Комментарий о цитате к Берешит 49:8

This Book commonly known as The Book of Bereishis, is referred to by the Prophets as Sefer HaYashar, the Book of the Upright, as stated in Tractate Avodah Zarah 25a pertaining to the two [following] verses:
1. “And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is this not written in the Sefer HaYashar?”¹Josh. 10:13.This verse refers to the miracle, where Yehoshua ordered the sun and the moon to stand still so that the Israelites could destroy their enemies in battle before nightfall. See Avodah Zarah ad loc.: “Where [in Genesis is the miracle of the staying of the sun and moon] alluded to? [In the verse where Yaakov blesses Ephraim, Yehoshua’s ancestor:] The awe of his offspring will fill the nations (Gen. 48:19)
2. “And he said to teach the Sons of Yehuda the bow. Behold it is written in the Sefer HaYashar.”²II Sam. 1:18. In his eulogy for King Saul and his fallen sons, David states that it is written in the Sefer HaYashar that the children of Yehuda are the ones most suited for archery. Tractate Avodah Zarah ad loc continues: Where [in Genesis is Yehuda mastery of archery] alluded to? [In the verse where Yaakov blesses Judah:] Judah – you, your brothers shall acknowledge, your hand will be at the nape of your enemies (Gen. 49:8). Which form of warfare requires the hand to be raised opposite the nape? You must say that it is the method used with the archer’s bow.”
R’ Yochanan [ad loc.] explains that [Sefer HaYashar] is the book, [Bereishis, depicting the lives] of Avraham, Yitzchak and Yaakov, who were called “upright” [by Bilaam ]³This was recited by Bilaam the Wicked, who was hired by Balak, King of Moab to curse the Nation of Israel. The meaning of this phrase will be explained below., as stated, “Let me die the death of the upright.” ⁴Num. 23:10. ….

One difference between the first two and the third encounters with Yosef in Egypt is the leadership dynamic of the brothers. In the first meeting (Bereshit 42:10–22), the brothers are always speaking as a group, with the one exception of Reuven’s brief interjection of “I told you so” (verse 22) when they recognize their guilt in their earlier treatment of Yosef. In the second encounter, before Binyamin is framed, the brothers are still speaking as a group. Afterwards, when the brothers are arrested and there is a need for leadership, it is no longer Reuven who steps up but Yehudah. Now that Yehudah’s leadership has come to the fore, the text (Bereshit 44:14) describes the group as “Yehudah, and his brothers.” Yehudah now becomes the undisputed leader, to be confirmed by Yaakov later on (Bereshit 46:28, 49:8–12).

V. 7. וזאת ליהודה. Derjenige Stamm, auf welchen die Hoheit, Macht und Volkesführung überging, deren Reuben verlustig geworden, war: Juda (siehe Bereschit 49, 8). Hier heißt es nun וזאת ליהודה: daßelbe, worin der der Führerschaft verlustig gewordene, macht- und glanzlose Stamm gleichwohl den Boden einer wohl zu würdigenden Lebensentfaltung finden kann, daßelbe bleibt im Grunde ebenso die einzige wirkliche und wahrhaftige Basis für den mit Hoheit und Macht umkleideten zur Führerschaft berufenen Stamm. Wie Reuben, hat auch Juda nur die תורה als Lebensquell und Basis auch für die Erfüllung des besonderen Segenswunsches, den Mosche für ihn hinzugefügt, indem er auf ihn inmitten der Ausübung seines Berufes hinschaut. Der Geist der תורה bewirkt es, daß die Macht in Israel nicht zum Eigenruhm, sondern zu Schutz und Verteidigung der Bruderstämme geübt wird. Juda zieht dahin, wo sein Volk seiner bedarf, nur zum Kampf für sein Volk gebraucht es die ihm verliehene Macht. Darum blickt es zu Gott auf, ehe es auszieht, und darum steht Gott ihm bei in seinen Kämpfen.

Search for the Lord and His might The Sanctuary and Ark are called “His might,” as it is written (Ps. 78:61): “And He delivered His might into captivity,” i.e., He delivered His Ark to bring it into captivity, and it is written (ibid. 132:8): “Arise, O Lord, to Your resting place, You and the Ark of Your might.” For that reason, Eleazar, its watchman, was called Uzza, because he guarded the Ark, which was called might (עֹז). An example of this is that [Ephron was called by this name] because of the four hundred silver shekels, which is the numerical value of the name Ephron. And so, many others [as in] (Gen. 49:16): “Dan (דָן) will champion (יָדִין) the right of his people”; (ibid. verse 8): “Judah, (יְהוּדָה) you are the one; to you your brothers do homage (יוֹדוּךָ).”

Behold it is written in the Seifer HaYoshor. This is written in Seifer Bereishis, which is the Seifer of the righteous,¹⁴Rashi is citing the opinion of Rav Yochonon in Avodah Zarah, 25a. Avraham, Yitzchok and Yaakov. And where [In Bereishis] is it hinted at? "Your hand will be on the neck of your enemies."¹⁵Bereishis 49:8. What type of warfare is it where he places his hand next to his forehead,¹⁶When pulling back the string of his bow. Rashi in Avodah Zarah, ibid writes the archer places his hand next to his eyes. This is how they sight their targets. which is opposite his neck?¹⁷This interpretation reads the verse in Bereishis differently: “your hand will be on your neck.” See Marsho, Avodah Zarah ibid. One must say: this is archery.