Today, we're diving into a fascinating passage from Bereshit Rabbah (Genesis Rabbah), a classic collection of rabbinic interpretations of the Book of Genesis. Specifically, we're looking at section 92, which offers a surprising glimpse into the story of Joseph and his brothers in Egypt (Genesis 43).

The verse sets the scene: "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). The tension is palpable. The brothers, still unaware of Joseph's true identity, are returning to Egypt, this time with Benjamin in tow, hoping to appease the powerful Egyptian official.

Then, Joseph sees Benjamin and orders his steward to prepare a feast: "Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon" (Genesis 43:16).

Now, here's where Bereshit Rabbah gets interesting. The text zeroes in on the word "prepare" – vehakhen in Hebrew. The Rabbis make a connection: “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).

Wait, what? Shabbat? The Sabbath? The Rabbis are suggesting that Joseph, living in Egypt before the formal giving of the Torah at Mount Sinai, was already observing Shabbat! This is a stunning claim. It implies that the observance of Shabbat, typically understood as a commandment given to the Israelites after the Exodus, had roots stretching back even further. Joseph, in this interpretation, becomes a proto-Jew, upholding the sacred day even before it was officially ordained.

The text continues, "This is to say that Joseph observed the Shabbat before it was given." Wow.

But the drama doesn't end there. Understandably nervous about their previous experience, the brothers are terrified when they're led into Joseph's house. "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). Their anxiety is palpable.

The Rabbis paint a vivid picture of their interaction with Joseph's steward: “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're desperate to explain themselves, to avoid being falsely accused. “They said: Please my lord, we initially descended to acquire food” (Genesis 43:20).

And here, the Bereshit Rabbah adds a poignant note. “We…descended” – it is a descent for us. In our land, we would support others, now we need your support." This isn't just a physical descent into Egypt; it's a descent from their former status, a humbling experience for the sons of Jacob.

The steward, however, attempts to reassure them. "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).

The Rabbis interpret his words in two ways: “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." It’s a fascinating mix of divine providence and practical accounting!

Finally, there's a curious detail about Simeon's imprisonment. “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... as it is written: “And incarcerated him before their eyes” (Genesis 42:24). According to Etz Yosef, a 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). The Rabbis, drawing on Bereshit Rabba 91:8, imagine Simeon growing fat in prison, almost pampered. It's a strange, almost humorous image amidst the overall tension of the narrative.

So, what do we take away from this deep dive into Bereshit Rabbah? It's more than just a commentary on a biblical story. It's a window into the minds of the Rabbis, their creative interpretations, and their desire to find meaning and connection across generations. It suggests that even before the formal commandments, figures like Joseph were living lives imbued with the values and practices that would later define the Jewish people. It reminds us that tradition is not static, but a living, breathing thing, constantly reinterpreted and reimagined by those who seek to understand it.