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Midrash RabbahBereshit Rabbah 98

Midrash Rabbah

Bereshit Rabbah 98

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English · The Sefaria Midrash Rabbah (2022)

“I cry out to God on High” (Psalms 57:3). “I cry out to God on High” – on Rosh HaShana. “To the Almighty who completes for me” (Psalms 57:3) – on Yom Kippur, to determine which will be for God and which will go to an uninhabitable land. Another matter: “I cry out to God on High” (Psalms 57:3) – this is Jacob our patriarch. “To the Almighty who completes for me” (Psalms 57:3) – that the Holy One blessed be He agreed with him to give to each and every one as befitting him.

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English · The Sefaria Midrash Rabbah (2022)

“Jacob called to his sons, and he said: Gather, and I will tell you what will befall you at the end of days. Assemble and hear, sons of Jacob, and listen to Israel your father” (Genesis 49:1–2). “Jacob called to his sons.” “The lot is cast in the bosom” (Proverbs 16:33) – this is the lottery of Yom Kippur. “And all of one’s judgment is from the Lord” (Proverbs 16:33) – to determine which will be for God and which will go to an uninhabitable land. Another matter: “The lot is cast in the bosom” – this is the lot of the tribes. “And all of one’s judgment is from the Lord” – that the Holy One blessed be He agreed with him to give each and every one as befitting him. “Jacob called to his sons” – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: Jacob called the Almighty to be with his sons. Rabbi Pinḥas said: He invited Him to his sons. Rabbi Avun said: He appointed Him steward for his sons. “He said: Gather ….” – gather from the land of Egypt and assemble in Rameses. Gather from the ten tribes and assemble to the tribe of Judah and Benjamin. He commanded them to act with deference to the tribe of Judah and Benjamin. Rabbi Aḥa said: Purify yourselves, just as it says: “They gathered themselves together…” (Nehemiah 12:28), “and they purified the chambers” (Nehemiah 13:9). The Rabbis say: He commanded them regarding dissension. He said to them: ‘You shall all be one assembly.’ That is what is written: “You, Son of man, take for you one piece of wood, and write on it: [For Judah] and for the children of Israel [his companions]” (Ezekiel 37:16) – it is written “his companion” – the children of Israel became a single group. Prepare yourselves for redemption. What is written thereafter? “I will render you one nation…” (see Ezekiel 37:22). “[I will tell you] what will befall you at the end of days” – Rabbi Simon said: He showed them the downfall of Gog, just as it says: “It will be at the end of days” (Ezekiel 38:16). Rabbi Yehuda said: He showed them the building of the Temple, just as it says: “It will be at the end of days that the mountain of the House of the Lord will be established” (Micah 4:1). The Rabbis said: He came to reveal the End, but it was concealed from him. Rabbi Yehuda in the name of Rabbi Elazar bar Avina: Two people, the End was revealed to them and was then concealed from them. They are Jacob and Daniel. Daniel – “But you, Daniel, obscure the matters and seal” (Daniel 12:4). Jacob – “what will befall you at the end of days.” “Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power” (Genesis 49:3). “Reuben, you are my firstborn” – this teaches that he came to reveal the End, but it was concealed from him. This is analogous to a king’s confidant who was passing from the world, and his sons were surrounding his bed. He said to them: ‘Come and I will reveal to you the secrets of the king.’ He lifted his eyes and gazed at the king. He said to them: ‘Be vigilant regarding the honor of the king.’ So, Jacob our patriarch lifted his eyes and saw the Divine Presence standing over him. He said to them: ‘Be vigilant regarding the honor of the Holy One blessed be He.’ The Rabbis said: So, the congregation of Koraḥ was sinking and descending, sinking and descending, until Hannah stood and prayed on their behalf: “The Lord puts to death and brings to life; He lowers to the netherworld and elevates” (I Samuel 2:6).

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English · The Sefaria Midrash Rabbah (2022)

“Assemble and hear, sons of Jacob” (Genesis 49:2) – Rabbi Berekhya, sometimes he said it in the name of Rabbi Ḥiyya and sometimes he said it in the name of the Rabbis from there: From here [it may be derived] that they were scattered and an angel came and assembled them. Rabbi Tanḥuma said: From here, that they were scattered and he assembled them with the Divine Spirit. “And listen to [el] Israel your father” (Genesis 49:2) – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: Listen to the God [El] of Israel your father. Rabbi Pinḥas said: Your father Israel is like a god [el]. Just as the Holy One blessed be He creates worlds, so, your father creates worlds. Just as the Holy One blessed be He distributes worlds, so, your father distributes worlds. Elazar ben Aḥui said: From here Israel merited the recitation of Shema. When Jacob our patriarch was passing from the world, he called his twelve sons. He said to them: ‘Listen to the God [El] of Israel your father who is in Heaven. Do you, perhaps, have in your heart dissension over the Holy One blessed be He?’ They said: ‘“Hear, Israel” (Deuteronomy 6:4) our father, just as you do not have in your heart dissension over the Holy One blessed be He, so, there is no dissension in our heart. Rather, “the Lord is our God, the Lord is one” (Deuteronomy 6:4).’ He too expressed with his lips and said: ‘Blessed be the name of His glorious kingdom for ever and ever.’ Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel: That is why Israel recites early in the morning and late in the evening each day: Hear Israel, our patriarch, from the Cave of Makhpela: The same matter that you commanded us, we still practice it: “The Lord is our God, the Lord is one.”

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English · The Sefaria Midrash Rabbah (2022)

“Reuben, you are my firstborn” – Rabbi [Yehuda HaNasi] would say [an interpretation] of this as praise and [an interpretation] as criticism. You are firstborn, and Esau is firstborn. “Esau went to the field to hunt game [to bring]” (Genesis 27:5) – if he found, fine; if not, “to bring” from what he stole or took by force. But you, “Reuben went during the days of wheat harvest [and found mandrakes in the field and brought them to his mother Leah]” (Genesis 30:14). “My strength, and the first of my potency” – these are the vanguard in the battle. “Greater honor and greater power” – “their faces were like the faces of lions” (I Chronicles 12:9). He would say [an interpretation] about this as criticism – “Reuben, you are my firstborn” – you are firstborn and I am firstborn. I, at the age of eighty-four years old, had never seen a drop of seminal emission, but you: “[Reuben] went and lay with Bilha” (Genesis 35:22). “My strength, and the first of my potency” – the first of my toil and the first of my travail. “Greater honor and greater power” – the birthright was yours, the priesthood was yours, the kingship was yours, but now that you sinned, the birthright was given to Joseph, the priesthood to Levi, and the kingship to Judah. Rabbi Aḥa said: The birthright was not yours. Is it not so that Jacob went to Laban only for Rachel? All the furrows that I plowed in your mother; was it not in Rachel that they should have been plowed? Now, the birthright has returned to its owner. "Impetuous as water, you shall not excel; because you mounted your father's bed; then you desecrated, he who ascended my couch” (Genesis 49:4). “Impetuous as water, you shall not excel” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer said: You were impetuous [paḥazta], you sinned [ḥatata], you engaged in harlotry [zanita]. Rabbi Yehoshua said: You rebelled [parakta ol], you desecrated [ḥilalta] my couch, your evil inclination stirred [za] within you. Rabbi Eliezer ben Yaakov said: You trampled [pasata] the law, you forfeited [ḥavta] your birthright, you became a stranger [zar] vis-à-vis your gifts. They said: Even now, we still need the Moda’i. Rabbi Eliezer HaModa’i came and explained: You shuddered [zata], you trembled [ḥaradta], the sin flew [paraḥ] from upon your head. Rabbi Pinḥas said: You acted like those impetuous ones who break their shins in the water. “As water” – the Rabbis say: You sinned through water, let the one who was drawn from water come and draw you near: “May Reuben live and not die” (Deuteronomy 33:6). “As water” – just as water is released from place to place, so, you have been released. Rabbi Eliezer HaModa’i says: One does not make a ritual bath of wine or of oil, but rather of water; so, you made yourself a ritual bath of water and you purified yourself in it. “You shall not excel [totar]” – Rabbi Eliezer and Rabbi Yehoshua, both of them said this: Nothing was relinquished [vitarta] for you. Rabbi Eliezer HaModa’i says: There will be nothing remaining [vitaron] for you from your sin. “Because you mounted [alita]” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: Because you mounted in its plain sense. Rabbi Elazar said: Because you mounted [alita] – where? In the case of the mandrakes. “Your father’s bed [mishkevei avikha]” – Rabbi Berekhya said: It is not written here: Your father’s bed [mishkav] , but rather, “your father’s beds [mishkevei]” – the bed of Bilha and the bed of Zilpa. Rabbi Abbahu, and some say Rabbi Yaakov, in the name of Rabbi Ḥiyya Rabba, and Rabbi Yehoshua ben Levi in the name of Rabbi Shimon ben Yoḥai: We learned: One who is suspect in some matter neither judges in its regard nor testifies in its regard. Is it possible that he is destined to be one of the six tribes that were standing on Mount Eval and saying: “Cursed is one who lies with his father’s wife” (Deuteronomy 27:20), and he performed this very act? Rather, he was defending his mother’s honor. All the days that Rachel was alive, her bed was situated alongside the bed of Jacob our patriarch. When Rachel died, Jacob our patriarch took Bilha’s bed and placed it alongside his bed. [Reuben] said: Is it not enough that my mother was jealous during her sister’s lifetime, that she must be so even after her death? He rose and rearranged the beds. Rabbi Yehuda bar Simon disagrees with this and [says that] Rabbi Yehoshua ben Levi [said] in the name of Rabbi Shimon ben Yoḥai: This is analogous to one who was suspected of selling teruma as non-sacred produce. They investigated him and inspected, but did not find any substance to these claims, and they appointed him in charge of setting prices in the marketplace. “Then you desecrated” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: “Then you desecrated” – in its plain sense. “Ascended” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: You ascended from your sin. Rabbi Eliezer HaModa’i said: You ascended from your gifts. The Rabbis say: I am neither distancing you nor drawing you near. Instead I am leaving you in loose abeyance until Moses, in whose regard it is written: “And Moses ascended to God” (Exodus 19:3), comes, and does with you what he perceives to be correct. When Moses came, he began to draw him near: “May Reuben live” (Deuteronomy 33:6). The Rabbis say: The same was true of the congregation of Koraḥ, <as it is written above>.

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English · The Sefaria Midrash Rabbah (2022)

“Simeon and Levi are brothers; weapons of villainy are their heritage” (Genesis 49:5) “Simeon and Levi are brothers” – brothers of Dina but not brothers of Joseph. “Weapons of villainy are their heritage [mekheroteihem]” – he said to them: These weapons in your possession have been stolen by you. For whom are they fitting? It is for mekheroteihem – for Esau, who sold [makhar] the birthright. “Let my soul not come in their company; with their assembly let my glory not be associated; for in their anger they killed men, and with their will they hamstrung oxen” (Genesis 49:6). “Let my soul not come in their company” – when they come to take counsel in Shitim. “With their assembly let my glory not be associated” – when they assemble against Moses in the congregation of Koraḥ. “With their assembly let my glory not be associated” – but for the platform, let my name be associated, when his descendants stand on the platform, as it is stated: “These are those who stood, and their sons, [from the sons of the Kehatites:] Heiman [the singer, son of Yoel, son of Samuel]” (I Chronicles 6:18). Rabbi Huna, Rabbi Ḥanina, and Rabbi Pinḥas: The three of them said: “Son of Yitzhar, son of Kehat, son of Levi, son of Israel” (I Chronicles 6:23). “For in their anger they killed men [ish]” – this is Ḥamor father of Shekhem. “Hamstrung [ikeru] oxen [shor]” – they undermined [akartun] the security wall [shuran] of proselytes. Rabbi Ḥunya and Rabbi Yirmeya in the name of Rabbi Aḥiya bar Abba: As it is written: “And with their will they hamstrung [ikeru] oxen” – in order to fulfill the will of your inclination, you undermined [akartem] the security wall of proselytes. “Undermined a trough” – this is one of the matters that they emended for King Ptolemy. “Cursed be their anger, as it is fierce, and their wrath, as it is harsh; I will divide them in Jacob, and I will disperse them in Israel” (Genesis 49:7). “Cursed be their anger, as it is fierce” – Rabbi Ḥunya and Rabbi Azarya in the name of Rabbi Yoḥanan: [Jacob] increased the number of hot-tempered bohaknin among them. That is what is said regarding one who is afflicted with bohak patches, that he is hot-tempered. Rabbi Yehuda bar Simon said: [This is analogous] to a king who had a son, and the king foresaw that a serpent was destined to bite his son. He said: May the serpent that seeks to bite my son be cursed. So, [Jacob] came to curse them, but he cursed their anger. “Cursed be their anger, as it is fierce, and their wrath [ve’evratam], as it is harsh” – and their transgression [vaaveratam], as it is harsh. “I will divide them [aḥalkem] in Jacob” – this is the tribe of Levi: “I am your portion [ḥelkekha] and your inheritance” (Numbers 18:20). “And I will disperse them in Israel” – this is the tribe of Simeon. That is what is said: Most of the poor were from the tribe of Simeon. Rabbi Tanḥuma said: Although we explain and say: “And the cities that you shall give from the holding of the children of Israel, [from the greater you shall increase and from the lesser you shall decrease]” (Numbers 35:8), six cities, they and their open land, all of them were from Simeon. When they saw that he was rebuking them, they began departing to the corners. When he saw that they were departing to the corners, he began calling each and every one.

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English · The Sefaria Midrash Rabbah (2022)

“Judah, you shall your brothers acknowledge; your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you” (Genesis 49:8). “Judah, you shall your brothers acknowledge” – your brothers acknowledge you; your mother acknowledges you; I, myself, acknowledge you. Rabbi Shimon ben Yoḥai said: All your brothers will be called by your name. A person does not say: I am a Reubenite, I am a Simeonite, but rather: I am a Jew [Yehudi]. Rabbi Yehuda bar Simon said: This is analogous to a king who had twelve sons, and there was one who was more beloved to him than all of them, and he gave him a portion of his own and a portion with his brothers. “Your hand will be at the nape of your enemies” – how many times did Joshua prostrate himself so that the nape would be shown him, but it was not granted to him, as it is stated: “Please, my Lord, what can I say after [Israel] has turned [its nape before their enemies?]” (Joshua 7:8). To whom did He grant it? To David: “My enemies, you had them turn their napes to me” (II Samuel 22:41). Why? Because it was his ancestral endowment, as it is written in his regard: “Your hand will be at the nape of your enemies.” “Your father’s sons will prostrate themselves to you” – here it says: “Your father’s sons will prostrate themselves to you,” but elsewhere, it says: “Your mother’s sons will prostrate themselves to you” (Genesis 27:29). It is that Isaac, because he took only one wife, said: “Your mother’s sons will prostrate themselves to you.” But [when] Jacob [gave blessings], because he took four wives, it is written: “Your father’s sons will prostrate themselves to you.”

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English · The Sefaria Midrash Rabbah (2022)

“Judah is a lion cub; from prey, my son, you ascended. He crouches, lies like a lion, and like a great cat, who shall rouse him” (Genesis 49:9)? “Judah is a lion cub” – this teaches that he gave him the strength of a lion and the boldness of its cubs. “From prey, my son, you ascended” – from the prey of Joseph you rose and became elevated. From the prey of Tamar, you rose and became elevated. “He crouches, lies [ravatz]” – from Peretz until David; “he crouches, lies [shakhav]” (Numbers 24:9) – from David until Zedekiah. Some say: “He crouches, lies [ravatz]” – from Peretz until Zedekiah; “he crouches, lies [shakhav]” – from Zedekiah until the messianic king. “He crouches, lies [ravatz]” – in this world; “he crouches, lies [shakhav]” – in the World to Come. “He crouches, lies [ravatz]” – at a time when there are no enemies; “he crouches, lies [shakhav]” – at a time when there are enemies. He stood against all the enemies.

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English · The Sefaria Midrash Rabbah (2022)

“The scepter shall not depart from Judah, or the ruler’s staff from between his feet, until Shilo arrives; and to him nations will assemble” (Genesis 49:10). “The scepter shall not depart from Judah” – this is Makhir… “Or the ruler’s staff from between his feet” – as he came and prostrated himself before his feet. “Until Shilo arrives” – this is the messianic king. “And to him nations will assemble [yik’hat]” – he will come and blunt [yak’heh] the teeth of the idolaters. Another matter: “The scepter [shevet] shall not depart from Judah” – this is the Sanhedrin, which flogs and subjugates. “Or the ruler’s staff from between his feet” – these are the two scribes of the judges who would stand before them, one to the right and one to the left. “Until Shilo arrives” – they convened and said: Hillel, from whom did he descend? Rabbi Levi said: A genealogical scroll was found in Jerusalem in which it was written: Hillel is from David. Rabbi Ḥiyya Rabba is from Shefatya son of Avital. The house of Kalba Savua is from Caleb. The house of Tzitzit HaKeset is from Avner. The house of Koveshin is from Ahab. The house of Yatza is from Asaf. The house of Yehu is from Tzippori. The house of Yanai is from Eli. Rabbi Yosei ben Ḥalafta is from Yonadav son of Rekhav. Rabbi Neḥemya is from Nehemiah the Tirshatite.

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English · The Sefaria Midrash Rabbah (2022)

“He will bind his foal to the vine, and to the branch of the vine his donkey’s foal; he launders his garments in wine, and in the blood of grapes, his clothes” (Genesis 49:11). “He will bind his foal to the vine” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: A vine with a poor yield, one binds a donkey to it; “and to the branch of the vine [velasoreka],” two of “his donkey’s foal.” “He launders his garments in wine” – this is the milk; “and in the blood of grapes, his clothes” – this is the red. Rabbi Neḥemya said: “He will bind his foal [iro] to the vine” – from when He brings the vine into His city [iro] – “the city that I have chosen” (I Kings 11:32). “And to the branch of the vine his donkey’s [atono] foal” – steadfast [ha’etanim] children are worthy to be produced from him. The Rabbis say: I am bound to the vine and the vine branch. “His foal” and “his donkey” – upon the arrival of the one in whose regard it is written: “A humble man riding on a donkey…” (Zechariah 9:9). “He launders his garments in wine” – as [the Messiah] clarifies matters of Torah for them; “and in the blood of grapes, his clothes” – as he clarifies their errors for them. Rabbi Ḥanin said: Israel does not need the teaching of the messianic king in the future, as it is stated: “Nations will seek him” (Isaiah 11:10) – not Israel. If so, why does the messianic king come, and what does he come to do? To gather the exiles of Israel and to give them thirty mitzvot. That is what is written: “I said to them: If it is proper in your eye, [give Me My fee…So they weighed out My fee: thirty silver coins]” (Zechariah 11:12) – Rav said: These are the thirty mighty men. Rabbi Yoḥanan said: These are thirty mitzvot. They said to Rabbi Yoḥanan: Rav does not accept that the verse is speaking only regarding the nations of the world. According to the opinion of Rav, when Israel merit, their majority will be in the Land of Israel and their minority in Babylon.

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English · The Sefaria Midrash Rabbah (2022)

“His eyes shall be red from wine, and his teeth white from milk” (Genesis 49:12) “His eyes shall be red” – Rabbi Azarya, Rabbi Yonatan ben Ḥagai, and Rabbi Yitzḥak ben Rabbi Maryon, and some say in the name of Rabbi Yosei bar Ḥanina: Most of the Sanhedrin were from Judah. What is his source? “His eyes shall be red [and his teeth white from milk]” – as they sit and arrange matters of Torah with their teeth until they express them clearly like milk. Another matter: “His eyes shall be red [ḥakhlili] from wine” – these are the residents of the south, whose eyes are bright [keḥulot] and who possess great strength for Torah study. “And his teeth white [ulven shinayim] from milk” – wine is better for a person of years [leven shanim] than milk is for a baby. One stood with another in the South. He said to him: ‘If you drank red wine, it is [good] wine. But if you drank white wine, you have drunk lower-quality wine.’

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English · The Sefaria Midrash Rabbah (2022)

“Zebulun will dwell at the shore of seas, and he will be a shore for ships, and his border will be upon Sidon” (Genesis 49:13). “Zebulun will dwell at the shore of seas” – Rabbi Yehuda bar Naḥman and Rabbi Levi would receive two sela each Shabbat to gather Rabbi Yoḥanan’s congregation. Rabbi Levi entered and said: That Jonah was from Zebulun; that is what is written: “The third lot arose [for the children of Zebulun].… from there it passed eastward [to Gat Ḥefer]” (Joshua 19:10, 13). And it is written: “In accordance with the word of the Lord, God of Israel, that He spoke by means of His servant Jonah son of Amitai [the prophet, who was from Gat Ḥefer]” (II Kings 14:25) – this [Gat Ḥefer] is the plateaus of Tzippori. Rabbi Yoḥanan entered and expounded: That Jonah was from Asher. That is what is written: “Asher did not dispossess the inhabitants of Akko, or the inhabitants of Sidon […but the Asherites dwelt among the Canaanites, the inhabitants of the land]” (Judges 1:31–32). And it is written: “Rise, go to Tzarefat that is of Sidon, [and dwell there; behold, I have commanded a widow there to sustain you]” (I Kings 17:9). [The following week,] Rabbi Levi said to Rabbi Yehuda: ‘Although it is your Shabbat, take two sela and allow me to enter.’ Rabbi Levi entered and said: Rabbi Yoḥanan taught us well this past Shabbat. That Jonah was from Asher; however, his father was from Zebulun and his mother was from Asher. “And his border [veyarkhato] will be upon Sidon” – the thigh [yarekh] from which he emerged was from Sidon. They said to him: ‘You have spoken words of consolation standing; you will come to say them while sitting.’ He served as the deliverer of the Torah discourse for twenty-two years. Another matter: “And his border will be upon Sidon” – Rabbi Elazar said: Zevud of the Galilee. Rabbi Yoḥanan said: Migdal Deyo.

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English · The Sefaria Midrash Rabbah (2022)

“Issachar is a strong-boned donkey, lying between the sheepfolds. He saw rest, that it was good, and the land, that it was pleasant; and he bowed his shoulder to bear, and he became subject to a tribute of labor” (Genesis 49:14–15). “Issachar is a strong-boned donkey” – just as this donkey, its bones are conspicuous, so, Issachar’s learning is conspicuous upon him. “Lying between the sheepfolds” – these are the three rows of Torah scholars who would sit before them. “He saw rest, that it was good” – this is the Torah, as it is stated: “For a good lesson I have given you; [My Torah]” (Proverbs 4:2). “And the land, that it was pleasant” – this is the Torah: “]Its measure is] longer than the earth…” (Job 11:9). “He bent his shoulder to bear” – the yoke of Torah. “And he became subject to a tribute of labor” – these are the two hundred heads of Sanhedrin who came from the tribe of Issachar… Another matter: “Issachar is a strong-boned donkey” – it is speaking of its land. Just as the donkey is low on this end and low on that end and high in the middle, so [the land of Issachar has] a valley from this side, a valley from that side, and a mountain in the middle. “Lying between the sheepfolds” – these are two valleys, the Valley of Pislan and the Valley of Yizre’el. “He saw rest, that it was good” – this is Tinam. “And the land, that it was pleasant [na’ema]” – this is Na’im. “He bent his shoulder to bear” – the yoke of the Land of Israel. “He became subject to a tribute [mas] of labor” – Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar says: All the tribes left remnants, but the tribe of Issachar did not leave any remnants. Rabbi Shmuel bar Naḥman said: The tribe of Issachar, too, left remnants, but they were payers of taxes [misim]. Rav Asi said: Because they paid taxes, it was as though they were subjugated. Another matter: “Issachar is a strong-boned donkey” – the cows <the produce> of Issachar were fat. The tribe of Issachar would take of them, and set out to sea. The nations of the world would see them and would be astounded about their [size]. Israel would say to them: ‘You are astounded about these? Had you seen the owners of these engaging in Torah study, you would be astounded about them.’ Many proselytes would come and convert. Rabbi Yehuda ben Rabbi Simon said in the name of Rav Aḥa: “Issachar is a strong-boned [garem] donkey” – Issachar, a donkey caused his existence [legarmeih].

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English · The Sefaria Midrash Rabbah (2022)

“Dan will avenge his people, as one of the tribes of Israel” (Genesis 49:16). “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” – like the most outstanding [kamyuḥad] of the tribes. Rabbi Yehoshua bar Neḥemya said: Had it not cleaved to the most outstanding of the tribes, it would not have produced even the one judge that it produced. Who is that? It is Samson son of Manoaḥ. Like the unique One [kiḥido] of the world – just as the unique One of the world needs no assistance, so, Samson son of Manoaḥ needed no assistance. Rather, “he found a fresh jawbone of a donkey, [and he extended his hand and took it, and he smote one thousand men with it]” (Judges 15:15). What is “fresh [teriya]”? It was [from a donkey that was] three days old. Rabbi Avun said: Two [terein] in its womb. This is the opinion of Rabbi Avun, as Rabbi Avun said: “With the jawbone of a donkey, heaps upon heaps [ḥamor ḥamoratayim]…” (Judges 15:16). “He became very thirsty” (Judges 15:18) – one who prattles becomes thirsty. Rabbi Ḥunya and Rabbi Azarya in the name of Rabbi Yoḥanan: Even if there had been a jug of water, he would not have been able to extend his hand and take it. Instead, “He called to the Lord, and he said: You have delivered [this great salvation] at the hand of Your servant; [shall I now die of thirst and fall into the hand of the uncircumcised?]” (Judges 15:18). He said before Him: ‘Master of the universe, if the only difference between them and me is this circumcision, it is sufficient for me not to fall into their hands.’ Immediately, “God split the hollow [hamakhtesh] that was in Leḥi, [and water emerged from it]” (Judges 15:19). Rabbi Levi and the Rabbis: Rabbi Levi said: Leḥi was the name of that place. The Rabbis said: Makhtesh was the name of that place. Rabbi Abba bar Kahana and Rabbi Berekhya in the name of Rabbi Eliezer: It teaches that the Holy One blessed be He brought him a spring between his teeth. By what merit? It was from the blessing of Moses, who said: “Leaps from [min] the Bashan” (Deuteronomy 33:22) – from between his teeth [mibein shinav],

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English · The Sefaria Midrash Rabbah (2022)

“Dan will be a serpent on the road, a viper on the path, that bites a horse’s heels, and his rider falls backward” (Genesis 49:17). “Dan will be a serpent on the road” – just as the serpent is found among women, so, Samson son of Manoaḥ was found among women. Just as the serpent is restrained by oath, so, Samson was restrained by oath: “Samson said to them: Take an oath to me” (Judges 15:12). Just as this serpent, all its strength is only in its head, so, Samson: “He told her his whole heart and said to her: If I were shaved, my strength would leave me” (Judges 16:17). Just as this serpent, its venom permeates even after its death, so, “the dead whom he put to death in his death [were more than those he put to death during his life]” (Judges 16:30). “That bites a horse’s heels” – “Summon Samson and let him amuse us” (Judges 16:25). Rabbi Levi said: It is written: “On the roof there were some three thousand” (Judges 16:27). These were the ones who were at the edge of the roof, but those who were behind them, and behind those behind them, no one knows, and you say: “His brothers and the entire household of his father went down, bore him, and went up; they buried him…in the grave of Manoaḥ his father” (Judges 16:31)? It is because Jacob our patriarch requested mercy regarding this matter: “And his rider falls backward” – let all these items fall backward. “For your salvation I hope, Lord” (Genesis 49:18). Because Jacob our patriarch envisioned him [Samson] and believed that he was the messianic king, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.” Rabbi Yitzḥak said: Everything is through hope; [relief from] suffering is through hope, sanctification of the Name is through hope, the merit of the patriarchs is through hope, the desire for the World to Come is through hope. Suffering – that is what is written: “Even in the path of Your judgments, Lord, we hoped for You” (Isaiah 26:8) – this is suffering. “For Your name” (Isaiah 26:8) – this is sanctification of the Name. “And Your memory” (Isaiah 26:8) – this is the merit of the patriarchs. “The desire of the soul” (Isaiah 26:8) – this is the desire for the World to Come. Grace is through hope: “Lord, be gracious to us, we have hoped for You” (Isaiah 33:2). Forgiveness is through hope: “For forgiveness is with You” (Psalms 130:4). What is written thereafter? “I have hoped, Lord” (Psalms 130:5). Because Jacob our patriarch envisioned him and believed that salvation would arrive in his days, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.”

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English · The Sefaria Midrash Rabbah (2022)

“Gad, a troop will slash his enemies, and he will slash their heel” (Genesis 49:19). “Gad, a troop will slash his enemies” – when Israel was conquering and distributing the land, the tribes of Reuben and Gad were with them, and they had left their children when they were young. One whom they left at the age of ten, they found him twenty-four years old. One whom they left at the age of twenty they found him thirty-four years old. Three wicked families confronted them: Yetur, Nafish, and Kedma; that is what is written: “In the days of Saul, they waged war with the Hagrites, [who fell into their hand, and they dwelled in their tents across all the east of the Gilad]” (I Chronicles 5:10). Rabbi Yehoshua bar Neḥemya said: “In the days of Saul” – this is Joshua. Why does it call him Saul [Sha’ul]? Because the kingship was borrowed [she’ula] in his hand. These would grow their hair, and those would grow their hair; these would grow their hair until they would see their children, and these would grow their hair until they would see their fathers. And the Ishmaelites would grow their hair. The Holy One blessed be He placed into the heart of the children, and they would say: ‘Answer us, Lord, answer us, God of Abraham, God of Isaac, and God of Israel, answer us.’ That is what is written: “They were aided against them, and the Hagrites…were delivered into their hand, [for they cried out to God in the battle, and He acceded to their entreaty]” (I Chronicles 5:20). Due to what merit? Rabbi Levi and the Rabbis: The Rabbis said: Due to the blessing of Jacob, who said: “Gad, a troop will slash his enemies,” a troop will come to slash them and they will slash the troop. Rabbi Levi said: Due to the blessing of Joshua. That is what is written: “He said to them, stating: [Return to your tents] with much wealth…[divide the spoils of your enemies with your brethren]” (Joshua 22:8).

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English · The Sefaria Midrash Rabbah (2022)

“From Asher, his bread is rich, and he will provide royal delicacies” (Genesis 49:20). “From Asher, his bread is rich [shemena laḥmo]” – his land is rich, and his bread is rich, and he will produce [wearers] of eight [shemona] garments. “And he will provide royal delicacies” – fine pastries, and oil from unripe olives.

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English · The Sefaria Midrash Rabbah (2022)

“Naphtali is a doe let loose, who provides pleasant sayings” (Genesis 49:21). “Naphtali is a doe let loose [sheluḥa]” – it is speaking of his land, which is entirely irrigated fields [beit hashelaḥin]. That is what is written: “From Kineret until the sea of the Arava, [the Dead Sea]” (Deuteronomy 3:17). “Kineret” – Rabbi Elazar said: Yeraḥ. Rabbi Shmuel bar Naḥman said: Beit Yeraḥ. Rabbi Yehuda ben Rabbi Simon said: Sennaberis and Beit Yeraḥ. Rabbi Levi said: The environs of Beit She’an, whose name is Kineret. Rabbi Berekhya said: The entire coast of the Sea of Tiberias is called Kineret. Why does it call it Ginosar? The Rabbis say: The gardens of princes [ganei sarim]. Rabbi Yehuda bar Simon said: It is based on: “From Naphtali one thousand captains [sarim]” (I Chronicles 12:35). That is what is written: “She sent and called Barak…[from Kedesh Naftali].… I will draw toward you, to the Kishon Stream” (Judges 4:6–7). The school of Rabbi Natan said: “Pleasant [sayings]” – this is song that they sang: “Deborah sang” (Judges 5:1). Rabbi Yosei son of Rav Yaakov bar Idi in the name of Rav Aḥa: “Who provides pleasant [shafer] sayings” – sayings of the shofar, as they would beautify [meshaprin] sayings that were given with the shofar and its blasts. You find that when they ascended to bury our patriarch Jacob, the Hittites came to contend with them over the burial. Naphtali ran like a doe, brought the deed from Egypt, and overcame [veshiper] them.

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English · The Sefaria Midrash Rabbah (2022)

“Joseph is a fruitful tree, a fruitful tree alongside a spring; branches run over the wall” (Genesis 49:22). “Joseph is a fruitful [porat] tree ” – a son who broke faith [shehefer] with his brothers; a son whose brothers broke faith with him; a son who defied [shehefer] his master’s wife; a son whose master’s wife turned against [shehefera] him. Rabbi Avin said: The son who achieved greatness through cows [parot]. Joseph is the son who achieved greatness through produce [perot]. “Joseph is a fruitful tree” – Joseph achieved greatness. Regarding them all it is written: “The maidservants approached…” (Genesis 33:6) – this is what he said to him: I must repay you for that eye. “Branches [banot] run [tzaada] over the wall…” – you find that when Joseph emerged to rule over Egypt, the daughters [banot] of kings would peer through the slits and would cast upon him bracelets, pendants, nose rings, and rings so he would lift his eyes and look at them. Nevertheless, he did not look at them. The Holy One blessed be He said: You did not lift your eyes and look at them; as you live, you will cause your daughters to have a foothold [tze’ida] in the Torah. What is a foothold? A Torah portion.

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English · The Sefaria Midrash Rabbah (2022)

“They embittered him and shot him [varobu], and archers hated him” (Genesis 49:23). “They embittered him” – a son who embittered his brothers; a son whose brothers embittered him; a son who embittered his master’s wife. But I do not know who did the most. The verse states: “And shot him.” “Archers [baalei ḥitzim] hated him” – these are people who were in his company, who cast upon him items as hard as an arrow. “Sharp arrows of the warrior, [burning coals of the broom bush]” (Psalms 120:4) – why did it see fit to liken them to an arrow more than any other weapon? It is because all weapons strike from nearby, and this strikes from afar. So it is that evil speech spoken in Rome kills in Syria. And it is not all coals, but like the coals of the broom bush, as all coals extinguish from within, but the coals of the broom bush, even though it is extinguished from without it continues to burn from within. So, anyone who receives [believes] evil speech; even if you go and placate [the victim] and he is placated, it still burns from within. There was an incident involving a certain broom bush in which they ignited a fire and it burned twelve months: winter, summer, and winter.

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English · The Sefaria Midrash Rabbah (2022)

“His bow [kashto] sat firm [be’eitan], and the arms of his hands were golden, by the hands of the mighty One of Jacob, from there, from the Shepherd of the stone of Israel” (Genesis 49:24). “His bow sat firm” – this is Aksilo, which produces during the sign of Sagittarius. Rabbi Yoḥanan said: Who caused you to be rejected from the mighty ones [ha’eitanim]? It is the passion [kashyut] that you experienced with your master’s wife. Rabbi Shmuel bar Naḥman said: The bow was drawn until taut and was then loosened. That is what is written: “His bow [kashto] sat firm” – his passion [kashyuto]. “And the arms [zero’ei] of his hands were golden [vayafozu]” –Yitzḥak said: His seed [zaro] scattered [nitpazeru[ and emerged through his fingernails. “From the God of your father, and He shall help you, and the Almighty, and He shall bless you; blessings of the heavens above, blessings of the depths lying beneath, blessings of breasts and of womb” (Genesis 49:25). “By the hands of the mighty One of Jacob” (Genesis 49:24) – Rav Huna in the name of Rav Matana: He saw the image of his father’s face, and it cooled his blood. Rabbi Menaḥama said in the name of Rabbi Ami: He saw the image of his mother’s face, and it cooled his blood. “From there, from the Shepherd of the stone of Israel” (Genesis 49:24) – he saw the stone of Israel, and it cooled his blood. Who caused this? “From the God of your father.” “Above [me’al]” – this is Azkarot that is in Baal. “Lying beneath” – this is Beit She’an, in Beit HaSherai. “Blessings of breasts and of womb” – Rabbi Luleyani ben Turin in the name of Rabbi Yitzḥak: He blessed him with the offspring of animals. You [must] say [so]: Go out and see, whose udder is in the place of its womb? You find it only in an animal. Rabbi Abba bar Zutera said: Come and see to what extent our patriarch Jacob was fond of Rachel. Even when he came to bless her son, he made him secondary to her: “Blessings of breasts and of womb” – may the breasts that nursed this one and the womb that produced this one be blessed. “The blessings of your father surpass the blessings of my parents until the edge of the eternal hills; they shall be on the head of Joseph, on the head of the elect among his brothers” (Genesis 49:26). “The blessings of your father” – those who taught me and those who conceived me. “Until the edge [taavat] of the eternal hills [givot olam]” – what the hills of the world [givot olam] desired [nitavu]. “They shall be on the head of Joseph” – here it says “they shall be,” but elsewhere it says: “It shall come [tavota] [upon the head of Joseph]” (Deuteronomy 33:16). Rabbi Abba bar Kahana said: You will eat its produce [tevuata] in this world, and the principal is intact for the World to Come. “On the head of the elect [nezir] among his brothers” – as his brothers distanced him and caused him to be isolated [nazir]. Rabbi Yitzḥak of Migdal said: You are the crown of your brothers. Rabbi Levi said: He was an actual nazirite, as Rabbi Levi said: All twenty-two years that he did not see his brothers, he did not taste the taste of wine. They, too, did not taste wine until they saw him. That is what is written: “They drank and became intoxicated with him” (Genesis 43:34) – with him they drank; without him they did not drink.

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English: The Sefaria Midrash Rabbah (2022), CC BY. Hebrew: Torat Emet text, public domain. From Sefaria (sefaria.org). · Source ↗

English: The Sefaria Midrash Rabbah (2022), CC BY. Hebrew: Torat Emet text, public domain. From Sefaria (sefaria.org). · Source ↗

English translation: The Sefaria Midrash Rabbah, 2022, via Sefaria (sefaria.org). Licensed under Creative Commons Attribution (https://creativecommons.org/licenses/by/3.0/). Changes: footnotes and HTML formatting removed.

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