath* is as in the expression, “*Purna* belongs to the orphans,”²¹⁵ where *purna* means the improvement in the value [of the orphans’ portion of the dowry which] belongs to the orphans. The Rabbis further called the *kethubah* (the written marriage-contract) *purna*, saying, “A woman collects the *purna* from them,”²¹⁶, 67a. meaning the *kethubah* which constitutes the benefit from her father’s house. They similarly said that “*mohar*²¹⁷ (dowry) means *pranun*.”²¹⁸ But *bein porath* in the present verse is to be interpreted either as Onkelos has it as being an expression of fruitfulness and abundance, or as the grammarians²¹⁹. — who derived the word *porath* from the phrase, *And its branches (‘p’orothav’) became long*²²⁰ — would have it. They further said that the word *bein* is similar in meaning to “a plant” or “branch”, and they bring a similar verse as proof: *And of the stock which Thy right hand hath planted, and the branch (‘bein’) that Thou madest strong for Thyself*.²²¹ Thus the purport of the verse is as if Jacob had said: “Joseph is a planting containing many branches.” In my opinion, the word *bein* is to be understood in its ordinary sense, namely, “son,” with the verse stating that Joseph is a son who is similar to a many branched tree, planted beside a spring whose waters fail not, and whose branches in turn gave forth offspring, [i.e., other boughs]. [On account of their heaviness] these tread upon the sky-high walls.²²² He called the boughs which come forth from the branches as *banoth* (daughters), for they are “the daughters” of the great branches. This is stylistic elegance for the expression, *bein porath*. The word *bein*, accordingly, is not in the conjunctive mode to the word *porath*, but instead is like: *The Assyrian was a cedar in Lebanon;*²²³ *Naphtali is a hind sent forth;*²²⁴ *Benjamin is a wolf*.²²⁵ It is for this reason that it is vowelled with a *tzeirei* — [*bein*] — for if its interpretation were “a plant of boughs,”²²⁶ are in the constructive mode (“a plant of…”), the word should have been *ben* and not *bein*, as is the rule. the word *bein* should have been vowelled with a *segol*, [thus rendering it *ben* rather than *bein*]. The reason he uses the term *bein* (son) is to show affection, just as: *From the prey, my son, thou art gone up*.²²⁷ In general it is proper to interpret Joseph’s blessing as alluding to the two tribes which came from him, and this could be based upon the words *porath* (branches) and *banoth* (boughs). However, since he mentioned Levi, and the tribes of Israel number only twelve, he did not treat them as two separate tribes in his blessing, but he does allude to them. Moses our teacher, likewise, in his blessing, compared Joseph to the bullock and the wild-ox, and mentioned “the horns”²²⁸ in connection with him as each one constitutes a distinct body from which two horns branch out. There, however, because Moses our teacher did not mention Simeon by name, he explicitly said, *And they are the ten thousands of Ephraim, and they are the thousands of Menasheh*.²²⁸ footnotes: ²¹¹ Baba Metzia 119a. ²¹² Whereas the Hebrew porath ²¹³ 60:13. ²¹⁴ Above, 24:60. ²¹⁵ Kethuboth 54a. ²¹⁶ Ibid. ²¹⁷ Exodus 22:16. ²¹⁸ It is so rendered there in Targum Jonathan. ²¹⁹ Rabbi Yonah and Rabbi Yehudah, mentioned by R’dak in his Book of Roots, under the root banah ²²⁰ Ezekiel 31:5. ²²¹ Psalms 80:16. ²²² For lacking such support they would break under the weight of their abundant fruit. ²²³ Ezekiel 31:3. ²²⁴ Above, Verse 21. ²²⁵ Further, Verse 27. ²²⁶ As “the grammarians,” whose interpretation was discussed previously, would have it. See text above. According to their interpretation, since the two words bein porath ²²⁷ Above, Verse 9. ²²⁸ Deuteronomy 33:17. ²²⁸ Deuteronomy 33:17. ###### Ramban on Genesis 49:24:1 [Ramban on Genesis 49:24:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:24:1) **מִידֵי אֲבִיר יַעֲקֹב** זֹאת הָיְתָה לוֹ מֵאֵת הקב"ה שֶׁהוּא אֲבִיר יַעֲקֹב, וּמִשָּׁם זָכָה לִהְיוֹת רֹעֶה אֶבֶן יִשְׂרָאֵל, עִקָּרָן שֶׁל יִשְׂרָאֵל, לְשׁוֹן "הָאֶבֶן הָרֹאשָׁה" (זכריה ד, ז) לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ט:כ"ד). מֵאֵל אָבִיךָ הָיְתָה זֹאת לְךָ וְהוּא יַעְזְרֶךָּ, וְעִם הקב"ה הָיָה לִבְּךָ כְּשֶׁלֹּא שָׁמַעְתָּ לְדִבְרֵי אֲדוֹנָתְךָ וְהוּא יְבָרְכֶךָּ, גַּם זֶה לְשׁוֹנוֹ. וְרַבִּי אַבְרָהָם אָמַר כִּי מֵ"ם "מֵאֵל אָבִיךָ" נִמְשָׁךְ לִ"וְאֵת שַׁדַּי" וְהוּא יְבָרְכֶךָּ. וְעַל דֶּרֶךְ הָאֱמֶת הַבְּרָכָה הַזֹּאת דּוֹמָה לַבְּרָכָה אֲשֶׁר בֵּרַךְ לְמַעְלָה אֶת הַנְּעָרִים, כִּי אֲבִיר יַעֲקֹב הוּא אֱלֹהֵי אֱמֶת, וְלֹא בָּא בַּכָּתוּב אֲבִיר אַבְרָהָם אוֹ יִצְחָק וְזוּלָתָם רַק אֲבִיר יַעֲקֹב אוֹ אֲבִיר יִשְׂרָאֵל (ישעיהו א כד), הוּא יַעֲקֹב. וְהִנֵּה מִידֵי אֲבִיר יַעֲקֹב הַגְּדֻלָּה וְהַגְּבוּרָה, מִשָּׁם, מִידֵי אֲבִיר יַעֲקֹב, רוֹעֶה אֶבֶן יִשְׂרָאֵל, הִיא הָאֶבֶן הָרֹאשָׁה שֶׁהָיְתָה לְרֹאשׁ פִּנָּה (תהלים קיח כב) מֵאֵת ה'. וְנִקְרָא "אֶבֶן יִשְׂרָאֵל", כְּמוֹ שֶׁאָמְרוּ חֲכָמִים, כְּנֶסֶת יִשְׂרָאֵל הִיא הָאֶבֶן הָרֹאשָׁה. וְטַעַם "אֶבֶן", שֶׁהוּא בִּנְיָן מַשְׁלִים הַכֹּל. וְעִנְיַן "רוֹעֶה", כִּי הָעוֹז בַּגְּבוּרָה מִתְעַלֶּה בִּימִינוֹ שֶׁל הקב"ה, כְּדִכְתִיב "קַרְנַיִם מִיָּדוֹ לוֹ וְשָׁם חֶבְיוֹן עֻזּוֹ" (חבקוק ג ד), כְּלוֹמַר וְשָׁם בִּימִינוֹ חֶבְיוֹן הָעוֹז, וְ"חֶבְיוֹן, הוּא הַכֹּחַ הַמִּתְעַלֶּה הַנֶּחְבָּא בִּמְקוֹם אֲצִילוּתוֹ. וְזֶהוּ שֶׁנֶּאֱמַר "וְכַנָּה אֲשֶׁר נָטְעָה יְמִינֶךָ" (תהלים פ טז), מֵאֵל אָבִיךְ, הָאֱלֹהִים הָרֹעֶה אֹתִי מֵעוֹדִי, וְאֵת שַׁדַּי וִיבָרְכֶךָּ. וְדַעַת הַבְּרָכָה כִּי מִידֵי אֲבִיר יַעֲקֹב, מֵחֶסֶד שֶׁרוֹעֶה אֶבֶן יִשְׂרָאֵל וּמֵאלֹהֵי אָבִיו, יָפִיק רָצוֹן וְיָבֹא עֶזְרוֹ, וְעִם שַׁדַּי תִּהְיֶה בִּרְכָתוֹ, וְהִנֵּה הוּא מְבֹרָךְ בַּשָּׁמַיִם וּבָאָרֶץ. וְזֶה טַעַם "בִּרְכֹת אָבִיךָ גָּבְרוּ עַל בִּרְכֹת הוֹרַי", כִּי הַבִּנְיָן שָׁלֵם בּוֹ. כָּךְ הֶעֱלֵיתִי הָעִנְיָן הַזֶּה מִמִּדְרָשׁוֹ שֶׁל רַבִּי נְחוּנְיָא בֶּן הַקָּנָה (עיין ספר הבהיר קצג קמח), וְהַמַּשְׂכִּיל יָבִין: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** BY THE HANDS OF THE MIGHTY ONE OF JACOB. This befell him from the Holy One, blessed be He, Who is the Mighty One of Jacob. And from there [from his position as viceroy], he became worthy to be *the feeder of the foundation stone of Israel*, that is, the source of the tribes of Israel. The word *“even”* (stone) has the same meaning here as the word *“even”* in the expression, *the chief stone*,²²⁹ [where it means high position]. This is the language of Rashi. “*From the G-d of thy father* did this befall you, and He will help you. [*And with the Almighty*, i.e.,] and your heart was with the Holy One, blessed be He, when you did not hearken to the words of your mistress, and He will bless you.” This is also the language of Rashi. Rabbi Abraham ibn Ezra said that the letter *mem* in the expression, *mei’e-il avicha (‘from’ the G-d of thy father)*, is also to apply to the expression, *ve’eith Sha-dai*, [as if it read, *umei’eith Sha-dai (and ‘from’ the Almighty)*], *and He will bless thee.…* footnotes: ²²⁹ Zechariah 4:7. ###### Ramban on Genesis 49:29:1 [Ramban on Genesis 49:29:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:29:1) **קִבְרוּ אֹתִי אֶל אֲבֹתָי** עִם אֲבוֹתַי, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ט:כ"ט). וְלֹא פֵּרֵשׁ "אֶל הַמְּעָרָה" וְאֵינֶנּוּ עִם. וְיִתָּכֵן שֶׁיִּהְיֶה לְשׁוֹן הַמִּקְרָא הַזֶּה קָצָר, קִבְרוּ אוֹתִי וְשָׂאוּנִי אֶל אֲבֹתָי אֶל הַמְּעָרָה, כִּי כֵן אָמַר "וּנְשָׂאתַנִי מִמִּצְרַיִם" (בראשית מ"ז:ל'), "וַיִּשְׂאוּ אוֹתוֹ בָנָיו" (בראשית נ':י"ג). וְיִתָּכֵן שֶׁיְּשַׁמֵּשׁ "אֶל" בְּפָנִים רַבִּים, קִבְרוּ אוֹתִי עִם אֲבוֹתַי, כְּמוֹ "וְאִשָּׁה אֶל אֲחֹתָהּ לֹא תִקָּח" (ויקרא יח יח), עִם אֲחוֹתָהּ, "אֶל הַמְּעָרָה" – בַּמְּעָרָה, כְּמוֹ "וְאֶל הָאָרֹן תִּתֵּן אֶת הָעֵדֻת" (שמות כה כא), "הִנֵּה הוּא נֶחְבָּא אֶל הַכֵּלִים" (שמואל א י כב), וְכֵן (בראשית כ"ג:י"ט) "וְאַחֲרֵי כֵן קָבַר אַבְרָהָם וְגוֹ' אֶל מְעָרַת". וְאָמַר רַבִּי אַבְרָהָם (אבן עזרא על בראשית מ"ט:כ"ט) כִּי טַעַם "קִבְרוּ אֹתִי אֶל אֲבֹתָי", שֶׁיֵּלְכוּ עִם יוֹסֵף, וְלֹא הָיָה יַעֲקֹב צָרִיךְ לְכָךְ אֲבָל צִוָּה לְכֻלָּם עַתָּה שֶׁיִּקְבְּרוּ אוֹתוֹ אֶל הַמְּעָרָה כַּאֲשֶׁר הִשְׁבִּיעַ לְיוֹסֵף, כִּי פָּחַד אוּלַי לֹא יִתֵּן פַּרְעֹה רְשׁוּת לְיוֹסֵף לָצֵאת מִן הָאָרֶץ, שֶׁלֹּא יִתְעַכֵּב בְּאַרְצוֹ. וַהֲלֹא תִּרְאֶה שֶׁהֻצְרַךְ יוֹסֵף לְחַלּוֹת פְּנֵי בֵּית פַּרְעֹה שֶׁיְּבַקְשׁוּ עָלָיו מִפַּרְעֹה שֶׁיֵּלֵךְ, וְהוּא עָנָה "כַּאֲשֶׁר הִשְׁבִּיעֶךָּ" (בראשית נ ו), כִּי בַּעֲבוּר הַשְּׁבוּעָה יִתְרַצֶּה בָּזֶה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** BURY ME ‘EL AVOTHAI.’ With my fathers. This is the language of Rashi. However, Rashi did not explain the expression *el hame’arah* as meaning *‘with’ the cave*.²³⁰ in the second expression could not mean “with,” which confronts us with the difficulty of having the same word assume different meanings in the same verse. Ramban will suggest various ways of resolving this difficulty. It is possible that the expression of this verse is concise [and should be understood as if it said], “Bury me and carry me to my fathers to the cave,” for so Jacob said, *And thou shalt carry me out from Egypt*,²³¹ and it further says, *And his sons carried him*.²³² It is possible that the word *el* serves here to indicate many meanings:²³³ *Bury me ‘with’ my fathers*, just as in the verse, *And thou shalt not take a woman ‘el’ her sister*,²³⁴ meaning “*with* her sister.” *El hame’arah* means “in the cave,” just as in the verses: *‘Ve’el’ (And in) the ark thou shalt put the testimony that I shall give thee;*²³⁵ *Behold, he hath hidden himself ‘el’ (among) the baggage*.²³⁶ Of similar usage is the expression, *And after this, Abraham buried Sarah his wife ‘el’ (in) the cave*.²³⁷ Rabbi Abraham ibn Ezra said that the meaning of the expression, *Bury me*²³⁸ (bury me) is in the plural form. *with my fathers*, is that the brothers should go with Joseph. Now Jacob really did not need to do that. However, he now commanded all of them to bury him in the cave, just as he had sworn Joseph, because he feared that Pharaoh might not give Joseph permission to leave the land lest he remain in his land [Canaan].²³⁹ Do you not see that it was necessary for Joseph to plead with the house of Pharaoh²⁴⁰ that they should request Pharaoh to let him go, and he answered, *Go up, and bury thy father, as he made thee swear*,²⁴¹, Verse 6. as he agreed to it only on account of the oath! footnotes: ²³⁰ Ramban’s intent is to point out that the word el ²³¹ Above, 47:30. ²³² 50:13. ²³³ Since Ramban cites Scriptural references to justify each usage, he finds no difficulty in the fact that the word is used differently in the same verse. ²³⁴ Leviticus 18:18. ²³⁵ Exodus 25:21. ²³⁶ I Samuel 10:22. ²³⁷ Above, 23:19. ²³⁸ Kivru ²³⁹ Abarbanel comments that the reason Pharaoh sent a group of Egyptians to accompany the burial party was that he feared lest Joseph and his brothers be influenced by the attachment to Canaan demonstrated by their father in both life and death and decide to stay there. ²⁴⁰ Further, 50:4-5. ²⁴¹ Ibid. ###### Ramban on Genesis 49:31:1 [Ramban on Genesis 49:31:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:31:1) וְטַעַם **שָׁמָּה קָבְרוּ אֶת יִצְחָק** שֶׁלֹּא אָמַר קָבַרְתִּי, בַּעֲבוּר הֱיוֹת עֵשָׂו עִמּוֹ בִּקְבוּרַת אֲבִיהֶם, וְלֹא יִרְצֶה עַתָּה לְהַזְכִּירוֹ. וְעוֹד שֶׁלֹּא יִצְטָרֵךְ עַתָּה לְהַאֲרִיךְ לֵאמֹר, שָׁמָּה קָבַרְנוּ אֶת יִצְחָק וְשָׁמָּה קָבְרוּ אֶת רִבְקָה אִשְׁתּוֹ, כִּי לֹא הָיָה הוּא בִּקְבוּרַת אִמּוֹ. וְהִזְכִּיר לָהֶם בְּצַוָּאָתוֹ הַמְּעָרָה וְהַנִּקְבָּרִים בָּהּ, לְגַדֵּל הַמָּקוֹם, כְּדֵי שֶׁיִּזְדָּרְזוּ לְקָבְרוֹ שָׁם. וְאָמַר "אֲשֶׁר קָנָה אַבְרָהָם אֶת הַשָּׂדֶה לַאֲחֻזַּת קָבֶר", לְהוֹדִיעַ כִּי אַבְרָהָם צִוָּה שֶׁיִּהְיֶה הַמָּקוֹם הַהוּא בֵּית הַקְּבָרוֹת לָהֶם לַאֲחֻזַּת עוֹלָם, אֲבָל לְמַטָּה (נ יג) כְּשֶׁאָמַר "וַיִּקְבְּרוּ אֹתוֹ בִּמְעָרַת שְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר קָנָה אַבְרָהָם לַאֲחֻזַּת קֶבֶר", נִתְכַּוֵּן הַכָּתוּב לִרְמֹז כִּי בְּיַעֲקֹב נִשְׁלְמָה כַּוָּנַת הַצַּדִּיק, כִּי לִשְׁלָשְׁתָּם קְנָאָהּ וְלֹא יִקְבְּרוּ בָּהּ עוֹד אִישׁ. וְעַל כֵּן לֹא צִוָּה יוֹסֵף שֶׁיִּקְבְּרוּ אוֹתוֹ בַּמְּעָרָה עִם אֲבוֹתָיו. וְרָאִיתִי בַּמְּכִילְתָּא לְרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי (בשלח יט), שֶׁאָמַר לָהֶם יוֹסֵף, וּכְשֶׁאַתֶּם מַעֲלִין אוֹתִי קִבְרוּ אוֹתִי בְּכָל מָקוֹם שֶׁתִּרְצוּ, מְקֻבָּל אֲנִי שֶׁאֵינִי נִכְנָס לִקְבוּרַת אֲבוֹתַי, שֶׁאֵין נִכְנָס לְקֶבֶר אָבוֹת אֶלָּא שְׁלשָׁה אָבוֹת וְשָׁלֹשׁ אִמָּהוֹת, שֶׁנֶּאֱמַר, "שָׁמָּה קָבְרוּ אֶת אַבְרָהָם" וְגוֹ', וְאוֹמֵר (בראשית נ':ה') "בְּקִבְרִי אֲשֶׁר כָּרִיתִי לִי" – בִּי הוּא פּוֹסֵק. וְיִתָּכֵן שֶׁרָמַז לָהֶם בְּאָמְרוֹ "וְשָׁמָּה קָבַרְתִּי אֶת לֵאָה", שֶׁכְּבָר הֶחֱזִיק הוּא בַּמְּעָרָה, וְאָמַר זֶה כְּנֶגֶד עֵשָׂו, שֶׁלֹּא יְעַרְעֵר הוּא וּבָנָיו בִּקְבוּרָתוֹ לִטְעֹן שֶׁהַמְּעָרָה שֶׁלּוֹ, כִּי הוּא הַבְּכוֹר וְהוּא הָרָאוּי לְהִקָּבֵר עִם אֲבוֹתָיו, וְאַף עַל פִּי שֶׁהָלַךְ אֶל אֶרֶץ אַחֶרֶת, יִהְיוּ נוֹשְׂאִים אוֹתוֹ מִשָּׁם כַּאֲשֶׁר יִשְׂאוּ בָּנָיו אֶת יַעֲקֹב, כִּי יִרְצֶה לְהִקָּבֵר עִם אֲבוֹתָיו הַקְּדוֹשִׁים וּלְיַחֵד אִתָּם בַּקְּבוּרָה, וְאִם יִקָּבֵר שָׁם עֵשָׂו, לֹא יִקָּבֵר שָׁם יַעֲקֹב, כִּי אֵין לִשְׁתֵּי מִשְׁפָּחוֹת בֵּית קְבוּרָה אֶחָד. וְזֶהוּ גַּם כֵּן מָה שֶׁאָמַר "בְּקִבְרִי אֲשֶׁר כָּרִיתִי לִי", שֶׁכְּבָר כָּרָה לוֹ הַקֶּבֶר לְהַחֲזִיק בּוֹ. וְזֶה טַעַם "וַיַּעַל עִמּוֹ גַּם רֶכֶב גַּם פָּרָשִׁים" (בראשית נ':ט'), כִּי יָדַע זְדוֹן עֵשָׂו וּבָנָיו. וְכֵן הָיָה מַעֲשֶׂה, כִּי מָצִינוּ בְּסֵפֶר דִּבְרֵי הַיָּמִים לְיוֹסֵף בֶּן גּוּרְיוֹן (הוא ספר יוסיפון) וְזוּלָתוֹ מִסִּפְרֵי הַקַּדְמוֹנִיּוֹת, כִּי בָא צְפוֹ בֶּן אֱלִיפַז בֶּן עֵשָׂו וְעָשָׂה עִמָּהֶם קְטָטָה עַל זֶה עַד שֶׁעָרְכוּ מִלְחָמָה, וַתִּגְבַּר יַד יוֹסֵף, וּתְפָשׂוֹ עִם מִבְחַר גְּדוּדָיו וֶהֱבִיאוּם לְמִצְרַיִם, וְעָמַד שָׁם בִּתְפִיסָה כָּל יְמֵי יוֹסֵף, וּבָרַח מִשָּׁם בְּמוֹתוֹ, וְהָלַךְ לְאֶרֶץ כַּאנְפַּנְיָא וּמָלַךְ עַל כִּתִּים בְּרוֹמָא, וּבַסּוֹף הֻמְלַךְ עַל כָּל אֶרֶץ אִיטַלְיָא, וְהוּא אֲשֶׁר מָלַךְ רִאשׁוֹן עַל רוֹמָה, וְהוּא אֲשֶׁר בָּנָה הַהֵיכָל הָרִאשׁוֹן וְהַגָּדוֹל מֵאֲשֶׁר נִבְנוּ בְּרוֹמָה. וְגַם רַבּוֹתֵינוּ (סוטה יג) הִזְכִּירוּ מִזֶּה הָעִנְיָן מִקְּטָטַת עֵשָׂו בַּמְּעָרָה. וְהַכָּתוּב שֶׁאָמַר בְּכָאן (בראשית נ':י"ד), "וַיָּשָׁב יוֹסֵף מִצְרַיְמָה הוּא וְאֶחָיו וְכָל הָעֹלִים אִתּוֹ לִקְבֹּר אֶת אָבִיו אַחֲרֵי קָבְרוֹ אֶת אָבִיו" בָּא לִרְמֹז שֶׁלֹּא מֵת אֶחָד מִכֻּלָּם בַּמִּלְחָמָה וְלֹא בַּדֶּרֶךְ, שֶׁעָמַד לָהֶם זְכוּת הַנָּבִיא וּזְכוּת יוֹסֵף שֶׁעָלוּ עִמּוֹ. וְלֹא צִוָּה יוֹסֵף כַּאֲשֶׁר צִוָּה אָבִיו לָשֵׂאת אוֹתוֹ לְקָבְרוֹ בָּאָרֶץ עַתָּה, כִּי לֹא יַנִּיחוּהוּ בֵּית פַּרְעֹה, כִּי לְכָבוֹד הוּא לָהֶם. וְעוֹד, שֶׁאִם יֵלְכוּ עִמּוֹ אֶחָיו וּבֵית אָבִיו, יִגְזְלוּ וְיִגְנְבוּ אַנְשֵׁי הָאָרֶץ אֵת כָּל אֲשֶׁר לָהֶם. וְאֵינֶנּוּ דֶּרֶךְ כָּבוֹד שֶׁיּוֹלִיכוּהוּ שָׁם אֲחֵרִים: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THERE THEY BURIED ISAAC AND REBEKAH. The reason for saying this rather than saying, “I buried,” was that Esau was with him at the burial of their father,²⁴² and he did not wish to mention him now. Furthermore, [he did not mention Esau’s name] as he would have been forced to extend the account, saying, “there *we* buried Isaac, and there *they* buried his wife Rebekah,” since Jacob was not present at the burial of his mother. Now in his testament, Jacob mentioned the cave and those who were buried in it to his children on account of the eminence of the place so that they make a zealous effort to bury him there. *Which Abraham bought with the field… for a possession of a burying-place*.²⁴³ He said this in order to let it be known that Abraham commanded that that place be their burial ground as an everlasting possession. However, further on, when it says, *And they buried him in the cave of the field of Machpelah, which Abraham bought with the field for a burying-place*,²⁴⁴ the intent of the verse is to allude that the intention of the righteous one [Abraham] was completed with Jacob’s being buried there as he had bought it for the three of them, and no other person was to be buried there. It is for this reason that Joseph did not command that they bury him in the cave with his fathers. Now I have seen in the Mechilta of Rabbi Shimon ben Yochai²⁴⁵ 19. See also Midrash Hagadol, ed. Shechter, end of *Vayechi* 25, and Notes. — The Mechilta is a Midrash on the Book of Exodus, the standard Mechilta is that of Rabbi Yishmael. Ramban here refers to another Mechilta, namely, that of Rabbi Shimon ben Yochai. That is why he specifies it by name. that Joseph said to them: “And when you bring me up to the land of Canaan bury me anywhere you wish. I have received a tradition that I will not be buried with my fathers for no one is permitted there for burial except the three patriarchs and the three matriarchs, as it is said, *There they buried Abraham*, etc., and it further says, *In my burying-place which I digged for me*,²⁴⁶ as he [Jacob] terminated [the group of people who are to be buried there].” It is possible that by saying, *And there I buried Leah*, Jacob hinted to them that he had already taken possession of the cave. This he said with respect to Esau, lest he and his children protest his [Jacob’s] being buried there by claiming that the cave is his as he was the firstborn and he is deserving of being buried with his ancestors. Now even though Esau had already left for another country,²⁴⁷ his sons might transport him from there, just as Jacob’s sons carried him. Jacob longed to be buried with his sacred ancestors and to be united with them in burial, and if Esau were to be buried there, Jacob could not be buried there for one burial-place does not serve two families. This is also the purport of his words, *In my burying-place which I digged for me*,²⁴⁶ meaning that he had already dug the grave in order to take possession of it. This is also the reason that it says, *And there went up with him both chariots and horsemen*,²⁴⁸ as Joseph knew the presumptuousness of Esau and his sons. This is actually what occurred. We find in the Book of Chronicles of Joseph ben Gorion²⁴⁹ and in other books of ancient history that Zepho the son of Eliphaz the son of Esau²⁵⁰ came and quarrelled with the children of Jacob concerning this burial, with the result that they waged war. But the power of Joseph prevailed, and they captured him together with his choice army, and they brought them to Egypt. There, Zepho remained in prison all the days of Joseph, but upon his death he escaped from there and went to the land of Compagna [in Italy] and there he ruled over the Caetheans in Rome, and ultimately was crowned [ruler] over the land of Italy. It was he who first reigned over Rome, and it was he who built the first and largest palace ever built in Rome. Our Rabbis also mentioned this matter of the quarrel²⁵¹ with Esau at the cave. The verse which states here, *And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father*,²⁵² alludes to the fact that not one of them died in the war or on the way, as the merit of the prophet Jacob and the merit of Joseph stood by those who went up with him. Joseph did not command that he be carried and buried now in the Land as his father had commanded, for the house of Pharaoh would not permit it since he was a source of honor to them. Furthermore, if his brothers and his father’s house were to accompany him, the people of the Land would rob and steal whatever they had, and it would not be respectful behavior for others to transport him there. footnotes: ²⁴² Above, 35:29. ²⁴³ Verse 30 here. To emphasize his thought on the eminence of the place, Ramban reverts to explain the preceding verse in the same light. ²⁴⁴ Further, 50:13. ²⁴⁵ Beshalach ²⁴⁶ Further 50:5. ²⁴⁷ Above, 36:6. ²⁴⁶ Further 50:5. ²⁴⁸ Further, 50:9. ²⁴⁹ The book is known as Josippon. This was an anonymous popular Hebrew medieval work containing the ancient history of the Jews. It was based in part upon the work of the historian Josephus. The story related here is told at length in Chapter 2. ²⁵⁰ Above, 36:11. ²⁵¹ Sotah 13a. ²⁵² Further, 50:14. It would appear that Ramban wishes to finish his commentary on the entire book of Genesis with the death of Jacob (for reasons made clear further). Hence Ramban explains first the oath of Joseph, although it is not mentioned in Scripture till further on (at the end of Chapter 50), and then he reverts to Verse 33, (of the present Chapter 49), in order to explain the nature of the demise of the patriarch which mirrors as well the life of the hereafter, thus confirming the statement of the Sages: “Jacob our father did not die.” The Commentary thus ends on the high note of the deathlessness of the righteous. ###### Ramban on Genesis 49:31:2 [Ramban on Genesis 49:31:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:31:2) וְאָמַר יוֹסֵף אֶל אֶחָיו "אָנֹכִי מֵת" (שם פסוק כד), כִּי אֶחָיו חַיִּים הָיוּ, כִּי הֶאֱרִיכוּ יָמִים יוֹתֵר מִמֶּנּוּ כַּאֲשֶׁר אַתָּה רוֹאֶה בְּלֵוִי. וְאָמַר (שם פסוק כה) "וַיַּשְׁבַּע יוֹסֵף אֶת בְּנֵי יִשְׂרָאֵל", כִּי בִּרְאוֹתוֹ שֶׁאֶחָיו זְקֵנִים, הִשְׁבִּיעַ כָּל בְּנֵיהֶם וְכָל בֵּית אָבִיו שֶׁיְּצַוּוּ גַּם אֶת בְּנֵי בְנֵיהֶם לְעֵת הַגְּאֻלָּה, כִּי כֻלָּם יוֹדְעִים הַגָּלוּת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND JOSEPH SAID TO HIS BRETHREN, I DIE.²⁵³ All of his brothers were still alive for they all survived him, as you see in the case of Levi.²⁵⁴ *And Joseph made the children of Israel swear*.²⁵⁵ Upon seeing that his brothers were old, he made their children and all his father’s household swear that they too would command their children’s children [to take up his bones with them] at the moment of redemption, as they all knew of the impending exile. footnotes: ²⁵³ Further, 50:24. Ramban here attempts to remove this difficulty: Why did Joseph address himself first to his brothers, and then made the children of Israel swear to bring his remains to the land of his ancestors (as stated in the following verse.) ²⁵⁴ Seder Olam, Chapter 3: “None among the tribes lived less than Joseph, and none among them lived longer than Levi.” ²⁵⁵ Further, 50:25. ###### Ramban on Genesis 49:33:1 [Ramban on Genesis 49:33:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:33:1) **וַיִּגְוַע וַיֵּאָסֶף** וּמִיתָה לֹא נֶאֶמְרָה בוֹ, וְאָמְרוּ רַבּוֹתֵינוּ (תענית ה), יַעֲקֹב אָבִינוּ לֹא מֵת, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ט:ל"ג). וּלְדַעַת רַבּוֹתֵינוּ הֲרֵי יַעֲקֹב הִזְכִּיר מִיתָה בְּעַצְמוֹ (בראשית מ"ח:כ"א), "הִנֵּה אָנֹכִי מֵת וְהָיָה אֱלֹהִים עִמָּכֶם", וְאוּלַי לֹא יָדַע הוּא בְּנַפְשׁוֹ, אוֹ שֶׁלֹּא רָצָה לָתֵת כָּבוֹד לִשְׁמוֹ. וְכֵן (בראשית נ':ט"ו) "וַיִּרְאוּ אֲחֵי יוֹסֵף כִּי מֵת אֲבִיהֶם", כִּי לָהֶם מֵת הוּא, אוֹ שֶׁלֹּא יָדְעוּ הֵם בָּזֶה כְּלָל. וְעִנְיַן הַמִּדְרָשׁ הַזֶּה, כִּי נַפְשׁוֹת הַצַּדִּיקִים צְרוּרוֹת בִּצְרוֹר הַחַיִּים, וְזוֹ תְּחוֹפֵף עָלָיו כָּל הַיּוֹם, לוֹבֶשֶׁת לְבוּשָׁה הַשֵּׁנִי, שֶׁלֹּא יִפְשְׁטֶנָּה עֲרוּמָה, כְּיַעֲקֹב, אוֹ תִּתְלַבֵּשׁ לְעִתִּים מְזֻמָּנוֹת. וְיוּבַן הָעִנְיָן הַזֶּה בְּמַסֶּכֶת שַׁבָּת (שבת קנ"ב) וּבְמַסֶּכֶת כְּתֻבּוֹת (קג.): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND HE EXPIRED, AND WAS GATHERED TO HIS PEOPLE. But the word “death” is not mentioned in his case. Our Rabbis therefore said, “Jacob, our father, did not die.” This is the language of Rashi. Now according to this opinion of our Rabbis, the difficulty arises: Now Jacob applied the term “death” to himself, as it is written, *Behold, I die, but G-d shall be with you!*²⁵⁶ Now perhaps he did not know it himself, or it may be that he did not wish to pay honor to himself. Similarly, with respect to the verse, *And when Joseph’s brethren saw that their father was dead*,²⁵⁷ we must say that to them he was dead, or it may be that they did not at all know of this. Now the purport of this Midrash [which states that “Jacob, our father, did not die],” is that the souls of the righteous *are bound in the bind of life with the Eternal*,²⁵⁸ and his soul *covereth him all the day*,²⁵⁹ “wearing a scarlet garment”²⁶⁰ so that she not be stripped naked, as Jacob’s [soul was privileged to do continually], or which she dons at certain occasions [as do the souls of lesser righteous individuals]. This matter will be understood in the light of what is told in Tractate Shabbath²⁶¹ and Tractate Kethuboth.²⁶². footnotes: ²⁵⁶ Above, 48:21. ²⁵⁷ 50:15. ²⁵⁸ I Samuel 25:29. ²⁵⁹ Deuteronomy 33:12. ²⁶⁰ A Cabalistic term indicating “the garment” which the soul dons after the death of the physical body. ²⁶¹ There (152 b) the story is told of certain grave-diggers who were digging in the ground when they heard the voice of Rabbi Acho’ie the son of Yoshiyahu, who had been buried there previously, rebuking them. He was yet alive in the sense which the Rabbis refer to when they say Jacob did not die. ²⁶² There (103 b) the story is told of Rabbeinu Hakadosh who, after his demise, would come home every Sabbath eve and pronounce the Kiddush ###### Ramban on Genesis 49:33:2 [Ramban on Genesis 49:33:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:33:2) וְנִשְׁלַם סֵפֶר בְּרֵאשִׁית בְּסִפּוּר דִּבְרֵי הָאָבוֹת. לְהַגִּיד רִאשׁוֹנוֹת וַחֲדָשׁוֹת בְּטֶרֶם תִּצְמַחְנָה בַּלְּבָבוֹת. וּלְיוֹצֵר כָּל רֵאשִׁית רוֹכֵב עֲרָבוֹת. תְּהִלּוֹת רַבּוֹת וְהוֹדָאוֹת לִרְבָבוֹת. וְלוֹ נִתְכְּנוּ עֲלִילוֹת וְסִבּוֹת. מְגַלֶּה עֲמֻקוֹת וְדֵעוֹת נִשְׂגָּבוֹת. וּמוֹצִיא לָאוֹר הַמַּחְשָׁבוֹת. הַמּוֹלִיךְ אוֹתִי בְּדֶרֶךְ צְדָקָה בְּתוֹךְ נְתִיבוֹת. הַגּוֹמֵל לַחַיָּבִים טוֹבוֹת. **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** Thus concludes the book *Bereshith*, containing the story of the accounts of the patriarchs. It tells of what has occurred and of new things that will occur²⁶³ even before they spring up in the hearts of people. And to the Creator of all beginnings, Him that rideth the skies,²⁶⁴ Many praises and myriads of thanksgivings. *By Him actions and causes are weighed;*²⁶⁵ *He uncovereth deep things*²⁶⁶ and lofty opinions, And brings the thoughts to light. It is He Who leadeth me in the path of righteousness, In the midst of the path of justice,²⁶⁷ Who vouchsafest benefits unto the undeserving.”²⁶⁸ footnotes: ²⁶³ Here we have Ramban’s recurrent theme that the book of Genesis alludes to the future events in the story of Israel. ²⁶⁴ Psalms 68:5. ²⁶⁵ I Samuel 2:3. ²⁶⁶ Job 12:22. ²⁶⁷ See Proverbs 8:20. ²⁶⁸ From the benediction upon deliverance from peril or recovery from sickness (Berachoth 54 b). ###### Ramban on Genesis 49:33:3 [Ramban on Genesis 49:33:3](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/49:33:3) תם ונשלם שבח לבורא עולם