Midrash su Genesi 49:27

(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations." Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture. (Exodus 15:1) "Moses and the children of Israel": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song. Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L rd on the day the L rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L rd the words of this song, etc." The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name. Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G d? viz. (Psalms 19:8) "The Torah of the L rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name. And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name. He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name. The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L rd for (the good, for His lovingkindness is forever"? __ It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world." The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L rd, an eternal salvation. You will not be ashamed or abashed forever."

(Ib. 1, 15) And the King of Egypt said to the Hebrew midwives. Raba and Samuel both explain this passage: The former said: "It was a mother and a daughter," the latter said: "It was a mother-in-law and daughter-in-law." The one who interprets it as a mother and daughter refers to Jochebed and Miriam and the other who means a daughter-in-law and mother-in-law refers to Jochebed and Elisheba. We find a Baraitha that is in accordance with the one who explains it as the daughter and mother; for we are taught in the following Baraitha, Shifra refers to Jochebed. Why her name Shifra? Because she smoothened the limbs of the infant. It may be explained in another way; because Israel multiplied itself during her days Puah refers to Miriam. Why was she called Puah? Because she would speak to the infant [and play with it] in order to pacify it. Another explanation might be given to it, because she spoke through a Holy Inspiration and said: "My mother is destined to give birth to a son who will save Israel." (Ib., ib. 16) And He said: "When do the office of a midwife to the Hebrew women you shall have due regard upon the birth." What does that mean? Said R. Jochanan: "He gave them a great sign [how to recognize the time of a woman when she is about to give birth to a child]." (Ib., ib., ib.) If it be a son, then shall ye kill him; but if it be a daughter then shall she live. Said R. Chaninah: "An important sign did Pharaoh reveal unto the midwives; the birth of a son comes with the face downward, while the birth of a daughter comes with the face upward." (Ib., ib. 17) But the midwives feared God and they did not do as the king of Egypt commanded them, but they saved the male children. We are taught that not only did they not kill the male children but they would supply them with water and food in order to sustain them. (Ib., ib. 19) And the midwives said unto Pharaoh, because the Hebrew women are not as the Egyptian; for they are Chayoth. What is the meaning of Chayoth? Should we say that they are midwives themselves, does not a midwife need another midwife for her own giving birth? We must therefore say, they said to him: "This nation (Israel) is likened unto beasts. Juda, as is said (Gen. 49, 9) Like a lion's welp, O Juda; (Ib., ib. 17) Dan shall be a serpent by the way. (Ib., ib., 21) Maphthali is like a fleet hind, (Ib., ib, 14) Yesachar is a strong-boned ass, (Deut. 33, 17) Joseph, as first born steer is adorned with glory. (Gen 49, 27) Benjamin shall be as a wolf that rendeth. Concerning the above it is written in detail what they are and concerning the rest of the tribes, it is written in general (Ez. 19, 2) And so, what a noble lioness was thy mother! among lions did she lie down amidst lions did she raise her whelps."

(Ib. b) Raba lectured: "What does the passage (I Sam. 19. 19) Behold, David is at Na'yoth near Ramah mean? Is then Na'yoth situated near Ramah? We must therefore say that they were at Ramah occupying themselves in the construction of Temple. They said: The passage reads (Deut. 17, 8) Then shalt thou arise, and get thee up unto the place which the Lord thy God shall choose; from this it may be inferred the Holy Temple ought to be higher [in elevation] than any other part of the land of Israel, and that the land of Israel is higher than all other land. They (David and his associates were not able to discover the exact spot [where the land is highest and thus suitable for the building of the Temple]. They finally brought the book of Joshua [and they found that] concerning all other tribes it reads (Josh. 15) It went up, it passed along and it went down, but concerning the tribe of Benjamin, the passage says (Ib. 18) It went up, but It went down is not mentioned. They then said from this it is inferred that there (Benjamin's portion) is the proper sight. They then contemplated erecting it in En Eitam for this is the highest elevation; it was, howere, argued that it should rather be built at a moderate elevation, for it is written (Deut. 33, 12) And He dwelleth between his shoulders [i.e., the shoulders are lower than the head, hence the altar should be built at a moderate elevation]." According to others, the decision came because we have a tradition that the Sanhedrin were to sit in the part of Juda and the Shechina was to rest in the part of Benjamin, therefore if the Temple were built at the highest elevation, the Sanhedrin would have been separated too far from the Sanctuary where the Shechina rests. They therefore decided to have it built at a lower site in order to conform the passage And He dwelleth between his shoulders. And for this thing did Doeg the Edomite envy David, as it is written (Ps. 69, 10) Because zeal for Thy house hath eaten me up, and the reproaches of them that reproach Thee are fallen upon me. And another passage reads (Ib. 132, 1) A song of ascends, etc. How he swore unto the Lord, and vowed unto the Mighty One of Jacob. Surely I will come, etc. Until I find out a place, etc. Lo, we heard it as being in Ephrath; we have found it at the field of the wood, i.e., Ephrath refers unto Joshua who is a descendant of Ephraim; at the field of the wood, refers unto Benjamin concerning whom it is written (Gen. 49, 27) A wolf that raveneth.

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it.⁹²Unlike his father and grandfather, all his offspring were righteous.
What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2).
Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary?⁹³In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him. It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day.
Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day.
Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he⁹⁴Moses then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another.
What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi?⁹⁵The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25). Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them,⁹⁶When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron. and one said: It was because it delineated the genealogy of Moses and Aaron.⁹⁷Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi. We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna⁹⁸This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above. who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.”
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy.⁹⁹They married only with families that could prove they were of pure lineage. Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died,¹⁰⁰Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure. authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This¹⁰¹Yabetz is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This¹⁰²Yabetz is Otniel.
It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case:¹⁰³Since in the future they will all be comparable to pure gold, as envisioned by Zechariah. “All of you is fair, my love, and there is no blemish in you.”

(Gen. 44:18:) AND < JUDAH > SAID: PRAY, MY LORD…. FOR YOUR SERVANT HAS BECOME SURETY FOR THE LAD. When did Judah discharge his surety? In the days of Goliath. At that time, when Israel was in trouble, what is written (in I Sam. 17:16)? THEN THE PHILISTINE DREW NEAR AT DAWN AND IN THE EVENING. < He was > cursing and reviling. Saul began sending out a herald < to proclaim > (as implied in I Sam. 17:25): AND IT SHALL COME TO PASS FOR THE MAN WHO KILLS HIM THAT THE KING SHALL ENRICH HIM < WITH GREAT RICHES >…. Now you find that anyone who curses is liable for death, as stated (in Lev. 24:16): AND THE ONE WHO BLASPHEMES THE NAME OF THE LORD SHALL SURELY BE PUT TO DEATH … but that wicked man had been cursing (according to I Sam. 17:16): FOR FORTY DAYS. Moses said (in Deut. 7:10): AND < GOD > INSTANTLY REPAYS THOSE WHO HATE HIM WITH DESTRUCTION. In the case of someone wicked who performs a righteous act, the Holy One renders it unfit < by giving him his reward > during his life in this world in order to destroy him in the world to come; but for the righteous, he sets aside their righteous acts for the world to come.²²M. Pss.94:4. What < righteous act > did this wicked man (i.e., Goliath) do for him to curse for forty days? R. Isaac and R. Levi differ.²³Ruth R. 2:20. R. Levi said: Because his mother, Orpah ('RPH), walked four miles²⁴Lat.: mille. with her mother-in-law (cf. Ruth 1:7, 14), [the Holy One repaid her for it]. So from her the Holy One raised four heroes. Thus it is stated (in II Sam. 21:22): THESE FOUR WERE BORN TO THE GIANT (HRPH) OF GATH.²⁵According to vss. 15-20, the four heroes were Ishbi-benob, Saph, Goliath, and a fourth man with twelve fingers and twelve toes. R. Isaac said: She walked forty paces²⁶Lat.: passus. with her; therefore, the Holy One granted her her reward and gave her Goliath.²⁷Ruth R. 2:20 states more specifically that in return for her forty paces the Holy One granted her son a forty-day reprieve. So he was cursing before the Holy One forty days, as stated (in I Sam. 17:16): AND HE (the Philistine) TOOK HIS STAND FOR FORTY DAYS. Jesse said to his son David: Now is the time to make good on the surety of your ancestor who became surety for Benjamin under the hand of his father, as stated (in Gen. 43:9): I MYSELF WILL BE SURETY FOR HIM. Now go and discharge him from his surety. Thus it is stated (in I Sam. 17:18): SEE ALSO TO THE WELFARE OF YOUR BROTHERS, AND TAKE THEIR TOKEN. Now THEIR TOKEN ('RBH) is nothing but a surety ('RBWT). What did David do? He went and made good on the surety by killing Goliath. The Holy One said to him: By your life, just as you have risked your life for Saul, since he is from the tribe of Benjamin, even as your ancestor Judah did for Benjamin < himself >, as stated (in Gen. 44:33): AND NOW PLEASE LET YOUR SERVANT REMAIN AS A SLAVE TO MY LORD INSTEAD OF THE LAD … so I am placing the Sanctuary < both > within your territory and within the territory of Benjamin. And where is it shown that the Sanctuary is < both > within the inheritance of Benjamin and within the inheritance of Judah? Where one text (Gen. 49:27) says: BENJAMIN IS A RAVENOUS WOLF; IN THE MORNING HE CONSUMES PREY, i.e., the dawn tamid (sacrifice), AND IN THE EVENING HE DIVIDES THE SPOIL, i.e., the twilight tamid; while another text (Ps. 48:3 [2]) says: BEAUTEOUS LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. By your life, moreover, when all the tribes are going into exile, the tribes of Judah and Benjamin are not going into exile along with them. Why? Because these two tribes believed in me and sanctified my name in the sea with Moses. R. Abba bar Kahana said in the name of R. Levi: When the sea was split open for Israel, there was mire in it. Now the tribe of Reuben said to the tribe of Simeon: From mud you have come and to mud you are going. Thus it is stated (in Hos. 12:1): EPHRAIM SURROUNDS ME WITH DECEIT, THE HOUSE OF ISRAEL WITH FALSE-HOOD…. What did the tribes of Judah and Benjamin do? They sanctified the name of the Holy One, as stated (in Ps. 68:28 [27]): LITTLE BENJAMIN IS THERE RULING OVER THEM, THE PRINCES OF JUDAH IN THEIR GLORY….

Another comment on The wolf and the lamb shall feed together. The wolf refers to Benjamin, as it is said: Benjamin is the wolf that raveneth (Gen. 49:37), and the lamb alludes to the tribes, as is said: Israel is a scattered sheep (Jer. 50:17).

Another interpretation (of Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER, < AND THE LION LIKE THE OX SHALL EAT STRAW >. (Ibid.:) THE WOLF: This is Benjamin, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. (Is. 65:25, cont.:) AND THE LAMB: This represents the tribes, as stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK…. (Is. 65:25, cont.:) SHALL FEED TOGETHER: When? When Benjamin went down with them, and Jacob said (in Gen. 42:38): LET NOT MY SON GO DOWN WITH YOU. When the hour arrived for him to go down with them, they placed him in their midst and watched over him. And so Joseph (in Gen. 43:29): LIFTED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER…. (Is. 65:25, cont.:) THE LION: This is Judah, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. (Is. 65:25, cont.:) LIKE THE OX: This is Joseph, since it is stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. (Is. 65:25, cont.:) SHALL EAT STRAW, when they have been found eating together, as stated (in Gen. 43:33): AND THEY SAT DOWN BEFORE HIM FROM THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT. Therefore (in Gen. 46:28): NOW HE (Jacob) HAD SENT JUDAH AHEAD OF HIM.

Rabbi Berekhya said: The Holy one blessed be He recorded the redemption of Israel in the Torah, as it is written: “If a stranger who is a resident among you shall prosper…” (Leviticus 25:47). “A stranger who is a resident” – that is Haman, who became great and grew rich, and became prosperous enough to weigh out ten thousand talents of silver (see Esther 3:9). He is called a resident stranger since he was a descendant of Amalek and was a stranger in Media and Persia. “And your brother becomes poor with him” (Leviticus 25:47) – these are [the people of] Israel who were destitute and poor. “And is sold to a resident stranger” (Leviticus 25:47) – that Aḥashverosh sold them to Haman, to destroy, to kill and to eliminate. “Or to an offshoot [eker] of a stranger’s family” (Leviticus 25:47) – that he made himself an object of idolatry.¹¹The midrash here follows the interpretation in Kiddushin 20a–b that an eker is a false god. According to that reading, the verse is referring to a Hebrew slave who was sold to serve in an idolatrous temple. That is what is written: “Bowing and prostrating themselves to Haman” (Esther 3:2). “After he is sold, he shall have redemption” (Leviticus 25:48) – that the Holy One blessed be He redeemed them from his [Haman’s] hand and delivered them from his decree and rescued them. “One of his brothers shall redeem him” (Leviticus 25:48) – that is Mordekhai, as it is written about him “and accepted by most of his brethren” (Esther 10:3). “Or his uncle or his cousin shall redeem him” (Leviticus 25:49) – that is Esther, who was the daughter of his [Mordekhai’s] uncle, and Israel were redeemed by her. “For I will surely erase [maḥo emḥeh] the memory of Amalek” (Exodus 17:14) – erase [maḥo] in this world, surely erase [emḥeh] in the World to Come. “The memory [zekher] of Amalek” – that is Haman. Read with regard to him, “a male [zakhar] of Amalek.”
Even Jacob our forefather alluded to it in the blessing of the tribes: “Benjamin, a wolf who will take prey. In the morning he will consume plunder” (Genesis 49:27) – that is Saul, who was the morning of Israel, as he was the first of the kings and was from the tribe of Benjamin, and [he] smote Amalek and plundered everything they had. “And in the evening will distribute booty” (Genesis 49:27) – that is Mordekhai and Esther, who arose for Israel in their exile, which resembles the evening, and distributed the booty of Haman. [Benjamin] is compared to a wolf, as the Holy One blessed be He set him to stand against the wolf – that is the kings of Media and Persia, who are compared to a wolf. That is what is written, “And behold, another beast, a second one, resembling a wolf”¹²The word in the verse, dov, is generally translated “bear.” However, when it is spelled without a vav, its meaning in Aramaic is “wolf.” In the verse from Daniel, which is written in Aramaic, dov is spelled without a vav (Etz Yosef). (Daniel 7:5). There¹³The midrash, written in Eretz Yisrael, refers here to the interpretation of the Babylonian sages, who understood the term dov in this verse as referring to a bear (see Megilla 11a; Kiddushin 72a; Avoda Zara 2b). they say that [the verse refers to] the kings of Media and Persia, who eat like a bear and have no rest like a bear and grow their hair like a bear. The Holy One blessed be He set Mordekhai and Esther to stand against them, as they were from the tribe of Benjamin, as it is written: “A wolf will take prey” (Genesis 49:27).

(Gen. 43:29:) THEN HE (Joseph) RAISED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER. He was happy that he was like his mother, for it is so written: THE SON OF HIS MOTHER. Immediately (in Gen. 44:1): THEN HE COMMANDED THE ONE WHO WAS OVER HIS HOUSE, SAYING: FILL THE MEN'S SACKS WITH FOOD…. He said to Manasseh⁵¹I.e., his son. So below, 10:17; see also Targum Pseudo-Jonathan, Gen. 44:1, which names Manasseh as Joseph’s steward. (in Gen. 44:1-3): FILL THE SACKS < …. > AND < YOU SHALL PUT > MY GOBLET, THE GOBLET OF SILVER, < IN THE MOUTH OF THE SACK OF THE YOUNGEST >…. AT MORNING LIGHT THE MEN WERE SENT OFF. Why did he not send them away at night? Joseph said: If I send them away at night, there is no creature who could cope with them because they are like wild beasts. (In Gen. 49:9:) JUDAH IS A LION'S WHELP, (in Deut. 33:22): DAN IS A LION'S WHELP, (in Gen. 49:17): DAN SHALL BE A SERPENT, (in Gen. 49:21): NAPHTALI IS A HIND LET LOOSE, (and in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF.

(Gen. 49:27:) BENJAMIN IS A RAVENOUS WOLF. This text is related (to Amos 3:7): SURELY THE LORD GOD DOES NOTHING WITHOUT HAVING REVEALED IT UNTO HIS SERVANTS THE PROPHETS.⁶⁶Tanh., Gen. 12:14; also 4:6; Gen. R. 49:2; 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition); M. Pss. 25:13. In the beginning the counsel of the LORD was for those who feared him, as stated (in Ps. 25:14): THE COUNSEL OF THE LORD IS FOR THOSE WHO FEAR HIM. Later he gave it to the upright, as stated (in Prov. 3:32): BUT HIS COUNSEL IS WITH THE UPRIGHT. < Still > later he gave it to the prophets, as stated (in Amos 3:7) SURELY THE LORD GOD DOES NOTHING WITHOUT HAVING REVEALED IT UNTO HIS SERVANTS THE PROPHETS.

Everything that the righteous do they do through the Holy Spirit. When Jacob blessed Judah, he blessed him with < the qualities of > a lion, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. < Thus he paired him off > ⁶⁷The bracketed words come from the parallel versions in Tanh., Gen. 12:14; Gen. R. 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition). against the kingdom of Babylon, of which it is written (in Dan. 7:4): THE FIRST WAS LIKE A LION.⁶⁸Gen. R. 99:2. So Hananiah, Mishael, and Azariah (descendants of Judah) attacked it (i.e., Babylon). As for Joseph, he paired him off against this < present > wicked kingdom of Rome. R. Samuel bar Nahman said: There is a tradition handed down that Esau will only fall at the hands of Rachel's children. [Thus it is stated (in Jer. 49:20): SURELY THE YOUNGEST OF THE FLOCK SHALL DRAG THEM⁶⁹THEM refers to Edom, which had come to be identified with Rome in Jewish tradition. AWAY.] And Moses paired off the tribe of Levi against the kingdom of Greece, since the children of the Hasmoneans stem from Levi. Also Levi is the third tribe, and this kingdom of Greece is the third < kingdom >.⁷⁰According to Dan. 7 as the tradition interprets it. Moreover, Levi (LWY) has three letters, and Greece (YWN) has three letters. The former sacrifices bulls, and the latter writes on the horn of an ox. They have no portion in the God of Israel. The former are many, and the latter are few. Moses saw them and blessed them, as stated (in Deut. 33:11 with reference to Levi): BLESS, O LORD, HIS VALOR… < SMITE THE LOINS OF THOSE WHO RISE UP AGAINST HIM >…. And Jacob paired Benjamin off against the kingdom of Media. Thus it is written about the kingdom of Media (in Dan. 7:5): THEN HERE WAS ANOTHER BEAST, A SECOND ONE, LIKE A BEAR.⁷¹Aramaic: dov. Cf. the parallel versions of Tanh., Gen. 12:14; Gen. R. 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition), where dov is written without a vowel letter and so allows one to read the word as dev, which means “wolf.” So here is an analogy with it (Media) over against the tribe of Benjamin to which it is likened, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. Just as the wolf seizes < its prey >, so did the tribe of Benjamin seize < something >, as stated (in Jud. 21:21): WHEN YOU SEE {THE DAUGHTERS OF SHILOH} [AND BEHOLD, IF THE DAUGHTERS OF SHILOH COME OUT]… < THEN YOU SHALL COME OUT OF THE VINEYARDS >, SEIZE FOR YOURSELVES < EACH ONE HIS OWN WIFE FROM THE DAUGHTERS OF SHILOH, AND GO TO THE LAND OF BENJAMIN >.

And his offering: one silver bowl (Numbers 7:13). Behold it is written (Song of Songs 4:7) "You are all beautiful, my love, and there is no blemish in you" - this is speaking of Israel. Rabbi Shimon ben Yochai taught: at the time that Israel stood before Mount Sinai to accept the Torah, there were no blind people among them, nor deaf, nor mentally incapable, nor mutes, nor lame, nor limping. At that moment it says, "You are all beautiful, my love, there is no blemish in you." -- until they sinned with the calf, and among them were made zavim and metzoraim, as it says (Exodus 32:25) "And Moshe saw the people, that they were scattered [פרוע]", and it is also written (Leviticus 13:45) "As for the person with a leprous affection, their clothes shall be rent, their head shall be wild [פרוע],". At that moment, it says (Numbers 5:2) "Send out from the camp every tzarua and every zav". But before Mount Sinai, they were whole, as it says "You are all beautiful, my love, there is no blemish in you". Another opinion: "All of you is beautiful, my love" speaks of the tribes. And if you say, how can all of them be beautiful? For Ya'akov their father blessed the tribes, and chided Reuven, Shimon, and Levi. How can you say they "you are all beautiful"?! Rabbi Elazar says, even though he blessed the later tribes and chided the former tribes, even so he returned and blessed them, as it says (Genesis 49:28) "These are the tribes of Israel, twelve..." -- he made them nourished from each other. What is (Genesis 49:28) "And he blessed them, each according to his own blessing"? When he blessed them, he returned and blessed them again -- rather, it teaches that when Ya'akov our father blessed his children, he would compare them to animals. He compared Yehuda to a lion; "Yehuda is a lion's whelp..." (Genesis 49:9). He compared Dan to a snake; "Dan shall be a snake..." (Genesis 49:17). He compared Naftali to a hind; "Naftali is a hind let loose..." (Genesis 49:21). Binyamin to a wolf; "Binyamin is a ravenous wolf..." (Genesis 49:27). Even though this is so, he returned and called all of them lions, all snakes, all hinds, all wolves. You can know that this is so, since behold Dan was called a snake, and he returned and called him a lion; "Dan is a lion's whelp..." (Deuteronomy 33:22). So you learn that he returned and included Reuven, Shimon, and Levi in the blessing of their brothers, to uphold that which is written; "you are entirely beautiful, my love". And so the verse returns and counts Reuven, Shimon, and Levi individually in the book of Exodus, and does not count the others. Rabbi Yehuda and Rabbi Nechemya and the rabbis [offer alternaive explanations for this]. Rabbi Yehuda says, this is why Reuven, Shimon, and Levi were counted individually: since all the tribes did not guard their lineage in Egypt, and Reuven and Shimon and Levi guarded their lineages, thus their lineages are enumerated there. Rabbi Nechemya says, all the tribes worshipped star-worship in Egypt, and tre tribes of Reuven, Shimon, and Levi did not worship star-worship; thus they merited to be counted alone. And the rabbis say, all the tribes did not act with authoority/leadership [?] in Egypt, but Reuven, Shimon, and Levi acted with leadership in Egypt,. Reuven died and leadership was given to Shimon, Shimon died and it was given to Levi. Levi died and they wished to give it to Yehuda, and a Bat Kol went out and said, "Leave it, until its time comes!" When did it's time come? After the death of Yehoshua (Judges 1:1-2) "And it was after the death of Joshua that the Israelites inquired... and God said, Yehuda will go up". Rabbi Levi and Rabbi Chanin: one says "Therefore, it returned and related these three tribes, because their father had chided them." The other says, "because their lineage relates to Moshe and Aharon". And we do not know which of them said this and which of them said this, since it's from what Rabbi Yudan said in the name of Rabbi Yehuda son of Rabbi Simon in the name of Rabbi Chanin in the name of Rabbi Shmuel bar Yitzchak. "The ear that listens to the reproof of life abides among the wise" (Proverbs 15:31) -- this is Rabbi Chanin, who said, because he chided them. And because they accepted the reproof of their father, they merited to be ennumerated beside Moshe and Aharon. For this reason, it says "You are entirely beautiful, my love...". Another interpretation, "you are entirely beauutiful, my love..." according to Yirmiyahu, who said (Jeremiah 6:30) "They are called 'rejected silver'..." and Yechezkel called them dross; "O mortal, the House of Israel has become dross to Me" (Ezekiel 22:18). Zechariah came and said, "I saw, and behold, a menorah... entirely [כֻּלָּהּ] of gold.." (Zechariah 4:2), to fulfil that which is written, "all of you [כֻּלָּךְ] is beautiful, my love". Another interpreation; "you are entirely beautiful, ...": this is speaking of the princes of the tribes at the time that they brought forth for the dedication of the altar. They did not bring all together on one day, rather each and every one on individual days, as like that which is written "One prince each day" (Numbers 7:11). Could it be that the one who brought his offerings first was most beloved?! Yehuda who brought his offerings first was most beloved of all? So Rabbi Chelbo said; with all the tribes it is written "his offering", and with the prince of Yehuda it is written "and his offering" - and this is strange! He who offered first it is written of him, "and his offering" - it did not need to sppeak thus, rather of the first "his offering" and the rest "and his offering". And why is this so? Rabbi Brechya haCohen son of Rabbi said, since Yehuda ofered first, if he had come to pride himself over his brothers and say "I am more honoured than you, since I offered first", they would respond to him and say, "you are he who offered last, for thus it says 'and his offering'!" This made him lesser [and brought him down] to his brothers, and so: "all of you is beautiful".

Benjamin is a wolf that raveneth (Gen. 49:27). Scripture states elsewhere: For the Lord will do nothing, but He revealeth His counsel unto His servants the prophets (Amos 3:7). At first He revealed His counsel to those who feared him, as is said: The counsel of the Lord is with them that fear him (Ps. 25:14). Later He disclosed it to the righteous, as is said: But His counsel is with the righteous (Prov. 3:32). Finally He revealed it to the prophets, concerning whom it is said: But He revealeth His counsel unto His servants the prophets (Amos 3:7).

“My dove, in the clefts of the rock, in the covert of the cliff: Show me your appearance, let me hear your voice, for your voice is pleasant, and your appearance is lovely” (Song of Songs 2:14).
“My dove, in the clefts of the rock.” What is “my dove, in the clefts of the rock”? Rabbi Yoḥanan said: The Holy One blessed be He said: ‘I call Israel dove, as it is written: “Ephraim was like a foolish dove with no understanding” (Hosea 7:11). For me, they are like a dove; however, for the nations of the world they are like beasts,’ as it is written: “Judah is a lion cub” (Genesis 49:9), “Naphtali is a hind let loose” (Genesis 49:21), “Dan will be a serpent on the road” (Genesis 49:17), “Benjamin is a ravenous wolf” (Genesis 49:27). All twelve tribes are analogized to beasts, because the nations wage war with Israel and say to Israel: ‘What do you want from Shabbat and from circumcision?’ The Holy One blessed be He fortifies Israel, and they become like beasts before the nations of the world in order to subdue them before the Holy One blessed be He, and before Israel. However, for the Holy One blessed be He they become like an innocent dove and they heed Him. That is what is written: “The people believed and they heard that the Lord remembered” (Exodus 4:31).
The Holy One blessed be He said to Moses: ‘Moses, why are you standing and shouting? That is what is written: “Why are you shouting to Me?” (Exodus 14:15). The children of Israel do not need you.’¹²⁴I have already heard their own pleas for help, for their “voice is pleasant.” Therefore the Holy One blessed be He said: “My dove, in the clefts of the rock.”
Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said of Israel: ‘For Me they are innocent like doves; however, for the nations of the world they are as cunning as snakes’—that is what is written: “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar…” (Daniel 3:16). If “the king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “the king”? Rather, this is what they said to him: ‘With regard to municipal tax, head tax, state tax, and produce tax, you are our king; that is what is written: “To the king: Nebuchadnezzar.” But with regard to this matter, that you are telling us to prostrate ourselves to your idol, you are Nebuchadnezzar and Nebuchadnezzar is your name; this man and [a dog] who barks are equal to us.’ Nebuchadnezzar barks [navaḥ] like a dog, inflates like a [leather] jug [kad], and chirps [nazar] like a cricket. Immediately, he barked like a dog, inflated like a jug, and chirped like a cricket.¹²⁵These terms are employed to describe Nebuchadnezzar’s furious reaction to their refusal to accept his command. It is written: “I observe the king’s directive” (Ecclesiastes 8:2). Rabbi Levi said: I will observe the directive of the King of kings. The mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2), “And the word of an oath to God” (Ecclesiastes 8:2), based on: “You shall not take the name of the Lord your God in vain” (Exodus 20:7).¹²⁶Thus, they said to Nebuchadnezzar that they are bound to observe the oath they took to God to accept Him as God, and to not worship any other being.

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. < The verse > speaks of its judge, Ehud.⁷²Cf. Gen. R. 99:3. What is written (in Jud. 3:16)? SO EHUD MADE HIMSELF A SWORD, AND IT HAD TWO EDGES, i.e., he was busy with Torah, which (in Ps. 149:6) is called A TWO-EDGED SWORD. AND (according to Jud. 3:16) IT HAD TWO EDGES (literally: TWO MOUTHS) because it consumes in two worlds, in this world and in the world to come.

Another interpretation (of Jud. 3:16): SO EHUD MADE HIMSELF A SWORD and put it ON HIS RIGHT THIGH. Coming in to Eglon, he said to him: I HAVE A WORD FROM GOD FOR YOU {THE KING}; SO HE AROSE FROM HIS SEAT. The Holy One said: You have imparted glory to me and risen from your seat for the sake of my glory. By your life, I will raise up a daughter from you from whom a son shall arise, and I will seat him upon my throne. This woman was Ruth the Moabite, from whom arose Solomon, of whom it is written (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD. What is written (in Jud. 3:21)? THEN EHUD PUT OUT HIS LEFT HAND AND TOOK THE SWORD FROM HIS RIGHT THIGH. (Cf. Gen. 49:27, cont.:) IN THE MORNING HE DEVOURS THE PREY. (Jud. 3:21, cont.:) AND HE THRUST IT INTO HIS BELLY. (Cf. Gen. 49:27, cont.:) AND AT EVENING HE DIVIDES THE SPOIL.

He pitted Benjamin against the kingdom of Media. And thus Mordecai, who was of the tribe of Benjamin, exacted retribution from it. It is written: And behold, another beast, a second, like to a wolf (Dan. 7:5). This alludes to the kingdom of Media, which He turned against the tribe of Benjamin, which is also compared to a wolf, as it is said: Benjamin is a wolf that raveneth (Gen. 49:27). What is the meaning of a wolf that raveneth? Just as a wolf seizes its prey, so the tribe of Benjamin seized its prey, as it is said: And see, and behold, if the daughters of Shiloh come out to dance in the dances, then come ye out of the vineyards, and catch you every man his wife (Judg. 21:21). Hence, just as a wolf seizes its prey hungrily, so too did the tribe of Benjamin.

He went in to Eglon, and said: “I have a message from God unto thee.” And he arose out of his seat (Judg. 3:20). The Holy One, blessed be He, said to him: You honored Me by arising from your throne; be assured, I will cause your daughter to rear a son who will sit on My throne. This refers to Ruth the Moabitess, from whom Solomon descended. Solomon sat on the throne of the Lord as king (I Chron. 29:23). What is written about Ehud? And Ehud put forth his left hand, and took the sword from his right side, and thrust it into his belly (Judg. 3:21). In the morning he devoureth prey (Gen. 49:27) alludes to the fact that he thrust the sword into his belly; and at even he divideth the spoil refers to the land which he took as spoil.

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. < The verse > speaks about the land.⁷³Gen. R. 99:3. (Ibid., cont.:) IN THE MORNING HE DEVOURS THE PREY. This is Jericho, in that it produces its fruit early. (Ibid., cont.:) AND AT EVENING HE DIVIDES THE SPOIL. This is Bethel, in that it is late with its fruit late.

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF…. < The verse > speaks about Saul. (Ibid., cont.:) IN THE MORNING HE DEVOURS THE PREY. (Cf. I Sam. 14:47-48): AFTER SAUL HAD SEIZED THE KINGSHIP OVER ISRAEL …⁷⁴I.e., in the morning of his reign. HE WAS TRIUMPHANT IN SMITING THE AMALEKITES. (Gen. 49:27, cont.:) AND AT EVENING HE DIVIDES THE SPOIL. (Cf. I Sam. 31:6:) SO SAUL DIED ALONG WITH THREE OF HIS SONS.

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. < The verse > speaks about Queen Esther. (Ibid., cont.:) IN THE MORNING HE DEVOURS THE PREY. (Cf. Esth. 7:1:) SO THE KING AND HAMAN CAME TO FEAST < WITH QUEEN ESTHER >. (Gen. 49:27, cont.:) AND AT EVENING HE DIVIDES THE SPOIL. (Cf. Esth. 8:1:) ON THAT DAY AHASUERUS GAVE QUEEN ESTHER < THE HOUSE OF HAMAN >….

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. < The verse > speaks about sacrifice. (Ibid., cont.:) IN THE MORNING HE DEVOURS THE PREY. (Cf. Numb. 28:4:) THE ONE LAMB YOU SHALL OFFER IN THE MORNING.⁷⁵Gen. R. 97, New Version, on 49:27 (= p. 1225 in the Theodor-Albeck edition). (Gen. 49:27, cont.:) AND AT EVENING HE DIVIDES THE SPOIL. (Cf. Numb. 28:4, cont.:) AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT.

(Exodus 14:22) "And the children of Israel came in the midst of the sea on the dry land": R. Meir perceives it one way; R. Yehudah, another. R. Meir: When the tribes were standing at the sea, each said: I will go first. In the midst of the hue and cry, Benjamin sprang first into the sea, as it is written (Psalms 68:28-29) "There, Benjamin, the young (i.e., the youngest of the tribes) rodem, the princes of Judah rigmatham, the princes of Zevulun, and princes of Naftali. Your G d has commanded your strength. Be strong, O G d, — this (strength which) You have wrought for us!" Read it not "rodem," but "rad yam" ("went down into the sea") — whereupon Judah began to stone them ("rigmatham"), viz. "the princes of Judah rigmatham." An analogy: A king has two sons. He enters the younger son's room at night and says: Wake me at sunrise — and to the older: Wake me in the third hour (of the day). The younger son comes to wake him at sunrise and is prevented from doing so by the older son, saying: He told me: at the third hour — to which the younger counters: He told me at sunrise. Their altercation awakes their father, who says: My sons, both of you acted for my honor — I will not withhold your reward for this. Thus said the Holy One Blessed be He: What reward will accrue to the sons of Benjamin, who went down first into the sea? The reposing of the Shechinah in his portion (i.e., the Temple), as it is written (Genesis 49:27) "Benjamin tears (first), as a wolf," and (Devarim 33:12) "Of Benjamin he said: 'Beloved of the L rd; He will repose securely upon him, etc.'" And what reward accrued to the tribe of Judah, who stoned him? They attained to kingdom, as it is written "The princes of Judah rigmatham," "rigmah" connoting kingdom, as in (Daniel 5:29) "And at Belshazzar's command, they clothed Daniel in purple ('argevana,' like 'rigmah'), placed a golden chain on his neck, and proclaimed that he should rule as one of three in the kingdom." "the princes of Zevulun and the princes of Naftali": Just as the Holy One Blessed be He wrought miracles for the tribe of Judah and Benjamin at the sea, so He wrought miracles for Zevulun and Naftali, through Devorah and Barak, as it is written (Judges 4:6-7) "And she summoned Barak the son of Avinoam of Kedesh Naftali, and said to him: The L rd, the G d of Israel has commanded: Go, ascend Mount Tavor, and take with you ten thousand men of Naftali and Zevulun. And I will draw to you Sisra the commander-in-chief of Yavin, etc." And it is written (Ibid. 5:18) "Zevulun is a people that bared its soul to death, and Naftali on the heights of the field." R. Yehudah perceives it thus: "And the children of Israel came in the midst of the sea": When the tribes were standing at the sea, each of them said: I will not go down first into the sea, viz. (Hoshea 12:1-3) "Ephraim surrounds Me with deceit, and the house of Israel with guile. Because they stood and deliberated, Nachshon the son of Aminadav leaped into the sea. Of him Scripture writes (Psalms 69:2-3 ) "Save me, O G d, for the waters have reached my soul. I am sinking in the slimy depths and I find no foothold. I have come into the watery depths, and the flood sweeps me away." (Ibid. 16) "Let the floodwaters not sweep me away, and let the deep not swallow me, and let the mouth of the pit not close over me." At that time Moses waxed long in prayer — whereupon the L rd said to him: My loved ones are drowning in the sea, and the sea is raging, and the foe is pursuing, and you stand and wax long in prayer? To which Moses replied: L rd of the universe, what can I do? And He said to him (Exodus 14:16) "And you, raise your staff, etc." And what did Moses and Israel say at the sea? (Ibid. 15:18) "The L rd will reign for ever and ever" — to which He responded: He who made Me "King" at the sea, (i.e., the tribe of Judah) him will I make king over Israel."

[“Benjamin is a wolf, he will prey…” (Bereshit 49:27)] “Why do you lurk, you lofty mountains, for the mountain that God desired for His dwelling?” (Tehillim 68:17) R’ Yosi haGalili and R’ Akiva: R’ Yosi haGalili explained the verse as referring to the mountains. At the moment when the Holy One came to give the Torah on Sinai the mountains came running and arguing with each other. This one said ‘the Torah will be given on me!’ and this one said ‘the Torah will be given on me!’ Mount Tabor came from Bet Elim and Mount Carmel from Espamia, this is what is written “As long as I live, says the King, Whose name is the Lord of Hosts, that as sure as Tabor is among the mountains, and Carmel is by the sea, it shall come about.” (Yimiyahu 46:18) This one said ‘I was called!’ and this one said ‘I was called!’ The Holy One said ‘Why do you lurk, you lofty mountains?’ You are all high mountains, but what does lofty (gavnunim) mean? As it says “…or one with long eyebrows (gibein), or a cataract…” (Vayikra 21:20) Idolatry was done on all of you, but Sinai upon which idolatry was never done “…the mountain that God desired for His dwelling,” (Tehillim 68:17) “The Lord descended upon Mount Sinai…” (Shemot 19:20) Nevertheless, “…Even the Lord will dwell [there] forever,” (Tehillim 68:17) refers to the eternal House. R’ Akiva explained the verse as referring to the tribes. At the moment when Shlomo said to build the Holy Temple, the tribes came running and arguing with each other. This one said ‘in my portion it will be built!’ This one said ‘in my portion it will be built!’ The Holy One said to them ‘tribes, why are you lurking? All of you are tribes, all of you are righteous – but lofty (gavnunim). What is gavnunim? Ganavim (thieves). You were all partners in the sale of Yosef; but Benyamin, who did not participate in the sale of Yosef, “…the mountain that God desired for His dwelling.” (Tehillim 68:17) So we find that four hundred and eighty years beforehand the children of Korach prophesied on this, that in the future it would be in the portion of Benyamin as it says “My soul yearns, yea, it pines for the courts of the Lord…” (Tehillim 84:3) So too it says “Behold we heard it in Ephrath…” (Tehillim 132:6) R’ Yehudah says ‘the Holy Temple was built in the portion of Yehudah, as it is written “…Ephrathite man from Bethlehem of Judah…”’ (Shmuel I 17:12) R’ Shimon says ‘in the portion of the son of she who died in Ephrathah. And who died in Ephrathah? Rachel. Perhaps it was in the portion of Yosef who is also among her sons? The verse says “…we found it in the fields of the forest.” (Tehillim 132:6) In the portion of the one who is compared to a beast of the forest, and who is so compared? Benyamin, as it is written “Benjamin is a wolf, he will prey…” (Bereshit 49:27)

R. Meir says: She died in the portion of Benjamin, her son, as it is written (Ibid. 48:7) "for when I came from Paden, Rachel died upon me … before Efrath, etc." And Efrath is none other than Bethlehem, viz. (Michah 5:1) "And you, Bethlehem, Efrathah." I might think, in the portion of Joseph, her son; it is, therefore, written (Psalms 132:6) "Behold, we heard of it in Efrath; we found it in the field of the forest" — with him who is compared to an animal of the forest. And who is that? Benjamin, as it is written (Bereshith 49:27) "Benjamin is a wolf that will tear."