Bereshit Rabbah Reader

“These are the kings who reigned in the land of Edom before the reign of a king for the children of Israel” (Genesis 36:31). “These are the kings who reigned…” – Rabbi Yitzḥak began: “Of oaks from Bashan they crafted your oars; [your rudder they made of ivory inlaid in boxwood from the isles of the Kitites]” (Ezekiel 27:6). Rabbi Yitzḥak said: Idolaters were likened to a ship; just as a ship, they manufacture a mast for it from [wood from] one place and anchors from [wood from] another place, so, idolaters, “[Hadad died, and] Samla of Masreka [reigned in his stead]” (Genesis 36:36) “[Samla died,] and Shaul of Reḥovot of the river [reigned in his stead]” (Genesis 36:37).1When they would appoint kings, they would bring them in to reign from different places.

“These are the kings.” “An estate seized hastily at the start” (Proverbs 20:21) – “these are the kings.” “Will not be blessed at its end” (Proverbs 20:21) – “saviors will ascend Mount Zion [to judge the mountain of Esau]” (Obadiah 1:21).2The verse “An estate seized hastily at the start will not be blessed at its end” refers to Edom, which had kings before Israel, but which will eventually be judged and destroyed.

Rabbi Aivu said: Before a king reigned in Israel, [but once there was a king in Israel],3Addition to the text based on Matnot Kehuna, Nezer HaKodesh, Etz Yosef. “[There was no king] in Edom; an official was king” (I Kings 22:48)4Officials from Judah were installed as governors of Edom (see II Samuel 8:14). – “These are the kings [who reigned in the land of Edom before the reign of a king for the children of Israel].”

Rabbi Yosei bar Ḥanina [said]: When this one crowns kings, this one appoints judges.5When Edom had kings, Israel had judges but no kings. When this one appoints chieftains, this one appoints princes.6When Nebuchadnezzar conquered the region, neither Edom nor Israel had kings; Edom had chieftains and Israel had princes, a lower status than chieftains (Etz Yosef). Rabbi Yehoshua ben Levi said: This one crowned eight and that one crowned eight.7There were eight kings of Edom before there was a king in Israel, and eight kings of Israel during whose reigns there was no king in Edom.

This one crowned eight: Bela, Yovav, Ḥusham, Hadad, Samla, Shaul, Baal Ḥanan, Hadar. And that one crowned eight: Shaul, Ish Boshet, David, Solomon, Reḥavam, Aviya, Asa, Yehoshafat. Nebuchadnezzar came and mingled these with those, and abrogated these and those, [as it is stated:] “Who rendered the world like a wilderness and destroyed its cities” (Isaiah 14:17). Evil8Evil Merodakh, king of Babylon. came and accorded greatness to Yehoyakhin.9Yehoyakhin had been king of Judah; see II Kings 25:27–30. Aḥashverosh came and accorded greatness to Haman.10Haman, like Edom, was a descendant of Esau.

“Bela died, and Yovav, son of Zerah, of Botzra, reigned in his stead” (Genesis 36:33). “Bela died” (Genesis 36:33) – Rabbi Abahu said: This is analogous to a prince who was involved in litigation with someone and [the other litigant’s] sustenance ran out. Someone came and supplied him with sustenance. The king said: ‘I will contend only with the one who provided him with sustenance.’

So, the Holy One blessed be He said: ‘Kingdom had already been uprooted from Edom, and Botzra came and provided them with kings? That is why I will contend only with Botzra,’ as it is stated: “For there is a sacrifice to the Lord in Botzra…” (Isaiah 34:6). Rabbi Berekhya said: Nevertheless, “and a great slaughter in the land of Edom” (Isaiah 34:6).11Although God’s anger is directed primarily at Botzra, He also brings great slaughter to Edom.

“Baal Ḥanan son of Akhbor died, and Hadar reigned in his stead, and the name of the city was Pa’u and his wife’s name was Mehetavel, daughter of Matred, daughter of Mei Zahav” (Genesis 36:39). “Baal Ḥanan died” – Rabbi Levi and Rabbi Simon, Rabbi Levi said: They would adorn [their] gods [metivei elohot]. “Mehetavel” – they would adorn themselves for idol worship. “Daughter of Matred” – they would erect castles [turiyot] for idol worship.

Rabbi Simon said: They would adorn women. “Mehetavel” – they would adorn her for her husband and then would take [toredin] her from her husband. “Daughter of Mei Zahav” – they were preoccupied with their sustenance; once they became wealthy, [they would say:] What is gold [mahu dahava]? What is silver?12They would boast that gold and silver were no longer valuable in their eyes.

“The chieftain of Magdiel, the chieftain of Iram. These are the chieftains of Edom, according to their settlements in their apportioned land. He is Esau, father of Edom” (Genesis 36:43). “The chieftain of Magdiel, the chieftain of Iram” – on the day that Diocletian assumed the throne, Rabbi Ami saw in his dream: Today, Magdiel assumed the throne.

He said: ‘One more king is required for Edom.’ “The chieftain of Iram” – Rabbi Ḥanina of Tzippori said: Why is he called Iram? Because he is destined to pile [laarom] treasures for the messianic king. Rabbi Levi said: There was an incident involving a certain ruler in Rome who would squander his father’s treasures.

Elijah appeared to him in a dream. He said to him: ‘Your fathers gathered and you squander?’ He did not move from there until he refilled them.13The ruler immediately made it his top priority to replenish the treasures.

The stubble, the straw, and the chaff were quarreling with one another. This one said: ‘The field was sown for my sake,’ and that one said: ‘The field was sown for my sake.’ The wheat said: ‘Wait until you come to the threshing floor, and we will know for what the field was sown.’ They came to the threshing floor and the landowner went out to winnow it.

The chaff was carried away with the wind, he took the stubble and cast it to the ground, he took the straw and burned it, he took the wheat and made it into a grain pile. Anyone who saw it kissed it, just as it says: “Kiss the grain lest He be angry” (Psalms 2:12).14The word var in this verse is often translated “son” or “purity,” but the word can also mean “grain.” So it is with the nations of the world; these say: ‘We are primary and the world was created for our sake’ and those say: ‘The world was created for our sake.’

Israel says to them: ‘Wait until the day arrives when we will know for whose sake the world was created.’ That is what is written: “For, behold, the day is coming, burning like a furnace, [and all the wicked and all the evildoers will be straw]” (Malachi 3:19). And in their regard it is written: “You will winnow them and the wind will carry them and the storm will scatter them” (Isaiah 41:16). But Israel: “But you will rejoice in the Lord, you will be glorified in the Holy One of Israel” (Isaiah 41:16).

“Jacob settled in the land of his father’s residence, in the land of Canaan” (Genesis 37:1). “Jacob settled” – it is written: “Your gathering will save you when you cry out” (Isaiah 57:13). It is taught: His gathering and the gathering of his sons saved him from Esau.1Although originally Jacob was forced to flee from Esau, when he returned with his sons and they gathered in prayer together, Jacob was able to settle in the Land of Israel while Esau left and settled elsewhere (Genesis 36:6–8). “But all of them the wind will carry off; futility will take them” (Isaiah 57:13) – this is Esau and his chieftains. “And the one who trusts Me will inherit the land” (Isaiah 57:13) – this is Jacob. “Jacob settled.”

“The wicked flee without a pursuer, but the righteous will be secure as a young lion” (Proverbs 28:1) – the wicked flee, but no one pursues them, as it is written: “[Esau took his wives, his sons, his daughters, all the members of his household, his livestock, all his animals, and all his possessions that he acquired in the land of Canaan,] and went to a land” (Genesis 36:6). Rabbi Elazar said: Due to a promissory note.2When God promised the Land of Israel to Abraham, he also stated that his descendants would be oppressed for many years in a strange land (see Genesis 15:6–16).

Esau was willing to leave the Land of Israel and his claim to it so as not to have to endure that part of the prophecy. Rabbi Yehoshua ben Levi said: Due to the shame.3The shame of selling the birthright to Jacob. “But the righteous will be secure as a young lion” – “Jacob settled.”

“If a lash causes death suddenly” (Job 9:23) – Antoninos asked Rabbeinu,4Rabbi Yehuda HaNasi he said to him: ‘What is the meaning of what is written: “If a lash causes death suddenly”?’ Rabbi [Yehuda HaNasi] said: ‘[If you were to] decree that one should receive one hundred lashes and they would give him one hundred dinars.5If he is able to withstand all one hundred lashes, he will receive one hundred dinars.

The total of this is the total of that, but he will not get anything from him, and in that way he makes a mockery of the one receiving the lashes.6The individual being lashed will not be able to withstand all of the lashes, and may even die, in which case he will not receive the dinars and will have suffered for naught. “He mocks at the undoing of the innocent” (Job 9:23) – Rav Aḥa said: When the righteous live in tranquility and seek to live in tranquility in this world,7It is the pursuit of tranquility, rather than the experience or enjoyment of tranquility, that is considered improper for the righteous (see Anaf Yosef). the accuser comes and accuses them.

He says: Is what is prepared for them in the World to Come not sufficient for them, that they seek to live in tranquility in this world? Know that it is so; Jacob our patriarch, because he sought to live in tranquility in this world, was confronted by the accuser regarding Joseph.8The heavenly accuser caused him to suffer distress due to the sale of Joseph. “I was not tranquil, was not silent” (Job 3:26).

“I was not tranquil” – from Esau; “was not silent” – from Laban. “And I did not rest” (Job 3:26) – from Dina. “But turmoil came” (Job 3:26) – the turmoil of Joseph came upon me.

Another matter: “Jacob settled…” – Abraham converted proselytes. That is what is written: “Abram took Sarai his wife…[and the people that they had made in Ḥaran]” (Genesis 12:5). Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Were all who entered the world to assemble, they would be unable to create even a small gnat, and you say: “And the people that they had made in Ḥaran”? Rather, these are the proselytes that Abraham converted.

Why, then, did it say “made” and did not say “converted”? It is to teach you that anyone who draws a proselyte near, it is as though he created him. Lest you say that Abraham was converting [proselytes] and Sarah was not converting [them], the verse states: “And the people that they had made in Ḥaran.” It is not written here, “That he had made,” but rather, “that they had made.”

Rabbi Ḥunya said: Abraham would convert the men, and Sarah would convert the women. Why does the verse state: “That they had made”? It teaches that Abraham would bring them into his house, feed them, give them to drink, draw them near, and bring them under the wings of the Divine Presence.9The expression “that they had made” implies physical action, which is not necessarily included in converting proselytes.

The midrash explains that the phrase refers to the fact that Abraham and Sarah would invite them into their home, feed them, and give them to drink (Yefe To’ar). Jacob, too, converted proselytes, as it is written: “Jacob said to his household, [and to all who were with him: Remove the foreign gods that are in your midst, and purify yourselves].… They gave to Jacob [all the foreign gods that were in their possession]” (Genesis 35:2, 4).

In Isaac’s regard we have not heard. Where did we hear? Rabbi Yitzḥak said, and some taught it in the name of Rabbi Hoshaya Rabba in the name of Rabbi Yehuda bar Simon: Here it is written: “Jacob settled in the land of his father’s residence.” What is [the meaning of] “his father’s residence [megurei]”? Those whom his father converted [migiyurei].

What is written prior to this matter? “These are the kings [who reigned in the land of Edom before the reign of a king for the children of Israel]” (Genesis 36:31). And here it is written: “Jacob settled” – Rabbi Ḥunya said: This is analogous to one who was walking on the way and saw a pack of dogs. He was afraid of them and he sat in their midst.10Dogs pursue those who run, so he sat and did not run.

So, when our patriarch Jacob saw Esau and his chieftains, he feared them and settled in their midst. Rabbi Levi said: This is analogous to a blacksmith whose [forge] was open to a plaza, and his son, a goldsmith, opened opposite him. He saw many bundles of thorns being brought into the city. He said: ‘Where will all these bundles be stored?’

There was a certain clever man there. He said to him: ‘Are you afraid of these? One spark will emerge from your [forge] and one spark from your son’s, and you will burn them.’ So, when Jacob saw Esau and his chieftains, he was afraid.

The Holy One blessed be He said to him: ‘Are you afraid of these? One spark from you and one spark from your son will burn all of them. That is what is written: “The house of Jacob will be fire, and the house of Joseph a flame” (Obadiah 1:18) – “Jacob settled.” “This is the legacy of Jacob.

Joseph, seventeen years old, was herding the flock with his brothers, and he was a lad with the sons of Bilha, and with the sons of Zilpa, his father’s wives; Joseph brought evil report of them to their father” (Genesis 37:2). So said the Sages: “This is the legacy [toledot] of Jacob, Joseph” – all of these offspring [toladot] resulted only due to the merit of Joseph and because of him. Did Jacob not go to Laban only for Rachel?

All these offspring were waiting until Joseph was born.11Jacob was afraid to return to his father in the land of Canaan, which would require him to confront Esau, until Joseph was born. That is what is written: “It was, when Rachel bore Joseph” (Genesis 30:25) – when the rival of that wicked one12Esau was born, “Jacob said to Laban: Release me, and I will go” (Genesis 30:25). Who caused them to descend to Egypt?

Joseph. Who supported them? Joseph. The sea was split only due to the merit of Joseph.

That is what is written: “The waters saw You, God; the waters saw You and were frightened” (Psalms 77:17); “the depths sounded its voice” (Habakkuk 3:10); “with Your arm, You redeemed Your people, the sons of Jacob and Joseph” (Psalms 77:16). Rabbi Yudan ben Rabbi Shimon said: The Jordan, too, split only due to the merit of Joseph. Another matter: “Jacob settled” – so said the Sages: Jacob our patriarch did not enjoy settlement until he resided in his father’s residence.

Which is that? It is the land of Canaan, as it was there that his father, Isaac, resided. Another matter: The numerical value of “residence [megurei]” is two hundred and fifty-nine13Mem – 40; gimmel – 3; vav – 6; resh – 200; yod – 10. Together they sum to 259. – [corresponding to the years] from the day that the Holy One blessed be He said to Abraham: “Know [that your descendants shall be strangers in a land that is not theirs]” (Genesis 15:13) – until the time that Jacob our patriarch settled in the land of his father’s residence [megurei].

Rabbi Shmuel bar Naḥman said: “This is the legacy [toledot] of Jacob, Joseph” – the verse need not have said so, but rather, “this is the legacy of Jacob, Reuben.”14Generally, when the verse introduces the legacy [toledot] of an individual, what follows is a list of his sons, and, often, their sons (see, e.g., Genesis 10:1). That being the case, the verse should have listed Reuben, Jacob’s oldest son, first, and then the rest of the sons.

Rather, why does the verse state “Joseph”? It is because everything that befell this one befell that one.15Whatever befell Jacob befell Joseph. Just as this one was born circumcised, so too, that one was born circumcised.16See Bereshit Rabba 63:7; Midrash Tehillim 9:7. Just as this one’s mother was barren, so too, that one’s mother was barren.

Just as this one’s mother bore two [sons], so too, that one’s mother bore two. Just as this one was firstborn, so too, that one was firstborn.17Jacob bought the birthright from Esau and was therefore considered the firstborn. Joseph was firstborn to his mother, and Jacob awarded him the double portion usually allotted to the firstborn by declaring that his sons Manasseh and Ephraim would be considered independent tribes (Etz Yosef).

Just as this one’s mother encountered difficulty with birth, so too, that one’s mother encountered difficulty when she gave birth. Just as this one’s brother hated him, so too, that one’s brothers hated him. Just as this one’s brother sought to kill him, so too, that one’s brothers sought to kill him. Just as this one was a shepherd, so too, that one was a shepherd.

This one was hated, and that one was hated. This one was robbed twice, and that one was robbed twice.18Jacob referred twice to sheep stolen from his care for which he would then have to compensate Laban (Genesis 31:39). Joseph himself was kidnapped by his brothers and then stolen from them and sold into slavery (see Genesis 37:28; Maharzu). This one was blessed with wealth, and that one was blessed with wealth.

This one went outside of the Land [of Israel], and that one went outside the Land [of Israel]. This one married a woman from outside the Land [of Israel], and that one married a woman from outside the Land [of Israel]. This one bore children outside the Land [of Israel], and that one bore children outside of the Land [of Israel]. This one was accompanied by angels, and that one was accompanied by angels.19See section 14.

This one rose to greatness by means of a dream, and that one rose to greatness by means of a dream.20God blessed Jacob in a dream (Genesis 28:12–15). Joseph rose to power by interpreting Pharoah’s dream (Etz Yosef). This one was blessed in the house of his father-in-law, and that one was blessed in the house of his father-in-law. This one descended to Egypt, and that one descended to Egypt.

This one ended the famine, and that one ended the famine.21Joseph interpreted Pharaoh’s dream as indicating only seven years of famine rather than fourteen or twenty-eight, and due to his interpretation, the famine was in fact meant to last only seven years. But when Jacob came to Egypt, the famine ended abruptly after only two years (see Bereshit Rabba 89:9). This one administered an oath, and that one administered an oath.22Jacob asked Joseph to take an oath to bury him in the Land of Israel, and Joseph administered a similar oath to the children of Israel.

This one commanded, and that one commanded.23Jacob commanded his sons to bury him in the Land of Israel (Genesis 49:29). Joseph commanded his servants to embalm Jacob (Genesis 50:2). This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one’s bones were taken up [to the Land of Israel], and that one’s bones were taken up [to the Land of Israel].

“Joseph, seventeen years old…” – and you say he was a lad?24The term lad, used here in connection with Joseph, generally indicates someone younger than seventeen. It is because he would perform the actions of a lad – he would groom his eyes, lift his heels, and curl his hair. “Was herding…Joseph brought evil report of them to their father” – what did he say? Rabbi Meir, Rabbi Yehuda, and Rabbi Shimon: Rabbi Meir says: Your sons are suspected of eating the limb of a living animal.

Rabbi Shimon says: They are directing their glances at the girls of the land. Rabbi Yehuda says: They are demeaning the sons of the maidservants and calling them slaves. Rabbi Yehuda bar Simon said: He was punished for all three of them. “Balance and scales of justice are the Lord’s” (Proverbs 16:11) – the Holy One blessed be He said to him: ‘You said: Your sons are suspected of eating the limb of a living animal; as you live, even at their time of corruption, they will slaughter and only then will they eat’ – “and slaughtered a goat” (Genesis 37:31).25After the sale of Joseph, they slaughtered a goat and dipped Joseph’s tunic in its blood.

The verse emphasizes that they first slaughtered the goat. ‘You said: They are demeaning the sons of the maidservants and calling them slaves’ – “Joseph was sold as a slave” (Psalms 105:17). ‘You said: They are directing their glances at the girls of the land; as you live, I will incite the bear against you’ – “His master’s wife cast her eyes [upon Joseph, and she said: Lie with me]” (Genesis 39:7).

“Israel loved Joseph more than all his sons, because he was a son of his old age; he crafted him a fine [passim] tunic” (Genesis 37:3). “His brothers saw that their father loved him more than all his brothers, and they hated him, and could not speak peaceably to him” (Genesis 37:4). “Israel loved Joseph” – Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda says: Because the contours of [Joseph’s] face resembled his.

Rabbi Neḥemya said: All the halakhot that Shem and Ever had transmitted to Jacob, he transmitted to him. “He crafted him a fine tunic” – Reish Lakish said in the name of Rabbi Elazar ben Azarya: A person must refrain from treating one of his children differently, as due to the fine tunic that Jacob crafted for Joseph, “and they hated him…” “Fine [passim]” – as it would reach the palm of his hand [pas yado].26This was a sign of status, as it indicated that the wearer did not need to labor with his hands.

Alternatively, passim – as it was extremely thin and light and could be hidden in the palm of his hand. “Fine [passim]” – they conducted a lottery [shehefisu] in its regard to determine who would take it to his father, and it fell on Judah. “Fine [passim]” – after the troubles that befell him: Peh – Potifar; samekh – merchants [soḥarim]; yod – Ishmaelites [Yishmaelim]; mem – Midianites [Midyanim].27See Genesis 37:28.

“Fine [passim]” – Rabbi Shimon ben Lakish in the name of Rabbi Elazar ben Azarya: “Come and see the works of God” (Psalms 66:5), and it is written thereafter: “He turned the sea into dry land” (Psalms 66:6). Why was it that “they hated him”? It was so that the sea would be split before them; passim – strips in the sea [pas yam].28God arranged that the brothers would hate Joseph, leading to his becoming a slave in Egypt, so that Joseph could withstand the temptation of Potifar’s wife.

Consequently, he would accrue great merit, and it was as a result of that merit that the sea was split for the Israelites (Rashash).

“His brothers saw that their father loved him more than all his brothers” – Rabbi Ahava bar Ze’eira said: From the defamation of the tribes you learn their praise. Elsewhere: “Avshalom did not speak to Amnon, either good or bad” (II Samuel 13:22) – what was in his heart remained in his heart; however, here: “And could not speak peaceably to him” – what was in their heart was in their mouth.

“Joseph dreamed a dream, and he told it to his brothers; and they hated him even more” (Genesis 37:5). “He said to them: Please, hear this dream that I dreamed” (Genesis 37:6). “Joseph dreamed a dream.… He said to them: Please [na], hear” – he said: In this manner the prophets will rebuke you: “Hear now [na] what the Lord is saying” (Micah 6:1) “Behold, we were binding sheaves in the field, and behold, my sheaf arose and also stood upright, and behold, your sheaves gathered around and prostrated themselves to my sheaf” (Genesis 37:7). “Behold, we were binding sheaves” – you were reaping produce, and I was reaping produce; yours would rot, and mine would keep. “And behold, my sheaf [alumati] arose and also stood upright” – Rabbi Levi and Rabbi Aḥa: Rabbi Levi said: You are destined to craft mute [ilmim] idols before Yerovam’s calves, and say: “This is your god, Israel” (Exodus 32:4).29See I Samuel 12:28. Rabbi Aḥa said: You are destined to conceal matters about me before our father, saying: “A savage beast devoured him” (Genesis 37:20). What will stand in my favor? It is mother’s silence.30This is a reference to Rachel’s silence when Laban gave Jacob Leah in her place. “And behold, my sheaf arose and also stood upright, and behold, your sheaves gathered around” – this corresponds to the five times that they are destined to prostrate themselves to him.31The words binding, sheaf, and sheaves, all have the Hebrew root alef-lamed-mem, which appears five times in this verse. “His brothers said to him: Will you reign over us; will you have dominion over us? They hated him even more, for his dreams and for his words” (Genesis 37:8). “His brothers said to him: Will you reign over us” – Rabi Levi and Rabbi Simon: One said: Because they answered him begrudgingly, that is why he produced wicked ones.32Because they did not want Joseph’s descendants to rule over them, the kings he produced, Yerovam and Ahab, were wicked (Etz Yosef). One said: Because they answered him with a double expression, that is why he produced kings.33The fact that they said, even rhetorically, that he would both reign and have dominion caused his descendants to become kings.

“He dreamed yet another dream, and related it to his brothers, and he said: Behold, I dreamed another dream: and, behold, the sun, the moon, and eleven stars prostrated themselves to me” (Genesis 37:9). “He dreamed yet another dream…” – when Joseph said: “Behold, the sun, the moon,” Jacob said: Who revealed to him that my name is sun?34See Bereshit Rabba 68:10. Rabbi Yitzḥak said: Joshua said to the sun: Wayward slave, were you not purchased with the money of my father?

Did my father not see you in the dream: “Behold, the sun, the moon…prostrated themselves to me”? You, too, stand still before me. Immediately, “the sun stood still, and the moon stopped” (Joshua 10:13). “He related it to his father and to his brothers, and his father scolded him and said to him: What is this dream that you dreamed?

Will we come, I, your mother, and your brothers, to prostrate ourselves to you to the ground?” (Genesis 37:10). “He related it to his father and to his brothers, and his father scolded him” – the Holy One blessed be He said: ‘So you will scold your prophets,’ as it is stated: “Now, why did you not scold Jeremiah of Anatot” (Jeremiah 29:27).35This quote, ascribed to the false prophet Shemaya the Neḥelamite, indicates that the Israelites were wont to scold their prophets.

“And said to him: What is this dream that you dreamed”? Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: So, our patriarch Jacob believed that the revival of the dead would occur in his lifetime, as it is stated: “Will we come [havo navo]” – Will I and your brothers come? That is fine. “[Will we come,] I and your mother” – is your mother not dead; and you say: “I, your mother, and your brothers?36Nevertheless, the next verse states: “But his father kept the matter in mind” (Genesis 37:11).

However, Jacob our patriarch did not know that the matter related to Bilha, Rachel’s maidservant, who raised him as though she was his mother.

“His brothers envied him; but his father kept the matter in mind” (Genesis 37:12). “His brothers envied him; but his father kept [the matter] in mind” – Rabbi Levi said: He took a quill and wrote on which day, at which hour, at what place.37He recorded all the details of Joseph’s recounting of the dream so he could refer back to it. This indicated that he believed in the dream. Rabbi Ḥiyya Rabba said: “But his father kept the matter in mind” – the Divine Spirit was saying: Keep these matters in mind because they are destined to occur.

Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: This is what our patriarch Jacob believed. He saw that these matters were impending.38Jacob saw that he was in fact destined to bow to Joseph (Matnot Kehuna). He said: If his ledger was scrutinized, what can I do?39If my ledger has been scrutinized, meaning if my own record has been scrutinized in heaven and I am destined to bow to my own son as a result of my sins, so be it (Matnot Kehuna).

“His brothers went to herd their father’s flock in Shekhem” (Genesis 37:12). “His brothers went to herd [lirot et]” – there are dots over the word et, indicating that they went only to herd themselves.40They went to eat and drink for their own pleasure, not primarily to herd the flocks. “Israel said to Joseph: Are your brothers not herding in Shekhem? Go, and I will send you to them.

He said to him: Here I am” (Genesis 37:13). “Israel said to Joseph: Are your brothers not herding in Shekhem?” Rabbi Tanḥuma in the name of Rabbi Berekhya: He treated him with deference in accordance with the reverence due a father from the son.41Although Joseph’s relations with his brothers were strained, he agreed to go in order to honor his father. “He said to him: Here I am” – Rabbi Ḥama bar Ḥanina said: Jacob our patriarch would remember these words, and his innards would be torn to shreds: You knew that your brothers hated you, and you would say to me: Here I am.

“He said to him: Go now, observe the well-being of your brothers and the well-being of the flock and bring me back word. He sent him from the valley of Hebron, and he came to Shekhem” (Genesis 37:14). “He said to him: Go now, observe the well-being of your brothers and the well-being of the flock” – “the well-being of your brothers,” fine; but what is “the well-being of the flock”? This is [the source of] the saying: A person must inquire after the well-being of an item from which he derives benefit.

“And bring me back word. He sent him from the valley of Hebron” – but is Hebron not situated in the mountain, yet it is written: “He sent him from the valley of [me’emek] Hebron”? Rav Aḥa said: He went to fulfill that profound [haamuka] counsel that the Holy One blessed be He arranged between Himself and His noble friend who is buried in Hebron: “They will be enslaved to them, and they will oppress them” (Genesis 15:13).

“A man found him, and behold, he was wandering in the field. The man asked him, saying: What do you seek? He said: I seek my brothers. Please tell me where they are herding.

The man said: They traveled from here, for I heard them saying: We shall go to Dotan. Joseph went after his brothers, and he found them in Dotan” (Genesis 37:15–17). “A man found him, and behold, he was wandering in the field” – Rabbi Yannai said: Three angels came to his assistance: “A man found him”; “the man asked him”; “the man said.” “They traveled from here” – from the attributes of the Omnipresent.42They abandoned the traits of mercy, grace, kindness, and the like.

“They saw him from afar, and before he approached them, they conspired against him to kill him” (Genesis 37:18). “They saw him from afar” – they said: Come let us sic the dogs on him. “They said one to another: Behold, that dreamer is coming” (Genesis 37:19). “Now let us go and kill him and cast him into one of the pits, and we will say: A savage beast devoured him; and we will see what will become of his dreams” (Genesis 37:20).

“They said one to another: Behold, that dreamer [baal haḥalomot]” – The Rabbis said: Here he is coming, bearing his dreams. Rabbi Levi said: This one is destined to mislead them to follow the Baal.43Joseph’s descendant Yerovam will incite them to engage in idol worship. “Now let us go and kill him” – the Holy One blessed be He said: ‘You say: “And we will see” and I say: We will see – now we will see “whose word will stand” (Jeremiah 44:28), mine or yours.’

“Reuben heard, and delivered him from their hand and said: Let us not smite him mortally” (Genesis 37:21). “Reuben heard, and delivered him” – where had he been?44The fact that he heard implies that he was not there during the initial discussion and heard about it after the fact (Etz Yosef). Rabbi Yosei, Rabbi Neḥemya, and the Rabbis: Rabbi Yosei said: Each one of them would serve his father on his day, and that day was Reuben’s day.

Rabbi Neḥemya said: Reuben said: I am the firstborn, and the blame will be attributed only to me. The Rabbis say: Reuben said: He enumerates me with my brothers; shall I not rescue him? I was under the impression that I had been banished because of that incident,45The incident of Reuben and Bilha; see Genesis 35:22. and he enumerates me with my brothers, As it is stated: “And eleven stars prostrated themselves to me” (Genesis 37:9) – shall I not rescue him?

The Holy One blessed be He said: ‘You were the first to engage in the saving of lives; as you live, they will designate cities of refuge first only within your boundaries.’ That is what is written: “Betzer in the wilderness…[for the Reubenites]” (Deuteronomy 4:43).

“It was when Joseph came to his brothers that they stripped Joseph of his tunic, the fine tunic that was upon him” (Genesis 37:23). “It was when Joseph came to his brothers that they stripped Joseph of his tunic” – Rabbi Elazar said: He came with praise.46Joseph came with praise for his brothers, i.e., in a conciliatory state of mind, as implied in the verse: “Joseph came to his brothers.” “They stripped Joseph” – this is the cloak.

“Of his tunic” – this is his shirt. “The fine tunic” – this is the tunic. “That was upon him” – this is his undergarment. “They took him [vayikaḥuhu] and cast him into the pit, and the pit was empty; there was no water in it” (Genesis 37:24).

“They took him [vayikaḥuhu]” – it is written “he took him [vayikaḥehu].” Who was it? It was Simeon. When did [Joseph] repay him?

It was later: “He took Simeon from them [and incarcerated him before their eyes]” (Genesis 42:24). “And cast him into the pit, and the pit was empty; there was no water in it” – there was no water in it, but there were serpents and scorpions in it. There were two pits,47This is based on the fact that the verse mentions “the pit” twice. one filled with stones and one filled with fiery snakes and scorpions.

Rav Aḥa said: “The pit was empty” – Jacob’s pit was emptied.48This is a reference to Jacob’s sons. “There was no water in it” – there were in it no matters of Torah, which are likened to water, just as it says: “Ho, everyone thirsty, go to water” (Isaiah 55:1). It is written: “If a man is found abducting any of his brethren…[and he sold him, that thief shall die]” (Deuteronomy 24:7), and you are selling your brother?

“They sat to eat bread, and they lifted their eyes and saw, and, behold, a caravan of Ishmaelites was coming from Gilad, and their camels were bearing spices, and balm, and ladanum, going to take them down to Egypt” (Genesis 37:25). “They sat to eat bread” – Rabbi Aḥva bar Ze’eira said: The transgression of the tribes is remembered forever; it gave hope to the world. “They sat to eat bread” – he gave everyone in the world bread to eat.49The sale of Joseph led to his appointment to viceroy in Egypt and to his role as dispenser of food during the famine.

“And they lifted their eyes and saw…” – Rabbi Abba bar Kahana said: But is it not typical of the Ishmaelites to bear only hides and tar? Rather, see what the Holy One blessed be He prepared for that righteous one at that moment: Sacks filled with spices, so that the wind would blow through them [and provide a pleasant smell] to counteract the odor of the Arabs.50Because the Ishmaelites generally transported foul-smelling substances, they and their equipment had an unpleasant odor.

God arranged for the caravan carrying Joseph to Egypt to have pleasant-smelling spices in order to mask the foul, unpleasant odor. “Judah said to his brothers: What profit is it if we kill our brother and conceal his blood” (Genesis 37:26). “Judah said to his brothers…” – Rabbi Yehuda bar Ilai said: The verse is speaking in praise of Judah. In three places, Judah spoke before his brothers and they crowned him king over them.51They accepted his advice or his leadership.

“Judah said to his brothers”; “Judah and his brothers came [.…And Judah said]” (Genesis 44:14);52This was after Benjamin was caught with Joseph’s goblet; Judah led the brothers in their return to Joseph and spoke as their representative. “Judah approached him [and said]” (Genesis 44:18).53This was after Joseph informed them that Benjamin would be his slave. Judah again spoke on behalf of the brothers, argued for Benjamin’s release, and offered to take Benjamin’s place as a slave.

“Come, let us sell him to the Ishmaelites, and let our hand not be upon him, for he is our brother, our own flesh. His brothers heeded him” (Genesis 37:27). “Come, let us sell him to the Ishmaelites” – they said: Let us adopt the way of the world. Canaan, who sinned,54Canaan reported Noah’s nakedness to Noah’s sons (see Bereshit Rabba 36:7). was he not cursed to be a slave?

This one, too, let us sell him to the Ishmaelites.55Joseph had slandered his brothers (Genesis 37:2; see above, section 7). Therefore, they considered him worthy of a similar fate to that of Canaan. “His brothers heeded him.”

“Midianite men, merchants, passed, and they pulled and lifted Joseph from the pit; they sold Joseph to the Ishmaelites for twenty silver pieces, and they brought Joseph to Egypt” (Genesis 37:28). “Midianite [midyanim] men, merchants, passed” – their contentiousness [hadayyanim] passed.56Joseph’s brothers regretted what they had done. Rabbi Yehoshua ben Baitus in the name of Rabbi Yehuda bar Simon: It is written: “Why do you lead us astray, Lord, from Your ways?” (Isaiah 63:17) – when You wished, You placed in their heart to love, and when You wished, You placed in their heart to hate.

The Holy One blessed be He said: You sold Rachel’s son for twenty maot, which are five sela’im. That is why each and every one of you will separate as the value of his son five sela’im of the Tyrian maneh.57This is a reference to the mitzva of redeeming firstborn sons (see Maharzu). Rabbi Yehuda bar Simon said: The Holy One blessed be He said to the tribes: You sold Rachel’s son for twenty silver pieces.

Consequently, each and every one of you received a beka per person.58Each one of the brothers involved in the sale received a beka, which equals half a shekel. That is what is written: “One beka per head, one half-shekel” (Exodus 38:26).59The head tax mentioned in the verse was set at the same price that each of the brothers had received for the sale of Joseph (Maharzu).

“Reuben returned to the pit, and behold, Joseph was not in the pit, and he rent his garments” (Genesis 37:29). “Reuben returned to the pit” – where had he been? Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer said: In his sackcloth and his fasting.60He was preoccupied with his repentance for his action involving Bilha (Genesis 35:22). When he was free, he went and peered into that pit.

That is what is written: “Reuben returned to the pit.” The Holy One blessed be He said to him: ‘A person has never sinned before Me and repented, and you are the first to initiate repentance. As you live, your descendant will arise and be the first to initiate repentance.’61He will be the first to teach about the full power of repentance, such as the fact that repentance out of love can cause one’s sins to be considered as merits (Yefe To’ar).

Who is that? It is Hosea, as it is stated: “Return, Israel, to the Lord your God” (Hosea 14:2). “They took Joseph’s tunic, and slaughtered a goat, and dipped the tunic in the blood” (Genesis 37:31). “They took Joseph’s tunic, and slaughtered a goat” – why a goat?

Because its blood is similar to that of man. “They sent the fine tunic, and they brought it to their father and said: We found this. Identify, please: Is it your son’s tunic or not” (Genesis 37:32). “They sent the fine tunic…” – Rabbi Yoḥanan said: The Holy One blessed be He said to Judah: ‘You said: “Identify, please”; as you live, Tamar will say to you: “Identify, please”’ (Genesis 38:25).

“He identified it and said: My son’s tunic! A savage beast devoured him; Joseph has been mauled” (Genesis 37:33). “He identified it and said: My son’s tunic” – he said: I do not know what I am seeing.62Jacob was used to a high level of perception, fueled by the Divine Spirit. But from this incident until he reunited with Joseph, that clarity left him, and he was unsure of the exact facts or full ramifications of what he was seeing (Maharzu).

“My son’s tunic! A savage beast devoured him…” – Rav Huna said: The Divine Spirit flashed in him: “A savage beast devoured him” – this is Potifar’s wife.63Rav Huna explains that although Jacob himself was unsure what had occurred, he said something that alluded to future events (Maharzu).

“Jacob rent his garments, placed sackcloth on his loins, and mourned his son many days” (Genesis 37:34). “Jacob rent his garments” – Rabbi Pinḥas said in the name of Rabbi Hoshaya: The tribes caused their father to rend. Where did they receive retribution? In Egypt, as it was stated: “They rent their garments…” (Genesis 44:13).

Joseph caused the tribes to rend; his descendant arose, and retribution was exacted against him, as it is stated: “Joshua rent his garments” (Joshua 7:6). Benjamin caused the tribes to rend.64When Joseph’s goblet was found in Benjamin’s sack, his brothers rent their garments. Although this was not Benjamin’s fault, since it occurred through him, he was also punished. Alternatively, knowing that his brothers’ money was returned on their first trip, he should have checked his sack before setting out (Yefe To’ar).

Where was retribution exacted against him? In Shushan the citadel, as it is stated: “Mordekhai rent his garments” (Esther 4:1). Manasseh caused the tribes to rend;65Manasseh was the messenger Joseph sent to search his brothers’ sacks (Matnot Kehuna). that is why his inheritance was split, half of it in the land of the Jordan and half of it in the land of Canaan. “Placed sackcloth on his loins” – Rabbi Aivu said: Because Jacob our patriarch adopted sackcloth, it does not depart from him, from his children, and from his descendants until the end of all the generations.

But it is practiced only among his prominent descendants, [such as] David, as it is stated: “David and the elders, covered in sackcloth, fell on their faces” (I Chronicles 21:16). Ahab – “and placed sackcloth upon his flesh” (I Kings 21:27). Yoram – “the people looked, and behold, the sackcloth was upon his flesh” (II Kings 6:30). Mordekhai – “he donned sackcloth and ashes” (Esther 4:1).

“And mourned his son many days” – these were twenty-two years.66Joseph was sold at age seventeen and stood before Pharaoh at age thirty. His father descended to Egypt in the second year of the famine that followed the seven years of plenty. Joseph was then thirty-nine years old. Thus, he was separated from Jacob for twenty-two years, corresponding to the twenty-two years that Jacob was away from his father.

“All his sons and all his daughters arose to console him, but he refused to be consoled; he said: For I will descend mourning to the grave, to my son. His father wept for him” (Genesis 37:35). “All his sons and all his daughters arose” – how many daughters did he have? He had one, and if only he had buried her.

It is, rather, that a person does not refrain from calling his son-in-law his son and his daughter-in-law his daughter. Rabbi Yehuda says: The tribes married their sisters. That is what is written: “All his sons and all his daughters arose to console him.”67This view accords with the statement that each of Jacob’s sons was born with a twin daughter (see Bereshit Rabba 82:8). Each son then married one of the daughters of Jacob from a different mother, as according to the Noahide laws one is permitted to marry a half-sister from a different mother (Etz Yosef).

“But he refused to be consoled” – a certain noblewoman asked Rabbi Yosei, she said to him: It is written: “For Judah prevailed over his brothers” (I Chronicles 5:2), and it is written: “Judah was consoled, and he went up to his sheepshearers” (Genesis 38:12),68His two sons and his wife died, and he was able to be consoled. And from the fact that the verse states that Judah prevailed over his brothers, it is implied that he was the most elevated and that his conduct is worthy of emulation (Etz Yosef). and this one, the father of them all, “refused to be consoled”?

He said to her: One is consoled for the dead, but one is not consoled for the living. “His father wept for him” – this is Isaac. Rabbi Levi and Rabbi Simon said: When [Jacob] was with him he would weep, but when he would leave him, he would go, bathe, and anoint himself with oil.69Isaac was a prophet and knew the truth about Joseph. Why did he not reveal it to him?

He said: The Holy One blessed be He did not reveal it to him and I will reveal it to him? Rabbi Simon said: This was based on: Anyone for whom one mourns, one mourns with him.70If one’s close relative is in mourning, one mourns together with him (Moed Katan 20b).

“The Medanites sold him to Egypt, to Potifar, an official of Pharaoh, the chief executioner” (Genesis 37:36). “The Medanites sold him” – how many bills of sale were written for him? Rabbi Yudan said: Four – his brothers to the Ishmaelites, the Ishmaelites to the merchants, the merchants to the Midianites, and the Midianites sold him to Egypt. Rav Huna said: Five – the Midianites sold him to the country’s treasury. Potifar came and purchased him from the country’s treasury.

“It was at that time; Judah descended from his brothers and turned to an Adulamite man, and his name was Ḥira” (Genesis 38:1). “It was at that time; Judah descended from his brothers” – “Judah has betrayed, and an abomination has been performed…” (Malachi 2:11). [God] said to him: ‘You have denied, Judah; you have lied, Judah’ – “and an abomination has been performed in Israel” (Malachi 2:11).1Judah is portrayed as having denied and lied in that he betrayed his status as a member of Jacob’s household by marrying a Canaanite woman (Matnot Kehuna). This is in accordance with the opinion of Rabbi Neḥemya (see Bereshit Rabba 84:21). ‘Judah has become profane’ – “for Judah has profaned the holy of the Lord that He loves” (Malachi 2:11). “It was at that time.” “I will yet bring to you a dispossessor, inhabitant of Maresha; [the glory of Israel] will come as far as Adulam” (Micah 1:15) – the King and Holy One of Israel.2God will come to Adulam to punish Israel (Yefe To’ar). [Alternatively,] should the glory of Israel have “come as far as Adulam”?3In this clause the midrash interprets “the glory of Israel” to refer to Judah himself. This sentence is to be read rhetorically; was it really fitting for Judah to come to Adulam and to marry a Canaanite woman? (see Yefe To’ar). “Come as far as Adulam” – as it is written: “And turned to an Adulamite man.” “It was at that time” – Rabbi Shmuel bar Naḥman began: “For I have known the thoughts” (Jeremiah 29:11) – the tribes were engaged in the sale of Joseph, Joseph was engaged in his sackcloth and his fasting, Reuben was engaged in his sackcloth and his fasting, Jacob was engaged in his sackcloth and his fasting, Judah was engaged in taking a wife for himself, and the Holy One blessed be He was engaged in creating the light of the messianic king: “It was at that time, Judah descended from his brothers.”4Judah married the daughter of Shua, thereby establishing the family that would produce the Messiah. “Before she begins labor, she will give birth” (Isaiah 66:7) – before the first one who would enslave [Israel] was born, the ultimate redeemer was born. “It was at that time” – what is written prior to the matter? “The Medanites sold him to Egypt” (Genesis 37:36).5As the events that would lead to Israel’s enslavement in Egypt were just beginning to unfold, God was already planting the seeds of the ultimate redemption.

“It was at that time” – the verse should have said only: “Joseph was taken down to Egypt” (Genesis 39:1).6This verse, describing the sale of Joseph to Potifar in Egypt, is the direct continuation of chapter 37, which concludes with Joseph being brought down to Egypt. This narrative is interrupted by the story of Judah in chapter 38. Why, then, did it juxtapose this portion to that one? Rabbi Elazar and Rabbi Yoḥanan: Rabbi Elazar said: In order to juxtapose descent to descent.7The story of Judah’s descent is embedded within the story of Joseph’s descent to imply that Judah lost stature among his brothers due to the sale of Joseph, when they saw how much pain it caused their father (Yefe To’ar).

Rabbi Yoḥanan said: In order to juxtapose “identify” (Genesis 37:32) to “identify” (Genesis 38:25).8Because Judah was responsible for the sale of Joseph, in which the brothers asked Jacob to identify Joseph’s tunic, he experienced the embarrassment of having to admit his error when Tamar asked him to identify the possessions he had left with her (Etz Yosef). Rabbi Shmuel bar Naḥman said: In order to juxtapose the incident of Tamar to the incident of Potifar’s wife.

Just as this one, [Tamar, acted] for the sake of Heaven, so too, that one, [Potifar’s wife, acted] for the sake of Heaven, as Rabbi Yehoshua ben Levi said: She saw through her astrology that she was destined to bring forth a child from him, but she did not know whether it would be from her or from her daughter. That is what is written: “[The astrologers, the stargazers,] who foretell by the new moons of that which will befall you” (Isaiah 47:13).

Rabbi Aivu said: [They foretell] “of that which [will befall you]” but not all that [will befall you].9They do not provide all the details. Similarly, “[They were both naked, the man and his wife,] and they were not ashamed” (Genesis 2:25), “the serpent was…cunning” (Genesis 3:1). The verse should have said only: “The Lord God made for Adam and for his wife [hide tunics, and clothed them]” (Genesis 3:21).10Why is the story of the serpent inserted in between the verse stating that Adam and Eve were naked and the verse stating that God clothed them?

Rabbi Yehoshua ben Korḥa said: It is to inform you for what reason that wicked one [the serpent] accosted them; because it saw them engaged in conjugal relations, it lusted after them. Rabbi Yaakov of Kefar Ḥanin said: So as not to end with the portion of the serpent.11The verse regarding the hide tunics was placed after the incident of the serpent so as not to conclude a passage with God’s curses, given in the aftermath of the story of the serpent.

Similarly, “[Now I, Nebuchadnezzar, praise, exalt, and glorify the King of heaven…] and He is able to humble those who walk in arrogance” (Daniel 4:34), “King Belshatzar” (Daniel 5:1) and “Darius the Mede” (Daniel 6:1). Where is Evil Merodakh?12The text proceeds from discussing Nebuchadnezzar to King Belshatzar and to Darius the Mede, while skipping Evil Merodakh, who reigned between Nebuchadnezzar and Belshatzar.

Rabbi Elazar said: To juxtapose a wicked one to a wicked one, a tormentor to a tormentor, a conceited one to a conceited one.13Both Nebuchadnezzar and his grandson Belshatzar were wicked, tormentors, and conceited. Rabbi Shmuel bar Naḥman said: In order to juxtapose a reign that was truncated to a reign that was truncated. Similarly, “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30), “and Darius the Mede [received the kingdom]” (Daniel 6:1).

Where is [the chapter beginning:] “In the third year of the reign of King Belshatzar” (Daniel 8:1)?14Why does this chapter, which is set during the reign of Belshatzar, not precede the transition in the text to the reign of Darius? Rav Huna said: So that they will not say that this is mere literature; so that everyone will know that he said it through the divine spirit.15At times, works composed with the divine spirit arrange events out of chronological order for esoteric reasons (Maharzu).

The Rabbis say: In order to indicate regarding the whole book that it was stated through the divine spirit. Here too, it should have said: “Joseph was taken down to Egypt” (Genesis 39:1), but it is written: “Judah descended from his brothers.” [Judah] said [to his brothers]:16This is an additional insight into the phrase “Judah descended from his brothers” (Yefe To’ar). ‘Let us disperse ourselves, for so long as we are together, the promissory note is liable to be collected.’17Since we sinned together in the sale of Joseph, it would be fitting for the punishment to occur when we are all together (Etz Yosef).

Alternatively, the promissory note refers to the prophecy to Abraham that his descendants would be oppressed in a foreign land. Judah sensed that the departure of Joseph might eventually lead to their all descending to exile. That would be more likely to occur if they were all together (Yefe To’ar). The Holy One blessed be He said to them: If ten people were implicated for robbery, can one not be apprehended for the act of them all?18I can punish each of you separately, or I can punish even just one of you for the entire episode.

When they were implicated regarding the goblet, they said: “God has found [matza] the iniquity of your servants” (Genesis 44:16). Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Levi said: Like this one who empties [mematze] the barrel and leaves it with only its dregs.19God is punishing us for the sin in its entirety, to the last drop. The Rabbis say:20The Rabbis say another reason for the juxtaposition of the story of Judah descending from his brothers and marrying, to the story of the sale of Joseph. [Judah said:] ‘Come and let us provide for ourselves.

In the past, he [Jacob] would have felt obligated to arrange for us to marry wives, but now he is preoccupied with his sackcloth and fasting. It is not right that he should engage in [arranging for us to marry wives.’ They said to Judah: ‘Are you not the leader of us all? You arise and provide for yourself.’

Immediately, “Judah descended” – it is a descent for him that he married a gentile woman. It is a descent for him that he buried his wife and his sons.

Rabbi Yehuda bar Simon and Rabbi Ḥanin in the name of Rabbi Yoḥanan: Anyone who begins a mitzva and does not complete it, buries his wife and his children. From whom do you derive this? It is from Judah. “Judah said to his brothers: What profit is it [if we kill our brother and conceal his blood?]” (Genesis 37:26).

He should have borne him on his shoulder to his father. What did it cause for him? He buried his wife and his children. Rav Huna in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Anyone who begins a mitzva and does not complete it, but another comes and completes it, it is attributed to the second one.

That is what is written: “Joseph’s bones, which the children of Israel took up” (Joshua 24:32). Did Moses not take them up, as it is stated: “Moses took Joseph’s bones with him” (Exodus 13:19)? But since it was decreed upon him that he would not enter the land, and these [the children of Israel] tended to them, it is therefore attributed to them. “Joseph’s bones…” (Joshua 24:32) – they analogize it; to what is the matter comparable?

To robbers who entered a certain wine cellar. They took a particular jug and drank. The owner of the cellar peered at them. He said to them: ‘May it be pleasant for you, may it be enjoyable for you, may it be sweet for you.

You drank the wine, restore the jug to its place.’ So, the Holy One blessed be He said to the tribes: ‘You sold Joseph. Restore his bones to their place.’ Another matter: Joseph said to them: ‘To the place from which you abducted me, return me’ – “are your brothers not herding in Shekhem?” (Genesis 37:13).21This proves that the sale of Joseph took place in or around Shekhem.

That is what the children of Israel did: “Joseph’s bones, which the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32).

“And turned to an Adulamite man, and his name was Ḥira” – the Rabbis say: Ḥira is Ḥiram who was in the days of David, as it is stated: “For Ḥiram had been David’s friend all the days” (I Kings 5:15) – this man was accustomed to being a friend of this tribe. Rabbi Yehuda ben Rabbi Simon said: Ḥiram was someone else. According to the opinion of the Rabbis, he lived close to one thousand two hundred years; according to the opinion of Rabbi Yehuda [ben Rabbi Simon], he lived close to five hundred years.22Both opinions agree that Hiram was the prince of Tyre who was addressed by the prophet Ezekiel (Ezekiel 28:2) almost five hundred years after the time of David (see Yalkut Shimoni, Va’era 180) The debate is whether Ḥiram was also the same person as the Ḥira in the time of Judah, five hundred or so years before David.

“There Judah saw the daughter of a certain Canaanite whose name was Shua, and he married her and cohabited with her” (Genesis 38:2). “There Judah saw the daughter of a certain Canaanite whose name was Shua” – the daughter23The Hebrew text has the word son, rather than daughter, but many suggest that the text should say daughter (see, e.g., Etz Yosef). of a merchant,24This opinion interprets kenaani, generally translated as Canaanite, to mean merchant, which is in fact how the term is used in some places in Bible (see, e.g., Isaiah 23:8).

Accordingly, Judah followed the family tradition of not marrying Canaanites. the shining light of his place. “She conceived, and she bore a son; he called his name Er” (Genesis 38:3). “She conceived, and she bore a son; he25Although the most common text of the midrash says “she”, the actual text of the verse is “he”. called his name Er” – as he was discharged [shehuar] from the world. “She conceived again, and bore a son; she called his name Onan.

She continued and bore a son again, and called his name Shela; and he was in Keziv when she bore him” (Genesis 38:4–5). “She conceived again…Onan” – as he brought acute mourning [anina] upon himself. “She conceived again.… Shela” – as he initiated a genealogy [shenishtalshel] in the world.26This translation is based on a variant reading, “in the world [baolam],” instead of “from the world [min haolam].”

“She continued…again…Keziv” – Poskat,27This is the Aramaic name for Keziv. the name of a place. “Er, Judah’s firstborn, was wicked in the eyes of the Lord, and the Lord put him to death” (Genesis 38:7). “Er, Judah’s firstborn, was wicked in the eyes of the Lord” – he would plow in the gardens and discharge in the waste.28This is a euphemism for the fact that he would begin intercourse with his wife but then withdraw before discharging the semen so as to avoid impregnating her.

“Judah said to Onan: Consort with your brother’s wife, and consummate levirate marriage with her, and establish offspring for your brother” (Genesis 38:8). “Judah said to Onan…” – Judah was the first to initiate the mitzva of levirate marriage. It is taught: Any matter that was in the category of permitted, became prohibited, and then became permitted again, it does not return to its initial permitted state, but rather, to a second permitted state.

A yevama,29A yevama is a woman whose husband died without children. She is tied in a levirate bond to his brother, who is called the yavam. because she was in the category of permitted, became prohibited, and was then permitted,30Before she married, she was permitted to marry the brother of her eventual husband. Once she married, she became forbidden to her husband’s brother. When her husband died, she became permitted to him once again. does she, perhaps, return to her initial permitted state?

The verse states: “Her husband’s brother shall consort with her” (Deuteronomy 25:5) – mitzva.31This view accords with that of Abba Shaul (Yevamot 39b), who holds that levirate marriage may be performed only if the intent in doing so is to perform the mitzva, and not if the intent is simply because they would like to be married. This is different from the permitted status of the yevama to her eventual yavam before she had been married.

At that time they could have married for any reason they wanted (Yefe To’ar). Rabbi Yosei bar Ḥalafta entered into levirate marriage with his brother’s wife. He engaged in relations five times,32He had five brothers who died without children. He did not remain married to these women, but after he fulfilled the mitzva he divorced them. he engaged in relations through a sheet,33This was in order to minimize his pleasure, so he would ensure that the act was purely for the sake of the mitzva. and planted five saplings in Israel.34Five sons were born from these acts of levirate marriage.

Who were they? Rabbi Yishmael ben Rabbi Yosei, Rabbi Elazar ben Rabbi Yosei, Rabbi Menaḥem ben Rabbi Yosei, Rabbi Ḥalafta ben Rabbi Yosei, and Rabbi Avdimos ben Rabbi Yosei. He had red eyes and resembled his mother.35Rabbi Avdimos had red eyes, as did his mother. This was considered unattractive, and underscores that Rabbi Yosei was interested only in fulfilling the mitzva of levirate marriage, and therefore he did so even in this case, where the woman was not attractive.

“Onan knew that the offspring would not be his, and it was when he consorted with his brother’s wife, that he spilled on the ground, so as not to give offspring for his brother” (Genesis 38:9). “Onan knew” – he would penetrate inside but spill outside. “Judah said to Tamar, his daughter-in-law: Remain a widow in your father’s house, until Shela my son matures; for he said: Lest he too die, like his brothers.

Tamar went and lived in her father’s house” (Genesis 38:11). “Judah said to Tamar, his daughter-in-law” – Rabbi Elazar said: Although there is no divination, there is a portent – “lest he too die, like his brothers.” The Rabbis say: [With regard to a] house, baby, and wife,36When a person builds a house, has a child, or marries, and then experiences a period of good or bad fortune, the experience can be seen as a portent for that fortune continuing.

Viewing it in this way would not violate the prohibition against divination. although there is no divination, there is a portent.

“The days accumulated, and the daughter of Shua, wife of Judah, died, and Judah was comforted, and went up to his sheepshearers, he and Ḥira, his friend the Adulamite, to Timna” (Genesis 38:12). “The days accumulated, and the daughter of Shua, wife of Judah, died.” “The days accumulated” – twelve months. “Up to his sheepshearers” – every place that shearing is stated, it makes an impression.

We found likewise regarding Naval, Laban, and Avshalom.37Each of these biblical characters is recorded as having gone to shear his sheep (I Samuel 25:2; Genesis 31:19; II Samuel 13:23). In each case, this preceded a significantly negative event. Some explain that the shearing would accompanied by celebration, and these celebrations led to negative consequences (see Maharzu). “It was told to Tamar, saying: Behold, your father-in-law is going up to Timna to shear his sheep” (Genesis 38:13).

“It was told to Tamar, saying…” – Rav said: There are two Timnas, one of Judah and one of Samson.38“Samson went down to Timna, and he saw a woman in Timna of the daughters of the Philistines” (Judges 14:1). Why does it mention in its regard ascent and descent? It was an ascent for Judah because he was producing kings, and a descent for Samson because he was marrying a gentile woman. Rabbi Simon said: There is one Timna.

Why does it mention ascent and descent in its regard? Rabbi Aivu ben Agri said: It is like that Beit Maon – one ascends to it from Tiberias and descends to it from Kefar Shuvti.

“She removed the garments of her widowhood from upon her; she covered herself with a veil, and she wrapped herself, and she sat at Petaḥ Einayim, which is on the road to Timna, for she saw that Shela had matured, and she had not been given to him as a wife” (Genesis 38:14). “She removed the garments of her widowhood from upon her; she covered herself with a veil” – there were two who covered themselves with a veil, Tamar and Rebecca, and both of them bore twins.

Rebecca – “she took the veil and covered herself” (Genesis 24:65); Tamar – “she covered herself with a veil, and she wrapped herself.” “She sat at Petaḥ Einayim” – Rabbi Ami said: We reviewed the entire Bible, and we did not find a place whose name is Petaḥ Einayim. What is petaḥ einayim? It teaches that she directed her glance to the entrance [petaḥ] to which all eyes [einayim] are directed.39This is a reference to the gates of prayer.

She said: May it be Your will, Lord my God, that I will not emerge from this house empty-handed. Alternatively, “at Petaḥ Einayim” – it teaches that she opened his eyes [shepateḥa lo et haayin]40She removed his hesitations. by saying to him: ‘I am ritually pure, and I am unmarried.’

“Judah saw her and thought her to be a harlot, because she covered her face” (Genesis 38:15). “Judah saw her” – Rabbi Ḥiyya bar Zavda said: A person must be very careful regarding his wife’s sister and his female relatives, that he not stumble with one of them. From whom do you derive it? From Judah – “Judah saw her…” Why?

It is “because she covered her face” while she was still in her father-in-law’s house.41Yehuda did not recognize Tamar because she had always kept her face covered in his house. This was a sign of modesty, which should be emulated (Yefe To’ar). Alternatively, the midrash is saying one should take care to recognize his female relatives. Yehuda did not recognize Tamar because she had always kept her face covered in his house, and that is why he mistook her for a harlot (Etz Yosef).

“He turned to her by the road, and he said: Please, let me consort with you, for he did not know that she was his daughter-in-law. She said: What will you give me that you would consort with me” (Genesis 38:16)? Another matter: “Judah saw her” – he did not pay attention to her. When she covered her face, he said: Were she a harlot, would she have covered her face?42Originally, when Judah saw her from a distance, he took her to be a harlot, and therefore was going to distance himself from her.

But then she covered her face, leading Judah to believe she was not a harlot, and he did not distance himself from her. Rabbi Yoḥanan said: He sought to pass, but the Holy One blessed be He dispatched to him the angel that is responsible for desire. He said to him: ‘Judah, where are you going? From where will kings be produced, from where will the prominent ones be produced?’ “He turned to her by the road” – despite himself, against his will.

“He said: What is the collateral that I should give you? She said: Your signet, and your belt, and your staff that is in your hand. He gave them to her and consorted with her, and she conceived by him” (Genesis 38:18). “What is the collateral that I should give…” – Rabbi Ḥuneya said: The divine spirit flashed in her.

“Your signet [ḥotamekha]” – this is kingship, just as it says: “Set me as a seal [khaḥotam] upon your heart” (Song of Songs 8:6);43This verse is taken as an allusion to the kingship (see Shir HaShirim Rabba 8:6:2; Nezer HaKodesh, based on Zohar). “for if Konya, son of Yehoyakim king of Judah, would be a signet ring [ḥotam] upon My right hand” (Jeremiah 22:24). “And your belt [uftilekha]” – this is the Sanhedrin, which is identifiable by a thread, just as it says: “a thread of sky-blue wool” (Exodus 39:31).44The members of the Sanhedrin would always be wearing a tallit with sky-blue ritual fringes (Matnot Kehuna).

Alternatively, they would wear special clothing as a sign of honor (see Rabbi David Luria; Rashash). “And your staff” – this is the messianic king, just as it says: “A staff will emerge from the stump of Yishai” (Isaiah 11:1); “the Lord will send your staff of strength from Zion” (Psalms 110:2). “He gave them to her…and she conceived by him” – mighty like him and righteous like him. “Judah sent the goat kid in the hand of his friend the Adulamite, to take the collateral from the woman, but he did not find her” (Genesis 38:20).

“Judah sent…” – Yehuda bar Naḥman in the name of Reish Lakish: “Playing [mesaḥeket] in the world of His earth” (Proverbs 8:31), “playing [mesaḥeket] before Him at all times” (Proverbs 8:30). This is the Torah, which makes a mockery [mesaḥeket] of people.45People who seek to avoid the Torah’s judgment. The Holy One blessed be He said to Judah: ‘You deceived your father with a goat kid; as you live, Tamar will deceive you with a goat kid.’

“It was about three months later that it was told to Judah, saying: Tamar your daughter-in-law acted as a harlot; moreover, behold, she conceived through harlotry. Judah said: Take her out, and she shall be burned” (Genesis 38:24). Sumekhos says in the name of Rabbi Meir: From where is it derived that the fetus is not noticeable in the woman’s womb until three months? From here: “It was about three months later.”

Rav Huna in the name of Rabbi Yosei: Not at the end of three full months, but rather, most of the first, most of the last, and the entire middle one, and ultimately it is not three full ones.46If a woman conceived toward the beginning of the calendar month, her fetus will be noticeable after the remainder of that month, the entire following month, and the majority of the month after that have passed, even though that is not three full months.

This is derived from the phrase “it was about three months later.” “Moreover, behold, she conceived through harlotry” – it teaches that she would pat her belly and say: I am pregnant with kings; I am pregnant with redeemers.47The phrase “moreover, behold, she conceived through harlotry” is understood to imply that she was not embarrassed that she had conceived; on the contrary, she was proud, even though onlookers assumed that it had occurred through harlotry (Yefe To’ar).

“Take her out and she shall be burned” – Efrayim the cucumber seller [makshaa],48Cucumbers are kishuim; alternatively, makshaa refers to one who poses many questions [kushyot]. student of Rabbi Meir, said in the name of Rabbi Meir: Tamar was the daughter of Shem, as it is written: “The daughter of a man who is a priest, [if she shall profane herself by acting as a harlot…she shall be burned in fire]” (Leviticus 21:9); that is why [Judah said]: “Take her out, and she shall be burned.”49Shem is identified by the Sages (see Nedarim 32b) as Malkitzedek, of whom the verse states that “he was a priest to God, the Most High” (Genesis 14:18). Consequently, if a daughter of Shem had committed adultery, she would have incurred the punishment of burning.

“She was taken out, and she sent to her father-in-law, saying: By the man to whom these belong I am with child. She said: Identify, please, whose signet, and belt, and staff these are” (Genesis 38:25). “She was taken out [mutzet]…” – Rabbi Yudan said: [It may be derived] from here that [Judah’s items] were lost, and the Holy One blessed be He provided [himtzi] her with others in their place, just as it says: “Or found [matza] a lost item…” (Leviticus 5:22).

Rav Huna said: “She was taken out” – he and she should be taken out.50This is expounded from the fact that “she [hi]” is spelled heh vav alef, which can also be read “he [hu].” The point is that just as she would ostensibly be killed for her violation, so would the man with whom she had committed adultery. “She sent to her father-in-law, saying…[identify, please [haker na]…]” – he sought to deny it.

She said to him: ‘Acknowledge now [haker na] your Creator; they belong to you and your Creator.’51This is because the items had been miraculously recreated after they were lost, as explained above (Yefe To’ar). “Identify, please, whose signet” – Rabbi Yoḥanan said: The Holy One blessed be He said to Judah: ‘You said to your father: “Identify, please” (Genesis 37:32); as you live, Tamar will say to you: “Identify, please.”’

“Judah identified them, and said: She is more righteous than I, because indeed, I did not give her to Shela my son. And he was not intimate with her anymore” (Genesis 38:26). “Judah identified…” – Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav Yitzḥak: The divine spirit appeared in three places: In the court of Shem, in the court of Samuel, and in the court of Solomon. In the court of Shem – “Judah identified them, and said: She is more righteous than I [mimeni].”

What is mimeni? Rabbi Yirmeya in the name of Rabbi Yitzḥak: The Holy One blessed be He said: ‘You will attest to what is revealed, and I attest to what is concealed.’52Judah could attest that he had been with Tamar, but he could not attest to the fact that no one else had been with her and that she had conceived from him. A Divine Voice therefore emerged and confirmed that which was concealed, namely that she had conceived from Judah and had not been intimate with anyone else.

The word mimeni, which can also mean “from me,” is interpreted to mean that Tamar’s full exoneration was achieved with assistance from the Divine Voice, or that God announced that all of these events were “from Me,” meaning guided by Divine providence (see Kohelet Rabba 10:16). In the court of Solomon – “she is his mother” (I Kings 3:27). Who said? Rabbi Shmuel said: A Divine Voice was shouting and saying: ‘She is certainly his mother!’

In the court of Samuel: “Here I am; testify against me.… He said… The Lord is witness for you, [and His anointed is witness this day, that you did not find anything in my hand.] They said: He is witness” (I Samuel 12:3–5). A Divine Voice emerged and said: “He is witness.”53God testified that Samuel had never taken anything from the people. What does it say regarding Eli’s sons?

“The sin of the lads was [very] great…” (I Samuel 2:17), and it is written: “That they would lie with the women who would assemble…” (I Samuel 2:22). Is it possible that it is so, that the sons of that righteous one would perform that act? Say now that because they would delay the bird offerings in Shilo and they thereby kept [the women] out of their houses for one night, the verse ascribes to them as though they had relations with them.54A woman who gives birth is required to bring two birds as offerings.

The sons of Eli were slow in sacrificing the various offerings that were brought to the Tabernacle. This caused the women to remain in Shilo overnight and to be delayed in returning home to their husbands, and the verse describes this as though the sons of Eli would lie with the women. Similarly, “his sons did not follow his ways, and they turned to bribes” (I Samuel 8:3) – is it possible that the sons of the righteous Samuel would perform that act?

Rabbi Berekhya said: A caravan would pass in Beersheba, and they would forsake the needs of the public and engage in their own business. Because of that action, the verse ascribed to them as though they took bribes. Similarly, “she sat at Petaḥ Einayim” (Genesis 38:14), as it is written above.55Above (section 7) it was written that she did not actually act as a harlot as indicated by the plain meaning of the verse.

“It was at the time of her giving birth, and, behold, there were twins in her womb” (Genesis 38:27). “It was at the time of her giving birth” – here they were incomplete, but elsewhere they were complete.56Regarding Rebecca’s birth of Jacob and Esau it is written: “Her days to give birth were complete” (Genesis 25:24). “Behold there were twins [teomim] in her womb” – teomim is written complete, as here they were both righteous.

Elsewhere tomim (Genesis 25:24) is written, incomplete, as one was righteous and one was wicked.57Regarding the birth of Jacob and Esau, the word for twins is written without an alef, so that it is read tomim rather than teomim. This is because only Jacob was righteous. “It was as she was giving birth, one extended a hand; the midwife took and bound upon his hand a crimson thread, saying: This one emerged first” (Genesis 38:28).

“It was as she was giving birth, one extended a hand” – Rava bar Rav Ḥisda said: There are three who are believed immediately, and these are: The midwife, the caravan, and a woman who attests to the purity of another woman. Midwife – as it is written: “The midwife took and bound upon his hand a crimson thread, saying: This one emerged first.” Caravan – as Rabbi Simon brother of Rabbi Yehuda bar Zavdi said in the name of Rav: A child, as long as he is cast in the street, his father and mother can testify in his regard.

When he is gathered from the street, he requires two witnesses.58If a young child is abandoned in the street, and adults come and claim to be his parents who were passing by in a caravan and lost their child, they are believed. But if the child has already been taken in from the street, testimony is required to establish the relationship between the child and individuals who claim to be his parents.

See also Kiddushin 73b. And a woman who attests to the purity of another woman – as we learned: If three women were sleeping in one bed and there was blood under one of them, they are all impure. If one of them examined herself and found blood, she alone is impure. Rava said: Provided that it is within twenty-four hours.

“It was as he retracted his hand, and behold, his brother emerged; and she said: What breach have you breached for yourself? He called his name Peretz” (Genesis 38:29). “It was as he retracted his hand…[What breach have you breached [paretz] for yourself? He called his name Peretz]” – the one who will be ascendant over all the mighty [haparitzim] will be produced from you.59This is derived from the double usage of the term breach [peretz] in the verse (Etz Yosef).

“The one who breaks through [haporetz] has ascended before them…” (Micah 2:13). Rabbi [Yehuda HaNasi] said in the name of the Rabbis: All the mighty [haporetzim] will be produced from you, as it is stated: “The one who breaks through [haporetz] has ascended before them.” “Then his brother, on whose hand was the crimson thread, emerged; he called his name Zeraḥ” (Genesis 38:30). “Then his brother, [on whose hand was the crimson thread,] emerged” – numerous usages of “hand” are written here.60The reference is to verses 28–30.

The word hand could have been skipped in verses 29 and 30 without impinging on the meaning of the verse (Etz Yosef). Rabbi Yudan and Rav Huna: Rabbi Yudan said: Four, corresponding to the four proscriptions to which he was destined to extend his hand.61In four instances, the Israelites fought a war in which the possessions of the enemy were proscribed, such that no Israelites were permitted to take the spoils of war.

Akhan, descended from Zeraḥ, took from the spoils of Jericho nonetheless (Joshua, chap. 7), and the midrash asserts that descendants of Zeraḥ did so in the other instances as well. These are: The proscription of Amalek, the proscription of Siḥon and Og, the proscription of Jericho, and the proscription of the Canaanites. Rav Huna said: Corresponding to the four items that he was destined to take from the proscription.

That is what is written: “I saw among the spoils a fine mantle from Shinar, [and two hundred shekels of silver, and one wedge of gold, weighing fifty shekels]” (Joshua 7:21).62Although these are only three items, Maharzu (based on Pirkei deRabbi Eliezer chap. 38) adds that these items were ornaments for an idol, and Akhan took the idol as well, which was the fourth item. Rav Huna said: [The fine mantle] was a Babylonian garment of purple wool.

What is Babylon doing here?63Garments of purple wool were royal garments. Why was there a Babylonian royal garment in Jericho? Rabbi Shimon ben Yoḥai taught: Any king or ruler who did not have dominion in the Land [of Israel] would say: I am not worth anything. The king of Babylon’s viceroy lived in Jericho. [The viceroy] would send him dates, and he would send [the viceroy] gifts.

“Joseph was taken down to Egypt and Potiphar, the official of Pharaoh, the chief executioner, an Egyptian man, purchased him from the Ishmaelites who had taken him down there” (Genesis 39:1). “Joseph was taken down to Egypt.” It is written: “With ropes of man I drew them, [with bonds of love; I was for them like those who lift the yoke above their jaws, and I leaned to them to provide food]” (Hosea 11:4) – these are Israel, [as it is stated]: “Draw me; after you I will run” (Song of Songs 1:4).

“With bonds of love” (Hosea 11:4) – as it is written: “I loved you, said the Lord” (Malachi 1:2). “I was for them like those who lift the yoke” (Hosea 11:4) – as I elevated their enemies over them. Why to that extent? “Above their jaws” (Hosea 11:4) – because of the words that they expressed with their jaws, as they said: “This is your god, Israel” (Exodus 32:8).1This was stated by the Israelites as they committed the sin of the Golden Calf.

But ultimately, “I leaned to them to provide food” (Hosea 11:4) – I provide them with many foods to eat; “There will be abundance of grain in the land” (Psalms 72:16). Another matter, “with ropes of man I drew them [emshakhem]” (Hosea 11:4) – this is Joseph, [as it is stated]: “They pulled [vayimshekhu] and lifted Joseph from the pit” (Genesis 37:28). “With bonds of love” (Hosea 11:4) – “Israel loved Joseph more than all his sons” (Genesis 37:3).

“I was for them like those who lift the yoke” (Hosea11:4) – as I elevated his enemies over him. Who was that? It was Potiphar’s wife. Why to that extent?

“Above their jaws” (Hosea 11:4) – because of the words that he expressed with his jaws – “Joseph brought evil report of them to their father” (Genesis 37:2). But ultimately, “I leaned to them to provide food (Hosea 11:4) – an abundance of food.2Eventually, after his actions caused him to be brought down to Egypt, Joseph ended up providing food for his entire family, as well as for the entire population of Egypt and other lands.