창세기 49:25의 인용 해설

The preposition ב on before כל ראשיו governs also .¹⁰The passage is to be rendered, according to I. E., And on every beard is cutting.כל זקן Comp. Gen. 49:25.¹¹The words referred to are מאל אביך ויעזרך ואת שדי, which are equal to מאל אביך ויעזרך ומאת שדי By the Lord of thy father, who shall help thee, and by the Almighty.

נבקעו כל מעינות תהום רבה וארבות השמים נפתחו, “all the fountains of the great ‘deep’ were opened and the ‘windows’ of the heavens were opened.” Actually, we would have expected the Torah to write: “on this day the windows of the heavens were opened as well as the all fountains of the “deep.” The Torah should first have mentioned the waters from the “higher” regions before mentioning the waters from below the earth. It is possible to explain the unusual order of recording the origin of these waters as a sign that the Torah wanted to stress the punitive nature of what occurred as being something that could be felt immediately. We find that whenever the waters originating in the heavens are mentioned as a source of blessing the Torah mentions those waters before referring to moisture on the ground. For instance, when Moses blessed the people in Deut. 33,13 he speaks of ממגד שמים מטל ומתהום רובצת תחת, “with the heavenly bounty of dew from above and with the deep waters crouching below. We may deduce that this is why the Torah did not write: “G-d brought the deluge upon earth,” but “the waters of the deluge were found on earth” (verse 11). The Torah did no wish to associate G-d’s name with a statement which may lead the reader to conclude that G-d initiated what is perceived as evil. You will observe that even in verse 23 where the Torah writes וימח את כל היקום, “He blotted out all existence,” the Torah does not identify the subject of “he,” although G-d’s name had not appeared for several verses previously. All of this is part of the Torah’s policy not to associate G-d with initiating disaster if it is at all avoidable. As soon as the force of the deluge abated somewhat and the waters cooled off, the name of G-d, albeit His attribute of Justice, אלוקים, is mentioned in 8,2 when G-d is reported as making a beneficial wind blow over the earth. Even in Genesis 3,16 where the Torah narrates what G-d said to Chavah when He decreed her punishment, the Torah refers to G-d only in the third person, i.e. impersonally, writing אל האשה אמר וגו', “to the woman He had said, etc.” The same applied in 3,17 where G-d is reported as telling Adam about his punishment. As soon as G-d provided man and his wife with clothing, however, (3,21) we find that all of a sudden the Torah refers to G-d again as ה' אלוקים.

MIMEGED’ OF HEAVEN. “Meged is an expression for dainty food and sweets. 14. ‘UMIMEGED’ OF THE FRUITS OF THE SUN — for Joseph’s land was exposed to the sun and it sweetened the fruit. ‘GERESH YERACHIM’ (THE YIELD OF THE MOONS). There are fruits which the moon ripens; they are cucumbers and melons. ‘Geresh yerachim’ — fruits which the earth ‘puts forth’ and produces ‘from month to month.’” This is Rashi’s language. And if so, with ‘pri m’gadim’²⁰⁷Song of Songs 4:13. will mean “with sweet fruits.” Thus Moses blessed Joseph that his land would benefit from the sweetness of heaven which will be from the dew, and that it would be blessed from the deep that couches under his land, becoming fountains and depths, springing forth in valleys and hills.²⁰⁸Above, 8:7.
It is possible that the fruits [themselves] are called m’gadim,²⁰⁹According to the first interpretation meged shamayim means “the sweetness of the heaven.” According to this second explanation, meged shamayim means “the fruits of the heaven.” Both express that the reference is to the dew of heaven. and he thus says that “Joseph’s land is blessed of the fruits of heaven, namely the dew” — since sweet fruits result from dew, therefore the fruit is called meged — “and his land shall also be blessed from the deep beneath.” Moses’ blessing is similar to that of Jacob who said, with blessing of heaven above, blessings of the deep that coucheth beneath.²¹⁰Genesis 49:25. And the meaning of geresh yerachim is the fruits which are given forth month by month, for all trees blossom and bud in their [respective] seasons that they might bring forth branches, and that it might bear fruit.²¹¹Ezekiel 17:8. This is the sense of the verse, it shall bring forth new fruit every month,²¹²Ibid., 47:12. meaning that in the particular months a certain fruit will become timely before [the fruits of] all other trees.

ומתהום [BLESSED OF THE LORD BE HIS LAND] BY THE DEEP — for the deep ascended and moistened it from below (תחת). — You will find that in the case of each tribe Moses' blessing corresponded in some way with Jacob's blessing (cf. for instance this verse with Joseph's blessing in Genesis 49:25).