Satan Accuses Only in the Hour of Danger and Judah's Pledge

"And harm should befall him on the way" (Genesis 42:38). Note: he did not say "in the house." Said Rabbi Eliezer ben Yaakov: from here we learn that the accuser denounces a person only in the hour of danger. It was taught, Rabbi Shimon ben Elazar says: a house, an infant, and a wife, even though there is no actual omen, there is a sign. Said Rabbi Elazar: this holds when a thing has happened three times, as it is written, "Joseph is no more, and Simeon is no more, and you would take Benjamin" (Genesis 42:36). "And if you will not send him, we will not go down" (Genesis 43:5). He said to him: what is the man telling us? Things that are true, and we answer him with idle words. "And Israel said: why did you treat me so ill?" (Genesis 43:6). Never did our father Jacob speak an idle thing; rather, the Holy One, blessed be He, said: I am busy making his son king in Egypt, and he says "why did you treat me so ill?" This is what he said: "My way is hidden from the LORD, and my cause has passed over from my God" (Isaiah 40:27). "And they said: the man asked closely about us" (Genesis 43:7), even about the wood of our cradles he questioned us. "And Judah said to Israel his father" (Genesis 43:8). He said to him: better that one soul be in doubt and not all of us in certain peril. "I myself will be surety for him, all the days" (Genesis 43:9), this refers to the World to Come, which is wholly one long day. Said Rav Nachman: from where do we learn that a guarantor becomes liable? As it is said, "I myself will be surety for him; of my hand you shall require him." Rav Chisda objected: but he was a primary undertaker, as it is written, "Deliver him into my hand" (Genesis 42:37). Rather, said Rav Yitzchak, learn it from here: "Take his garment, for he has gone surety for a stranger" (Proverbs 20:16), and it is written, "My son, if you have gone surety for your neighbor, humble yourself and importune" (Proverbs 6:1-3) [if you have money, open your palm to him; and if not, gather many friends to plead with him]. "And Israel their father said to them: if it must be so, then" (Genesis 43:11). [He read into the word "then" (efo):] that very terror with which I terrified my father, when he said, "Who, then (efo), is he" (Genesis 27:33), now trembles upon me here. Said Rav Yehuda in the name of Rav: a ban, even one made conditionally, requires release. From where do we know this? From Judah, as it is written, "If I do not bring him back to you and set him before you, then I shall have sinned against you all the days" (Genesis 43:9), and it is written, "Let Reuben live and not die, and this for Judah" (Deuteronomy 33:6-7). All those forty years that Israel were in the wilderness, the bones of Judah were rolling about in the coffin until Moses arose and sought mercy for him. He said before Him: Master of the universe, who caused Reuben to confess his sin? Judah, as it says "and this for Judah." Immediately, "Hear, LORD, the voice of Judah" (Deuteronomy 33:7); his limbs settled into their joints. But still they were not admitting him into the heavenly academy, [until] "and bring him to his people" (Deuteronomy 33:7). He did not know how to engage in give-and-take of legal argument with the sages, [until] "his hands shall contend for him" (Deuteronomy 33:7). His learning would not come out according to the settled law, [until] "and You shall be a help against his foes" (Deuteronomy 33:7).