## Sforno on Genesis Chapter 49

###### Sforno on Genesis 49:1:1
[Sforno on Genesis 49:1:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:1:1)

**בְּאַחֲרִית הַיָּמִים.** לְקֵץ הַיָּמִין בְּבוֹא גּוֹאֵל, שֶׁיִּהְיֶה אַחֲרִית יְמֵי הָאוּמּוֹת אוֹיְבֵי ה' וּמַלְכוּתָם, שֶׁתִּתְמַלֵּא סְאָתָם עַד סוֹף מְלוֹאָהּ, כְּאָמְרוֹ "כִּי אֶעֱשֶׂה כָלָה" (ירמיהו מו:כח), וְכָזֶה דִּבֵּר בִּלְעָם בְּאָמְרוֹ "בְּאַחֲרִית הַיָּמִים" (במדבר כד:יד), כְּמוֹ שֶׁהֵעִיד בְּאָמְרוֹ "וְקַרְקַר כָּל בְּנֵי שֵׁת" (במדבר כד:יז), וְכֵן הַנְּבִיאִים בְּאָמְרָם "וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית ה' נָכוֹן בְּרֹאשׁ הֶהָרִים" (מיכה ד:א), וְזֶה הִגִּיד יַעֲקֹב בָּזֶה בְּאָמְרוֹ **כִּי יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים אֹסְרִי לַגֶּפֶן עִירֹה וְכוּ'**:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
באחרית הימים, at the end of the period allocated to life on earth as we know it. Yaakov speaks of the arrival of the Messiah which will signify the end of the existence of the nations that oppose G’d and the Kingdom of G’d on earth. At that time the measure of sin that these nations accumulate will be full to overflowing, so that G’d will feel at liberty to bring about the appropriate retribution. [the concept is as old as Avraham, to whom G’d explained that realisation of his offspring disinheriting the Canaanites will have to await the time when the measure of sin of these people will be full. (Genesis 15,16). Ed.] Our author, drawing on various prophecies of the Books of Prophets to support his interpretation of באחרית הימים, “the end of days,” quotes Jeremiah 46,28: “for I will make an end to all the nations among which I have banished you; but I will not make an end of you!” He also quotes Bileam’s prophecy in Numbers 24,14 detailed in verse 17, in which he prophesies the doom befalling all the nations pre-eminent in his time and describes Israel as triumphant at that time. He adds that his prophecy is not one the fulfillment of which is imminent, but that much time will elapse before it will be realised. Similar prophecies are not only found in Michah 4,1 but even in our chapter when blessing Yehudah in verse 10, Yaakov speaks of the time frame he has in mind as the one when Shiloh will arrive, the one to whom nations will pay homage.


###### Sforno on Genesis 49:2:1
[Sforno on Genesis 49:2:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:2:1)

**וְשִׁמְעוּ אֶל יִשְׂרָאֵל אֲבִיכֶם.** קַבְּלוּ אֶת הַדֶּרֶךְ שֶׁהוֹרָה לָכֶם כָּל יָמָיו, אֲשֶׁר בָּהּ תִּהְיוּ בְּנֵי יִשְׂרָאֵל וְהוּא אֲבִיכֶם, כִּי תִּשְׂתָּרְרוּ עִם אֱלֹהִים וַאֲנָשִׁים, וְלֹא יֹאבַד מִכֶּם הַטּוֹב הֶעָתִיד לָבֹא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושמעו אל ישראל אביכם, preserve the teachings Israel taught throughout his life. When you do that you will be entitled to call yourselves בני ישראל, “The Children of Israel.” He, on the other hand, will be proud to call himself “your father.” It means that you as well as I have contended successfully when facing challenges set for you by G’d and by man. As a result, you will not forfeit the good G’d has in store for you.


###### Sforno on Genesis 49:3:1
[Sforno on Genesis 49:3:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:3:1)

**יֶתֶר שְׂאֵת וְיֶתֶר עָז. פַּחַז כַּמַּיִם אַל תּוֹתַר** אַתָּה פַּחַז כַּמַּיִם, אַל תּוֹתַר עַל אַחֶיךָ בְּעִנְיַן יֶתֶר שְׂאֵת שֶׁהִיא מַעֲלַת שְׂאֵת וְקַבָּלַת חֵלֶק יֶתֶר בַּכְּהֻנָּה וּבַבְּכוֹרָה. אַף עַל פִּי שֶׁאַתָּה **רֵאשִׁית אוֹנִי** וְהָיָה רָאוּי לְךָ מִשְׁפַּט הַבְּכוֹרָה, כְּאָמְרוֹ "כִּי הוּא רֵאשִׁית אוֹנוֹ וְכוּ'" (דברים כא:יז):

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יתר שאת ויתר עז, פחז כמים אל תותר; you are as unstable as water; you will therefore not enjoy an advantage over your brothers, the advantage which would have consisted of יתר שאת, enhanced social position and the entitlement to the firstborn’s extra share in the inheritance as well as the status of priesthood. Even though you are biologically, ראשית אוני, and as such would have been entitled to privileges involving an extra share in my inheritance, (based on Deuteronomy 21,17) as well as


###### Sforno on Genesis 49:3:2
[Sforno on Genesis 49:3:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:3:2)

**וְיֶתֶר עָז.** גַּם כֵּן לֹא **תּוֹתַר** בְּמַעֲלַת הָעֹז שֶׁהוּא הַמֶּלֶךְ, שֶׁהוּא יוֹתֵר עַז וְתַקִּיף מִכָּל אַחֵר זוּלָתוֹ בְּמַלְכוּתוֹ, כְּאָמְרָם רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אֵין עֹז אֶלָּא מַלְכוּת, וְזֶה גַּם כֵּן יָאוֹת לַבְּכוֹר, כְּאָמְרוֹ "וְאֶת הַמַּמְלָכָה נָתַן לִיהוֹרָם כִּי הוּא הַבְּכוֹר" (דברי הימים ב כא:ג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יתר עז enhanced political clout by supplying the kings of the Jewish nation from your tribe, you have forfeited all this by having displayed character weakness. (compare Chronicles II 21,3 where the claim to the throne by Yehoram was based on his being the firstborn).


###### Sforno on Genesis 49:4:1
[Sforno on Genesis 49:4:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:4:1)

**אָז חִלַּלְתָּ יְצוּעִי עָלָה.** אָז חִלַּלְתָּ כְּבוֹד אָבִיךָ אוֹ כְּבוֹד שְׁכִינָה שֶׁכְּבָר עָלָה עַל יְצוּעִי, וּכְנֶגֶד זֶה יְחֻלַּל כְּבוֹדְךָ וְלֹא יִהְיֶה בְּמַדְרֵגָתוֹ הָרִאשׁוֹנָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אז חללת יצועי עלה, at that time you defiled your father’s dignity. Alternatively, Yaakov may have referred to Reuven’s act being a desecration of G’d’s honour. As an appropriate punishment, Reuven’s own status, which had been one of special honour, would be diminished accordingly.


###### Sforno on Genesis 49:5:1
[Sforno on Genesis 49:5:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:5:1)

**אַחִים.** וְהָיָה הַכָּבוֹד הָרָאוּי לִרְאוּבֵן רָאוּי לָהֶם בְּנָפְלוֹ מִמֶּנּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**Brothers.** Because of your brotherhood you should have received the kingship after Reuvein lost it, but a king, who is charged with establishing justice, cannot be a violent person.


###### Sforno on Genesis 49:5:2
[Sforno on Genesis 49:5:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:5:2)

אָמְנָם **כְּלֵי חָמָס מְכֵרֹתֵיהֶם.** וְזֶה לֹא יָאוּת לְמֶלֶךְ אֲשֶׁר בְּמִשְׁפָּט יַעֲמִיד אָרֶץ (משלי כט:ד), לָכֵן לֹא יָאוּת מַלְכוּת לְשׁוּם אֶחָד מִשְּׁנֵיכֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כלי חמס מכרותיהם, people who make use of weaponry in their day to day activities are not suitable material for wielding political and military power. Hence neither one of them will be accorded the status taken away from Reuven. (compare Proverbs 29,4 where Solomon describes a king’s primary characteristic as being במשפט יעמד ארץ, “seeing to it that the rule of law and justice prevails on earth.”) Shimon and Levi had disqualified themselves from claiming such a distinction.


###### Sforno on Genesis 49:7:1
[Sforno on Genesis 49:7:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:7:1)

**אָרוּר אַפָּם.** יֶחְסַר אַפָּם בְּשִׁפְלוּת וְקֹשִׁי מְזוֹנוֹתֵיהֶם עַל יְדֵי חִלּוּק וּתְפוּצָה. אָמְנָם הַכְּהוּנָה נִשְׁאֲרָה לַבְּכוֹרוֹת כְּמֵאָז, עַד שֶׁזָּכוּ בָהּ בְּנֵי לֵוִי, כְּאָמְרוֹ (דברים י:ח) "בָּעֵת הַהִיא הִבְדִּיל ה' אֶת שֵׁבֶט הַלֵּוִי".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ארור אפם, may their level of anger be reduced, restricted. Yaakov wanted to achieve this by making it harder for them to earn their livelihood, so that they would be fully occupied doing that and caring for their families. They would have to spend their energies by traveling far and wide to secure their livelihood. However, the status of priesthood would remain the domain of the firstborn as it had been before Reuven became guilty of his indiscretion. This status was changed only after the sin of the golden calf when it was transferred en masse to the Levites (some of them). Compare Deuteronomy 10 8, בעת ההיא וגו'.


###### Sforno on Genesis 49:8:1
[Sforno on Genesis 49:8:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:8:1)

**יְהוּדָה אַתָּה.** אַתָּה הוּא הָרָאוּי לַמַּלְכוּת בִּנְפֹל מִמֶּנּוּ הַקּוֹדְמִים לְךָ, כִּי לֹא נִמְצָא בְּךָ פְּגָם שֶׁיַּמְאִיסְךָ מִמֶּלֶךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יהודה אתה, “you are the one who is fit to fill the position of royalty. The reason is that you are not stained with fatal flaws which would disqualify you from becoming king.


###### Sforno on Genesis 49:8:2
[Sforno on Genesis 49:8:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:8:2)

**יוֹדוּךָ אַחֶיךָ.** יְקַבְּלוּךָ לְמֶלֶךְ כִּי יוֹדוּךָ לְרָאוּי לִמְלוֹךְ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יודוך אחיך, your brothers will accept you as king as they admit that you are fit to rule.


###### Sforno on Genesis 49:8:3
[Sforno on Genesis 49:8:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:8:3)

**יָדְךָ בְּעֹרֶף אוֹיְבֶיךָ.** שֶׁיָּנוּסוּ מִפָּנֶיךָ, כְּעִנְיַן "וְנָתַתִּי אֶת כָּל אוֹיְבֶיךָ אֵלֶיךָ עֹרֶף" (שמות כג:כז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ידך בעורף אויביך, so that they will flee from you so that you do not destroy them. We find a similar construction in Exodus 23,27 ונתתי את כל אויביך אליך עורף, “I will make all your enemies turn their backs on you.”


###### Sforno on Genesis 49:8:4
[Sforno on Genesis 49:8:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:8:4)

**וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אָבִיךָ.** תִּמְלוֹךְ עַל כָּל בְּנֵי אָבִיךָ, אֲבָל לֹא עַל הָאֻמּוֹת עַד כִּי יָבֹא שִׁילֹה, כִּי אָז לֹא עַל בְּנֵי אָבִיךָ בִּלְבַד:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישתחוו לך בני אביך; you will rule over all your brothers (fellow tribes), but not over all the other nations,


###### Sforno on Genesis 49:9:1
[Sforno on Genesis 49:9:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:9:1)

**גּוּר אַרְיֵה יְהוּדָה.** הִנֵּה יְהוּדָה, אַף עַל פִּי שֶׁהוּא אֵינוֹ אַרְיֵה שֶׁאֵין לוֹ מַלְכוּת, הוּא אָמְנָם גּוּר אַרְיֵה, גּוֹבֵר בְּאֶחָיו וְעָתִיד לִמְלוֹךְ. וְאַף עַל פִּי כֵן:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גור אריה יהודה, although Yehudah is not a fully grown lion, i.e. not enjoying the trappings of royalty, possessing a land, etc, he is at least comparable to a lion cub, preeminent among his brothers. In the future he will rule as king in the full meaning of the word. All this, in spite of the fact that


###### Sforno on Genesis 49:9:2
[Sforno on Genesis 49:9:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:9:2)

**מִטֶּרֶף בְּנִי עָלִיתָ.** אַתָּה יוֹסֵף בְּנִי עָלִיתָ מִטַּרְפּוֹ, שֶׁלֹּא טָרַף אוֹתְךָ בְּאַפּוֹ לַהֲמִיתֶךָ אַף עַל פִּי שֶׁהָיָה שׂוֹנְאֶךָ, וְזֶה כִּי **כָּרַע רָבַץ כְּאַרְיֵה**. הָיָה אָז כְּמוֹ הָאַרְיֵה הַכּוֹרֵעַ וְרוֹבֵץ בִּלְתִּי מַזִּיק, כֵּן הוּא אָז לֹא צִוָּה לַהֲמִיתֶךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מטרף בני עלית, you were spared by my son Joseph who did not kill you in his wrath although he hated you. This is the meaning of the words כרע רבץ כאריה, seeing that at that time he was like a crouching lion, one in repose, i.e. not representing a threat to anyone This is why Joseph did not issue you orders to kill you.


###### Sforno on Genesis 49:9:3
[Sforno on Genesis 49:9:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:9:3)

**וּכְלָבִיא מִי יְקִימֶנּוּ.** כֵּן יִהְיֶה בְּמַלְכוּתוֹ לֶעָתִיד, שֶׁיִּרְבַּץ כְּלָבִיא, וְלֹא יִהְיֶה מִי שֶׁיּוּכַל לְהָטִיל עָלָיו אֵימָה כְּדֵי שֶׁיְּקִימֶנּוּ מִמְּקוֹמוֹ מֵחֲמַת יִרְאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וכלביא מי יקימנו, once Yehudah will attain the position of king, he will be like such a lion who on occasion will lie down languidly just like a lion, a time when no one can frighten him into rising because he has become afraid of the enemy.


###### Sforno on Genesis 49:10:1
[Sforno on Genesis 49:10:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:10:1)

**לֹא יָסוּר שֵׁבֶט מִיהוּדָה.** כְּשֶׁתִּהְיֶה לוֹ הַמַּלְכוּת כְּמוֹ שֶׁאָמַר **וּכְלָבִיא מִי יְקִימֶנּוּ**, לֹא יָסוּר שֵׁבֶט הַמַּלְכוּת מִמֶּנּוּ אֶל אֶחָד מִשִּׁבְטֵי יִשְׂרָאֵל, כְּאָמְרוֹ "וְחַסְדִּי לֹא יָסוּר מִמֶּנּוּ כַּאֲשֶׁר הֲסִרֹתִי מֵעִם שָׁאוּל אֲשֶׁר הֲסִרֹתִי מִלְּפָנֶיךָ" (שמואל ב ז:טו). אֲבָל כְּשֶׁנָּפְלָה הַמַּלְכוּת בְּיַד הָאֻמּוֹת, לֹא הָיָה זֶה מִין הֲסָרָה שֶׁיָּסוּר הַדָּבָר מִמָּקוֹם לְמָקוֹם, אֲבָל נִפְסַד לְגַמְרֵי, כִּי לֹא סָר שֵׁבֶט יִשְׂרָאֵל וּמַלְכוּתוֹ מִזֶּה אֶל זֶה, אֲבָל אָבַד לְגַמְרֵי, וְלֹא תִּפּוֹל הֲסָרָה עַל הַבִּלְתִּי נִמְצָא כְּלָל:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לא יסור שבט מיהודה, once he will have attained the formal position of king, as hinted at by the wordsוכלביא מי יקימנו in the previous verse, the scepter symbolising his rule will not move to any other tribal leader, unlike that of King Sha-ul, who, although crowned with G’d’s approval, was deprived of founding a dynasty by G’d Who had rejected him on account of his disobedience (a promise by the prophet Nathan to David who had also sinned, compare Samuel II 7,15). When the kingdom of Yehudah headed by a monarch of Davidic origin did collapse and was destroyed by the Babylonians, this did not contradict what Yaakov had predicted here that the scepter would not pass to others from the tribe of Yehudah. Yaakov spoke only about a period during which the state and the kingdom would continue to exist, prophesying that as long as that condition existed the rule would not be transferred to anyone belonging to another tribe. He had not addressed the possibility of Jewish statehood being lost altogether.


###### Sforno on Genesis 49:10:2
[Sforno on Genesis 49:10:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:10:2)

**וּמְחוֹקֵק מִבֵּין רַגְלָיו.** שֶׁיִּהְיֶה מִזַּרְעוֹ שׁוֹפֵט יוֹשֵׁב עַל כִּסֵּא, וּבֵין רַגְלָיו יִהְיוּ סוֹפְרֵי הַדַּיָּנִים כְּמִנְהָגָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ומחוקק מבין רגליו, that his descendants would sit on the throne as judges, and that other members of his tribe would be among those who would be scribes for the judges as was the custom.


###### Sforno on Genesis 49:10:3
[Sforno on Genesis 49:10:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:10:3)

**עַד כִּי יָבֹא שִׁילֹה.** הִנֵּה תֵּבַת שִׁילֹה מֻרְכֶּבֶת מִשֹּׁרֶשׁ שׁוּל וּמוֹרֶה שׁוּלַיִם, וּמִשֹּׁרֶשׁ שָׁלָה הַמּוֹרֶה שָׁלוֹם, כְּלוֹמַר שְׁלוֹם הַסּוֹף. אָמַר שֶׁזֶּה שֶׁאָמַר שֶׁיְּהִי לִיהוּדָה שֵׁבֶט וּמְחוֹקֵק בֵּין אֶחָיו בִּלְבַד בְּעוֹד שִׁבְטָם קַיָּם, יִתְאַמֵּת עַד כִּי יָבֹא שִׁילֹה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עד כי יבא שילה, the word שילה is a composite of the root שול meaning שולים, boundaries, margins. The other part of the word is based on the root שלה, the root of the word שלום. Shalom, commonly understood as “peace,” means “the end of the road,” after whatever wrangling in order to achieve an objective has been successfully concluded. Yaakov is saying that until the advent of שילה, i.e. the second part of that word, Yehudah’s pre-eminence will be marginal, narrowly bounded. Once the Messiah will arrive, however,


###### Sforno on Genesis 49:10:4
[Sforno on Genesis 49:10:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:10:4)

**וְלוֹ יִקְּהַת עַמִּים.** אֲבָל כְּשֶׁיִּגָּלֶה הַמָּשִׁיחַ שֶׁיִּהְיֶה שְׁלוֹם הַסּוֹף, לוֹ תִּהְיֶה גַּם יִקְּהַת עַמִּים. חֲלִישַׁת הָעַמִּים, כְּמוֹ "אִם קֵהָה הַבַּרְזֶל" (קהלת י:י), כְּלוֹמַר מוֹתַר חֲלוּשִׁים שֶׁיִּשָּׁאֲרוּ אַחַר אָבְדַן מַלְכוּתָם יִשְׁמְעוּ לְשִׁילֹה שֶׁהִזְכִּיר, כְּאָמְרוֹ "וְקַרְקַר כָּל בְּנֵי שֵׁת" (במדבר כד:יז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולו יקהת עמים, nations will subordinate themselves to him displaying their weakness. The meaning of the word קהה as weakness is supported by Kohelet 10,10 אם קהה הברזל, “if the axe is blunt, etc.” A blunt blade is a weak blade. The survivors of the wars preceding the arrival of the Messiah will have been weakened sufficiently, heeding the instructions of the Messiah as predicted by Bileam in Numbers 24,17.


###### Sforno on Genesis 49:11:1
[Sforno on Genesis 49:11:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:11:1)

**אוֹסְרִי לַגֶּפֶן עִירֹה.** וּמֵאוֹתוֹת אוֹתוֹ הַמָּשִׁיחַ הוּא אֶחָד, שֶׁיִּגָּלֶה "עַל עַיִר בֶּן אֲתוֹנוֹת" כְּמַאֲמַר הַנָּבִיא (זכריה ט:ט), וְזֶה שֶׁלֹּא יָבֹא עַל סוּס מוּכָן לְיוֹם מִלְחָמָה, כִּי אָמְנָם מִלְחֶמֶת הָאֻמּוֹת וְאָבְדַן מַלְכוּתָם כְּבָר תִּהְיֶה נִשְׁלֶמֶת עַל יְדֵי הָאֵל יִתְבָּרַךְ, וְהוּא יִהְיֶה לְמֶלֶךְ בְּשָׁלוֹם. שֵׁנִית, שֶׁיֶּאֱסֹר אוֹתוֹ הָעַיִר אֶל הַגֶּפֶן, וְזֶה שֶׁיִּשְׁכֹּן מַלְכוּת שְׁלוֹמוֹ בְּקֶרֶב יִשְׂרָאֵל שֶׁנִּמְשְׁלוּ לַגֶּפֶן, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (חולין צב.) אֻמָּה זוֹ לְגֶפֶן נִמְשְׁלָה, וְכֵן הֵעִיד הַנָּבִיא בְּאָמְרוֹ "כִּי כֶרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל" (ישעיהו ה:ז):

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אוסרי לגפן עירה, this is one of the things that help us recognise the Redeemer when he comes. 1) he will manifest himself as Messiah by a foal borne by a she-ass. (Zecharyah 9,9) The reason this indicates that he is the Messiah is that he does not arrive on a horse, an animal which is ready for battle, for war. The final battle involving the nations of the world will already have been fought and won by G’d at the time he will manifest himself. He will commence his reign when peace already prevails. 2) the fact that he will tie his ass to a גפן, a vine, will be a symbol that he is destined to rule over the Jewish people, the people who have been compared to a grape vine as stated in Chulin 92. The prophet Isaiah 5,7 also referred to the Jewish people as G’d’s vineyard.


###### Sforno on Genesis 49:11:2
[Sforno on Genesis 49:11:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:11:2)

**וְלַשּׂוֹרֵקָה בְּנִי אֲתֹנוֹ.** שְׁלִישִׁית מֵאוֹתוֹתָיו הוּא שֶׁיִּקְשֹׁר חֲמוֹרוֹ הַנִּזְכָּר, וְיִהְיֶה מִשְׁכָּנוֹ בְּשׂוֹרֵק שֶׁהוּא מִבְחַר הַגֶּפֶן, וְזֶה שֶׁיָּאֵר פָּנָיו אֶל צַדִּיקִים שֶׁבַּדּוֹר וְלֹא לְכָל הַגֶּפֶן׃

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולשרקה בני אתונו, this is a reference to a third symbol by which the Messiah will be identified, that not only will he tie his ass to a vine but to a sorekah, a choice vine. The wine from such vine illuminates the eyes of the Just of their respective generations, something that cannot be said of an ordinary vine.


###### Sforno on Genesis 49:11:3
[Sforno on Genesis 49:11:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:11:3)

**כִּבֵּס בַּיַּיִן לְבוּשׁוֹ.** רְבִיעִית מֵאוֹתוֹתָיו תִּהְיֶה שֶׁיּוּכַל לְכַבֵּס לְבוּשׁוֹ בְּדָם, כִּי יִמְצָא הֶרֶג רַב נַעֲשָׂה קוֹדֶם בּוֹאוֹ, כְּעִנְיָן ״מַדּוּעַ אָדוֹם לִלְבוּשֶׁךָ״ (ישעיהו סג:ב), וּכְאָמְרוֹ ״יָדִין בַּגּוֹיִם מָלֵא גְוִיּוֹת״ (תהלים קי:ו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כבס ביין לבושו, the fourth sign identifying the Messiah is that he will be able to launder his garments in blood. He will have to do this as he will find many people who have been slain in the war preceding his coming, and he will assist in their burial. (compare Isaiah 63,2 מדוע אדום ללבושך “why are your garments so red?”) Another allusion to this is found in Psalms 110,6 ידין בגויים מלא גווית, “he works judgment on the nations piling up bodies.”


###### Sforno on Genesis 49:12:1
[Sforno on Genesis 49:12:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:12:1)

**חַכְלִילִי עֵינַיִם מִיָּיִן.** חֲמִישִׁית מֵאוֹתוֹתָיו תִּהְיֶה שֶׁיִּגְדַּל שׂוֹבַע שֶׁלֹּא כְּמִנְהָגוֹ שֶׁל עוֹלָם, כְּאָמְרוֹ "יְהִי פִסַּת בַּר בָּאָרֶץ בְּרֹאשׁ הָרִים יִרְעַשׁ כַּלְּבָנוֹן פִּרְיוֹ" (תהלים עב:טז). וְכְּאָמְרָם (שבת ל.) עֲתִידָה אֶרֶץ יִשְׂרָאֵל שֶׁתּוֹצִיא גְּלוּסְקָאוֹת וּכְלֵי מִילַת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
חכלילי עינים מיין, the fifth of the identifying marks of the Messiah will be the onset of an unusually long period of economic progress, plentiful harvests, etc. This has also been predicted in Psalms 72,16 “let abundant grain be in the land to the tops of the mountains, let his crops thrive like the forest of Lebanon.” Our sages have paraphrased this in Shabbat 30 when they described the affluence in messianic days by crediting the soil of Israel with producing ready to eat rolls and garments made of the finest wool.


###### Sforno on Genesis 49:13:1
[Sforno on Genesis 49:13:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:13:1)

**זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן.** בְּאַרְצוֹ כִּי יִירַשׁ מְקוֹם חוֹף יַמִּים, וְהִקְדִּים זְבוּלֻן הָעוֹסֵק בִּפְרַקְמַטְיָא לְיִשָּׂשכָר הָעוֹסֵק בַּתּוֹרָה, וְכֵן מֹשֶׁה רַבֵּינוּ בְּבִרְכָתוֹ בְּאָמְרוֹ "שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ" (דברים לג:יח), כִּי אָמְנָם אִי אֶפְשָׁר לַעֲסֹק בַּתּוֹרָה מִבְּלִי שֶׁיַּשִּׂיג הָאָדָם קֹדֶם דֵּי מַחְסוֹרוֹ, כְּאָמְרָם "אִם אֵין קֶמַח אֵין תּוֹרָה" (אבות ג:יז), וּכְשֶׁיְּסַיֵּעַ הָאֶחָד אֶת חֲבֵרוֹ לְהַמְצִיאוֹ דֵּי מַחְסוֹרוֹ כְּדֵי שֶׁיַּעֲסֹק בַּתּוֹרָה כְּמוֹ שֶׁאָמְרוּ בִּזְבוּלֻן, הִנֵּה עֲבוֹדַת הָאֵל יִתְבָּרַךְ בְּהִשְׁתַּדְּלוּת הָעוֹסֵק בַּתּוֹרָה תִּהְיֶה מְיֻחֶסֶת לִשְׁנֵיהֶם. וְזֹאת הָיְתָה כַּוָּנַת הַתּוֹרָה בְּמַתְּנוֹת כְּהוּנָּה וּלְוִיָּה, שֶׁיְּסַיֵּעַ כָּל הָעָם לְתוֹפְשֵׂי הַתּוֹרָה שֶׁהֵם הַכֹּהֲנִים וְהַלְוִיִּם, כְּאָמְרוֹ "יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב" (דברים לג:י), וְיִזְכּוּ כֻּלָּם לְחַיֵּי עוֹלָם כְּאָמְרָם כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא (סנהדרין צ.).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**Zevulun will settle.** See Rashi. Zevulun’s blessing precedes that of Yissachar both here and *Devarim* (33:18) because Torah study is impossible unless someone provides the scholars with their basic needs. For the same reason the study is accredited to scholar and supporter alike.


###### Sforno on Genesis 49:13:2
[Sforno on Genesis 49:13:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:13:2)

**וְהוּא לְחוֹף אֳנִיּוֹת.** חוּץ מֵאַרְצוֹ הוֹלֵךְ לְחוֹף אֳנִיּוֹת בְּמִינֵי סְחוֹרָה, כְּגוֹן טָרִית וְחִלָּזוֹן וּזְכוּכִית לְבָנָה שֶׁהָיוּ נִמְצָאִים בַּיַּמִּים וּבַחוֹל שֶׁלּוֹ, כְּמוֹ שֶׁהֵעִיד עָלָיו הַכָּתוּב בְּאָמְרוֹ "כִּי שֶׁפַע יַמִּים יִינָקוּ וּשְׂפוּנֵי טְמוּנֵי חוֹל" (דברים לג:יט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והוא לחוף אניות, he will travel beyond the borders of his own land with ships carrying and bringing all kinds of wares. Part of these rare wares are the chalazon, the worm needed to provide the blue colour for the tzitzit, fragrances needed for the daily incense offerings. Many of these, as well as the silicon from which to make glass, were found on his shores and he would export such items. Deuteronomy 33,19 describes the members of the tribe of Zevulun as harvesting the bounty of the sea and the hidden hoards of the sand.”


###### Sforno on Genesis 49:14:1
[Sforno on Genesis 49:14:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:14:1)

**יִשָּׂשכָר חֲמוֹר.** בִּלְתִּי מוּכָן לַמִּלְחָמָה, כְּאָמְרָם (עבודה זרה יז:) "אִי סַפְרָא לָא סַיְפָא":

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יששכר חמור, not ready to fight a war. This corresponds to the saying of the sages in Avodah Zarah 17 אי ספרא לא סייפא, “if your vocation is books, it cannot be skill with a sword.”


###### Sforno on Genesis 49:14:2
[Sforno on Genesis 49:14:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:14:2)

**גָּרֶם. חֲמוֹר** בַּעַל עֶצֶם חָזָק, וּבְחָזְקוֹ **רֹבֵץ בֵּין הַמִּשְׁפְּתָיִם**. כְּשֶׁהוּא חוֹנֶה רוֹבֵץ בֵּין שְׁתֵּי הַחֲבִילוֹת הַנְּתוּנוֹת לְמַשָּׂא עַל שְׁנֵי צִדָּיו, עַל דֶּרֶךְ שְׁפִיתַת שְׁתֵּי קְדֵרוֹת בַּכִּירַיִם שֶׁלֹּא תָּמוּשְׁנָה עַד שֶׁיַּשְׁלִים הַפּוֹעֵל בָּהֶן אֶת כַּוָּנָתוֹ. וְזֶה לֹא יִתָּכֵן זוּלָתִי לַחֲמוֹר חָזָק מְאֹד שֶׁיִּרְבַּץ עִם הַחֲבִילוֹת עַל גַּבָּיו, וּכְמוֹ כֵן **יִשָּׂשכָר** נוֹשֵׂא עָלָיו עֹל תּוֹרָה וְעֹל דֶּרֶךְ אֶרֶץ וְהַנְהָגַת מְדִינוֹת כָּרָאוּי לְחָכָם שָׁלֵם בְּמִדּוֹת וּבְמֻשְׂכָּלוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גרם. A donkey with strong bones. And, due to his strength, רובץ בין המשפמים when he lies down to rest, he does so between two שפיתות, open type of containers able to contain the loads that he will carry. These are placed on either side of him. [the word seems to describe a recessed setting such as on a stove which has holes into which the pots are lowered to be surrounded by the fire underneath. Ed.] The unique nature of this kind of stove is that the pots are not capable of being moved or removed from it until the cooking or boiling is complete and the fire has gone out. Yaakov describes a simile in which Issachar, i.e. the donkey can hold out until he has completed the job assigned to him. The whole verse is a parable symbolising how Issachar accepts the yoke of the Torah and studies Torah with all the energy at his command. He does this in addition to shouldering the burden of derech eretz, i.e. doing justice to the more mundane demands made upon everybody living on this planet.


###### Sforno on Genesis 49:15:1
[Sforno on Genesis 49:15:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:15:1)

**וַיַּרְא מְנֻחָה כִּי טוֹב.** וְזֶה רָאָה שֶׁהַמְּנוּחָה בִּשְׁלֵמוּת הַמֻּשְׂכָּלוֹת אֲשֶׁר בּוֹ תָּנוּחַ הַנֶּפֶשׁ, כְּעִנְיַן "וּמִצְאוּ מַרְגּוֹעַ לְנַפְשׁוֹתֵיכֶם" (ירמיהו ו:טז), שֶׁהוּא הַטּוֹב וְהַתַּכְלִית הַמְכֻוָּן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא מנוחה כי טוב, by pursuing his twin objectives he found true מנוחה, i.e. a kind of being at peace with oneself knowing one has done what is expected of one. The prophet Jeremiah 6,16 describes such a state of mind as ומצאו מרגוע לנפשותיכם, “find tranquility for yourselves.” [He advised people of his time to travel ancient paths, i.e. the path of Torah as it used to be practiced. Ed.]


###### Sforno on Genesis 49:15:2
[Sforno on Genesis 49:15:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:15:2)

**וְאֶת־הָאָרֶץ כִּי נָעֵמָה.** וְרָאָה גַּם כֵּן שֶׁאַרְצוֹ מוּכֶנֶת לָתֵת מְזוֹנוֹ בְּלִי טֹרַח וּלְהִתְפַּרְנֵס שֶׁלֹּא בְּצַעַר:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואת הארץ כי נעמה he found that the land he inhabited provided his livelihood without strenuous effort on the part of its inhabitants.


###### Sforno on Genesis 49:15:3
[Sforno on Genesis 49:15:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:15:3)

**וַיֵּט שִׁכְמוֹ לִסְבֹּל.** שְׁנֵי מִינֵי הַמַּשָּׂא, וְהֵם עוֹל תּוֹרָה וְעוֹל צִבּוּר, כְּאָמְרָם רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מועד קטן ו.) "הַאי צוּרְבָא מֵרַבָּנָן דְּאִיתֵיהּ בְּמָתָא כָּל מִילֵי דְמָתָא עָלֵיהּ":

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויט שכמו לסבול, he accepted two kinds of burdens, the yoke of Torah and the yoke of public service. This reflects what our sages have said in Moed Katan 6 that young Torah scholars have to accept the burdens of their entire town upon themselves.


###### Sforno on Genesis 49:15:4
[Sforno on Genesis 49:15:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:15:4)

**וַיְהִי לְמַס עֹבֵד.** וְהֶהָמוֹן הָעוֹבֵד כָּל מְלֶאכֶת עֲבוֹדָה בְּעִסְקֵי חַיֵּי שָׁעָה הָיָה לוֹ לְמַס, כְּאָמְרָם רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא עב.) שֶׁבְּנֵי עִירוֹ הָיוּ מְצֻוִּים לַעֲשׂוֹת מְלַאכְתּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי למס עובד, the general population which carries out the day-to-day mundane tasks involved in a civilised existence will be at the disposal of Issachar who is busy with Torah study instead. The word מס refers to the ordinary working man doing the chores of Issachar being viewed as the tax being paid on behalf of Issachar, seeing that he himself cannot be taxed on non-earned income. In halachah, (Yumah 72) this is described as the ordinary citizen having to perform public service duties from which the Torah scholars are excused.


###### Sforno on Genesis 49:17:1
[Sforno on Genesis 49:17:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:17:1)

**יְהִי דָן נָחָשׁ.** הוּא מִמִּין הַנָּחָשׁ הָרַע בְּתַכְלִית, וְהוּא הַנִּקְרָא צִפְעוֹנִי, וְאֵצֶל רוֹפְאֵי הָעֲרַב נִקְרָא חוּרְמָן, כִּי אָמְנָם צִפְעוֹנִי אֶחָד יָמִית רַבִּים יַחְדָּו בְּהַבָּטָתוֹ וּבְקוֹלוֹ שֶׁיִּשְׁלַח עַל אָדָם רַב. וְכֵן שִׁמְשׁוֹן הֵמִית הוּא לְבַדּוֹ רַבִּים בִּמְעַט רֶגַע:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יהי דן נחש, a reference to a poisonous snake, one commonly called tzifoni, in Biblical literature. Arab physicians usually call such venomous snakes chorman. The name for such snakes implies that a single snake can kill numerous people at once, using both its stare, and it voice (hiss) which is heard and seen by many people. It is a fitting comparison to Shimshon who, all on his own, killed many people almost simultaneously.


###### Sforno on Genesis 49:17:2
[Sforno on Genesis 49:17:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:17:2)

**שְׁפִיפוֹן.** הוּא נָחָשׁ דַּק, כְּאָמְרָם: "כְּחוּט הַשַּׂעֲרָה הוּא וּשְׁפִיפוֹן שְׁמוֹ". וְעָלָיו סִפְּרוּ הָרוֹפְאִים שֶׁהוּא נֶחְבָּא בָּאִילָנוֹת לִירוֹת בְּעַצְמוֹ כַּחֵץ עַל יֶתֶר בַּעֲלֵי חַיִּים. וְכֵן שִׁמְשׁוֹן בִּהְיוֹתוֹ נִלְחָם לְבַדּוֹ הָיָה בִּלְתִּי נִרְאֶה בְּחֵיל הֲרוּגָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שפיפון, name of a slim snake; our sages use this when wanting to illustrate something extremely thin, “as the width of a hair.” Physicians claim that these types of snakes hide in the trees, their sting being felt as if one had been shot by an arrow. Shimshon’s mode of operation, an individual lying in wait, in ambush, is compared by Yaakov to this snake.


###### Sforno on Genesis 49:19:1
[Sforno on Genesis 49:19:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:19:1)

**גָּד גְּדוּד יְגוּדֶנּוּ.** אַחַר שֶׁאָמַר שֶׁ**דָּן** נִלְחָם כַּ**נָּחָשׁ** וּמַפִּיל **סוּס** וְ**רֹכְבוֹ**, אָמַר עַל גָּד שֶׁיִּלְחָם דֶּרֶךְ גְּדוּד שֶׁיָּגוּד וְיִכְרוֹת סוּסוֹ וְרוֹכְבוֹ, עַל דֶּרֶךְ "וְטָרַף זְרוֹעַ אַף קָדְקֹד" (דברים לג:כ).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גד גדוד יגודנו, after having said that Dan fights like a snake felling horse and rider, Yaakov now contrasts Gad’s mode of operation with that of Dan by saying that the Gadites act in groups. Moses also repeats this theme in Deut. 33,20 when he said וטרף זרועו קדקוד, “he tore off arm and scalp.”


###### Sforno on Genesis 49:19:2
[Sforno on Genesis 49:19:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:19:2)

**וְהוּא יָגוּד עָקֵב.** וּכְשֶׁיִּכְרוֹת **סוּס** וְ**רֹכְבוֹ** יִכְרוֹת אֶת עֲקֵבָם, כִּי יִבְרְחוּ מִמֶּנּוּ, כְּעִנְיַן "וְנָתַתִּי אֶת כָּל אוֹיְבֶיךָ אֵלֶיךָ עֹרֶף" (שמות כג:כז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והוא יגוד עקב, when he fells horse and rider he will cut off their heels.. This is because they will try to flee from his pursuit. Compare Exodus 23,27 ונתתי את כל אויביך אליך עורף, “I will make all your enemies flee from before you.”


###### Sforno on Genesis 49:22:1
[Sforno on Genesis 49:22:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:22:1)

**בֵּן פֹּרָת יוֹסֵף.** הִנֵּה יוֹסֵף הוּא בֶּן גֶּפֶן פֹּרָת, עָנָף שֶׁל גֶּפֶן פּוֹרִיָּה הָעוֹשָׂה צֵל לָרַבִּים כְּדֶרֶךְ הַגֶּפֶן, כְּאָמְרוֹ ״כִּסּוּ הָרִים צִלָּהּ״ (תהלים פ:יא), וְזֶה כִּי בְצִלּוֹ חַי יַעֲקֹב וּבָנָיו בְּמִצְרָיִם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בן פורת יוסף, Joseph is considered the product of a proliferating grapevine. It spreads its protective shade for the benefit of many. In Psalms 80,11 we are told of this function of the grapevine in the words כסו הרים צלה, “the mountains were covered by its shade.” The simile means that Yaakov and his family lived under the protective cover of Joseph, i.e. in his shade.


###### Sforno on Genesis 49:22:2
[Sforno on Genesis 49:22:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:22:2)

**בֵּן פֹּרָת עֲלֵי עָיִן בָּנוֹת.** וְעִנְיָנוֹ הָיָה כְּעִנְיַן עָנָף שֶׁל גֶּפֶן פּוֹרִיָּה סָמוּךְ לְמַעְיָן, שֶׁהִיא פּוֹרַת וּמְגַדֶּלֶת בָּנוֹת שֶׁהֵן עֲנָפִים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The word פורת derivative of פוריה, fruitful, implies the proximity of a spring, a well of water. בנות, branches. The grapevine brings forth many branches.


###### Sforno on Genesis 49:22:3
[Sforno on Genesis 49:22:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:22:3)

**צָעֲדָה עֲלֵי שׁוּר.** בְּאֹפֶן שֶׁאוֹתָהּ הַגֶּפֶן צָעֲדָה עַל הַחוֹמָה אוֹ הַגָּדֵר אֲשֶׁר לִפְנֵי הָעַיִן, בְּאֹפֶן שֶׁקֹּדֶם לָכֵן לֹא הָיְתָה נִרְאֵית מִצַּד הַשֵּׁנִי לַחוֹמָה, וְהָיְתָה בִּלְתִּי נוֹדַעַת לְגַמְרֵי לַיּוֹשְׁבִים שָׁם, וְאַחַר שֶׁצָּעֲדָה עַל הַחוֹמָה נוֹדְעָה הִיא וּבְנוֹתֶיהָ. וְכֵן קָרָה לְיַעֲקֹב בְּעִנְיַן יוֹסֵף וּבָנָיו שֶׁלֹּא הָיָה יוֹדֵעַ מְצִיאוּת יוֹסֵף, וּכְמוֹ רֶגַע נִגְלוּ אֵלָיו הוּא וּבָנָיו, כְּעִנְיַן "רְאֹה פָנֶיךָ לֹא פִלָּלְתִּי וְכוּ'" (בראשית מח:יא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
צעדה עלי שור, describing how these branches even grow beyond the wall surrounding the orchard. Alternatively, what is meant is that the branches extend beyond the fence surrounding the well. Prior to its prolific growth it could not be seen from the far side of the wall. People living on that side of the wall did not even have an idea that something was growing there. Once the branches had topped the wall, its presence suddenly became noticeable and provoked reactions on the other side. The other side of the parable, are, of course, Yaakov on the one hand, and Joseph and his sons, who had developed in Egypt without their father even being aware that they were alive. Suddenly, what had been hidden from him for 22 years had become revealed. This is what he meant when he said on meeting him: ראה פניך לא פללתי והנה הראה אותי אלוקים גם את זרעך, I did not even expect ever to see your face again, and now G’d has shown me not only you but also your offspring. (48,11)


###### Sforno on Genesis 49:23:1
[Sforno on Genesis 49:23:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:23:1)

**וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים.** בַּעֲלֵי לָשׁוֹן הָרָע, כְּעִנְיָן "חֵץ שָׁחוּט לְשׁוֹנָם" (ירמיהו ט:ז). מֵהֶם הָיָה שַׂר הַמַּשְׁקִים בְּאָמְרוֹ "נַעַר עִבְרִי עֶבֶד" (בראשית מא:יב), וּמֵהֶם קְצָת עַבְדֵי פַּרְעֹה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה לו:) שֶׁאָמְרוּ לַמֶּלֶךְ: "עֶבֶד שֶׁקָּנָה אוֹתוֹ רַבּוֹ בְּעֶשְׂרִים כֶּסֶף תַּמְלִיכֵהוּ עָלֵינוּ?"

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
49,23. וישטמוהו בעלי חצים, The expression בעלי חצים means: “the slanderers.” The word חץ, usually meaning “arrow,” is used as a simile for slander in Jeremiah 9,7חץ שחוט לשונם, “their tongues are like a sharp arrow.” One of these slanderers was the chief of the cup bearers when he referred to Joseph as נער עברי עבד, three words which are each a derogatory term. (41,12). Also some of Pharaoh’s servants are included in the list of those who slandered Joseph. They are reported as commenting with disdain that “Pharaoh has appointed a slave who had been sold for 20 pieces of silver as our ruler.” (Sotah 36).


###### Sforno on Genesis 49:24:1
[Sforno on Genesis 49:24:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:24:1)

**וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ.** אָמְנָם קַשְׁתּוֹ שֶׁל יוֹסֵף לִירוֹת חֵץ עַל מְסַפְּרֵי לָשׁוֹן הָרָע יָשְׁבָה בְּאֵיתָן, וְהוּא הַמֶּלֶךְ, כְּאָמְרוֹ אֶל עֲבָדָיו "הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ" (בראשית מא:לח), וּבְאָמְרוֹ "אֵין נָבוֹן וְחָכָם כָּמוֹךָ" (בראשית מא:לט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותשב באיתן קשתו. The reply to such accusations was given by Pharaoh himself when he challenged his servants with the words: “where else can we find such an individual endowed with the spirit of G’d?” (41,39) As a result, Joseph did not have to use his own ammunition. In other words, he could keep his arrows in his quiver, unused.


###### Sforno on Genesis 49:24:2
[Sforno on Genesis 49:24:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:24:2)

**וַיָּפֹזּוּ זְרוֹעֵי יָדָיו.** בִּנְתִינַת טַבַּעַת פַּרְעֹה עַל יָדוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויפוזו זרעי ידיו, his arms were immeasurably strengthened when Pharaoh transferred his ring with the Royal seal to him.


###### Sforno on Genesis 49:24:3
[Sforno on Genesis 49:24:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:24:3)

**מִידֵי אֲבִיר יַעֲקֹב.** אָמְנָם זֹאת הַהַצָּלָה וְהַהַצְלָחָה הָיְתָה לְךָ מִידֵי אֲבִירוֹ שֶׁל יַעֲקֹב, שֶׁמְּקַיֵּם אֶת בָּנָיו לְבֵין הָאֻמּוֹת לְהַשְׁאִירָם בְּסוֹף כֻּלָּם, כְּעִנְיַן שֵׁם יַעֲקֹב הַמּוֹרֶה שֶׁיִּשָּׁאֵר בְּעָקֵב וּבְסוֹף כָּל הָאֻמּוֹת, וְכֵן קִיֵּם אוֹתְךָ וְהִצִּילְךָ מִבַּעֲלֵי הַחִצִּים אֲשֶׁר שְׂטָמוּךָ וַיְמָרְרוּ וָרֹבּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מידי אביר יעקב, however, the real salvation emanated from the G’d Who had proven Himself by doing the same for Yaakov. It is He Who enables Yaakov’s descendants to survive among the hostile nations, so that in the end only they will survive. The very name “Yaakov” suggests that in the end there will be only he. In the meantime, He is the One Who kept you alive and saved you from the slanderers who took aim at you.


###### Sforno on Genesis 49:24:4
[Sforno on Genesis 49:24:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:24:4)

**מִשָּׁם.** וּמִדֶּרֶךְ טוּבוֹ זֶה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
משם, from then on the


###### Sforno on Genesis 49:24:5
[Sforno on Genesis 49:24:5](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:24:5)

**רוֹעֶה אֶבֶן יִשְׂרָאֵל.** הוּא רוֹעֶה יִשְׂרָאֵל הַמִּתְקַיְּמִים לְבֵין הָאֻמּוֹת כְּמוֹ אֶבֶן יְקָרָה אוֹ בִּלְתִּי יְקָרָה הַמִּתְקַיֶּמֶת לְאֹרֶךְ יָמִים, כְּעִנְיָן "הִתְגַּזֶּרֶת אֶבֶן דִּי לָא בִידַיִן וּמְחַת לְצַלְמָא עַל רַגְלוֹהִי" (דניאל ב:לד), וְהֵם יִשְׂרָאֵל כִּי יָשׂוּרוּ עִם אֱלֹהִים וְעִם אֲנָשִׁים, כְּאָמְרָם בְּכָל מָקוֹם שֶׁהָלְכוּ נַעֲשׂוּ שָׂרִים לַאֲדוֹנֵיהֶם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
רועה אבן ישראל, He will continue to act as the Shepherd of Israel preserving His people who will endure like אבן, a stone. It does not matter whether this stone is intrinsically precious or not, being a “stone” it will endure. The enduring nature of a stone is best illustrated in Daniel 2,34: “As you watched, a stone was hewn forth without hands and struck the image on its feet of iron and earthenware and crumbled them.” [Daniel telling the king who had forgotten his dream which he had dreamt. The stone in the dream represented Israel, the image, the nations of the world. Ed.] The reason Israel would survive is because they keep their faith with G’d and man. Sanhedrin 104 explains that the reason why Jews, even when defeated, exiled, etc.’ rose to high positions in their host country was because the rulers valued their loyalty.


###### Sforno on Genesis 49:25:1
[Sforno on Genesis 49:25:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:25:1)

**מֵאֵל אָבִיךָ.** וְגַם כֵּן הָיָה לְךָ זֶה מֵאֵת הָאֵל יִתְבָּרַךְ בַּאֲשֶׁר הוּא אֵל אָבִיךָ, שֶׁאָמַר לִי שֶׁהַמַּעֲלָה תִּהְיֶה לְזַרְעִי אַחַר הַשִּׁפְלוּת, כְּאָמְרוֹ "וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ" (בראשית כח:יד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מאל אביך, all of this (assistance) originated from the G’d of your father who had told me that the ascendancy of the Jewish people would manifest itself only after a period of mental suffering and physical debasement. This is what is meant when G’d said to Yaakov in 28,14 והיה זרעך כעפר הארץ, “your seed will be like the dust of the earth,” before he went on to say ופרצת ימה וקדמה, “you will spread out in all directions of the globe.”


###### Sforno on Genesis 49:25:2
[Sforno on Genesis 49:25:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:25:2)

**וְיַעְזְרֶךָּ.** שֶׁלֹּא תִּפּוֹל עוֹד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעזרך, so that you will not again descend to the depths.


###### Sforno on Genesis 49:25:3
[Sforno on Genesis 49:25:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:25:3)

**וְאֵת שַׁדָּי.** וּמֵאֵת אֵל שַׁדַּי שֶׁאָמַר לִי "אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמְּךָ" (בראשית לה:יא), מֵאִתּוֹ הָיְתָה לְךָ זֹאת הַמַּעֲלָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואת שדי, same as if the Torah had written ומאת א-ל שדי, “from the G’d whose attribute is Shaddai.” Yaakov mentions this attribute specifically as it had been this attribute of G’d which had appeared to him in 35,11 promising that he would develop into a community of nations. Joseph’s greatness would be orchestrated with the help of this attribute of G’d.


###### Sforno on Genesis 49:25:4
[Sforno on Genesis 49:25:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:25:4)

**וִיבָרְכֶךָּ.** בִּלְתִּי אֶמְצָעִי, לֹא כְּבִרְכָתוֹ לִמְנַשֶּׁה וּלְאֶפְרַיִם שֶׁהָיְתָה עַל־יְדֵי הַמַּלְאָךְ הַגּוֹאֵל (בראשית מח:טז), וְלֹא כְּבִרְכַּת יִצְחָק לְעֵשָׂו וּבִרְכַּת מֹשֶׁה לְבָאֵי הָאָרֶץ שֶׁהָיְתָה מִפִּי אָדָם, אֲבָל הוּא יִהְיֶה הַמְבָרֵךְ, כְּמוֹ שֶׁאָמַר יִצְחָק לְיַעֲקֹב "וְאֵל שַׁדַּי יְבָרֵךְ אוֹתְךָ". וְכֵן מֹשֶׁה לְיִשְׂרָאֵל קוֹדֶם חֶטְאָם בַּמְרַגְּלִים כְּאָמְרוֹ "וִיבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם" (דברים א:יא):

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויברכך, He, Himself, without intermediary. This would be different from the blessing extended to Ephrayim and Menashe in which Yaakov promised that “the angel,” i.e. the intermediary, who has looked after me would look after these children of Joseph. (48,16). This blessing was also different in character from the blessings of Yitzchok for Esau, and that from Moses for the people crossing into the Holy Land. In all those instances, except in the blessing Moses referred to in Deuteronomy 1,11 which was given by him prior to the sin of the spies, the initiators of the blessing were human beings, i.e. Yitzckok or Moses. G’d would be asked to honour promises made by humans as a blessing. In our situation here, Yaakov commands the blessing to originate with the attribute of G’d known as Shaddai.


###### Sforno on Genesis 49:25:5
[Sforno on Genesis 49:25:5](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:25:5)

**בִּרְכוֹת שָׁמַיִם מֵעָל.** בְּאוֹפֶן שֶׁמִּסְפַּר יָמֶיךָ יְמֻלָּא (שמות כג:כז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ברכות שמים מעל, in the sense that the days of your life would be completed as planned before you were born. (compare Exodus 23,27)


###### Sforno on Genesis 49:25:6
[Sforno on Genesis 49:25:6](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:25:6)

**בִּרְכוֹת תְּהוֹם רוֹבֶצֶת תָּחַת.** וְהֵם בְּרָכוֹת בַּמְּזוֹנוֹת וּבַמָּמוֹן:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ברכות תהום רובצת תחת, material blessings, adequate food and money to buy necessities.


###### Sforno on Genesis 49:25:7
[Sforno on Genesis 49:25:7](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:25:7)

**בִּרְכוֹת שָׁדַיִם וָרָחַם.** וְהֵם בְּרָכוֹת בַּבָּנִים, עַל הֵפֶךְ "רֶחֶם מַשְׁכִּיל וְשָׁדַיִם צוֹמְקִים" (הושע ט:יד):

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ברכות שדים ורחם. This is a blessing concerning having healthy and numerous children, in contrast with the expression רחם משכיל ושדים צומקים, “a womb that miscarries and shriveled breasts” (Hosea 9,14)


###### Sforno on Genesis 49:26:1
[Sforno on Genesis 49:26:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:26:1)

**בִּרְכוֹת אָבִיךָ.** וִיבָרֶכְךָ גַּם כֵּן בִּרְכוֹת אָבִיךָ, וְהֵם כְּאָמְרוֹ "וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפוֹנָה וָנֶגְבָּה" (בראשית כח:יד), שֶׁהוּא נַחֲלָה בְּלֹא מְצָרִים, וּכְאָמְרוֹ "וְנִבְרְכוּ בְךָ כָּל מִשְׁפְּחוֹת הָאֲדָמָה וּבְזַרְעֶךָ" (בראשית יב:ג). וְהוּא אֲשֶׁר עָתִיד לַשְּׂרִידִים אֲשֶׁר ה' קוֹרֵא, כְּאָמְרוֹ "כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל" (במדבר כג:כג), וּכְאָמְרוֹ "וְאַתֶּם כֹּהֲנֵי ה' תִּקָּרֵאוּ" (ישעיהו סא:ו), וּכְאָמְרוֹ "יַחֲזִיקוּ עֲשָׂרָה אֲנָשִׁים מִכָּל לְשֹׁנוֹת הַגּוֹיִם וְהֶחֱזִיקוּ בִּכְנַף אִישׁ יְהוּדִי לֵאמֹר נֵלְכָה עִמָּכֶם כִּי שָׁמַעְנוּ אֱלֹהִים עִמָּכֶם" (זכריה ח:כג):

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ברכות אביך, may He also grant you the blessing which has been bestowed on your father when the same G’d promised me that I would spread out in all directions of the globe. (28,14) This meant that my heritage would be boundless. This was only an extension of the original blessing given to Avraham at the beginning of Genesis 12 that ונברכו בך כל משפחות האדמה ובזרעך, “through you will be blessed all the families of the earth and through your descendants.” This verse is also a promise to the moral elite of the gentiles who in the words of Bileam in Numbers 23,23 will be numbered among the people loyal to G’d and who will receive their reward. Bileam speaks of כעת יאמר ליעקב ולישראל מה פעל ה', (Israel will be told by G’d directly what G’d does, not relying on astrologers and the like) The prophet Yoel 3,5 promises that all those who refer in their conversation to Hashem, will survive the wars preceding the coming of the Messiah, their mention of G’d being considered as proof of their believing in Him. [If I understand the author correctly, he feels that unless the promise given to Avraham at the beginning of Lech Lecha will help those חסידי אומות העולם, the righteous among the gentiles who are deserving, to survive the cataclysmic events preceding the coming of the Messiah, they are of too transient a nature to be taken seriously. Ed.] The distinction of the Jewish people lies in the fact that they do not turn to soothsayers, and all kinds of charlatans, astrologers or palm readers to divine the future. If they want to know something about the future they turn to G’d directly or to a prophet, or they are content to let G’d do what He considers to be right. Hence, by proclaiming the name of the Lord one is presumed to belong to this elite. Verses quoted by the author, such as Isaiah 61,6 as well as Zecharyah 8,23 are an assurance that when the time comes, having been steadfast in one’s loyalty to G’d, one will share in the ultimate salvation. The Jews at that time will finally be recognised as deserving a position of leadership amongst mankind.


###### Sforno on Genesis 49:26:2
[Sforno on Genesis 49:26:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:26:2)

**גָּבְרוּ עַל בִּרְכוֹת הוֹרַי.** וְאָמַרְתִּי **בִּרְכוֹת אָבִיךָ** כִּי גָּבְרוּ עַל הַבְּרָכוֹת שֶׁקִּבְּלוּ הוֹרַי:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גברו על ברכות הורי, and the reason that I said ברכות אביך is because they are more powerful than the ones which my parents, הורי, received.


###### Sforno on Genesis 49:26:3
[Sforno on Genesis 49:26:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:26:3)

**עַד תַּאֲוַת גִּבְעוֹת עוֹלָם.** שֶׁבִּרְכוֹתַי הִתְפַּשְּׁטוּ עַד גְּבוּל שְׁנֵי צִדֵּי חֵלֶק הַגַּלְגַּל שֶׁל מַהֲלַךְ הַשֶּׁמֶשׁ הַיּוֹצֵא מֶרְכָּז, הַמַּגְבִּילִים אֶת הַיַּבָּשָׁה, שֶׁהֵם שְׁתֵּי קְצוֹת עוֹלָם הַזְּמַנִּיִּים וְנִפְסָדִים. וְקָרָא גִּבְעוֹת עוֹלָם אֶת שְׁנֵי חֲלָקָיו הַמַּגְבִּילִים אֶת הַיַּבָּשָׁה מִפְּנֵי גָּבְהָם מִמֶּרְכַּז הָאָרֶץ עַל תְּמוּנַת גִּבְעָה. וּבִרְכוֹתָיו אֵלֶּה הָיוּ כְּשֶׁנֶּאֱמַר לוֹ "וּפָרַצְתָּ וְנִבְרְכוּ בְךָ", שֶׁהִיא בִּרְכַּת אֹשֶׁר נִצְחִי אֲשֶׁר בָּהּ יִתְבָּרֵךְ כָּל הַמִּין הָאֱנוֹשִׁי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עד תאות גבעות עולם for my blessings extend to the end of the globe, both extremes of the sun’s orbit which spans the continents. They are so called as they represent the end of “time”. etc. [there is no point in completing the author’s words as the astronomy since Copernicus is viewed completely differently than during the author’s time, Ed.]


###### Sforno on Genesis 49:26:4
[Sforno on Genesis 49:26:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:26:4)

**תִּהְיֶיןָ לְרֹאשׁ יוֹסֵף.** מִפִּי עֶלְיוֹן שֶׁיִּשְׁלַח מִמָּרוֹם בִּרְכוֹתָיו לְרֹאשׁ יוֹסֵף בִּלְתִּי אֶמְצָעִי. וְכֵן אָמַר מֹשֶׁה רַבֵּינוּ אַחַר שֶׁאָמַר "וּרְצוֹן שֹׁכְנִי סְנֶה" (דברים לג:טז) שֶׁהוּא אֱלֹהֵי מָרוֹם וּבִרְכוֹתָיו מִמָּרוֹם "תְּבוֹאתָה לְרֹאשׁ יוֹסֵף".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
תהיינה לראש יוסף, these words are understood as emanating from G’d Who will send His blessings onto the head of Joseph directly, without the services of any intermediary. Moses parallels Yaakov’s syntax when he said in Deuteronomy 33,16 in his blessing to Joseph תאנה לראש יוסף, ורצון שכני סנה.


###### Sforno on Genesis 49:26:5
[Sforno on Genesis 49:26:5](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:26:5)

**וּלְקָדְקֹד נְזִיר אֶחָיו.** וְזֶה כִּי בִּהְיוֹתוֹ נָזִיר, מְעֻטָּר בְּנֵזֶר שָׁלִיט בֵּין אֶחָיו, הֵעִידוּ מַעֲשָׂיו שֶׁהוּא רָאוּי לְקַבֵּל בְּרָכוֹת מֵאֵת הָאֵל יִתְבָּרַךְ בִּלְתִּי אֶמְצָעִי, וְכֵן הָיָה זַרְעוֹ בְּמַעֲלָה קָרוֹב לְשֵׁבֶט הַמַּלְכוּת, כְּאָמְרוֹ (הושע יג:א) "כִּדְבַר אֶפְרַיִם רְתֵת נָשִׂיא הוּא בְּיִשְׂרָאֵל", וּמִמֶּנּוּ הָיָה רִאשׁוֹן לַשּׁוֹפְטִים וְנִבְחַר רִאשׁוֹן לַמֶּלֶךְ כַּאֲשֶׁר נֶחְלְקָה מַלְכוּת בֵּית דָּוִד:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולקדקד נזיר אחיו, seeing that he had remained pure, resisted temptation, he became crowned with the crown of royalty among his brothers (alternate meaning of נזר). He had proved by his very actions that he was worthy of such distinction, so that he is the recipient of direct blessings from G’d. Also Joseph’s descendants remained on a moral level close to that of his illustrious ancestor, so that the first of the Judges, Moses’ successor, was the leader of the people, being in effect the “king” of his nation. Compare Hoseah 13,1 כדבר אפרים אתת נשא בישראל, “when Ephrayim spoke piety he was exalted in Israel.” [a reference to Joshua’s contradicting the spies’ majority report. Ed.]


###### Sforno on Genesis 49:27:1
[Sforno on Genesis 49:27:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:27:1)

**זְאֵב יִטְרָף.** תֹּקֶף הַזְּאֵב וְטַרְפּוֹ הוּא בַּבֹּקֶר וּבָעֶרֶב עִם מִעוּט הָאוֹר, כְּאָמְרוֹ "וְחַדּוּ מִזְּאֵבֵי עֶרֶב" (חבקוק א:ח). וְכֵן הָיָה עִנְיַן בִּנְיָמִין, כִּי הָיְתָה מַלְכוּתוֹ בִּתְחִלַּת זְרִיחַת מַלְכוּת אָחִיו בִּימֵי שָׁאוּל, וְאַחַר אָבְדַן מַלְכוּתוֹ בִּימֵי מָרְדְּכַי וְאֶסְתֵּר, כִּי אָמְנָם מַלְכוּת בַּיִת שֵׁנִי הָיָה כְּמוֹ רֶגַע וְעִם שִׁעְבּוּד עַל הָרוֹב:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
זאב יטרוף, it is the custom of wolves to attack either early in the morning or in the evening, both periods when there is not much light. We find support for this in Chabakuk 1,8. Binyamin’s rise to power also occurred at the dawn of Jewish monarchies in the person of King Sha-ul, and once more near the end of Jewish one man rule under Mordechai. Subsequently, there was never again a true Jewish political independence, and the religious leadership was in the hands of the אנשי כנסת הגדולה, a college of 120 elders.


###### Sforno on Genesis 49:28:1
[Sforno on Genesis 49:28:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:28:1)

**כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל.** אֵלֶּה שֶׁהִזְכִּיר יַעֲקֹב כָּאן הֵם הַשְּׁנֵים עָשָׂר שְׁבָטִים בֶּאֱמֶת, אֲשֶׁר נִכְתְּבוּ עַל הַחֹשֶׁן וְהָאֵפוֹד לְזִכָּרוֹן לִפְנֵי ה׳, וְהָיוּ בִּבְרִית הַר גְּרִיזִים וְהַר עֵיבָל, וּכְנֶגְדָּם הֵקִים מֹשֶׁה שְׁתֵּים עֶשְׂרֵה מַצֵּבָה, וִיהוֹשֻׁעַ הֵקִים אֲבָנִים בַּיַּרְדֵּן וּבַגִּלְגָּל, וְאֵלִיָּהוּ הֵקִים אֲבָנִים בַּמִּזְבֵּחַ. אֲבָל מְנַשֶּׁה וְאֶפְרַיִם לֹא הָיוּ בְּמִנְיַן הַשְּׁבָטִים, זוּלָתִי בְּעִנְיַן יְרֻשַּׁת הָאָרֶץ וְהַנִּמְשָׁךְ אֵלֶיהָ בְּהֵעָדֵר שֵׁבֶט לֵוִי׃

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כל אלה שבטי ישראל, the ones Yaakov mentioned here were the true twelve tribes of Israel, the names inscribed on the breastplate of the High Priest as commended to G’d’s special attention. They are also the ones who were mentioned as such at the covenant on Mount Gerizim and Mount Eyval. The twelve stones which Moses erected also symbolised these twelve tribes. Again. Joshua erected 12 stones at the Jordan as well as at Gilgal, and Elijah erected 12 stones at the altar. In none of these instances are Ephrayim and Menashe treated as separate tribes. They only figured as separate tribes when it came to the land distribution, seeing that the tribe of Levi did not share in that.


###### Sforno on Genesis 49:28:2
[Sforno on Genesis 49:28:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:28:2)

**וַיְבָרֶךְ אוֹתָם.** בְּזוּלַת מַה שֶּׁאָמַר לְמַעְלָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויברך אותם, in addition to blessings bestowed individually rather than collectively, earlier.


###### Sforno on Genesis 49:28:3
[Sforno on Genesis 49:28:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:28:3)

**אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם.** לְכָל אֶחָד מֵהֶם נָתַן בְּרָכָה צְרִיכָה לוֹ בְּיִחוּד, כְּגוֹן לִיהוּדָה בְּעִנְיַן הַמַּלְכוּת, וּלְיִשָּׂשכָר בְּעִנְיַן הַתּוֹרָה, וּלְלֵוִי בְּעִנְיַן הָעֲבוֹדָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
איש אשר כברכתו ברך אותם, he gave an individual blessing to each one in accordance with what he perceived to be the son’s need in view of his eventual destiny. Yehudah needed to have a blessing that his dynasty would endure, etc. Levi needed to be blessed that his function of serving G’d as representative of the people would endure, etc.


###### Sforno on Genesis 49:30:1
[Sforno on Genesis 49:30:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/49:30:1)

**אֲשֶׁר קָנָה אַבְרָהָם.** מִפְּנֵי שֶׁיָּשְׁבוּ בְּאֶרֶץ אַחֶרֶת יָמִים וְשָׁנִים, הוֹדִיעָם אֶת קִנְיַן אַבְרָהָם לַאֲחֻזַּת קֶבֶר מֵאֵת עֶפְרוֹן וּמֵאֵת בְּנֵי חֵת, וְשֶׁכְּבָר קָבְרוּ שָׁם הוּא וּשְׁנֵי דוֹרוֹת קוֹדְמִים, בְּאֹפֶן שֶׁלֹּא יוּכַל אָדָם לְעַרְעֵר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר קנה אברהם, seeing that they had already spent many years in a foreign land, he felt it necessary to remind them that that burial plot was legally theirs. Seeing that already two generations of the patriarchs had been buried there, there was no legal way anyone could now challenge the ownership of this cave.