Why did Moshe bless Yehudah before Levi, who was older than Yehudah?
Ramban: Refer to 33:6:3:1.
Oznayim la'Torah: In keeping with the Gemara in Horayos, which gives a king precedence over the Kohen Gadol, to whom the two B'rachos are referring. 1
See Oznayim la'Torah.
Why did Moshe juxtapose Yehudah - and not Levi - to Reuven?
Rashi #1 and Da'as Zekenim (in Bereishis 38:26: Because both of them were not ashamed to confess the sin that they perpetrated. 1
Rashi #2 (citing Sotah, 7b) 2 : Because throughout the forty years that Yisrael traveled in the desert, the bones of Yehudah were rolling in his coffin 3 due to the Niduy (excommunication) that he took upon himself. 4 Moshe therefore claimed 'Who caused Re'uven to confess, Yehudah 5 - as the Torah writes "Y'chi Reuven ... Sh'ma Hashem Kol Yehudah!" 6
Ramban: Refer to 33:6:3:1.
Rashi (in Iyov, 15:18 & 19): For which both were not expelled from their inheritance despite their sin and nothing prevented Moshe from blessing them, as the Torah states here (and for which Yehudah was rewarded with eternal Malchus) - as the Pasuk writes there "Asher Chachamim Yagidu ve'Lo Chichado me'Avosam; lahem Levadam Nitnah ha'Aretz] ve'Lo Avar Zar be'Socham"
See also Torah Temimah, note 24.
See Torah Temimah, note 25.
Rashi: See Mikeitz Bereishis, 43:9.
See Torah Temimah, note 26.
When he declared "Tzadkah Mimeni!" - Vayeishev Bereishis, 38:26. Refer to 33:7:3:5.
What are the connotations of "ve'Zos li'Yehudah"?
Rashi: Refer to 33:7:1:2.
Seforno, Da'as Zekenim, Riva and Rosh: Refer to 33:6:4:6. Moshe is conferring the same blessing upon the tribe of Yehudah as he did upon the tribe of Reuven - that they should not die in battle - since they led the other tribes into battle.
Ramban #1, Targum Onkelos and Targum Yonasan: It means simply that this is the B'rachah that Moshe conferred upon Yehudah.
Ramban #2 (according to Kabalah): It refers to Midas Malchus, which Moshe now conferred upon Yehudah, who is designated to fight battles.
Oznayim la'Torah: The Pasuk is referring to David ha'Melech, who, when crowned king of Yisrael, had to constantly flee and hide from his enemies. 1
What was Moshe referring to when he said "Sh'ma Hashem Kol Yehudah"?
Rashi #1: He was referring to the Tefilos of David and Shlomo, 1 of King Asa before the Kushim, Yehoshafat before the Amonim 2 and Chizkiyah before Sancheriv.
Rashi #2, Seforno and Targum Yonasan #1: To hint at a B'rachah for Shimon 3 together with the B'rachah of Yehudah (and that Shimon received his portion together with Yehudah - Targum Yonasan). 4
Ramban #1 (citing Targum Onkelos) and Targum Yonasan: It is a Tefilah that Yehudah - who is always the first to go into battle against the enemies of Hashem, should succeed. 5
Ramban #2: It is hinting at the first battle of the conquest of Cana'an. Refer to 33:7:5:2.
Da'as Zekenim (citing Sotah 7b): Refer to 33:7:1:2. When Moshe said "Sh'ma Hashem Kol Yehudah!", Yehudah's bones came together, but he was denied entry to the Heavenly Yeshivah. When he continued "ve'el Amo Tevi'enu", he was allowed in, but he was unable to understand the arguments and participate in the discussions; when he added "Yadav Rav lo", he could understand and participate, but he was unable to arrive at the correct Halachah; when he concluded "ve'Eizer mi'Tzarav Tihyeh", that too was granted him. 6
See Sifsei Chachamim.
See Ba'al ha'Turim.
Midrash Tana'im: "Sh'ma" alludes to Shimon, as Le'ah said when she bore him - "Ki Shama Hashem ki Senu'ah Anochi" (Vayeitzei Bereishis, 29:33).
Rashi: When they distributed Eretz Yisrael too, Shimon received his portion out of the portion of Yehudah, as the Pasuk writes in Yehoshua, 19:9. Refer to 33:6:5:2 & 33:7:5:3*.
Ramban Similar to the Tefilah of Ya'akov in Bereishis 49:8.
See Torah Temimah, note 28.
What is the connection beween Reuven and Yehudah?
Rashi (in Iyov, 15:18 & 19): With reference to the Pasuk "asher Chachamim Yagidu ve'Lo Kachdu me'Avosam, lahem Levadam Nasnah ha'Aretz ve'Lo Avar Zar be'Socham". Both Reuven and Yehusah did notq withhold confessing their respective sins to their fathers. Consequently, Yehudah merited everlasting kingship, 1 and both received their due inheritance in Eretz Yisrael in spite of their sins. And noone could stand between them when Moshe came to bless them - as the Torah writes "Y'chi Re'uven ve'Yamos - ve'Zos li'Yehudah!"
Sotah 7b: Refer to 33:7:3:5.
Presumably, because he was the first to confesss, and Reuven only took his cue from him.
What was Moshe referring to when he said "ve'el Amo Tevi'enu"?
Rashi, Ramban (citing Targum Onkelos) and Targum Yonasan: He Davened that the kings of Yehudah should return safely from the battlefield.
Oznayim la'Torah: He was Davenning on behalf of the first king of Yehudah - David ha'Melech - who hid in caves and traversed deserts - to survive and return to his people, after he fled from Shaul.
What are the implications of "Yadav Rav lo"?
Rashi #1 and Seforno: It implies that Hashem Hands should fight his battles and avenge his vengeances'.
Rashi #2 (in Makos, 11b): It implies that Yehudah should have the strength to fight their battles on their own.
Ramban: Refer to 33:7:3:4. It refers to the disproportionate victories of Yehudah over the Cana'anim, where he captured far more territory than was their due, in order to supply Shimon 1 with his inheritance.
Seforno: ''You were the hands who fought on his behalf and may You continue to fight for him and to take revenge on his behalf'.
Oznayim la'Torah #1: Refer to 33:7:2:4. He was Davenning on behalf of David ha'Melech, who was subsequently surrounded by enemies on all fronts and who fought many battles on behalf of Yisrael.
Oznayim la'Torah #2: He was Davenning on behalf of Yehudah and Shimon, who had to fight together to capture and defend their territory - in the south, in their own defene and in defence of the whole of Yisrael.
Sifri: It refers to when Yehudah killed Eisav. 2
Refer to 33:7:3:5.
Ramban: Who received his portion in the midst of Yehudah's territory, as the Pasuk writes in Yehoshua, 19:9. Refer also to 33:7:3:2*.
As opposed to the Midrash which attributes the killing of Eisav to Chushim, the son of Dan. See Torah Temimah, note 29.
Why did Moshe add "ve'Eizer mi'Tzarav Tih'yeh"?
Rashi: It is a Tefilah on behalf of Yehoshafat in Ramos Gil'ad. 1
Seforno: Refer to 33:7:5:4. 'And may You (Hashem) help them against their enemies who come to fight with them'.
Sifri: See 33:7:5:8. "ve'Eizer mi'Tzarav Tih'yeh" - when he sparred with Yosef (just before Yosef revealed his identity.
Refer to 33:7:3:5.
Rashi: As a result of which the Pasuk writes in Divrei Hayamim 2, 18:31 that Yehoshafat cried out to Hashem and Hashem answered him. See Ba'al ha'Turim DH 'Sh'ma Hashem.? '.
Rashi (citing Sotah 7b) writes that Yehudah's bones rolled in his coffin due to the Niduy that he accepted upon himself. But that was on condition that he did not return Binyamin, and it seems that he did return him, since Binyamin is listed among those who descended with Ya'akov to Egypt?
Makos 11b: That is because a Chacham's curse takes effect regardless of whether the condition is fulfilled or not. 1
Like we see by Achitofel, who died due to David ha'Melech's curse, even though the condition concerning his death was not fulfilled.
Rashi (citing Sotah, 7b) writes that Yehudah caused Re'uven to confess. But Reuven did Teshuvah already before they sold Yosef (Bereishis Rabah), before Yehudah confessed?
Moshav Zekenim: although Reuven's Teshuvah before Yehudah's was done discreetly, He confessed to his father only after Yehudah confessed. 1
Moshav Zekenim: Even though he already confessed to his brothers (he told them why he was fasting and wearing sackcloth), this is not called considered a confession as long as he did not confess to his father - as in Iyov 15:18.
