What is the difference between "Shevet" and "Mechokek"?
Rashi (from Sanhedrin 5a): This refers to the post-monarchy period; 1 "Shevet" therefore refers to the Exilarchs (the heads of Galus in Bavel), 2 and "Mechokek" 3 refers to the princes in Eretz Yisrael (the head of the Chachamim), who will be always be from Yehudah.
Ramban: "Shevet" refers to the kings of Yehudah, and "Mechokek," to the leaders (who will be appointed by the ruling power), who will always be from Yehudah 4 up until the time of Mashi'ach. 5
Rashbam: "Shevet" refers to Yehudah himself, whose brothers appointed him as their king; and "Mechokek" to his descendants, who will rule up until Shilo. 6
Seforno: During the period that Yehudah merited Malchus, it will not move from him to another tribe (See Shmuel II 7:15). From his descendants will also come Shoftim, at whose feet there will sit the Soferim of the Dayanim. 7
Targum Onkelos and Targum Yonasan: "Shevet" refers to kings and rulers; "Mechokek," to teachers of Torah.
Malbim: "Shevet" refers to rulers (kings). Even at a time of Galus, when there is no king from Yehudah, there will be lawmakers (Nesi'im) from him; they will always be from Beis David. (Compare to Gur Aryeh.)
Having already discussed the period of David ha'Melech, incorporating the subsequent kings of Yehudah (see 49:9:1:1).
Who were appointed by the ruling power and who ruled with a staff (See Amos 1:5 [and Rashi there]).
Ha'amek Davar: He is Mechadesh in Torah, and carves out with his investigation. "Mechokek mi'Bein Raglav" is a Rosh Yeshivah, who sits on a bench, teaching Talmidim in front of him on the floor. Also they are essential - 'I learned most from my Talmidim' (Ta'anis 7a). Just like a twig ignites a log, a Talmid helps the Rebbi reach the roots of the Halachah. Harchev Davar - The Derashah applies this to all generations. The simple meaning refers to Yetzi'as Mitzrayim - "Hayesah Yehudah l'Kodsho" (Tehilim 114:2). Also during the Shoftim (who were from varied Shevatim), there was like an exilarch from Yehudah. Even in the days of Devorah and Barak, when the primary Torah was taught by Machir to Zevulun and Naftali, as in the Pasuk, "Mini Machir Yaredu Mechokekim" (Shoftim 5:14), they too had descent from Yehudah (Yevamos 62b). The primary Torah was in Beis Lechem, in the portion of Yehudah - "Mi Yashkeni Mayim mi'Bor Beis Lechem!" (Divrei ha'Yamim I 11:17); Chazal interpret that David inquired of the Halachah from there (Bava Kama 60b). Also the Pasuk "Beis Lechem Efrasah Tza'ir..." (Michah 5:1-3) alludes to this.
From the time that David was chosen. (See Ramban, as to why Hashem initially picked Sha'ul - who was not from the tribe of Yehudah.)
See Divrei ha'Yamim I 28:4. Refer to 49:10:2:2. See Ramban, who explains that after David (with the exception of Yarav'am, who was appointed by the Navi Achiyah ha'Shiloni), whenever they crowned a king from any other tribe, they transgressed the express command of Yaakov Avinu. Indeed, he explains, that is one of the reasons why the family of the Chashmona'im was wiped out.
See also Ba'al ha'Turim.
What is the meaning of the latter half of the Pasuk? What is the significance of Shilo?
Rashi and Targum Onkelos: Shilo 1 is synonymous for Mashi'ach. What the Pasuk therefore means, is that Yehudah will always reign (in one form of leadership or another) 2 up until the time of Mashi'ach, who will gather all the nations. 3
Ramban: 'The staff of oppression will not cease to function until Mashi'ach comes and breaks the nations, weakening them 4 to the point of the sword, and rendering them unable to fight any further.
Targum Yonasan: 'until the days of King Mashi'ach, his youngest son (i.e. David), under whose reign the nations will be crushed.
'Rashi' (to Divrei ha'Yamim II 10:15), Rashbam, Da'as Zekenim #1: Yehudah's descendants will rule over all twelve tribes, until the advent of Rechav'am, Shlomoh's son, who will [attempt to] consolidate his kingship in Shilo. 5 That is when he will lose ten of the tribes to Yarav'am. 6
Da'as Zekenim #2: Yehudah's authority will not sprout until after the fall of [the Mishkan in] Shilo - "va'Yitosh Mishkan Shilo... va'Yivchar b'David Avdo" (Tehilim 78:60,70). 7
Malbim: "Shilo" is like "uv'Shilyasah ha'Yotzeis mi'Bein Ragleha" (Devarim 28:57), i.e. from Yehudah's seed, until the one for whom nations will gather in the war of Gog and Magog, i.e. Melech ha'Mashi'ach.
Ha'amek Davar: Even when all of Yisrael will come to Shilo in the days of Yehoshua to make enactments (he made 10 enactments - Bava Kama 81a), and the Mishkan was there, in Shevet Yosef, and Yehoshua (from Efrayim) was the head, Osni'el ben Kenaz (from Yehudah) was second, and he restored the Halachos that were forgotten (Temurah 16a). "V'Lo Yikehas Amim" - nations will come to ask counsel from [the Chachamim of Yehudah], like happened later with Daniel, and also in the days of the Shoftim.
Rashi: "Shilo" is an acronym of "Shai Lo" (authority belongs to him); see Tehilim 76:12.
Or, 'to whom all nations will listen' (Targum Onkelos). But see Ramban's objection to this translation.
See Ramban DH 'v'Chein Matzasi.'
Shilo is actually next to Shechem, where they assembled to crown him, and the Pasuk mentions it in honor of the Mishkan, which was there for a time (See Rashbam).
See also Ba'al ha'Turim. Yehudah will still rule over Yehudah and Binyamin, and part of Shimon and Levi amidst them. (PF)
He explains "Yasur" to mean sprout; and "Yavo" to mean destruction. Shmuel and Sha'ul reigned after the fall of Shilo and before David, but only for 13 years. (PF)
Why did Yehudah merit the monarchy?
Maharal (Chidushei Agados Vol. 2, p. 75, to Sotah 36b): Yehudah's name means 'praise of Hashem' (29:35), and contains within it all the letters of Hashem's Name, to show that Yehudah sanctified Hashem's name publicly. 1 Kidush Hashem shows that Hashem is apart from all other existence and that He rules over all; that is how Yehudah merited to be king, measure for measure.
When he admitted his role with Tamar, and when his descendants who were first to enter the Yam Suf. Refer to 38:26:1:1*, and 29:35:151.1:1.
QUESTIONS ON RASHI
Rashi writes: "'The staff [of rule] shall not be removed from Yehudah' - ... from David onwards; these are the Exilarchs of Bavel...." Why does Rashi explain this way?
Gur Aryeh: The verse says that Yehudah would rule "until Shiloh (i.e. Mashiach) comes;" - even during exile. We did not have Davidic kings in exile; if so, it must refer to the Reish Galusa.
Rashi writes: "'The staff [of rule] shall not be removed from Yehudah' - ... These are the Exilarchs of Bavel." How is it that Yehudah retained authority, even in exile?
Maharal (Netzach Yisrael, Ch.35): The House of David is compared to a fallen Sukah (Amos 9:11); the remnants are still there (and need only to be re-erected). Even now that there is no longer a Reish Galusa, important personalities still emerge from the tribe of Yehudah. 1
Maharal (Chidushei Agados Vol. 3, p. 131, to Sanhedrin 5a): Even today, whenever there is any degree of authority within Klal Yisrael, most are from the tribe of Yehudah. (Also see 49:10:1.4.)
Rashi writes: "'The staff [of rule] shall not be removed from Yehudah' - ... These are the Exilarchs of Bavel." But in today's exile, we no longer have even that! How then is Yaakov's blessing fulfilled?
Gur Aryeh #1: Yaakov did not say, 'rule shall not be removed from Yisrael;' but rather, "from Yehudah." Whenever Am Yisrael is deserving of sovereignty (be it a king, or at a lesser degree), it is given to Yehudah, fulfilling Yaakov's blessing. 1
Gur Aryeh #2: There were numerous times in our history when the leaders were not from Yehudah, such as most of the Shoftim, King Shaul, and the Chashmonaim. Our Pasuk means that sovereignty will never be taken away permanently from Yehudah (demoting him to a status like the other tribes), for it will ultimately return. 2
Maharal (end of Derush Al ha'Torah, p. 49): The metaphor of the staff means in potential. Yehuda himself is fit to rule, but not at all times does this become actualized; it depends if the people are worthy of it.
Maharal (Netzach Yisrael, beg. Ch. 35): When a fallen Sukah is re-erected, it is not a new structure, but rather a return to what it was originally.
Rashi writes: "'[Nor shall] a lawgiver [be removed]' - [I.e.] students; these are the Nesi'im of Eretz Yisrael." But in today's exile, we no longer have a Nasi! How then is Yaakov's blessing fulfilled?
Maharal (Chidushei Agados Vol. 3, p. 131, to Sanhedrin 5a): While surely Torah leaders descend from other tribes as well, most are from the tribe of Yehudah - even today.
Rashi writes: "'['The staff of rule shall not be removed from Yehudah,] until Shiloh comes' - [I.e.] King Mashiach." Does this mean that when Mashiach comes, Yehudah's sovereignty will then be removed?!
Gur Aryeh: The verse means that Yehudah will not lose his sovereignty, even when we would expect him to lose it - i.e. in times of exile. How much more so will he be sovereign when Mashiach comes.
Maharal (end of Derush Al ha'Torah, p. 49): Mashiach will not need to conquer the nations; they will come of their own accord! He will not need a staff to rule them.
Rashi writes: "In the Midrash Agadah, 'Shiloh' [can be read as] 'Shai-Lo' (tribute unto him)." What does this name mean?
Maharal #1 (Netzach Yisrael Ch. 41, p. 171): All will be subservient to Mashiach; they will therefore bring tribute. 1
Maharal #2 (end of Derush Al ha'Torah, p. 49): Mashiach will not need to conquer the nations; they will bring him tribute of their own accord. 2
Maharal (Chidushei Agados Vol. 3, p. 220, to Sanhedrin 98b): One of Mashiach's names is Shiloh ('all will be his'); this name is associated with Yaakov. We all connect with Yaakov and belong to Yaakov, just as branches connect to the trunk of the tree.
Also see Maharal (Derush l'Shabbos ha'Gadol, p. 229).
