1)

What did Yaakov mean when he said that Yehudah will "tie 'Iro' to the vine, and his donkey to the branch"?

1.

Rashi #1 and Rashbam: He meant that his vineyards would be so fruitful that a single vine will yield enough wine-producing grapes to fully load one Ayir, 1 and one branch, a full donkey.

2.

Rashi #2 (citing Targum Onkelos #1): Yaakov prophesied that Yisrael will return to Yerushalayim 2 and build the Beis-ha'Mikdash, and that Mashi'ach will be surrounded by many Tzadikim whom he will teach Torah.

3.

Rashbam: After harvesting the grapes and pressing them, his garments will be full of wine-stains. 3

4.

Seforno: The nations having been destroyed by Hashem, one of the signs of Mashi'ach is the fact that he will be riding a mule (as he comes in peace), 4 another, that he will then tie it to a vine; the third sign is that he will then tie it to the thick branch; 5 and the fourth one, that he will be able to wash his clothes in the blood of his enemies. 6

5.

Targum Yonasan: It refers to Mashi'ach girding his loins as he goes to war. He kills kings and rulers, none of whom can stand before him.

6.

Ohr ha'Chayim #1: It refers to Mashi'ach. He will tie (incarcerate) the nations (who are compared to a donkey - "Asher Besar Chamorim Besaram" (Yechezkel 23:20)) in front of Yisrael (who are compared to a vine - "Gefen mi'Mitzrayim Tasi'a" (Tehilim 80:9)).

7.

Ohr ha'Chayim #2: It refers to two famous redemptions - from Egypt, and in the future. 7 Regarding the first it says "Gefen," as in "Gefen mi'Mitzrayim Tasi'a" (Tehilim 80:9). Regarding the latter it says "Sorekah," i.e. at the time when "Eshrekah Lahem va'Akabtzem" (Zecharyah 10:8). There, it is plural regarding all aspects of the nations. At Yetzi'as Mitzrayim, Hashem humbled in front of Yisrael only Egypt and the seven Kena'ani nations, who are heads of all the nations, but all 70 nations were not given to be submissive to them. In the future, every nation will be given to them. It says "Asono," for also those who come from the female's strength (it is greater than the male's) will be tied in front of Yisrael.

8.

Malbim: This hints to Mashi'ach, who will ride on "Chamor v'Al Ayir ben Asonos" (Zecharyah 9:9), and not on a horse, which is prepared for war. The [choice] branch represents the mighty nations.


1

Usually the word "Ayir" refers to a young donkey (e.g. Bereishis 32:16). However, after this it says that one branch will fill a donkey! Malbim - Ayir can refer to other young animals; here it is a camel, which carries more than a donkey.

2

The word "Iro" can also mean "his city" (CS). Gur Aryeh explains Onkelos differently than does Rashi; refer to 49:11:1.4:1.

3

Rashbam: See Yeshayah 63:2.

4

As opposed to a horse, which is a symbol of war.

5

The best part of the vine, implying that he will 'shine his face' on the Tzadikim of the generation.

6

Also refer to 49:12:1:4.

7

Ohr ha'Chayim: It is not difficult that part of the verse discusses the days of Moshe, and part, Yemos ha'Mashi'ach. The Zohar says that Moshe who redeemed them, he will redeem them in the future and return them to their border - "Mah she'Hayah Hu she'Yihyeh" (Koheles 1:9). Even though we say that Melech ha'Mashi'ach will be from David, or David himself (Sanhedrin 98b) (and Moshe is a Levi), Moshe's Neshamah encompasses all 12 Shevatim. All 600,000 were its branches, and the branch of David's Shevet is in Moshe. In the Midbar, Moshe was king, Kohen, Levi, Chacham and Gibor. He includes all branches in Kedushah. In the future, the kingship in him will be revealed. He himself will be Melech ha'Mashi'ach, David, Yinon and Shilo.

2)

What does Yaakov mean by adding that Yehudah would 'wash his garment in wine'?

1.

Rashi #1: He meant that his vines would produce such an abundance of wine that they would be able to wash their clothes in wine.

2.

Rashi #2 (citing Targum Onkelos): He added that they will wear wine-colored, regal-looking robes.

3.

Rashi #3 (citing the Gemara in Kesuvos 111b): The wine will be of a high quality, that inebriates.

4.

Targum Yonasan: He reddens the hills with the blood of the slain ones, and his clothes are stained with blood like someone who returns from the winepress.

5.

Ohr ha'Chayim: The fourth [and final redemption] requires that Yisrael engage in the wine of Torah. Via 'laundering' in the wine of Torah, his garment (kingship) will be fit to wear.

6.

Malbim: 'Levush' is a garment set aside for a specific matter. Kesus 1 is anything that one covers himself with. The garment special for war, he will launder it in wine; Kesus (other garments) he will launder in Dam (juice of) grapes, which is less [esteemed] than wine.

7.

Ha'amek Davar: Wine sharpens the intellect (Yoma 76b). Normally, a vine is thin; if one ties an animal to it, it will break. In Yehudah, they will be thick. Laundering is primarily with water, but a sharp liquid is good for stains. The custom in Yehudah was to launder with wine, due to its sharpness.


1

Our text says "Suso"! Surely, Malbim holds like Ha'amek Davar, that this is a short form of the word 'Kesus.' (PF)

3)

What is meant by "uv'Dam Anavim Suso"?

1.

Rashi: Suso is an expression of enticement.

2.

Ohr ha'Chayim: If there are not Bnei Torah at the time for redemption, 1 it will come via harsh exile. If Yisrael lacks merit, Hashem will establish an evil king like Haman (Sanhedrin 97b) ... Dam Anavim hints to afflictions that purify Nefashos and clarify sparks of Kedushah, but they are not nice like Torah. The affliction will finish the preparation, like grapes are the ripened fruits of the vine. The nations will not spill so much blood of Yisrael, only isolated 'grapes,' but not a branch or cluster. "Suso" hints to a lower level than Kesus; it is an obligatory covering, an expression of Masveh. If the redemption will be via Torah and Mitzvos, the Supreme kingship will be revealed, and the vengeance of Yisrael [against their enemies, and Mashi'ach will appear] as an Oni riding on a donkey.

3.

Malbim: This hints to Mashi'ach. Zecharyah 9:9 illustrates how the soldiers will be stricken. A metaphor for this is stomping grapes to extract their 'blood' (juice) - "u'Vegadecha k'Dorech b'Gas; Purah Darachti Levadi... v'Edrechem" (Yeshayah 63:2-3). "v'Ya'alu ha'Goyim...; Gas Heshiku ha'Yekavim" (Yoel 4:12-13). There are three levels in the stomping of Gog and Magog - (a) Harvesting the grapes; (b) Putting them in the winepress; (c) Stomping to extract the wine, i.e. Dam Chalalim. Yaakov saw grapes still on the vine, already stomped in the winepress, and the clothes became red from the blood. I.e., even when he comes on a donkey and ties it to the vines, his clothes were already laundered from the wine. I.e. it is as if the soldiers were stomped while attached to the vine.

4.

Ha'amek Davar: Before grapes ripen, the liquid that comes from them is called "Dam Anavim." It is very sharp. "Sus" is a short form of 'Kesus,' i.e. a short garment that is not worn over the entire body, rather, only over the top, where one sweats more. Therefore, he launders it with Dam Anavim, to extract the sweat. Kelim 16:7 discusses Emum (a mold) on which they make Susos; they are shaped on a mold to cling to the body.


1

Which the preceding phrase called "Yayin;" refer to 49:11:2:5.

QUESTIONS ON RASHI

4)

Rashi writes: "'He would launder [his garment] in wine' - ... All these [descriptions] express an abundance of wine." Isn't this obvious?

1.

Gur Aryeh: The next verse, "whitened teeth from milk" (49:12 and Rashi), makes it clearer that this was due to its abundance. Our verse too implies an abundance of wine, although this is not said as clearly. 1


1

One would only launder in wine out of abundance. When wine is scarce it is expensive, and one would not waste it. (EK)

5)

Rashi writes: "But Onkelos translates (i.e. interprets) as referring to the Melech ha'Mashiach." Why does he veer from the simple meaning?

1.

Gur Aryeh: To say that our verse simply highlights the abundance of wine [in Yehudah's portion in Eretz Yisrael] is difficult, because the next verse will say explicitly, "Eyes reddened from wine" (49:12).

6)

Rashi writes: "[According to Onkelos], 'the vine' refers to Yisrael." How is Am Yisrael comparable to a vine?

1.

Maharal (Chidushei Agados Vol. 4, p. 112, to Chulin 92a): Vines produce wine, which "gladdens G-d and man" (Shoftim 9:13). 1


1

According to one opinion in Chulin 92a, the vine in the chief butler's dream (40:9-10) was likewise an allusion to Yisrael. Refer to 40:10:1.2:7, and 40:10:1.2:9. (CS)

7)

Rashi writes: "[According to Onkelos], 'the vine' (Gefen) refers to Yisrael; and 'Iro' refers to Yerushalayim." But then the Pasuk would mean, 'He ties Yerushalayim to Yisrael' - and the reverse would be more accurate!

1.

Gur Aryeh: One may explain Onkelos unlike Rashi. 'The vine' refers to Yerushalayim (as in Yeshayah 5:1). 1 'Donkey' (Ayir) refers to Yisrael; and the subject of the Pasuk is Mashiach (continuing from the preceding Pasuk (49:10)). A donkey bears and serves its rider, just as a king is served by his nation. 2 Thus, the verse means, 'Mashiach will settle his nation in Yerushalayim.'


1

Gur Aryeh: The vine is the most respected thing to plant; just as Yerushalayim is the most honored city, planted by Hashem. (The term 'Neti'ah' can be used also for structures, and domiciles in particular - see Rashi to 21:33).

2

Gur Aryeh: See Shabbos 152a.

8)

Rashi writes: "[Onkelos interprets that] 'Beni Asono' means, 'They will build His sanctuary.'" How are the terms 'build' and 'sanctuary' alluded to in the Pasuk?

1.

Rashi: The word 'Beni' is related to the word 'Binyan' - building or structure. The word 'Ason' is related to the term 'Sha'ar ha'Ison' in Yechezkel 40:15. 1 (That chapter in Yechezkel begins his detailed description of the third Beis Hamikdash. (CS))

2.

Gur Aryeh: (Explaining unlike Rashi), 'Sorekah' refers to the Beis Hamikdash. Building (Binyan) is not in the Pasuk; rather, since the Beis Hamikdash has not yet been mentioned, Onkelos must insert that the nation 2 will build it, before he can say that the righteous will be settled there. 3


1

Rashi (loc. cit.) translates this as 'entrance gate.'

2

According to Gur Aryeh, 'the nation' was mentioned in the term 'Iro' (49:11:1.4:1).

3

Refer to 49:11:1.6:1.

9)

Rashi writes: "[According to Onkelos], 'vine-shoot' (Sorekah) refers to Yisrael....'" How does Gur Aryeh interpret?

1.

Gur Aryeh: One may explain Onkelos unlike Rashi. 'The vine-shoot,' which is higher and longer than the vine itself, refers to the Beis Hamikdash, the 'tower' within Yerushalayim. 1 The 'strong donkey' 2 (Ben Ason) means the righteous and the Torah scholars, who bear great loads of Torah and Mitzvos. Thus, this part of the verse means, '[After the nation builds 3 the Beis Hamikdash,] Mashiach will settle the righteous and the Torah-learners surrounding it.'


1

Gur Aryeh: See Shir Hashirim 4:4 (and Berachos 30a -CS).

2

Gur Aryeh: [In the analogy], an 'Ason' carries much more than an 'Ayir.' (Etymologically, 'Ason' means a donkey at its age of maximum brute strength ('Eisan') and toughness (Cheshek Shlomo; R. S.R. Hirsch to Shemos 14:27). (CS)

3

Gur Aryeh: This is an insertion to the verse's interpretation; refer to 49:11:1.5:2.

10)

Rashi writes: "[Onkelos] translates ... the righteous... those who do Torah learning." How are these two categories alluded to in the Pasuk?

1.

Rashi: Onkelos is adding an alternate translation of the Pasuk - 'Gefen' refers to the righteous; 'Ason' refers to those who study the Torah, as in Shoftim 5:10.

2.

Gur Aryeh: [Onkelos interprets through the Pasuk only once.] 'Beni Asono' includes all those who bear the yoke of Torah and Mitzvos.

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