(ז) וְזֹ֣את לִיהוּדָה֮ וַיֹּאמַר֒ שְׁמַ֤ע יְהֹוָה֙ ק֣וֹל יְהוּדָ֔ה וְאֶל־עַמּ֖וֹ תְּבִיאֶ֑נּוּ יָדָיו֙ רָ֣ב ל֔וֹ וְעֵ֥זֶר מִצָּרָ֖יו תִּהְיֶֽה׃
(7) And this he said of Judah:
Hear, יהוה, the voice of Judah
And restore him to his people.
Though his own hands strive for him,*
Help him against his foes.
*Though his own hands strive for him Better (vocalizing rab with pathaḥ) “Make his hands strong for him.” Cf. rabbeh, Judg. 9.29.
The blessing of Yehuda at first glance seems reasonably clear; however, it is interesting to note that in comparison to the blessing he receives from Ya'akov, the blessing here appears to be a major downgrade.
(כב) וַיִּגַּ֧שׁ יַעֲקֹ֛ב אֶל־יִצְחָ֥ק אָבִ֖יו וַיְמֻשֵּׁ֑הוּ וַיֹּ֗אמֶר הַקֹּל֙ ק֣וֹל יַעֲקֹ֔ב וְהַיָּדַ֖יִם יְדֵ֥י עֵשָֽׂו׃
And of Jehudah he said this: Hear, Lord, the prayer of Jehudah when he goes forth to battle, and let him return to his people in peace; let his hands do vengeance upon his enemies, and be You to him a help against his foes
(א) וזאת ליהודה. וכן אמר ליהודה שיחיה ולא ימות והוסיף עוד שמע ה' קול יהודה בבואו למלחמה כי הוא יעלה בתחלה:
(1) AND THIS FOR JUDAH. He similarly said to Judah, “Let Judah live and not die.” He also added, “Hear, Lord, the voice of Judah” when he goes to war, because Judah would go into battle first.
(א) וזאת ליהודה: כלומר: וזאת הברכה עצמה שעשה לראובן, עשה ליהודא, שהתפלל על המלחמה.
(א) וזאת ליהודה וכן אמר ליהודה שיחיה ולא ימות והוסיף לו עוד שמע ה' קול יהודה דעת רבי אברהם (אבן עזרא על דברים ל״ג:ז׳) וזה איננו נכון על פירושנו כי אין יהודה בכרת הזה שיתפלל עליו כן כאשר לא הזכיר זה בשאר השבטים אבל הוא כפשוטו וזאת הברכה אשר ליהודה ועל דרך האמת ייחד המדה ה"זאת" ליהודה בעבור כי להם המלחמה וממנו המלכות לעולם והיא העזר מצריו והוא סוד הכתוב שאמר (א יח) ללמד בני יהודה קשת הנה כתובה על ספר הישר כי הוא הקשת הנראה בענן שנאמר בה (בראשית ט יז) זאת אות הברית:
(1) AND THIS FOR JUDAH. “And for Judah he said likewise that he live and not die, and further added for him, hear, Eternal, the voice of Judah.” This is the opinion of Rabbi Abraham ibn Ezra. But this is not correct in accordance with our interpretation [above on the blessing of Reuben], for Judah was not involved in this [punishment of] extinction [making it necessary for] Moses to pray for him, just as he did not mention this in the blessing of the remaining tribes. But the verse is to be understood in its plain meaning: “and this is the blessing for Judah.” And by way of the Truth, [the mystic teachings of the Cabala], he singled out the attribute of zoth (this) for Judah because his is the conduct of war and from him shall be royalty forever, this being the help against his adversaries. This is the secret of the verse stating, To teach the sons of Judah the bow. Behold, it is written in the Book of Jashar, for this is the bow which is seen in the cloud concerning which it is said, ‘Zoth’ (this) is the token of the covenant.