Bereshit (Genesis) Chapter 49

27The tribe of Benjamin will be like a wolf that grabs. In the morning it will devour the plunder. In the afternoon it will distribute the spoils.”   כזבִּנְיָמִין֙ זְאֵ֣ב יִטְרָ֔ף בַּבֹּ֖קֶר יֹ֣אכַל עַ֑ד וְלָעֶ֖רֶב יְחַלֵּ֥ק שָׁלָֽל:
בִּנְיָמִין זְאֵב יִטְרָף - means “Benjamin is like a wolf that grabs.” Jacob here prophesied that Benjamin’s descendants were destined to be “grabbers,” as it says: “and each one of you shall seize a wife,” 1 which came true in the aftermath of the incident of the concubine of Giv’ah; and he also prophesied about Saul that he would vanquish his enemies on all sides, as it says: “Saul secured the kingdom…and he fought all his surrounding enemies, Moab, and Edom… condemning whomever he turned against.” 2   בִּנְיָמִין זְאֵב יִטְרָף.  זְאֵב הוּא אֲשֶׁר יִטְרָף; נִבָּא עַל שֶׁיִּהְיוּ עֲתִידִין לִהְיוֹת חַטְפָנִין, וַחֲטַפְתֶּם לָכֶם אִישׁ אִשְׁתּוֹ בְּפִלֶגֶשׁ בְּגִבְעָה (שופטים כ"א), וְנִבָּא עַל שָׁאוּל שֶׁהָיָה נוֹצֵחַ בְּאוֹיְבָיו סָבִיב, שֶׁנֶּאֱמַר וְשָׁאוּל לָכַד הַמְּלוּכָה וַיִּלָּחֶם בְּמוֹאָב וְגוֹ' וּבֶאֱדוֹם וְגוֹ' וּבְכֹל אֲשֶׁר יִפְנֶה יַרְשִׁיעַ (שמואל א י"ד):
בַּבֹּקֶר יֹאכַל עַד - In the morning it will devour the plunder. The word עַד is a term synonymous with the words בִּזָּה וְשָׁלָל “booty and spoil,” which are translated by Onkelos as עֲדָאָה. There is also a similar example of עַד with this sense in the Hebrew language: “then will a plunder of spoil (עַד שָׁלָל) be divided.” 3 Here Jacob is speaking about Saul, who rose to power at the initial flourishing and shining of the kingdom of Israel.   בַּבֹּקֶר יֹאכַל עַד.  לְשׁוֹן בִּזָּה וְשָׁלָל, הַמְתֻרְגָּם עֲדָאָה, וְעוֹד יֵשׁ לוֹ דּוֹמֶה בִּלְשׁוֹן עִבְרִית אָז חֻלַּק עַד שָׁלָל (ישעיהו ל"ג), וְעַל שָׁאוּל הוּא אוֹמֵר שֶׁעָמַד בִּתְחִלַּת פְּרִיחָתָן וּזְרִיחָתָן שֶׁל יִשְׂרָאֵל:
וְלָעֶרֶב יְחַלֵּק שָׁלָֽל - In the afternoon it will distribute the spoils - i.e., even after the sun of Israel would set through Nebuchadnezzar exiling them to Babylon – It will distribute the spoils- Mordechai and Esther, who were from the tribe of Benjamin, will divide the spoils of Haman, as it says: “I have indeed given Haman’s estate to Esther.” 4 And Onkelos translates שָׁלָל as referring to the “spoil” of the priests from the holy Temple sacrifices.   וְלָעֶרֶב יְחַלֵּק שָׁלָֽל.  אַף מִשֶּׁתִּשְׁקַע שִׁמְשָׁן שֶׁל יִשְׂרָאֵל עַל יְדֵי נְבוּכַדְנֶצַּר, שֶׁיַּגְלֵם לְבָבֶל, יחלק שלל, מָרְדְּכַי וְאֶסְתֵּר שֶׁהֵם מִבִּנְיָמִין יְחַלְּקוּ אֶת שְׁלַל הָמָן, שֶׁנֶּאֱמַר הִנֵּה בֵית הָמָן נָתַתִּי לְאֶסְתֵּר. וְאֻנְקְלוֹס תִּרְגֵּם עַל שְׁלַל הַכֹּהֲנִים בְּקָדְשֵׁי הַמִּקְדָּשׁ:
28All these are the tribes of Israel, 12 in all. This is what their father said to them, and he blessed them all, giving each one the blessing appropriate to what would happen to him and his tribe in the future.   כחכָּל־אֵ֛לֶּה שִׁבְטֵ֥י יִשְׂרָאֵ֖ל שְׁנֵ֣ים עָשָׂ֑ר וְ֠זֹ֠את אֲשֶׁר־דִּבֶּ֨ר לָהֶ֤ם אֲבִיהֶם֙ וַיְבָ֣רֶךְ אוֹתָ֔ם אִ֛ישׁ אֲשֶׁ֥ר כְּבִרְכָת֖וֹ בֵּרַ֥ךְ אֹתָֽם:
וְזֹאת אֲשֶׁר־דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם - This is what their father said to them, and he blessed them. But were there not some of them whom he did not bless, but rebuked? However, this is the explanation of the verse: “And this is what their father said to them” – i.e., that which was said above. You may think that he did not bless Reuben, Simeon, and Levi – Scripture therefore tells us: “and he blessed them,” implying all of them.   וְזֹאת אֲשֶׁר־דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם.  וַהֲלֹא יֵשׁ מֵהֶם שֶׁלֹּא בֵּרְכָם אֶלָּא קִנְטְרָן? אֶלָּא כָךְ פֵּרוּשׁוֹ: וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם מַה שֶּׁנֶאֱמַר בָּעִנְיָן; יָכוֹל שֶׁלֹּא בֵרַךְ לִרְאוּבֵן, שִׁמְעוֹן וְלֵוִי, תַּלְמוּד לוֹמָר וַיְבָרֶךְ אוֹתָם – כֻּלָּם בְּמַשְׁמָע:
אִישׁ אֲשֶׁר־כְּבִרְכָתוֹ - (lit.) Each one according to his blessing - means: with the particular blessing that was destined to come to each individual.   אִישׁ אֲשֶׁר־כְּבִרְכָתוֹ.  בְּרָכָה הָעֲתִידָה לָבֹא עַל כָּל אֶחָד וְאֶחָד:
בֵּרַךְ אוֹתָם - (lit.) He blessed them. The verse need only have said: “each one according to his blessing, he blessed him (אוֹתוֹ).” Why, then, does the verse say: “he blessed them”? The answer is: Since he gave to Judah the strength of a lion, to Benjamin the wolf’s aptitude for grabbing, and to Naphtali the swiftness of a deer, you may think that he did not include all of them in all the blessings. Scripture therefore says: “he blessed them” all with the blessings that were mentioned with regard to each of them individually.   בֵּרַךְ אוֹתָם.  לֹא הָיָה לוֹ לוֹמַר אֶלָּא אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אוֹתוֹ, מַה תַּלְמוּד לוֹמַר בֵּרַךְ אוֹתָם? לְפִי שֶׁנָּתַן לִיהוּדָה גְּבוּרַת אֲרִי וּלְבִנְיָמִין חֲטִיפָתוֹ שֶׁל זְאֵב וּלְנַפְתָּלִי קַלּוּתוֹ שֶׁל אַיָּל, יָכוֹל שֶׁלֹּא כְלָלָן כֻּלָּם בְּכָל הַבְּרָכוֹת, תַּלְמוּד לוֹמַר בֵּרַךְ אוֹתָם:
29He then commanded them, saying to them, “I am about to be gathered unto my people in the afterlife. Bury me with my fathers, in the cave that is in the field of Ephron the Hittite—   כטוַיְצַ֣ו אוֹתָ֗ם וַיֹּ֤אמֶר אֲלֵהֶם֙ אֲנִי֙ נֶֽאֱסָ֣ף אֶל־עַמִּ֔י קִבְר֥וּ אֹתִ֖י אֶל־אֲבֹתָ֑י אֶ֨ל־הַמְּעָרָ֔ה אֲשֶׁ֥ר בִּשְׂדֵ֖ה עֶפְר֥וֹן הַֽחִתִּֽי:
נֶֽאֱסָף אֶל־עַמִּי - To be gathered unto my people. Dying is so called because at death, souls are brought into the place where they are stored in heaven. The word אֲסִיפָה in Hebrew can also mean “bringing in,” e.g., “and no one was bringing (מְאַסֵּף) them into his house”; 5 “you must bring it (וַאֲסַפְתּוֹ) into your house”; 6 “when you gather in (בְּאָסְפְּכֶם) the produce of the land,” 7 which means bringing it into the house because of the rains; “when you gather in (בְּאָסְפְּךָ) your produce.” 8 Similarly, every expression of “gathering” used in connection with death also means “bringing in.”   נֶֽאֱסָף אֶל־עַמִּי.  עַל שֵׁם שֶׁמַּכְנִיסִין הַנְּפָשׁוֹת אֶל מְקוֹם גְּנִיזָתָן, שֶׁיֵּשׁ אֲסִיפָה בְּלָשׁוֹן עִבְרִי שֶׁהִיא לְשׁוֹן הַכְנָסָה, כְּגוֹן וְאֵין אִישׁ מְאַסֵּף אוֹתִי הַבָּיְתָה (שופטים י"ט), וַאֲסַפְתּוֹ אֶל תּוֹךְ בֵּיתֶךָ (דברים כ"ב), בְּאָסְפְּכֶם אֶת תְּבוּאַת הָאָרֶץ (ויקרא כ"ג), הַכְנָסָתָם לַבַּיִת מִפְּנֵי הַגְּשָׁמִים, בְּאָסְפְּךָ אֶת מַעֲשֶׂיךָ (שמות כ"ג), וְכָל אֲסִיפָה הָאֲמוּרָה בְמִיתָה אַף הִיא לְשׁוֹן הַכְנָסָה:
אֶל־אֲבֹתָי - (lit.) To my fathers - means “with my fathers.”   אֶל־אֲבֹתָי.  עִם אֲבוֹתַי:
30in the cave in the Field of Machpelah, facing the plains of Mamre, in Canaan, the field that Abraham bought from Ephron the Hittite as a burial property.   לבַּמְּעָרָ֞ה אֲשֶׁ֨ר בִּשְׂדֵ֧ה הַמַּכְפֵּלָ֛ה אֲשֶׁר־עַל־פְּנֵ֥י מַמְרֵ֖א בְּאֶ֣רֶץ כְּנָ֑עַן אֲשֶׁר֩ קָנָ֨ה אַבְרָהָ֜ם אֶת־הַשָּׂדֶ֗ה מֵאֵ֛ת עֶפְרֹ֥ן הַֽחִתִּ֖י לַֽאֲחֻזַּת־קָֽבֶר:
31There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebecca; and there I buried my wife Leah.   לאשָׁ֣מָּה קָֽבְר֞וּ אֶת־אַבְרָהָ֗ם וְאֵת֙ שָׂרָ֣ה אִשְׁתּ֔וֹ שָׁ֚מָּה קָֽבְר֣וּ אֶת־יִצְחָ֔ק וְאֵ֖ת רִבְקָ֣ה אִשְׁתּ֑וֹ וְשָׁ֥מָּה קָבַ֖רְתִּי אֶת־לֵאָֽה:
32The purchase of the field and the cave within it was from the Hittites.”   לבמִקְנֵ֧ה הַשָּׂדֶ֛ה וְהַמְּעָרָ֥ה אֲשֶׁר־בּ֖וֹ מֵאֵ֥ת בְּנֵי־חֵֽת:
33When Jacob concluded giving his instructions to his sons, he drew his feet up onto the bed. He breathed his last and was gathered unto his people.   לגוַיְכַ֤ל יַֽעֲקֹב֙ לְצַוֹּ֣ת אֶת־בָּנָ֔יו וַיֶּֽאֱסֹ֥ף רַגְלָ֖יו אֶל־הַמִּטָּ֑ה וַיִּגְוַ֖ע וַיֵּאָ֥סֶף אֶל־עַמָּֽיו:
וַיֶּֽאֱסֹף רַגְלָיו - He drew his feet up (lit., “he gathered his feet”). means “he brought his feet into the bed.”   וַיֶּֽאֱסֹף רַגְלָיו.  הִכְנִיס רַגְלָיו:
וַיִּגְוַע וַיֶּֽאֱסֹף - He breathed his last and was gathered - but death (מִיתָה) is not mentioned concerning him; and our rabbis said: “Jacob our father did not die.”   וַיִּגְוַע וַיֶּֽאֱסֹף.  וּמִיתָה לֹא נֶאֶמְרָה בוֹ, וְאָמַר רַבִּי יַעֲקֹב אָבִינוּ לֹא מֵת:

Bereshit (Genesis) Chapter 50

1Joseph fell on his father’s face, wept over him, and kissed him.   אוַיִּפֹּ֥ל יוֹסֵ֖ף עַל־פְּנֵ֣י אָבִ֑יו וַיֵּ֥בְךְּ עָלָ֖יו וַיִּשַּׁק־לֽוֹ:
2Joseph then ordered his servants, the physicians, to embalm his father, so the physicians embalmed Israel.   בוַיְצַ֨ו יוֹסֵ֤ף אֶת־עֲבָדָיו֙ אֶת־הָרֹ֣פְאִ֔ים לַֽחֲנֹ֖ט אֶת־אָבִ֑יו וַיַּֽחַנְט֥וּ הָרֹֽפְאִ֖ים אֶת־יִשְׂרָאֵֽל:
לַֽחֲנֹט אֶת־אָבִיו - To embalm his father. Embalming is a process of using a mixture of aromatic spices.   לַֽחֲנֹט אֶת־אָבִיו.  עִנְיַן מִרְקַחַת בְּשָׂמִים הוּא:
3His 40 days passed, for that was the time required for embalming. The Egyptians mourned him for 70 days.   גוַיִּמְלְאוּ־לוֹ֙ אַרְבָּעִ֣ים י֔וֹם כִּ֛י כֵּ֥ן יִמְלְא֖וּ יְמֵ֣י הַֽחֲנֻטִ֑ים וַיִּבְכּ֥וּ אֹת֛וֹ מִצְרַ֖יִם שִׁבְעִ֥ים יֽוֹם:
וַיִּמְלְאוּ־לוֹ - means: the physicians completed his period of embalming, until the 40 days allotted for this had ended.   וַיִּמְלְאוּ־לוֹ.  הִשְׁלִימוּ לוֹ יְמֵי חֲנִיטָתוֹ עַד שֶׁמָּלְאוּ לוֹ מ' יוֹם:
וַיִּבְכּוּ אֹתוֹ מִצְרַיִם שִׁבְעִים יוֹם - The Egyptians mourned him for 70 days - i.e., 40 days of embalming and another 30 days of mourning. The Egyptians kept this lengthy period of mourning because a blessing had come to them through Jacob, that the famine ended and the water of the Nile increased.   וַיִּבְכּוּ אֹתוֹ מִצְרַיִם שִׁבְעִים יוֹם.  מ' לַחֲנִיטָה וְל' לִבְכִיָּה, לְפִי שֶׁבָּאָה לָהֶם בְּרָכָה לְרַגְלוֹ, שֶׁכָּלָה הָרָעָב וְהָיוּ מֵי נִילוּס מִתְבָּרְכִין:
4When the days of weeping for him were over, Joseph addressed Pharaoh’s court, saying, “If I have found favor in your eyes, please speak to Pharaoh as follows:   דוַיַּֽעַבְרוּ֙ יְמֵ֣י בְכִית֔וֹ וַיְדַבֵּ֣ר יוֹסֵ֔ף אֶל־בֵּ֥ית פַּרְעֹ֖ה לֵאמֹ֑ר אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵ֣ינֵיכֶ֔ם דַּבְּרוּ־נָ֕א בְּאָזְנֵ֥י פַרְעֹ֖ה לֵאמֹֽר:
5‘My father bound me by an oath, saying, “I am about to die. In the grave that I purchased from my brother and dug for myself in Canaan, there you must bury me.” So allow me now to go up to Canaan, bury my father, and then return.’”   האָבִ֞י הִשְׁבִּיעַ֣נִי לֵאמֹ֗ר הִנֵּ֣ה אָֽנֹכִי֘ מֵת֒ בְּקִבְרִ֗י אֲשֶׁ֨ר כָּרִ֤יתִי לִי֙ בְּאֶ֣רֶץ כְּנַ֔עַן שָׁ֖מָּה תִּקְבְּרֵ֑נִי וְעַתָּ֗ה אֶֽעֱלֶה־נָּ֛א וְאֶקְבְּרָ֥ה אֶת־אָבִ֖י וְאָשֽׁוּבָה:
אֲשֶׁר כָּרִיתִי לִי - Explain it according to its straightforward meaning of digging, as in “if a person digs (יִכְרֶה) a pit.” 9 And its Midrashic explanation also fits in with the words: the phrase means the same as אֲשֶׁר קָנִיתִי “that I bought,” for Rabbi Akiva said: “When I traveled to the sea cities, I found that they call a sale כִּירָה.” Another Midrashic explanation of כָּרִיתִי is in the sense of כְּרִי “a heap”: Jacob took all the silver and gold he had brought from Laban’s house, piled it into a heap, and said to Esau, “Take this for your share in the Machpelah Cave.”   אֲשֶׁר כָּרִיתִי לִי.  כִּפְשׁוּטוֹ כְּמוֹ כִּי יִכְרֶה אִישׁ. וּמִדְרָשׁוֹ עוֹד מִתְיַשֵּׁב עַל הַלָּשׁוֹן, כְּמוֹ אֲשֶׁר קָנִיתִי, אָמַר רַבִּי עַקִיבָא כְּשֶׁהָלַכְתִי לִכְרַכֵּי הַיָּם הָיוּ קוֹרִין לִמְכִירָה כִּירָה, וְעוֹד מִדְרָשׁוֹ לְשׁוֹן כְּרִי דָגוּר, שֶׁנָּטַל יַעֲקֹב כָּל כֶּסֶף וְזָהָב שֶׁהֵבִיא מִבֵּית לָבָן וְעָשָׂה אוֹתוֹ כְּרִי וְאָמַר לְעֵשָׂו טֹל זֶה בִּשְׁבִיל חֶלְקְךָ בַּמְּעָרָה:
6Pharaoh replied, “Go up to Canaan and bury your father, as he had you swear.”   ווַיֹּ֖אמֶר פַּרְעֹ֑ה עֲלֵ֛ה וּקְבֹ֥ר אֶת־אָבִ֖יךָ כַּֽאֲשֶׁ֥ר הִשְׁבִּיעֶֽךָ:
כַּֽאֲשֶׁר הִשְׁבִּיעֶֽךָ - As he had you swear - but were it not for this oath, I would not allow you to go. But Pharaoh was afraid to tell Joseph: “Break the oath,” so that he not answer: “If so, I will also break the oath that I swore to you not to divulge that I know the Holy Tongue (Hebrew) – besides the other seventy languages that you also know – which you do not know,” as is stated in Tractate Sotah. 10   כַּֽאֲשֶׁר הִשְׁבִּיעֶֽךָ.  וְאִם לֹא בִּשְׁבִיל הַשְּׁבוּעָה לֹא הָיִיתִי מַנִּיחֲךָ, אֲבָל יָרֵא לוֹמַר עֲבֹר עַל הַשְּׁבוּעָה שֶׁלֹּא יֹאמַר אִם כֵּן אֶעֱבֹר עַל הַשְּׁבוּעָה שֶׁנִּשְׁבַּעְתִי לְךָ, שֶׁלֹּא אֲגַלֶּה עַל לְשׁוֹן הַקֹּדֶשׁ שֶׁאֲנִי מַכִּיר עוֹדֵף עַל ע' לָשׁוֹן, וְאַתָּה אֵינְךָ מַכִּיר בּוֹ, כִּדְאִיתָא בְּמַסֶּכֶת סוֹטָה:
7So Joseph went up toward Canaan to bury his father, and with him went up all of Pharaoh’s courtiers, the elders of his court, and all the elders of Egypt,   זוַיַּ֥עַל יוֹסֵ֖ף לִקְבֹּ֣ר אֶת־אָבִ֑יו וַיַּֽעֲל֨וּ אִתּ֜וֹ כָּל־עַבְדֵ֤י פַרְעֹה֙ זִקְנֵ֣י בֵית֔וֹ וְכֹ֖ל זִקְנֵ֥י אֶֽרֶץ־מִצְרָֽיִם:
8followed by all of Joseph’s household, his brothers, and his father’s household. They left only their small children, their flocks, and their cattle in Goshen.   חוְכֹל֙ בֵּ֣ית יוֹסֵ֔ף וְאֶחָ֖יו וּבֵ֣ית אָבִ֑יו רַ֗ק טַפָּם֙ וְצֹאנָ֣ם וּבְקָרָ֔ם עָֽזְב֖וּ בְּאֶ֥רֶץ גּֽשֶׁן:
9Chariots and horsemen also went up with him—a very sizeable retinue.   טוַיַּ֣עַל עִמּ֔וֹ גַּם־רֶ֖כֶב גַּם־פָּֽרָשִׁ֑ים וַיְהִ֥י הַמַּֽחֲנֶ֖ה כָּבֵ֥ד מְאֹֽד:
10They came to Goren haAtad, which is across the Jordan River. There they conducted a great and solemn ceremony of lamentation, and Joseph ordained a seven-day mourning period for his father.   יוַיָּבֹ֜אוּ עַד־גֹּ֣רֶן הָֽאָטָ֗ד אֲשֶׁר֙ בְּעֵ֣בֶר הַיַּרְדֵּ֔ן וַיִּ֨סְפְּדוּ־שָׁ֔ם מִסְפֵּ֛ד גָּד֥וֹל וְכָבֵ֖ד מְאֹ֑ד וַיַּ֧עַשׂ לְאָבִ֛יו אֵ֖בֶל שִׁבְעַ֥ת יָמִֽים:
גֹּרֶן הָֽאָטָד - Goren haAtad. It was so called because it was a threshing floor (גֹרֶן) surrounded by thorn bushes (אֲטָדִין). But our rabbis expounded the name as being given because of this event: All the Canaanite kings and Ishmaelite chieftains came there to wage war against the sons of Jacob, but when they saw Joseph’s crown hanging from Jacob’s coffin, they all arose and also hung their own crowns from it, encircling it with crowns like a threshing floor is surrounded by a hedge of thorns.   גֹּרֶן הָֽאָטָד.  מֻקָּף אֲטָדִין הָיָה, וְרַבּוֹתֵינוּ דָּרְשׁוּ (סוטה י"ג), עַל שֵׁם הַמְּאֹרָע, שֶׁבָּאוּ כָּל מַלְכֵי כְנַעַן וּנְשְׂיאֵי יִשְׁמָעֵאל לַמִּלְחָמָה, וְכֵיוָן שֶׁרָאוּ כִתְרוֹ שֶׁל יוֹסֵף תָּלוּי בַּאֲרוֹנוֹ שֶׁל יַעֲקֹב עָמְדוּ כֻלָּן וְתָלוּ בוֹ כִתְרֵיהֶם וְהִקִּיפוּהוּ כְּתָרִים כְּגֹרֶן הַמֻּקָּף סְיָג שֶׁל קוֹצִים:
11When the Canaanite inhabitants of the land saw the mourning in Goren haAtad, they said, “This is a grievous outpouring of mourning for the Egyptians.” The place was therefore called Avel-Mitzrayim [“Egypt’s mourning”], which is across the Jordan River.   יאוַיַּ֡רְא יוֹשֵׁב֩ הָאָ֨רֶץ הַכְּנַֽעֲנִ֜י אֶת־הָאֵ֗בֶל בְּגֹ֨רֶן֙ הָֽאָטָ֔ד וַיֹּ֣אמְר֔וּ אֵֽבֶל־כָּבֵ֥ד זֶ֖ה לְמִצְרָ֑יִם עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ אָבֵ֣ל מִצְרַ֔יִם אֲשֶׁ֖ר בְּעֵ֥בֶר הַיַּרְדֵּֽן:
12The sons of Jacob did for him just as he had instructed them:   יבוַיַּֽעֲשׂ֥וּ בָנָ֖יו ל֑וֹ כֵּ֖ן כַּֽאֲשֶׁ֥ר צִוָּֽם:
כַּֽאֲשֶׁר צִוָּֽם - As he had instructed them. What was it “that he had commanded them”? –   כַּֽאֲשֶׁר צִוָּֽם.  מַהוּ אֲשֶׁר צִוָּם?
13The sons and grandsons whom he had specified carried him to Canaan. Jacob’s sons buried him in the cave of the Field of Machpelah, the field facing the plains of Mamre, which Abraham had bought as a burial property from Ephron the Hittite.   יגוַיִּשְׂא֨וּ אֹת֤וֹ בָנָיו֙ אַ֣רְצָה כְּנַ֔עַן וַיִּקְבְּר֣וּ אֹת֔וֹ בִּמְעָרַ֖ת שְׂדֵ֣ה הַמַּכְפֵּלָ֑ה אֲשֶׁ֣ר קָנָה֩ אַבְרָהָ֨ם אֶת־הַשָּׂדֶ֜ה לַֽאֲחֻזַּת־קֶ֗בֶר מֵאֵ֛ת עֶפְרֹ֥ן הַֽחִתִּ֖י עַל־פְּנֵ֥י מַמְרֵֽא:
וַיִּשְׂאוּ אֹתוֹ בָנָיו - His sons carried him - but not his grandsons, for that is what he had commanded them: “My bier should be carried neither by an Egyptian nor by any of your sons, because they were born to Canaanite women – but by you alone.” He also assigned them places: “three of you to the east” – and similarly for all four directions; they were assigned here in the same order as their camp would later march under banners. “Levi must not carry the bier, because in the future he will carry the Ark; and Joseph must not carry the bier, because he is a king; but Manasseh and Ephraim must be in their stead.” And this is the meaning of: “each man by his banner (lit.) with signs” 11 – i.e., according to the sign that their father had given to each of them regarding how to carry his bier.   וַיִּשְׂאוּ אֹתוֹ בָנָיו.  וְלֹא בְנֵי בָנָיו, שֶׁכָּךְ צִוָּם, אַל יִשְׂאוּ מִטָּתִי לֹא אִישׁ מִצְרִי וְלֹא אֶחָד מִבְּנֵיכֶם, שֶׁהֵם מִבְּנוֹת כְּנַעַן, אֶלָּא אַתֶּם, וְקָבַע לָהֶם מָקוֹם ג' לַמִּזְרָח, וְכֵן לְד' רוּחוֹת, וּכְסִדְרָן לְמַסַּע מַחֲנֶה שֶׁל דְּגָלִים נִקְבְעוּ כָאן; לֵוִי לֹא יִשָּׂא, שֶׁהוּא עָתִיד לָשֵׂאת אֶת הָאָרוֹן, וְיוֹסֵף לֹא יִשָּׂא, לְפִי שֶׁהוּא מֶלֶךְ, מְנַשֶּׁה וְאֶפְרַיִם יִהְיוּ תַחְתֵּיהֶם, וְזֶהוּ אִישׁ עַל דִּגְלוֹ בְאֹתֹת – בְּאוֹת שֶׁמָּסַר לָהֶם אֲבִיהֶם לִשָּׂא מִטָּתוֹ:
14And after he buried his father, Joseph returned to Egypt together with his brothers, followed by all those who had gone up with him for his father’s burial.   ידוַיָּ֨שָׁב יוֹסֵ֤ף מִצְרַ֨יְמָה֙ ה֣וּא וְאֶחָ֔יו וְכָל־הָֽעֹלִ֥ים אִתּ֖וֹ לִקְבֹּ֣ר אֶת־אָבִ֑יו אַֽחֲרֵ֖י קָבְר֥וֹ אֶת־אָבִֽיו:
הוּא וְאֶחָיו וְכָל־הָֽעֹלִים אִתּוֹ - He, with his brothers, and all those who had gone up with him. Here, when recounting their return journey, it mentions his brothers before the Egyptians who went up with him, but on the outward journey it mentions the Egyptians before his brothers, as it says: “and with him went up all Pharaoh’s courtiers…,” 12 and afterwards “and all of Joseph’s household, his brothers.” 13 The reason for this was that once the Egyptians saw the great honor paid by the Canaanite kings to Jacob by hanging their crowns from Jacob’s coffin, they now treated the brothers with greater respect.   הוּא וְאֶחָיו וְכָל־הָֽעֹלִים אִתּוֹ.  בַּחֲזָרָתָן הִקְדִּים אֶחָיו לַמִּצְרִים הָעוֹלִים אִתּוֹ, וּבַהֲלִיכָתָן הִקְדִּים מִצְרַיִם לְאֶחָיו, שֶׁנֶּאֱמַר וַיַּעֲלוּ אִתּוֹ כָּל עַבְדֵי פַרְעֹה וְגוֹ', וְאַחַר כָּךְ כָּל בֵּית יוֹסֵף וְאֶחָיו, אֶלָּא לְפִי שֶׁרָאוּ כָבוֹד שֶׁעָשׂוּ מַלְכֵי כְנַעַן שֶׁתָּלוּ כִתְרֵיהֶם בַאֲרוֹנוֹ שֶׁל יַעֲקֹב נָהֲגוּ בָהֶם כָּבוֹד:
15When Joseph’s brothers perceived a change in his behavior toward them now that their father was dead, they said, “Perhaps Joseph is nursing hatred towards us. If so, he will surely repay us for all the wrong we did to him!”   טווַיִּרְא֤וּ אֲחֵֽי־יוֹסֵף֙ כִּי־מֵ֣ת אֲבִיהֶ֔ם וַיֹּ֣אמְר֔וּ ל֥וּ יִשְׂטְמֵ֖נוּ יוֹסֵ֑ף וְהָשֵׁ֤ב יָשִׁיב֙ לָ֔נוּ אֵ֚ת כָּל־הָ֣רָעָ֔ה אֲשֶׁ֥ר גָּמַ֖לְנוּ אֹתֽוֹ:
וַיִּרְאוּ אֲחֵֽי־יוֹסֵף כִּי־מֵת אֲבִיהֶם - (lit.) Joseph’s brothers saw that their father had died. What is the meaning of “they saw”? It means that they noticed his death through its effected change in Joseph – for previously they would regularly dine at Joseph’s table and he would befriend them out of respect for his father, but after Jacob died he no longer befriended them.   וַיִּרְאוּ אֲחֵֽי־יוֹסֵף כִּי־מֵת אֲבִיהֶם.  מַהוּ וַיִּרְאוּ? הִכִּירוּ בְּמִיתָתוֹ אֵצֶל יוֹסֵף, שֶׁהָיוּ רְגִילִים לִסְעֹד עַל שֻׁלְחָנוֹ שֶׁל יוֹסֵף וְהָיָה מְקָרְבָן בִּשְׁבִיל כְּבוֹד אָבִיו, וּמִשֶּׁמֵּת יַעֲקֹב לֹא קֵרְבָן (בראשית רבה):
לוּ יִשְׂטְמֵנוּ - means “Perhaps he will bear us hatred.” The word לוּ has many different meanings. Sometimes לוּ is used in the sense of a request, in the form of הַלְוַאי “if only,” such as: “If only (לוּ) it would be as you say,” 14 “If only (לוּ) you would listen to me!” 15 “and if only (וְלוּ) we had wanted”; 16 “If only (לו) we had died.” 17 And sometimes לוּ is used in the sense of “if” or “maybe,” such as: “If (לוּ) they were wise they would understand this”; 18 “If (לוּא) you would have listened to My commandments, your peace would be like a river”; 19 “Even if (וְלֻא) I would receive 1000 pieces of silver on my hand, I would not harm the king’s son.” 20 And sometimes לוּ is used in the sense of “perhaps,” as here: “Perhaps Joseph will bear us hatred.” There is no other example of this meaning in Scripture, but it corresponds to the word אוּלַי, as in: “Perhaps (אֻלַי) the woman will not come back with me,” 21 which has the sense of “maybe.” And sometimes אוּלַי can also be used in the sense of a request, such as: “If only (אוּלַי) God would look upon my suffering,” 22 “If only (אוּלַי) God would be with me and I would drive them out,” 23 where אוּלַי has the same meaning as לוּ in “If only (לוּ) it would be as you say.” And sometimes אוּלַי can also be used in the sense of “if”: “What if (אוּלַי) there were 50 righteous people in the city?” 24   לוּ יִשְׂטְמֵנוּ.  שֶׁמָּא יִשְׂטְמֵנוּ; לוּ מִתְחַלֵּק לְעִנְיָנִים הַרְבֵּה; יֵשׁ לוּ מְשַׁמֵּשׁ בִּלְשׁוֹן בַּקָּשָׁה וּלְשׁוֹן הַלְוַאי, כְּגוֹן לוּ יְהִי כִדְבָרֶךָ, לוּ שְׁמָעֵנִי, וְלוּ הוֹאַלְנוּ, לוּ מַתְנוּ, וְיֵשׁ לוּ מְשַׁמֵּשׁ בִּלְשׁוֹן אִם וְאוּלַי, כְּגוֹן לוּ חָכְמוּ (דברים ל"ב), לוּ הִקְשַׁבְתָּ לְמִצְוֹתָי (ישעיהו מ"ח), וְלוּ אָנֹכִי שֹׁקֵל עַל כַּפַּי (שמואל ב י"ח); וְיֵשׁ לוּ מְשַׁמֵשׁ בִּלְשׁוֹן שֶׁמָּא, לוּ יִשְׂטְמֵנוּ, וְאֵין לוֹ עוֹד דּוֹמֶה בַמִּקְרָא, וְהוּא לְשׁוֹן אוּלַי, כְּמוֹ אֻלַי לֹא תֵלֵךְ הָאִשָּׁה אַחֲרָי, לְשׁוֹן שֶׁמָּא הוּא; וְיֵשׁ אוּלַי לְשׁוֹן בַּקָּשָׁה, כְּגוֹן אוּלַי יִרְאֶה ה' בְּעֵינִי (שמואל ב ט"ז), אוּלַי ה' אוֹתִי (יהושע י"ד), הֲרֵי הוּא כְּמוֹ לוּ יְהִי כִדְבָרֶךָ, וְיֵשׁ אוּלַי לְשׁוֹן אִם, אוּלַי יֵשׁ נ' צַדִּיקִם:
16So they had this message conveyed to Joseph: “Before he died, your father gave this instruction:   טזוַיְצַוּ֕וּ אֶל־יוֹסֵ֖ף לֵאמֹ֑ר אָבִ֣יךָ צִוָּ֔ה לִפְנֵ֥י מוֹת֖וֹ לֵאמֹֽר:
וַיְצַוּוּ אֶל־יוֹסֵף - This phrase is similar in meaning to וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל, 25 which means “He commanded Moses and Aaron to be messengers to the Israelites.” Similarly here וַיְצַוּוּ אֶל יוֹסֵף means “They appointed their envoy to be a messenger to Joseph, to say to him as follows.” And whom did they command to be their messenger? The sons of Bilhah, who were familiar with him, as it says: “he spent time with the sons of Bilhah.” 26   וַיְצַוּוּ אֶל־יוֹסֵף.  כְּמוֹ וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל – צִוָּה לְמֹשֶׁה וּלְאַהֲרֹן לִהְיוֹת שְׁלוּחִים אֶל בְּנֵי יִשְׂרָאֵל, אַף זֶה וַיְצַוּוּ אֶל שְׁלוּחָם, לִהְיוֹת שָׁלִיחַ אֶל יוֹסֵף לוֹמַר לוֹ כֵן. וְאֶת מִי צִוּוּ? אֶת בְּנֵי בִלְהָה, שֶׁהָיוּ רְגִילִין אֶצְלוֹ, שֶׁנֶּאֱמַר וְהוּא נַעַר אֶת בְּנֵי בִלְהָה:
אָבִיךָ צִוָּה - Your father gave this instruction. They altered the facts for the sake of peace, for Jacob had not given them such an order, because Joseph was not suspect in his eyes.   אָבִיךָ צִוָּה.  שִׁנּוּ בַדָּבָר מִפְּנֵי הַשָּׁלוֹם, כִּי לֹא צִוָּה יַעֲקֹב כֵּן, שֶׁלֹּא נֶחֱשַׁד יוֹסֵף בְּעֵינָיו (בראשית רבה, יבמות ס"ה):
17‘This is what you must say to Joseph: “Please now forgive your brothers’ crime and their transgression of having treated you harshly.”’ So now, please forgive this crime of the servants of the God of your father.” As the messengers spoke to him, Joseph wept.   יזכֹּה־תֹֽאמְר֣וּ לְיוֹסֵ֗ף אָ֣נָּ֡א שָׂ֣א נָ֠א פֶּ֣שַׁע אַחֶ֤יךָ וְחַטָּאתָם֙ כִּֽי־רָעָ֣ה גְמָל֔וּךָ וְעַתָּה֙ שָׂ֣א נָ֔א לְפֶ֥שַׁע עַבְדֵ֖י אֱלֹהֵ֣י אָבִ֑יךָ וַיֵּ֥בְךְּ יוֹסֵ֖ף בְּדַבְּרָ֥ם אֵלָֽיו:
שָׂא נָא לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ - Please forgive this crime of the servants of the God of your father - i.e., though your father has died, his God is eternal, and they are His servants.   שָׂא נָא לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ.  אִם אָבִיךָ מֵת, אֱלֹהָיו קַיָּם, וְהֵם עֲבָדָיו:
18His brothers also went in, and threw themselves at his feet and said, “We are hereby your servants!”   יחוַיֵּֽלְכוּ֙ גַּם־אֶחָ֔יו וַיִּפְּל֖וּ לְפָנָ֑יו וַיֹּ֣אמְר֔וּ הִנֶּ֥נּוּ לְךָ֖ לַֽעֲבָדִֽים:
וַיֵּֽלְכוּ גַּם־אֶחָיו - His brothers also went - in addition to having sent the message.   וַיֵּֽלְכוּ גַּם־אֶחָיו.  מוּסָף עַל הַשְּׁלִיחוּת:
19But Joseph said to them, “Do not be afraid, for am I in place of God?!   יטוַיֹּ֧אמֶר אֲלֵהֶ֛ם יוֹסֵ֖ף אַל־תִּירָ֑אוּ כִּ֛י הֲתַ֥חַת אֱלֹהִ֖ים אָֽנִי:
כִּי הֲתַחַת אֱלֹהִים אָֽנִי - (lit.) For am I instead of God - means “could I possibly be in His place?” It is a rhetorical question. “Even if I wished to harm you, would I at all be able to? Indeed, all of you planned to do me evil, yet the Holy One, blessed be He, planned it for the good, so how could I alone do you harm?”   כִּי הֲתַחַת אֱלֹהִים אָֽנִי.  שֶׁמָּא בִּמְקוֹמוֹ אֲנִי? בִּתְמִיהָ, אִם הָיִיתִי רוֹצֶה לְהָרַע לָכֶם, כְּלוּם אֲנִי יָכוֹל? וַהֲלֹא אַתֶּם כֻּלְּכֶם חֲשַׁבְתֶּם עָלַי רָעָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא חֲשָׁבָהּ לְטוֹבָה וְהֵיאַךְ אֲנִי לְבַדִּי יָכוֹל לְהָרַע לָכֶם?
20Although you intended me harm, God intended it for the good, in order to bring things to their present state and to save the lives of many people.   כוְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אֱלֹהִים֙ חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַֽחֲיֹ֥ת עַם־רָֽב: