Bereshit Rabbah Reader

Another matter, “Joseph was taken down to Egypt.” “Joseph was the ruler” (Genesis 42:6). “Joseph was taken down [hurad] to Egypt” – he ruled over them, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8). He subdued them, just as it says: “For he had dominion [rodeh] over the entire region across the River” (I Kings 5:4).

He imposed relocation upon them,3See Genesis 47:21. just as it says: “He scraped it [vayirdehu] into his hands” (Judges 14:9). He caused Jacob our patriarch to descend [horid] to Egypt. Rabbi Berekhya said in the name of Rabbi Yehuda bar Simon: This is analogous to a cow that they were pulling to the slaughterhouse, but it would not be pulled. What did they do to it?

They pulled its offspring before it, and it was walking after it despite itself, and to its [ultimate] detriment. So, Jacob was supposed to descend to Egypt in chains and neck chains.4This is because of the decree of enslavement in the Covenant between the Pieces (see Genesis 15:13). The Holy One blessed be He said: ‘Shall I take My firstborn son down [to Egypt] in disgrace? And if I introduce it into Pharaoh’s heart, would I not be taking him down [to Egypt] in public?5If I introduce it into Pharaoh’s heart to bring Jacob down to Egypt in an honorable fashion, the public nature of the spectacle of his leaving the Land of Israel would itself cause Jacob great discomfort (Etz Yosef).

Instead, I will draw his son before him, and he will descend after him despite himself and to his [ultimate] detriment.’ He took down the Divine Presence with him. Rabbi Pinḥas said in the name of Rabbi Simon: From where do we derive that the Divine Presence descended with him? From what is written: “The Lord was with Joseph” (Genesis 39:2).

“To Egypt [Mitzraima]” – it is taught in the name of Rabbi Neḥemya: Any word that requires a lamed at its start, a heh [can be] placed at its end [instead]: Sedoma, Se’ira, Mitzraima, Ḥarana.6The lamed as a prefix or the heh as a suffix both mean “to.” These are examples where the verse uses the heh at the end of the name of the place, indicating “to Sodom” and the like. But is it not written: “The wicked will return to the netherworld [lishola]”? (Psalms 9:18).7Lishola has both a lamed at the start and a heh at the end. Rabbi Abba bar Zavda said: [They will be sent] to the lowest compartment in the netherworld.

“[Potiphar...an Egyptian man,] purchased him [from the Ishmaelites]” – those who were acquired were acquiring.8The Ishmaelites descend from Hagar, Sarah’s maidservant, and the Egyptians descend from Ḥam, of whom it is stated: “A slave of slaves he shall be to his brothers” (Genesis 9:25), and they were the ones purchasing and selling Joseph. All slaves damage the household of their masters. But this one – “the Lord blessed the house of the Egyptian for Joseph’s sake” (Genesis 39:5).

All slaves are suspected of robbery, but this one: “Joseph collected all the silver…[Joseph brought the silver to Pharoah’s house]” (Genesis 47:14). All slaves are suspected of licentiousness, but this one: “But he did not heed her” (Genesis 39:10). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: All slaves, their master feeds teruma to their slaves, but this one fed his master teruma, as Rabbi Yehoshua ben Korḥa said: Elazar took a wife from the daughters of Joseph.9Joseph was married to Potiphar’s daughter, so Potiphar’s granddaughter married Elazar, the son of Aaron, and ate teruma.

Potiphar is “Potifera” (Genesis 41:45). Potiphar – because he would fatten [mefatem] calves for idol worship. Potifera – because he would defecate [pore’a atzmo] for idol worship.10Defacation in front of the idol of Baal Peor was a form of its worship (see Sanhedrin 60b). When the bull [par]11Joseph, who was likened to a bull; see Deuteronomy 33:17. descended there, [Potiphar] became wealthy.12Translation follows Matnot Kehuna.

Alternatively, he became an officer, or a eunuch. “The official of [seris] Pharaoh” – he was castrated [nistares]. This teaches that [Potiphar] purchased [Joseph] only for intercourse, but the Holy One blessed be He castrated him. This is analogous to a she-bear that was killing its master’s children.

He said: ‘Break its teeth.’ So, it teaches that [Potiphar] purchased him only for intercourse, and the Holy One blessed be He castrated him. That is what is written: “For the Lord loves justice [and does not forsake] His pious ones [ḥasidav]” (Psalms 37:28). Ḥasido is written.13The word ḥasidav is written with only one vav, such that it can be read ḥasido, “His pious one,” in singular. It should be noted however that the Masoretic text of Psalms actually has the word ḥasidav with two vavs.

The midrash here cites a different tradition. Alternatively, in Midrash Shmuel the version of the text cites I Samuel 2:9 rather than Psalms, and in that verse the word in fact appears as ḥasido, with one vav (Etz Yosef). Who is that? It is Joseph.

“They are guarded forever, while the seed of the wicked is cut off” (Psalms 37:28) – this teaches that [Potiphar] purchased him only for intercourse, and the Holy One blessed be He castrated him. “Potiphar…an Egyptian man, purchased him [from [miyad] the Ishmaelites]” – a clever man. What was his cleverness? He said: In every place, a German sells a Cushite,14A white man sells a man of dark complexion (Matnot Kehuna). but here, a Cushite is selling a German?

This is no slave. He said to them: ‘Bring me a guarantor,’ as the term “from [miyad]” is nothing other than a guarantor, just as it says: “I will guarantee him, [from me [miyadi] you can demand him]” (Genesis 43:9). That is why it says: “From [miyad] the Ishmaelites.” Rabbi Levi said: A slave purchased, the son of a maidservant sold, and a free man was a slave to both of them.15Potiphar, the Egyptian, was a descendant of Canaan, who was cursed by Noah to be a slave (see Genesis 9:25).

The Ishmaelites were sons of Hagar, described as a maidservant to Sarah (see Genesis 16:2). Joseph was, by birth, a free man.

“The Lord was with Joseph, and he was a successful man, and he was in the house of his master, the Egyptian” (Genesis 39:2). “The Lord was with Joseph” – but with the rest of the tribes, He was not? Rabbi Yudan said: [This is analogous] to an animal driver, who had twelve animals laden with wine before him. One of them entered the shop of an idolater; he forsook the eleven and followed after it.

They said to him: ‘Why do you forsake eleven [animals] and follow the one?’ He said to them: ‘These are in the public domain, and I am not concerned lest [the wine] become libation wine.’16I am not concerned that an idolator will take the wine and use it for a libation to an idol, rendering it forbidden. Alternatively, this means – I am not concerned that an idolator will pick up the wine, rendering it forbidden by rabbinic law, as though it was poured as a libation to an idol.

So, these [Joseph’s brothers] were adults, and in their father’s domain, but this one was young and on his own. That is why, “the Lord was with Joseph.” “He was a successful [matzliaḥ] man” – Rabbi Berekhya said: A leaping man,17He was able to surmount all obstacles. just as it says: “They crossed [vetzalḥu] the Jordan before the king” (II Samuel 19:18). This is analogous to a she-bear that was standing in the street adorned with gems and precious stones.

They said: ‘Anyone who jumps on it can take everything that is on it.’ There was a certain clever man there. He said to them: ‘You are looking at what is on it. I am looking at its teeth.’18Thus, while the masses approached the bear, the clever man distanced himself from it.

Similarly, Joseph recognized the danger of the wife of Potiphar, and sought to distance himself from her. Rabbi Berekhya said: All the power of that she-bear is in that it is able to jump, and you are greater that it.19The wife of Potiphar expended great effort to entice Joseph, yet he withstood her advances (Nezer HaKodesh). Astonishing!

“His master saw that the Lord was with him, and everything that he did, the Lord made his undertaking successful” (Genesis 39:3). The Rabbis say: “His master saw that the Lord was with him” – but ultimately, he forgot, as it is written: “God has caused me to forget all my toil” (Genesis 41:51).20“The Lord was with him” in that Joseph would review his Torah studies, but ultimately, over time, he forgot them (Etz Yosef).

Rav Huna said in the name of Rav Aḥa: He would whisper and enter and whisper and exit.21He was constantly whispering his studies, or praying (see Yefeh To’ar). [Potiphar] would say to him: ‘Pour me boiling water,’ and it would be boiling; lukewarm [water], and it would be lukewarm.22“The Lord was with him” and granted Joseph success beyond the natural order of the world. He said: ‘What, Joseph, are you bringing straw to Efrayim, earthenware pots to Kefar Ḥanina, fleeces to Damascus, sorcery to Egypt – sorcery in a place of sorcerers?’

Until when? Rabbi Ḥiyya said: Until he saw the Divine Presence standing over him. That is what is written: “His master saw that the Lord was with him.”

“Joseph found favor in his eyes, and he served him. He appointed him overseer of his household, and everything that was his, he placed in his charge” (Genesis 39:4). “It was once he appointed him overseer of his household and over everything that was his, that the Lord blessed the Egyptian's house for Joseph's sake; the blessing of the Lord was in all that he had, in the house and in the field” (Genesis 39:5).

“Joseph found…. It was once…” – Rabbi Shimon ben Yoḥai taught: Everywhere that the righteous go, the Divine Presence goes with them. He was there twelve years, six in the house and six in the field.23Many commentaries emend the text to read: He was there twelve months, six in the house and six in the field (see, e.g., Matnot Kehuna; Yefeh To’ar). “He left everything that he had in Joseph's charge and he did not know anything with him about his doings, except the bread that he would eat.

Joseph was of fine form, and of fair appearance” (Genesis 39:6). “He left everything that he had in Joseph's charge…except the bread that he would eat” – a euphemism.24This was a euphemism for his wife, as Joseph later says to her: “He has not withheld anything from me but you, as you are his wife” (Genesis 39:9). “Joseph was of fine form, and of fair appearance” – Rabbi Yitzḥak said: Cast a stick onto the ground and it will land on its source. Because it is written: “Rachel was of fine form [and fair appearance]” (Genesis 29:17); therefore, “Joseph was….”

“It was after these matters that his master's wife cast her eyes upon Joseph and she said: Lie with me” (Genesis 39:7). “It was after these matters.” “I saw among the naïve [bapetayim]” (Proverbs 7:7) – these are the tribes. Rabbi Levi said: In Arabia, they call children patya.

“Discerned among the youths a lad” (Proverbs 7:7) – this is Joseph. He was “devoid of understanding” (Proverbs 7:7), as he would speak slander about his brothers. Is there anyone more devoid of understanding? From that, their descent to Egypt developed.

“And behold, there is a woman to meet him” (Proverbs 7:10) – this is Potiphar’s wife, who confronted Joseph. “Dressed like a harlot” (Proverbs 7:10) – for Joseph. “And wily of heart” (Proverbs 7:10) – for Egypt.1Her public persona was modest. “She is turbulent and rebellious” (Proverbs 7:11) – muttering and confused.2Due to her lust.

“Her feet do not abide in her house” (Proverbs 7:11) – but rather, “sometimes in the street, [sometimes in the squares, she lurks at every corner]” (Proverbs 7:12) – she would ask and say: ‘Have you seen Joseph?’ “She seized him and kissed him” (Proverbs 7:13) – “she seized him by his garment” (Genesis 39:12). “She was brazen and said to him” (Proverbs 7:13) – “lie with me” (Genesis 39:12).

“It was after these matters.” It is written: “Indeed, the rod of wickedness will not rest [lo yanuaḥ]…” (Psalms 125:3) – Rabbi Abba bar Kahana and Rabbi Yitzḥak, Rabbi Abba said: He gets no satisfaction [neyaḥa] in the company of the righteous, but only in the company of the wicked.3The wicked do not get satisfaction from being with the righteous (Yefeh To’ar). Alternatively, the evil inclination does not get satisfaction from being with the righteous (Etz Yosef).

Why? “Because the righteous will not [set their hands to wrongdoing]” (Psalms 125:3). Rabbi Yitzḥak said: He has no rest [hanaḥa] in the company of the wicked, but only in the company of the righteous.4It is not good for the wicked to be with other wicked people, as they will only increase his wickedness. If he is in the company of the righteous, he will learn from their righteous ways (Yefeh To’ar).

Why? “Because the righteous will not [set their hands to wrongdoing].” Alternatively, “The rod of wickedness will not rest” – this is Potiphar’s wife; “upon the lot of the righteous” (Psalms 125:3) – this is Joseph.

“His master's wife cast her eyes.” “Therefore, men of heart, hear me” (Job 34:10) – what is the craft of the Holy One blessed be He? “For He pays a person for his action” (Job 34:11) – [as stated by] Rabbi Meir, Rabbi Yehuda, and Rabbi Shimon.5See Bereshit Rabba 84:7, where these Sages state what slanderous reports Joseph brought to Jacob about his brothers. The midrash there asserts that the challenges later faced by Joseph, including his encounter with Potiphar’s wife, was punishment for his slandering his brothers.

“His master's wife cast her eyes” – what is written prior to this matter? “Joseph was of fine form and of fair appearance” (Genesis 39:6). This is analogous to a mighty man who was standing in the street grooming his eyes, curling his hair, and lifting his heels. He said: ‘This is appropriate for me, becoming for me, [as I am] fair and mighty.’

They said to him: ‘If you are mighty, if you are fair, there is a she-bear before you, arise and attack it.’6Because Joseph was involved in beautifying himself, he was tested by his encounter with the wife of Potiphar, who is compared to the bear. Alternatively, Joseph was very confident in his spiritual abilities, and was therefore tested with this temptation (Nezer HaKodesh).

“It was after these matters…” – there was a contemplation of matters there. Who contemplated? Joseph contemplated. He said: ‘When I was in Father’s house, Father would see which fine portion was there, and he would give it to me.

My brothers would look at me enviously. Now that I am here, I am grateful to You that I have relief.’ The Holy One blessed be He said to him: ‘Carefree one, as you live, I will incite the she-bear against you.’ Another matter, he said: ‘Father was subjected to ordeals, my grandfather was subjected to ordeals, will I not encounter ordeals?’

The Holy One blessed be He said to him: ‘As you live, I will subject you to ordeals greater than theirs.’ Rabbi Menaḥama said in the name of Rabbi Beivai: This was the standard practice of the idolaters: When one of them would acquire slaves, he would go to the astrologer, who would say to him: ‘Behold it is good, a good portent.’ This term, “cast [vatisa],” is nothing other than a term of astrologers, just as it says: “Lest you lift [tisa] your eyes to the heavens [and see the sun and moon and the stars, all the host of the heavens, and you are led astray…]” (Deuteronomy 4:19).

“She said: Lie with me” – Rabbi Shmuel bar Naḥman said: The wicked are accursed. Elsewhere, “spread your garment over your maidservant”7A more modest approach. (Ruth 3:9), but this one, like an animal: “she said: Lie with me.”

“He refused, and he said to his master's wife: Behold, my master, having me, does not know what is in the house, and he has placed everything that he has in my charge” (Genesis 39:8). “He refused, and he said to his master's wife” – Yehuda ben Rabbi [Yehuda HaNasi] said: If, in the matter of a mitzva, one may refuse, in the matter of a transgression, [is it] not [obvious] that one must refuse? In the matter of a mitzva one may refuse – “my husband’s brother has refused [to perpetuate a name for his brother in Israel, he is unwilling to perform levirate marriage with me]” (Deuteronomy 25:7).

In the matter of a transgression, must one not refuse? “He refused, and he said…: Behold, my master….” He said to her: ‘The Holy One blessed be He is accustomed to choose from the beloved of my father’s household for a burnt offering – to Abraham: “Take now your son” (Genesis 22:2). Shall I accede to you?

Perhaps I have been chosen as a burnt offering, and I will be disqualified from being an offering.’ Another matter, “he said to his master's wife” – he said to her: ‘The Holy One blessed be He is accustomed to reveal Himself to the beloved of my father’s household at night: Abraham – “After these matters, the word of the Lord was to Abram in a vision,” (Genesis 15:1); Isaac – “The Lord appeared to him that night” (Genesis 26:24); Jacob – “He dreamed, and behold, a ladder” (Genesis 28:12).

If I accede to you, perhaps the Holy One blessed be He will reveal Himself to me and find me impure.’ Another matter, “Behold, my master” – he said to her: ‘I am afraid. If Adam the first man was commanded regarding a minor mitzva, and when he violated it, he was expelled from the Garden of Eden, this, which is a major transgression of forbidden sexual relations, all the more so.’ “Behold, my master” – [he said to her:] ‘I am afraid of my father, in the land of Canaan; Reuben, because it is written in his regard: “Reuben went and lay with Bilha” (Genesis 35:22), his birthright was taken from him and given to me.

If I accede to you, I will be rejected from my birthright.’ Another matter, “Behold, my master” – [he said to her:] ‘I am afraid of my master.’ She said to him: ‘I will kill him.’ He said to her: ‘Is it not sufficient that I will be counted in the company of adulterers, that [I should also be among] the company of murderers?

And if this matter is what you seek – “behold, my master” – go to the one who is before you’. Rabbi Yitzḥak said: The milk of black goats and the milk of white goats is the same.8If you seek sexual relations, go to your husband, who can provide that just as well as I can. Another matter, “Behold, my master” – [he said to her:] ‘I am afraid of the Lord.’ She said to him: ‘He is not here.’

He said to her: “The Lord is great and highly extolled, [and His greatness is unfathomable]” (Psalms 145:3). Rabbi Avin said: She took him from room to room aand from bed chamber to bed chamber until she positioned him next to her bed. Her idol was etched above it. She took a sheet and covered its face.

He said to her: ‘You have done well that you covered its face. The one in whose regard it is written: “They are the eyes of the Lord roving throughout the earth” (Zechariah 4:10), all the more so.’9If you are concerned about being seen by your idol, all the more so should you be concerned about being seen by God. “There is no one greater in this house than I, and he has not withheld anything from me but you, as you are his wife.

How can I do this great wickedness, and sin to God?” (Genesis 39:9). Rav Huna said in the name of Rabbi Ami: Was the verse missing anything? “And sin to the Lord”10This is the typical expression when referring to sin. is not written here, but rather, “[and sin] to God.” By God, I will not perform this evil matter.11The midrash interprets Joseph to have taken an oath that he would not perform this sin.

“It was as she spoke to Joseph, day after day, and he did not heed her to lie with her, to be with her” (Genesis 39:10). “It was as she spoke to Joseph, day after day” – Rabbi Yudan said in the name of Rabbi Binyamin: Rachel’s children,12The reference is to Joseph and to Mordekhai, who was a descendant of Benjamin. their ordeal was equal and their greatness was equal. Their ordeal was equal – “it was as she spoke to Joseph, day after day”; “it was, as they spoke to him, day after day” (Esther 3:4).

Their greatness was equal – “Pharaoh removed his ring” (Genesis 41:42); “the king removed his ring” (Esther 8:2). “And he placed it upon Joseph's hand” (Genesis 41:42); “and he gave it to Mordekhai” (Esther 8:2). “He dressed him in garments of linen” (Genesis 41:42); “and place the garments and the horse…Haman took [the garments and horse and dressed Mordekhai]” (Esther 6:9–11). “He placed a gold chain on his neck” (Genesis 41:42); “Esther placed Mordekhai over the house of Haman” (Esther 8:2).

“He had him ride in the second chariot that he had” (Genesis 41:43); “he had him ride the horse through the city square” (see Esther 6:11). “They cried before him: Kneel” (Genesis 41:43); “he cried before him: So [shall be done to the man whose honor the king desires]” (Esther 6:11). “And he did not heed her to lie with her” – in this world, “to be with her” – to be with her in Gehenna in the future.

Another matter, “he did not heed her” – even for lying [with her] without intercourse. A noblewoman asked Rabbi Yosei, she said to him: ‘Is it possible that Joseph, seventeen years old, at the height of his passion, could conduct himself in such a manner?’13Is it really possible that he withstood the temptation? He took out for her the book of Genesis and began reading before her the incident of Reuben and Bilha,14Genesis 35:22. the incident of Judah and Tamar.15Genesis 38:18.

He said to her: ‘If these two, who were adults and in their father’s domain, the verse did not cover up their actions, this one who is young and on his own, all the more so.’

“It was on a certain day, he came into the house to perform his labor, and there was no one of the people of the household there in the house” (Genesis 39:11). “It was on a certain day, he came… and there was no one of the people of the household” – is it possible that this man’s house remained without anyone [inside]? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was the day of the celebration of the Nile.16The midrash employs the term nibul, literally, disgrace, to refer to this event, because it was an idolatrous practice (Matnot Kehuna; see also Etz Yosef).

Everyone went to see, but he did not go. Rabbi Neḥemya said: It was the day of the theater. Everyone went to see it, but he did not go. Instead, “he came into the house to perform his labor” – to calculate his master’s accounts.

Rabbi Shmuel bar Naḥman said: “to perform his labor” indeed.17He went to submit to the demands of Potiphar’s wife. However, “there was no one [ish]” – he examined himself and did not find himself to be a man [ish].18He was afflicted with impotence. Alternatively, he realized that if he were to commit this act he would be comparable to an animal and not a man (Yefeh To’ar). Another matter, the bow was drawn, and was restored.19This is a euphemism meaning that he experienced sexual arousal and then returned to a state of relaxation.

That is what is written: “His bow sat firm [vateshev be’eitan kashto]” 20This is expounded as vatashav – it returned to its original state [le’eitano]. (Genesis 49:24) – his firmness [kashyuto].21His male organ, metaphorically referred to as a bow, was firm, but returned [vatashav] to its former state [eitano] as he conquered his desire. Rabbi Yitzḥak said: His semen dispersed and emerged through his fingernails, as it is stated: “And the arms of his hand were gilded [vayafozu]”22This is expounded as though it was vayafutzu – they were dispersed.

The midrash asserts that Joseph dug his fingernails into the ground (Sota 36b) so that the discomfort would help his desire dissipate (Etz Yosef). (Genesis 49:24). Rav Huna said in the name of Rabbi Matna: He saw the image of his father and his blood cooled, as it is written: “From the shepherd of the stone of Israel” (Genesis 49:24). Who did so?23Who enabled Joseph to conquer his desire? “From the God of your father, and He will help you…blessings of breasts and of womb” (Genesis 49:25) – the blessings of your father and your mother.

“She seized him by his garment, saying: Lie with me. He left his garment in her hand and fled, and went outside” (Genesis 39:12). “She seized him by his garment…and went outside” – he leapt by the merit of the patriarchs, just as it says: “He took him outside” (Genesis 15:5).24God took Abraham outside and promised him that he would have many descendants, like the many stars in the sky. Shimon of Kitron said: By the merit of Joseph’s bones, the sea was split for Israel.

That is what is written: “The sea saw and fled” (Psalms 114:3), by the merit of: “He left his garment in her hand and fled.” “She called the people of her household, and spoke to them, saying: See, he brought us a Hebrew man to ridicule us; he came to me to lie with me, and I cried out in a loud voice” (Genesis 39:14). “She called the people of her household” – she placed it into the mouths of all of them.25She coached them to tell her husband that Joseph had propositioned them as well (Etz Yosef).

“She placed his garment beside her, until his master’s arrival to his home” (Genesis 39:16). “She placed his garment beside her” – Rabbi Ami said: She hugged it and kissed it.

“It was when his master heard the words of his wife that she spoke to him, saying: Your slave did to me in this manner. His wrath was enflamed” (Genesis 39:19). “It was when his master heard…in this manner” – Rabbi Abahu said: It was during intercourse.26As Potiphar and his wife engaged in intimate conduct, she would say to him: This is what your slave would do to me. “Joseph's master took him, and placed him in the prison, the place where the king's prisoners were incarcerated, and he was there in the prison” (Genesis 39:20).

“Joseph's master took him” – he said to him: ‘I know that you did not do this,27If he had believed his wife, he would, no doubt, have killed Joseph. but it is so I will not attach stigma to my children.’28If I do not punish you, everyone will know that I know that my wife is a harlot, and that stigma will affect my children..

“The Lord was with Joseph, and extended him kindness, and placed his favor in the eyes of the commander of the prison” (Genesis 39:21). “The commander of the prison placed in Joseph's charge all the prisoners who were in the prison, and everything that they did there, he would determine” (Genesis 39:22). “The Lord was with Joseph...the commander of the prison placed…”29Rav Huna understands that the commander of the prison was none other than Potiphar himself.

This is based on the fact that Joseph was in the prison of the chief executioner (Genesis 40:3), an appellation earlier applied to Potiphar (Genesis 39:1). Rav Huna asserts that Potiphar still had Joseph go and attend to a variety of tasks in his own home, where his wife would continue to harass Joseph (Maharzu). – Rav Huna said in the name of Rabbi Aḥa: His service was pleasant for his master, and he would go out and rinse his drinking glasses, set the tables, and make the beds.

She would say to him: ‘In this matter, I mistreated [ashaktikha] you. As you live, I will mistreat you regarding other matters.’30She continued to proposition him and to threaten him if he would not submit to her demands. He would say to her: ‘[God] “Performs justice for the oppressed [laashukim]”’ (Psalms 146:7). [She would say:] ‘I will reduce your sustenance.’ He would say to her: ‘[God] “Provides food for the hungry”’ (Psalms 146:7). [She would say:] ‘I will shackle you.’

He would say to her: ‘“The Lord frees the imprisoned”’ (Psalms 146:7). [She would say:] ‘I will cause you to be bent over.’ He would say to her: ‘“The Lord straightens the bent”’ (Psalms 146:8). [She would say:] ‘I will blind your eyes.’ He would say to her: ‘“The Lord opens the eyes of the blind”’ (Psalms 146:8). How far did she go?

Rav Huna said in the name of Rabbi Aḥa: She placed an iron bar beneath his neck until he would direct his glance toward her and look at her. Nevertheless, he would not look at her. That is what is written: “They tortured his legs with chains; his body was placed in iron” (Psalms 105:18). “The commander of the prison did not oversee anything that was in his charge, for the Lord was with him, and everything that he did, the Lord made successful for him” (Genesis 39:23).

“The commander of the prison did not…” – until now, [this has been stated] regarding times of trouble; from where is it derived that [God was with Joseph] even in times of prosperity? The verse states: “And everything that he did, the Lord made successful for him.”

“It was after these matters; the butler of the king of Egypt and the baker sinned against their master, against the king of Egypt” (Genesis 40:1). “It was after these matters…sinned.” “Deliver me from all my transgressions; do not disgrace me among the scoundrels” (Psalms 39:9) – Rabbi Ḥama bar Ḥanina and Rabbi Shmuel bar Naḥman, Rabbi Ḥama bar Ḥanina said: The nations of the world were not fit to have anguished and despised individuals in their midst.1Since they are rewarded for their good deeds in this world and punished in the next world, it would have been fitting for them to not have individuals who suffer in this world (Yefeh To’ar).

Why, then, do they have anguished and despised individuals in their midst? It is so they will not taunt Israel and say to them: ‘You are a nation of anguished and despised people.’ This is in accordance with [the verse]: “Do not disgrace me among the scoundrels.” Rabbi Shmuel bar Naḥman said: The nations of the world were not fit to have those who develop scabs in their midst.

Why, then, do they have those who develop scabs in their midst? It is so they will not taunt Israel and say to them: ‘Are you not a nation of lepers?’ This is in accordance with [the verse]: “Do not disgrace me among the scoundrels.” Another matter, “deliver me from all my transgressions…” – this is Joseph.

Because it is written in his regard: “She called to the people of her household…” (Genesis 39:14) – she placed him in the mouths of all of them,2The wife of Potiphar caused everyone to talk about how improper it was that Joseph had received so much from his master and had reciprocated by attempting to seduce his wife. the Holy One blessed be He said: ‘It is preferable that they turn against one another and not turn against this righteous one.’

That is what is written: “It was after these matters…sinned….” (Genesis 40:1).3God arranged for people to be distracted by the next sensation, the incarceration of the butler and baker.

The Rabbis say: The butler – a fly was found in his goblet;4A fly was found in the goblet he served to Pharoah. the baker – a pebble was found in his loaf. That is what is written: “The butler of the king of Egypt and the baker sinned against their master” – in the service of their master. Rabbi Evyatar said: They sought to consort with the king’s daughter. Here it is stated: “Sinned” and elsewhere it is stated: “[How can I do this wicked thing] and sin against God?” (Genesis 39:9).5This verse was stated by Joseph as part of his refusal to commit adultery with Potiphar’s wife.

Rabbi Yuda bar Simon and Rabbi Ḥanin in the name of Rabbi Yoḥanan: It is written: “Come behold the works of the Lord…” (Psalms 46:9) – the Holy One blessed be He caused masters to become angry at their servants to grant prominence to the righteous: “Pharaoh became angry at his servants” (Genesis 41:10) – to grant prominence to Joseph. [And He caused] servants [to become angry] at their masters in order to grant prominence to the righteous: “Bigtan and Teresh became angry” (Esther 2:21) – to grant prominence to Mordekhai.

Rabbi Yudan was speaking about these actions of Bigtan and Teresh. Rav said: They placed a short dagger in their shoes. Rabbi Ḥanin said: They prepared an apparatus to strangle him. Shmuel said: They placed serpent’s venom in his cup.

“The matter was investigated, and was discovered” (Esther 2:23). The Rabbis say: They placed a fly in his goblet;6This was a poisonous fly (Etz Yosef; cf. Rabbi David Luria). immediately, “the matter was investigated, and was discovered.”

“He placed them in custody in the household of the chief executioner, in the prison, the place where Joseph was incarcerated” (Genesis 40:3). “The chief executioner assigned Joseph to them, and he served them, and they were in custody one year” (Genesis 40:4). “They dreamed a dream, both of them, each man his dream during one night, each man in accordance with the interpretation of his dream, the butler and the baker of the king of Egypt, who were incarcerated in the prison” (Genesis 40:5).

“He placed them in custody…the chief executioner assigned…they dreamed a dream, both of them…” – Rabbi Ḥama bar Abba said: The dream, and the interpretation of his counterpart’s dream. “Joseph came to them in the morning, and saw them, and, behold, they were distressed” (Genesis 40:6). “They said to him: We dreamed a dream, and there is no interpreter for it. Joseph said to them: Are interpretations not for God?

Please, relate it to me” (Genesis 40:8). “Joseph came to them…they said…we dreamed a dream…are interpretations not for God?” He attributed the greatness to its Owner.

“The chief butler related his dream to Joseph, and said to him: In my dream, behold, a vine was before me” (Genesis 40:9). “And on the vine were three tendrils, and it was as though it was budding; its blossoms emerged, and its clusters produced ripe grapes” (Genesis 40:10). “The chief butler related…behold, a vine was before me” – this is Israel, as it is stated: “You transported a vine from Egypt” (Psalms 80:9).

“And on the vine were three tendrils” – Moses, Aaron, and Miriam. “It was as though it was budding” – the redemption of Israel was budding. “Its blossoms emerged” – the redemption of Israel blossomed. “Its clusters produced ripe grapes” – the vine that budded immediately blossomed; grapes that emerged immediately ripened.

“And Pharaoh's cup was in my hand; I took the grapes, pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand” (Genesis 40:11). “Joseph said to him: This is its interpretation: The three tendrils are three days” (Genesis 40:12). “In three more days Pharaoh will raise your head and restore you to your position, and you will give Pharaoh's cup into his hand, like the former circumstance where you would provide him with drink” (Genesis 40:13).

“And Pharaoh's cup was in my hand” – on this basis the Sages instituted the four cups on Passover eve. Rav Huna said in the name of Rabbi Benaya: Corresponding to the four expressions of redemption that were stated in Egypt: “I will take you out…I will deliver you…I will redeem you…I will take you” (Exodus 6:6–7). Rabbi Shmuel bar Naḥman said: Corresponding to the four cups stated here: “And Pharaoh's cup was in my hand… you will give Pharaoh's cup into his hand…”7These are the first and fourth mentions of the word cup.

Between them there are: “I took the grapes, pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand.” Rabbi Levi said: Corresponding to the four kingdoms. Rabbi Yehoshua ben Levi said: Corresponding to the four cups [kosot] of bewilderment that the Holy One blessed be He will give the idolaters to drink. That is what is written: “For so said the Lord, God of Israel, to me: Take this cup of the wine of anger” (Jeremiah 25:15); “a golden cup is Babylon in the hand of the Lord…” (Jeremiah 51:7); “he will rain…upon the wicked [ blazing coals and sulfur; a scorching wind will be their lot [menat kosam]]” (Psalms 11:6).8The fourth is: “For a cup is in the hand of the Lord, with foaming wine…” (Psalms 75:10) (Jerusalem Talmud Pesaḥim 10:1).

Corresponding to them, the Holy One blessed be He will give Israel four cups [kosot] of salvation in the future, as it is stated: “The Lord is my lot [menat kosi]” (Psalms 16:5); “I will lift a cup of salvation [kos yeshuot]” (Psalms 116:13): “You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup is full” (Psalms 23:5). “A cup of salvation [kos yeshua]” (Psalms 116:13) is not written here, but rather, “a cup of salvation [kos yeshuot]”9The word yeshuot is plural, such that a more literal translation would be “a cup of salvations.”

Consequently, this alludes to the third and fourth cups. – one for the messianic era and one for the days of Gog. “If only you remember me when it shall be well for you, and please, perform kindness with me and mention me to Pharaoh, and take me out of this house” (Genesis 40:14). [Joseph] said to him: ‘You gave me good tidings;10The butler’s dream, as explained above, alluded to the redemption of Israel, and therefore constituted good tidings.

I, too, will give you good tidings: “In three more days…if only you remember me…”’ “For I was abducted from the land of the Hebrews and here, too, I have done nothing, that they placed me in the pit” (Genesis 40:15). “For I was abducted [gunov gunavti]” – Rav Aḥa said: From here [it may be derived] that he was abducted twice.11He was sold by his brothers, and then the Midyanites pulled him from the pit and sold him to the Ishmaelites (see Genesis 37:27–28).

Alternatively, his being thrown into the pit by his brothers was considered a kidnapping, and he was subsequently stolen from the pit by the Ishmaelites (Maharzu, 84:6). “And here, too, I have done [nothing]…”

“The chief baker saw that he interpreted well, and he said to Joseph: I too, in my dream, behold, three wicker baskets were on my head” (Genesis 40:16). “And in the uppermost basket there was all manner of food for Pharaoh, baked products, and the birds were eating them from the basket above my head” (Genesis 40:17). “Joseph answered and said: This is its interpretation: The three baskets are three days” (Genesis 40:18).

“In three more days Pharaoh shall lift your head from upon you, and shall hang you on a tree, and the birds shall eat your flesh from upon you” (Genesis 40:19). “The chief baker saw…[and he said to Joseph: I too [af]…]” – Rav Ḥama said: They are four who began with af and were eradicated with wrath [af].12The serpent, the chief baker, the congregation of Koraḥ, and Haman, as explained in Bereshit Rabba 19:2.

“Behold, three wicker baskets” – these are the first three kingdoms.13The first three of the four kingdoms that would subjugate Israel and many other peoples: Babylon, Media, and Greece. “And in the uppermost basket” – this is the fourth kingdom,14Rome. which imposes taxes upon all the nations of the world. “The birds were eating them” – after they ate [the contents of] the uppermost one, they then ate [the contents of] the lower one. [Joseph] said to him: ‘You gave me bad tidings;15The baker’s dream alluded to the nations that would subjugate Israel.

I, too, will give you bad tidings: “In three more days…”’ “It was on the third day, Pharaoh's birthday, he made a feast for all his servants and raised the head of the chief butler and the head of the chief baker among his servants” (Genesis 40:20). “It was on the third day” – the day of Pharaoh’s birthday celebration. “He restored the chief butler to his butlership, and he gave the cup into Pharaoh's hand” (Genesis 40:21).

“And he hanged the chief baker, as Joseph interpreted for them” (Genesis 40:22). “He made a feast…he restored the chief butler…and…the chief baker” – it befell this one what was stated to him and to that one what was stated to him.

“And the chief butler did not remember Joseph, but forgot him” (Genesis 40:23). “And the chief butler did not remember…” – each day, he would stipulate conditions, and an angel would come and reverse them.16He would stipulate to himself that when something would happen, that would be a reminder to him to mention Joseph to Pharoah. The angel would ensure that it would not happen. He would tie knots17He would tie knots in his garments, as a reminder to tell Pharaoh. and an angel would come and untie them.

The Holy One blessed be He said to him: ‘You forget him, but I will not forget him.’18God did not want Joseph’s salvation to come about through the butler. That is what is written: “And the chief butler did not remember.” Another matter, the chief butler forgot you, but I will not forget you. Who was expecting Abraham and Sarah, who were old, to have a son born to them?

Who was expecting Jacob, who crossed the Jordan with [but] his staff, to expand and become wealthy? Who was expecting Joseph, who experienced all these troubles, to become king? Who was expecting Moses, who was cast into the Nile, to become what he became? Who was expecting Ruth, who was a proselyte, to return to the kingdom of Israel?19She returned with Naomi to the Land of Israel and became the mother of kings of Israel.

Who was expecting David to become king until the end of the generations? Who was expecting Yehoyakhin to leave prison? Who was expecting Ḥananya, Mishael, and Azarya to emerge from the fire? Who was expecting, in the days of Haman, that the Holy One blessed be He would save Israel?

Who expects the exiles to achieve renown and glory? Who expects the Holy One blessed be He to raise the fallen booth of David, as it is stated: “On that day, I will raise the fallen booth of David” (Amos 9:11). [Who expects] that the whole world will become one group, as it is stated: “For then I will convert all the peoples to a pure language, for all of them to call in the name of the Lord, to serve Him with a common effort” (Zephaniah 3:9).

“It was at the conclusion of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile” (Genesis 41:1). “It was at the conclusion of two years.” “He sets an end to darkness” (Job 28:3) – He set a time for the world, how many years it would spend in darkness. Why did He set a time for darkness? Because as long as the evil inclination is in the world, there is darkness and the shadow of death in the world, as it is written: “The stone of thick darkness and the shadow of death” (Job 28:3). If the evil inclination is removed from the world, there is no darkness and shadow of death in the world. Another matter, “He sets an end to darkness” – He set a time for Joseph, how many years he would spend in the darkness in prison. When the end came, Pharaoh dreamed a dream.

“It was at the conclusion of two years.” “In all toil there is advantage, but lips’ talk is only for detriment” (Proverbs 14:23). Rabbi Shimon bar Abba said: Like the difference between one who drinks hot water and one who drinks cold.1Even the toil of heating water brings an advantage, as hot water was considered more healthy to drink (Etz Yosef). “But lips’ talk is only for detriment.”2If someone just talks and does not take action, he will suffer.

There was a certain bone gatherer in Tzippori, some say he was Rabbi Shimon bar Abba. When he would see black bones, he would say, these are drinkers of water; red, these are drinkers of wine; white, these are drinkers of hot water. Another matter, “in all toil there is advantage” – from all the suffering Joseph underwent with his master’s wife, he gained an advantage. How so?

He took her daughter.3Joseph married Asenat, daughter of Potifera (Genesis 41:45), and Potifera is identified by the Sages as Potiphar (see Bereshit Rabba 86:3). “But lips’ talk is only for detriment” – because he said to the chief butler: “Remember me…and mention me” (Genesis 40:14), two years were added for him,4Joseph spent an additional two years in prison. as it is stated: “It was at the conclusion [of two years].”

“Happy is the man who has made the Lord his trust” (Psalms 40:5) – this is Joseph. “And did not turn to the proud” (Psalms 40:5) – because he said to the chief butler: “Remember me…and mention me,” two years were added for him. “Happy is the man who makes the Lord his trust” – Rabbi Yudan said: Many myriads of myriads tend after falsehood, woe unto anyone who puts his trust in them. “For a dream comes with a multitude of concerns” (Ecclesiastes 5:2) – Pharaoh said: ‘Who stands over whom – I for my god, or my god over me?’5The Nile was an Egyptian deity.

Pharoah said: ‘Does it make sense that I protect my god, or that my god protects me?’ [Joseph] said to him: ‘You, over your god.’ That is what is written: “It was at the conclusion [of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile.]”6The phrase “he stood at [al] the Nile” can alternately be translated, “he stood over the Nile,” as though Pharoah was standing guard to protect the Nile.

“For he emerged from prison to reign” (Ecclesiastes 4:14) – this is Joseph, who emerged from Pharaoh’s prison. “Emerged…to reign” – “Pharaoh sent [and summoned Joseph, and they rushed him from the dungeon]” (Genesis 41:14). “For even in his reign, he is revealed as poor” (Ecclesiastes 4:14) – due to Joseph’s reign, the impoverishment of Potifera was revealed.7As long as Joseph was in his home, Potifar thrived.

After Joseph left, his fortunes changed. Another matter, “it was at the conclusion.” “I saw all the living, who walk under the sun” (Ecclesiastes 4:15) – this is Joseph. “With the second child” (Ecclesiastes 4:15) – these are the two years that were added for him.

Why were two years added for him? So that Pharaoh would dream and [Joseph] would be elevated by means of the dream, as it is stated: “It was at the conclusion of two years.”

“And Pharaoh was dreaming” – do not all people dream? Astonishing! It is, rather, that a king’s dream pertains to the entire world. “And Pharaoh was dreaming.”

Rabbi Yoḥanan said: The wicked stand over their gods – “and Pharaoh was dreaming: and, behold, he stood at the Nile.”8The phrase “at [al] the Nile” can also be translated “over the Nile.” But the righteous, their God stands over them [to protect them]: “Behold, the Lord stood over him” (Genesis 28:13). “And, behold, there were coming up from the Nile seven cows, fair of appearance and fat-fleshed, and they grazed in the pasture [baaḥu].

And, behold, seven other cows were coming up after them from the Nile, unsightly of appearance and lean of flesh, and stood alongside the other cows on the bank of the Nile” (Genesis 41:2–3). “And, behold, [there were coming up] from the Nile” – it was a hint to him,9This was a hint as to the meaning of the dream. as plenty comes to Egypt only by means of the Nile, and similarly, famine comes to Egypt only by means of the Nile.

“And, behold, from the Nile” – when the years are good, the creatures become brethren [aḥim] with one another. “They grazed in the pasture [baaḥu]” – love [ahava] and fraternity [aḥva] come to the world. Likewise it says: “Your livestock will graze on that day on a broad plain [kar nirḥav]” (Isaiah 30:23) – a satiated [kiri] slave, a satiated [kiri] master. Likewise it says: “The mountains will bear peace [for the people]” (Psalms 72:3) – if the mountains have borne their produce, there is peace among the people.

“And, behold, seven stalks, thin and blighted by the east wind, were growing after them” (Genesis 41:6). “And, behold, seven stalks, thin…” – when the years are bad, people’s bodies break out in sores.10The term employed by the verse for growing is tzomeḥot, and in rabbinic Hebrew the related term tzemaḥim is another word for sores.

“It was in the morning and his spirit was troubled; he sent and summoned all the magicians of Egypt, and all its wise men; Pharaoh related his dreams to them but no one could interpret them for Pharaoh” (Genesis 41:8). “It was in the morning and his spirit was troubled [vatipaem ruḥo],” and elsewhere it says: “His spirit was troubled [vatitpaem ruḥo]” (Daniel 2:1)11Written with the letter tav doubled. – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: Here, he knew the dream and sought an interpretation from [Joseph].

But there, [he sought to know] the dream and its interpretation.12Nebuchadnezzar was troubled by a dream he had, but he no longer remembered the dream, and asked his magicians to tell him the dream and its meaning (see Daniel ch. 2). Rabbi Neḥemya said: The dream of the idol and the dream of the tree.13The tav is doubled regarding Nebuchadnezzar because he had two entirely separate dreams, one concerning the idol (see Daniel 2:29–45) and one concerning the tree (see Daniel ch. 4), whereas Pharaoh’s two dreams were really just a doubling of one dream (see Genesis 41:25).

The Rabbis say: [It states] “vatitpaem ruḥo” there in order to accord prominence to four.14Daniel, Ḥananya, Mishael, and Azarya all rose to prominence in the aftermath of the interpretation of Nebuchadnezzar’s dream. Here [it states] “vatipaem” to accord prominence to one.15Joseph rose to prominence after interpreting Pharaoh’s dream. “Vatitpaem ruḥo” – in order to grant life to four; “vatipaem” – to grant life to one.16In the case of Nebuchadnezzar’s dream, the lives of Daniel, Ḥananya, Mishael, and Azarya were in danger, as Nebuchadnezzar had decreed that all the wise men would be put to death if they could not tell him his dream and its interpretation (see Daniel 2:13).

In the case of Pharoah’s dream, it was only Joseph who was in danger of dying in the dungeon. Here, because it was just before morning – “vatipaem ruḥo,” but there, where it came in the evening, it is written: “Vatitpaem ruḥo.”17The doubled tav indicates that Nebuchadnezzar had a lot of time until morning in which to be troubled by his dream. Rabbi Yoḥanan said: Any dream that is just before morning is immediately actualized.

“He sent and summoned…” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They would interpret it, but their voices would not enter his ears. [They would say:] ‘The seven good cows [mean that] you will beget seven daughters. The seven bad cows – you will bury seven daughters.’ Likewise they said: ‘The seven good stalks [mean that] you will conquer seven kingdoms. The seven bad stalks – seven districts will rebel against you.’

That is what is written: “A scoffer seeks wisdom, and there is none” (Proverbs 14:6) – these are Pharaoh’s magicians and wise men. “But knowledge is easy for the discerning” (Proverbs 14:16) – this is Joseph. Another matter, “he sent and summoned” – to inform you that each and every nation that exists in the world18Some interpret this phrase to mean: Each and every nation that rules over the world (Maharzu). produces for itself five wise men to serve it.

Moreover, the Holy One blessed be He provides it with three things: Wisdom, understanding, and might, as the wicked Sennacherib said: “With the power of my hand I have accomplished” (Isaiah 10:13). But when the Holy One blessed be He judges the world, He takes them from it, as it is stated: “I will eliminate the wise from Edom, and understanding from the mountain of Esau…Your mighty will be intimidated, Teiman” (Obadiah 1:8–9).

Why was all this [necessary]?19Why did God arrange for various advisors and magicians to offer interpretations of Pharoah’s dream before the butler suggested that he consult Joseph? It was so Joseph would ultimately come, and gain prominence. The Holy One blessed be He said: 'If Joseph will come first and interpret the dream, it will not [earn him sufficient] praise. The magicians could say to him: ‘Had you asked us first, we would have already interpreted it for you.’

Instead, He waited until they exerted themselves, and exhausted [Pharoah’s] spirit. Then Joseph came and restored his spirit. In his regard, Solomon said: “The fool vents all his spirit” (Proverbs 29:11) – these are Pharaoh’s wise men; “but the wise man will soothe it, keeping it back” (Proverbs 29:11) – this is Joseph, as it is stated: “There is no one as understanding and wise as you” (Genesis 41:39).

“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9). When the chief butler saw that Pharaoh’s soul was on the verge of departing, he began calculating and saying: If Pharaoh dies and another king assumes the throne, I do not know whether or not he will keep me in my position of trust. “The chief butler spoke” – he said: ‘I have committed two sins. First, I did not perform a favor for Joseph and mention him before you.

And, after I saw that you were tormented over the interpretation of a dream, I did not reveal to you that he knows its interpretation.’ “There with us was a Hebrew lad, a slave of the chief executioner; we told him, and he interpreted our dreams for us; each of us in accordance with his own dream, he interpreted” (Genesis 41:12). “It was, as he interpreted to us, so it was: Me, he restored to my position, and him, he hanged” (Genesis 41:13).

“Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh” (Genesis 41:14). “There with us was a Hebrew lad…” – although he mentioned him, he demeaned him, because he knew the prominence into which [Joseph] would enter. Immediately, “Pharaoh sent and summoned.”

“There with us…” – Rabbi Shmuel bar Naḥman said: Cursed are the wicked, who do not perform complete goodness: “Lad” – a fool; “Hebrew” – an enemy; “slave” – as so it was written in Pharaoh’s books, that a slave cannot reign and does not wear kelidim keli yadayim]>.20Bracelets worn by royals.

“We told him, and he interpreted [our dreams] for us.” There was an incident involving a certain woman who came before Rabbi Elazar. She said to him: ‘In my dream, I saw the ceiling beam of my house broken.’ He said to her: ‘You will bear a male child and he will live.’

She went, and so it was for her. She came another time to ask him. She found his students sitting there, but their rabbi was not with them. She said to them: ‘Where is your rabbi?’

They said to her: ‘Tell us your inquiry and we will tell you [the answer].’ She said to them: ‘In my dream, I saw the ceiling beam of my house broken.’ They said to her: ‘This woman will bury her husband.’ When she went out from before them, she began wailing.

Rabbi Elazar heard her voice. He said to them: ‘What did you say to that woman?’ They said: ‘It is that woman who came to ask you.’ He said to them: ‘What did you say to her?’

They said to him: ‘Such and such.’ He said to them: ‘You have eliminated a man. Is it not written: “It was, as he interpreted to us, so it was”? (Genesis 41:13).21The implication is that what occurred came about because of the Joseph’s interpretation (Matnot Kehuna). And did Rabbi Yoḥanan not say: Everything follows the interpretation except for wine – there are those who drink it and it is good for them, and there are those who drink it and it is bad for them: If a Torah scholar drinks it is good for him, and if an ignoramus drinks it is bad for him?’22If a Torah scholar dreams that he is drinking wine it is a good sign; if an ignoramus dreams that he is drinking wine it is a bad sign. Rabbi Abahu said: The content of dreams makes no difference.

“Pharaoh sent and summoned Joseph, [and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh]” – to accord deference to royalty.23That is why, although others rushed him, he shaved himself. “Joseph answered Pharaoh, saying: Not by me. God will respond for Pharaoh’s peace” (Genesis 41:16).

“Joseph answered Pharaoh, saying: Not by me. God [will respond]” – He attributed the greatness to its initiator. “And, behold, seven cows, fat fleshed and fair of appearance came up from the Nile, and they grazed in the pasture” (Genesis 41:18). “Seven cows” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: It should have been fourteen years, as that is what Pharaoh saw.24The seven lean cows and seven blighted stalks should have indicated fourteen years.

Rabbi Neḥemya said: They were twenty-eight years, as that is what Pharaoh said to Joseph.25Pharaoh’s very mention of the seven lean cows and blighted stalks to Joseph should have initiated an additional seven years for each. The Rabbis say: It should have been forty-two years, for what Pharaoh saw and said to Joseph, and [for what] Joseph repeated and said to Pharaoh. Rabbi Yosei ben Ḥanina said: The famine lasted two years, as once Jacob our patriarch descended there, the famine ceased.

When did it return? In the days of Ezekiel. That is what is written: “I will render the land of Egypt desolation among desolate lands, and its cities will be desolation among ruined cities for forty years” (Ezekiel 29:12).

“Pharaoh said to his servants: Can we find a man like this, in whom there is the spirit of God?” (Genesis 41:38). “Pharaoh said to his servants: Can we find [a man] like this…?” “One is my faultless dove, the only one of her mother…” (Song of Songs 6:9). “One is my faultless dove” – this is Abraham, as it is stated: “Abraham was one, and he inherited the land” (Ezekiel 33:24).

“The only one of her mother” – this is Isaac, who was his mother’s only son. “Pure [bara] to the one who bore her” (Song of Songs 6:9) – this is Jacob, as it was clear [barur] to the one who bore him that he was righteous. “Girls saw her and lauded her” (Song of Songs 6:9) – these are the tribes, “the news was heard in Pharaoh's house, [saying: Joseph's brothers have come; and it was good in the eyes of Pharaoh and the eyes of his servants]” (Genesis 45:16).

“Queens and concubines, and praised her” (Song of Songs 6:9) – this is Joseph. “Pharaoh said to his servants: Can we find…like this…?” If we go from one end of the world to the other, we will not find one like this.

“Pharaoh said to Joseph: Since God has disclosed all this to you, there is no one as insightful and wise as you” (Genesis 41:39). “You will be in charge of my house, and my entire people will be sustained at your directive; only the throne will I make greater than you” (Genesis 41:40). “Pharaoh said to Joseph…You will be in charge of my house…” – there will be no person who will kiss me other than you.1Upon receiving a royal appointment one would kiss Pharoah as a sign of reverence; Pharaoh informed Joseph that no one would receive appointments without his approval (Etz Yosef; see there and Maharzu for additional interpretations).

“And my entire people will be sustained [yishak] at your directive” – there will be promotions only through you. “Only the throne” – Reish Lakish said: Moses gave us in writing two portions in the Torah, and we learn them from the portion of the wicked Pharaoh. One verse says: “You will be only [rak] above [and not below]” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me?

Impossible! The verse states: “Only” – My greatness will be above your greatness.2The word “only [rak]” is an expression of restriction, and indicates a limitation on what was stated previously. We learn this from the wicked Pharaoh: “You will be” – does it, perhaps, [mean you will be] on a par with me? The verse states: “Only” – my greatness is above your greatness.

And this – “speak to the entire congregation of the children of Israel, and say to them: You shall be holy” (Leviticus 19:2) – does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I, the Lord your God, am holy” (Leviticus 19:2) – My sanctity is above your sanctity. We learn this from the wicked Pharaoh. “I am Pharaoh” (Genesis 41:44) – does it, perhaps, [mean you will be] on a par with me?

The verse states: “I am Pharaoh” – my greatness is above your greatness. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: From the “I” of flesh and blood, you derive the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, through the wicked Pharaoh saying to Joseph: “I am Pharaoh,” [Joseph] received all this honor; when the “I” of the Holy One blessed be He will come: “I have made, and I will bear” (Isaiah 46:4), all the more so.

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43).

“Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42).

His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years.

But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years.3He was advanced in years. “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot.4The reference is to bearing weapons, referred to here as utensils of the hand, or riding on a horse, referred to here as utensils of the foot. No one was to engage in warfare without Joseph’s command (Nezer HaKodesh).

“Pharaoh called Joseph's name Tzafenat Paane’aḥ and he gave him Asenat, daughter of Potifera, priest of On, as a wife. Joseph went out over the land of Egypt” (Genesis 41:45). “Pharaoh called Joseph's name Tzafenat Paane’aḥ” – Rabbi Yoḥanan said: He reveals hidden matters [tzefunot] and it is easy [noḥot] for him to state them. Rabbi Ḥizkiya said: With knowledge, he reveals hidden matters [tzefunot], and assuages [meniaḥ] the spirit of people with them.

The Rabbis say: Tzadi – seer [tzofeh]; peh – redeemer [podeh]; nun – prophet [navi]; tav – supporter [tomekh]; Peh – interpreter [poter]; ayin – clever [arum]; nun – understanding [navon]; ḥet – prognosticator [ḥozeh].5These are the Hebrew letters that spell Tzafenat Paane’aḥ. “Joseph was thirty years old as he stood before Pharaoh, king of Egypt. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt” (Genesis 41:46).

Rabbi Aḥa said: You came to reveal that you are the son of the hidden one.6Rachel was hidden when Jacob and his family confronted Esau, as the midrash will go on to explain. Regarding them all, it is written: “The maidservants approached” (Genesis 33:6); “Leah, too, approached…” (Genesis 33:7). But regarding Joseph it is written: “Then Joseph and Rachel approached” (Genesis 33:7). Joseph said: ‘This wicked one has a covetous eye…’7Joseph did not want Esau to direct his eyes at Rachel, and therefore he stood tall and obscured her (see Bereshit Rabba 78:10).

The Holy One blessed be He said to him: ‘You obscured your mother from sight and stood tall. I will repay you and elevate you’ – “Joseph was thirty years old [as he stood before Pharaoh]” (Genesis 41:46).

“The earth produced, during the seven years of plenty, in abundance” (Genesis 41:47). “The earth produced, during the seven years of plenty, in abundance [likmatzim]” – Rabbi Yoḥanan said: From the reaping [kotzetz] kometz]> to the mill,8The produce could go directly from reaping to the mill, without the common intermediary processes such as threshing and winnowing. for savings [dekamtzeta] and not for savings.9Many commentaries argue that this phrase should not appear in the statement of Rabbi Yoḥanan.

The Rabbis say: For savings and not for savings.10There was enough to eat, and to store away for future use. Alternatively, the produce filled the storehouses and there was even more. “He gathered all the food of the seven years that were in the land of Egypt, and placed food in the cities; he placed the food of the fields that were around the city in it” (Genesis 41:48). “Joseph amassed grain like the sand of the sea, very much, until one stopped counting, as it was without number” (Genesis 41:49).

“He gathered all the food…he placed the food of the fields that were around the city in it” – he placed what was in the outskirts of Tiberias into Tiberias, and what was on the outskirts of Tzippori into Tzippori,11These cities are located in the land of Israel and not in Egypt; they are cited merely as examples. because each and every land preserves its own produce.12The produce will be better preserved when stored near the place where it was grown.

Rabbi Neḥemya said: He placed dust and ashes in them, materials that preserve produce. The Rabbis say: If all the residents of Tiberias were to gather and eat everything that is within the boundaries of Tiberias, and all the residents of Tzippori to eat what is within the boundaries of Tzippori, each of them would get not even a handful. That is what is said: Blessing is located in the storehouses – “Joseph amassed grain like the sand of the sea, very much…” (Genesis 41:49).13When the grain was stored away it increased.

This is how it was possible for the grain grown around each city to suffice for the residents of that city, without resorting to using grain grown in outlying areas further from the city.

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot].14Although the Egyptians had eaten on the final day of the seventh year of plenty, on the first day of the first year of famine, they were already afflicted with hunger.

By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36).15They needed the security from the beginning of the seven years. “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55).

“The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves.16When a Jew purchases a gentile slave, he is obligated to circumcise him. Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25)17When the Egyptians tell Joseph “you have saved our lives,” the Hebrew term used is heḥeyitanu instead of the similar form ḥiyitanu.

The extra heh in the word implies that something additional is included, and is interpreted as an allusion to life in the World to Come: By seeing to it that they became circumcised, Joseph assured them of life in the World to Come; alternatively, the meaning is that some Egyptians converted and thereby merited life in the World to Come (see Yefeh To’ar). – you have given us life in this world, and in the World to Come.

“The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.

“Jacob saw that there was grain in Egypt, and Jacob said to his sons: Why do you make yourselves conspicuous?” (Genesis 42:1). “Jacob saw that there was grain [shever] in Egypt” – “Happy is he whose help is from the God of Jacob, whose hope [sivro] is in the Lord his God” (Psalms 146:5). “Jacob saw that there was grain in Egypt” – “Behold, He demolishes, and it will not be rebuilt” (Job 12:14) – once the Holy One blessed be He stymied the intention of the tribes,1The plan of Joseph’s brothers to kill him. it was not restored.

“He shuts a man in, and it will not be opened” (Job 12:14) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. But it was revealed to Jacob that Joseph was alive, as it is stated: “Jacob saw that there was shever in Egypt” – “that there was disaster [shever]”2The word shever, generally translated in Genesis 42:1 to mean grain, can also mean disaster; see, e.g., Lamentations 2:11. – this is the famine; “that there was hope [sever]”3The midrash interprets the verse as though it said “hope [sever],” because the letters shin and sin are interchangeable. – this is the plenty.

“That there was disaster [shever]” – “Joseph was taken down to Egypt” (Genesis 39:1); “that there was hope [sever]” – “Joseph was the ruler over the land” (Genesis 42:6). “That there was disaster [shever]” – “they will be enslaved to them and they will oppress them” (Genesis 15:13); “that there was hope [sever]” – “then they will emerge with great wealth” (Genesis 15:14). “Who says to the sun and it does not shine” (Job 9:7) – this is Jacob; “and seals the stars” (Job 9:7) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive.4The verse in Job is thus understood to mean that God withheld the full “shine” of the divine spirit from Jacob, and although he had a sense that Joseph was alive, he did not have clear knowledge of the matter.

On the other hand, God withheld this sense entirely from Joseph’s brothers (Etz Yosef). But it was revealed to Jacob that Joseph was alive.

“Jacob said to his sons: Why do you make yourselves conspicuous?” – he said to them: ‘Do not take out bread [perusa] perutot]> in your hands,5The midrash is based on the premise that there was no shortage of food in Jacob’s household. and do not enter all of you in one entrance, due to the evil eye.’6So as not to arouse envy. “He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there, and we will live and not die” (Genesis 42:2).

“He said: Behold, I have heard…Go down [redu]…and acquire…for us from there” – Rabbi Abba bar Kahana said: He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu.7Reish – 200 + dalet – 4 + vav – 6 = 210. “Ten of Joseph’s brothers went down to acquire grain from Egypt” (Genesis 42:3). “But Benjamin, Joseph’s brother, Jacob did not send with his brothers, as he said: Lest disaster befall him” (Genesis 42:4).

“Ten of Joseph’s brothers went down” – Rabbi Binyamin said: From the fact that it says “Joseph’s brothers,” do I not know that they are ten? Astonishing! It is, rather, nine parts were for fraternity, and one to acquire grain.8The primary motivation for the brothers in their journey to Egypt was to locate Joseph, rather than the purchase of grain. “But Benjamin, Joseph's brother…”9Since the verse specifies that Joseph’s brothers came with the exception of Benjamin, it was obvious that there were ten. This confirms the need for the previous statement of the midrash (Hamidrash HaMevoar).

“The sons of Israel came to acquire grain among [betokh] those who came, as the famine was in the land of Canaan” (Genesis 42:5). “The sons of Israel came to acquire…” – from where is it derived that a congregation is ten [men]?10This is stated regarding the law that matters of sanctity, such as kaddish and kedusha, can be recited only with a quorum of ten men (see Megilla 23b). Rabbi Abba bar Kahana and Rabbi Yosei in the name of Rabbi Yoḥanan: “Congregation” (Numbers 35:24) is stated here,11Regarding the makeup of the Sanhedrin. and elsewhere it is stated: “Until when for this evil congregation…?” (Numbers 14:27); just as “congregation” that is written elsewhere is ten,12The reference in Numbers 14:27 is to the spies who delivered an evil report to the Israelites in the wilderness.

This was done by ten of the twelve spies. so, “congregation” that is written here is ten. Rabbi Simon said: It is stated here: “[I shall be sanctified] among [the children of Israel” (Leviticus 22:32), and “among” is stated elsewhere;13In Genesis 42:5, regarding the ten brothers of Joseph. just as “among” that is stated elsewhere is ten, so, too, “among” that is stated here is ten. Rabbi Yosei bar Avon said: Were it from “among” it would be even many more.14It says “among those who came,” and there were many more than ten who came to Egypt.

Rather, it is stated here “the children of Israel [benei Yisrael]” and it is stated elsewhere “the sons of Israel [benei Yisrael]”15Genesis 42:5. – just as “the sons of Israel” stated elsewhere were ten, so, too, “the children of Israel” stated here are ten. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi in the name of Rabbi: One may count a small child as the completion of ten.16If there are nine adults and one child, they may be considered to comprise a quorum.

But is it not taught: We are not particular regarding a minor?17A boy is considered an adult only when he reaches the age of thirteen and also has two pubic hairs, a sign of puberty. However, the teaching cited here by the midrash indicates that if he has two pubic hairs, one is not particular about whether he has reached the age of thirteen, and he may be counted toward the quorum (see Berakhot 47b–48a).

This implies that a minor who does not yet have two pubic hairs may not be counted toward the quorum. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: It is necessary for the case of two minors, one [whose status] is uncertain and one who is [certainly] a minor;18The teaching that one is not particular regarding a minor refers to the case of two minors; one has two pubic hairs but has not yet reached the age of thirteen, and the other does not yet have two pubic hairs (Etz Yosef). one renders the uncertain one as part of the quorum and the minor as a completion.19The minor whose status is certain may count only as the tenth man in the quorum.

It is taught: One may count a minor and a Torah scroll as the completion of ten.20If the minor is holding a Torah scroll, he may be considered the tenth man in the quorum. Rabbi Yudan said: This is the baraita: One may count a minor as the completion for a Torah scroll.21One may include a minor in the tally of seven people called to the Torah during the Torah reading on Shabbat (Maharzu). From when may one count his as the completion?

Rabbi Avuna said: Rabbi Yudan and Rav Huna dispute [the answer to] this, both of them in the name of Rabbi Shmuel: One said: When he knows the nature of a blessing, and the other said: When he knows to Whom he is reciting the blessing. Rabbi Yehuda bar Pazi in the name of Rabbi Asi: Nine who appear like ten may recite the zimmun.22The name of God may be included in the zimmun when ten men participate.

Rabbi Asi says that this is true even if there are nine who look like ten. The Gemara (Berakhot 47b) cites two opinions as to whether nine appear as ten when they are crowded together or when they are scattered. What do they do when they are distinct?23Of what benefit is it if the nine appear as ten? There are still only nine, and nine do now comprise a quorum (Yefeh To’ar).

It is, rather, even if there is a minor in their midst.24Rabbi Asi means to say that a minor can count as the tenth member of the quorum. Rabbi Berekhya in the name of Rabbi Yaakov bar Zavdi raised a question before Rabbi Yosef: Just as they render him a completion of ten, do they render him a completion of three?25To recite zimmun. He said to him: Is this not a case of “all the more so” – if elsewhere, where it is a matter of mentioning God’s name, one counts him as the completion, here, where it is not a matter of mentioning God’s name, may one not count him as the completion?26If the minor can count to complete the quorum of ten to mention the name of God in zimmun, certainly he can count as the third individual so that zimmun may be recited without the name of God.

He said to him: That is what it says: They count him as the completion for Grace after Meals, but for the recitation of Shema and the Amida prayer, one does not count him as the completion until he grows two hairs.27The fact that it is stated that the minor may be the completion of the quorum for Grace after Meals but not for the recitation of the Amida prayer by the prayer leader indicates that the minor may count when it comes to mentioning the name of God, but not in order to bring about an obligation to recite a prayer that otherwise would not have been recited.

Similarly, he may not count toward the three men necessary for zimmun, because without him they do not have the obligation to recite zimmun at all (Matnot Kehuna). Rabbi Asi said: Many times I ate with Rabbi Taḥlifa and many times I ate with Rabbi Ḥanina bar Sisi my uncle, and they did not include me in the zimmun until I grew two hairs. From when may he read the Torah? Rabbi Avina said: Rav Huna and Rabbi Yehuda dispute [the answer to] this, both of them in the name of Rabbi Shmuel: One said: From when he knows how to recite a blessing.

The other says: From when he knows the nature of the blessing and to Whom he recites a blessing. Rabbi Shmuel bar Shilat raised a question before Rav and some say: A question was raised before Shmuel bar Shilat: [If] nine [ate] bread and one [ate vegetables, what is [the ruling]? He said to them: One recites the zimmun. [If] eight [ate] bread and two [ate] vegetables, one recites the zimmun. [If] seven or six [ate] bread and four [ate] vegetables, what is [the ruling]?

He said to them: One recites the zimmun. Rabbi Avina raised a question: Half and half, what is the ruling? Rabbi Ze’eira said to him: While I was there, I should have asked, and I regret that I did not ask it. Rabbi Yirmeya raised a question: The one who ate vegetables, what [is the ruling]; can he recite the zimmun on their behalf?

It is taught: Three hundred nazirites ascended and were obligated to sacrifice nine hundred offerings28Each nazirite is obligated to bring three offerings at the conclusion of his naziriteship: A burnt offering, a sin offering, and a guilt offering. However, these nazirites did not have the means to pay for their offerings. in the time of Shimon ben Shataḥ. For one hundred and fifty of them, he found an opening,29He found a flaw in their initial vow which enabled him to nullify their nazirite vows and absolve them of the obligation of bringing the offerings. for one hundred and fifty of them, he did not find an opening.

Rabbi Shimon ben Shataḥ went up to King Yannai. He said to him: ‘Three hundred nazirites ascended and are obligated to sacrifice nine hundred offerings, but they do not have [the means]. You give half from yours and I will give half from mine, and let them go and sacrifice.’ King Yannai gave half from his and they went and sacrificed.

Someone came and spoke slander to King Yannai about Shimon ben Shataḥ: ‘Know that everything that they sacrificed, they sacrificed from yours, but Shimon ben Shataḥ did not give anything from his.’ King Yannai became angry at Shimon ben Shataḥ. [Shimon ben Shataḥ ] heard that he was angry at him, and he was distressed and he fled. Some time later, there were dignitaries from the Persian Empire who were eating at King Yannai’s table.

They said to him: ‘Our lord the king, we remember that there was a certain elder here, who would say matters of Torah to us.’ [King Yannai] said to [Shimon ben Shataḥ’s] sister:30King Yannai’s wife was Shimon ben Shataḥ’s sister. ‘Send after him and have him brought here.’ She said to him: ‘Give me your word [that he will not be harmed] and send him your ring, and he will come.’ He gave her his word, sent his ring, and he came.

When he came, he sat between the king and the queen. [King Yannai] said to him: ‘Why did you flee?’ [Shimon ben Shataḥ said:] ‘I heard that my lord the king was angry at me, and I was frightened of you [and wanted to ensure] that you would not kill me, so I fulfilled this verse: “Hide for a brief moment, until fury will pass”’ (Isaiah 26:20). He said to him: ‘Why did you deceive me?’ He said to him: ‘God forbid, I did not deceive you.

Rather, you [gave] from your wealth and I [gave] of the Torah,31Shimon ben Shataḥ had used his Torah knowledge to annul the vows of half the nazirites, thus exempting them from bringing their sacrifices. as it is written: “For in the shadow of wisdom, in the shadow of silver”’ (Ecclesiastes 7:12). He said to him: ‘Why did you not tell me?’ He said to him: ‘Had I told you, you would not have given.’

He said to him: ‘Why did you sit between the king and the queen?’ He said to him: ‘It is written in the book of ben Sira: “Prize it, and it will elevate you; and it will seat you between rulers.”’ He said: ‘Pour for him and let him recite the blessing.’ He said: ‘Blessed [is He] for [providing] the food that Yannai and his cohorts ate.’

He said: ‘Even now, you remain in your obstinacy? In all my days, I never heard Yannai in the blessing.’ He said: ‘What should I say, let us recite a blessing for what we ate? But I did not eat.’32Generally, when three men participate in a meal, Grace after Meals is preceded by zimmun, an introductory section in which one of the lines is: Blessed is He from whose [food] we have eaten.

However, in this instance Shimon ben Shataḥ had not actually eaten. He said: ‘Give him and let him eat.’33According to the Gemara (Berakhot 48a), Shimon ben Shataḥ merely drank the first cup of wine they had brought, and then they brought him an additional cup for the recitation of Grace after Meals. Once he ate, he said: Blessed [is He from whose food] we have eaten.’ Rabbi Yoḥanan said: They disagree with him, with the statement of Shimon ben Shataḥ.

Rabbi Abba said: Regarding the first.34The Sages disagreed with his recitation of the blessing: Blessed [is He] for [providing] the food Yannai and his cohorts ate (Etz Yosef). Rabbi Yirmeya said: Regarding the second.35They disagreed with his reciting Grace after Meals for King Yannai and his guests after having only consumed a cup of wine. The Sages held that one must eat bread in order to recite Grace after Meals.

The opinions of Rabbi Yirmeya are contradictory. There, he is uncertain, here, it is obvious to him.36Rabbi Yirmeya was cited above as asking whether one who ate vegetables could recite Grace after Meals for others who ate bread, and now he is cited as being sure that one cannot do so. The one where he is uncertain is in accordance to the opinion of the Rabbis, and the one where it is obvious to him is in accordance with the opinion of Rabban Shimon ben Gamliel, as it is taught in that regard: If he reclined with them and dipped with them, even though he did not eat an olive bulk of grain, one includes him in the zimmun, this is the statement of the Sages.

Rabbi Yaakov bar Aḥa said in the name of Rabbi Yoḥanan: Actually, one does not include him in the zimmun, until he eats an olive-bulk of grain. But is it not taught: [If] two [ate] bread and one [ate] vegetables, they recite the zimmun? That baraita is in accordance with the opinion of Rabban Shimon ben Gamliel.