After יָדְךָ בְעֹרֶף אֹיְבֶיךָ “Your hand will be at the nape of your enemies”, the Possuk continues: מה גּוּר אַרְיֵה יְהוּדָה וגוֹ׳ “A cub and a grown lion is Yehudah...” and the next Possuk: מו לֹא יָסוּר שֵבֶט מִׁיהוּדָה גוֹ׳ “The sceptre shall not depart from Yehudah...” , מז and perhaps about this, מח it can be said: “It is hinted, that the designation of “Your hand will be at the nape of your enemies” is referring to already now (even) before the literal redemption. Since: גּוּר אַרְיֵה יְהוּדָה וגוֹ׳ “A cub [and] a grown lion is Yehudah...” לֹא יָסוּר שֵבֶט מִׁיהוּדָה גוֹ׳ “The sceptre shall not depart from Yehudah... ” is referring to Dovid and Shlomoh מט from whose progeny the King Moshiach will come, about whom it is written נ לוְקָם שֵבֶט מִׁיִּׁשְרָאֵ “and a staff נא will arise from Israel” [for then it will be וְעַבְדִׁי דָוִׁד מֶלֶךְ עֲלֵיהֶם “And My servant David shall be king over them”, וְדָוִׁד עַבְדִׁי נָשִׁיא לָהֶם לְעוֹלָם “and My servant David shall be their prince forever” as is written נב in the Haftorah of the preceding Torah portion, which was read on the preceding Shabbos, from which all the days of the following week are blessed].
And thus, even before then, towards the end of the exile, the situation will already be יָדְךָ בְעֹרֶף אֹיְבֶיךָ “Your hand will be at the nape of your enemies”. This means that all enemies of Yisroel [for all of Yisroel, goes by the name Yehudah] as the Possuk states: נג תִׁפֹל עֲלֵיהֶם אֵימָתָה וָפַחַד “May dread and fright fall upon them” -through the revelation of the self-abnegation of all the Neshomos of Yisroel-, right up until this ‘Bittul’ comes out in a practical manner in thought, speech and action, [as the Possuk states: נד שְמְרוּ גוֹ׳ תַי תִׁ בְחֻקֹתַי תֵלֵכוּ וְאֶת מִׁצְוֹ “you will follow My statutes and observe My commandments”] resulting in the state which will be (as the continuation of Pesukim נה in Parshas Bechukosai) וְנָפְלוּ אֹיְבֵיכֶם לִׁפְנֵיכֶם וגוֹ׳ “and your enemies will fall before you...”
ZAYIN It can even be said, that this is also the connection between יְהוּדָה אַתָה יוֹדוּךָ אַחֶיךָ יָדְךָ בְעֹרֶף אֹיְבֶיךָ “Yehudah, as for you, your brothers shall acknowledge you, your hand will be at the nape of your enemies”, and the beginning of the Parsha נו וַיְחִׁי יַעֲקֹב בְאֶרֶץ מִׁצְרַיִׁם “And Yaakov lived in the land of Mitzrayim”, viz. that even when B’nei Yisroel find themselves in the exile of Mitzrayim (for in all exiles נז the Kingdoms are referred to by the name of Mitzrayim) they are in a state of וַיְחִׁי “living” through the study of the Torah, the elixir of life, and through performing its Mitzvos about which the Torah writes: נח וָחַי בָהֶם “Live by them”.
[As the explanation that the Alter Rebbe gave over to his grandson the Tzemach Tzedek on the Possuk וַיְחִׁי יַעֲקֹב בְאֶרֶץ מִׁצְרַיִׁם “And Yaakov lived in the land of Mitzrayim” נט that through that which the Possuk ס tells us that: וְאֶת יְהוּדָה שָלַח לְפָנָיו גוֹ׳ לְהוֹרֹת לְפָנָיו גּשְנָה "And He sent Yehudah ahead of him ... to direct סא him to Goshen”, to establish a house of study סב etc, so even in Mitzrayim ‘They Lived’], as a result of which it became יְהוּדָה אַתָה יוֹדוּךָ אַחֶיךָ) יָדְךָ בְעֹרֶף אֹיְבֶיךָ )“(Yehudah, as for you, your brothers shall acknowledge you), your hand will be at the nape of your enemies”.
And as the maxim of our Sages of blessed memory goes: “When the voice is of Yaakov in the synagogues and in the study halls, then the hands of Eisov have no dominance”, and not only that, but that the nations of the world themselves even help Yisroel with all materialistic matters in order that they should be able to study the Torah and perform Mitzvos in an abundant way, in a fashion of מוֹסִׁיף וְהוֹלֵך מוֹסִׁיף וְאוֹר, increasing whilst continuing; increasing and illuminating. And this illumination pushes away the darkness of the exile, and brings the redemption through our righteous Moshiach, who will come and redeem us and take us upright to our land, speedily in our days; Mamosh, literally.
