Bereishis
Book 1: Genesis

VAYIGASH - RASHI COMMENTARY

Chapter 44 - Rashi

Verse 18: He approached ... in my master's ears.1

[Meaning:] may my words penetrate your ears.

And do not be angry.2

From this you may infer that he spoke harshly to him.

For you are equal to Pharaoh.

[Meaning:] you are as esteemed in my eyes as a king. This is the plain meaning. But, its Midrashic explanation is: "Ultimately you will be stricken with leprosy on his account as the Pharaoh was stricken on account of my grandmother Sarah for detaining her for only one night." Another explanation [for: "You are equal to Pharaoh."] Just as Pharaoh issues decrees without carrying them out, and makes promises without fulfilling them, you, too, do the same. Is this, then, what you meant by "setting your eyes" when you said that you would "set your eyes on him?"3 Another explanation for "You are equal to Pharaoh;" If you will provoke me I will kill you and your master.

Verse 19: My master asked his servants.4

From the start you encountered us with subterfuge. Why did you need to ask all these questions? Were we looking [to marry] your daughter, or were you looking [to marry] our sister?5 Nevertheless, "We said to my master"6--- we withheld nothing from you.

Verse 20: His brother is dead.7

It was because of fear that he uttered an untruth. He thought, "If I tell him that he is alive, he will say, 'Bring him to me.' "

Alone of his mother.

[I.e.,] from that mother he has no other brother.

Verse 22: For if he left his father he would die.8

If he will leave his father then we are concerned that he may die en route for his mother, too, died while en route.

Verse 29: And misfortune befall him.

For the Satan attempts to do harm during a time of danger.9

You will bring my white head down, etc.

As long as he is beside me I find comfort through him [for the loss] of his mother and his brother. And if he dies, it will seem to me as if all three died the same day.

Verse 31: When he sees that the lad is not [with us], he will die.

[I.e.,] his father [will die] from grief.10

Verse 32: For your servant became surety for the lad.11

If you should ask why I involve myself in this fray more than my other brothers? [the reason is that] that they are all out [of this matter] whereas, I have tied myself [to it] with a strong bond by accepting to be an outcast in both worlds.

Verse 33: Let your servant remain, etc.12

I am superior to him for all purposes--- in strength, in waging war and for service.

Chapter 45 - Rashi

Verse 1: Yoseif could not contain his emotions in the presence of all who stood.

He could not bear that the Egyptians standing by him would hear his brothers' humiliation when he would make himself known to them.

Verse 2: And the house of Pharaoh heard.

[ {Hebrew Ref} is the same as] {Hebrew Ref} i.e., his servants and his household. Here, the reference is not to a literal house but, rather, is similar to {Hebrew Ref} ---the household of Israel, or {Hebrew Ref} ---the household of Yehudah, meisnede in O.F.

Verse 3: They were shocked at his presence.

Out of shame.

Verse 4: Please come close to me.13

He saw them recoiling backwards so he thought: "Now, my brothers feel ashamed," so he called to them tenderly and pleadingly14 and showed them that he was circumcised.15

Verse 5: To preserve life.

[Meaning:] so that I may be a preserver of life for you.

Verse 6: For it is now two years that there as been famine.

[Two years], of the [seven] hunger years, have passed.

Verse 8: As a father.

[Meaning:] as a colleague and protector of the king.

Verse 9: Go up to my father.16

Eretz Yisrael is higher than all the countries.

Verse 11: Lest you become impoverished.

{Hebrew Ref} ---lest you become impoverished [Onkelos]. From the same root as {Hebrew Ref} .17

Verse 12: Behold, your eyes see---

my glory, and that I am your brother for I am circumcised as you are and, furthermore, "That my mouth speaks to you" in the Holy Language [Hebrew].

Along with my brother Binyomin's eyes.18

He mentions them all alike to imply: "Just as I have no animosity toward my brother Binyomin, for he was not there when I was sold, so, too, I have no animosity in my heart toward you."

Verse 14: He fell upon his brother Binyomin and wept.19

[He wept] for the two Temples20 which were destined to be in Binyomin's territory and, in the end, will be destroyed.

And Binyomin wept upon his neck.

For the Tabernacle of Shiloh which was destined to be in Yoseif's territory and in the end will be destroyed.

Verse 15: After that.

After they saw him weeping and his intentions toward them were peaceful---

[After that] his brothers spoke with him.

Because at first they felt shame before him.

Verse 16: The news was heard in Pharaoh's house.

[ {Hebrew Ref} is] the same as {Hebrew Ref} ---in Pharaoh's house,21 and here it [ {Hebrew Ref} ---house] is meant literally.

Verse 17: Load up your beasts.

With grain.

Verse 18: The best of the Land of Egypt.

[Referring to] the Land of Goshen. [Here]22 he prophesied without realizing it because it would ultimately become like the depths of the sea which contains no fish.23

The fat of the land.

{Hebrew Ref} always means the best part of something.24

Verse 19: Now you are commanded---

Through me to tell them---

To do the following.25

Tell them that it is with my permission.

Verse 23: He sent the following.

[Meaning:] according to this amount. And what was the amount? "Ten male donkeys, etc."

The best of Egypt.

We find in the Talmud26 that he sent him aged wine from which old people derive pleasure. [However, in the] Midrash Aggadah27 [we find] [that it was] pounded beans.28

Grain, bread.

As Onkelos translates it.

And food.

Things that are eaten with bread.

Verse 24: Do not be troubled along the way.

Do not become involved in halachic discussion so that the road not become a menace to you.29 An alternate explanation: Do not take very large steps30 and arrive [at your evening stop] while there is still daylight. As for the plain meaning of the verse, it can be said that, because they were embarrassed, he was worried lest they quarrel on the way concerning his being sold, to dispute with one another by saying, "It was because of you that he was sold" [or,] "You are the one who told slanderous things about him, and caused us to hate him."

Verse 26: He is ruler.

[ {Hebrew Ref} is used as {Hebrew Ref} ]---31 that he is ruler.

His heart stood still.

[ {Hebrew Ref} means:] his heart changed and he ceased believing.32 His heart was not swayed by their words. In Mishnaic Hebrew we find it as {Hebrew Ref} .33 This is similar to "Without ceasing"34 or [for example] {Hebrew Ref} 35 is translated {Hebrew Ref} ---"His scent has not ceased."

Verse 27: All the words of Yoseif.

He [Yoseif] gave them as a sign--- the subject that he was studying at the time that he left him [Yaakov]--- the topic of {Hebrew Ref} ---the heifer whose neck is broken. This is [alluded to by] what is said: "And he saw the wagons [ {Hebrew Ref} ]36 that Yoseif had sent." and it does not state, "Which Pharaoh had sent."37

The spirit of Yaakov was revived.

The Divine Presence, which had left him, rested on him.38

Verse 28: It is too much.

Much joy and pleasure is still in store for me since my son Yoseif, is alive.

Chapter 46 - Rashi

Verse 1: To Beer Sheva.

[ {Hebrew Ref} ] is the same as {Hebrew Ref} . The suffix {Hebrew Ref} replaces the prefix {Hebrew Ref} .39

To the G-d of his father Yitzchok.40

A person must honor his father more than he must honor his grandfather. Therefore, he associated [the sacrifices] with Yitzchok and not with Avraham.

Verse 2: Yaakov, Yaakov.

[The repetition of Yaakov] is a term of affection.

Verse 3: Do not be afraid to go down to Egypt.

[He was told this] because he was distressed that he was required to leave Eretz Yisrael.

Verse 4: And I will bring you up.41

[With these words] He promised him that he will be buried in Eretz Yisrael.

Verse 6: That they had acquired in the Land of Canaan.

But, that which he acquired in Padan Arom he gave entirely to Eisov for his share in the Cave of Machpeilah. He said, "Possessions acquired outside of Eretz Yisrael hold no value for me." This is what he meant by: ["The grave] that I acquired for myself."42 He put piles of gold and silver for him [Eisov] similar to a heap [ {Hebrew Ref} ]43 and said to him, "Take these."

Verse 7: And his granddaughters.

[Referring to:] Asher's daughter, Serach and Leivi's daughter, Yocheved.

Verse 8: Who were coming.44

Concerning that particular time Scripture refers to them as "those who are coming." There is [therefore] no need to wonder why it does not write, "who came."

Verse 10: The son of the Canaanite woman.45

The son of Deenah who was violated by a Canaanite.46 When they killed Shechem, Deenah refused to leave [the city] until Shimon swore to her that he would marry her.47

Verse 15: These are the sons of Leah... along with his daughter Deenah.

The males are attributed to Leah while the females are attributed to Yaakov, to teach you that if the woman emits seed first then she will give birth to a male and if the man emits seed first then she will give birth to a female.

Thirty-three.

However, if you count them individually you will find only thirty-two! But this, [the missing one] is Yocheved who was born "between the walls" as they entered the city, as it is said: "That was born to Leivi in Egypt."48 Her birth was in Egypt but she was not conceived in Egypt.

Verse 19: The sons of Rochel, Yaakov's wife.

Whereas concerning all [the other wives], the term {Hebrew Ref} [wife] is not used for them. But, this is because she was the mainstay of the house.49

Verse 26: All the souls coming with Yaakov.

[These] who left the Land of Canaan to come to Egypt. The word {Hebrew Ref} , here, is not in the past tense but, rather, in the present tense, as in: "In the evening she would come,"50 and as in: "And behold, his daughter Rochel was coming with the sheep."51 Therefore, the accent is on the latter syllable on the {Hebrew Ref} because when they left, coming from the Land of Canaan they were only sixty-six [souls]. [But,] the second time [ {Hebrew Ref} is mentioned]: "All the souls of the House of Yaakov that came to Egypt, were seventy,"52 it is in the past tense, therefore, the accent is on the first syllable, the {Hebrew Ref} . This is because once they came there, they were seventy for they found Yoseif and his two sons there and Yocheved was added to them "between the walls." According to the one who says that a twin sister was born with each tribe53 we must assume that they died before going down to Egypt, for they are not counted here. The following I found in Vayikra Rabbah:54 Eisov had [only] six souls55 and Scripture refers to them as "The souls of his household"56---plural, because they worshiped many gods, whereas, Yaakov, had seventy [souls] and Scripture refers to them as "a soul" because they all worshiped one G-d.

Verse 28: So that he might direct him.

As Onkelos explains it: to prepare a place for him and to show how to settle there.

Ahead of him.57

[I.e.,] before he [Yaakov] will arrive there. The Midrashic explanation; {Hebrew Ref} :58 to prepare a house of study from which would emanate [Torah] teaching.

Verse 29: Yoseif harnessed his chariot.59

He himself harnessed the horses to the chariot to be diligent in honoring his father.

He appeared before him.

[Meaning:] Yoseif appeared to his father.

And he wept on his neck for a long time.

[ {Hebrew Ref} refers to] profuse weeping. Similarly: "For He does not place upon a person {Hebrew Ref} "60 [where {Hebrew Ref} ] is a term for profusion, meaning: He [G-d] does not place upon him accusations which are in excess of his [actual] sins. Here, too, he wept a great deal--- more than is usual. But, Yaakov did not fall on Yoseif 's neck nor did he kiss him. Our Sages explained that this was because he was reading the "Shema."

Verse 30: Now I can die.

The plain meaning is as Onkelos explains it.61 But, the Midrashic explanation is: "I had thought that I would die twice--- in this world and in the World-to-Come--- because the Divine Presence had departed from me and I thought that G-d would hold me responsible for your death. But, now that you are still alive I will die but once.62

Verse 31: I will say to him, my brothers, etc.

And I will also tell him: "The men are shepherds, etc."

Verse 34: So that you will be able to settle in the Land of Goshen.

And it [the land] is what you require because it is a land of pasture. And when you tell him that you have no expertise in other work he will distance you from himself and he will settle you there.

Since every shepherd is abhorrent to Egypt.

Because they [the sheep] are deities to them.

Chapter 47 - Rashi

Verse 2: From among his brothers.

From the least strong among them, who do not [even] appear strong, for if he [Pharaoh] would find them strong he might induct them into his military. These [weaker ones] were: Reuvain, Shimon, Leivi, Yissachar and Binyomin, those whose names Moshe did not repeat when he blessed them.63 But, the names of the strong ones he repeated: "And this is for Yehudah--- hear, G-d, the voice of Yehudah."64 "And about Gad he said, 'Blessed be He that extends Gad.' "65 "And about Naphtali he said, 'Naphtali.' "66 "And about Dan he said, 'Dan.' "67 And so, too, concerning Zevulun.68 And so, too, concerning Asher.69 The above is quoted from Bereishis Rabbah which is the Aggadah of the Land of Israel. But, in our Babylonian Talmud70 we find that those whose names Moshe repeated were the weak ones and those were the ones he [Yoseif] brought before Pharaoh. And the fact that Yehudah's name is repeated--- it is not repeated due to his being weak--- but there is a reason for this as is mentioned in Bava Kamma. In the Berayso of the Sifrei we have the version--- in [the portion of] V'zos Haberachah--- that is the same as our Talmud [in Bava Kamma.]71

Verse 6: Capable men.72

That are experts in their occupation of tending sheep.

Over my [herds].

Over my sheep.

Verse 7: And Yaakov blessed.

This was a greeting, as is customary for all who periodically appear before kings, saluder [to greet] in O.F.

Verse 9: The years of the temporary residence.

[ {Hebrew Ref} means:] the years of my being a stranger. [I.e.,] all my life I have been a stranger in the land.

I have not attained.73

Insofar as happiness is concerned.

Verse 10: Yaakov blessed.74

As is customary for those who take leave of royalty, they bless them and take their leave. What blessing did he give him? That the Nile rise as he approached it. [This blessing was welcome to Pharaoh] because the Land of Egypt is not watered by rainfall, but, rather, by the Nile rising and irrigating. From the time that Yaakov blessed him, Pharaoh would come to the Nile and it would rise toward him and, thereby, irrigate the land.

Verse 11: Ramseis.

It was part of the Land of Goshen.

Verse 12: According to the children.75

[Meaning:] according to the needs of all the members of the household.76

Verse 13: There was no bread in all the land.77

[Scripture now] returns to the beginning of the account,78 to the beginning of the famine years.

They were worn out.

[ {Hebrew Ref} is] similar to {Hebrew Ref} ---meaning exhaustion as Onkelos translates it. Similar to this is: "As an exhausted person [ {Hebrew Ref} ] who shoots firebrands."79

Verse 14: In payment for the provisions they purchased.

[Meaning:] they gave him the money.

Verse 15: Is no.

As Onkelos translates it: {Hebrew Ref} "is ended."

Verse 17: He tended them.

[ {Hebrew Ref} is] similar to {Hebrew Ref} ---He led them. Similar to this is: "There is no one to lead her,"80 [or:] "He leads me beside tranquil waters."81

Verse 18: The second year---

Of the famine years.82

For the money is used up, etc.83

[Meaning:] that the money and livestock are used up84 and everything has come into my master's hand.

Except our bodies.

The same as: if not for our bodies.85

Verse 19: Give us seed-grain.

To sow in the ground. Although Yoseif had said,86 "And for another five years there will be no plowing nor harvest,"87 [nevertheless,] as soon as Yaakov came to Egypt blessing followed in his wake, and they began to sow and the famine ended. We learned this in the Tosefta of Sotah.88

Not become desolate.

{Hebrew Ref} means let it not become desolate. [Onkelos translates it] {Hebrew Ref} from the term {Hebrew Ref} ---a barren field--- one which is not plowed.

Verse 20: The land became Pharaoh's [property].

[Meaning:] it had been bought for him.

Verse 21: He transferred the people.

Yoseif [transferred them] from city to city as a reminder that they no longer had a share in the land, and settled those of one city in another. Scripture had no need to write this, but only to let you know Yoseif 's praiseworthiness. For his intent89 was to remove shame from his brothers, so that the people not call them exiles.

From one end of the border of Egypt, etc.90

He did this to all the cities that were in the kingdom of Egypt, from one end of the border to the other.

Verse 22: The priests.

[ {Hebrew Ref} means] the priests. Whenever the word {Hebrew Ref} is used it refers to a servant of a deity, except those that refer to high rank as in {Hebrew Ref} 91---"The chief of Midian," or {Hebrew Ref} 92---"The chief of On."

The priests had an allotment.

[Meaning:] an allotted portion of bread per day.

Verse 23: Here.

[ {Hebrew Ref} is] the same as {Hebrew Ref} ---behold, as in: "I, too, behold, [ {Hebrew Ref} ] will avenge your way upon your head."93

Verse 24: For seed for your fields.

For each year [not only the first year].

And for those of your households.

I.e., as food for your man servants and maid servants that are in your homes.

For your little ones.

[ {Hebrew Ref} means] young children.

Verse 25: May we find favor.

That you may do for us as you have said.

And we will be slaves94 to Pharaoh. As regards to paying him this tax annually as a law which will not be repealed.

Verse 27: Yisrael lived in the Land of Egypt.

And where [within the Land of Egypt]? In the Land of Goshen, which is part of the Land of Egypt.

They acquired property there.

[ {Hebrew Ref} means] taking possession [by settling there].

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