Gather yourselves and I will tell you… And afterward he mentions the language of assembling: Assemble and listen… According to our Sages (see Pesachim 56a), Jacob wished to reveal the End of Days but it was concealed from him. Now, the term “gathering” [asifah] applies to one who stands outside in an exposed place and is gathered into the house to a private place, as in you shall gather him into your house (Deuteronomy 22:2) and no one takes me into his house (Judges 19:18), and many similar instances. However, the term “assembling” [kibbutz] indicates scattered people coming together in one place, even if it’s an exposed location where many pass through. Similarly, at first Jacob wished to reveal the secret of the End of Days, and it is not appropriate to reveal secret matters in public lest someone unworthy hear, for the secret of the Lord is for those who fear Him specifically. Therefore, he said gather yourselves [he’asfu] and I will tell you what will befall you in the End of Days, but immediately he sensed that the End was concealed from him. Thus, he changed from the language of “gathering” and said assemble [hikavtzu], sons of Jacob to hear matters that contained no secrets and could be spoken of publicly. He mentioned “listen” twice because to some he was speaking words of rebuke and reproof, as to Reuben, Simeon, and Levi — regarding this he said listen, sons of Jacob. To others he was telling future events — regarding this he said listen to Israel your father, for the telling of future events depends on Divine Spirit, which is associated with the name Israel, as this is a spiritual name. This is a precious interpretation.

“Reuben, you are my firstborn, etc.” The Targum translates that you were meant to receive three portions: the birthright, the priesthood, and kingship. [The Targum] seeks to explain Reuben, you are my firstborn — you were worthy of the birthright because you are my strength and the first of my might. You were worthy of the priesthood, which is superior dignity, as the Temple service was originally performed by the firstborns. And you were worthy of kingship — superior power. However, unstable as water, you shall not excel, because a king establishes the land through justice, and every judge must be deliberate in matters of judgment. But you were hasty like water in all your matters, and pachaz [unstable] refers to hastiness. Therefore, you are not worthy to receive the advantage of kingship. And because you mounted your father’s bed, you are therefore not worthy of the priesthood, because the priesthood’s purpose is to cause the Divine Presence to dwell in the Temple, which is called “my heavenly Father’s bed,” as Rashi explains on the verse Behold, Solomon’s bed and on the verse he shall lie between my breasts (Song of Songs 1:13, 3:7). As our Sages said (Sanhedrin 7a), When our love was strong, we could lie on the edge of a sword… But you caused the removal of the Divine Presence through the incident with Bilhah, therefore you are not worthy of the priesthood. The word mishkavei [beds] is used in plural form because there will be three Temples in the future, in addition to the Tabernacle.

“Then you defiled my bed that went up.” At that time, you also defiled my bed [lit. “my couch”], meaning my marital bed, so that I would not have any more children with her [Bilhah]. You did this out of greed for wealth, so that you would have a larger portion of the inheritance. This is also how Ramban explained it. Therefore, I am penalizing you regarding wealth by removing your right of the firstborn to take a double portion, and it will [instead] go to Joseph, who had a generous eye, who sustained his father and his brothers, as it is written When he defiled his father’s bed, his birthright was given to the sons of Joseph (1 Chronicles 5:1).

Superior in rank and superior in power. The commentators raised a difficulty that according to the plain meaning of the passage, Jacob did not bless Reuben at all, yet the verse states each according to his blessing he blessed them. I say that Jacob blessed him similar to Moses’s blessings, as it is said May Reuben live and not die, and may his population be counted (Deuteronomy 33:6). The Abarbanel explained that since Reuben was obligated to go at the forefront of the army into battle, and typically those who die in battle are the ones in front, therefore he blessed him May Reuben live and not die. It appears to me that he blessed him regarding strength and might, that he should be mighty in the land and give strength and power to the people, because those who go at the front of the army need to be mighty, and every mighty person is called a man of life, of many accomplishments, as opposed to the weak who is considered like dead. Therefore it says May Reuben live. And regarding what is said and may his population be counted, it seems to explain that victory over enemies through natural means depends on two things: either through having many people, or through having men of strength and might, and both together are good. Since Reuben caused Jacob to lose the Divine Presence, it is likely that his punishment would be measure for measure — that in his battles the Divine Presence would depart from him and he would need to wage wars through natural means. Therefore, he needed these two blessings: that his men should be mighty [regarding this it says May Reuben live and not die], and that they should also be numerous to the point of requiring counting, because a small nation is called “few in number” as their number is known to many, but a large nation needs to be counted. Regarding this it says may his population be counted, as the phrase may his population be indicates that they will be numerous and require counting. Thus Jacob blessed him with these two blessings and gave him “rank” and “power.” The “rank” refers to the numbers, which is essentially the blessing of may his population be counted and the “power” refers to strength and might, which is alluded to in the blessing May Reuben live and not die.

And the matter of the counting is better explained according to Rashi’s interpretation of let his men be counted, meaning that he would be counted among the other tribes. And from the fact that it says his men, it implies that it speaks of many men who would be counted among Israel when all of Israel would be counted for whatever purpose. And Jacob said, “Behold, I give you the ‘elevation’ and ‘strength,’” for the ‘elevation’ refers to counting, as it is written When you elevate [take a census of] the head, Elevate the head, and similarly in every place the counting is mentioned in terms of ‘elevation.’ And Jacob said, “Although by law you were worthy of extra elevation and strength” — meaning that you should have had an advantage over all the tribes twofold, double in matters of elevation and strength, for it would have been fitting that your counted men should be twice as many as the others, and similarly ‘extra strength’ — it would have been appropriate to give you might and power more than all the tribes, to take a double portion in elevation and strength. However, because you were unstable like water in the sin with Bilhah, therefore you shall not have excess to have advantage over your brothers in elevation and strength. Nevertheless, I still give you the basic elevation and strength as a gift, because by law, the sin should have caused you to have no elevation and strength at all — you shouldn’t have even been equal to your brothers. Still, I give you my peaceful blessing that you shall have elevation and strength equal to your brothers, but you shall not have excess to take more than your brothers because of the sin that affects you. And we can interpret the matter of elevation to mean that he would be counted in the counting of the other tribes, as Rashi explained on The sons of Jacob were 12 (Genesis 35:23) and similarly in the verse let his men be counted, and it is all explained in the same way.

Simeon and Levi are brothers. They were both like brothers born for trouble. He [Jacob] began with their praise, as it is said (34:25) Simeon and Levi, Dinah’s brothers took. Rashi explains that because they risked themselves for her, they were called “Dinah’s brothers.” This was indeed praiseworthy that they put themselves in harm’s way for their sister. However, they did not act properly when they plundered the entire city, for this was an instrument of violence, and vengeance does not depend on this. And regarding how they secretly conspired together and gathered against the entire city, he [Jacob] said Let my soul not enter their counsel, and let my honor not be included in their assembly. For in their anger they killed a man — this is the reason why he began with praise, to say that they wore jealousy for their sister’s sake and killed them all as one man. And in their will they uprooted an ox — this refers to the city wall, as per the Targum’s translation. This is the reason why he ends with criticism, saying instruments of violence are their weapons, because this matter did not depend on anger or revenge, but rather from their own arbitrary will they uprooted the wall to destroy the entire city and rob all that belonged to them.

“Cursed be their anger for it is fierce.” We find in every place that the term “azut” [fierceness/brazenness] refers to the face, and the term “kashiut” [hardness/stubbornness] refers to the neck, which is on the opposite side of the face. When he cursed them, he only cursed the fierceness of their anger and the stubbornness of their necks, saying cursed be their anger — and when is this? When it is fierce. And their wrath refers to the other side of their anger, meaning their faces, and from the other side is the neck, and regarding this other side, meaning the neck, he said for it is harsh. Jacob said that if these two qualities of brazenness of face and stiffness of neck remain attached to these two tribes, who could stand before them, and they would also be at the height of evil. Therefore, I will divide them in Jacob and scatter them in Israel — meaning, the major portion of the trait of brazenness of face and stiffness of neck that exists naturally in these two brothers, I will divide and scatter throughout Israel, so that each person will receive just a small piece of the beam [a metaphorical expression meaning a small portion]. In other words, when it spreads throughout all of Israel, each person will receive only a small portion. This is the same idea as when Moses called all of Israel “a stiff-necked people,” as it is said for it is a stiff-necked people (Exodus 34:9). And our Sages (Beitzah 25b) said that “Israel is the most brazen among the nations” etc., because they received the natural tendency toward brazenness and stiffness of neck from Simeon and Levi, as Jacob divided these traits among all his children.

Another interpretation: Even though brazenness and stubbornness are negative traits, nevertheless they have a positive aspect, as our Sages said (Avot 5:25), “Be bold as a leopard… to carry out the will of your Father in Heaven.” Similarly, stubbornness is actually good for Israel, enabling them to stand firm in their faith and not turn away to listen to the voice of strangers. This is what Jacob meant when he said for their anger was fierce — and their wrath, meaning the other side of their anger, was cruel. This is certainly a negative trait, so what should be done with them to transform them for good? I will divide them in Jacob and scatter them in Israel. That is to say, I will divide and scatter their brazenness and stubbornness among those who perform the deeds of Jacob and Israel, meaning to transform their actions for good as mentioned. And whereas Jacob combined them, Moses separated them, because Jacob had already said I will divide them, therefore Moses was not permitted to unite them. Nevertheless, he blessed them somewhat similar to Jacob’s blessing, saying Bless, O Lord, his resources. Onkelos interpreted this as referring to possessions, since Levi had no portion or inheritance except for the gifts due to him. This is what Jacob meant by I will divide them in Jacob — meaning I will divide him among all of Jacob, for they will take their portion from all of Israel. And even though because instruments of violence are their weapons — meaning they robbed the wealth of the entire city — justice would dictate punishing them by making them all poor, nevertheless I will divide them in Jacob to receive their priestly gifts, and the tribe of Simeon I will scatter in Israel to be scribes and teachers. This is why Moses alluded to Simeon’s blessing within Judah’s blessing, because from Judah also came those who wielded the scribe’s staff, as it is written and a staff from between his feet — where staff means scribe.

Judah, your brothers shall acknowledge you: Since you are Judah who admitted in the incident with Tamar, as indicated by the name Judah, therefore measure for measure, your brothers shall acknowledge you — they will acknowledge your kingship and not be ashamed, just as you acknowledged and were not ashamed to admit the truth. Similarly, your brothers will not be ashamed as they will acknowledge the truth that kingship befits only you. For we find when David was crowned, it is written, All the tribes of Israel said… “We are your flesh and bone… you were the one who led Israel out and brought them in, etc.” (Second Samuel 5:1). Look to the right and see that in three cases their blessings reflect their names: Judah, Gad, and Dan. Judah from your brothers shall acknowledge [yoducha] you, Dan from he shall judge [yadin] his people, Gad from raiders [gedud] shall raid him. All three were compared to a lion: Judah is a lion cub, Moses said Dan is a lion cub, and to Gad he said Blessed is He who enlarges Gad, he dwells like a lion. This is because all three fought the wars of God. Similarly, Judah’s hand is on the neck of his enemies and Dan shall judge his people — which Ramban interprets as “he will avenge his people,” and regarding Gad it says he tears off arm and crown. All three are alluded to in the verse he will strike the heel — the initials of strike [yagod] spell Judah, Gad, Dan, as “yagod” means cutting, likecut down the tree (Daniel 4:11). For all three would cut down enemies not through human might but through divine help. Just as God fights only with His name, as it is written The Lord is a man of war, the Lord is His name (Exodus 15:3), so too these three do not fight with weapons. As Rabbeinu Bachya explained, in Judah’s passage you find all the letters of the alphabet except for zayin [which means weapon] to indicate that their warfare is not with weapons but with God’s name. These three fought with their names, for when the nations heard their names and what their names signified, dread and fear immediately fell upon them. For the name Judah indicates that all will acknowledge Him as deserving of elevation, Dan will judge and avenge his people, and Gad implies cutting down. This is why it says that since you are Judah, your brothers will acknowledge you, and your name will cause your hand to be on the neck of your enemies.

A lion cub is Judah. Although he was compared to a lion whose nature is to tear apart prey, nevertheless, [regarding the phrase] from prey [teref], my son, you have arisen — you did not participate in tearing apart [taraf toref] Joseph, but rather you arose and withdrew from your brothers. As it is stated, And Judah went down from his brothers (Genesis 38:1). This means he withdrew from them because he did not want to be with them in their group. Alternatively, you have arisen is an expression of elevation — because of [avoiding] prey, my son, in which you had no part, you rose to this elevated status.

“The scepter shall not depart from Judah.” There are many different interpretations regarding the explanation of this verse, and the student should choose the interpretation of the Abarbanel, as he has collected all the different opinions and everything that most commentators have discussed about it. Therefore, I have withheld myself from recording their mention, as the account would become too lengthy.

Zebulun shall dwell at the seashore, etc. Since Zebulun was engaged in commerce and provided sustenance for Issachar who was engaged in Torah study, and thus Moses said Rejoice, Zebulun, in your going forth, for money has no completeness except through spending, and the spending of it is better than its accumulation, but [regarding] Issachar in your tents — because the acquisition of money does not stick to a person like the acquisition of Torah, which remains constantly in one’s tent and does not depend on spending, for even if the acquisition remains in one’s tent, it has completeness. Similarly, this verse comes to reveal the deficiency inherent in those who engage in the pursuit of wealth. Besides having no rest all their days, they have another deficiency, which is the dispersion of the soul, for they, their homes, and their merchandise are scattered and separated from each other. Their home dwelling will be in one place, while they themselves will be on the road or on a ship in the heart of the sea, and their merchandise in a third location. Thus their soul is scattered, for their thoughts are on their house in the east, their thoughts on their merchandise in the west, and their thoughts about themselves between these two boundaries. This is what is meant by Zebulun shall dwell at the seashore — for there is his house, but he himself will not dwell in his house, rather he will be at the harbor of ships, for all his days he will be on a ship in the heart of the sea. And its rear border [literally, its thigh] refers to his merchandise and wealth, which is called the substance which is at their feet that sustains them, like a thigh that supports and sustains a person, [reaches] to Sidon — for that is a place of commerce, as it is said The merchants of Sidon, who cross the sea, have filled you (Isaiah 23:2). Regarding this, one sage said that may God save him from the dispersion of the soul, for one’s thoughts are scattered in many places. And he mentioned the opposite regarding Issachar, as will be explained shortly.

Issachar is a strong-boned donkey, lying between the boundaries. Like this donkey where it and its burden are tied together inseparably, so too the acquisition of Torah clings to him and is not separated from him. This is unlike Zebulun’s possessions, for since he and his home and possessions are separate, he is consequently always in motion, either to his home or to his possessions, as they are mostly apart from him. But Issachar’s burden is always the burden of God’s word, and he lies between the boundaries, meaning between two borders. For all physical successes surround him, as it is written Length of days is in her right hand, and in her left hand are riches and honor (Proverbs 3:16). And wherever he goes or stands, he is always between two boundaries, for they grow with him and follow in his footsteps. This is not the case with one who simply engages in commerce, as these two boundaries are not attached to him. For sometimes he goes to dangerous places which opposes the lengthening of his days and his strength is diminished on the way, and sometimes he becomes distant from his wealth as his honor will not descend with him. Thus, he is usually not between the boundaries. But one who engages in Torah and lies beneath the burden of God’s word is always between the boundaries, as mentioned.

“And he saw that rest was good.” For the acquisition of Torah does not depend on movement like the acquisition of wealth, which usually requires bringing one’s sustenance from afar. Rather, the acquisition of Torah depends on the toil of the soul and the rest of the body. This is why the Torah was given on Shabbat, a day of rest. And the land that it was pleasant — for the Land of Israel has an atmosphere that makes one wise. And he bent his shoulder to bear — to bear the yoke of Torah. Even though the acquisition of Torah takes precedence in excellence over ordinary commerce, as its commerce is better than all commerce, nevertheless Zebulun was mentioned before Issachar because if there is no flour, there is no Torah. If one does not eat and drink, how will their limbs be strong and healthy enough to labor in God’s Torah? Therefore, Zebulun, who brings his bread from afar, was mentioned first so that Issachar could be a dweller of tents [studying Torah]. And Issachar also gives from his portion in Torah to Zebulun who pays him tribute — literally becoming a working tributary, and this is what is meant by and became a servant under tribute.

Dan will judge his people like one of the tribes of Israel. This teaches that although in the arrangement of the flags [of the tribes in the desert], Judah traveled first and Dan last, nevertheless he [Dan] will be equal to him, as he will judge his people like the most distinguished of the tribes of Israel, which is Judah. For Samson judged Israel in his generation just as David did in his generation. And just as it is said about the Messianic King who will come from Judah that with the breath of his lips he will slay the wicked (Isaiah 11:4), so too Dan will be a serpent on the road, for every serpent kills with the breath of its mouth. From the phrase will judge his people we learn that it refers to the wicked among Israel, whom he will judge and eliminate like thorns from the vineyard of the Lord of Hosts. Therefore, it was necessary for Judah to travel first and Dan last, because Judah is compared to a lion whose main strength is in its tail. Thus, when Judah went before the camp of Israel with his back toward the people, it was as if his tail faced the camp of Israel, suggesting that through it, he will judge his people to break arrogant arms. Dan is compared to a snake whose strength is only in its mouth, therefore it is appropriate that he travel last with his mouth facing the camp of Israel, for through it he will judge his people. Since every judge has many who rise up against him, therefore it is said do not fear any man, for I await Your salvation, O Lord, and God stands in the divine assembly (Psalms 82:1) to save them from violent men. Some say that Dan did not show favoritism to his tribe but rather judged like one of the tribes of Israel, like the other tribes, for those close to him and those distant were equal in his eyes.

And regarding what we find, that Moses compared Dan to a lion cub while Jacob compared him to a snake, this alludes to the fact that every judge faces battles both from the front and from behind. There are those who are brazen to his face, saying to him “I will add more judges over you,” as it is written your troubles, your burdens, and your quarrels (Deuteronomy 1:12). And there are those who complain about him behind his back but not to his face. Therefore, he needs to be powerful and strong of spirit to fight both from the front and from behind, and he should not take to heart all the things that people say, whether to his face or behind his back. Rather, he should be like both the lion and the snake — one whose strength is in its front [the lion] and one whose strength is in its rear [the snake], and this is a correct allusion.

“Gad gadud yegudenu” — Many troops will come against him for war, and at the beginning of the battle he will strike them a mighty blow, as it is written and tears the arm with the crown of the head (Deuteronomy 33:20). For “skin for skin” — when one is struck with a sword, the person being struck raises their arm to protect their head. Therefore, the warrior first tears the arm and cuts it in two until the sword reaches the crown of the head. And Jacob speaks of the end of the battle when his enemies will turn their backs and flee, and behold the heel of the one fleeing is close to the pursuer, especially when he falls and stumbles in his fall, and then he will cut off and sever their heels. This is what it means when it says and he shall raid [yagud] their heel, for the word yagud means cutting, as in the phrase “cut down the tree” [godu ilana].

“From Asher his bread is rich.” Since Asher was responsible for supplying oil to the Temple for meal offerings and other Temple needs, and it is known that all abundance and plenty comes to the world through the Temple, therefore it says that from Asher comes the rich bread of Israel — rich [shemeinah] corresponding to “oil [shemen].” And he will provide royal delicacies, for he will give to the Temple, and the Temple will give to the whole world, to king and commoner alike. Alternatively, it prophesies that Asher would be charitable, and therefore all would praise him — sons and daughters — as it is written for daughters have called me fortunate (Genesis 30:13), and Moses said Most blessed of sons is Asher (Deuteronomy 33:24). And he will give to the poor rich bread and royal delicacies, not from inferior quality, like that person who fed the poor fattened poultry [referring to a story in Ketubot 67b], and as it is written Did I eat my morsel alone (Job 31:17) — meaning that even my own portion of fine bread designated for me, I did not eat alone.

“Naphtali is a swift doe.” Some say [the name] Naphtali [means] “sweetness to me” [nofet li], because his lips dripped sweetness when delivering good tidings to Israel. Others interpret it regarding his fruits which ripen quickly, and he delivers beautiful sayings refers to the recitation of the first-fruits blessing or the blessing over fruits. In my opinion, it seems likely to say that beautiful sayings refers to the Torah, and therefore [the verse] compares him to a doe, as concluded in tractate Eruvin (54b): A loving doe — why are the words of Torah compared to a doe? To tell you that just as a doe has a narrow womb and remains beloved to her mate every time as if it were the first time, so too the words of Torah remain beloved to those who study them every time as if it were the first time. Perhaps this is why they interpreted [Naphtali as] “sweetness to me,” because the words of Torah are sweeter than honey and honeycomb. The meaning is that he was called Naphtali because the words of Torah were as sweet as honeycomb to his mouth. Therefore, he merited to be like a doe who remains beloved to her mate every time as if it were the first time, and he delivers beautiful sayings — meaning that even Torah teachings that have become old in his mouth remain beautiful sayings, for the word shefer [beauty] indicates something new that maintains its beauty and splendor.

“Joseph is a fruitful son, a fruitful son by a spring.” Jacob said that Joseph, from his own nature, is a ben porat [fruitful son] — a term referring to fertility and multiplication, as “Joseph” is a term of increase, like may He increase you a thousandfold. And he said alei ayin [by a spring/upon the eye], because he possesses charm, similar to what is said she found favor in the eyes of all who saw her (Esther 2:15). Therefore, he will be alei ayin — the evil eye has no power over one who finds favor in the eyes of all who behold him. The proof of this is that daughters stepped along the wall to gaze at his beauty, and nevertheless, he was not harmed by the evil eye, even though in places where abundance is present, the evil eye is more prevalent. Nevertheless, Joseph will be ben porat — he will be fruitful and multiply like fish, and still remain “ben porat” with his grace extended over the watching eye so that it cannot harm him.

And after he mentioned the damage of the evil eye from all who saw him, from which he was saved, he returned to mention a second similar matter — that his brothers were also jealous of him and cast their eyes upon him, yet he was saved from them as well. This is what is meant by they embittered him, became numerous, and the arrow-masters hated him. The meaning of became numerous [va-yarobu] is similar to “archer” [roveh keshet], for they wanted to kill him with an arrow, as it is said Before he came near to them, they conspired to kill him. This means by arrow, because they considered him a spreader of slander, whose tongue is a sharpened arrow, so they wanted to act measure for measure against him. The arrow-masters hated him — they themselves were masters of arrows, whose tongues were sharpened arrows, for they spread slander about the children of the handmaids by calling them slaves. And Joseph brought their evil reports about the sons of Bilhah and Zilpah to their father. Therefore, his bow remained taut — Joseph’s bow — because it is permitted to speak lashon hara [negative speech] about those who cause discord (Jerusalem Talmud Peah 1:1). According to this: Joseph’s bow shot according to the law, but the brothers deserved to be called masters of arrows and Joseph’s arrows struck them justly. And his arms were made agile — for one who shepherds prostitutes loses wealth, but he did not shepherd prostitutes with Potiphar’s wife, therefore he merited great wealth and merited to become the shepherd of the Stone of Israel.

“Your father’s blessings surpassed the blessings of my parents.” This is similar to [the phrase] the chamber of my conception, because the blessings that I received through my mother were obtained through deception and trickery, and were like a hidden matter because of Esau. However, your father’s blessing — where he took the birthright from the brothers and gave it to you — was an open and publicized giving unto the bounds of the everlasting hills, for in all four directions of the world you can take pride in them. They shall be on the head of Joseph, etc. They shall be like something placed on the head and crown, even though the birthright was [taken from] the one separated from his brothers — meaning, taken and separated from his other older brothers through the blessings. Nevertheless, you can take pride in them like something placed in a high place on the head, visible to all — unlike my parents’ blessings, which I was forced to deny and say they were not fulfilled in me, and had to go into hiding because of my brother Esau.

Benjamin is a wolf that will tear; in the morning he will devour prey, and in the evening he will distribute spoils. This requires examination: What is the significance of showing evening and morning, and why is it called spoils in one place and prey in another? And here it says the language of will devour and afterwards will distribute. This is because it is known that anything a person asks for appropriately is given to him with a shining countenance, meaning in the morning, and anything a person asks for inappropriately is given to him in the evening with a darkened countenance, as Rashi explained on the verse When God gives you meat to eat in the evening and bread to satisfy in the morning (Exodus 16:8). Everything that is necessary for a person, meaning what he needs for eating to satisfy his household’s hunger, is given with a shining countenance and his bread will not be lacking forever and eternally. But all the excess that a person asks for beyond what he needs for eating will ultimately be left to others — his wealth will be distributed to others, perhaps to his widow’s husband, and he himself will be deprived and distanced from those excesses that were given to him in the evening. Therefore it says in the morning — referring to that which is given with a shining countenance — this is what he will devour, because only what he needs for eating is given with a shining countenance, and it is given to him forever. Even though prey [ad] is also a term for spoils, nevertheless it uses the word ad [prey/forever] which indicates permanence. And in the evening — what is given with a darkened countenance — this is what will be distributed to others while he is deprived of it, because the term shalal [spoils] has the connotation of removal, like and the iron head shall slip (Deuteronomy 19:5), a language of removal and detachment.

And He connected this matter to the blessing Benjamin is a wolf that will tear, to rebuke also the judges of Israel that they should not tear [prey] in war more than necessary, as it is written Her judges are evening wolves, they leave nothing for the morning (Zephaniah 3:3). The prophet accuses them of tearing more than what was necessary, therefore he called them evening wolves, and saidthey leave nothing for the morning because they did not seek only what was necessary which is given in the morning. And similarly, he accuses Saul, who was from Benjamin, and you did pounce upon the spoils (1 Samuel 15:19) because he did not remember Jacob’s blessing to Benjamin. But regarding Abraham it is said Nothing for me; only what the young men have eaten (Genesis 14:24), he took specifically what they needed to eat and did not distribute to them excessive spoils. And in this, he drew the parable from the wolf who tears [prey] for the need of his food, but sometimes tears and destroys without purpose. And this is a precious interpretation.

And in the Ba’al HaTurim he concludes that the initial letters of the blessings of all the tribes add up to 365, corresponding to the number of days in the solar year, and the final letters add up to 354, corresponding to the number of days in the lunar year. This is because in this world, all their dominion is similar to the moon — sometimes it is built up and sometimes it is breached. Similarly, sometimes they lack sovereignty. However, in the time when the blossom will bloom and the righteous sprout whose name is Messiah, who preceded the world (Pesachim 54), then it is written his throne shall be as the sun before Me (Psalms 89:37) — for their kingdom will be eternal like the sun. Therefore, the sun is hinted at in the initial letters, alluding to the name of the Messiah who preceded the world. This is the secret of Zerach [Shine] and Peretz [Breach] which they interpreted regarding the sun and moon, and this is the vision of evening and morning that is mentioned here regarding Benjamin.