Bereishis
Book 1: Genesis
MIKEITZ - RASHI COMMENTARY
Chapter 41 - Rashi
Verse 1: It was at the end.
As Onkelos translates it, "At the end."
Every form of the word {Hebrew Ref} means "the end."
On the bank of the river.
All other rivers are not referred to as {Hebrew Ref}
except for the Nile, because the entire country [Egypt]
is made up of man-made canals [ {Hebrew Ref} ]
and the Nile overflows into them [the canals]
and fills them with water,
since rain does not fall regularly in Egypt
as [it does] in other lands.
Verse 2: Fine looking.1
This is a symbol of the period of abundance
when people appear fine-looking to one another
because there is no envy among people.
In the Reed Grass.
[Meaning:] in the swamp, maresc in O.F.,
as in, "Can the swamp-grass grow?"2
Verse 3: And thin-fleshed.
Tenves in O.F., meaning thin.
Verse 4: They ate.
Symbolizing that all the joy of the abundant years
will be forgotten during the hunger years.3
Verse 5: On a single stalk.
Tudel [stalk] in O.F.
Healthy.
Seines [healthy] in O.F.
Verse 6: Scorched
Hasledes in O.F. [scorched].
Onkelos translates it {Hebrew Ref} ,
[meaning] beaten [by the east wind],
[ {Hebrew Ref} ] having the same root as {Hebrew Ref} [doorpost]
which is constantly beaten by the door
which bangs against it.
East wind.
[Meaning] the wind from the east
which is called bise [in O.F.].
Verse 7: Wholesome.
Seines in O.F.
And behold it was a dream.
[Meaning:] behold a whole dream was complete before him4
and required interpreters.
Verse 8: He was agitated.
[Onkelos translates it:] "His spirit was beaten"---
it beat within him like a bell [ {Hebrew Ref} ].5
Concerning Nevuchadnezzar it is said:
{Hebrew Ref} [with a double {Hebrew Ref} ]---"He was
agitated"6
This is because in that case [of Nevuchadnezzar]
there were two agitations;
his forgetting the dream and not knowing its interpretation.
The wizards of.
[ {Hebrew Ref} is a contraction of] {Hebrew Ref} ---
7
[i.e.,] they inquire of the bones [of the dead].
{Hebrew Ref} means bones in Aramaic.
It appears in the Mishnah: "A house {Hebrew Ref} ,"8
[meaning:] full of bones.
But none could interpret them for Pharaoh.9
There were those who interpreted them,
but not for Pharaoh.
Their voices did not enter his ears10
and he found no relief in their interpretations;
they were saying, "You will beget seven daughters,
[and] you will bury [these] seven daughters.
Verse 11: Each
according to the interpretation of his dream.
[Meaning:] a dream that fit the interpretation
that [ultimately,] was interpreted for us.11
Verse 12: A lad, a Hebrew, a slave.
May the evil people be cursed
for [even] the good that they do is imperfect.
He mentions him in disparaging terms.
A lad.
[Implying that he is] a fool12
and is not fit for greatness.
A Hebrew.
He does not even know our language.
A slave.
And it is written in the laws of Egypt
that a slave can never rule
nor dress in princely clothes.
Each man's dream accordingly.
[ {Hebrew Ref} means] according to the dream
and approximate to its contents.
Verse 13: He restored me to my position.
[He refers to] Pharaoh, who is mentioned earlier,
as it is said:
"Pharaoh was enraged at his servants."
The verse is in abbreviated form
for it does not specify who it was that restored,
because there is no need to specify
who it is that restored---[for it is obvious that]
it was whoever has in his power to restore,
namely, Pharaoh.
This is usual with all abbreviated verses---
when it deals with who has the power to do
the matter is left indefinite.13
Verse 14: Out of the Dungeon.
From the prison [literally, from the pit so called]
because it was made as a sort of pit.
Similarly, anytime {Hebrew Ref} appears in Scripture,
it means pit.
Even if it does not contain water
it is called {Hebrew Ref} , fose in O.F.
But [Yoseif first] shaved.
Out of respect to royalty.
Verse 15: That you hear a dream so as to interpret it.
[Meaning:] you listen and understand a dream
[enabling you] to interpret it.
That you hear.
[ {Hebrew Ref} ] has the meaning of understanding and listening
as in: "That Yoseif listened,"14
[or] "Whose language you will not hear [understand]"15
Entendre, in O.F.
Verse 16: Not I.
This wisdom is not mine, but G-d will answer.
[Meaning] He will put the answer in my mouth
that will be in the best interests of Pharaoh.
Verse 19: Poor.
Meaning lean [thin],
as in: "Why are you so thin?"16
[in the narrative] of Amnon.
And thin-fleshed.
All terms of {Hebrew Ref} that appears in Scripture
[refer to] lacking of flesh, bloses, in O.F.
Verse 23: Shriveled.
{Hebrew Ref} , in Aramaic, means stone.
They are like wood without moisture
and are as hard as stone.
Onkelos translates it {Hebrew Ref}
[meaning,] they had only the blossom
because they contained no seeds.
Verse 26: Seven years, and seven years.
Together they total only seven [years].17
The reason for the dream being repeated twice
is because the thing is imminent,
as he explained to him afterwards:
"As for the dream being repeated, etc."18
Concerning the seven good years it states:
"He [G-d] has told Pharaoh,"19
because it was about to happen;
whereas, concerning the seven hunger years
it states: "He [G-d] has revealed to Pharaoh"20
because the thing was distant and far-off,
where the proper term is {Hebrew Ref} ---showing.
Verse 30: And all of the abundance will be forgotten.21
This is the interpretation of the swallowing.
Verse 31: Nor will be known the [former] abundance.
This is the interpretation of
"But it could not be recognized
that they had come inside them."
Verse 32: Stands ready.
{Hebrew Ref} means stands ready.
Verse 34: And prepare.
As Onkelos translates it {Hebrew Ref} ---and prepare.
Similarly {Hebrew Ref} 22---and prepared [for
battle].
Verse 35: All the food.
[The word {Hebrew Ref} ] is a noun.
Consequently, the accent is on the {Hebrew Ref}
and [the {Hebrew Ref} ] is vocalized with a patach koton.23
The word {Hebrew Ref} , when it is a verb,
e.g., "For whoever will eat [ {Hebrew Ref} ] fat,"24
has its accent on the latter syllable, on the {Hebrew Ref}
and is vocalized with a kametz koton.25
Under the hand [jurisdiction] of Pharaoh.
[Meaning:] in his control and in his storehouses.
Verse 36: The food will.
[The food] that is stored up [will be]
as any other deposit
that has been stored away for maintaining the country.
Verse 38: Can [another] one like this be found.26
[Onkelos translates it] {Hebrew Ref} ---
["Can we find another like this one"]
[meaning:] "If we would go and search for him,
would we find another like him?"
The word {Hebrew Ref} is an incredulous question.
This is so wherever the letter {Hebrew Ref}
is used as a prefix
and is vocalized by a {Hebrew Ref} [ {Hebrew Ref} ].
Verse 39: There is no one so understanding
and wise as you.
[I.e.,] were we to seek an understanding and wise man
as you suggested,
we will find no one like you.
Verse 40: Shall be fed.
[Onkelos translates it] {Hebrew Ref} ---shall be fed.
All my people's needs
will be provided by your hand,
as in, "And the manager of my household,"27
or, "Provide purity,"28
garnison, in O.F.
Only by [virtue of] the throne.
[I.e.,] only in my being called King.
Throne.
{Hebrew Ref} is a term for the kingdom
as in, "He has made his throne [kingdom] greater
than the throne of my lord the king."29
Verse 41: I have placed you in charge.
[Onkelos translates it:] {Hebrew Ref} ---I have appointed
you.
Nevertheless,30 it has the meaning of giving,
as in: "And to make you high."31
Whether in reference to raising to a high position
or whether in reference to degrading
the term {Hebrew Ref} is appropriate,
as in: "I have made you
humiliated and degraded."32
Verse 42: Pharaoh then took off his ring.
The giving of the king's ring
is a sign for the one to whom it is given
that he is to be second in command to him.
Linen Garments.
Considered very valuable in Egypt.
A [gold] chain.
[ {Hebrew Ref} means] a chain.
Because it is made up of consecutive rings
it is called {Hebrew Ref} ---a chain.
Similalrly: "I have bedecked my bed,"33
[meaning] "I have covered my bed with rows of rugs."
In Mishnaic terms we find:
"Surrounded with rows of stone."34
[Also:] "On the rows of stones in the Temple Court,35
[ {Hebrew Ref} ] refers to the floor [ {Hebrew Ref} ].36
Verse 43: Second-ranking carriage.
Second to his own carriage
which travels next to his.37
Avreich.
As Onkelos translates it:
{Hebrew Ref} ---This is the associate of the king.
In Aramaic38 {Hebrew Ref} means king.
[In the Talmudic chapter] "Hashutfin" [we find:]
"Not a king, nor the son of a king."39
In the Aggadah40 R. Yehudah explained it:
{Hebrew Ref} refers to Yoseif [ {Hebrew Ref} ---old, {Hebrew Ref} ---young]
who was "old" in wisdom and "young" in years.
Ben Durmaskis said to him,
"How much longer
will you continue to misinterpret Scripture?"
{Hebrew Ref} can only be related to the word {Hebrew Ref} [knees],
41
because all would enter before him
and leave, only with his permission,
similar to what is said:
"He thus placed him," etc.
Verse 44: I am Pharaoh.
Who has the power in his hands
to issue decrees over my kingdom,
and I hereby decree
that no man shall lift his hand---
Without you.
[Meaning:] without your permission.
Another explanation [of the words]
"I am Pharaoh"
[meaning:] "I will be king, but without you, etc.42
This [explanation] is similar to:
"Only by [virtue of] the throne [will I be greater than you]."
43
His hand or his foot.
[Should be explained] as Onkelos translates it.44
Verse 45: Tzafnas Paneiach.
[Meaning:] the explainer of hidden things.
The word {Hebrew Ref} has no parallel in Scripture.
Poti Phera.
He is Potiphar and was [now] called Poti Phera
as a result of becoming castrated,
because he had lusted to sodomize Yoseif.
Verse 47: The earth produced.
Should be explained as Onkelos translates it.45
Yet the word [ {Hebrew Ref} ]
does not lose its meaning of doing, making.46
By handfuls.
They stored up fist over fist, hand over hand.
Verse 48: The food of the fields surrounding each city
was placed within [the city].
Because every area preserves its produce
and they [therefore] put among the grain
some of the earth from the place [where it grew]
which preserves the grain from decaying.
Verse 49: Until they gave up counting it.
[Meaning:] until the counter gave up counting it.
This is an abbreviated verse.47
For there were no [more] numbers.
[ {Hebrew Ref} means] because there was no number.
here {Hebrew Ref} means because.48
Verse 50: Before the years of famine came.49
From here we learn
that a person may not have marital relations
during years of famine.
Verse 55: When all the land of Egypt was famished.50
For, all the grain that they stored rotted
except for that of Yoseif.
Whatever he says to you, do51
Because Yoseif had told them to be circumcised.
When they came to Pharaoh and told him,
"This is what he is telling us [to do],"
he said to them,
"Why did you not store up grain?
Did he not announce to you
that the famine years were coming?"
They replied, "We gathered much but, it rotted."
He said to them, "In that case,
whatever he says to you, do!
for he put a decree on the grain
and it rotted,
what if he puts a decree on us and we die?"
Verse 56: Over the entire face of the land.
Who are referred to as {Hebrew Ref} ?
The wealthy people.
Everything that held grain.
As Onkelos translates it:
in which there was grain.52
And sold [grain] to the Egyptians.
{Hebrew Ref} is a term used for [either] selling and buying.
Here it is used in the sense of selling,
[whereas {Hebrew Ref} ] "Buy a little food for us,"53
is used in the sense of buying.
Do not think [that it is a word used]
only in regard to [buying and selling] grain,
because we find it also in regard to wine and milk:
"And go buy, without money or price,
wine and milk."54
Verse 57: All [countries] of the land came to Egypt.
To Yoseif to buy.55
Because if you explain it
in the order in which it is written,
it should have said:
to buy from Yoseif.
Chapter 42 - Rashi
Verse 1: Yaakov saw that food was being sold in Egypt.
But, how did he see it?
Certainly he did not see it, but only heard it,
as is written: "Behold, I have heard, etc."56
Then, why does it say: "He saw"?
He saw a holy indistinct vision
that his hope [ {Hebrew Ref} ]57 is in Egypt.
This was not an actual prophecy
to explicitly tell him that this was Yoseif.
Why would you have everyone gazing at you?
"Why do you show yourselves
before the Yishmaelites and Children of Eisov
as though you are satiated?"
For at that time they still had grain.
To me it seems that the plain meaning of {Hebrew Ref} is:
"Why would you have everyone gazing at you
and wondering why you do not seek food for yourselves
before what you have is totally consumed?"
I have heard from others
that it [ {Hebrew Ref} ] is a term for leanness;
[i.e.,] "Why should you become lean through hunger?"
This is similar to:
"He who satisfies others shall himself be satisfied."58
Verse 2: Go down there.
He did not say {Hebrew Ref} ---go! [but, rather, {Hebrew Ref} ].
This alludes to the 210 years
that they were subjugated to Egypt
corresponding to the numerical value of {Hebrew Ref} .59
Verse 3: Yoseif's brothers went down.
It does not refer to them as Yaakov's sons.
This teaches us that they regretted selling him
and they made up their minds
to conduct themselves in a brotherly manner with him,
and to ransom him for any amount of money
which might be demanded of them.
Ten.
Why need this be written?
It is not written:
"But Binyamin, Yoseif's brother, Yaakov did not send"?60
But, [the answer is that] concerning their brotherliness,
they were ten separate [individuals]
because neither was their love for him
nor their hatred for him equal.
But, when it came to the buying of grain
they all were of one heart [and mind].61
Verse 4: Misfortune might befall him.
Could misfortune not befall him at home?
R. Eliezer ben Yaakov said:
We learn from this that the Satan
accuses [attempts to harm] during a time of danger.
Verse 5: Among the others who came.62
They hid themselves [among the people]
so that they would not be recognized.
For their father had commanded them
not to show themselves all together
at one entrance [into the city]
but, rather, that each should enter at a different entrance
so that they not be affected by the evil eye
since they were all handsome and strong.
Verse 6: And they prostrated themselves to him
with their faces.
[ {Hebrew Ref} means] they prostrated themselves to him
on their faces.
Similarly every {Hebrew Ref} [in Scripture]
implies the stretching out of the hands and feet.
Verse 7: But he acted like a stranger to them.
He acted as a {Hebrew Ref} [stranger] to them
in his conversation by speaking harshly.
Verse 8: Yoseif recognized, etc.
For he left them as bearded men.63
But they did not recognize him.
For he departed from them beardless
and now they found him fully bearded.64
The Midrashic explanation65 is:
"Yoseif recognized his brothers" [means that]
when they were in his power
he recognized the fact that they were his brothers
and took pity on them.
"But, they did not recognize him"
when he fell into their hands
to act toward him with brotherliness.
Verse 9: That he had dreamt about them.
[ {Hebrew Ref} here has the meaning of] {Hebrew Ref} ---about
them.
He now knew that they [the dreams] were fulfilled
for they had bowed down to him.
Where the land is exposed.
[ {Hebrew Ref} means] where the land is exposed---
where it is most vulnerable to be conquered,
as in: "He has exposed her womb,"66
and as in: "Naked and bare."67
So, too, every {Hebrew Ref} in Scripture
has the meaning of being exposed.
Onkelos translates it: " {Hebrew Ref} of the land,"
as in {Hebrew Ref} 68,
[meaning:] the defective part of the house.
But, he was not careful to translate it
according to its literal meaning.
Verse 10: No my master.
Do not say this,
for "Your servants have come to buy food."
Verse 11: We are all the sons of one man.69
There was a spark of the Holy Spirit in them,
and they included him [Yoseif] with them,
for he, too, was son of their father.
Honest.
[Meaning:] truthful,
as in: "You have spoken truthfully,"70
[or] "The daughters of Tzelofchad speak rightly,"71
[or] "His anger is untruthful arrogance."72
Verse 12: You have come to see where the land is exposed.
For you entered through ten different gates of the city.
Why did you not all enter through one gate?
Verse 13: They said,
your servants are twelve brothers, etc.73
And because of that one that is no more,
we scattered throughout the city
in order to search for him.74
Verse 14: It is just as I said.75
[I.e,] "The statement that I made, [namely]
that you are spies is true and correct."
That is [the explanation] according to the plain sense.
[However], the Midrashic explanation is:
He said to them, "If you found him
and a great deal of money were demanded of you,
would you ransom him?"
"Yes," they answered.
He then said to them, "And if they tell you
that they will not return him for any money,
what would you do?"
They replied, "That is what we have come for---
to kill or to be killed."
He said to them, "It is just as I said,
you have come to kill the people of the city.
I have divined through my goblet
that two of you
destroyed the great city of Shechem."
Verse 15: By Pharaoh's life.
[Meaning:] if Pharaoh lives.76
Whenever he swore falsely
he would swear by Pharaoh's life.
You shall not leave from here.
[Meaning:] from this place.
Verse 16: Whether there is any truth with you.
[ {Hebrew Ref} means:] whether there is truth with you.
Therefore, the {Hebrew Ref} is vocalized with a patach
because it is as if in question form.
And if not.
[If you do not] bring him, then:
by Pharaoh's life, you are spies.
Verse 17: Prison.
[ {Hebrew Ref} means:] prison.
Verse 19: In the prison where you are under guard.
[I.e.,] in which you are now imprisoned.
And you [the others] go bring.
To your father's house.
Food77
for your famished households.
[I.e.,] that you bought for the hunger
of the people of your household.
Verse 20: So that your words will be verified.
[ {Hebrew Ref} means:] they will be shown to be true
and be verified
as in: "Amein, amein"---It is true, it is true,78
and as in: "Please, verify your words."79
Verse 21: In truth.
As Onkelos translates it {Hebrew Ref} ---in truth.
I have seen it in Ber. Rab.80
that in Roman [Latin] {Hebrew Ref} means {Hebrew Ref} ---
truly.
Has come upon us.
The accent [of {Hebrew Ref} ] is on the {Hebrew Ref} 81
because it is in the past perfect tense,
for it had already come upon them.
[Therefore,] Onkelos translates it {Hebrew Ref} ---has
come upon us.
Verse 22: And now his blood.
The words {Hebrew Ref} and {Hebrew Ref} indicate additional
inclusions---
[not only] his blood,
but the blood of the old father as well.
Verse 23: They did not know
that Yoseif listened [understood].
[I.e.,] that he understood their language82
and in his presence they spoke thus.
Because there was an interpreter between them.
For when they spoke with him
the interpreter was between them,
who knew Hebrew and Egyptian,
and he would interpret their words to Yoseif
and Yoseif's words to them.
They, therefore, thought
that Yoseif did not understand Hebrew.
The Interpreter.
This refers to his son Menasheh.
Verse 24: He turned away from them.
He moved some distance away from them
so that they should not see him crying.
And cried.83
Because he heard that they had regrets.
Shimon.84
He was the one that threw him into the pit;
he was the one who said to Leivi,
"Here comes the dreamer."85
Another explanation [as to why Shimon was selected:]
Yoseif intended to separate him from Leivi,
lest the two of them conspire
to kill him.
And had him bound before their eyes.86
He bound him only while he was seen by them.
Once they departed he freed him
and gave him food and drink.
Verse 27: One of them opened.87
This was Leivi [who is referred to as {Hebrew Ref} ]
because he was left alone [ {Hebrew Ref} ]
without his companion, Shimon.
At the inn
[ {Hebrew Ref} actually means:] at the place they stayed overnight.
His bag.
[ {Hebrew Ref} means] a sack.
Verse 28: And behold it also is in my bag.88
[Meaning:] the money, as well as the grain.
What is this that El-him has done to us.
To cause us to be falsely accused.
For it was returned only that we may be falsely accused.
Verse 34: And you will [again] do business in the land.
[ {Hebrew Ref} literally means:] you will travel around.
All terms of {Hebrew Ref} ---merchants or {Hebrew Ref} ---merchandise
[stem from the root {Hebrew Ref} ---encircle] because
[merchants] travel about and around
[as they search] for merchandise.
Verse 35: Bundle of money.
[ {Hebrew Ref} means:] his bundle of money.
Verse 36: You have deprived me of children.
This teaches that he suspected them of killing him [Shimon]
or selling him, as they did to Yoseif.
You have deprived me of children.
One whose children have been lost is called {Hebrew Ref} .
Verse 38: My son will not go down with you.
He did not accept Reuvein's offer.
He said, "This firstborn is a fool.
He offers to kill his sons.
Are they his sons only and not my sons?"
Chapter 43 - Rashi
Verse 2: When they had finished eating.
Yehudah had told them,89
"Wait for the old man,
until all the bread of the house has been consumed."
When they had finished.
[The correct version of Onkelos for {Hebrew Ref} is] {Hebrew Ref} .
The version of the Targum which renders it {Hebrew Ref}
is mistaken.
"When the camels had ended drinking"90
is translated by Onkelos as {Hebrew Ref} ---
meaning that they had drunk their fill,
for that was the end of their drinking.
But, here, "when they had finished eating,"
means when the food was entirely consumed,
which is translated {Hebrew Ref} .
Verse 3: Warned repeatedly.91
[ {Hebrew Ref} are] terms meaning warning
because usually a warning is given before witnesses [ {Hebrew Ref} ]
Similarly; "I have forewarned your fathers,"92
[or:] "Go down and warn the nation."93
You had better not see my face
unless94 your brother is with you.
[I.e.,] "You will not see me
without your brother with you."
Onkelos translates it:
"Only when your brother will be with you."95
He, thus, explained the thing so that it fits,
but was not meticulous to translate it literally.
Verse 7: About ourselves and about our family.
[ {Hebrew Ref} means] concerning our families.
The Midrashic explanation [of {Hebrew Ref} ] is:96
"Even the type of wood [used for] our childhood cradles
he revealed to us."
We answered him.
That we have a father and a brother.
According to his words.
According to the questions that he asked---
we were forced to answer.
That he would say.
[ {Hebrew Ref} means] that he would say.
{Hebrew Ref} is used here as meaning {Hebrew Ref}
and {Hebrew Ref} is sometimes used as {Hebrew Ref} ---that.
Hence, this is a use
[of {Hebrew Ref} ] for one of its four meanings,
[in this case it being used] as {Hebrew Ref} .
For the word {Hebrew Ref} , here is as the word {Hebrew Ref}
as in: "Until that I have spoken my words."97
Verse 8: Let us live.
He had a spark of Divine prophecy:
"As a result of this journey your spirit will come alive,"
as it is said:
"[Then] the spirit of their father Yaakov was revived."98
And not die.
Of hunger.
Concerning Binyamin, it is doubtful whether he will be seized
or will not be seized.
Whereas, we [will certainly] die of hunger
if we do not go.
Better that you release that which is doubtful
and take hold of that which is certain.
Verse 9: And set him before you.99
[I.e.,] "that I will not bring him back to you dead
but alive."
I will have sinned to you for all time.
In the World-to-Come.
Verse 10: If we had not hesitated.
Because of you,
we would already have returned with Shimon
and you would not have had to suffer all these days.
Verse 11: Here.100
[ {Hebrew Ref} is] a redundant word
used as a stylistic improvement in Hebrew.
"If I am compelled to do this
to send him with you
I must seek and ask.
{Hebrew Ref} ---where is {Hebrew Ref} ---
here101
a solution and a plan to propose to you,
and, therefore, I say:
"This is what you must do."
Of the best fruits of the land.
[ {Hebrew Ref} ] is translated [by Onkelos:]
"Of that which is praised in the land,"
[i.e.,] that of which everyone sings [its praises]
when it comes into the world.
Gum.
[ {Hebrew Ref} is] wax.
Pistachios.
I did not know what they [ {Hebrew Ref} ] are,
but, in the alphabetized dictionary of R. Machir
I saw [it defined as] pistachios
and it seems to me that they are peaches.
Verse 12: Double the money.
Twice as much as the first time.
Take in your hands.
To buy food.
Perhaps the price has risen.
Perhaps it was an oversight.
Perhaps the house overseer mistakenly forgot it.
Verse 14: May the Almighty, Sh-ddai.
Now102 you are lacking nothing except prayer,
I, hereby, pray for you.
Almighty Sh-ddai.103
Whose mercy is {Hebrew Ref} sufficient
and Who has it in His power to give.
May He be merciful to you.
That is the plain meaning [of {Hebrew Ref} ].
The Midrashic explanation is:
He Who said to His universe, "Enough!"
may He say to my troubles, "Enough!"
for I have had no rest from my youth,
[suffering] the trouble of Lavan,
the trouble of Eisov, the trouble of Rochel,
the trouble of Deenah, the trouble of Yoseif,
the trouble of Shimon, [and] the trouble of Binyomin.104
That he may release to you.
[ {Hebrew Ref} means] that he may release to you,
as Onkelos translates it---
may he release him from his imprisonment.
Its meaning is similar to:
"He shall be released to freedom."105
It would not fit to translate it
as meaning: "Let him send [him to you]"
for they were going there, to where he was.
Your brother.
Referring to Shimon.
The other.
He was inspired by the Divine Spirit
to include Yoseif [as well].
And I.
Until your return, I will possibly106 be bereft of children.
If I have been bereft.
Of Yoseif and Shimon.
I will be bereft.
Of Binyomin.
Verse 15: And [they took] Binyamin.
Onkelos translates it {Hebrew Ref} ---they took
Binyomin
because the taking of money is not
the same as the taking of a person in Aramaic.
Something that is actually taken in the hand
is translated as {Hebrew Ref} ,
whereas, something taken by persuasion [i.e., led away]
is translated as {Hebrew Ref} [from {Hebrew Ref} ---speaking].
107
Verse 16: Slaughter an animal and prepare it.
[ {Hebrew Ref} and {Hebrew Ref} are infinitives] the same as:
and to slaughter an animal and to prepare.
{Hebrew Ref} is not an imperative
for then it should have said {Hebrew Ref} .108
At noon.
In this instance Onkelos translates [ {Hebrew Ref} as] {Hebrew Ref}
which, in Aramaic, means the first meal,
disner in O.F. [breakfast].
There are many examples of this in the Talmud:
[as in:] "He threw the dog his meal,"109
[or:] "He cut bread for the entire meal."110
But the usual translation of {Hebrew Ref} is {Hebrew Ref} noon.
Verse 18: The men were afraid.
{Hebrew Ref} is spelled with two {Hebrew Ref} [yuds]
and Onkelos, therefore, translates it:
"They were afraid."111
Because they had been brought to Yoseif's House.
And it was unusual for others who came to buy grain
to stay overnight at Yoseif 's house
but, rather, at the inns of the city.
They were, therefore, afraid that this
was solely for the purpose of imprisoning them.
Are we being brought.
Into this house.
That he may turn [on us].
That there should be turned upon us
an accusation regarding the money
and that [this accusation] come down on us.
According to Onkelos who translates [ {Hebrew Ref} ]
as {Hebrew Ref} , it means to libel,
just as {Hebrew Ref} 112 is translated:
{Hebrew Ref} ---libelous words,
and Onkelos does not translate [ {Hebrew Ref} ] literally.
The word {Hebrew Ref} , which he translates as {Hebrew Ref}
113
comes from {Hebrew Ref} ---"The bowl of gold,"114
[or from:] "And Chuzav, the queen [ {Hebrew Ref} ]
is taken away,"115
[the root word {Hebrew Ref} ] meaning royalty.
Verse 20: Please, my master.
{Hebrew Ref} is an expression of pleading and supplication
In Aramaic it is equivalent to {Hebrew Ref} [woe, woe].
We came down.
This is considered a "come down" [decline] for us.
We had been accustomed to feed others,
and now we are dependent on you.
Verse 23: Your G-d.116
[Meaning:] in your own merit.
And if your own merit is insufficient, [then].
The G-d of your fathers.
[Meaning:] in the merit of your fathers
"He has given you a hidden gift."
Verse 24: The man brought.117
[There is mentioned] a bringing after a bringing.
This was because they were shoving him outside
to where they spoke to him
at the door of the house.
Once he said to them, "Peace be with you,"118
they followed after him [into the house].
Verse 25: They prepared.119
[ {Hebrew Ref} means:] they prepared.
They adorned it in beautiful vessels.
Verse 26: In the house.120
[I.e.,] from the vestibule into the reception hall.
Verse 28: They bowed their heads
and prostrated themselves.121
In response to the inquiry about their welfare.
{Hebrew Ref} refers to the bowing of the head.
{Hebrew Ref} refers to prostration upon the ground.
Verse 29: El-him be gracious to you my son.
Regarding the other brothers we have heard "grace" used
"Whom G-d has graciously granted your servant."122
[However,] Binyomin had not yet been born,
therefore, Yoseif blessed him with grace.
Verse 30: Because his compassion was aroused.
He [Yoseif] asked him,
"Have you a brother from the same mother?"
"I had a brother," he answered,
"but, I do not know where he is."
"Have you any children?"
"I have ten sons," he answered.
"What are their names?" he asked.
"Bela, Becher, etc." he answered.
He asked, "What is the idea behind these names?"
"They all relate to my brother," he answered,
"and the troubles that have befallen him:
{Hebrew Ref} ---because he [Yoseif] was swallowed up [ {Hebrew Ref} ]
amongst the alien nations;
{Hebrew Ref} ---because he was my mother's firstborn [ {Hebrew Ref} ];
{Hebrew Ref} ---because G-d sent him into captivity
[ {Hebrew Ref} ];
{Hebrew Ref} ---because he had to live in a foreign land [
{Hebrew Ref} ]
and {Hebrew Ref} ---because he was extremely pleasant [
{Hebrew Ref} ];
{Hebrew Ref} ---because he was my brother and my
elder;
{Hebrew Ref} ---
because he learned from the mouth [ {Hebrew Ref} ] of my
father;
and {Hebrew Ref} ---because he did not see my marriage [
{Hebrew Ref} ]
and I did not see his marriage;
and {Hebrew Ref} ---because he went down [ {Hebrew Ref} ] amongst alien nations,"
as is related in Maseches Sotah.123
Immediately, [Yoseif 's] compassion was aroused.
Was aroused.
[ {Hebrew Ref} means] became heated.
In Mishnaic Hebrew we find:
"On a pile of heated [ {Hebrew Ref} ] olives."124
In Aramaic we find "The dehydration [ {Hebrew Ref} ] of meat."125
In Scripture we find:
"Our skin has become hot [ {Hebrew Ref} ] as if by an oven"
[i.e.,] it became heated and very wrinkled
"Because of the burning of the famine,"126
for it is the nature of skin
to wrinkle and shrivel when it is heated.
Verse 31: He composed himself.
[ {Hebrew Ref} means] he strengthened himself.
It has the same meaning as:
{Hebrew Ref} ---"The strong parts of the shields,"127
[ {Hebrew Ref} meaning:] strength.
Similarly: "He loosens the belt of the strong [ {Hebrew Ref} ]."
128
Verse 32: Because it was loathsome.
It is a hateful thing for the Egyptians
to eat together with the Hebrews.
Onkelos gives a reason for this.129
Verse 33: The first born according to his birthright.
He struck the goblet and announced,
"Reuvein, Shimon, Leivi, Yehudah, Yissachar and Zevulen
who are children of the same mother,
be seated in this order
which is the order in which you were born."
So he did with all of them.
Once he came to Binyomin, he said,
"This one has no mother130
and I have no mother---let him sit beside me."
Verse 34: Portions.
[ {Hebrew Ref} means] portions.
Five times as much.
Consisting of his portion as one of the brothers,
as well as the portions of Yoseif, Osnas,
Menasheh and Ephraim.
They became intoxicated with him.
From the day that they sold him
they had not drunk wine, nor did he drink wine,
but on that day they drank.131
Chapter 44 - Rashi
Verse 2: My goblet.132
[ {Hebrew Ref} ] is a tall goblet,
which is called maderne in O.F.
Verse 7: It would be degrading for your servants.133
It is a profane thing for us
[ {Hebrew Ref} is] an expression of something shameful.
Onkelos, however, translates it:
"May your servants be spared,"
[I.e.,] may G-d spare us from doing such a thing.
This often appears in the Talmud as {Hebrew Ref} ---
Heaven forfend.
Verse 8: Behold the money that we found.
This is one of the ten a fortiori134 inferences
that are found in Scripture,
which are all listed in Bereishis Rabbah.135
Verse 10: Your words are now also correct.
This, too, would be only just.
Truly, it should be as you say
that you are all responsible in this matter---
when there are ten persons and a stolen item is found
in the possession of one of them---
they are all implicated.
But, I will deal with you
not according to the strict letter of the law.
Only that the one with whom it was found
shall be my slave.
Verse 12: Beginning with the oldest.
So that they not be aware
that he knew where it was.
Verse 13: Each man loaded his donkey.
They were very strong
and did not need to help each other to load up.
And they returned to the city.136
It was actually a metropolis
and, yet, it is referred to as "the city"---
a plain, ordinary city!
But, [this is so] because
in their eyes it was considered only
a medium-sized city of only ten men
as far as engaging them in war.
Verse 14: He was still there.
For he was waiting for them.
Verse 15: Do you not know that ... is an expert
diviner?137
Did you not know that a man as distinguished as I
would know how to divine
and to deduce through knowledge, reason and deduction
that you stole the goblet?
Verse 16: G-d has found.138
We know that we have done no wrong,
but it has come from G-d
to bring this upon us.
The Creditor has found an opportunity
to collect his debt.139
How can we justify ourselves.
[ {Hebrew Ref} is] a form of the word {Hebrew Ref} ---justice.
Similarly, any word whose first root letter is a {Hebrew Ref}
and comes to convey the {Hebrew Ref} ---reflexive
conjugation,
a {Hebrew Ref} replaces the letter {Hebrew Ref} .
It is not placed ahead of the first root-letter
but, rather, between the first two root-letters.
For example:
{Hebrew Ref} ---from the root: {Hebrew Ref} ,
{Hebrew Ref} ---Let it be wet140 from the root: {Hebrew Ref} ,
{Hebrew Ref} ---They acted as if they were ambassadors141
from the same root as {Hebrew Ref} ---a faithful
ambassador.142
{Hebrew Ref} ---We took along provisions,143
from the same root as {Hebrew Ref} ---provisions for the
way.144
A word whose first root-letter is a {Hebrew Ref} or {Hebrew Ref}
when it is expressed in {Hebrew Ref} ---reflexive form,
then the {Hebrew Ref} separates145 the first two root-letters.
For example:
{Hebrew Ref} ---"The grasshopper will drag itself,"146
from the root {Hebrew Ref} ---to carry a load.
{Hebrew Ref} ---"I observed the horns"147
from the root {Hebrew Ref} ---to observe,
{Hebrew Ref} ---"The laws of Omri are kept"148
from the root {Hebrew Ref} ---to keep,
{Hebrew Ref} ---
"One who keeps from evil is considered insane"149
from the same root as:
"He leads away advisors as if they be fools,"150
{Hebrew Ref} ---"You trample my people."151
from the same root as:
{Hebrew Ref} ---"An untrodden path."152
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