Bereshit Rabbah Reader

“Joseph was the ruler over the land; he was the provider of grain to all the people of the land. Joseph's brothers came, and prostrated themselves to him, faces to the ground” (Genesis 42:6). “Joseph was the ruler…” – he issued three edicts: That no slave shall enter Egypt; that no man shall enter with two donkeys, and that donkey drivers shall not transport grain from place to place; that a person shall not enter until he writes his name, his father’s name, and his grandfather’s name.37All this was to increase the chances that Joseph’s brothers would come, and to ensure that if they were to come, Joseph would know.

Manasseh was standing there collecting the notes [with the names]. [Joseph’s brothers] said: ‘Let us enter and see. If they make claims against us with a measured rate of taxes, that is fine. If not, in the morning we will see what we will do.’38When Manasseh saw their notes listing their names, he summoned them to appear before Joseph. The brothers thought, if we are being detained on account of the need to pay standard taxes, we will do so; otherwise, we will see what we need to do (Yefeh To’ar).

Another matter: “Jacob saw that there was grain in Egypt.” It is written: “The withholder of grain, the nation will curse him, but blessing will be on the head of the provider” (Proverbs 11:26). “The withholder of grain, the nation will curse him” – this is Pharaoh; “but blessing will be on the head of the provider – this is Joseph. “The withholder of grain, the nation will curse him” – this is Pharaoh, who hoarded the grain during the years of famine, and the people were cursing him.

But Joseph sustained the world during the years of famine, like a shepherd leading his flock. In his regard, David said: “Shepherd of Israel, listen. Appear to us, You who led Joseph like a flock” (Psalms 80:2). When there was a famine during the days of David, he asked for mercy from before the Holy One blessed be He and said: ‘Master of the universe, lead your flock like Joseph, who sustained the world during the years of famine.’

When the famine intensified, the Egyptians gathered and came to Joseph. They said to him: ‘Give us bread.’ He said to them: ‘My God does not sustain the uncircumcised. Go and circumcise yourselves and I will give to you.’

They went to Pharaoh and were crying out and weeping before him, as it is stated: “The entire land of Egypt was hungry, [and the people cried out to Pharaoh for bread]” (Genesis 41:55). He said: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). They said to him: ‘We went to him and he said empty matters to us, saying: Circumcise yourselves.’ He said to them: ‘Fools, did I not say to you from the outset: Obey him and acquire grain.

Did he not proclaim to you during the years of plenty and command you: Know that there is a famine coming? You yourselves were negligent. Why did you not place in your houses grain to last two, three, or four years?’ They said to him: ‘The grain that was in our houses rotted.’

He said to them: ‘Is there no flour leftover for you from yesterday?’ They said to him: ‘Even the bread that was in the basket rotted.’ He said to them: “Go to Joseph; what he says to you, you shall do.” He said to them: ‘If he issues a decree upon grain and it rots, perhaps he will issue a decree upon us and kill us.’

He said to them: ‘“Go to Joseph,” if he tells you cut your flesh, heed him,’ as it is stated: “What he says to you, you shall do.” “The famine was on the entire face [of the earth]” (Genesis 41:56). It would have been fitting for the verse to say: “On the earth.” Why does the verse say: “On the face”?

Rabbi Shmuel bar Naḥman said: It is to teach you that the famine began only with the wealthy, as “the face of the earth” is only the wealthy. That is why it is stated: “The withholder of grain, the nation will curse him” – when a person is wealthy, his face is happy to see another, but when a person is indigent, he does not have a face to see, because he is ashamed in front of others.39This is implied in the phrase “the famine was on the entire face.”

That is why it was stated: “The withholder of grain, the nation will curse him.”40The word “nation [le’om]” is interpreted to refer to the wealthy, prominent members of the nation (Rashash).

Another matter, “Jacob saw that there was grain [shever] in Egypt” – was Jacob in Egypt that he saw grain in Egypt, such that the verse states: “Jacob saw that there was grain in Egypt”? But did he not say [differently] to his sons, [as it is stated]: “He saidBehold, I have heard [that there is grain in Egypt]”? It is, rather, that from the day that Joseph was abducted, the Divine Spirit left him, and he would see but not see, hear but not hear.41He had from the Divine Spirit a vague idea of things that he would not otherwise know, but he did not have a clear understanding of them.

Why does it not say “there was food in Egypt,” but instead it is written: “That there was grain [shever] in Egypt”? Is it not already stated: “The entire land of Egypt was hungry”? Why does the verse state: “There was grain [shever]”? Rather, do not read it as “there was grain [shever],” but rather, “there was hope [sever],” as he foresaw that his hope was in Egypt.

What was that? That was Joseph. “Jacob said to his sons: Why do you make yourselves conspicuous?” Jacob said to his sons: ‘You are mighty, you are handsome, do not enter through one gate and do not stand in one place, so that the evil eye will not have dominion over you.’

“Behold, I have heard that there is grain in Egypt. Go down there.” What is “go down”? He foresaw that they would descend and be enslaved in Egypt.

Another matter, “go down there” – as anyone who purchases grain from the marketplace, descent is written in his regard.42This is because he is dependent upon market conditions for his basic sustenance (Etz Yosef). “Joseph’s brothers descended” (Genesis 42:3). The verse should have said: “The children of Israel.” It is that initially, they did not treat him with brotherhood and sold him, but ultimately they had regrets and were saying: ‘When will we descend to Egypt and return our brother to his father?’

When their father told them to descend to Egypt, they all came to a consensus to return him. Rabbi Yehuda bar Simon said: Joseph, too, knew that his brothers were descending to Egypt to acquire food. What did he do? He positioned guards at all the entrances and said to them: ‘See each one who enters to acquire food, and write his name and his father’s name.’

In the evening, they would bring the notes to him. This is what they did. When Jacob’s sons came, each and every one entered through his own gate, and they wrote their names. In the evening, they brought [Joseph] the notes.

This one read: ‘Reuben son of Jacob,’ another read: ‘Simeon son of Jacob,’ and another ‘Levi,’ and likewise, all the gatekeepers, each one brought his own. Immediately, Joseph said: ‘Seal all the storehouses and keep open one storehouse.’ He gave their names to the proprietor of the storehouse. He said to him: ‘See, when these people come to you, apprehend them, and send them before me.’

Three days passed and they did not come. Immediately, Joseph took seventy mighty men from the king’s palace and dispatched them to the marketplace. They went and found them in the marketplace of harlots. What was the nature of their presence in the marketplace of harlots?

It is that they said: ‘Our brother Joseph is fair of form and fair of appearance; perhaps he is in a tent.’43Perhaps he was forced to work as a male prostitute (Matnot Kehuna). They apprehended them and brought them before Joseph. “Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:7).

“Joseph recognized his brothers, but they did not recognize him” (Genesis 42:8). “Joseph remembered the dreams that he dreamed about them, and said to them: You are spies; to see the nakedness of the land you have come” (Genesis 42:9). “They said to him: No, my lord, but your servants have come to acquire food” (Genesis 42:10). “We are all the sons of one man; we are sincere, your servants have not been spies” (Genesis 42:11).

“And he said to them: No, to see the nakedness of the land you have come” (Genesis 42:12). “They said: We, your servants, are twelve brothers, sons of one man in the land of Canaan and, behold, the youngest is with our father today, and one is absent” (Genesis 42:13). Immediately, “he acted as a stranger [vayitnaker] to them, and spoke harshly to them” – it teaches that he became like a stranger [nokhri] to them.

He took the goblet and struck it. He said to them: ‘I see in my goblet that “you are spies.”’ They said to him: ‘“We are sincere”; however, this is what our father commanded us: Do not enter through one gate…’ He said to them: ‘What is the nature of your presence in the marketplace of harlots? Were you not afraid of the evil eye?

Was that not your father’s command?’ They said to him: ‘We lost something and we were seeking it there.’ He said to them: ‘What was the lost item? I see in my goblet that two of you destroyed the big city of Shekhem, and then you sold your brother to Arabs.’

Immediately, they were shocked and said to him: “We, your servants, are twelve brothers, sons of…our father.” He said to them: ‘And where are the other two?’ They said to him: “One is absent” – dead; and “the youngest is with our father today.” He said to them: “Bring your youngest brother to me…” (Genesis 42:34).

He took Simeon and incarcerated him before their eyes, because it was he who had pushed him into the pit. He separated him from Levi, so they would not conspire against him. Simeon said to his brothers: ‘So you did to Joseph, and so you seek to do to me?’44You also sinned in the sale of Joseph. Do not leave me here; stay and bear the burden of punishment together with me (Maharzu).

They said to him: ‘What shall we do? The people of our household will die of starvation.’ He said to them: ‘Do what you want. Now, I will see who will take me into prison.’45Shimon planned to resist being taken to prison.

At that moment, Joseph sent to Pharaoh and said to him: ‘Send me seventy of your mighty men, as I have found robbers and I seek to shackle them.’ At that time he sent them to him, and Joseph’s brothers were looking to see what he sought to do. Joseph said to those mighty men: ‘Take him into prison.’ When they drew near to him, he screamed at them.

When they heard his voice, they fell on their faces and their teeth broke, as it is stated: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Manasseh was sitting before his father. His father said: ‘You get up.’ Immediately, Manasseh stood and struck him with one blow, took him into prison, and shackled him. [Joseph] said to [his brothers]: ‘This one will be incarcerated until you bring your brother “and your statements will be verified”’ (Genesis 42:20).

Immediately, “Joseph commanded and they filled their vessels” (Genesis 42:25). They went to their father and related to him the entire incident. Their father responded and said to them: ‘Where is Simeon?’ They said: ‘He seized him for our youngest brother.’

He said to them: “You have bereaved me.” “Reuben spoke to his father, saying: Kill my two sons.” [Jacob] said to him: ‘Are your sons not my sons?’ Judah said to them: ‘Leave the elder until the bread is finished.’46Jacob was refusing to send Benjamin. Judah advised his brothers not to continue pleading but to wait until the bread was finished, when Jacob would have to agree.

Judah said to him: ‘Father, if Benjamin goes with us, perhaps he will be apprehended and perhaps he will not be apprehended. But if he does not go with us, we will all die of starvation. It is preferable that you forsake the uncertain and seize the certain.’ He said: ‘Who will guarantee him?’

He said to him: ‘I will,’ as it is stated: “I will guarantee him; from me you can demand him” (Genesis 43:9). That is why it is stated: “Jacob saw that there was grain [shever] in Egypt.”47The midrash interprets the word shever to mean disaster, as Jacob was afraid of the possibility that Benjamin would be harmed (Matnot Kehuna). Some commentaries suggest that this last line is an error and should not appear in the text (Nezer HaKodesh; Etz Yosef).

“Joseph saw his bothers [and he recognized them, but he acted as a stranger to them]” (Genesis 42:7) – Rabbi Yehoshua bar Neḥemya said: He became like a stranger to them. “Joseph recognized his brothers…” (Genesis 42:8) – Rabbi Levi and the Rabbis, Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.”48He treated them as brothers when they descended to Egypt; they did not treat him as a brother when he came to them in Dotan.

The Rabbis say: He parted from them when they were bearded, so “Joseph recognized his brothers.” “But they did not recognize him,” as they parted from him when he was not bearded. “Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11) – they had a spark of the Divine Spirit. They said to him: ‘We and you are the sons of one man.’

“Joseph said to them: That is what I spoke to you, saying: You are spies” (Genesis 42:14). “They said: We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13) – He said to them: ‘Where is he?’ [They said:] ‘We sold him.’ He said to them: ‘For how much did you sell him?’ They said to him: ‘For five sela.’

He said to them: ‘And if a person would say to you: Give me five sela for him, and I will give him to you, would you do it?’ They said to him: ‘Yes.’ And if a person would say to you: ‘Give me double for him and I will give him to you, would you do it?’ They said: ‘Yes.’ ‘And if a person would say to you, even if you would give one thousand for him, we will not give him to you, what would you do?’

They said to him: ‘It is for that purpose that we descended, either to kill or to be killed.’ He said to them: “That is what I spoke to you, [saying: You are] spies.” “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). “Dispatch one of you and he will take your brother, and you shall be incarcerated, that your statements may be verified, whether there is truth with you; and if not, by Pharaoh’s life, you are spies” (Genesis 42:16).

“With this you shall be put to the test: As Pharaoh lives” – when he would seek to take a false oath, he would take the oath by Pharaoh’s life. Rabbi Levi said: This is analogous to a goat that fled from the pasture and went to a widowed woman. What did she do? She stood, slaughtered it, flayed it, placed it in the bed, and covered it with a sheet.

They came and sought it from her. She said: ‘This woman will tear from the flesh of this one and eat it if she knows about it.’49She placed the goat on a bed as though it were a child, and swore that if she knew anything about the whereabouts of the goat, she would tear the flesh of “this one” and eat it. So, “as Pharaoh lives, you shall not depart…dispatch one of you.” “He gathered them into custody for three days” (Genesis 42:17).

“He gathered them into custody for three days” – the Holy One blessed be He never leaves the righteous in distress for three days, and likewise they learned from Joseph, Jonah, Mordekhai, and David, and likewise it says: “He will revive us after two days; on the third day” (Hosea 6:2) of the tribes “He will raise us” (Hosea 6:2)50Meaning, “one the third day He will raise us,” just as Joseph released his brothers, the progenitors of the tribes, on the third day. – “Joseph said to them on the third day.”

“If you are sincere, one of your brothers will be incarcerated in the place of your custody and you, go bring grain for the hunger of your houses” (Genesis 42:19). “And bring your youngest brother to me and your statements will be verified, and you will not die. They did so” (Genesis 42:20). “They said one to another: But we are guilty in our brother’s regard, that we saw the anguish of his soul, when he pleaded with us and we did not heed; that is why this anguish has befallen us” (Genesis 42:21).

“If you are sincere…and [bring] your youngest brother…They said one to another: But [aval] we are guilty” – Rabbi Abba bar Kahana said: It is a southern dialect: Aval – truthfully. “That we saw the anguish of his soul, when he pleaded with us” – Rabbi Levi in the name of Rabbi Yoḥanan bar She’ila: Is it possible that Joseph, at seventeen years old, would see his brothers selling him, and be silent?

Rather, it teaches that he prostrated himself before the feet of each and every one so that they would be filled with mercy for him, but they were not filled. “Reuben responded to them, saying: Did I not speak to you, saying: Do not sin against the child, and you did not heed? And, indeed, here is a reckoning for his blood” (Genesis 42:22). “Reuben responded to them, saying…” – did I not say this to you?

“Did I not speak to you, saying: Do not sin against the child,” but this is what you said: “Now let us go and kill him” (Genesis 37:20). “And, indeed [vegam], here is a reckoning for his blood” – his blood and the blood of the elder.51Instead of “his blood vedamo],” it says “indeed…his blood [vegam damo].” The word vegam comes to include the blood of his father. “They did not know that Joseph understood, as the interpreter was between them” (Genesis 42:23).

“They did not know that Joseph understood, as the interpreter” – this was Manasseh. “He turned from them and wept, and he returned to them; he spoke to them, and took Simeon from them, and incarcerated him before their eyes” (Genesis 42:24). “He turned from them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: he incarcerated him before their eyes. When they departed, he fed him, gave him to drink, bathed him, and anointed him.

“Joseph commanded to fill their vessels with grain, and to restore each man's silver to his sack, and to give them provisions for the way, and he did so to them” (Genesis 42:25). “They loaded their grain onto their donkeys, and went from there” (Genesis 42:26). “One of them opened his sack to give feed to his donkey at the inn. He saw his silver; behold, it was in the opening of his sack” (Genesis 42:27).

“He said to his brothers: My silver was returned and, behold, it is in my sack. Their hearts sank, and they trembled one with another, saying: What is this that God has done to us?” (Genesis 42:28). “Joseph commanded to fill…They loaded their grain onto their donkeys…One of them opened…Each one said to his brother.”52The last citation is a paraphrase of Genesis 42:28. When Rabbi Simon bar Zevida died, Rabbi Ela entered and began [his eulogy] for him: “But wisdom, where will it be found? …It is vanished from the eyes of all living… The deep says: It is not…” (Job 28:12, 21, 14).

There are four matters that are essential for the world’s needs, and all of them have replacements. These are: “For there is a source of silver and a place where gold is refined. Iron is taken from the dust, and copper is smelted from rock” (Job 28:1–2). But when a Torah scholar dies, we cannot find a replacement for him.

Rabbi Levi said: When the tribes found something,53Whey they found the silver that had been returned to the sack. it is written: “Their hearts sank”; we who lost Rabbi Simon, all the more so. “They came to their father Jacob, to the land of Canaan, and they told him all that had befallen them, saying” (Genesis 42:29). “They came to their father Jacob…[and they told him all that had befallen [hakorot] them]” – it teaches that the matters weighed heavily upon them like beams [kekorot].54Like the beams of an olive-press that weigh heavily upon the olives.

“The man, lord of the land, spoke harshly with us, and accused us as spies of the land” (Genesis 42:30). “It was as they were emptying their sacks, and, behold, each man's packet of silver was in his sack. They and their father saw their bags of silver, and they were afraid” (Genesis 42:35). “The man, lord of the land, spoke… It was as they were emptying their sacks…” – it teaches that their father suspected them.55When Jacob saw the silver, he suspected them of stealing it, and therefore also suspected them of wrongdoing regarding the disappearance of Joseph and Simeon, as the following verse suggests.

“Jacob their father said to them: You have bereaved me: Joseph is not, and Simeon is not, and Benjamin you will take; all of these have come upon me” (Genesis 42:36). “Jacob their father said to them… [all of these have come upon me]” – Joseph is already not [with us], and Simeon is not, but it is incumbent “upon me” to produce twelve tribes. “Reuben said to his father, saying: Kill my two sons if I do not bring him back to you; place him in my charge, and I will return him to you” (Genesis 42:37).

“Reuben said to his father…” – Rabbi [Yehuda HaNasi] says: This is a firstborn imbecile. Are your sons not my sons? I wonder. “He said: My son will not go down with you, for his brother is dead, and only he remains, and disaster will befall him on the path on which you will go; you will cause my old age to descend in sorrow to the grave” (Genesis 42:38).

“He said: My son will not go down with you…” – Rabbi Ḥanina and Rabbi Marinos, both of them said in the name of Abba Nehorai: When a person would say a worthy statement before Rabbi Tarfon, he would say: “A knob and a flower [kaftor vaferaḥ].”56These were parts of the ornamentation of the candelabrum and referring to them indicates that the statement was pleasing. But when he would say nonsense, he would say: “My son will not go down with you.”57Just as Jacob refused to agree to Reuben’s suggestion, Rabbi Tarfon was indicating his refusal to agree with the statement that had been made.

“On the path on which you will go; [you will cause my old age to descend in sorrow to the grave]” – but not in the house?58Was it only on the path that disaster could befall Benjamin? From here it is derived that the accuser accuses only in a time of danger.

“The famine was severe in the land” (Genesis 43:1). “It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2). “Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3). “If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4).

“But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5). “The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense?59They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims.

If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical. “Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6). “Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense.60Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef).

Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27). “They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother?

We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7). “They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles.61The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef).

“Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8). “I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9). “Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty.62If Benjamin does not accompany us, we will all certainly starve to death.

“I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom].63I will have sinned against you even in the World to Come.

“Since, had we not tarried, we would now have returned twice” (Genesis 43:10). “Their father, Israel, said to them: If so then, do this: Take of the choice produce of the land in your vessels, and take a gift down to the man, a little balm, and a little honey, spices and ladanum, pistachio nuts and almonds” (Genesis 43:11). “Since, had we not tarried… Their father, Israel, said to them: If so then [efo]” – Rabbi Levi in the name of Rabbi Tanḥum ben Ḥanilai: Can it be that the same trembling that I caused my father to tremble – “[Isaac was overcome with great trembling, and he said:] Who then [efo] is he [who hunted game and brought it to me?

And I ate from all before you came, and I blessed him]” (Genesis 27:33) – is causing my trembling here? I wonder. “Take of the choice produce [mizimrat] of the land in your vessels” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Items that bring song [mizmarin] to the world: Snail [ḥilazon],64The snail from which the expensive tekhelet dye was produced. wine with balsam,65Wine enhanced with the scent of balsam (Midrash HaMevoar; see Matnot Kehuna, Etz Yosef). myrrh with the oil accumulated within it.

“A little balm” – balsam oil, “a little honey” – Rabbi Yehuda bar Rabbi said: Honey that is hard as a rock;66This was a special honey that was very valuable because it would last a long time, could be easily transported, and provided a high quality flavor. “spices” – beeswax; “ladanum” – gum Arabic; “pistachio nuts and almonds” – nut oil and almond oil. “And take double the silver in your hand, and the silver that was returned in the opening of your sacks return in your hand; perhaps it was an oversight” (Genesis 43:12).

“And take your brother, and arise and return to the man” (Genesis 43:13). “And may God Almighty grant you mercy before the man, and he will send with you your other brother, and Benjamin; and me, as I am bereaved, I am bereaved” (Genesis 43:14). “And take double the silver in your hand” – Rabbi Yitzḥak said: Perhaps the price has risen. “And the silver that was returned…And…your…brother” – he said to them: ‘Here is the silver, here is the gift, and here is your brother, do you need anything else?’

They said to him: ‘We need your prayer.’ He said to them: ‘If you need my prayer, “and may God Almighty grant you mercy…”.’

“And may God Almighty grant you mercy before the man, and he will send with you your other brother and Benjamin; and me, as I am bereaved, I am bereaved” (Genesis 43:14). “And may God Almighty grant you mercy” – Rabbi Pinḥas in the name of Rabbi Ḥanin of Tzippori began: “Happy is the man whom You chastise, Lord” (Psalms 94:12). And if he resents it – “You instruct him from Your Torah” (Psalms 94:12).1He can learn from the Torah that God-given chastisement in this world is for his ultimate benefit.

What is written regarding Abraham? “[Go for yourself from your land…to the land that I will show you.] And I will bless you and I will make your name great” (Genesis 12:1–2) – when he departed, he encountered famine and he did not object and did not protest. You, too, if suffering has befallen you, do not object and do not accuse. Rabbi Alexandri said to him: You have no man without suffering.

Happy is the man whom suffering befalls through the Torah,2His allotment of suffering is met through his exertion in Torah study (Nezer HaKodesh). as it is stated: “You instruct him from Your Torah.” Rabbi Yehoshua ben Levi said: All suffering that befalls a person and causes him to be idle from Torah matters, is suffering of rebuke, but suffering that befalls a person and does not cause him to be idle from Torah matters, is suffering of love, as it is written: “For whom the Lord loves, He rebukes” (Proverbs 3:12).

Rabbi Ḥama saw a certain blind person sitting and toiling in Torah. He said to him: ‘Greetings, free man.’ He said to [Rabbi Ḥama]: ‘From where did you hear that this man3Referring to himself. is the son of slaves?’ He said to him: ‘No, [that was not my intention,] but rather that you are a free man in the World to Come.’4You will be free of sin because of your great dedication to Torah study under difficult circumstances.

Rabbi Yudan said: It is written: “If he shall dislodge the tooth of his slave or the tooth of his maidservant, he shall send him to freedom” (Exodus 21:27) – if due to these, which are not the person’s entire body, but rather, one of his limbs, the Torah said: “He shall send him to freedom,” one for whom suffering afflicts his entire body, all the more so. Rabbi Pinḥas said in the name of Rabbi Hoshaya: “Happy is the man whom You chastise, Lord” is not written here,5“Lord” is not written as the Tetragrammaton. but rather, “whom You chastise, Lord [Yah]” – one who is sentenced before the judge screams and is aggrieved, and says: ‘Ya, ya – enough [dai], enough!’

So, Jacob said: ‘He who is destined to say enough [dai] to suffering, let Him say enough to my suffering,’ as it is stated: “And may God Almighty [Shadai] grant you mercy before the man….”

“For this, let every pious man pray [at the time of searching]” (Psalms 32:6) – Zavdi ben Levi, Rabbi Yehoshua ben Levi, and Rabbi Yosei bar Patron, the three of them recited [some of] the following verses when they died. One of them recited: “For this, let every pious man pray”; “for our heart rejoices in Him” (Psalms 33:21). Another said: “You prepare a table before me” (Psalms 23:5); “But let all who put their trust in You rejoice…” (Psalms 5:12).

Another said: “For one day in Your courtyard is better” (Psalms 84:11); “for Your kindness is better than life” (Psalms 63:4). Some say: “How great is your goodness” (Psalms 31:20). Rabbi Pinḥas said in the name of Rabbi Hoshaya: The Holy One blessed be He,, took the legs of our patriarch Jacob and stood them on the sea and said to him: ‘See the miracles that I am performing with your descendants.’

That is what is written: “When Israel departed from Egypt” (Psalms 114:1) – Israel the elder. Rabbi Huna said in the name of Rav Aḥa: He stood the feet of the patriarchs, too, on the sea. That is what is written: “He performed wonders before their fathers” (Psalms 78:12). “At the time of searching [le’et metzo]” (Psalms 32:6) – at the time of completion [mitzui] of the day; at the time of completion of the judgment; at the time of completion of the soul; at the time of completion of the accounting.

When our forefather Jacob saw that the accounting had been completed,6When he saw that he had done all he could to prepare his sons for their encounter with the Egyptian viceroy (Matnot Kehuna; cf. Etz Yosef). he began to pour forth supplications; “And may God Almighty grant you mercy…”

Rabbi Yashya ben Levi interpreted the verse regarding the exiles: “And may God Almighty grant you mercy” – “He caused them to be pitied” (Psalms 106:46). “Before the man” – the Holy One blessed be He, as it is stated: “The Lord is a Man of war, the Lord is His name” (Exodus 15:3). “And he will send with you your…brother” – these are the Ten Tribes. “Other…and Benjamin” – this is the tribe of Judah and Benjamin.

“And me, as I am bereaved” – in the first destruction, “I am bereaved” – in the second destruction. “And me, as I am bereaved” – in the first and second destructions; I will not be bereaved again. Another matter, “and may God Almighty grant you mercy before the man” – this is the ruler.7Joseph, viceroy of Egypt. “And he will send with you your…brother” – this is Joseph; “other” – this is Simeon; “and Benjamin” – in its plain sense. “And me, as I am bereaved” regarding Joseph, [and] “I am bereaved,” regarding Simeon, I will not be bereaved again.

“The men took that gift, and they took in their hand double the silver, and Benjamin, and they arose, and they went down to Egypt, and stood before Joseph” (Genesis 43:15). “Joseph saw Benjamin with them, and he said to the one in charge of his house: Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon” (Genesis 43:16). “The men took…Joseph saw…with them…and prepare [vehakhen]” – prepare is for nothing other than Shabbat, just as it says: “It will be on the sixth day, they shall prepare…” (Exodus 16:5).

This is to say that Joseph observed the Shabbat before it was given. “The man did as Joseph said, and the man brought the men to Joseph's house” (Genesis 43:17). “The men were afraid when they were brought to Joseph's house; they said: We have been brought on the matter of the silver that was restored before to our sacks, to falsely accuse us, and attack us, and take us as slaves, and our donkeys” (Genesis 43:18).

“They approached the man in charge of Joseph's house, and they spoke to him at the entrance of the house” (Genesis 43:19). “The man did…The men were afraid…They approached the man” – it teaches that he was pushing them inside, and they were pushing him outside. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20). “We…descended” – it is a descent for us.

In our land, we would support others, now we need your support. “He said: Peace be with you, fear not; your God, and the God of your father, gave you hidden treasure in your sacks; your silver came to me. And he took Simeon out to them” (Genesis 43:23). “He said: Peace be with you, fear not” – whether it is due to your merit or due to the merit of your fathers.

“Your God…gave you hidden treasure…” – in any case, “your silver came to me.” “He took Simeon out to them” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: He rendered him like a cruse of oil when he incarcerated him,8A cruse of oil is wide on the bottom. So too, Simeon had grown fat due to the large quantity of food with which he was provided (Etz Yosef; see Bereshit Rabba 91:8). as it is written: “And incarcerated him before their eyes” (Genesis 42:24). “They prepared…Joseph came…” (Genesis 43:25–26).

“He asked them regarding their wellbeing, and he said: Is all well with your father? Is the elder whom you mentioned still alive?” (Genesis 43:27). “They said: All is well with your servant, with our father, he is still alive; they bowed, and they prostrated themselves” (Genesis 43:28). “He asked them regarding their wellbeing…They said: All is well…” – Rabbi Ḥiyya Rabba saw a certain Babylonian: He said to him: ‘How is Father?’9Rabbi Ḥiyya lived in the land of Israel and his father lived in Babylonia.

He said to him: ‘Your mother inquired after you.’ He said to him: ‘I said this to you and you said that to me?’ He said to him: ‘One asks about the living, and one does not ask about the dead.’ So, “is all well with your father?” – this is Jacob; “the elder that you mentioned” – this is Isaac.

“They said: All is well with your servant, with our father.”10They answered about Jacob, who was alive, but not about Isaac, who was not. “He lifted his eyes and saw his brother Benjamin, his mother's son, and he said: Is this your youngest brother whom you mentioned to me? He said: God be gracious to you, my son” (Genesis 43:29). “He lifted his eyes, and saw…” – Rabbi Binyamin said: Because we have heard grace [mentioned] regarding the eleven tribes,11Jacob said of them: “The children with whom God has graced your servant” (Genesis 33:5).

Binyamin had not yet been born at that time. but did not hear grace regarding the tribe of Benjamin. Where did we hear it? We heard it here: “God be gracious to you, my son.” “Joseph hurried, because his mercy was aroused toward his brother and he sought to weep; he entered the chamber, and wept there” (Genesis 43:30).

“They sat before him, the firstborn according to his seniority, and the younger according to his youth, and the men wondered to one another” (Genesis 43:33). “Joseph hurried…They sat before him…” – he took the goblet and created the false impression that he was smelling the goblet. He said: ‘Judah, who is king, sits at the head. Reuben who is the firstborn, will sit alongside him,’ and likewise regarding them all.

He said: ‘I have no mother and Benjamin has no mother, when his mother bore him, she died. Therefore, let him come and place his head alongside mine.’ That is why, “the men wondered…” “He gave gifts from before him, and Benjamin's gift was five times greater than the gifts of all of them. They drank, and became inebriated with him” (Genesis 43:34).

“He gave gifts from before him…” – Joseph gave him, Asenat gave him, Manasseh gave him, Ephraim gave him, and [he received] his portion with his brothers. That is what is written: “Benjamin's gift was five times greater than the gifts of all of them.” “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink, as Rabbi Levi said: All twenty-two years that he did not see them, he did not taste the taste of wine.

They, too, did not taste the taste of wine until they saw him. That is what is written: “They drank, and became inebriated with him” – with him, they drank, but other than with him, they did not drink.

“He commanded the one in charge of his house, saying: Fill the men's sacks with food, as much as they are able to carry, and place each man's silver at the opening of his sack” (Genesis 44:1). “And place my goblet, the silver goblet, at the opening of the sack of the youngest, and the silver of his purchase of the grain. He did in accordance with the statement that Joseph had spoken” (Genesis 44:2).

“Morning broke, and the men were dispatched, they and their donkeys” (Genesis 44:3). “He commanded the one in charge of his house…Morning broke...” Rabbi Levi said: There was an incident in the South12In the land of Judah. regarding a certain innkeeper, who would rise and don his garments at night and he would say to those who were there: ‘Arise and go on your way, as I will arrange a caravan to accompany you.’

They would go out, robbers would meet them and plunder them, and they would come and divide [the spoils] with him. One time, Rabbi Meir went and was received there. [The innkeeper] arose and donned his garments and he said to him: ‘Arise and go on your way, as I will arrange a caravan to accompany you.’ He said to him: ‘I have a brother, and I am sitting and waiting for him.’ He said to him: ‘Where is he?’

He said to him: ‘In the synagogue.’ He said to him: ‘What is his name? I will go and call him.’ He said to him: ‘Ki tov.’

That entire night, that innkeeper shouted at the entrance of the synagogue: ‘Ki tov, Ki tov,’ but no one answered him. In the morning, Rabbi Meir rose and bridled his donkey in order to depart. The innkeeper said to him: ‘Where is that brother of whom you spoke?’ He said to him: ‘He has arrived: “God saw the light, that it was good [ki tov]”’ (Genesis 1:4).

“Behold, silver that we found in the opening of our sacks, we returned to you from the land of Canaan; how would we steal from the house of your lord silver or gold?” (Genesis 44:8). “Behold, silver…” – Rabbi Yishmael taught: This is one of the ten a fortiori inferences that are written in the Torah: “Behold, silver…we returned to you,” all the more so, “how would we steal?” “Behold, the children of Israel did not heed me” (Exodus 6:12), and all the more so, “how will Pharaoh heed me?” (Exodus 6:12).

“The Lord said to Moses: And if her father spit in her face, would she not be ashamed seven days?” (Numbers 12:14), all the more so, for [a rebuke from] the Divine Presence, [she should be ashamed] fourteen days. “Behold, while I am still alive with you today, you have been defiant” (Deuteronomy 31:27), all the more so, “so too, after my death” (Deuteronomy 31:27). “For you ran against those on foot and they exhausted you” (Jeremiah 12:5), all the more so, “how will you compete with horses?” (Jeremiah 12:5).

“In a land of peace where you are secure” (Jeremiah 12:5), [you are overcome], all the more so, “how will you fare in the thickets of the Jordan?” (Jeremiah 12:5). “Behold, here in Judah we are afraid” (I Samuel 23:3), “all the more so, if we go to Ke'ila” (I Samuel 23:3). “Behold, restitution will be made to the righteous on earth, all the more so the wicked and the sinner” (Proverbs 11:31). “The king said to Queen Esther: In Shushan the citadel [the Jews have killed and eliminated five hundred men]” (Esther 9:12), all the more so, “what must they have done in the rest of the king’s provinces?” (Esther 9:12).

“Behold, when it was whole it could not be used for labor, all the more so when fire has consumed it and it is charred” (Ezekiel 15:5).

“He said: Now too, it shall be in accordance with your words; the one with whom it shall be found will be a slave to me, and you shall be exonerated” (Genesis 44:10). “He said: Now too, it shall be in accordance with your words” – ten people, one of whom is implicated in theft, are they not all incarcerated? But I will not do so. “The one with whom it shall be found will be a slave to me.”

“He searched, he began with the eldest, and with the youngest he concluded; the goblet was found in Benjamin's sack” (Genesis 44:12). “He searched, he began with the eldest and with the youngest he concluded” – why did he do so? It was so they would not say that he knew where it had been placed. “The goblet was found in Benjamin's sack” – once the goblet was found, they said to him: ‘What [have you done,] thief who is son of a thief?’13The other brothers accused Benjamin of stealing the goblet and endangering them all, and criticized him as a thief son of a thief, as his mother, Rachel, stole her father’s household idols (Genesis 31:19).

He said to them: ‘Is the man [who sold] Joseph here? Are there goats here?14A reference to the goat the brothers had slaughtered in order to dip Joseph’s tunic in its blood so that Jacob would assume that Joseph had been mauled to death (Genesis 37:31). Can brothers who sold their brother [accuse me in this manner]? Astounding!’

“They rent their garments, and each man loaded his donkey, and they returned to the city” (Genesis 44:13). “They rent their garments…” – Rabbi Pinḥas in the name of Rabbi Hoshaya: The tribes caused their father to rend,15Jacob rent his garments upon learning of Joseph’s disappearance (Genesis 37:34). that is why, they, too, were afflicted. “Each man loaded his donkey…” – each of them would take his burden with one hand and place it on his donkey.16This was an expression of their great strength.

“They returned to the city…” – Rabbi Abahu said: It was a metropolis, and it says: “To the city”?17The verse could have stated “to Egypt.” The phrase “to the city” implies that it was like any other city, not the seat of power of the Egyptian empire (Maharzu). Rather, it teaches that it was no more significant in their eyes than a city of ten people.18The brothers were not afraid of having to wage war and conquer the city (Etz Yosef).

“Judah said: What shall we say to my lord, what shall we speak, and how shall we justify ourselves? God has revealed the iniquity of your servants; behold, we are my lord's slaves, both we, and he in whose possession the goblet was found” (Genesis 44:16). “Judah said: What shall we say to my lord?” – regarding the first silver;19The silver that had been returned to their sacks on their first trip to Egypt (Genesis 42:25–35). “what shall we speak?” – regarding the second silver;20The silver that was returned to their sacks on their second visit (Genesis 44:1). “how shall we justify ourselves?” – regarding the goblet.21Judah was hinting that just as it was Joseph who knew why the silver had been returned to their sacks, it was he who knew about the placement of the goblet in Benjamin’s sack (Etz Yosef).

“What shall we say to my lord?”22This is now interpreted as a reference to God. – regarding the act of Tamar; “what shall we speak?” – regarding Bilha; “how shall we justify ourselves?” – regarding Dina.23In these instances, the brothers did not consider themselves to have sinned, yet their actions are recorded in the Torah in a manner that casts them in a negative light (Etz Yosef, citing Yad Yosef).

“What shall we say?” to Father in the land of Canaan – regarding Joseph; “what shall we speak?” – regarding Simeon; “how shall we justify ourselves?” – regarding Benjamin. If we say to You that we sinned: It is revealed and known before You that we did not sin. If we say that we did not sin, “God has revealed [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 Yitzḥak said: Like one who draws everything [mematze] from the barrel and leaves it with its dregs. “He said: Far be it from me that I should do so; the man in whose hand the goblet was found, he shall be my slave and you, go up in peace to your father” (Genesis 44:17). “He said: Far be it from me…” – Rav Huna in the name of Rabbi Aḥa – he shook out his purple robe.24This was an expression of taking an oath, that he would not do so.

He expressed that his royal garment should be empty, i.e. he should be stripped of his position of authority, if he were to do so (Yefeh To’ar). “The man in whose hand the goblet was found, he shall be my slave and you, go up in peace to your father” – they said to him: ‘This is peace that has been completely emptied of meaning.’ But the Divine Spirit was shouting: ‘[There will be] “Great peace for those who love Your Torah”’ (Psalms 119:165).

“Judah approached him, and said: My lord, may your servant please speak a word in my lord's ears, and do not become incensed with your servant, as you are like Pharaoh” (Genesis 44:18). “Judah approached him, and said: Please my lord, may your servant speak a word in my lord's ears, and do not become incensed with your servant, as you are like Pharaoh.” “My son, if you became a guarantor for your friend… you have been snared by the sayings of your mouth…Do this [and be delivered]…” (Proverbs 6:1–3) – Rabbi Ḥanina said: Flee from three things, and adhere to three things: Flee from deposits,1This refers to one who deposits an object with someone for safekeeping. from refusals,2If a girl has been orphaned of her father, the Rabbis instituted a rule that her mother and brothers can accept a betrothal on her behalf.

It is betrothal by rabbinic law, and she has the right to refuse to remain in this relationship when she reaches age twelve. Rabbi Ḥanina said that one should not counsel the girl to refuse to remain. and from serving as a guarantor between one person and another. Adhere to ḥalitza,3If a married man dies without children, it is a mitzva for the man’s brother to marry his widow in a levirate marriage.

If he refuses, the widow performs ḥalitza, in order to dissolve the levirate bond. to nullification of vows, and to introducing peace between one person and another. Rabbi Berekhya said that Rabbi Shimon bar Abba said: Its name is not a deposit [pikadon], but rather, puk don – take this out.4Do not allow a deposit into your house. Another matter, “my son, if you became a guarantor for your friend” – this is Judah, [as it states]: “I will guarantee him” (Genesis 43:9).

“If you have shaken your hands for a stranger”5By which you are agreeing to become a guarantor. (Proverbs 6:1) – “from my hand you can demand him” (Genesis 43:9).6The midrash relates Judah’s acceptance of responsibility for Benjamin, “from my hand you can demand him,” to the statement in the verse in Proverbs about shaking hands when becoming a guarantor. “You have been snared by the sayings of your mouth” – “if I do not bring him to you” (Genesis 43:9).

“Do this, then, my son, and be delivered” (Proverbs 6:3) – go and cleave to the dust of his feet and accept his kingdom and lordship – “Judah approached him.”7According to this, Judah approached Joseph in order to kiss his feet and accept his kingship (Etz Yosef).

“Behold, the kings convened, passed together” (Psalms 48:5). “Behold the kings” – this is Judah and Joseph. “Passed [avru] together” – this one became filled with fury [evra] against that one, and that one became filled with fury against this one.8Joseph and Judah became angry with one another. “They saw it and were astonished” (Psalms 48:6) – “The men wondered to one another” (Genesis 43:33).

“They were terrified; they hastened” (Psalms 48:6) – “[Joseph said to his brothers: I am Joseph; does my father still live?] And his brothers could not [answer him because they were alarmed before him]” (Genesis 45:3). “A fearful trembling seized them there” (Psalms 45:6) – these are the tribes. They said: ‘Kings are contending with one another; of what concern is it to us?9The other brothers felt it was not their place to intervene in the confrontation between Joseph and Judah.

It is appropriate for a king to contend with a king.’ “Judah approached him” – “One approaches another” (Job 41:8) – this is Judah and Joseph. “Not even a breath comes between them” (Job 41:8) – these are the tribes. They said: ‘Kings are contending with one another; of what concern is it to us?’

Another matter, “Judah approached him.” It is written: “Like golden apples in silver ornaments [is a well-turned phrase]” (Proverbs 25:11) – Akilas the proselyte translated: Golden apples in silver bowls. “A well-turned phrase [davar davur al ofanav]” – just as the wheel [ofan] shows its face on all sides, so, Judah’s words were deemed logical to all parties when he spoke with Joseph.

Another matter, “Judah approached him.” It is written: “Like deep water is counsel in the heart of a man…” (Proverbs 20:5) – this is analogous to a deep well filled with cold water; its water was cold and good, but no person could drink from it. Someone came and tied rope to rope, thread to thread, and cord to cord, and he drew from it and drank. Everyone began drawing from it and drinking. So, Judah did not relent from responding to Joseph regarding each and every matter, until he touched his heart.

Another matter, “Judah approached him.” “Behold, days are coming, the utterance of the Lord, and the plowman will encounter [the reaper]…” (Amos 9:13); “plowman” – this is Judah;10See Hosea 10:11. “the reaper” (Amos 9:13) – this is Joseph, as it is stated: “Behold, we were binding sheaves” (Genesis 37:7). “And the treader [dorekh] of grapes” (Amos 9:13) – this is Judah; “For I will bend [darakhti] Judah as a bow for Me” (Zechariah 9:13).

“The sower of seed [bemoshekh hazara]” (Amos 9:13) – this is Joseph, who drew the offspring [shemashakh zaro] of his father, and caused him to descend to Egypt, as it is written: “With ropes of man, I would draw them” (Hosea 11:4).11The “rope” that drew Jacob to Egypt was a man, namely Joseph. “The mountains will drip nectar” (Joel 4:18)12The Sages often view mountains as metaphors for the righteous.

They “drip nectar” meaning that their words were sweet and so they succeeded in avoiding unnecessary confrontation (Matnot Kehuna). – these are the tribes. They said: ‘Kings are contending with one another; of what concern is it to us?’

Another matter, “Judah approached [vayigash] him” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: An approach for war, just as it says: “Yoav and the people who were with him advanced [vayigash] to the battle” (II Samuel 10:13). Rabbi Neḥemya says: An approach for conciliation, just as it says: “The children of Judah approached Joshua” (Joshua 14:6) – to placate him.13Members of the tribe of Judah sought to placate Joshua so that he would grant Caleb’s request.

The Rabbis say: An approach for prayer – “Elijah the prophet approached, and he said: Lord, God of …” (I Kings 18:36). Rabbi Elazar resolved it in accordance with all of them: If [I must engage in] war, I am coming; if [I must engage in] conciliation, I am coming, if [I must engage in] prayer, I am coming. “Please my lord [bi adoni]” (Genesis 44:18) – [take] me [bi] and not him [bei] – whether it is to fill water, it is I; for service, it is I; to split logs, it is I.14Judah was telling Joseph that he would be a better servant than Benjamin, and therefore Joseph should take him and not Benjamin.

Another matter, “Please my lord [bi adoni]” – injustice [baya] you are bringing upon us, my lord, as so you said to us: “Bring him down to me, [and I will set my eye upon him]” (Genesis 44:21); is this the setting of an eye? It is the opposite of what you said: It is blindness of the eye.15You obscured the truth from us. Rabbi Simon said:16This statement is an explanation of Judah’s argument that Joseph was acting unjustly in demanding that Benjamin become his slave.

It is written in our law books: “If he has nothing, he shall be sold for his theft” (Exodus 22:2), but this one has the means to pay. “May your servant please speak [a word in my lord's ears]” – may my words enter your ears. This one’s grandmother, because Pharaoh abducted her for one night, he and his household were stricken with leprosy, as it is written: “The Lord afflicted Pharaoh [and his household with great afflictions over the matter of Sarai, Abram’s wife]” (Genesis 12:17), take care that this person17A reference to Joseph himself. will not be stricken with leprosy.

The mother of this one died only due to our father’s curse. You cite it from here: “With whomever you find your gods, he shall not live” (Genesis 31:32);18The midrash understands that due to this statement, uttered by Jacob, Rachel died. take care that a curse will not take effect upon you and that man19A reference to Joseph himself. will die. Two of us entered a certain city and destroyed it in its entirety.

There it was on behalf of a female, here it is on behalf of a male.20Judah suspected that Joseph intended to sexually abuse Benjamin, and considered homosexual abuse to be worse than Shekhem’s abuse of Dina, or Pharoah’s intent to abuse Sarah (Etz Yosef). For coming against the apple of [Jacob’s] eye, against the host of the Holy One blessed be He, in whose regard it is stated: “He hovers over him all the day” (Deuteronomy 33:12),21The Sages viewed this verse as an allusion to the fact that the Temple was located in the territory of Benjamin (see Yoma 12a). all the more so.

Another matter, “may your servant please speak [yedaber na]…” – Rabbi Yirmeya bar Shemaya said: I will remove something [davar] from within and introduce pestilence [dever] into No,22Another name for Egypt, or the capital city of the Egyptian empire. and exterminate you. Rabbi Ḥanin said: When Judah was filled with rage, the hairs over his heart would rip through his garments and emerge, and he would place chunks of iron in his mouth and expel them as dust.

“As you are like Pharaoh” – just as Pharaoh decrees and does not fulfill, so, too, you decree and do not fulfill. Just as Pharaoh lusts after males, so, too, do you. Just as Pharaoh is king and you are second to him in the land of Egypt, so, too, my father is king in the land of Canaan and I am second to him. If I draw my sword, I will begin with you and conclude with Pharaoh your master.

Had he said: ‘I will begin with Pharaoh,’ [Joseph] would have left him alone. Since he said: ‘I will begin with you,’ [Joseph] signaled to Manasseh, who stamped one foot and the entire palace quaked. [Judah] said: ‘This is a stamp from Father’s household.’23No one but members of Jacob’s family were so powerful. When he saw that matters were thus,24When Judah saw he would not be able to overpower Manasseh (Etz Yosef). he began speaking gentle words – “my lord asked” (Genesis 44:19).

Another matter, “Judah approached him” – this is what was stated through the Divine Spirit by Solomon: “Wisdom will fortify the wise [more than ten rulers who were in a city]” (Ecclesiastes 7:19). Corresponding to whom did Solomon say this verse? He said it only corresponding to Joseph the righteous. Rabbi Yoḥanan said: When Joseph the righteous seized Benjamin and said to his brothers: “The man in whose hand the goblet was found, he shall be my slave [and you, go up in peace to your father]” (Genesis 44:17), Judah said to him: ‘Benjamin, you are seized; can there be peace in Father’s household?’

Immediately, Judah grew angry and roared in a loud voice. His voice traveled four hundred parsangs, until Ḥushim son of Dan heard and leapt from the land of Canaan and came to Judah. Both of them roared and the land of Egypt was on the verge of being upended. In their regard Job said: “The roar of the lion and the voice of the great cat” (Job 4:10).

“The roar of the lion” – this is Judah, in whose regard it is written: “Judah is a lion cub” (Genesis 49:9). “And the voice of the great cat” – this is Ḥushim son of Dan, as both of them were likened to a lion, as it is stated: “To Dan he said: Dan is a lion cub” (Deuteronomy 33:22). “The teeth of the young lions are broken” (Job 4:10) – these are Joseph’s warriors. When Judah grew angry, the teeth of all of them fell out.

Rabbi Yehoshua ben Levi said: When [the brothers] saw that Judah grew angry, they too, were filled with anger. They kicked the ground and caused it to be full of furrows, as it is stated: “The lion perishes for lack of prey” (Job 4:11) – this is Judah, who risked his life on Benjamin’s behalf. He said: ‘Perhaps, the Holy One blessed be He will forgive me for that iniquity of misleading my father and saying: I will bring him to you.’25Judah had guaranteed to return Benjamin, who was now being seized by Joseph.

Judah was willing to risk his life in order to attempt to fulfill that guarantee, thinking that even if he was unsuccessful, perhaps he would at least not be held accountable for the sin of failing to fulfill his guarantee (Etz Yosef). Alternatively, it had been Judah who had misled Jacob about Joseph’s disappearance and caused him to think that Joseph was dead (Maharzu). At that moment he became filled with rage at Joseph.

When Joseph saw the signs of Judah’s [rage], he was immediately shaken and alarmed. He said: ‘Woe is me, perhaps he will kill me.’ What were the signs [of rage] upon Judah? Those of the house of Shilo said: Blood flowed from his two eyes.

Some say: He would wear five garments that were like warriors’ armor. When he would grow angry, there was one hair over his heart that would rip through them all. What did Joseph do at that moment? That stone pillar upon which he was seated, he kicked it and rendered it a heap of pebbles.

At this Judah was astonished and said: ‘This one is mightier than I am.’ At that moment, Judah grasped his sword and sought to draw it from its scabbard, but it would not be drawn for him. Judah said: ‘This one must be a God-fearing man; that is why it is stated: “Wisdom will fortify the wise”’ (Ecclesiastes 7:19).26The midrash understands the term wisdom in this verse as a reference to fear of God, as in Job 28:28.

“My lord asked his servants, saying: Do you have a father or a brother?” (Genesis 44:19). “My lord asked his servants…” – [Judah] said to him: ‘From the outset you came against us with malice. How many countries descended to Egypt to purchase food? But you did not ask [this of] any of them.

Did we, perhaps, come to take our daughter, or are you planning to marry our sister? Nevertheless, we hid nothing from you.’ [Joseph] said to him: ‘I see that you are a prattler. Is there among your brothers a prattler like you?’27Why are you the only one of the brothers talking? According to Tanḥuma (Vayigash 5), Joseph claimed that he knew through divination that Judah was not the oldest of the brothers, and therefore it was even more surprising that he was doing all the talking. [Judah] said to him: ‘All this that you see is because I became a guarantor for him.’ [Joseph] said to him: ‘Why did you not do so on behalf of your brother when you sold him to the Ishmaelites for twenty silver pieces, and you brought anguish to your father and said to him: “Joseph was mauled”?’ (Genesis 37:33).

When Judah heard this he screamed and cried in a loud voice.28Judah screamed and cried because Joseph was not giving in to his demand to release Benjamin. He said: “For how will I go up to my father?” (Genesis 44:34). Judah said to Naphtali: ‘Go and see how many marketplaces there are in Egypt.’ He leapt and returned and said to him: ‘Twelve.’

Judah said to his brothers: ‘I will destroy three of them, and each and every one of you take one each, “and no man will be left among them”’ (I Samuel 14:36). His brothers said to him: ‘Egypt is not like Shekhem. If you destroy Egypt you will be destroying the entire world.’ “Joseph could not restrain himself before all those standing before him, and he called: Remove every man from before me.

No man stood with him when Joseph revealed himself to his brothers” (Genesis 45:1). “He raised his voice in weeping; the Egyptians heard, and the house of Pharaoh heard” (Genesis 45:2). “Joseph said to his brothers: I am Joseph; does my father still live? And his brothers could not answer him because they were alarmed before him” (Genesis 45:3).

“Joseph said to his brothers: Please approach me, and they approached. He said: I am Joseph your brother whom you sold to Egypt” (Genesis 45:4). At that moment, “Joseph could not restrain himself” (Genesis 45:1). When Joseph saw that they had come to an agreement to destroy Egypt, Joseph said to himself: ‘It is preferable that I reveal myself to them and they will not destroy Egypt.’

Joseph said to them: ‘Did you not say that this one’s brother was dead? I will call him and he will come to you.’ He was calling: ‘Joseph son of Jacob, come to me. Joseph son of Jacob come to me.’

They were looking to the four corners of the palace. He said to them: ‘What are you looking for? “I am Joseph your brother”’ (Genesis 45:4). Immediately, their souls departed, as it is stated: “His brothers could not [answer him because they were alarmed before him]” (Genesis 45:3). But they did not believe him until he uncovered himself and showed them his circumcision.

Rabbi Ḥiyya bar Abba said: In all the matters that you read that Judah spoke to Joseph in the presence of his brothers until you reach: “Joseph could not restrain himself,” there is conciliation for Joseph, conciliation for his brothers and conciliation for Benjamin. Conciliation for Joseph, saying: See how he is giving his life for the sake of Rachel’s sons.29Joseph saw how Judah was willing to give his life for Benjamin, whereas earlier he had been one of the initiators when the brothers sold him.

This showed that Judah had repented. Conciliation for his brothers, saying: See how he is giving his life for his brother’s sake.30Thus, Judah was reconciled with his brothers, who had demoted him from his position of leadership after the sale of Joseph (Etz Yosef; see Bereshit Rabba 42:3). Conciliation for Benjamin, he said to him: ‘Just as I am giving my life for your sake, so I am willing to give my life for your brother’s sake.’31Benjamin had suspected his brothers in the disappearance of Joseph, but was conciliated through this process.

“Joseph could not restrain himself…” – Rabbi Ḥama bar Ḥanina said: Joseph did not act properly,32It was unwise for him to be alone with his brothers. as had one of them kicked him, he would have immediately died. Rabbi Shmuel bar Naḥman said: He acted appropriately and properly. He was aware of his brothers’ righteousness. He said: ‘God forbid, my brothers are not suspected of bloodshed.’

“He raised his voice in weeping…. And his brothers could not answer him” – Abba Kohen Bardela said: Woe unto us from the Day of Judgment; woe unto us from the day of rebuke. Bilam, the wise man of the idolaters, could not withstand the rebuke of his donkey. That is what is written: “Have I been in the habit of doing so to you?

He said: No” (Numbers 22:30). Joseph was the youngest of the tribes and they were unable to withstand his rebuke. That is what it is written: “And his brothers could not answer him because they were alarmed before him.” When the Holy One blessed be He will come and rebuke each and every one according to his status, as it is stated: “I would reprove you and set it before your eyes” (Psalms 50:21), all the more so.

“Please approach me, and they approached” – he showed them the circumcision. “I am Joseph.” “And now, it was not you that sent me here, but God. He made me into a father to Pharaoh, and into a lord for all his house, and ruler over the entire land of Egypt” (Genesis 45:8).

“And now it was not you that sent…He made me into a father to Pharaoh, [and into a lord [uladon] for all his house, and ruler [umoshel] over…]” – a patron to the king, “uladon” – a lord; umoshel – a ruler. “Hurry and go up to my father, and say to him: So said your son Joseph: God has made me lord for all Egypt; come down to me, do not tarry” (Genesis 45:9). “Hurry and go up to my father, and say to him” – do not miss the opportunity.

“And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that is speaking to you” (Genesis 45:12). “That it is my mouth that is speaking to you” – in the sacred tongue.

Rabbi Elazar ben Azarya said: Woe unto us from the Day of Judgment; woe unto us from the day of rebuke. If the righteous Joseph, who is flesh and blood, when he rebuked his brothers, they were unable to withstand his rebuke, the Holy One blessed be He who is Judge, Litigant, sits on the bench of judgment, and judges each and every one, all the more so, that all flesh and blood people will be unable to stand before Him.

“He fell upon the neck of his brother Benjamin and wept, and Benjamin wept upon his neck” (Genesis 45:14). “He fell upon the neck [tzaverei]33This Hebrew term is plural, such that a literal translation would be “necks.” of his brother Benjamin, and wept” – did Benjamin have two necks? Rather, Rabbu Elazar ben Pedat said: Joseph saw through the Divine Spirit that two Temples were destined to be built in Benjamin’s portion and were destined to be destroyed. “And Benjamin wept upon his neck” – he saw that the Tabernacle in Shilo was destined to be fashioned in Joseph’s portion and was destined to be destroyed. “He raised his voice in weeping” (Genesis 45:2) – just as Joseph placated his brothers only through weeping, so, the Holy One blessed be He will redeem Israel only through weeping, as it is stated: “They will come with weeping, and with supplications I will lead them” (Jeremiah 31:9).

“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). “The news was heard in Pharaoh's house.” It is written: “One is my faultless dove” (Song of Songs 6:9) – this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24). “One to her mother” (Song of Songs 6:9) – 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 his mother that he was righteous. “Girls saw her and lauded her” (Song of Songs 6:9) – these are the tribes, as it is stated: “The news was heard in Pharaoh's house…” “Queens and concubines, and praised her” (Song of Songs 6:9) – this is Joseph, as it is stated: “Can we find [a man] like this [in whom there is the spirit of God]” (Genesis 41:38).

“Pharaoh said to Joseph: Say to your brothers: Do this: Load your animals, and go, and come to the land of Canaan, and take your father and your households, and come to me, and I will give you the finest of the land of Egypt, and you shall eat the fat of the land” (Genesis 45:17-18). “Do this…and take your father…the finest” – this is split beans, which are effective in soothing the uneasiness of the soul.

“To all of them he gave, each man changes of garments, and to Benjamin he gave three hundred pieces of silver, and five changes of garments” (Genesis 45:22). “And to his father he sent as follows: Ten donkeys laden with the bounty of Egypt, and ten female donkeys laden with grain, and bread, and food for his father for the journey” (Genesis 45:23). “To all of them he gave, each man…. And to his father he sent as follows: Ten donkeys…[ten female donkeys laden with grain [bar], and bread [veleḥem], and food[mazon]]” – Rabbi Yoshiya said: Regarding vows, one follows colloquial speech.

Bar – grain, leḥem – [bread], in its plain sense, mazon – Rav Aḥa bar Eila said: From here [it may be derived] that all foodstuffs are called mazon. [But] Rabbi Yoḥanan, when he would eat boiled grain, would say: I did not eat mazon today. “He sent his brothers and they went, and he said to them: Do not quarrel on the way” (Genesis 45:24). “He sent his brothers…” – he said to them: ‘Do not stride long strides, do not refrain yourselves from [studying] matters of Torah, and enter the city while the sun [still shines].’

“They went up from Egypt, and they came to the land of Canaan, to Jacob their father” (Genesis 45:25). “They told him, saying: Joseph is still alive, and he is ruler over the entire land of Egypt. His heart was faint because he did not believe them (Genesis 45:26). “They went up from Egypt….

They told him, saying: Joseph is still alive…his heart was faint” – Rabbi Ḥiyya taught: What is the plight of the liar? Even if he says truthful matters, he is not believed. “They spoke to him all the words of Joseph that he had spoken to them, and he saw the wagons that Joseph sent to convey him, and the spirit of Jacob their father was revived” (Genesis 45:27). “He saw the wagons” – the wagons that Pharaoh had sent to carry him had idols etched on them.

Judah stood and burned them. That tribe is experienced in burning idols.1See II Samuel 5:21; I Chronicles 14:12. Rabbi Levi [said] in the name of Rabbi Yoḥanan bar Shaul: [Joseph] said to them: ‘If he believes you, fine. If not, say to him: “At the moment that I took my leave of you, was I not engaged in [studying] the passage of the beheaded calf [egla]?’

That is what is written: “He saw the wagons [haagalot]…and the spirit…was revived.” “Israel said: Enough, Joseph my son is still alive; I will go and see him before I die” (Genesis 45:28). “Israel said: Enough [rav]” – the power of my son Joseph is great [rav], as many troubles befell him, but still he remained in his righteousness much more than I did, as I sinned when I said: “My way is hidden from the Lord” (Isaiah 40:27).

But I am certain that I have a portion in “how great is Your goodness” (Psalms 31:20).2Jacob knew through divine inspiration that if none of his sons were to die during his lifetime, he would be assured of a place in the World to Come (Etz Yosef, based on Tanḥuma (Warsaw ed.) Vayigash 9).

“Israel, and everything that he had, traveled and came to Beersheba, and he slaughtered feast-offerings to the God of his father Isaac” (Genesis 46:1). “Israel, and everything that he had, traveled and came to Beersheba” – where did he go? Rav Naḥman said: He went to cut down the cedars that his grandfather Abraham had planted in Beersheba, just as it says: “He planted…[in Beersheba]” (Genesis 21:33).

It is written: “And the central bar inside the boards” (Exodus 26:28). Rabbi Levi said: The central bar was thirty-two cubits long. Where did they find it at that time?3Where did they get such a long piece of wood in the wilderness, just when they needed it to build that part of the Tabernacle? It teaches that they were hidden with them from the days of Jacob our patriarch.

That is what is written: “And everyone with whom acacia wood was found” (Exodus 35:24). “With whom [acacia wood] could be found” is not written here, but rather, “with whom [acacia wood] was found.”4This implies that it was already in their possession. Rabbi Levi said: They chopped them down from Migdal Tzevaaya,5This is the name of a place in the Land of Israel. and they brought them with them to Egypt, and neither was a knot nor a crack was found in them.

There were acacia trees in Migdela, and they treated them as prohibited due to the sanctity of the Ark.6Even in the times of the Sages of the midrash, acacia trees grew in Migdela, but due to the tradition that the wood eventually used for the Ark and the rest of the Tabernacle had been cut from there, the people of Migdela would not make use of the acacia trees. They came and asked Rabbi Ḥanina, colleague of the Rabbis. He said to them: ‘Do not deviate from the custom of your fathers.’

“He slaughtered feast-offerings to the God of his father Isaac” – Rabbi Yehoshua ben Levi said: I circulated among all of the aggada experts in the south so that they would explain this verse to me,7His question was why Jacob invoked the God of Isaac and did not mention Abraham. but they could not tell me [the explanation] until I stood with Yehuda ben Pedaya, the son of ben Kappar’s sister. He said to me: ‘If a teacher and disciple are walking on the way, one first inquires after the wellbeing of the disciple, and then one inquires after the wellbeing of the teacher.’8The disciples would walk before the teacher.

That is why Jacob invoked the name of the God of Isaac and not the God of Abraham. Rav Huna said: When Rabbi Yehoshua ben Levi came to Tiberias, he asked Rabbi Yoḥanan and Reish Lakish. Rabbi Yoḥanan said: ‘A person is obligated in the honor of his father more than the honor of his grandfather.’ Reish Lakish said: He sacrificed offerings for the covenant of the tribes.9This is the covenant that God made with Abraham that would be fulfilled through Isaac and not Ishmael (see Genesis 17:21).

Bar Kappara and Rabbi Yosef bar Patros, one said: [Jacob said:] ‘Just as Father was eager to satisfy his throat, I, too, am eager to satisfy my throat.’10Isaac had loved Esau because of the food he brought him (see Genesis 25:28), and Jacob was descending to Egypt to be sustained by Joseph (see Etz Yosef). The other said: [Jacob said:] ‘Just as Father distinguished one son from his other son, so, too, I distinguished one son from my other sons.11Jacob had shown preferential treatment toward Joseph, which had led to the events that brought Jacob to travel to Egypt, and he now brought offerings in order to achieve atonement (Etz Yosef).

Alternatively, in Egypt, Joseph would rule over and provide for the entire family, which would give him an elevated status (Yefeh To’ar). Therefore, Jacob said he was going to Egypt despite this danger only because of the needs of the many people who required sustenance. Then I said: Father had only the burden of one life, but I have the burden of seventy lives upon me.’12Jacob said he was descending to Egypt.

Rabbi Yudan said: [Jacob said:] ‘Father blessed me with five blessings. Corresponding to them, the Holy One blessed be He appeared to me five times and blessed me.’ Rabbi Yudan said another [explanation], Rabbi Yudan said: [Jacob said:] ‘I was under the impression that He would give me a taste of those blessings.’ What were those blessings?

“Peoples will serve you and nations will prostrate themselves to you” (Genesis 27:29) – this is Joseph.13Jacob saw that one of the blessings granted to him by Isaac was being fulfilled through Joseph, so he brought offerings of thanksgiving, and particularly mentioned “the God of his father Isaac.” Rabbi Berekhya said two [statements], Rabbi Berekhya said: The Holy One blessed be He associates His name with a living person only for those who undergo suffering.

That is why it is not written here: “He slaughtered feast-offerings to the God of Jacob,” but rather, “to the God of his father Isaac,” who was already dead. Rabbi Berekhya said another [explanation]: It is because he had undergone suffering. The Rabbis say: Isaac’s ashes are viewed as though they are accumulated upon the altar. That is why he mentioned Isaac.

“God spoke to Israel in the visions of the night, and said: Jacob, Jacob, and he said: Here I am” (Genesis 46:2). “He said: I am God, the God of your father; do not fear to go down to Egypt, as I will make you a great nation there” (Genesis 46:3). “I will go down with you to Egypt and I will also take you up again and Joseph will place his hand over your eyes” (Genesis 46:4). “God spoke to Israel in the visions of the night…He said: I am the God Beit El14These words do not appear in the verse and should be deleted (Rashash). … and I will also take you up again” – you and all the righteous like you.

“And Joseph will place his hand over your eyes…” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Provided that “Joseph will place his hand over your eyes.”15This means that Joseph would take care of Jacob, and provide for all his needs, and Jacob would not have to attend to his own livelihood. Alternatively, it means that Joseph would close Jacob’s eyes after his death, in which case God is stating that He will bring Jacob back to the Land of Israel eventually, but not in his lifetime (Yefeh To’ar).

“Jacob arose from Beersheba and the sons of Israel conveyed Jacob their father, and their children, and their wives, in the wagons that Pharaoh sent to convey him” (Genesis 46:5). “They took their livestock, and their property that they had acquired in the land of Canaan, and they came to Egypt: Jacob, and all his descendants with him” (Genesis 46:6). “His sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his descendants, he brought with him to Egypt” (Genesis 46:7).

“Jacob arose…. They took their livestock…His sons, and his sons’ sons…” – Rabbi Yehuda bar Ilai said: Daughters of sons are considered like sons. Sons of daughters are not considered like sons.

“And these are the names of the children of Israel who were coming to Egypt, Jacob and his sons: The firstborn of Jacob, Reuben” (Genesis 46:8). “And the sons of Issachar: Tola, and Puva, and Yov, and Shimron” (Genesis 46:13). “And these are the names of the children of Israel who were coming to Egypt…. And the sons of Issachar: Tola, and Puva, and Yov, and Shimron” – Rabbi Meir saw a certain Samaritan.

Rabbi Meir said to him: ‘From where did you descend?’ He said to him: ‘From Joseph.’ Rabbi Meir said to him: ‘No.’ The Samaritan said to him: ‘But rather from whom?’ He said to him: ‘From Issachar.’

He said to him: ‘From where do you know?’ He said to him: ‘As it is written: “And the sons of Issachar: Tola, and Puva, and Yov, and Shimron” – these are the Samaritans.’ He went to the [Samaritan] patriarch. He said to him: ‘A Jewish elder said to me a certain matter and it is astonishing.’

He said to him: ‘What is it?’ He said to him: ‘He said to me: From where did you descend? I said to him: From Joseph. He said to me: No, from Issachar, as it is written: “And the sons of Issachar: Tola, and Puva, and Yov, and Shimron” – these are the Samaritans.’

He said to him: ‘As you live, from Joseph he removed you, but he has not brought you to be from Issachar.’16The Samaritans were not actually Jewish at all. Rabbi Meir’s intent was merely to undermine their claim to be descended from Joseph, but not to say that actually they had descended from Issachar (see Yefeh To’ar).

“And the sons of Benjamin: Bela, and Bekher, and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Ḥupim, and Ard” (Genesis 46:21). “And the sons of Benjamin: Bela…” – when Joseph stood with Benjamin, he asked him: ‘Do you have sons?’ He said to him: ‘Yes.’ He said to him: ‘How many?’

He said to him: ‘Ten.’ He said: ‘What are their names?’ He said to him: ‘I had one brother. His actions were fine and pleasant, and he was taken captive from me, and I gave them names based on his experience.

“Bela” – as he was swallowed [nivla] up from me; “Bekher” – as he was my firstborn [bekhor] [brother]; “Ashbel” – as he was taken captive [nishba] from me; “Gera” – as he resides [gar] in another land; “Naaman” – as his actions were fine [na’im] and pleasant [ne’imim]; “Eḥi” – as he was my full-fledged brother [aḥi]; “and Rosh” – as he was a leader [rosh] for me, and he was the head [roshan] of his brothers, as it is stated: “May his blessing rest on the head of [lerosh] Joseph” (Deuteronomy 33:16); “Mupim” – as he was very fine [yafeh] in all respects, and all the halakhot that Shem and Ever transmitted to Jacob, he transmitted to him.17Mupim – mo pihem – directly from their mouths.

“And Ḥupim” – as he did not see my wedding canopy [beḥupati] and I did not see his wedding canopy [beḥupato], and they concealed [veḥipu] matters in his regard and said: “A savage beast devoured him” (Genesis 37:33). “And Ard” – as he was like a rose [vered]. “And Ard” – after: [Jacob said:] “For I will descend [ered] mourning to my son to the grave” (Genesis 37:35).’ “And the sons of Naphtali: Yaḥtze'el, and Guni, and Yetzer, and Shilem” (Genesis 46:24).

“And the sons of Naphtali” – their [creations] were twisted [muftalin] on seventy-two heddles;18A heddle is an integral part of a loom. as they twisted [potelin] the work of heddles.19They were expert weavers. “Yaḥtze'el” – they broke [sheḥitzu] the gods in their hand and they cut [metzaḥtzeḥin] with their teeth and would sneer with their lips.20They would break idols, and make cutting remarks and disdainful facial expressions about idolatry (see Yefeh To’ar; Etz Yosef).

However, see Matnot Kehuna, where these statements are interpreted to mean that they fashioned idols and made disparaging comments toward God. “And Guni” – they spoke in derogatory [megunim] language. “And Yetzer” – their [evil] inclination was stronger than that of all [other] people. “And Shilem” – they were devoted [mushlamim] to their inclination21Alternatively, they were devoted to God despite their strong evil inclination (Yefeh To’ar). and would repay [umshalmin] goodness with evil.

"All the souls that came, etc." and "the sons of Joseph who were born to him, etc." (Genesis 46:26-27). Rabbi Levi in the name of Rabbi Shmuel bar Nachman said: Have you ever in your days seen a man give his fellow sixty-six cups and then give him three more, and he counts them as seventy? Rather, this is Jochebed, who completed the count of Israel in Egypt. And some say: Serah daughter of Asher completed the count with them. This is what is written (II Samuel 20:16-17): "Then cried a wise woman out of the city... and he came near to her, and the woman said: Are you Joab?" She said: Your name is Joab, to say that you are a father (av) to Israel, but you are nothing but a reaper (kotzer), and you do not live up to your name; you and David are not men of Torah. Up to here have the words of Torah been exhausted? Is it not written (Deuteronomy 20:10): "When you draw near to a city to fight against it, then proclaim peace to it"? And he said to her: Who are you? She said to him (II Samuel 20:19): "I am of the peaceful and faithful of Israel." I am the one who completed the count of Israel in Egypt; I am the one who delivered the faithful to the faithful, Joseph to Moses.

“All the people who were coming with Jacob to Egypt, the products of his loins, aside from the wives of Jacob's sons; all the people were sixty-six” (Genesis 46:26). “And the sons of Joseph, who were born to him in Egypt, were two people; all the people of the house of Jacob, who came to Egypt, were seventy” (Genesis 46:27). “All the people who were coming…. And the sons of Joseph, who were born to him…” – Rabbi Levi in the name of Rabbi Shmuel bar Naḥman: Have you ever in your days seen a person give another sixty-six cups, and then give him another three, and he counts them as seventy?

Rather, this is Yokheved, who completed the tally of Israel in Egypt.22The verses list a total of sixty-nine people but it then states that the total was seventy. This is an allusion to Yokheved, who was born as they arrived in Egypt, and is counted in the final tally even though she is not listed by name. Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: Yokheved was conceived in the land of Canaan, and born in the land of Egypt.

That is what is written: “The name of Amram's wife was Yokheved, [daughter of Levi, who was born to Levi in Egypt]” (Numbers 26:59) – she was born at the gates of Egypt. And Rabbi Levi in the name of Rabbi Shmuel bar Naḥman: The Holy One blessed be He is accustomed to count this tribe while it is still in its mother’s womb. That is what is written: “For Yedutun, the sons of Yedutun: Gedalyahu, and Tzeri, and Yeshayahu, Ḥashavyahu, and Matityahu, [six]” (I Chronicles 25:3) – they are five [who are mentioned] specifically, but a total of six.

However, there is “Shimi” (I Chronicles 25:17). The Holy One blessed be He counted him while he was still in his mother’s womb. And were a person to say to you: “The tenth was Shimi” (I Chronicles 25:17), say to him: Tenth for the platform.23This is regarding the order in which they would perform their role as singers on the platform in the Temple. And Rabbi Levi in the name of Rabbi Shmuel bar Naḥman: [From the time] our patriarch Jacob would engage in conjugal relations, the Holy One blessed be He would call [his future children] souls.

That is what is written: “Or tallied one-quarter [rova]24Rova is understood as a reference to the sexual act (see, similarly, Leviticus 18:23). The Holy One blessed be He counts them even before conception. of Israel” (Numbers 23:10). Rabbi Berekhya said: It is like sap, which is absorbed even before it has emerged. Some say: Jacob completed the tally with them.25The final tally of seventy includes Jacob himself.

Rabbi Yitzḥak said: This is analogous to two of the emperor’s legions, the Decumani and the Augustiani. When the emperor is counted with these they are deemed complete, and when the emperor is counted with those, as well, they are deemed complete.26Since the emperor is sometimes found with each legion, he is included in their official number. Some say: The Holy One blessed be He completed the tally with them.27The final tally of seventy includes God Himself, who accompanied Jacob and his family into exile in Egypt.

Some say: Ḥushim son of Dan completed the tally with them.28The verse states: “The sons of Dan: Ḥushim” (Genesis 46:23) – it says “the sons” in plural, because Ḥushim was counted as two. This is because he had many offspring. In Rabbi Meir’s Torah they found it written: “The son of Dan: Ḥushim.”29The word “son” appeared in the singular rather than in the plural. Some explain that this means that Rabbi Meir wrote the word “son” on the side of his scroll next to the word “sons” as an explanatory note, so that it would not be understood that Dan actually had more than just one son.

This supports the idea that the word “sons” is written in plural to indicate that Ḥushim counted as two in the count of the seventy members of Jacob’s family (Yefeh To’ar). That is what is written: “They came to the Gilad, and to the land of Taḥtim Ḥodshi, [and they came to Dan Yaan]” (II Samuel 24:6) – Beit Yeraḥ, Yeraḥ Sinim.30These were the names of these places in the talmudic period. A measure for a measure:31This is the way the midrash expounds the word Yaan that is appended to the name Dan, as this word means “because” and indicates a “measure for measure” cause and effect.

See, similarly, Leviticus 26:43. Dan entered in his darkened state32With just one son, who was deaf. before his father, and was blessed with seventy thousand.33In the two censuses in the Book of Numbers, the tribe of Dan numbered between sixty and seventy thousand (see Numbers 1:39, 26:43). Benjamin entered with ten, and was blessed with forty thousand.34Although Benjamin had ten sons, his tribe numbered only around thirty-five thousand and forty-five thousand respectively during the two censuses in the Book of Numbers (see Numbers 1:37, 26:41).

Some say: Seraḥ daughter of Asher completed the tally with them. That is what is written: “A wise woman called from the city…. He approached her, and the woman said: Are you Yoav?” (II Samuel 20:16–17). She said to him: ‘Your name is Yoav, to say that you are a father [av] to Israel, but you are nothing but a reaper,35A killer. and you do not correspond to your name.

Are you and David not versed in Torah, or has Torah now ceased [to be in effect]? Is it not written: “When you approach a city to wage war against it, you shall call to it for peace”?’ (Deuteronomy 20:10). He said to her: ‘Who are you?’ She said to him: “I am the peaceful [shelumei] and loyal [emunei] of Israel” (II Samuel 20:19)36The plural terms shelumei and emunei are difficult in context, and the midrash therefore expounds these terms. – I am the one who completed [shehishlamti] the tally [minyanan] of Israel in Egypt.

I am the one who delivered the loyal to the loyal – Joseph to Moses.37Seraḥ showed Moses where Joseph was buried so that he could take Joseph’s bones from Egypt to the Land of Israel (Sota 13a). Why “do you seek to destroy a city” (II Samuel 20:19), and I, who am “a mother in Israel”? (II Samuel 20:19). Immediately, “Yoav answered and said: Far be it, far be it from me [that I would ruin or destroy]” (II Samuel 20:20).

“Far be it, far be it,” twice – far be it from David, far be it from Yoav, far be it from the kingdom of the house of David. “[The matter] is not so. Rather, a man from Mount Ephraim, Sheva son of Bikhri is his name, has raised his hand against the king, against David (II Samuel 20:21) – if [he already said] “against the king,” why [did he also say] “against David”; if “against David,” why “against the king”?

Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: Anyone who is impudent to a king, it is as though he was impudent to a Torah scholar; all the more so, [if he is impudent] to a king and a Torah scholar. Rabbi Yudan said: Anyone who is impudent to a king, it is as though he is impudent to the Divine Presence. “[The woman] said…Behold, his head will be cast to you” (II Samuel 20:21). How did she know?38How did she know she would be able to apprehend Sheva ben Bikhri.

It is because she said: ‘Anyone who is impudent to the kingdom of the house of David, will be beheaded from above.’39God will ensure that he is apprehended. Immediately, “the woman came to all the people, in her wisdom” (II Samuel 20:22). She said to them: ‘Do you not know the exploits of David? What nation stood against him?

What kingdom stood against him?’ They said to her: ‘What does he want?’ She said to them: ‘One thousand men; are one thousand men not preferable to destroying your entire city?’ They said to her: ‘Let each and every one give in accordance with what he has.’40Each household will turn over a proportion of its members.

She said to them: ‘Perhaps, as the result of appeasement, he will forgo a bit.’ She made herself out as though she was going to appease and returned; from one thousand to five hundred,41She made them believe she had negotiated Yoav down from the one thousand men that he demanded to only five hundred. to one hundred, to ten, to one, and he is a guest. ‘Who is it?’ ‘It is Sheva son of Bikhri.’ Immediately, they severed his head.

It is taught: A group of people to whom the gentiles said: ‘Give us one of you and we will kill him, and if not, we will kill all of you,’ they shall all be killed, and they shall not deliver one soul of Israel. But if they designated him for them, like Sheva son of Bikhri, they shall give, and all of them shall not be killed. Rabbi Yehuda said: In what case are these matters stated? It is when he is inside and they are outside.42When he is trapped by the besieging army but they are not totally trapped, it is possible they will escape the army even if they do not deliver him to the army.

Consequently, they may not turn him over. But if he is inside and they are inside, since he will be killed and they will be killed, they shall deliver him to them and all of them will not be killed. Like it says: “The woman came to all the people” (II Samuel 20:22) – since he will be killed and you will be killed, give him to them and let you all not be killed. Rabbi Shimon says: Anyone who revolts against the kingdom of the house of David is liable to death.

Ulla ben Kishar was sought by the empire. He rose and fled to Rabbi Yehoshua ben Levi to Lod. They sent a messenger after him. Rabbi Yehoshua ben Levi approached [Ulla ben Kishar] and appeased him.

He said to him: ‘It is preferable that this man [i.e. you] be killed, and let the entire community not be punished on his account.’ He appeased him and he delivered him to [the messenger]. Elijah was accustomed to speak with [Rabbi Yehoshua ben Levi]. Once he did this, [Elijah] did not come to him any longer.

He fasted over him for thirty days, and he appeared to him. [Rabbi Yehoshua ben Levi] said to him: ‘What is the reason that my master absented himself?’ He said to him: ‘Do I associate with informers?’ He said to him: ‘Is it not a baraita: A group of people…’ He said to him: ‘Is that a mishna of the pious? That act should have been performed by others and not by you.’

It is taught: When Nebuchadnezzar ascended to conquer Yehoyakim, he ascended and encamped at Daphne at Antioch. The Great Sanhedrin descended to greet him. They said to him: ‘Has the time arrived for this house to be destroyed?’ He said to them: ‘No, but Yehoyakim king of Judah has revolted against me.

Give him to me and I will go.’ They went and said to Yehoyakim: ‘Nebuchadnezzar wants you.’ He said to them: ‘Is this how one acts? Does one disregard one life in favor of another life?

Is it not so written: “You shall not hand over a slave to his master”?’ (Deuteronomy 23:16). They said to him: ‘Is this not what your ancestor did to Sheva son of Bikhri? That is what is written: “Behold, his head is cast to you over the wall”’ (II Samuel 20:21). When [Yehoyakim] did not heed them, they rose, took him, and lowered him [to Nebuchadnezzar], who dismembered him.

“He sent Judah before him to Joseph, to guide him to Goshen, and they came to the land of Goshen” (Genesis 46:28). “He sent Judah before him to Joseph.” It is written: “Wolf and lamb will graze as one, and a lion, like cattle, will eat straw” (Isaiah 65:25). Come and see that everything that the Holy One blessed be He has struck in this world, He will heal in the future.

The blind will be healed, as it is stated: “Then the eyes of the blind will be opened” (Isaiah 35:5). The lame will be healed, as it is stated: “Then the lame will leap like a deer and the tongue of the dumb will sing” (Isaiah 35:6). Just as a person departs, so he returns.1A person will return to life at the resurrection of the dead, as he was when he died. If he departs blind he returns blind; [if he was] deaf, he returns deaf; [if he was] mute, he returns mute.

Just as he goes [to the grave] clothed, so he returns clothed. From whom do you derive it? It is from Samuel, who was seen by Saul.2This is not meant literally, as it was the woman conjurer who saw Samuel, while Saul himself did not see him (see I Samuel 28:11–14; Vayikra Rabba 26:7). The meaning is that Saul initiated the incident in which Samuel was seen by the conjurer.

What did [Saul] say to the woman? “What is his appearance? She said: An old man…and he is clad in a robe” (I Samuel 28:14), as so he was clad, as it is stated: “His mother made him a small robe” (I Samuel 2:19). Why is it that just as a person departs, so he returns?

It is so [people] do not say: ‘When they were alive He did not heal them; did the Holy One blessed be He heal them when they were dead and then bring them back? It seems that these are not they, but others.’ The Holy One blessed be He says: ‘If so, let these stand as they departed, and then I will heal them.’ Why? “[So that you may know and believe Me and understand that I am He;] before Me no god was formed” (Isaiah 43:10), so I will heal them.

The beasts will also be cured, as it is stated: “Wolf and lamb will graze as one” (Isaiah 65:25). All will be healed, but the one who brought harm upon all will not be healed, but rather, “and a serpent, dust will be its food” (Isaiah 65:25). Why? Because he took the creations down to the dust.

Another matter, “wolf and lamb.” “Wolf” – this is Benjamin.3See Genesis 49:27. “And lamb” – these are the tribes, as it is stated: “Israel are scattered sheep” (Jeremiah 50:17). “Will graze as one” – when?

It was when Benjamin descended with them, and Jacob was saying to them: “My son will not descend with you” (Genesis 42:38). When the time arrived and he descended with them, they placed him between them and were guarding him. Likewise, regarding Joseph, it says: “He lifted his eyes, and saw Benjamin” (Genesis 43:29).4He was able to see him only after lifting his eyes because the brothers surrounded him.

“A lion” – this is Judah; “Judah is a lion cub” (Genesis 49:9). “Like cattle” – this is Joseph; “A firstborn bull is his majesty” (Deuteronomy 33:17). They were found eating together – “they sat before him…he gave gifts” (Genesis 43:33–34). That is, “and a lion, like cattle, will eat straw” (Isaiah 65:25). That is why “he sent Judah before him.”5This was a demonstration that Judah and Joseph were now at peace.

The verse states: “The jealousy of Ephraim will cease” (Isaiah 11:13) – because Jacob our patriarch believed that Judah had killed Joseph when he brought him the tunic, as it is stated: “He recognized it, and said: My son's tunic, an evil beast devoured him” (Genesis 37:33), and an evil beast is none other than a lion.

Another matter, “he sent Judah before him.” Rabbi Ḥanina son of Rabbi Aḥa, and Rabbi Ḥanina, one said: To arrange a residence for him. And one said: To arrange an academy in which he would teach Torah matters and in which the tribes would study. Know that it is so; when Joseph departed from him, he knew at which chapter that he was teaching him he left him. When Joseph’s brothers came to him and said to him: “Joseph is still alive… his heart was faint [because he did not believe them]” (Genesis 45:26). He remembered at which chapter he left him, and said to himself: I know that it was at the chapter of the beheaded calf [egla arufa] that Joseph left me. He said to them: ‘If you know at what chapter Joseph left me, I will believe you.’ Joseph, too, knew at what chapter he left him. What did Joseph do? He gave them wagons [agalot], as it is stated: “Joseph gave them wagons by Pharaoh’s order” (Genesis 45:21). This is to teach you that everywhere Jacob would settle he would study Torah, just as his fathers would. At this point, the Torah had not been given, but it is written of Abraham: “[Because Abraham heeded My voice,] and he kept My charge, [My commands, My decrees, and My Torahs]” (Genesis 26:5) – from where did Abraham learn the Torah? Rabban Shimon says: His two kidneys became like two jugs of water and they would gush Torah. From where is it derived that it is so? As it is stated: “Even on nights [my kidneys] instruct me” (Psalms 16:7). Rabbi Levi said: He studied Torah on his own, as it is stated: “The dissembler in his heart shall have his fill from his own ways, and a good man shall be satisfied from himself” (Proverbs 14:14). Rabbi Yonatan Sar HaBira said: Abraham knew even the joining of cooked foods, as it is stated: “Because Abraham heeded…” (Genesis 26:5).6The end of the verse mentions “My Torahs,” in plural, implying both the written and oral Torahs. The oral Torah includes even rabbinic laws, like the joining of cooked foods [eruv tavshilin]. The rabbis forbade cooking on a festival day for Shabbat unless one prepares two cooked items for Shabbat before the festival day (see Beitza 15b). How old was Abraham when he recognized his Creator? He recognized his Creator at the age of forty-eight years old. Reish Lakish said: At the age of three years old, as “ekev” is written, the numerical value of ekev, and Abraham lived one hundred and seventy-five years.7The verse states “because [ekev] Abraham heeded My voice…” The numerical value of the word ekev is one hundred and seventy-two, implying that Abraham heeded God’s voice for one hundred and seventy-two years. You learn from this that at age three, he recognized his Creator. He would observe the details of the Torah and would teach his children, as it is stated: “For I have loved him, [so that he will command his children and his household after him and they will observe the way of the Lord]” (Genesis 18:19). The Holy One blessed be He said to him: ‘You taught your children in this world, but in the World to Come, I, in My glory, will teach all of you the Torah,’ as it is stated: “All your children will be students of the Lord” (Isaiah 54:13).

“From among his brothers he took five men, and he presented them before Pharaoh” (Genesis 47:2). “From among [miktze] his brothers he took five men” – why did the verse state “from among [miktze] his brothers”? It is to teach you that they were not mighty.8The term katze indicates those on the periphery; those who are relatively weak. Who were these five men?

They were Reuben, Levi, Benjamin, Simeon, and Issachar. Why did Joseph the righteous select these five men from his brothers? It is because he knew each and every mighty one among his brothers, and he acted wisely. He said: ‘If I present the mighty ones before pharaoh, he will see them and make them his warriors.’

Anyone whose name was repeated in Moses’s blessing was mighty, and anyone whose name was not repeated, was not mighty. Judah, who was mighty, his name was repeated, as it is stated: “This is for Judah, and he said: Hear, Lord, the voice of Judah” (Deuteronomy 33:7). Therefore, he did not present him before Pharaoh. Likewise Naphtali, as it is stated: “Of Naphtali he said: Naphtali” (Deuteronomy 33:23).

Likewise Asher, as it is stated: “Of Asher he said: Blessed of sons is Asher” (Deuteronomy 33:24). Likewise Dan, as it is stated: “Of Dan he said: Dan” (Deuteronomy 33:22). Likewise Zebulun, as it is stated: “Of Zebulun he said: Rejoice, Zebulun” (Deuteronomy 33:18). And likewise Gad – “Of Gad he said: Blessed is He who expands Gad” (Deuteronomy 33:20).

That is why he did not present these before Pharaoh. The rest, whose names were not repeated, were not mighty. Therefore, he presented them before Pharaoh. That is why it is written: “From among his brothers he took.”

It does not mention their names here because they were not mighty. “Joseph said: Give your livestock, and I will give you for your livestock, if silver has run out” (Genesis 47:16). “Joseph said: Give your livestock…” – your horse is before me. You are exposed as a peeled onion.9You can claim that you have no money, but not that you have nothing.

I see your horses. 10This is not part of the midrash but a later addition that suggests an explanation of the preceding sentence, on the basis of Genesis 47:18.