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Learning & Values Parshah (Weekly Torah) Bereishit - Genesis Vayeshev Texts & Summaries

Torah Reading for Vayeishev

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First Portion

Bereshit (Genesis) Chapter 37

1Jacob settled in Hebron, the region where his father had lived, which is in Canaan.		אוַיֵּ֣שֶׁב יַֽעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן:
וַיֵּשֶׁב יַֽעֲקֹב וגו' - Jacob settled… After the Torah wrote for you its account of the settling of Esau and his descendants in a brief manner – for they were not fit and esteemed enough to specify how they settled, the sequence of their wars, and how they dispossessed the Horites – it now details for you at length the settling of Jacob and his descendants and all the events that brought them about, since they are considered important before the Omnipresent to be spoken of at length. Similarly, you find with the 10 generations from Adam to Noah: “so-and-so fathered so-and-so,” but when the Torah came to Noah, it spoke of him at length. And similarly, with the 10 generations from Noah to Abraham, the Torah spoke of them briefly, but when it reached Abraham it spoke of him at length. This can be compared to a jewel that fell into the sand: a person searches through the sand and sifts it through a sieve until he finds the jewel, and once he has found it, he discards the pebbles from his hand and takes the jewel. Another explanation of “Jacob settled”: The camels of a flax dealer entered a city, laden with flax. The blacksmith wondered: “Where can all this flax be stored?” A clever person answered him: “One spark coming out of your bellows can burn up everything.” Similarly, Jacob saw all the chieftains written above and wondered, saying, “Who is able to conquer all of them?” What is written afterwards? “These are Jacob’s descendants: Joseph…”; and it says: “The House of Jacob will be a fire, the House of Joseph a flame, and the House of Esau will be stubble.”1 A spark will emanate from Joseph that will destroy and consume all of them.		וַיֵּשֶׁב יַֽעֲקֹב וגו'. אַחַר שֶׁכָּתַב לְךָ יִשּׁוּבֵי עֵשָׂו וְתוֹלְדוֹתָיו בְּדֶרֶךְ קְצָרָה, שֶׁלֹּא הָיוּ סְפוּנִים וַחֲשׁוּבִים לְפָרֵשׁ הֵיאַךְ נִתְיַשְּׁבוּ וְסֵדֶר מִלְחֲמוֹתֵיהֶם אֵיךְ הוֹרִישׁוּ אֶת הַחֹרִי, פֵּרֵשׁ לָךְ יִשּׁוּבֵי יַעֲקֹב וְתוֹלְדוֹתָיו בְּדֶרֶךְ אֲרֻכָּה כָּל גִּלְגּוּלֵי סִבָּתָם, לְפִי שֶׁהֵם חֲשׁוּבִים לִפְנֵי הַמָּקוֹם לְהַאֲרִיךְ בָּהֶם, וְכֵן אַתָּה מוֹצֵא בְּי' דוֹרוֹת שֶׁמֵּאָדָם וְעַד נֹחַ פְּלוֹנִי הוֹלִיד פְּלוֹנִי, וּכְשֶׁבָּא לְנֹחַ הֶאֱרִיךְ בּוֹ, וְכֵן בְּי' דוֹרוֹת שֶׁמִּנֹּחַ וְעַד אַבְרָהָם קִצֵּר בָּהֶם, וּמִשֶּׁהִגִּיעַ אֵצֶל אַבְרָהָם הֶאֱרִיךְ בּוֹ. מָשָׁל לְמַרְגָּלִית שֶׁנָּפְלָה בֵּין הַחוֹל, אָדָם מְמַשְׁמֵּשׁ בַּחוֹל וְכוֹבְרוֹ בִּכְבָרָה עַד שֶׁמּוֹצֵא אֶת הַמַּרְגָּלִית, וּמִשֶּׁמְּצָאָהּ הוּא מַשְׁלִיךְ אֶת הַצְּרוֹרוֹת מִיָּדוֹ וְנוֹטֵל הַמַּרְגָּלִית. דָּבָר אַחֵר וישב יעקב, הַפִּשְׁתָּנִי הַזֶּה נִכְנְסוּ גְמַלָּיו טְעוּנִים פִּשְׁתָּן, הַפֶּחָמִי תָמַהּ אָנָה יִכָּנֵס כָּל הַפִּשְׁתָּן הַזֶּה? הָיָה פִּקֵּחַ אֶחָד מֵשִׁיב לוֹ נִצּוֹץ אֶחָד יוֹצֵא מִמַּפּוּחַ שֶׁלְּךָ שֶׁשּׂוֹרֵף אֶת כֻּלּוֹ, כָּךְ יַעֲקֹב רָאָה אֶת כָּל הָאַלּוּפִים הַכְּתוּבִים לְמַעְלָה, תָּמַהּ וְאָמַר מִי יָכוֹל לִכְבֹּשׁ אֶת כֻּלָּן? מַה כְּתִיב לְמַטָּה, אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף, דִּכְתִיב וְהָיָה בֵית יַעֲקֹב אֵשׁ וּבֵית יוֹסֵף לֶהָבָה וּבֵית עֵשָׂו לְקַשׁ (עובדיה א') – נִצּוֹץ יוֹצֵא מִיּוֹסֵף שֶׁמְּכַלֶּה וְשׂוֹרֵף אֶת כֻּלָּם:
2The following narrative is the chronicle of the descendants of Jacob: Joseph was 17 years old and was pasturing the flocks with his brothers. He acted like a young, immature boy. He spent time with the sons of his father’s wives Bilhah and Zilpah. Joseph brought their father evil reports about them.		באֵ֣לֶּה \| תֹּֽלְד֣וֹת יַֽעֲקֹ֗ב יוֹסֵ֞ף בֶּן־שְׁבַע־עֶשְׂרֵ֤ה שָׁנָה֙ הָיָ֨ה רֹעֶ֤ה אֶת־אֶחָיו֙ בַּצֹּ֔אן וְה֣וּא נַ֗עַר אֶת־בְּנֵ֥י בִלְהָ֛ה וְאֶת־בְּנֵ֥י זִלְפָּ֖ה נְשֵׁ֣י אָבִ֑יו וַיָּבֵ֥א יוֹסֵ֛ף אֶת־דִּבָּתָ֥ם רָעָ֖ה אֶל־אֲבִיהֶֽם:
אֵלֶּה תֹּֽלְדוֹת יַֽעֲקֹב - (lit.) These are Jacob’s descendants- means “and these are the events pertaining to Jacob’s descendants,” i.e., these are their settlements and experiences until they came to a state of permanent settlement. The first cause that began this story was: “Joseph was 17 years old…” and the ensuing narrative; through this it came about that they went down to Egypt. This is according to the straightforward meaning of the verse, giving each phrase its proper setting. The aggadic explanation, however, expounds it like this: The verse primarily associates the progeny of Jacob with Joseph for several reasons: first, the entire reason Jacob had worked for Laban was in order to marry Rachel, Joseph’s mother; Joseph’s facial features resembled Jacob’s; and everything that happened to Jacob happened to Joseph: this one was hated, and the other was also hated; this one, his brother sought to kill him, and the other, his brothers sought to kill him; and likewise many other similarities mentioned in Bereshit Rabbah.2 Another way this verse is explained: “He settled” – Jacob wished to live in tranquility but the troubles with Joseph suddenly came upon him. When the righteous wish to live in tranquility, the Holy One, blessed be He, says: “Is it not enough for the righteous what has been prepared for them in the World to Come, that they also wish to live in tranquility in this world?!”		אֵלֶּה תֹּֽלְדוֹת יַֽעֲקֹב. וְאֵלֶּה שֶׁל תּוֹלְדוֹת יַעֲקֹב, אֵלּוּ יִשּׁוּבֵיהֶם וְגִלְגּוּלֵיהֶם עַד שֶׁבָּאוּ לִכְלַל יִשּׁוּב, סִבָּה רִאשׁוֹנָה יוֹסֵף בֶּן י"ז וְגוֹמֵר, עַל יְדֵי זֶה נִתְגַּלְגְּלוּ וְיָרְדוּ לְמִצְרַיִם, זֶהוּ אַחַר יִשּׁוּב פְּשׁוּטוֹ שֶׁל מִקְרָא לִהְיוֹת דָּבָר דָּבוּר עַל אָפְנָיו. וּמִדְרַשׁ אַגָּדָה דּוֹרֵשׁ תָּלָה הַכָּתוּב תּוֹלְדוֹת יַעֲקֹב בְּיוֹסֵף מִפְּנֵי כַמָּה דְבָרִים, אַחַת, שֶׁכָּל עַצְמוֹ שֶׁל יַעֲקֹב לֹא עָבַד אֵצֶל לָבָן אֶלָּא בְרָחֵל, וְשֶׁהָיָה זִיו אִיקוֹנִין שֶׁל יוֹסֵף דּוֹמֶה לוֹ, וְכָל מַה שֶּׁאֵרַע לְיַעֲקֹב אֵרַע לְיוֹסֵף: זֶה נִשְׂטַם וְזֶה נִשְׂטַם, זֶה אָחִיו מְבַקֵּשׁ לְהָרְגוֹ וְזֶה אֶחָיו מְבַקְּשִׁים לְהָרְגוֹ, וְכֵן הַרְבֵּה בּבְּרֵאשִׁית רַבָּה. וְעוֹד נִדְרָשׁ בּוֹ וישב, בִּקֵּשׁ יַעֲקֹב לֵישֵׁב בְּשַׁלְוָה, קָפַץ עָלָיו רָגְזוֹ שֶׁל יוֹסֵף – צַדִּיקִים מְבַקְּשִׁים לֵישֵׁב בְּשַׁלְוָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא דַיָּן לַצַּדִּיקִים מַה שֶּׁמְּתֻקָּן לָהֶם לָעוֹלָם הַבָּא, אֶלָּא שֶׁמְּבַקְּשִׁים לֵישֵׁב בְּשַׁלְוָה בָּעוֹלָם הַזֶּה:
וְהוּא נַעַר - (lit.) and he was a young boy - means here that he was acting in a boyish manner: he would groom his hair and style his eyes so that he would look handsome.		וְהוּא נַעַר. שֶׁהָיָה עוֹשֶׂה מַעֲשֵׂה נַעֲרוּת, מְתַקֵּן בִּשְׂעָרוֹ, מְמַשְׁמֵשׁ בְּעֵינָיו, כְּדֵי שֶׁיִּהְיֶה נִרְאֶה יָפֶה:
אֶת־בְּנֵי בִלְהָה - With the sons of Bilhah - i.e., he was regularly in the company of the sons of Bilhah, because his brothers would denigrate them and he would befriend them.		אֶת־בְּנֵי בִלְהָה. כְּלוֹמַר וְרָגִיל אֵצֶל בְּנֵי בִלְהָה, לְפִי שֶׁהָיוּ אֶחָיו מְבַזִּין אוֹתָן וְהוּא מְקָרְבָן:
אֶת־דִּבָּתָם רָעָה - Evil reports about them. Anything improper he observed about his brothers, Leah’s sons, he would tell his father: that they were eating a limb torn off a living animal; that they were belittling the sons of the bondwomen Bilhah and Zilpah by calling them “servants”; and that they were suspected of associating with forbidden women. As a result, Joseph was punished in all three areas: because he related that they ate the flesh of a living animal – when he was sold, “they slaughtered a young goat”3 and did not eat it while it was alive; on account of the report he gave of them that they had called their brothers servants – “Joseph was sold as a slave”;4 and on account of that which he told of them associating with forbidden women – “his master’s wife cast her eyes on Joseph….”5		אֶת־דִּבָּתָם רָעָה. כָּל רָעָה שֶׁהָיָה רוֹאֶה בְאֶחָיו בְנֵי לֵאָה הָיָה מַגִּיד לְאָבִיו, שֶׁהָיוּ אוֹכְלִין אֵבֶר מִן הַחַי, וּמְזַלְזְלִין בִּבְנֵי הַשְּׁפָחוֹת לִקְרוֹתָן עֲבָדִים, וַחֲשׁוּדִים עַל הָעֲרָיוֹת, וּבִשְׁלָשְׁתָּן לָקָה: וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים בִּמְכִירָתוֹ וְלֹא אֲכָלוּהוּ חַי, וְעַל דִּבָּה שֶׁסִּפֵּר עֲלֵיהֶם שֶׁקּוֹרִין לַאֲחֵיהֶם עֲבָדִים – "לְעֶבֶד נִמְכַּר יוֹסֵף", וְעַל עֲרָיוֹת שֶׁסִּפֵּר עֲלֵיהֶם, וַתִּשָּׂא אֵשֶׁת אֲדֹנָיו וְגוֹ:
דִּבָּתָם - Every expression of דִּבָּה means “parleriz” in Old French (“speaking”). Thus our verse means: anything bad that he could speak about them, he would report.		דִּבָּתָם. כָּל לְשׁוֹן דִּבָּה פרלדי"ץ בְּלַעַז, כָּל מַה שֶּׁהָיָה יָכוֹל לְדַבֵּר בָּהֶם רָעָה, הָיָה מְסַפֵּר:
- A similar expression to: “arousing speech (דּוֹבֵב) in the lips of the sleeping ones.”6		דִּבָּה. לָשׁוֹן (שיר השירים ז) דוֹבֵב שִׂפְתֵי יְשֵׁנִים:
3Israel loved Joseph more than any of his other sons, because he was the son of his old age. Israel made him a robe of fine wool.		גוְיִשְׂרָאֵ֗ל אָהַ֤ב אֶת־יוֹסֵף֙ מִכָּל־בָּנָ֔יו כִּֽי־בֶן־זְקֻנִ֥ים ה֖וּא ל֑וֹ וְעָ֥שָׂה ל֖וֹ כְּתֹ֥נֶת פַּסִּֽים:
בֶן־זְקֻנִים - The son of his old age - i.e., he was born to him in his old age. Onkelos, however, translates it as: בַּר חַכִּים הוּא לֵהּ “he was a wise son to him,” i.e., everything that Jacob learned from Shem and Ever he transmitted to him. Another explanation: His facial features (זִיו אִקּוּנִין) were similar to his.		בֶן־זְקֻנִים. שֶׁנּוֹלַד לוֹ לְעֵת זִקְנָתוֹ. וְאֻנְקְלוֹס תִּרְגֵּם בַּר חַכִּים הוּא לֵהּ – כָּל מַה שֶּׁלָּמַד מִשֵּׁם וָעֵבֶר מָסַר לוֹ. דָּבָר אַחֵר, שֶׁהָיָה זִיו אִיקוֹנִין שֶׁלוֹ דּוֹמֶה לוֹ:
פַּסִּֽים - means a garment of fine pure wool, as in כַּרְפַּס וּתְכֵלֶת,7 and as in כְּתֹנֶת פַּסִּים8 mentioned in connection with Tamar and Amnon, which was evidently of princely material. And the aggadic explanation is: It was so called on account of his misfortunes alluded to by its letters, which can be seen as the initials of the words describing his misfortunes: that he was sold to Potiphar (פּוֹטִיפַר), to merchants (סוֹחֲרִים), to Ishmaelites (יִשְׁמְעֵאלִים) and to Midianites (מִדְיָנִים).		פַּסִּֽים. לְשׁוֹן כְּלִי מֵילָת, כְּמוֹ כַּרְפַּס וּתְכֵלֶת, וּכְמוֹ כְּתֹנֶת הַפַּסִּים דְּתָמָר וְאַמְנוֹן, וּמִדְרַשׁ אַגָּדָה עַל שֵׁם צָרוֹתָיו, שֶׁנִּמְכַּר לְפוֹטִיפַר וְלַסּוֹחֲרִים וְלַיִּשְׁמְעֵאלִים וְלַמִּדְיָנִים:
4His brothers saw that their father loved him more than all his brothers, so they hated him and could not speak with him peaceably.		דוַיִּרְא֣וּ אֶחָ֗יו כִּֽי־אֹת֞וֹ אָהַ֤ב אֲבִיהֶם֙ מִכָּל־אֶחָ֔יו וַיִּשְׂנְא֖וּ אֹת֑וֹ וְלֹ֥א יָֽכְל֖וּ דַּבְּר֥וֹ לְשָׁלֹֽם:
וְלֹא יָֽכְלוּ דַּבְּרוֹ לשלום - They could not speak with him peaceably. From what is written to their discredit, we can infer their praise: they could not speak one way with their mouth and feel differently in their heart.		וְלֹא יָֽכְלוּ דַּבְּרוֹ לשלום. מִתּוֹךְ גְּנוּתָם לָמַדְנוּ שִׁבְחָם, שֶׁלֹּא דִבְּרוּ אַחַת בַּפֶּה וְאַחַת בַּלֵּב:
דַּבְּרוֹ - means “to speak with him.”		דַּבְּרוֹ. לְדַבֵּר עִמּוֹ:
5Then Joseph had a dream and told it to his brothers, and because of this dream, they hated him even more.		הוַיַּֽחֲלֹ֤ם יוֹסֵף֙ חֲל֔וֹם וַיַּגֵּ֖ד לְאֶחָ֑יו וַיּוֹסִ֥פוּ ע֖וֹד שְׂנֹ֥א אֹתֽוֹ:
6He said to them, “Please listen to this dream I had.		ווַיֹּ֖אמֶר אֲלֵיהֶ֑ם שִׁמְעוּ־נָ֕א הַֽחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֥ר חָלָֽמְתִּי:
7There we were, binding sheaves in the midst of the field, when my sheaf stood up and remained upright. Then your sheaves formed a circle around my sheaf and prostrated themselves before it.”		זוְהִנֵּ֠ה אֲנַ֜חְנוּ מְאַלְּמִ֤ים אֲלֻמִּים֙ בְּת֣וֹךְ הַשָּׂדֶ֔ה וְהִנֵּ֛ה קָ֥מָה אֲלֻמָּתִ֖י וְגַם־נִצָּ֑בָה וְהִנֵּ֤ה תְסֻבֶּ֨ינָה֙ אֲלֻמֹּ֣תֵיכֶ֔ם וַתִּשְׁתַּֽחֲוֶ֖יןָ לַֽאֲלֻמָּתִֽי:
מְאַלְּמִים אֲלֻמִּים - Its meaning is as Onkelos translates it: מְאַסְּרִין אֱסָרִין “binding bundles” i.e., sheaves; and similarly we find: “carrying his sheaves (אֲלֻמֹּתָיו)”;9 and likewise in Mishnaic Hebrew: “One who finds sheaves (הָאֲלֻמּוֹת) must take them and announce the find.”10		מְאַלְּמִים אֲלֻמִּים. כְּתַרְגּוּמוֹ מְאַסְּרִין אֱסָרִין – עֳמְרִין, וְכֵן נֹשֵׂא אֲלֻמֹּתָיו (תהלים קכ"ו), וְכָמוֹהוּ בִּלְשׁוֹן מִשְׁנָה וְהָאֲלֻמּוֹת נוֹטֵל וּמַכְרִיז:
קָמָה אֲלֻמָּתִי - means “it stood straight.”		קָמָה אֲלֻמָּתִי. נִזְקְפָה:
וְגַם־נִצָּבָה - (lit.) And it was also standing - means it was able to remain standing upright in its position.		וְגַם־נִצָּבָה. לַעֲמֹד עַל עָמְדָהּ בִּזְקִיפָה:
8His brothers said to him, “Would you really seek to reign over us? Would you really seek to rule over us?” They now hated him even more, because of his dreams and because of his talk.		חוַיֹּ֤אמְרוּ לוֹ֙ אֶחָ֔יו הֲמָלֹ֤ךְ תִּמְלֹךְ֙ עָלֵ֔ינוּ אִם־מָשׁ֥וֹל תִּמְשֹׁ֖ל בָּ֑נוּ וַיּוֹסִ֤פוּ עוֹד֙ שְׂנֹ֣א אֹת֔וֹ עַל־חֲלֹֽמֹתָ֖יו וְעַל־דְּבָרָֽיו:
וְעַל־דְּבָרָֽיו - And because of his (lit.) words - i.e., for the evil reports about them that he would bring to their father.		וְעַל־דְּבָרָֽיו. עַל דִּבָּתָם רָעָה שֶׁהָיָה מֵבִיא לַאֲבִיהֶם:
9He had another dream and told it to his brothers. He said, “Look, I had another dream, and there were the sun, the moon, and 11 stars prostrating themselves before me.”		טוַיַּֽחֲלֹ֥ם עוֹד֙ חֲל֣וֹם אַחֵ֔ר וַיְסַפֵּ֥ר אֹת֖וֹ לְאֶחָ֑יו וַיֹּ֗אמֶר הִנֵּ֨ה חָלַ֤מְתִּי חֲלוֹם֙ ע֔וֹד וְהִנֵּ֧ה הַשֶּׁ֣מֶשׁ וְהַיָּרֵ֗חַ וְאַחַ֤ד עָשָׂר֙ כּֽוֹכָבִ֔ים מִשְׁתַּֽחֲוִ֖ים לִֽי:
10He re-told the dream to his father in his brothers’ presence. His father chided him. He said to him, “What nonsense is this dream that you had! Will I, your mother, and your brothers indeed come and prostrate ourselves on the ground before you?!”		יוַיְסַפֵּ֣ר אֶל־אָבִיו֘ וְאֶל־אֶחָיו֒ וַיִּגְעַר־בּ֣וֹ אָבִ֔יו וַיֹּ֣אמֶר ל֔וֹ מָ֛ה הַֽחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֣ר חָלָ֑מְתָּ הֲב֣וֹא נָב֗וֹא אֲנִי֙ וְאִמְּךָ֣ וְאַחֶ֔יךָ לְהִשְׁתַּֽחֲו֥‍ֹת לְךָ֖ אָֽרְצָה:
וַיְסַפֵּר אֶל־אָבִיו וְאֶל־אֶחָיו - He told (lit.) to his father and his brothers - i.e., after he first told it to his brothers, he then retold it to his father in their presence.		וַיְסַפֵּר אֶל־אָבִיו וְאֶל־אֶחָיו. לְאַחַר שֶׁסִּפֵּר אוֹתוֹ לְאֶחָיו חָזַר וְסִפְּרוֹ לְאָבִיו בִּפְנֵיהֶם:
וַיִּגְעַר־בּוֹ - [His father] chided him - because he was arousing hatred against himself.		וַיִּגְעַר־בּוֹ. לְפִי שֶׁהָיָה מֵטִיל שִׂנְאָה עָלָיו:
הֲבוֹא נָבוֹא - Will [I, your mother…] indeed come. “but is your mother not already dead?!” But Jacob did not realize that these details could refer to Bilhah, who raised Joseph as if she was his own mother. Our rabbis learned from here that there is no dream without unfulfilled elements, but Jacob intended to deflect his sons’ attention from the matter so that they would not be jealous of Joseph. He therefore told him, “Will we indeed come…?” implying, just as the part of the dream concerning your mother cannot come true, so the other parts of the dream will prove ineffective.		הֲבוֹא נָבוֹא. וַהֲלֹא אִמְּךָ כְבָר מֵתָה, וְהוּא לֹא הָיָה יוֹדֵעַ שֶׁהַדְּבָרִים מַגִּיעִין לְבִלְהָה שֶׁגִּדְּלַתּוּ כְּאִמּוֹ. וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן שֶׁאֵין חֲלוֹם בְּלֹא דְּבָרִים בְּטֵלִים, וְיַעֲקֹב נִתְכַּוֵּן לְהוֹצִיא הַדָּבָר מִלֵּב בָּנָיו שֶׁלֹּא יַקְנִיאוּהוּ, לְכָךְ אָמַר לוֹ הֲבוֹא נָבוֹא וְגוֹ' – כְּשֵׁם שֶׁאִי אֶפְשָׁר בְּאִמְּךָ כָּךְ הַשְּׁאָר הוּא בָטֵל:
11Joseph’s brothers remained jealous of him. But his father waited expectantly for the matter to unfold.		יאוַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר:
שָׁמַר אֶת־הַדָּבָֽר - Waited expectantly for the matter - means he was waiting and hoping for when it would come about. Similarly we find: “who awaits (שֹׁמֵר) God’s faithfulness to fulfill His promises”;11 and similarly: “לֹא תִשְׁמוֹר for my sins”12 which means “you do not wait to punish my sins.”		שָׁמַר אֶת־הַדָּבָֽר. הָיָה מַמְתִּין וּמְצַפֶּה מָתַי יָבֹא, וְכֵן שֹׁמֵר אֱמֻנִים (ישעיהו כ"ו), וְכֵן לֹא תִשְׁמֹר עַל חַטָּאתִי (איוב י"ד) – לֹא תַמְתִּין:

Footnotes

Obadiah 1:18.

Bereshit Rabbah 84:66.

Bava Metzia 22b.

Second Portion

Bereshit (Genesis) Chapter 37

12His brothers left to pasture their father’s flocks in Shechem.		יבוַיֵּֽלְכ֖וּ אֶחָ֑יו לִרְע֛וֹת אֶת־צֹ֥אן אֲבִיהֶ֖ם בִּשְׁכֶֽם:
לִרְעוֹת אֶת־צֹאן - To pasture…flocks. There are dots over the word אֶת, indicating that they went only to “pasture” themselves.		לִרְעוֹת אֶת־צֹאן. נָקוּד עַל אֶת, שֶׁלֹּא הָלְכוּ אֶלָּא לִרְעוֹת אֶת עַצְמָן:
13Israel said to Joseph, “Now your brothers are pasturing in Shechem. Come, I will send you to check up on them.” Joseph replied to him, “Here I am.”		יגוַיֹּ֨אמֶר יִשְׂרָאֵ֜ל אֶל־יוֹסֵ֗ף הֲל֤וֹא אַחֶ֨יךָ֙ רֹעִ֣ים בִּשְׁכֶ֔ם לְכָ֖ה וְאֶשְׁלָֽחֲךָ֣ אֲלֵיהֶ֑ם וַיֹּ֥אמֶר ל֖וֹ הִנֵּֽנִי:
הִנֵּֽנִי - I am here. This is an expression denoting both humility and eagerness. He was eager to fulfill his father’s command, even though he knew that his brothers hated him.		הִנֵּֽנִי. לְשׁוֹן עֲנָוָה וּזְרִיזוּת, נִזְדָּרֵז לְמִצְוַת אָבִיו, וְאַף עַל פִּי שֶׁהָיָה יוֹדֵעַ בְּאֶחָיו שֶׁשּׂוֹנְאִין אוֹתוֹ:
14Israel said to him, “Please go and see how your brothers and the flocks are faring, and bring me back a report.” He thus sent him on the journey that would fulfill the profound vision of Abraham, who was interred in Hebron. Joseph arrived in Shechem.		ידוַיֹּ֣אמֶר ל֗וֹ לֶךְ־נָ֨א רְאֵ֜ה אֶת־שְׁל֤וֹם אַחֶ֨יךָ֙ וְאֶת־שְׁל֣וֹם הַצֹּ֔אן וַֽהֲשִׁבֵ֖נִי דָּבָ֑ר וַיִּשְׁלָחֵ֨הוּ֙ מֵעֵ֣מֶק חֶבְר֔וֹן וַיָּבֹ֖א שְׁכֶֽמָה:
מֵעֵמֶק חֶבְרוֹן - (lit.) From the vale of Hebron. But is not Hebron situated on a mountain, as it says: “They went up through the south and came to Hebron”?1 However, it means: “He sent him because of the profound (עֲמוּקָה) counsel of that righteous man who is buried in Hebron,” i.e., to fulfill that which was told to Abraham at the Covenant between the Pieces “that your descendants will be foreigners….”2		מֵעֵמֶק חֶבְרוֹן. וַהֲלֹא חֶבְרוֹן בָּהָר, שֶׁנֶּאֱמַר וַיַּעֲלוּ בַנֶּגֶב וַיָּבֹא עַד חֶבְרוֹן (במדבר י"ג), אֶלָּא מֵעֵצָה עֲמֻקָּה שֶׁל אוֹתוֹ צַדִּיק הַקָּבוּר בְּחֶבְרוֹן, לְקַיֵּם מַה שֶּׁנֶּאֱמַר לְאַבְרָהָם בֵּין הַבְּתָרִים כִּי גֵר יִהְיֶה זַרְעֲךָ (בראשית ט״ו:י״ג):
וַיָּבֹא שְׁכֶֽמָה - He arrived in Shechem. A place destined for misfortune: there the tribes (i.e., the sons of Jacob) sinned by beginning their plotting to kill Joseph; there Dinah had been violated; and there the kingdom of the House of David was divided, as it says: “Rechav’am went to Shechem.”3		וַיָּבֹא שְׁכֶֽמָה. מָקוֹם מוּכָן לְפֻרְעָנוּת, שָׁם קִלְקְלוּ הַשְּׁבָטִים, שָׁם עִנּוּ אֶת דִּינָה, שָׁם נֶחְלְקָה מַלְכוּת בֵּית דָּוִד, שֶׁנֶּאֱמַר וַיֵּלֶךְ רְחַבְעָם שְׁכֶמָה (מלכים א י"ב):
15A man found him wandering in the fields. The man questioned him, saying, “What are you looking for?”		טווַיִּמְצָאֵ֣הוּ אִ֔ישׁ וְהִנֵּ֥ה תֹעֶ֖ה בַּשָּׂדֶ֑ה וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ:
וַיִּמְצָאֵהוּ אִישׁ - A man found him. This was the angel Gabriel, as it says: “and the man (וְהָאִישׁ) Gabriel.”4		וַיִּמְצָאֵהוּ אִישׁ. זֶה גַּבְרִיאֵל, שֶׁנֶּאֱמַר וְהָאִישׁ גַּבְרִיאֵל (דניאל ט כא):
16He replied, “It is my brothers that I am looking for. Please tell me where they are pasturing.”		טזוַיֹּ֕אמֶר אֶת־אַחַ֖י אָֽנֹכִ֣י מְבַקֵּ֑שׁ הַגִּֽידָה־נָּ֣א לִ֔י אֵיפֹ֖ה הֵ֥ם רֹעִֽים:
17The man answered, “They have distanced themselves from such brotherly sentiments, for I heard them say, ‘Let us go to Dotan [“legalities”],’ seeking some legal pretext to kill you!” Joseph followed his brothers and found them in Dotan.		יזוַיֹּ֤אמֶר הָאִישׁ֙ נָֽסְע֣וּ מִזֶּ֔ה כִּ֤י שָׁמַ֨עְתִּי֙ אֹֽמְרִ֔ים נֵֽלְכָ֖ה דֹּתָ֑יְנָה וַיֵּ֤לֶךְ יוֹסֵף֙ אַחַ֣ר אֶחָ֔יו וַיִּמְצָאֵ֖ם בְּדֹתָֽן:
נָֽסְעוּ מִזֶּה - (lit.) They have moved on from this - i.e., they have moved themselves away from brotherhood.		נָֽסְעוּ מִזֶּה. הִסִּיעוּ עַצְמָן מִן הָאַחְוָה:
נֵֽלְכָה דֹּתָיְנָה - Let us go to Dotan - i.e., let us go to find for you legal conspirations (נִכְלֵי דָּתוֹת) as a means to put you to death. But according to its straightforward meaning, דֹּתָן is the name of a place, and Scripture does not depart from its literal sense.		נֵֽלְכָה דֹּתָיְנָה. לְבַקֵּשׁ לְךָ נִכְלֵי דָתוֹת שֶׁיְּמִיתוּךָ בָהֶם. וּלְפִי פְשׁוּטוֹ שֵׁם מָקוֹם הוּא, וְאֵין מִקְרָא יוֹצֵא מִידֵי פְשׁוּטוֹ:
18They saw him from afar, and before he reached them, they conspired against him to put him to death.		יחוַיִּרְא֥וּ אֹת֖וֹ מֵֽרָחֹ֑ק וּבְטֶ֨רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּתְנַכְּל֥וּ אֹת֖וֹ לַֽהֲמִיתֽוֹ:
וַיִּתְנַכְּלוּ - They conspired. The hitpa’el (reflexive) form indicates that they were filled (נִתְמַלְּאוּ) with conspirations (נְכָלִים) and cunning.		וַיִּתְנַכְּלוּ. נִתְמַלְּאוּ נְכָלִים וְעַרְמוּמִית:
אֹתוֹ - here is the equivalent of אִתּוֹ “with him”; i.e., “against him” (אֵלָיו).		אֹתוֹ. כְּמוֹ אִתּוֹ, עִמּוֹ, כְּלוֹמַר, אֵלָיו:
19Simeon said to his brother Levi, “Look, here comes that dreamer!		יטוַיֹּֽאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַֽחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא:
20So now let us go and kill him and throw him into one of the pits, and we will say, ‘A wild beast devoured him.’” But God said, “We will see which succeeds: your plans or his (i.e., Joseph’s) dreams!”		כוְעַתָּ֣ה \| לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֨הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּֽהְי֖וּ חֲלֹֽמֹתָֽיו:
וְנִרְאֶה מַה־יִּֽהְיוּ חֲלֹֽמֹתָֽיו - (lit.) We will see what will become of his dreams. Rabbi Yitzchak said: This verse calls out for an interpretation. In fact, the Divine Spirit is saying this phrase. The brothers were saying, “Let us kill him,” and Scripture concludes in response: “But we will see what will become of his dreams,” i.e., we will see whose words will endure, yours or Mine! It is impossible, though, that it was the brothers who said: “We will see what will become of his dreams,” because once they would kill him, his dreams would be worthless.		וְנִרְאֶה מַה־יִּֽהְיוּ חֲלֹֽמֹתָֽיו. אָמַר רַבִּי יִצְחָק מִקְרָא זֶה אוֹמֵר דָּרְשֵׁנִי, רוּחַ הַקֹּדֶשׁ אוֹמֶרֶת כֵּן, הֵם אוֹמְרִים נַהַרְגֵהוּ וְהַכָּתוּב מְסַיֵּם וְנִרְאֶה מַה יִּהְיוּ חֲלֹמֹתָיו – נִרְאֶה דְּבַר מִי יָקוּם אִם שֶׁלָּכֶם אוֹ שֶׁלִּי. וְאִי אֶפְשַָׁר שֶׁיֹּאמְרוּ הֵם וְנִרְאֶה מַה יִּהְיוּ חֲלֹמֹתָיו, שֶׁמִּכֵּיוָן שֶׁיַּהַרְגוּהוּ בָּטְלוּ חֲלוֹמוֹתָיו:
21Reuben heard his brothers’ plan and rescued him from their hands, as follows: He said, “Let us not strike him a mortal blow!”		כאוַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ:
לֹא נַכֶּנּוּ נָֽפֶשׁ - Let us not (lit.) strike him, soul - means “with a blow to his soul,” which is death.		לֹא נַכֶּנּוּ נָֽפֶשׁ. מַכַּת נֶפֶשׁ, זוֹ הִיא מִיתָה:
22Reuben said to them, “Do not shed blood. Throw him into this pit here in the desert, but do not lay a hand on him!” Reuben suggested this in order to rescue him from their hands and bring him back later to his father.		כבוַיֹּ֨אמֶר אֲלֵהֶ֣ם \| רְאוּבֵן֘ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַֽהֲשִׁיב֖וֹ אֶל־אָבִֽיו:
לְמַעַן הַצִּיל אֹתוֹ - In order to rescue him. The Divine Spirit testifies here about Reuben that he said this only in order to save his brother, so that he could come later and pull him up from there. He said to himself, “I am the firstborn and the oldest of them all. The blemish will be ascribed only to me.”		לְמַעַן הַצִּיל אֹתוֹ. רוּחַ הַקֹּדֶשׁ מְעִידָה עַל רְאוּבֵן שֶׁלֹּא אָמַר זֹאת אֶלָּא לְהַצִּיל אוֹתוֹ שֶׁיָּבֹא הוּא וְיַעֲלֶנּוּ מִשָּׁם, אָמַר אֲנִי בְכוֹר וְגָדוֹל שֶׁבְּכֻלָּן, לֹא יִתָּלֶה הַסֵּרָחוֹן אֶלָּא בִי:

Footnotes

Third Portion

Bereshit (Genesis) Chapter 37

23So when Joseph came to his brothers, they stripped him of his shirt and of the fine woolen robe that he was wearing.		כגוַיְהִ֕י כַּֽאֲשֶׁר־בָּ֥א יוֹסֵ֖ף אֶל־אֶחָ֑יו וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתָּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו:
אֶת־כֻּתָּנְתּוֹ - This was his shirt.		אֶת־כֻּתָּנְתּוֹ. זֶה חָלוּק:
אֶת־כְּתֹנֶת הַפַּסִּים - This was the garment that his father had given him in addition to what he had given each of his brothers.		אֶת־כְּתֹנֶת הַפַּסִּים. הוּא שֶׁהוֹסִיף לוֹ אָבִיו יוֹתֵר עַל אֶחָיו:
24They took him, and threw him into the pit. The pit was empty in that there was no water in it.		כדוַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם:
וְהַבּוֹר רֵק אֵין בּוֹ מָֽיִם - The pit was empty; there was no water in it. From that which it says: “the pit was empty,” do I not know that there was no water in it? What then do the words “there was no water in it” come to teach us? That it contained no water, but there were serpents and scorpions in it.		וְהַבּוֹר רֵק אֵין בּוֹ מָֽיִם. מִמַּשְׁמַע שֶׁנֶּאֱמַר וְהַבּוֹר רֵק, אֵינִי יוֹדֵעַ שֶׁאֵין בּוֹ מַיִם, מַה תַּלְמוּד לוֹמַר אֵין בּוֹ מָיִם? מַיִם אֵין בּוֹ, אֲבָל נְחָשִׁים וְעַקְרַבִּים יֵשׁ בּוֹ (בראשית רבה, שבת כ"ב):
25The brothers sat down to a meal. They raised their eyes and saw that there was a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, stacte, and lotus, on their way to take them down to Egypt.		כהוַיֵּֽשְׁבוּ֘ לֶֽאֱכָל־לֶחֶם֒ וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹֽרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הֽוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה:
אֹֽרְחַת - Its meaning is as Onkelos translates it: שְׁיָרַת – “A caravan of” and it is so called because it consists of wayfarers (הוֹלְכֵי אוֹרַח).		אֹֽרְחַת. כְּתַרְגּוּמוֹ שְׁיָרַת, עַל שֵׁם הוֹלְכֵי אֹרַח:
וּגְמַלֵּיהֶם נֹֽשְׂאִים וגו' - Their camels were carrying… Why does Scripture publicize what their cargo was? To show the reward of the righteous: for Arabs typically carry only kerosene and tar, which have a bad smell, but for Joseph it was Divinely arranged that they carry fragrant spices, so that he would not suffer the bad odor.		וּגְמַלֵּיהֶם נֹֽשְׂאִים וגו'. לָמָּה פִרְסֵם הַכָּתוּב אֶת מַשָּׂאָם? לְהוֹדִיעַ מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים, שֶׁאֵין דַּרְכָּן שֶׁל עַרְבִיִּים לָשֵׂאת אֶלָּא נֵפְטְ וְעִטְרָן, שֶׁרֵיחָן רַע, וְלָזֶה נִזְדַּמְּנוּ בְשָׂמִים, שֶׁלֹּא יִזּוֹק מֵרֵיחַ רַע:
נְכֹאת - Any collection of many kinds of spices is called נְכֹאת, and so we find: “and he showed them the entire house of נְכֹתֹה,”1 which means his spice compound. But Onkelos translated it as meaning wax.		נְכֹאת. כָּל כִּנּוּסֵי בְשָׂמִים הַרְבֵּה קָרוּי נְכֹאת, וְכֵן וַיַּרְאֵם אֶת כָּל בֵּית נְכֹתֹה (מלכים ב כ') – מִרְקַחַת בְּשָׂמָיו. וְאֻנְקְלוֹס תִּרְגֵּם לְשׁוֹן שַׁעֲוָה:
צְרִי - is sap that drips from balsam trees, and it is the same as נָטָף,2 which is enumerated among the ingredients of the incense used in the Tabernacle.		צְרִי. שָׂרָף הַנּוֹטֵף מֵעֲצֵי הַקְּטָף, וְהוּא נָטָף הַנִּמְנֶה עִם סַמָּנֵי הַקְּטֹרֶת:
וָלֹט - It is called לוֹטִיתָא in Mishnaic Hebrew,3 and our rabbis explained it in Tractate Nidah4 as being an herbal root called aristolochia (birthwort).		וָלֹט. לוֹטִיתָא שְׁמוֹ בִלְשׁוֹן מִשְׁנָה. וְרַבּוֹתֵינוּ פֵּרְשׁוּהוּ שֹׁרֶשׁ עֵשֶׂב, וּשְׁמוֹ אשטרולוזיאה בְּמַסֶּכֶת נִדָּה:
26Judah said to his brothers, “What is to be gained if we kill our brother and conceal his death from our father?		כווַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַֽהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ:
מַה־בֶּצַע - means “What monetary gain,” as Onkelos translates it.		מַה־בֶּצַע. מַה מָּמוֹן, כְּתַרְגּוּמוֹ:
וְכִסִּינוּ אֶת־דָּמֽוֹ - (lit.) And we cover his blood - means “and we hide his death.”		וְכִסִּינוּ אֶת־דָּמֽוֹ. וְנַעֲלִים אֶת מִיתָתוֹ:
27Come, let us sell him to the Ishmaelites, but let our hand not strike him, for he is our brother, our own flesh.” His brothers heeded him.		כזלְכ֞וּ וְנִמְכְּרֶ֣נּוּ לַיִּשְׁמְעֵאלִ֗ים וְיָדֵ֨נוּ֙ אַל־תְּהִי־ב֔וֹ כִּֽי־אָחִ֥ינוּ בְשָׂרֵ֖נוּ ה֑וּא וַיִּשְׁמְע֖וּ אֶחָֽיו:
וַיִּשְׁמְעוּ - Its meaning here is as Onkelos translates it: וְקַבִּילוּ מִנֵּיהּ “they accepted it from him.” Every expression of שְׁמִיעָה whose meaning is “acceptance of a statement,” such as this case, and such as “and that Jacob had obeyed (וַיִּשְׁמַע) his father,”5 and “We will do and we will heed (וְנִשְׁמָע),”6 is translated by Onkelos as נְקַבֵּל. But every expression of שְׁמִיעָה whose meaning is “hearing of the ear,” as in “They heard (וַיִּשְׁמְעוּ) the voice of God, which was moving about in the garden,”7 and “Rebecca had been listening (שֹׁמַעַת),”8 and “Israel heard (וַיִּשְׁמַע) about it,”9 and “I have heard (שָׁמַעְתִּי) the complaints”10 – they are all translated by Onkelos respectively as וּשְׁמָעוּ, שְׁמָעַת, וּשְׁמַע, שְׁמִיעַ קֳדָמַי.		וַיִּשְׁמְעוּ. וְקַבִּילוּ מִנֵּהּ, וְכָל שְׁמִיעָה שֶׁהִיא קַבָּלַת דְּבָרִים כְּגוֹן זֶה, וּכְגוֹן וַיִּשְׁמַע יַעֲקֹב אֶל אָבִיו, נַעֲשֶׂה וְנִשְׁמָע – מְתֻרְגָּם נְקַבֵּל; וְכָל שֶׁהִיא שְׁמִיעַת הָאֹזֶן, כְּגוֹן וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן, וְרִבְקָה שֹׁמַעַת, וַיִּשְׁמַע יִשְׂרָאֵל, שָׁמַעְתִּי אֶת תְּלוּנֹּת – כֻּלָּן מְתֻרְגָּם וּשְׁמָעוּ, וּשְׁמָעַת, וּשְׁמַע, שְׁמִיעַ קֳדָמַי:
28A caravan of Midianite merchants also passed by. The brothers hauled Joseph up from the pit and sold Joseph to the Ishmaelites for 20 pieces of silver. The Ishmaelites sold Joseph to the Midianites, and they brought Joseph to Egypt.		כחוַיַּֽעַבְרוּ֩ אֲנָשִׁ֨ים מִדְיָנִ֜ים סֹֽחֲרִ֗ים וַיִּמְשְׁכוּ֙ וַיַּֽעֲל֤וּ אֶת־יוֹסֵף֙ מִן־הַבּ֔וֹר וַיִּמְכְּר֧וּ אֶת־יוֹסֵ֛ף לַיִּשְׁמְעֵאלִ֖ים בְּעֶשְׂרִ֣ים כָּ֑סֶף וַיָּבִ֥יאוּ אֶת־יוֹסֵ֖ף מִצְרָֽיְמָה:
וַיַּֽעַבְרוּ אֲנָשִׁים מִדְיָנִים - Midianite merchants passed by. This was another caravan, and Scripture is thus informing you that he was sold several times.		וַיַּֽעַבְרוּ אֲנָשִׁים מִדְיָנִים. זוֹ הִיא שַׁיָּרָה אַחֶרֶת, וְהוֹדִיעֲךָ הַכָּתוּב שֶׁנִּמְכַּר פְּעָמִים הַרְבֵּה:
וַיִּמְשְׁכוּ - And they hauled - i.e., the sons of Jacob hauled Joseph up from the pit and sold him to the Ishmaelites, the Ishmaelites sold him to the Midianites, and the Midianites sold him to Egypt.		וַיִּמְשְׁכוּ. בְנֵי יַעֲקֹב אֶת יוֹסֵף מִן הַבּוֹר וַיִּמְכְּרוּהוּ לַיִּשְׁמְעֵאלִים, וְיִשְׁמְעֵאלִים לַמִּדְיָנִים, וְהַמִּדְיָנִים לַמִּצְרִים:
29The next day, Reuben returned. When Reuben went back to the pit and saw that Joseph was not in the pit, he rent his clothes.		כטוַיָּ֤שָׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵֽין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו:
וַיָּשָׁב רְאוּבֵן - Reuben went back. He was not present at the sale of Joseph for it was his day to go and attend to his father. Another explanation: He was busy with his sackcloth and fasting as repentance for having disarranged his father’s couch.		וַיָּשָׁב רְאוּבֵן. בִּמְכִירָתוֹ לֹא הָיָה שָׁם, שֶׁהִגִּיעַ יוֹמוֹ לֵילֵךְ וּלְשַׁמֵּשׁ אֶת אָבִיו. דָּבָר אַחֵר עָסוּק הָיָה בְשַׂקּוֹ וּבְתַעֲנִיתוֹ עַל שֶׁבִּלְבֵּל יְצוּעֵי אָבִיו:
30He returned to his brothers and said, “The boy is gone! And I—where can I go to avoid witnessing our father’s grief?”		לוַיָּ֥שָׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַֽאֲנִ֖י אָ֥נָה אֲנִי־בָֽא:
אָנָה אֲנִי־בָֽא - Where can I go - means “to where shall I flee from my father’s grief?”		אָנָה אֲנִי־בָֽא. אָנָה אֶבְרַח מִצַּעְרוֹ שֶׁל אַבָּא?
31They took Joseph’s robe, slaughtered a young goat, and dipped the robe in the blood.		לאוַיִּקְח֖וּ אֶת־כְּתֹ֣נֶת יוֹסֵ֑ף וַיִּשְׁחֲטוּ֙ שְׂעִ֣יר עִזִּ֔ים וַיִּטְבְּל֥וּ אֶת־הַכֻּתֹּ֖נֶת בַּדָּֽם:
שְׂעִיר עִזִּים - A young goat. Its blood resembles that of a human.		שְׂעִיר עִזִּים. דָּמוֹ דּוֹמֶה לְשֶׁל אָדָם:
הַכֻּתֹּנֶת - The robe. This is how the noun appears when in its absolute form, but when it is connected with another word in the construct form, as in: כְּתֹנֶת יוֹסֵף “Joseph’s robe,” כְּתֹנֶת פַּסִים “a robe of fine wool,”11 and כְּתֹנֶת בַּד “a linen tunic,”12 it is punctuated כְּתֹנֶת.		הַכֻּתֹּנֶת. זֶה שְׁמָהּ, וּכְשֶׁהִיא דְבוּקָה לְתֵבָה אַחֶרֶת, כְּגוֹן כְּתֹנֶת יוֹסֵף, כְּתֹנֶת פַּסִּים, כְּתֹנֶת בַּד, נָקוּד כְּתֹנֶת:
32They sent off the fine woolen robe via an emissary and thus brought it to their father. They said, via their emissary, “We found this; please identify it. Is it your son’s robe or not?”		לבוַיְשַׁלְּח֞וּ אֶת־כְּתֹ֣נֶת הַפַּסִּ֗ים וַיָּבִ֨יאוּ֙ אֶל־אֲבִיהֶ֔ם וַיֹּֽאמְר֖וּ זֹ֣את מָצָ֑אנוּ הַכֶּר־נָ֗א הַכְּתֹ֧נֶת בִּנְךָ֛ הִ֖וא אִם־לֹֽא:
33He recognized it and said, “It is my son’s robe! A wild beast has devoured him! Joseph has been torn to pieces!”		לגוַיַּכִּירָ֤הּ וַיֹּ֨אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף:
וַיֹּאמֶר כְּתֹנֶת בְּנִי - (lit.) And he said, “My son’s robe” - is this!		וַיֹּאמֶר כְּתֹנֶת בְּנִי. הִיא זוֹ:
חַיָּה רָעָה אֲכָלָתְהוּ - A wild beast has devoured him! He had a spark of the Divine Spirit of prophecy, for eventually Potiphar’s wife, who may be compared to a wild beast, would attack him. And why did the Holy One, blessed be He, not reveal to him that Joseph was alive? Because the brothers had placed under a ban and a curse anyone who would reveal this before they all agreed it was time to do so, and had made the Holy One, blessed be He, a party with them to this agreement, that He would indicate to them when the appropriate time had come. Isaac, however, did know that Joseph was alive, but he said, “How can I reveal to Jacob the truth when the Holy One, blessed be He, does not wish to reveal it to him?”		חַיָּה רָעָה אֲכָלָתְהוּ. נִצְנְצָה בוֹ רוּחַ הַקֹּדֶשׁ, סוֹפוֹ שֶׁתִּתְגָּרֶה בוֹ אֵשֶׁת פּוֹטִיפַר. וְלָמָּה לֹא גִלָּה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא? לְפִי שֶׁהֶחֱרִימוּ וְקִלְּלוּ אֶת כָּל מִי שֶׁיְּגַלֶּה, וְשִׁתְּפוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם (תנחומא), אֲבָל יִצְחָק הָיָה יוֹדֵעַ שֶׁהוּא חַי, אָמַר הֵיאַךְ אֲגַלֶּה וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ רוֹצֶה לְגַלּוֹת לוֹ:
34Jacob rent his clothes, put on sackcloth around his waist as a symbol of mourning, and mourned for his son for many days.		לדוַיִּקְרַ֤ע יַֽעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמָתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים:
יָמִים רַבִּֽים - For many days - i.e., 22 years – from the time Joseph left him until Jacob went down to Egypt; for it says: “Joseph was 17 years old…”13 when he left Jacob, and he was 30 years old when he stood before Pharaoh – making 13 years, and the seven years of plenty and the two years of famine which had passed when Jacob came to Egypt – making altogether 22 years. These correspond to the 22 years that Jacob did not fulfill the duty of honoring his parents: 20 years that he was in Laban’s house and two years he spent on the way returning from Laban’s house – one and a half years at Sukot and six months at Bethel. That is what is meant by what he said to Laban: “It is now 20 years that I have been (לִי – lit. ‘for me’) in your household”;14 those 20 years were “for me,” i.e., they are my responsibility and I will eventually be punished for them correspondingly.		יָמִים רַבִּֽים. כ"ב שָׁנָה, מִשֶּׁפֵּרֵשׁ מִמֶּנּוּ עַד שֶׁיָּרַד יַעֲקֹב לְמִצְרַיִם, שֶׁנֶּאֱמַר יוֹסֵף בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה וְגוֹ', וּבֶן שְׁלֹשִׁים שָׁנָה הָיָה בְּעָמְדוֹ לִפְנֵי פַרְעֹה, וְשֶׁבַע שְׁנֵי הַשָּׂבָע, וּשְׁנָתַיִם הָרָעָב כְּשֶׁבָּא יַעֲקֹב לְמִצְרַיִם, הֲרֵי כ"ב שָׁנָה, כְּנֶגֶד כ"ב שָׁנָה שֶׁלֹּא קִיֵּם יַעֲקֹב כִּבּוּד אָב וָאֵם (מגילה ט"ז) – כ' שָׁנָה שֶׁהָיָה בְּבֵית לָבָן, וּב' שָׁנָה בַדֶּרֶךְ בְּשׁוּבוֹ מִבֵּית לָבָן, שָׁנָה וָחֵצִי בְסֻכּוֹת וְשִׁשָּׁה חֳדָשִׁים בְּבֵית אֵל – וְזֶהוּ שֶׁאָמַר לְלָבָן זֶה לִּי עֶשְׂרִים שָׁנָה בְּבֵיתֶךָ, לִי הֵן, עָלַי, וְסוֹפִי לִלְקוֹת כְּנֶגְדָּן:
35All his sons and daughters attempted to console him, but he refused to be comforted, saying, “No, I will go down to the grave in mourning for my son.” Jacob’s father Isaac wept for him.		להוַיָּקֻ֩מוּ֩ כָל־בָּנָ֨יו וְכָל־בְּנֹתָ֜יו לְנַֽחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו:
וְכָל־בְּנֹתָיו - And all his daughters. Rabbi Yehudah said: Twin sisters were born with each of the tribes and they each married a half-sister. Rabbi Nechemyah said: Their wives were in fact Canaanite women. What, then, is meant by “all his daughters”? It refers to his daughters-in-law, for a person does not hesitate to call his son-in-law his “son” and his daughter-in-law his “daughter.”		וְכָל־בְּנֹתָיו. רַבִּי יְהוּדָה אוֹמֵר אֲחָיוֹת תְּאוֹמוֹת נוֹלְדוּ עִם כָּל שֵׁבֶט וָשֵׁבֶט וּנְשָׂאוּם, רַבִּי נְחֶמְיָה אוֹמֵר כְּנַעֲנִיּוֹת הָיוּ, אֶלָּא מַהוּ וְכָל בְּנֹתָיו? – כַּלּוֹתָיו, שֶׁאֵין אָדָם נִמְנָע מִלִּקְרֹא לַחֲתָנוֹ בְּנוֹ וּלְכַלָּתוֹ בִתּוֹ:
וַיְמָאֵן לְהִתְנַחֵם - But he refused to be comforted. A person cannot become consoled for a living person whom he believes to be dead, for regarding a dead person it is Divinely decreed that he eventually be forgotten from the heart, but not regarding a living person.		וַיְמָאֵן לְהִתְנַחֵם. אֵין אָדָם מְקַבֵּל תַּנְחוּמִין עַל הַחַי וְסָבוּר שֶׁמֵּת, שֶׁעַל הַמֵּת נִגְזְרָה גְזֵרָה שֶׁיִּשְׁתַּכַּח מִן הַלֵּב וְלֹא עַל הַחַי (בראשית רבה):
אֵרֵד אֶל־בְּנִי - (lit.) I will go down to my son. אֶל בְּנִי has the same meaning as: עַל בְּנִי “for my son.” There are many cases where אֶל is used in the sense of עַל “for,” e.g.: “for (אֶל) your sin against Saul and for (אֶל) the house of bloodshed that he caused”;15 “because of (אֶל) the ark of God being captured and because of (אֶל) her father-in-law and her husband dying.”16		אֵרֵד אֶל־בְּנִי. כְּמוֹ עַל בְּנִי, וְהַרְבֵּה אֶל מְשַׁמְּשִׁין בִּלְשׁוֹן עַל, אֶל שָׁאוּל וְאֶל בֵּית הַדָּמִים (שמואל ב כ"א), אֶל הִלָּקַח אֲרוֹן הָאֱלֹהִים וְאֶל מוֹת חָמִיהָ וְאִישָׁהּ (שמואל א ד'):
אָבֵל שְׁאֹלָה - According to the straightforward sense, שְׁאֹל means “grave,” i.e., “I shall be buried in my mourning and will not be comforted during my entire lifetime.” But its Midrashic explanation is that שְׁאֹל means Purgatory, i.e., “This sign was given to me by the Almighty: If none of my sons die during my lifetime, I am assured that I will not see Purgatory.”		אָבֵל שְׁאֹלָה. כִּפְשׁוּטוֹ לְשׁוֹן קֶבֶר הוּא – בְּאֶבְלִי אֶקָּבֵר, וְלֹא אֶתְנַחֵם כָּל יָמַי. וּמִדְרָשׁוֹ, גֵּיהִנֹּם; סִימָן זֶה הָיָה מָסוּר בְּיָדִי מִפִּי הַגְּבוּרָה, אִם לֹא יָמוּת אֶחָד מִבָּנַי בְּחַיַּי, מֻבְטָח אֲנִי שֶׁאֵינִי רוֹאֶה גֵיהִנֹּם:
וַיֵּבְךְּ אֹתוֹ אָבִֽיו - His father wept for him. This refers to Isaac, who wept because of Jacob’s suffering, but he did not mourn, because he knew that Joseph was alive.		וַיֵּבְךְּ אֹתוֹ אָבִֽיו. יִצְחָק, בּוֹכֶה הָיָה מִפְּנֵי צָרָתוֹ שֶׁל יַעֲקֹב אֲבָל לֹא הָיָה מִתְאַבֵּל, שֶׁהָיָה יוֹדֵעַ שֶׁהוּא חַי:
36Meanwhile, the Medanites (i.e., Midianites) had sold Joseph to the government of Egypt, specifically, to Potiphar, a courtier of Pharaoh and chief of his butchers.		לווְהַ֨מְּדָנִ֔ים מָֽכְר֥וּ אֹת֖וֹ אֶל־מִצְרָ֑יִם לְפֽוֹטִיפַר֙ סְרִ֣יס פַּרְעֹ֔ה שַׂ֖ר הַטַּבָּחִֽים:
הַטַּבָּחִֽים - Butchers - i.e., slaughterers of the king’s animals.		הַטַּבָּחִֽים. שׁוֹחֲטֵי בְּהֵמוֹת הַמֶּלֶךְ:

Footnotes

2 Kings 20:13.

Exodus 30:34.

Shevi’it 7:6.

Nidah 8a.

2 Samuel 21:1.

1 Samuel 4:21.

Fourth Portion

Bereshit (Genesis) Chapter 38

1Judah stepped down from his position of leadership over his brothers at that time. He moved away from them and entered into a business partnership with a man from Adulam by the name of Chirah.		אוַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֵּ֥רֶד יְהוּדָ֖ה מֵאֵ֣ת אֶחָ֑יו וַיֵּ֛ט עַד־אִ֥ישׁ עֲדֻלָּמִ֖י וּשְׁמ֥וֹ חִירָֽה:
וַֽיְהִי בָּעֵת הַהִוא - At that time. Why is this section placed here, interrupting the subject of Joseph? It is to teach us that Judah’s brothers demoted him from his prominent status when they saw their father’s grief. They said to him, “You told us to sell Joseph. Had you told us to return him to our father, we would have listened to you.”		וַֽיְהִי בָּעֵת הַהִוא. לָמָּה נִסְמְכָה פָרָשָׁה זוֹ לְכָאן, וְהִפְסִיק בְּפָרָשָׁתוֹ שֶׁל יוֹסֵף? לְלַמֵּד שֶׁהוֹרִידוּהוּ אֶחָיו מִגְּדֻלָּתוֹ כְּשֶׁרָאוּ בְצָרַת אֲבִיהֶם, אָמְרוּ: אַתָּה אָמַרְתָּ לְמָכְרוֹ, אִלּוּ אָמַרְתָּ לַהֲשִׁיבוֹ הָיִינוּ שׁוֹמְעִים לְךָ:
וַיֵּט - He moved away - from his brothers.		וַיֵּט. מֵאֵת אֶחָיו:
עַד־אִישׁ עֲדֻלָּמִי - (lit.) To a man from Adulam - i.e., he made a business partnership with him.		עַד־אִישׁ עֲדֻלָּמִי. נִשְׁתַּתֵּף עִמּוֹ:
2Judah saw the daughter of a certain merchant there named Shu’a; he married her and engaged in marital relations with her.		בוַיַּרְא־שָׁ֧ם יְהוּדָ֛ה בַּת־אִ֥ישׁ כְּנַֽעֲנִ֖י וּשְׁמ֣וֹ שׁ֑וּעַ וַיִּקָּחֶ֖הָ וַיָּבֹ֥א אֵלֶֽיהָ:
כְּנַֽעֲנִי - here means “a merchant.”		כְּנַֽעֲנִי. תַּגְרָא (בראשית רבה):
3She conceived and gave birth to a son, and Judah named him Er.		גוַתַּ֖הַר וַתֵּ֣לֶד בֵּ֑ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ עֵֽר:
4She again conceived and gave birth to another son, and she named him Onan.		דוַתַּ֥הַר ע֖וֹד וַתֵּ֣לֶד בֵּ֑ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ אוֹנָֽן:
5Once more she gave birth to a son, and she named him Shelah. When she gave birth to this child, Judah was in Keziv.		הוַתֹּ֤סֶף עוֹד֙ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁלָ֑ה וְהָיָ֥ה בִכְזִ֖יב בְּלִדְתָּ֥הּ אֹתֽוֹ:
וְהָיָה בִכְזִיב - He was in Keziv. This is the name of the place. I say that it was called Keziv (כְּזִיב “ceasing”) because she ceased giving birth there, it being of the same meaning as “You are to me like a failing spring (אַכְזָב),”1 and “whose water never ceases (יְכַזְּבוּ)”2 – for if not, what then is the verse coming to tell us? And in Bereshit Rabbah3 I have seen the following: “She called him Shelah, .” – i.e., פְּסָקַת “ceasing.”		וְהָיָה בִכְזִיב. שֵׁם הַמָּקוֹם. וְאוֹמֵר אֲנִי עַל שֵׁם שֶׁפָּסְקָה מִלֶּדֶת נִקְרָא כְזִיב, לְשׁוֹן הָיוֹ תִהְיֶה לִי כְּמוֹ אַכְזָב (ירמיהו ט"ו), אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו (ישעיהו נ"ח), וְאִם לֹא כֵן מַה בָּא לְהוֹדִיעֵנוּ? וּבּבְּרֵאשִׁית רַבָּה רָאִיתִי, וַתִּקְרָא שְׁמוֹ שֵׁלָה וגוֹמֵר פְּסַקַת:
6Judah took a wife for Er his firstborn, and her name was Tamar.		ווַיִּקַּ֧ח יְהוּדָ֛ה אִשָּׁ֖ה לְעֵ֣ר בְּכוֹר֑וֹ וּשְׁמָ֖הּ תָּמָֽר:
7Er, Judah’s firstborn, was evil in God’s eyes, so God made him die.		זוַיְהִ֗י עֵ֚ר בְּכ֣וֹר יְהוּדָ֔ה רַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה וַיְמִתֵ֖הוּ יְהֹוָֽה:
רַע בְּעֵינֵי ה' - Evil in God’s eyes - with the same evil as Onan, i.e., he wasted his seed. This we know since it says about Onan: “God made him also die”4 – i.e., Onan’s death was for the same reason as Er’s death. And why did Er waste his seed? So that Tamar should not become pregnant and thus her beauty be impaired.		רַע בְּעֵינֵי ה'. כְּרָעָתוֹ שֶׁל אוֹנָן, מַשְׁחִית זַרְעוֹ, שֶׁנֶּאֱמַר בְּאוֹנָן וַיָּמֶת גַּם אֹתוֹ, כְּמִיתָתוֹ שֶׁל עֵר מִיתָתוֹ שֶׁל אוֹנָן. וְלָמָּה הָיָה עֵר מַשְׁחִית זַרְעוֹ? כְּדֵי שֶׁלֹּא תִּתְעַבֵּר וְיַכְחִישׁ יָפְיָהּ:
8Judah said to Onan, “Marry and engage in marital relations with your brother’s wife and thus fulfill the duty of the brother of a deceased husband to her. In this way, you will produce offspring for your brother.”		חוַיֹּ֤אמֶר יְהוּדָה֙ לְאוֹנָ֔ן בֹּ֛א אֶל־אֵ֥שֶׁת אָחִ֖יךָ וְיַבֵּ֣ם אֹתָ֑הּ וְהָקֵ֥ם זֶ֖רַע לְאָחִֽיךָ:
וְהָקֵם זֶרַע - And produce offspring - i.e., the son will be called after the dead brother.		וְהָקֵם זֶרַע. הַבֵּן יִקָּרֵא עַל שֵׁם הַמֵּת:
9Onan knew that the offspring would not be considered his, so when he engaged in marital relations with his late brother’s wife, he let his seed go to waste on the ground, so as not to produce offspring for his brother.		טוַיֵּ֣דַע אוֹנָ֔ן כִּ֛י לֹּ֥א ל֖וֹ יִֽהְיֶ֣ה הַזָּ֑רַע וְהָיָ֞ה אִם־בָּ֨א אֶל־אֵ֤שֶׁת אָחִיו֙ וְשִׁחֵ֣ת אַ֔רְצָה לְבִלְתִּ֥י נְתָן־זֶ֖רַע לְאָחִֽיו:
וְשִׁחֵת אַרְצָה - He let [his seed] go to waste on the ground. He would “thresh inside and let the seed scatter outside.”		וְשִׁחֵת אַרְצָה. דָּשׁ מִבִּפְנִים וְזוֹרֶה מִבַּחוּץ (בראשית רבה):
10What Onan did was evil in the eyes of God. God made him also die.		יוַיֵּ֛רַע בְּעֵינֵ֥י יְהֹוָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה וַיָּ֖מֶת גַּם־אֹתֽוֹ:
11Judah said to his daughter-in-law Tamar, “Remain a widow in your father’s house for another year, until my son Shelah grows up,” for he thought, “If he marries her, he, too, might die like his brothers did.” So Tamar went to live in her father’s house.		יאוַיֹּ֣אמֶר יְהוּדָה֩ לְתָמָ֨ר כַּלָּת֜וֹ שְׁבִ֧י אַלְמָנָ֣ה בֵית־אָבִ֗יךְ עַד־יִגְדַּל֙ שֵׁלָ֣ה בְנִ֔י כִּ֣י אָמַ֔ר פֶּן־יָמ֥וּת גַּם־ה֖וּא כְּאֶחָ֑יו וַתֵּ֣לֶךְ תָּמָ֔ר וַתֵּ֖שֶׁב בֵּ֥ית אָבִֽיהָ:
כִּי אָמַר וגו' - For he thought… In other words: he was holding her off with “straw” (an excuse), for it was not his intention to marry her to Shelah.		כִּי אָמַר וגו'. כְּלוֹמַר, דּוֹחֶה הָיָה אוֹתָהּ בְּקַשׁ, שֶׁלֹּא הָיָה בְדַעְתּוֹ לְהַשִּׂיאָהּ לוֹ:
כִּי אָמַר פֶּן־יָמוּת - For he thought, “He, too, might die” - for of this woman it may be presumed that her husbands die prematurely.		כִּי אָמַר פֶּן־יָמוּת. מֻחְזֶקֶת הִיא זוֹ שֶׁיָּמוּתוּ אֲנָשֶׁיהָ (כתובות מ"ג):
12Many days, i.e., a year or so, passed, and Shu’a’s daughter, Judah’s wife, died. After Judah was consoled, he went up, together with Chirah, his Adulamite friend, to Timnah to supervise the shearers of his flock.		יבוַיִּרְבּוּ֙ הַיָּמִ֔ים וַתָּ֖מָת בַּת־שׁ֣וּעַ אֵֽשֶׁת־יְהוּדָ֑ה וַיִּנָּ֣חֶם יְהוּדָ֗ה וַיַּ֜עַל עַל־גֹּֽזְזֵ֤י צֹאנוֹ֙ ה֗וּא וְחִירָ֛ה רֵעֵ֥הוּ הָֽעֲדֻלָּמִ֖י תִּמְנָֽתָה:
וַיַּעַל עַל־גוזזי צֹאנוֹ - (lit.) He went up over the shearers of his flock - means “he went up to Timnah to supervise the shearers of his flock.”		וַיַּעַל עַל־גוזזי צֹאנוֹ. וַיַּעַל תִּמְנָתָה לַעֲמֹד עַל גּוֹזְזֵי צֹאנוֹ:
13Tamar was then told as follows, “Your father-in-law is now going up to Timnah to shear his flock.”		יגוַיֻּגַּ֥ד לְתָמָ֖ר לֵאמֹ֑ר הִנֵּ֥ה חָמִ֛יךְ עֹלֶ֥ה תִמְנָ֖תָה לָגֹ֥ז צֹאנֽוֹ:
עֹלֶה תִמְנָתָה - Is going up to Timnah. But about Samson it says: “Samson went down to Timnah.”5 The reason is that it was situated on a mountain slope; from one side one goes up to it, and from the other side one goes down to it.		עֹלֶה תִמְנָתָה. וּבְשִׁמְשׁוֹן הוּא אוֹמֵר וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה (שופטים י"ד)? בְּשִׁפּוּעַ הָהָר הָיְתָה יוֹשֶׁבֶת, עוֹלִין לָהּ מִכָּאן וְיוֹרְדִין לָהּ מִכָּאן:
14So she took off her widow’s garb, covered herself with a veil, wrapping it also around her face so she would not be recognizable, and sat at the crossroads on the way up to Timnah, for she saw that Shelah had grown up and yet she had not been given to him as a wife.		ידוַתָּ֩סַר֩ בִּגְדֵ֨י אַלְמְנוּתָ֜הּ מֵֽעָלֶ֗יהָ וַתְּכַ֤ס בַּצָּעִיף֙ וַתִּתְעַלָּ֔ף וַתֵּ֨שֶׁב֙ בְּפֶ֣תַח עֵינַ֔יִם אֲשֶׁ֖ר עַל־דֶּ֣רֶךְ תִּמְנָ֑תָה כִּ֤י רָֽאֲתָה֙ כִּֽי־גָדַ֣ל שֵׁלָ֔ה וְהִ֕וא לֹֽא־נִתְּנָ֥ה ל֖וֹ לְאִשָּֽׁה:
וַתִּתְעַלָּף - (lit.) She wrapped herself - i.e., she covered her face completely so that he would not recognize her.		וַתִּתְעַלָּף. כִּסְּתָה פָנֶיהָ, שֶׁלֹּא יַכִּיר בָּהּ:
וַתֵּשֶׁב בְּפֶתַח עֵינַיִם - She sat at (lit.) the opening of the eyes - means “at a place where eyes (עֵינַיִם) are opened (פְּתִיחַת),” i.e., at the crossroads on the way to Timnah. But our rabbis explained it: at the entrance (פֶּתַח) of the tent of our forefather, Abraham, which all eyes (עֵינַיִם) hope to see.		וַתֵּשֶׁב בְּפֶתַח עֵינַיִם. בִּפְתִיחַת עֵינַיִם, בְּפָרָשַׁת דְּרָכִים שֶׁעַל דֶּרֶךְ תִּמְנָתָה. וְרַבּוֹתֵינוּ דָּרְשׁוּ בְּפִתְחוֹ שֶׁל אַבְרָהָם אָבִינוּ, שֶׁכָּל עֵינַיִם מְצַפּוֹת לִרְאוֹתוֹ (סוטה י'):
כִּי רָֽאֲתָה כִּי גָדַל שֵׁלָה וגו' - For she saw that Shelah had grown up… She therefore offered herself to Judah, because she desired to bear children descended from him.		כִּי רָֽאֲתָה כִּי גָדַל שֵׁלָה וגו'. לְפִיכָךְ הִפְקִירָה עַצְמָהּ אֵצֶל יְהוּדָה, שֶׁהָיְתָה מִתְאַוָּה לְהַעֲמִיד מִמֶּנּוּ בָנִים:
15When Judah saw her he mistook her for a prostitute, because she had covered her face.		טווַיִּרְאֶ֣הָ יְהוּדָ֔ה וַיַּחְשְׁבֶ֖הָ לְזוֹנָ֑ה כִּ֥י כִסְּתָ֖ה פָּנֶֽיהָ:
וַיַּחְשְׁבֶהָ לְזוֹנָה - He mistook her for a prostitute - because she was sitting at the crossroads.		וַיַּחְשְׁבֶהָ לְזוֹנָה. לְפִי שֶׁיּוֹשֶׁבֶת בְּפָרָשַׁת דְּרָכִים:
כִּי כִסְּתָה פָּנֶֽיהָ - Because she had covered her face - and thus he could not see her face and recognize her. But our rabbis explained “because she had covered her face” as implying when she had been in the house of her father-in-law Judah she was modest and kept her face covered, and therefore he did not now suspect that this woman could be her.		כִּי כִסְּתָה פָּנֶֽיהָ. וְלֹא יָכוֹל לִרְאוֹתָהּ וּלְהַכִּירָהּ. וּמִדְרַשׁ רַבּוֹתֵינוּ כי כסתה פניה, כְּשֶׁהָיְתָה בְּבֵית חָמִיהָ הָיְתָה צְנוּעָה, לְפִיכָךְ לֹא חֲשָׁדָהּ:
16He turned aside to her, going over to the road where she was sitting, and said, “If you consent, please prepare yourself, and I will come to you,” for he did not realize that she was his daughter-in-law. She replied, “What will you give me as payment if you come to me?”		טזוַיֵּ֨ט אֵלֶ֜יהָ אֶל־הַדֶּ֗רֶךְ וַיֹּ֨אמֶר֙ הָֽבָה־נָּא֙ אָב֣וֹא אֵלַ֔יִךְ כִּ֚י לֹ֣א יָדַ֔ע כִּ֥י כַלָּת֖וֹ הִ֑וא וַתֹּ֨אמֶר֙ מַה־תִּתֶּן־לִ֔י כִּ֥י תָב֖וֹא אֵלָֽי:
וַיֵּט אֵלֶיהָ אֶל־הַדֶּרֶךְ - He turned aside to her, to the road - means: from the road on which he was, he turned aside to the road on which she was; in Old French: “destolir” (“to turn aside”).		וַיֵּט אֵלֶיהָ אֶל־הַדֶּרֶךְ. מִדֶּרֶךְ שֶׁהָיָה בָהּ, נָטָה אֶל הַדֶּרֶךְ אֲשֶׁר הִיא בָּהּ, וּבִלְשׁוֹן לַעַז דשטורנ"יר:
הָֽבָה־נָּא - Please prepare yourself - i.e., prepare yourself and your mind for this. Every term הָבָה is an expression of preparation, except where it is to be translated in the sense of “giving”; and even those meaning “preparation” are close in meaning to “giving.”		הָֽבָה־נָּא. הָכִינִי עַצְמֵךְ וְדַעְתֵּךְ לְכָךְ. כָּל לְשׁוֹן הָבָה לְשׁוֹן הַזְמָנָה הוּא, חוּץ מִמָּקוֹם שֶׁיֵּשׁ לְתַרְגְּמוֹ בִּלְשׁוֹן נְתִינָה, וְאַף אוֹתָן שֶׁל הַזְמָנָה קְרוֹבִים לִלְשׁוֹן נְתִינָה הֵם:
17He said, “I will send you a kid-goat from the flock,” and she replied, “Provided you give me a pledge for security until you send it.”		יזוַיֹּ֕אמֶר אָֽנֹכִ֛י אֲשַׁלַּ֥ח גְּדִֽי־עִזִּ֖ים מִן־הַצֹּ֑אן וַתֹּ֕אמֶר אִם־תִּתֵּ֥ן עֵֽרָב֖וֹן עַ֥ד שָׁלְחֶֽךָ:
עֵֽרָבוֹן - means “A pledge.”		עֵֽרָבוֹן. מַשְׁכּוֹן:
18He asked, “What pledge should I give you?” and she answered, “Your signet-ring, your cloak, and the staff that is in your hand.” He gave them to her and engaged in carnal relations with her, and she conceived from him.		יחוַיֹּ֗אמֶר מָ֣ה הָעֵֽרָבוֹן֘ אֲשֶׁ֣ר אֶתֶּן־לָךְ֒ וַתֹּ֗אמֶר חֹתָֽמְךָ֙ וּפְתִילֶ֔ךָ וּמַטְּךָ֖ אֲשֶׁ֣ר בְּיָדֶ֑ךָ וַיִּֽתֶּן־לָ֛הּ וַיָּבֹ֥א אֵלֶ֖יהָ וַתַּ֥הַר לֽוֹ:
חֹתָֽמְךָ וּפְתִילֶךָ - (lit.) Your seal and your string. Onkelos translates this as: עִזְקְתָךְ וְשׁוֹשִׁפָּךְ “your ring and your garment,” i.e., the ring that you use as a seal and your garment with which you clothe yourself.		חֹתָֽמְךָ וּפְתִילֶךָ. עִזְקְתָךְ וְשׁוֹשִׁיפָּךְ – טַבַּעַת שֶׁאַתָה חוֹתֵם בָּהּ וְשִׂמְלָתְךָ שֶׁאַתָּה מִתְכַּסֶּה בָהּ:
וַתַּהַר לֽוֹ - And she conceived from him. The word לוֹ (lit. “to him”) signifies that she conceived strong men like him and righteous men like him.		וַתַּהַר לֽוֹ. גִּבּוֹרִים כַּיּוֹצֵא בוֹ, צַדִּיקִים כַּיּוֹצֵא בוֹ.
19She arose and left, took off her veil, and donned her widow’s garb.		יטוַתָּ֣קָם וַתֵּ֔לֶךְ וַתָּ֥סַר צְעִיפָ֖הּ מֵֽעָלֶ֑יהָ וַתִּלְבַּ֖שׁ בִּגְדֵ֥י אַלְמְנוּתָֽהּ:
20Judah sent the kid-goat with his friend the Adulamite in order to get the security pledge back from the woman, but he could not find her.		כוַיִּשְׁלַ֨ח יְהוּדָ֜ה אֶת־גְּדִ֣י הָֽעִזִּ֗ים בְּיַד֙ רֵעֵ֣הוּ הָֽעֲדֻלָּמִ֔י לָקַ֥חַת הָעֵֽרָב֖וֹן מִיַּ֣ד הָֽאִשָּׁ֑ה וְלֹ֖א מְצָאָֽהּ:
21He questioned the people of her area, saying, “Where is that prostitute who was at the crossroads by the wayside?” They replied, “There was no prostitute here.”		כאוַיִּשְׁאַ֞ל אֶת־אַנְשֵׁ֤י מְקֹמָהּ֙ לֵאמֹ֔ר אַיֵּ֧ה הַקְּדֵשָׁ֛ה הִ֥וא בָֽעֵינַ֖יִם עַל־הַדָּ֑רֶךְ וַיֹּ֣אמְר֔וּ לֹֽא־הָֽיְתָ֥ה בָזֶ֖ה קְדֵשָֽׁה:
הַקְּדֵשָׁה - means a woman who is designated (מְקֻדֶּשֶׁת) and prepared for prostitution.		הַקְּדֵשָׁה. מְקֻדֶּשֶׁת וּמְזֻמֶּנֶת לִזְנוּת:
22He returned to Judah and said, “I did not find her, and even the local people said, ‘There was no prostitute here.’”		כבוַיָּ֨שָׁב֙ אֶל־יְהוּדָ֔ה וַיֹּ֖אמֶר לֹ֣א מְצָאתִ֑יהָ וְגַ֨ם אַנְשֵׁ֤י הַמָּקוֹם֙ אָֽמְר֔וּ לֹא־הָֽיְתָ֥ה בָזֶ֖ה קְדֵשָֽׁה:
23So Judah said, “Let her keep what I gave her as a pledge, lest we become the object of public scorn. Look, I did send her this kid-goat, but you did not find her.”		כגוַיֹּ֤אמֶר יְהוּדָה֙ תִּקַּח־לָ֔הּ פֶּ֖ן נִֽהְיֶ֣ה לָב֑וּז הִנֵּ֤ה שָׁלַ֨חְתִּי֙ הַגְּדִ֣י הַזֶּ֔ה וְאַתָּ֖ה לֹ֥א מְצָאתָֽהּ:
תִּקַּח־לָהּ - (lit.) Let her take for herself - means “let what is in her possession remain hers.”		תִּקַּח־לָהּ. יִהְיֶה שֶׁלָּהּ מַה שְּׁבְּיָדָהּ:
פֶּן נִֽהְיֶה לָבוּז - Lest we become the object of scorn. If you continue looking for her, the matter will become publicized and will cause disgrace, for what more can I do to fulfill my word?		פֶּן נִֽהְיֶה לָבוּז. אִם תְּבַקְּשֶׁנָּה עוֹד יִתְפַּרְסֵם הַדָּבָר וְיִהְיֶה גְּנַאי, כִּי מֶה עָלַי לַעֲשׂוֹת עוֹד לְאַמֵּת דְּבָרַי:
הִנֵּה שָׁלַחְתִּי הַגְּדִי הַזֶּה - Look, I did send her this kid-goat. Because Judah had deceived his father by means of a kid-goat – for he dipped Joseph’s robe in its blood – he, too, was deceived through a kid-goat.		הִנֵּה שָׁלַחְתִּי הַגְּדִי הַזֶּה. לְפִי שֶׁרִמָּה יְהוּדָה אֶת אָבִיו בִּגְדִי עִזִּים שֶׁהִטְבִּיל כְּתֹנֶת יוֹסֵף בְּדָמוֹ, רִמּוּהוּ גַּם הוּא בִּגְדִי עִזִּים (בראשית רבה):
24Some three months went by, and Judah was informed as follows: “Your daughter-in-law Tamar is guilty of licentiousness, the proof being that she is even visibly pregnant from it.” Judah said, “Bring her forth and have her burned.”		כדוַיְהִ֣י \| כְּמִשְׁל֣שׁ חֳדָשִׁ֗ים וַיֻּגַּ֨ד לִֽיהוּדָ֤ה לֵאמֹר֨ זָֽנְתָה֙ תָּמָ֣ר כַּלָּתֶ֔ךָ וְגַ֛ם הִנֵּ֥ה הָרָ֖ה לִזְנוּנִ֑ים וַיֹּ֣אמֶר יְהוּדָ֔ה הֽוֹצִיא֖וּהָ וְתִשָּׂרֵֽף:
כְּמִשְׁלשׁ חֳדָשִׁים - Some three months - i.e., most of the first month, most of the last (third) month, and the complete middle month. The expression כְּמִשְׁלֹשׁ חֳדָשִׁים means “when the months came in a group of three.” The form מִשְׁלֹשׁ is thus similar to the verbal noun forms of “with the sending of (וּמִשְׁלֹחַ) food gifts”;6 and “their plundering (מִשְׁלוֹחַ יָדָם).”7 Onkelos also translates it this way: כִּתְלָתוּת יַרְחַיָּא.		כְּמִשְׁלשׁ חֳדָשִׁים. רֻבּוֹ שֶׁל רִאשׁוֹן וְרֻבּוֹ שֶׁל אַחֲרוֹן וְאֶמְצָעִי שָׁלֵם (נדה מ"נ). וּלְשׁוֹן כְּמִשְׁלֹשׁ חֳדָשִׁים כְּהִשְׁתַּלֵּשׁ הַחֳדָשִׁים, כְּמוֹ וּמִשְׁלֹחַ מָנוֹת (אסתר ט'), מִשְׁלוֹחַ יָדָם (ישעיהו י"א), וְכֵן תִּרְגֵּם אֻנְקְלוֹס כִּתְלָתוּת יַרְחַיָּא:
הָרָה לִזְנוּנִים - She is pregnant from it. הָרָה is an adjective meaning pregnant; as in “a pregnant (הָרָה) woman,”8 and similar in form to “bright (בָּרָה) as the sun.”9		הָרָה לִזְנוּנִים. שֵׁם דָּבָר, מְעֻבֶּרֶת כְּמוֹ אִשָּׁה הָרָה, וּכְמוֹ בָּרָה כַּחַמָּה:
וְתִשָּׂרֵֽף - And have her burned. Ephraim Maksha’ah said in the name of Rabbi Meir: She was the daughter of Shem, who was a priest, and therefore they sentenced her to be burned.		וְתִשָּׂרֵֽף. אָמַר אֶפְרַיִם מִקְשָׁאָה מִשּׁוּם רַבִּי מֵאִיר, בִּתּוֹ שֶׁל שֵׁם הָיְתָה, שֶׁהוּא כֹהֵן, לְפִיכָךְ דָּנוּהָ בִשְׂרֵפָה:
25As she was being brought to be burned, she sent word to her father-in-law as follows: “I am pregnant by the man to whom these belong.” And she added, “Whose signet-ring, cloak, and staff are these? Please acknowledge that you are the father.”		כההִ֣וא מוּצֵ֗את וְהִ֨יא שָֽׁלְחָ֤ה אֶל־חָמִ֨יהָ֙ לֵאמֹ֔ר לְאִישׁ֙ אֲשֶׁר־אֵ֣לֶּה לּ֔וֹ אָֽנֹכִ֖י הָרָ֑ה וַתֹּ֨אמֶר֙ הַכֶּר־נָ֔א לְמִ֞י הַֽחֹתֶ֧מֶת וְהַפְּתִילִ֛ים וְהַמַּטֶּ֖ה הָאֵֽלֶּה:
הִוא מוּצֵאת - She was being brought - to be burned.		הִוא מוּצֵאת. לְהִשָּׂרֵף:
וְהִיא שָֽׁלְחָה אֶל־חָמִיהָ - She sent word to her father-in-law. She did not wish to shame him by saying, “I am pregnant by you”; rather, she said, “I am pregnant by the man to whom these belong.” She said to herself: “If he admits it of his own accord, let him admit, but if not, let them burn me, but I will not put him to shame.” From here our rabbis said: It is better for a person to let himself be thrown into a fiery furnace than to put his fellowman to shame in public.		וְהִיא שָֽׁלְחָה אֶל־חָמִיהָ. לֹא רָצְתָה לְהַלְבִּין פָּנָיו וְלוֹמַר מִמְּךָ אֲנִי מְעֻבֶּרֶת, אֶלָּא לְאִישׁ אֲשֶׁר אֵלֶּה לּוֹ, אָמְרָה אִם יוֹדֶה יוֹדֶה מֵעַצְמוֹ, וְאִם לָאו, יִשְׂרְפוּנִי, וְאַל אַלְבִּין פָּנָיו. מִכָּאן אָמְרוּ נוֹחַ לוֹ לָאָדָם שֶׁיַּפִּילוּהוּ לְכִבְשַׁן הָאֵשׁ וְאַל יַלְבִּין פְּנֵי חֲבֵרוֹ בָּרַבִּים:
הַכֶּר־נָא - Please acknowledge. The word נָא is here an expression of entreaty: “Please acknowledge your Creator and not cause the end of three lives.”		הַכֶּר־נָא. אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה – הַכֵּר נָא בוֹרַאֲךָ, וְאַל תְּאַבֵּד שָׁלֹשׁ נְפָשׁוֹת:
26Judah recognized these items as being his. He said, “She is correct; she is pregnant by me. She was justified in contriving to conceive by me, since I did not give her in marriage to my son Shelah as I had promised.” He was never again intimate with her.		כווַיַּכֵּ֣ר יְהוּדָ֗ה וַיֹּ֨אמֶר֙ צָֽדְקָ֣ה מִמֶּ֔נִּי כִּֽי־עַל־כֵּ֥ן לֹֽא־נְתַתִּ֖יהָ לְשֵׁלָ֣ה בְנִ֑י וְלֹֽא־יָסַ֥ף ע֖וֹד לְדַעְתָּֽהּ:
צָֽדְקָה - She is correct - in her words.		צָֽדְקָה. בִּדְבָרֶיהָ:
מִמֶּנִּי - By me - she is pregnant. And our rabbis of blessed memory interpreted this to mean that a Divine voice announced: מִמֶּנִּי – “From Me and through Me these things came about. Because she was modest in her father-in-law’s home, I decreed that the line of kings be descended from her, and I have also decreed to establish the line of kings in Israel from the tribe of Judah.”		מִמֶּנִּי. הִיא מְעֻבֶּרֶת. וְרַבּוֹתֵינוּ ז"ל דָּרְשׁוּ שֶׁיָּצְאָה בַת קוֹל וְאָמְרָה מִמֶּנִּי וּמֵאִתִּי יָצְאוּ הַדְּבָרִים, לְפִי שֶׁהָיְתָה צְנוּעָה בְּבֵית חָמִיהָ, גָּזַרְתִּי שֶׁיֵּצְאוּ מִמֶּנָּה מְלָכִים, וּמִשֵּׁבֶט יְהוּדָה גָּזַרְתִּי לְהַעֲמִיד מְלָכִים בְּיִשְׂרָאֵל:
כִּֽי־עַל־כֵּן לֹֽא־נְתַתִּיהָ - Since I did not give her - i.e., for (כִּי) she acted correctly, because (עַל כֵּן) I did not give her to my son Shelah.		כִּֽי־עַל־כֵּן לֹֽא־נְתַתִּיהָ. כִּי בְּדִין עָשְׂתָה, עַל אֲשֶׁר לֹא נְתַתִּיהָ לְשֵׁלָה בְנִי:
וְלֹֽא־יָסַף עוֹד - Some say that this means “He was not intimate with her again,” while others say it means “he did not cease being intimate with her.” A similar case to this we find in connection with Eldad and Meidad: וְלֹא יָסָפוּ,10 which some translate as: “but they did not continue to prophesy,” but Onkelos translates as וְלָא פָּסָקוּ “and they did not cease to prophesy.”		וְלֹֽא־יָסַף עוֹד. יֵשׁ אוֹמְרִים לֹא הוֹסִיף, וְיֵשׁ אוֹמְרִים לֹא פָסַק. וַחֲבֵרוֹ גַּבֵּי אֶלְדָּד וּמֵידָד, וְלֹא יָסָפוּ, וּמְתַרְגְּמִינָן וְלָא פְּסָקוּ:
27As Tamar was giving birth, the midwife saw that there were twins in her womb.		כזוַיְהִ֖י בְּעֵ֣ת לִדְתָּ֑הּ וְהִנֵּ֥ה תְאוֹמִ֖ים בְּבִטְנָֽהּ:
בְּעֵת לִדְתָּהּ - (lit.) At the time of her giving birth. But about Rebecca it says: “(lit.) Her full term to give birth was completed (וַיִּמְלְאוּ),”11 for there the months of pregnancy were complete, while here they were short of the full term.		בְּעֵת לִדְתָּהּ. וּבְרִבְקָה הוּא אוֹמֵר וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת? לְהַלָּן לִמְלֵאִים וְכָאן לַחֲסֵרִים:
וְהִנֵּה תְאוֹמִים - There were twins. Here, the word תְאוֹמִים (“twins”) is written in full, while there, regarding Rebecca, it is written תוֹמִם without an א and י, because there one of them was wicked, whereas these twins were both righteous.		וְהִנֵּה תְאוֹמִים. מָלֵא, וּלְהַלָּן תּוֹמִם חָסֵר, לְפִי שֶׁהָאֶחָד רָשָׁע, אֲבָל אֵלּוּ שְׁנֵיהֶם צַדִּיקִים:
28While she was in labor, one of the babies stuck out his hand from the womb. The midwife took a scarlet thread and tied it on his hand to signify, “This one emerged first.”		כחוַיְהִ֥י בְלִדְתָּ֖הּ וַיִּתֶּן־יָ֑ד וַתִּקַּ֣ח הַֽמְיַלֶּ֗דֶת וַתִּקְשֹׁ֨ר עַל־יָד֤וֹ שָׁנִי֙ לֵאמֹ֔ר זֶ֖ה יָצָ֥א רִֽאשֹׁנָֽה:
וַיִּתֶּן־יָד - (lit.) He gave a hand. One of them stuck his hand outside, and after the midwife tied the scarlet thread around his hand, he withdrew it.		וַיִּתֶּן־יָד. הוֹצִיא הָאֶחָד יָדוֹ לַחוּץ, וּלְאַחַר שֶׁקָּשְׁרָה עַל יָדוֹ הַשָּׁנִי הֶחֱזִירָהּ:
29But as soon as he withdrew his hand, his brother emerged, and his mother said, “With what vigor have you pushed yourself ahead!” So Judah named him Peretz [“breaking through”].		כטוַיְהִ֣י \| כְּמֵשִׁ֣יב יָד֗וֹ וְהִנֵּה֙ יָצָ֣א אָחִ֔יו וַתֹּ֕אמֶר מַה־פָּרַ֖צְתָּ עָלֶ֣יךָ פָּ֑רֶץ וַיִּקְרָ֥א שְׁמ֖וֹ פָּֽרֶץ:
פָּרַצְתָּ - means you exerted a strong effort.		פָּרַצְתָּ. חָזַקְתָּ עָלֶיךָ חֹזֶק:
30Then his brother, who had the scarlet thread on his hand, emerged, and Judah named him Zerach [“shining”], after the scarlet thread.		לוְאַחַר֙ יָצָ֣א אָחִ֔יו אֲשֶׁ֥ר עַל־יָד֖וֹ הַשָּׁנִ֑י וַיִּקְרָ֥א שְׁמ֖וֹ זָֽרַח:
אֲשֶׁר עַל־יָדוֹ הַשָּׁנִי - Who had the scarlet thread on his hand. There are four instances here of the word יַד, corresponding to the four forbidden spoils (חֲרָמִים) that Achan, a descendant of Zerach, violated. Others say that they correspond to the four articles that he took from the prohibited spoil of Jericho: A Shin’ar cloak, two pieces of silver worth 200 shekels, and a bar of gold.		אֲשֶׁר עַל־יָדוֹ הַשָּׁנִי. אַרְבַּע יָדוֹת כְּתוּבוֹת כָּאן כְּנֶגֶד אַרְבָּעָה חֲרָמִים שֶׁמָּעַל עָכָן שֶׁיָּצָא מִמֶּנּוּ. וְיֵשׁ אוֹמְרִים כְּנֶגֶד אַרְבָּעָה דְבָרִים שֶׁלָּקַח, אַדֶּרֶת שִׁנְעָר וּשְׁתֵּי חֲתִיכוֹת כֶּסֶף שֶׁל מָאתַיִם שְׁקָלִים וּלְשׁוֹן זָהָב, בְּרֵאשִׁית רַבָּה:
וַיִּקְרָא שְׁמוֹ זָֽרַח - And he named him Zerach (shining) - on account of the shining appearance (זְרִיחַת) of the scarlet thread.		וַיִּקְרָא שְׁמוֹ זָֽרַח. עַל שֵׁם זְרִיחַת מַרְאִית הַשָּׁנִי:

Footnotes

Jeremiah 15:18.

Isaiah 58:11.

Bereshit Rabbah 85:4.

Fifth Portion

Bereshit (Genesis) Chapter 39

1Joseph had been taken down to Egypt, and Potiphar—a courtier of Pharaoh and chief of his butchers, a prominent Egyptian—had bought him from the Midianites, who had in turn bought him from the Ishmaelites and had brought him down there.		אוְיוֹסֵ֖ף הוּרַ֣ד מִצְרָ֑יְמָה וַיִּקְנֵ֡הוּ פּֽוֹטִיפַר֩ סְרִ֨יס פַּרְעֹ֜ה שַׂ֤ר הַטַּבָּחִים֙ אִ֣ישׁ מִצְרִ֔י מִיַּד֙ הַיִּשְׁמְעֵאלִ֔ים אֲשֶׁ֥ר הֽוֹרִדֻ֖הוּ שָֽׁמָּה:
וְיוֹסֵף הוּרַד - Joseph had been taken down. The Torah now returns to the original subject, which it would have naturally continued uninterrupted, except that it interrupted it in order to juxtapose the demotion of Judah with the sale of Joseph, to indicate that on account of Judah’s role in Joseph’s sale, the brothers demoted him from his prominent status. Another reason for this order is to place the story of Potiphar’s wife next to that of Tamar, to tell you that just as Tamar acted for the sake of heaven, so did Potiphar’s wife act for the sake of heaven, for she foresaw through her astrological means that she would be an ancestress of his children, but she did not know if they would come from her or from her daughter.		וְיוֹסֵף הוּרַד. חוֹזֵר לְעִנְיָן רִאשׁוֹן, אֶלָּא שֶׁהִפְסִיק בּוֹ כְּדֵי לִסְמֹךְ יְרִידָתוֹ שֶׁל יְהוּדָה לִמְכִירָתוֹ שֶׁל יוֹסֵף לוֹמַר שֶׁבִּשְׁבִילוֹ הוֹרִידוּהוּ מִגְּדֻלָּתוֹ, וְעוֹד כְּדֵי לִסְמֹךְ מַעֲשֵׂה אִשְׁתּוֹ שֶׁל פּוֹטִיפַר לְמַעֲשֵׂה תָמָר לוֹמַר לְךָ, מַה זּוֹ לְשֵׁם שָׁמַיִם אַף זוֹ לְשֵׁם שָׁמַיִם, שֶׁרָאֲתָה בְאִצְטְרוֹלוֹגִין שֶׁלָּהּ שֶׁעֲתִידָה לְהַעֲמִיד בָּנִים מִמֶּנּוּ, וְאֵינָהּ יוֹדַעַת אִם מִמֶּנָּה אִם מִבִּתָּהּ:
2God was with Joseph and thus he became a successful man, and he lived in the house of his Egyptian master.		בוַיְהִ֤י יְהֹוָה֙ אֶת־יוֹסֵ֔ף וַיְהִ֖י אִ֣ישׁ מַצְלִ֑יחַ וַיְהִ֕י בְּבֵ֖ית אֲדֹנָ֥יו הַמִּצְרִֽי:
3Joseph’s master saw that God was with him, that God granted Joseph success in everything he did.		גוַיַּ֣רְא אֲדֹנָ֔יו כִּ֥י יְהֹוָ֖ה אִתּ֑וֹ וְכֹל֙ אֲשֶׁר־ה֣וּא עֹשֶׂ֔ה יְהֹוָ֖ה מַצְלִ֥יחַ בְּיָדֽוֹ:
כִּי ה' אִתּוֹ - That God was with him - i.e., the name of God (lit. heaven) was regularly on his lips.		כִּי ה' אִתּוֹ. שֵׁם שָׁמַיִם שָׁגוּר בְּפִיו:
4Joseph thus gained favor with him and became his attendant. His master put him in charge of his household, entrusting all that he owned into his care.		דוַיִּמְצָ֨א יוֹסֵ֥ף חֵ֛ן בְּעֵינָ֖יו וַיְשָׁ֣רֶת אֹת֑וֹ וַיַּפְקִדֵ֨הוּ֙ עַל־בֵּית֔וֹ וְכָל־יֶשׁ־ל֖וֹ נָתַ֥ן בְּיָדֽוֹ:
וְכָל־יֶשׁ־לוֹ - All he owned. This is an abbreviated phrase – the word אֲשֶׁר (“that”) is omitted after וְכָל.		וְכָל־יֶשׁ־לוֹ. הֲרֵי לָשׁוֹן קָצָר, חָסֵר "אֲשֶׁר":
5As soon as he had put him in charge of his household and all that he owned, God blessed the Egyptian’s household in Joseph’s merit. God’s blessing was evident in everything his master had, both in the house and in the field.		הוַיְהִ֡י מֵאָז֩ הִפְקִ֨יד אֹת֜וֹ בְּבֵית֗וֹ וְעַל֙ כָּל־אֲשֶׁ֣ר יֶשׁ־ל֔וֹ וַיְבָ֧רֶךְ יְהֹוָ֛ה אֶת־בֵּ֥ית הַמִּצְרִ֖י בִּגְלַ֣ל יוֹסֵ֑ף וַיְהִ֞י בִּרְכַּ֤ת יְהֹוָה֙ בְּכָל־אֲשֶׁ֣ר יֶשׁ־ל֔וֹ בַּבַּ֖יִת וּבַשָּׂדֶֽה:
6He left everything he had in Joseph’s care, and did not concern himself with any of his own affairs other than “the bread he ate”—a euphemism for his wife. Although he knew his father was mourning for him, Joseph was fixated on his beautiful facial form and complexion.		ווַיַּֽעֲזֹ֣ב כָּל־אֲשֶׁר־לוֹ֘ בְּיַד־יוֹסֵף֒ וְלֹֽא־יָדַ֤ע אִתּוֹ֙ מְא֔וּמָה כִּ֥י אִם־הַלֶּ֖חֶם אֲשֶׁר־ה֣וּא אוֹכֵ֑ל וַיְהִ֣י יוֹסֵ֔ף יְפֵה־תֹ֖אַר וִיפֵ֥ה מַרְאֶֽה:
וְלֹֽא־יָדַע אִתּוֹ מְאוּמָה - (lit.) And he knew nothing of what was his - means “He paid no attention to anything of his.”		וְלֹֽא־יָדַע אִתּוֹ מְאוּמָה. לֹא הָיָה נוֹתֵן לִבּוֹ לִכְלוּם:
כִּי אִם־הַלֶּחֶם - Other than the bread. This refers to his wife, but the Torah uses a euphemism.		כִּי אִם־הַלֶּחֶם. הִיא אִשְׁתּוֹ, אֶלָּא שֶׁדִּבֵּר בְּלָשׁוֹן נְקִיָּה:
וַיְהִי יוֹסֵף יְפֵה־תואר - Joseph was of beautiful form. Once he saw himself in control of the house, he began to eat and drink and groom his hair. The Holy One, blessed be He, then said, “Your father is mourning and you are grooming your hair! I will incite ‘the bear’ against you.” Immediately –		וַיְהִי יוֹסֵף יְפֵה־תואר. כֵּיוָן שֶׁרָאָה עַצְמוֹ מוֹשֵׁל, הִתְחִיל אוֹכֵל וְשׁוֹתֶה וּמְסַלְסֵל בְּשַׂעֲרוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אָבִיךָ מִתְאַבֵּל וְאַתָּה מְסַלְסֵל בִּשְׂעָרְךָ, אֲנִי מְגָרֶה בְךָ אֶת הַדֹּב, מִיָּד:

Sixth Portion

Bereshit (Genesis) Chapter 39

7God articulated His intention to correct Joseph’s insensitivity. After these words, Joseph’s master’s wife cast her eyes on Joseph. She approached Joseph and said, “Sleep with me.”		זוַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַתִּשָּׂ֧א אֵֽשֶׁת־אֲדֹנָ֛יו אֶת־עֵינֶ֖יהָ אֶל־יוֹסֵ֑ף וַתֹּ֖אמֶר שִׁכְבָ֥ה עִמִּֽי:
וַתִּשָּׂא אֵֽשֶׁת־אדוניו וגו' - His master’s wife cast [her eyes]… Wherever it says אַחַר and not אַחֲרֵי, it means soon after.		וַתִּשָּׂא אֵֽשֶׁת־אדוניו וגו'. כָּל מָקוֹם שֶׁנֶּאֱמַר אַחַר סָמוּךְ:
8He refused, and said to his master’s wife, “Look, my master does not concern himself with what I do in the house, and all that he owns he has entrusted to my care.		חוַיְמָאֵ֓ן \| וַיֹּ֨אמֶר֙ אֶל־אֵ֣שֶׁת אֲדֹנָ֔יו הֵ֣ן אֲדֹנִ֔י לֹֽא־יָדַ֥ע אִתִּ֖י מַה־בַּבָּ֑יִת וְכֹ֥ל אֲשֶׁר־יֶשׁ־ל֖וֹ נָתַ֥ן בְּיָדִֽי:
9There is no one in this house having more authority than I, and he has withheld nothing from me except yourself, since you are his wife—so how could I commit such a great wrong as betraying his trust, and at the same time also sin before God?”		טאֵינֶ֨נּוּ גָד֜וֹל בַּבַּ֣יִת הַזֶּה֘ מִמֶּ֒נִּי֒ וְלֹֽא־חָשַׂ֤ךְ מִמֶּ֨נִּי֙ מְא֔וּמָה כִּ֥י אִם־אוֹתָ֖ךְ בַּֽאֲשֶׁ֣ר אַתְּ־אִשְׁתּ֑וֹ וְאֵ֨יךְ אֶֽעֱשֶׂ֜ה הָֽרָעָ֤ה הַגְּדֹלָה֙ הַזֹּ֔את וְחָטָ֖אתִי לֵֽאלֹהִֽים:
וְחָטָאתִי לֵֽאלֹהִֽים - And sin before God. The descendants of Noah were commanded against forbidden relations.		וְחָטָאתִי לֵֽאלֹהִֽים. בְּנֵי נֹחַ נִצְטַוּוּ עַל הָעֲרָיוֹת:
10Although she spoke to Joseph day after day, he did not listen to her, not even agreeing to lie next to her; Joseph knew that having relations with her would require that he be with her in Purgatory to be cleansed for having thus defiled himself.		יוַיְהִ֕י כְּדַבְּרָ֥הּ אֶל־יוֹסֵ֖ף י֣וֹם \| י֑וֹם וְלֹֽא־שָׁמַ֥ע אֵלֶ֛יהָ לִשְׁכַּ֥ב אֶצְלָ֖הּ לִֽהְי֥וֹת עִמָּֽהּ:
לִשְׁכַּב אֶצְלָהּ - To lie next to her - even without having relations.		לִשְׁכַּב אֶצְלָהּ. אֲפִלּוּ בְלֹא תַשְׁמִישׁ:
לִֽהְיוֹת עִמָּֽהּ - To be with her - in the World to Come.		לִֽהְיוֹת עִמָּֽהּ. לָעוֹלָם הַבָּא:
11On a certain day, Joseph came into the house to do his work; none of the members of the household were present in the house except for his master’s wife.		יאוַֽיְהִי֙ כְּהַיּ֣וֹם הַזֶּ֔ה וַיָּבֹ֥א הַבַּ֖יְתָה לַֽעֲשׂ֣וֹת מְלַאכְתּ֑וֹ וְאֵ֨ין אִ֜ישׁ מֵֽאַנְשֵׁ֥י הַבַּ֛יִת שָׁ֖ם בַּבָּֽיִת:
וַֽיְהִי כְּהַיּוֹם הַזֶּה - (lit.) On this day - i.e., “It was when a special day arrived” – a day of merriment, the day of their festival, when they all went to the idolatrous temple. She said, “I have no day as auspicious as this day to be with Joseph,” so she told her attendants, “I am unwell and I cannot go to the temple.”		וַֽיְהִי כְּהַיּוֹם הַזֶּה. כְּלוֹמַר וַיְהִי כַּאֲשֶׁר הִגִּיעַ יוֹם מְיֻחָד, יוֹם צְחוֹק, יוֹם אֵיד שֶׁלָּהֶם, שֶׁהָלְכוּ כֻּלָּם לְבֵית עֲבוֹדָה זָרָה, אָמְרָה אֵין לִי יוֹם הָגוּן לְהִזָּקֵק לְיוֹסֵף כְּהַיּוֹם הַזֶּה, אָמְרָה לָהֶם חוֹלָה אֲנִי וְאֵינִי יְכוֹלָה לֵילֵךְ (תַּנְחוּמָא):
לַֽעֲשׂוֹת מְלַאכְתּוֹ - To do his work. Rav and Shemuel differed in the explanation of this phrase. One said: to do his work in the literal sense; and the other said: to have relations with her, but a vision of his father’s face appeared to him and he resisted temptation, as stated in Tractate Sotah.1		לַֽעֲשׂוֹת מְלַאכְתּוֹ. רַב וּשְׁמוּאֵל, חַד אָמַר מְלַאכְתּוֹ מַמָּשׁ, וְחַד אָמַר לַעֲשׂוֹת צְרָכָיו עִמָּהּ, אֶלָּא שֶׁנִּרְאֵית לוֹ דְּמוּת דְּיוּקְנוֹ שֶׁל אָבִיו וכו' כִּדְאִיתָא בְּמַסֶּכֶת סוֹטָה (דף ל"ז):
12She caught hold of him by his garment and said, “Sleep with me!” He left his garment in her hand and fled, and went outside.		יבוַתִּתְפְּשֵׂ֧הוּ בְּבִגְד֛וֹ לֵאמֹ֖ר שִׁכְבָ֣ה עִמִּ֑י וַיַּֽעֲזֹ֤ב בִּגְדוֹ֙ בְּיָדָ֔הּ וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה:
13When she saw that he had left his garment in her hand and had fled outside,		יגוַֽיְהִי֙ כִּרְאוֹתָ֔הּ כִּֽי־עָזַ֥ב בִּגְד֖וֹ בְּיָדָ֑הּ וַיָּ֖נָס הַחֽוּצָה:
14she called the members of her household and said to them as follows, “See! My husband brought us a Hebrew man to mock us! He came to me to lie with me, but I cried out loudly!		ידוַתִּקְרָ֞א לְאַנְשֵׁ֣י בֵיתָ֗הּ וַתֹּ֤אמֶר לָהֶם֙ לֵאמֹ֔ר רְא֗וּ הֵ֥בִיא לָ֛נוּ אִ֥ישׁ עִבְרִ֖י לְצַ֣חֶק בָּ֑נוּ בָּ֤א אֵלַי֙ לִשְׁכַּ֣ב עִמִּ֔י וָֽאֶקְרָ֖א בְּק֥וֹל גָּדֽוֹל:
רְאוּ הֵבִיא לָנוּ - See! He brought us. This is an abbreviated statement: “he has brought us,” but it does not specify who brought him. She said this about her husband.		רְאוּ הֵבִיא לָנוּ. הֲרֵי זֶה לָשׁוֹן קְצָרָה – הֵבִיא לָנוּ, וְלֹא פֵּרֵשׁ מִי הֱבִיאוֹ, וְעַל בַּעֲלָהּ אוֹמֶרֶת כֵּן:
עִבְרִי - Hebrew. This name means from the other side (עֵבֶר) of the Euphrates River, and also from the descendants of Ever (עֵבֶר).		עִבְרִי. מֵעֵבֶר הַנָּהָר, מִבְּנֵי עֵבֶר (בראשית רבה):
15So when he heard how I raised my voice and screamed, he left his garment with me and fled, and went outside!”		טווַיְהִ֣י כְשָׁמְע֔וֹ כִּֽי־הֲרִימֹ֥תִי קוֹלִ֖י וָֽאֶקְרָ֑א וַיַּֽעֲזֹ֤ב בִּגְדוֹ֙ אֶצְלִ֔י וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה:
16She kept his garment with her until Joseph’s master came home,		טזוַתַּנַּ֥ח בִּגְד֖וֹ אֶצְלָ֑הּ עַד־בּ֥וֹא אֲדֹנָ֖יו אֶל־בֵּיתֽוֹ:
אֲדֹנָיו - His master - i.e., Joseph’s.		אֲדֹנָיו. שֶׁל יוֹסֵף:
17and spoke to him along these lines, saying, “The Hebrew servant whom you brought us came to me to mock me by trying to seduce me!		יזוַתְּדַבֵּ֣ר אֵלָ֔יו כַּדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹ֑ר בָּ֣א אֵלַ֞י הָעֶ֧בֶד הָֽעִבְרִ֛י אֲשֶׁר־הֵבֵ֥אתָ לָּ֖נוּ לְצַ֥חֶק בִּֽי:
בָּא אֵלַי - Came to me - i.e., “the Hebrew servant whom you brought us came to me to mock me.”		בָּא אֵלַי. לְצַחֶק בִּי הָעֶבֶד הָעִבְרִי אֲשֶׁר הֵבֵאתָ לָּנוּ:
18Then, when I screamed at the top of my voice, he left his garment with me and fled outside!”		יחוַיְהִ֕י כַּֽהֲרִימִ֥י קוֹלִ֖י וָֽאֶקְרָ֑א וַיַּֽעֲזֹ֥ב בִּגְד֛וֹ אֶצְלִ֖י וַיָּ֥נָס הַחֽוּצָה:
19When his master heard the words that his wife spoke to him, saying, “Your servant did these kinds of things to me,” he was furious.		יטוַיְהִי֩ כִשְׁמֹ֨עַ אֲדֹנָ֜יו אֶת־דִּבְרֵ֣י אִשְׁתּ֗וֹ אֲשֶׁ֨ר דִּבְּרָ֤ה אֵלָיו֙ לֵאמֹ֔ר כַּדְּבָרִ֣ים הָאֵ֔לֶּה עָ֥שָׂה לִ֖י עַבְדֶּ֑ךָ וַיִּ֖חַר אַפּֽוֹ:
וַיְהִי כִשְׁמֹעַ אֲדֹנָיו וגו' - When his master heard… She told this to him when they were engaging in marital relations, and this is what she meant when she said, “Your servant did these kinds of things to me,” i.e., intimate things such as these.		וַיְהִי כִשְׁמֹעַ אֲדֹנָיו וגו'. בִּשְׁעַת תַּשְׁמִישׁ אָמְרָה לוֹ כֵן, וְזֶהוּ שֶׁאָמְרָה כַּדְּבָרִים הָאֵלֶּה עָשָׂה לִי עַבְדֶּךָ, עִנְיְנֵי תַשְׁמִישׁ כָּאֵלֶּה:
20Joseph’s master took hold of him and placed him in the prison where the king’s prisoners were incarcerated, and he remained in that prison.		כוַיִּקַּח֩ אֲדֹנֵ֨י יוֹסֵ֜ף אֹת֗וֹ וַיִּתְּנֵ֨הוּ֙ אֶל־בֵּ֣ית הַסֹּ֔הַר מְק֕וֹם אֲשֶׁר־אֲסִירֵ֥י (כתיב אסורי) הַמֶּ֖לֶךְ אֲסוּרִ֑ים וַֽיְהִי־שָׁ֖ם בְּבֵ֥ית הַסֹּֽהַר:
21God was with Joseph and made him well-liked among the inmates. He also made the warden of the prison favor him.		כאוַיְהִ֤י יְהֹוָה֙ אֶת־יוֹסֵ֔ף וַיֵּ֥ט אֵלָ֖יו חָ֑סֶד וַיִּתֵּ֣ן חִנּ֔וֹ בְּעֵינֵ֖י שַׂ֥ר בֵּֽית־הַסֹּֽהַר:
וַיֵּט אֵלָיו חָסֶד - (lit.) And he granted him favor - that he was well-received by all who saw him. The word חֶסֶד is used in a similar sense: “a pretty and appealing (חֲסוּדָה) bride” in Mishnaic Hebrew.2		וַיֵּט אֵלָיו חָסֶד. שֶׁהָיָה מְקֻבָּל לְכָל רוֹאָיו, לְשׁוֹן "כַּלָּה נָאָה וַחֲסוּדָה" שֶׁבַּמִּשְׁנָה:
22The warden of the prison placed all the prisoners who were in the prison in Joseph’s charge, and whatever was done there was done under Joseph’s direction.		כבוַיִּתֵּ֞ן שַׂ֤ר בֵּֽית־הַסֹּ֨הַר֙ בְּיַד־יוֹסֵ֔ף אֵ֚ת כָּל־הָ֣אֲסִירִ֔ם אֲשֶׁ֖ר בְּבֵ֣ית הַסֹּ֑הַר וְאֵ֨ת כָּל־אֲשֶׁ֤ר עֹשִׂים֙ שָׁ֔ם ה֖וּא הָיָ֥ה עֹשֶֽׂה:
הוּא הָיָה עושה - (lit.) He would do. Its meaning is as Onkelos translates it: “it would be done at his command.”		הוּא הָיָה עושה. כְּתַרְגּוּמוֹ בְּמֵימְרֵהּ הֲוָה מִתְעֲבֵיד:
23The warden of the prison could not find fault in anything that was under Joseph’s charge, for God was with him, and God granted him success in whatever he did.		כגאֵ֣ין \| שַׂ֣ר בֵּֽית־הַסֹּ֗הַר רֹאֶ֤ה אֶת־כָּל־מְא֨וּמָה֙ בְּיָד֔וֹ בַּֽאֲשֶׁ֥ר יְהֹוָ֖ה אִתּ֑וֹ וַֽאֲשֶׁר־ה֥וּא עֹשֶׂ֖ה יְהֹוָ֥ה מַצְלִֽיחַ:
בַּֽאֲשֶׁר ה' אִתּוֹ - means “because God was with him.”		בַּֽאֲשֶׁר ה' אִתּוֹ. בִּשְׁבִיל שֶׁה' אִתּוֹ:

Footnotes

Sotah 36b.

Ketubot 17a.

Seventh Portion

Bereshit (Genesis) Chapter 40

1Soon after Joseph became the subject of everyone’s conversations, the Egyptian king’s cupbearer and baker offended their master, the king of Egypt.		אוַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה חָֽטְא֛וּ מַשְׁקֵ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וְהָֽאֹפֶ֑ה לַֽאֲדֹֽנֵיהֶ֖ם לְמֶ֥לֶךְ מִצְרָֽיִם:
אַחַר הַדְּבָרִים הָאֵלֶּה - (lit.) After these words. Because this accursed woman (Potiphar’s wife) made the righteous Joseph a common subject for people’s denigrating talk, the Holy One, blessed be He, brought about the lapses of these men so that people would turn their attention to them and not to him, and also so that relief come to the righteous one through them.		אַחַר הַדְּבָרִים הָאֵלֶּה. לְפִי שֶׁהִרְגִּילָה אוֹתָהּ אֲרוּרָה אֶת הַצַּדִּיק בְּפִי כֻלָּם לְדַבֵּר בּוֹ וּלְגַנּוֹתוֹ, הֵבִיא לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא סֻרְחָנָם שֶׁל אֵלּוּ, שֶׁיִּפְנוּ אֲלֵיהֶם וְלֹא אֵלָיו, וְעוֹד שֶׁתָּבֹא הָרְוָחָה לַצַּדִּיק עַל יְדֵיהֶם:
חָֽטְאוּ - Offended. In the case of one, a fly was found in his goblet of spiced wine for Pharaoh, and in the case of the other, a pebble was found in his loaf of bread.		חָֽטְאוּ. זֶה נִמְצָא זְבוּב בְּפַיְילִי פּוֹטֵירִין שֶׁלּוֹ, וְזֶה נִמְצָא צְרוֹר בִּגְלוּסְקִין שֶׁלּוֹ:
וְהָֽאֹפֶה - And the baker - of the king’s bread. The term אֲפִיָּה is used only with reference to the baking of bread, and a bread-baker in Old French is “pistor.”		וְהָֽאֹפֶה. אֶת פַּת הַמֶּלֶךְ, וְאֵין לְשׁוֹן אֲפִיָּה אֶלָּא בְּפַת, וּבְלַעַז פישטו"ר:
2Pharaoh was incensed with his two courtiers, the chief cupbearer and the chief baker,		בוַיִּקְצֹ֣ף פַּרְעֹ֔ה עַ֖ל שְׁנֵ֣י סָֽרִיסָ֑יו עַ֚ל שַׂ֣ר הַמַּשְׁקִ֔ים וְעַ֖ל שַׂ֥ר הָֽאוֹפִֽים:
3and he had them imprisoned in the prison adjoining the house of the chief butcher, which was the same prison in which Joseph was incarcerated.		גוַיִּתֵּ֨ן אֹתָ֜ם בְּמִשְׁמַ֗ר בֵּ֛ית שַׂ֥ר הַטַּבָּחִ֖ים אֶל־בֵּ֣ית הַסֹּ֑הַר מְק֕וֹם אֲשֶׁ֥ר יוֹסֵ֖ף אָס֥וּר שָֽׁם:
4The chief butcher assigned Joseph to be in charge of them, so he attended them. They were in prison for a year.		דוַ֠יִּפְקֹ֠ד שַׂ֣ר הַטַּבָּחִ֧ים אֶת־יוֹסֵ֛ף אִתָּ֖ם וַיְשָׁ֣רֶת אֹתָ֑ם וַיִּֽהְי֥וּ יָמִ֖ים בְּמִשְׁמָֽר:
וַיִּפְקֹד שַׂר הַטַּבָּחִים אֶת־יוֹסֵף - The chief butcher assigned Joseph - to be with them.		וַיִּפְקֹד שַׂר הַטַּבָּחִים אֶת־יוֹסֵף. לִהְיוֹת אִתָּם:
וַיִּֽהְיוּ יָמִים בְּמִשְׁמָֽר - They were in prison for (lit.) days - i.e., twelve months.		וַיִּֽהְיוּ יָמִים בְּמִשְׁמָֽר. שְׁנֵים עָשָׂר חֹדֶשׁ:
5One night, the two of them—the Egyptian king’s cupbearer and baker who were confined in the prison—each had a dream that accorded with its interpretation.		הוַיַּֽחַלְמוּ֩ חֲל֨וֹם שְׁנֵיהֶ֜ם אִ֤ישׁ חֲלֹמוֹ֙ בְּלַ֣יְלָה אֶחָ֔ד אִ֖ישׁ כְּפִתְר֣וֹן חֲלֹמ֑וֹ הַמַּשְׁקֶ֣ה וְהָֽאֹפֶ֗ה אֲשֶׁר֙ לְמֶ֣לֶךְ מִצְרַ֔יִם אֲשֶׁ֥ר אֲסוּרִ֖ים בְּבֵ֥ית הַסֹּֽהַר:
וַיַּֽחַלְמוּ חֲלוֹם שְׁנֵיהֶם - (lit.) They had a dream, the two of them - means “The two of them had a dream.” That is the straightforward meaning of this phrase. But its Midrashic explanation is: Each one dreamed the dream of both of them (חֲלוֹם שְׁנֵיהֶם), i.e., his own dream and the interpretation of his companion’s dream. And this is what is meant when it says: “The chief baker saw that Joseph had interpreted well.”1		וַיַּֽחַלְמוּ חֲלוֹם שְׁנֵיהֶם. וַיַּחַלְמוּ שְׁנֵיהֶם חֲלוֹם, זֶהוּ פְשׁוּטוֹ, וּמִדְרָשׁוֹ כָּל א' חָלַם חֲלוֹם שְׁנֵיהֶם – שֶׁחָלַם אֶת חֲלוֹמוֹ וּפִתְרוֹן חֲבֵרוֹ, וְזֶהוּ שֶׁנֶּאֱמַר וַיַּרְא שַׂר הָאֹפִים כִּי טוֹב פָּתָר:
אִישׁ כְּפִתְרוֹן חלומו - means: each one dreamed a dream that resembled the interpretation which foretold what would happen to them in the future.		אִישׁ כְּפִתְרוֹן חלומו. כָּל אֶחָד חָלַם חֲלוֹם הַדּוֹמֶה לְפִתְרוֹן הֶעָתִיד לָבֹא עֲלֵיהֶם:
6When Joseph came to them in the morning, it was clear that they were in a melancholy mood.		ווַיָּבֹ֧א אֲלֵיהֶ֛ם יוֹסֵ֖ף בַּבֹּ֑קֶר וַיַּ֣רְא אֹתָ֔ם וְהִנָּ֖ם זֹֽעֲפִֽים:
זֹֽעֲפִֽים - means “depressed,” as in: “sullen and depressed (וְזָעֵף)”;2 and: “I will bear the displeasure (זַעַף) of God.”3		זֹֽעֲפִֽים. עֲצֵבִים כְּמוֹ סַר וְזָעֵף (מלכים א כ'), זַעַף ה' אֶשָּׂא (מיכה ז'):
7He asked Pharaoh’s courtiers who were with him in custody in his master’s house, saying, “Why are your faces so downcast today?”		זוַיִּשְׁאַ֞ל אֶת־סְרִיסֵ֣י פַרְעֹ֗ה אֲשֶׁ֨ר אִתּ֧וֹ בְמִשְׁמַ֛ר בֵּ֥ית אֲדֹנָ֖יו לֵאמֹ֑ר מַדּ֛וּעַ פְּנֵיכֶ֥ם רָעִ֖ים הַיּֽוֹם:
8They answered him, “We each had a dream, but there is no one to interpret it.” So Joseph said to them, “Surely interpretations belong to God! Please tell me your dreams.”		חוַיֹּֽאמְר֣וּ אֵלָ֔יו חֲל֣וֹם חָלַ֔מְנוּ וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַיֹּ֨אמֶר אֲלֵהֶ֜ם יוֹסֵ֗ף הֲל֤וֹא לֵֽאלֹהִים֙ פִּתְרֹנִ֔ים סַפְּרוּ־נָ֖א לִֽי:
9The cupbearer related his dream to Joseph. He said to him, “In my dream there was a vine before me.		טוַיְסַפֵּ֧ר שַׂר־הַמַּשְׁקִ֛ים אֶת־חֲלֹמ֖וֹ לְיוֹסֵ֑ף וַיֹּ֣אמֶר ל֔וֹ בַּֽחֲלוֹמִ֕י וְהִנֵּה־גֶ֖פֶן לְפָנָֽי:
10And on the vine there were three branches. It seemed to be budding, then it blossomed, and its clusters ripened into grapes.		יוּבַגֶּ֖פֶן שְׁלשָׁ֣ה שָֽׂרִיגִ֑ם וְהִ֤וא כְפֹרַ֨חַת֙ עָֽלְתָ֣ה נִצָּ֔הּ הִבְשִׁ֥ילוּ אַשְׁכְּלֹתֶ֖יהָ עֲנָבִֽים:
שָֽׂרִיגִם - means long branches, which are called “vidiz” in Old French.		שָֽׂרִיגִם. זְמוֹרוֹת אֲרוּכוֹת, שֶׁקּוֹרִין ווידי"ץ בְּלַעַז:
וְהִוא כְפֹרַחַת - means “it was similar to blossoming,” - i.e., וְהִוא כְפֹרַחַת means: it appeared to me in my dream as if it were blossoming, and then after the flower fell off, it budded and formed into small unripe grapes – “espanir” in Old French – and afterwards they ripened. וְהִיא כַד אַפְרַחַת אַפֵּיקַת לַבְלְבִין “and when it blossomed it brought forth flowers” is all Onkelos’ translation of וְהִוא כְפֹרַחַת. נֵץ “a bud” of a fruit is a more advanced stage than פֶּרַח “a blossom,” as it is written: “after the blossom (פֶּרַח) falls and the bud (נִצָּהּ) becomes a ripening grape”;4 and as it is written: “It produced blossoms (פֶרַח)” – and afterwards – “it sprouted buds (צִיץ).”5		וְהִוא כְפֹרַחַת. דּוֹמֶה לְפוֹרַחַת וְהִיא כְפוֹרַחַת – נִדְמָה לִי בַּחֲלוֹמִי כְאִלּוּ הִיא פוֹרַחַת, וְאַחַר הַפֶּרַח עָלְתָה נִצָּה, וְנַעֲשׂוּ סְמָדַר, אשפנ"יר בְּלַעַז, וְאַחַר כָּךְ הִבְשִׁילוּ, וְהִיא כַּד אַפְרַחַת אַפֵּקַת לַבְלְבִין עַד כָּאן תַּרְגּוּם שֶׁל פּוֹרַחַת נֵץ גָּדוֹל מִפֶּרַח כְּדִכְתִיב וּבֹסֶר גֹּמֵל יִהְיֶה נִצָּה (ישעיהו י"ח), וּכְתִיב וַיֹּצֵא פֶרַח, וַהֲדַר וַיָּצֵץ צִיץ (במדבר י"ז):
11Pharaoh’s cup was in my hand. I took the grapes and squeezed their juice into Pharaoh’s cup; then I placed the cup in Pharaoh’s hand.”		יאוְכ֥וֹס פַּרְעֹ֖ה בְּיָדִ֑י וָֽאֶקַּ֣ח אֶת־הָֽעֲנָבִ֗ים וָֽאֶשְׂחַ֤ט אֹתָם֙ אֶל־כּ֣וֹס פַּרְעֹ֔ה וָֽאֶתֵּ֥ן אֶת־הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה:
וָֽאֶשְׂחַט - its meaning is as Onkelos translates it: וַעֲצָרִית “and I squeezed.” There are many examples of this word in Mishnaic Hebrew.		וָֽאֶשְׂחַט. כְּתַרְגּוּמוֹ וַעֲצָרִית, וְהַרְבֵּה יֵשׁ בִּלְשׁוֹן מִשְׁנָה:
12Joseph said to him, “This is its interpretation: The three branches symbolize three days.		יבוַיֹּ֤אמֶר לוֹ֙ יוֹסֵ֔ף זֶ֖ה פִּתְרֹנ֑וֹ שְׁל֨שֶׁת֙ הַשָּׂ֣רִגִ֔ים שְׁל֥שֶׁת יָמִ֖ים הֵֽם:
שְׁלשֶׁת יָמִים הֵֽם - (lit.) Are three days - i.e., they are a symbol for you for three days. There are also many aggadic explanations of this verse.		שְׁלשֶׁת יָמִים הֵֽם. סִימָן הֵם לְךָ לִשְׁלֹשֶׁת יָמִים, וְיֵשׁ מִדְרְשֵׁי אַגָּדָה הַרְבֵּה (חולין צ"ב):
13In three days’ time, Pharaoh will take due account of you and restore you to your position. You will place Pharaoh’s cup in his hand, just as you used to do when you served him his drinks.		יגבְּע֣וֹד \| שְׁל֣שֶׁת יָמִ֗ים יִשָּׂ֤א פַרְעֹה֙ אֶת־רֹאשֶׁ֔ךָ וַֽהֲשִֽׁיבְךָ֖ עַל־כַּנֶּ֑ךָ וְנָֽתַתָּ֤ כוֹס־פַּרְעֹה֙ בְּיָד֔וֹ כַּמִּשְׁפָּט֙ הָֽרִאשׁ֔וֹן אֲשֶׁ֥ר הָיִ֖יתָ מַשְׁקֵֽהוּ:
יִשָּׂא פַרְעֹה אֶת־רֹאשֶׁךָ - Pharaoh will (lit.) raise your head. This has the sense of counting; i.e., when he takes note of his other servants to attend to him at the meal, he will count you among them.		יִשָּׂא פַרְעֹה אֶת־רֹאשֶׁךָ. לְ' חֶשְׁבּוֹן, כְּשֶׁיִּפְקֹד שְׁאָר עֲבָדָיו לְשָׁרֵת לְפָנָיו בַּסְּעוּדָה, יִמְנֶה אוֹתְךָ עִמָּהֶם:
כַּנֶּךָ - means “your post and your position.”		כַּנֶּךָ. בָּסִיס שֶׁלְּךָ וּמוֹשָׁבְךָ:
14So if you keep me in mind when things go well for you, please do me the kindness of mentioning me to Pharaoh, and thus you will get me out of this prison-building.		ידכִּ֧י אִם־זְכַרְתַּ֣נִי אִתְּךָ֗ כַּֽאֲשֶׁר֙ יִ֣יטַב לָ֔ךְ וְעָשִֽׂיתָ־נָּ֥א עִמָּדִ֖י חָ֑סֶד וְהִזְכַּרְתַּ֨נִי֙ אֶל־פַּרְעֹ֔ה וְהֽוֹצֵאתַ֖נִי מִן־הַבַּ֥יִת הַזֶּֽה:
כִּי אִם־זְכַרְתַּנִי אִתְּךָ - means “You will have influence at court, such that if you remember me, taking your memory of me with you” after things go well with you in accordance with my interpretation,		כִּי אִם־זְכַרְתַּנִי אִתְּךָ. אֲשֶׁר אִם זְכַרְתַּנִי אִתְּךָ, מֵאַחַר שֶׁיִּיטַב לְךָ כְּפִתְרוֹנִי:
וְעָשִֽׂיתָ־נָּא עִמָּדִי חָסֶד - please do me the kindness. The word נָּא is here as an expression of request – “you would be doing me a kindness by mentioning me to Pharaoh.”		וְעָשִֽׂיתָ־נָּא עִמָּדִי חָסֶד. אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה:
15For in fact I was kidnapped from the land of the Hebrews, and here, too, I did nothing to warrant them putting me in the dungeon.”		טוכִּֽי־גֻנֹּ֣ב גֻּנַּ֔בְתִּי מֵאֶ֖רֶץ הָֽעִבְרִ֑ים וְגַם־פֹּה֙ לֹֽא־עָשִׂ֣יתִי מְא֔וּמָה כִּֽי־שָׂמ֥וּ אֹתִ֖י בַּבּֽוֹר:
16When the chief baker saw that Joseph had interpreted well, he said to Joseph, “In my dream, likewise, there were three wicker baskets on my head.		טזוַיַּ֥רְא שַׂר־הָֽאֹפִ֖ים כִּ֣י ט֣וֹב פָּתָ֑ר וַיֹּ֨אמֶר֙ אֶל־יוֹסֵ֔ף אַף־אֲנִי֙ בַּֽחֲלוֹמִ֔י וְהִנֵּ֗ה שְׁלשָׁ֛ה סַלֵּ֥י חֹרִ֖י עַל־רֹאשִֽׁי:
סַלֵּי חורי - means “baskets made from peeled reeds made in such a way that they have many holes (חוֹרִין חוֹרִין).” In our country there are many, and it is common for sellers of bread rolls, called “oblies” in Old French, to put them in such baskets.		סַלֵּי חורי. סַלִּים שֶׁל נְצָרִים קְלוּפִים חוֹרִין חוֹרִין, וּבִמְקוֹמֵנוּ יֵשׁ הַרְבֵּה, וְדֶרֶךְ מוֹכְרֵי פַת כִּסָּנִין, שֶׁקּוֹרִין אובל"יש בְּלַעַז, לְתִתָּם בְּאוֹתָם סַלִּים:
17In the top basket there were all kinds of baked goods that Pharaoh eats, and birds were eating them from the basket above my head.”		יזוּבַסַּ֣ל הָֽעֶלְי֗וֹן מִכֹּ֛ל מַֽאֲכַ֥ל פַּרְעֹ֖ה מַֽעֲשֵׂ֣ה אֹפֶ֑ה וְהָע֗וֹף אֹכֵ֥ל אֹתָ֛ם מִן־הַסַּ֖ל מֵעַ֥ל רֹאשִֽׁי:
18Joseph replied as follows, “This is its interpretation: The three baskets symbolize three days.		יחוַיַּ֤עַן יוֹסֵף֙ וַיֹּ֔אמֶר זֶ֖ה פִּתְרֹנ֑וֹ שְׁל֨שֶׁת֙ הַסַּלִּ֔ים שְׁל֥שֶׁת יָמִ֖ים הֵֽם:
19In three days’ time, Pharaoh will decapitate you and hang your corpse on a gallows, and the birds will eat your flesh.”		יטבְּע֣וֹד \| שְׁל֣שֶׁת יָמִ֗ים יִשָּׂ֨א פַרְעֹ֤ה אֶת־רֹֽאשְׁךָ֙ מֵֽעָלֶ֔יךָ וְתָלָ֥ה אֽוֹתְךָ֖ עַל־עֵ֑ץ וְאָכַ֥ל הָע֛וֹף אֶת־בְּשָֽׂרְךָ֖ מֵֽעָלֶֽיךָ:
20On the third day, which was Pharaoh’s birthday, he held a feast for all his servants, and counted the chief cupbearer and the chief baker among his servants.		כוַיְהִ֣י \| בַּיּ֣וֹם הַשְּׁלִישִׁ֗י י֚וֹם הֻלֶּ֣דֶת אֶת־פַּרְעֹ֔ה וַיַּ֥עַשׂ מִשְׁתֶּ֖ה לְכָל־עֲבָדָ֑יו וַיִּשָּׂ֞א אֶת־רֹ֣אשׁ \| שַׂ֣ר הַמַּשְׁקִ֗ים וְאֶת־רֹ֛אשׁ שַׂ֥ר הָֽאֹפִ֖ים בְּת֥וֹךְ עֲבָדָֽיו:
יוֹם הֻלֶּדֶת אֶת־פַּרְעֹה - means the day of Pharaoh’s birth, known as “Genossia Day” in Greek. The reason the word used is הֻלֶּדֶת (hof’al – passive causative) is because a baby is born only with the assistance of others, for the midwife aids the woman to give birth. The midwife is therefore called מְיַלֶּדֶת (pi’el) – “one who causes birth.” Similarly we find: “and your birth, on the day you were delivered (הוּלֶּדֶת אוֹתָךְ)”;6 and similarly: “after the lesion has been washed (הֻכַּבֵּס)”7 – for its washing is done by others.		יוֹם הֻלֶּדֶת אֶת־פַּרְעֹה. יוֹם לֵידָתוֹ, וְקוֹרִין לוֹ יוֹם גֵּינוּסְיָא. וּלְשׁוֹן הֻלֶּדֶת, לְפִי שֶׁאֵין הַוָּלָד נוֹצָר אֶלָּא עַל יְדֵי אֲחֵרִים, שֶׁהַחַיָּה מְיַלֶּדֶת אֶת הָאִשָּׁה, וְעַל כֵּן הַחַיָּה נִקְרֵאת מְיַלֶּדֶת, וְכֵן וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אוֹתָךְ (יחזקאל ט"ז) וְכֵן אַחֲרֵי הֻכַּבֵּס אֶת הַנֶּגַע (ויקרא י"ג), שֶׁכִּבּוּסוֹ עַל יְדֵי אֲחֵרִים:
וַיִּשָּׂא אֶת־רֹאשׁ וגו' - means “he counted them among his other servants,” for he was counting those who would serve him at his meal and took note of these among them. This phrase is similar to שְׂאוּ אֶת רֹאשׁ “take a census”;8 i.e., an expression of counting.		וַיִּשָּׂא אֶת־רֹאשׁ וגו'. מְנָאָם עִם שְׁאָר עֲבָדָיו, שֶׁהָיָה מוֹנֶה הַמְּשָׁרְתִים שֶׁיְּשָׁרְתוּ לוֹ בִּסְעוּדָתוֹ וְזָכַר אֶת אֵלּוּ בְתוֹכָם, כְּמוֹ שְׂאוּ אֶת רֹאשׁ (במדבר א'), לְשׁוֹן מִנְיָן:
21He restored the chief cupbearer to his position of serving drinks, and he placed the cup in Pharaoh’s hand.		כאוַיָּ֛שֶׁב אֶת־שַׂ֥ר הַמַּשְׁקִ֖ים עַל־מַשְׁקֵ֑הוּ וַיִּתֵּ֥ן הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה:
22The chief baker, however, he hanged, just as Joseph had interpreted for them.		כבוְאֵ֛ת שַׂ֥ר הָֽאֹפִ֖ים תָּלָ֑ה כַּֽאֲשֶׁ֥ר פָּתַ֛ר לָהֶ֖ם יוֹסֵֽף:
23The chief cupbearer did not remember Joseph, but forgot about him.		כגוְלֹֽא־זָכַ֧ר שַׂר־הַמַּשְׁקִ֛ים אֶת־יוֹסֵ֖ף וַיִּשְׁכָּחֵֽהוּ:
וְלֹֽא־זָכַר שַׂר־הַמַּשְׁקִים - The chief cupbearer did not remember [Joseph] - on that day		וְלֹֽא־זָכַר שַׂר־הַמַּשְׁקִים. בּוֹ בַיּוֹם:
וַיִּשְׁכָּחֵֽהוּ - And forgot him. afterwards. Because Joseph had placed his sole dependence on him to remember him, Joseph needed to remain imprisoned for another two years, as it says: “Happy is the man who places his trust in God and does not turn to the arrogant (רְהָבִים),”9 i.e., and he does not place his trust in the Egyptians, who are called רַהַב “arrogant.”10		וַיִּשְׁכָּחֵֽהוּ. לְאַחַר מִכָּאן. מִפְּנֵי שֶׁתָּלָה בוֹ יוֹסֵף לְזָכְרוֹ, הֻזְקַק לִהְיוֹת אָסוּר שְׁתֵּי שָׁנִים, שֶׁנֶּאֱמַר אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם ה' מִבְטַחוֹ וְלֹא פָנָה אֶל רְהָבִים (תהילים מ') – וְלֹא בָטַח עַל מִצְרִים, הַקְּרוּיִים רַהַב:

Footnotes

1 Kings 20:43.

see Isaiah 30:7.

Maftir Portion

Bereshit (Genesis) Chapter 40

20On the third day, which was Pharaoh’s birthday, he held a feast for all his servants, and counted the chief cupbearer and the chief baker among his servants.		כוַיְהִ֣י \| בַּיּ֣וֹם הַשְּׁלִישִׁ֗י י֚וֹם הֻלֶּ֣דֶת אֶת־פַּרְעֹ֔ה וַיַּ֥עַשׂ מִשְׁתֶּ֖ה לְכָל־עֲבָדָ֑יו וַיִּשָּׂ֞א אֶת־רֹ֣אשׁ \| שַׂ֣ר הַמַּשְׁקִ֗ים וְאֶת־רֹ֛אשׁ שַׂ֥ר הָֽאֹפִ֖ים בְּת֥וֹךְ עֲבָדָֽיו:
יוֹם הֻלֶּדֶת אֶת־פַּרְעֹה - means the day of Pharaoh’s birth, known as “Genossia Day” in Greek. The reason the word used is הֻלֶּדֶת (hof’al – passive causative) is because a baby is born only with the assistance of others, for the midwife aids the woman to give birth. The midwife is therefore called מְיַלֶּדֶת (pi’el) – “one who causes birth.” Similarly we find: “and your birth, on the day you were delivered (הוּלֶּדֶת אוֹתָךְ)”;1 and similarly: “after the lesion has been washed (הֻכַּבֵּס)”2 – for its washing is done by others.		יוֹם הֻלֶּדֶת אֶת־פַּרְעֹה. יוֹם לֵידָתוֹ, וְקוֹרִין לוֹ יוֹם גֵּינוּסְיָא. וּלְשׁוֹן הֻלֶּדֶת, לְפִי שֶׁאֵין הַוָּלָד נוֹצָר אֶלָּא עַל יְדֵי אֲחֵרִים, שֶׁהַחַיָּה מְיַלֶּדֶת אֶת הָאִשָּׁה, וְעַל כֵּן הַחַיָּה נִקְרֵאת מְיַלֶּדֶת, וְכֵן וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אוֹתָךְ (יחזקאל ט"ז) וְכֵן אַחֲרֵי הֻכַּבֵּס אֶת הַנֶּגַע (ויקרא י"ג), שֶׁכִּבּוּסוֹ עַל יְדֵי אֲחֵרִים:
וַיִּשָּׂא אֶת־רֹאשׁ וגו' - means “he counted them among his other servants,” for he was counting those who would serve him at his meal and took note of these among them. This phrase is similar to שְׂאוּ אֶת רֹאשׁ “take a census”;3 i.e., an expression of counting.		וַיִּשָּׂא אֶת־רֹאשׁ וגו'. מְנָאָם עִם שְׁאָר עֲבָדָיו, שֶׁהָיָה מוֹנֶה הַמְּשָׁרְתִים שֶׁיְּשָׁרְתוּ לוֹ בִּסְעוּדָתוֹ וְזָכַר אֶת אֵלּוּ בְתוֹכָם, כְּמוֹ שְׂאוּ אֶת רֹאשׁ (במדבר א'), לְשׁוֹן מִנְיָן:
21He restored the chief cupbearer to his position of serving drinks, and he placed the cup in Pharaoh’s hand.		כאוַיָּ֛שֶׁב אֶת־שַׂ֥ר הַמַּשְׁקִ֖ים עַל־מַשְׁקֵ֑הוּ וַיִּתֵּ֥ן הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה:
22The chief baker, however, he hanged, just as Joseph had interpreted for them.		כבוְאֵ֛ת שַׂ֥ר הָֽאֹפִ֖ים תָּלָ֑ה כַּֽאֲשֶׁ֥ר פָּתַ֛ר לָהֶ֖ם יוֹסֵֽף:
23The chief cupbearer did not remember Joseph, but forgot about him.		כגוְלֹֽא־זָכַ֧ר שַׂר־הַמַּשְׁקִ֛ים אֶת־יוֹסֵ֖ף וַיִּשְׁכָּחֵֽהוּ:
וְלֹֽא־זָכַר שַׂר־הַמַּשְׁקִים - The chief cupbearer did not remember [Joseph] - on that day		וְלֹֽא־זָכַר שַׂר־הַמַּשְׁקִים. בּוֹ בַיּוֹם:
וַיִּשְׁכָּחֵֽהוּ - And forgot him. afterwards. Because Joseph had placed his sole dependence on him to remember him, Joseph needed to remain imprisoned for another two years, as it says: “Happy is the man who places his trust in God and does not turn to the arrogant (רְהָבִים),”4 i.e., and he does not place his trust in the Egyptians, who are called רַהַב “arrogant.”5		וַיִּשְׁכָּחֵֽהוּ. לְאַחַר מִכָּאן. מִפְּנֵי שֶׁתָּלָה בוֹ יוֹסֵף לְזָכְרוֹ, הֻזְקַק לִהְיוֹת אָסוּר שְׁתֵּי שָׁנִים, שֶׁנֶּאֱמַר אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם ה' מִבְטַחוֹ וְלֹא פָנָה אֶל רְהָבִים (תהילים מ') – וְלֹא בָטַח עַל מִצְרִים, הַקְּרוּיִים רַהַב:

Footnotes

see Isaiah 30:7.

Haftarah

Amos Chapter 2

6So said the Lord: For three transgressions of Israel, yea for four, I will not return them; For selling an innocent man for money, and a poor man in order to lock [the fields].		וכֹּה אָמַ֣ר יְהֹוָ֔ה עַל־שְׁלֹשָׁה֙ פִּשְׁעֵ֣י יִשְׂרָאֵ֔ל וְעַל־אַרְבָּעָ֖ה לֹ֣א אֲשִׁיבֶ֑נּוּ עַל־מִכְרָ֚ם בַּכֶּ֙סֶף֙ צַדִּ֔יק וְאֶבְי֖וֹן בַּֽעֲב֥וּר נַֽעֲלָֽיִם:
for selling an innocent man for money. The judges would sell the one who was innocent according to the law, with money; i.e, with the bribes they would receive from his opponent.		על מכרם בכסף צדיק. הדיינין היו מוכרי' את מי שהיה זכאי בדין בכסף שוחד שהיו מקבלים מיד בעל דינו:
and a poor man in order to lock [the fields]. Heb. נַעֲלָיִם. Jonathan renders in two places [here and below 8:6]: in order to inherit. And I say that this is its explanation. They pervert the judgment of the poor man so that he will be compelled to sell his field that he had between the fields of the judges, and this one seeks an opportunity and takes it for a cheap price in order to fence in and lock all his fields together, and it should not intervene between them.		ואביון בעבור נעלים. תרגם יונתן בשני מקומות (לקמן ח ו) בדיל דיחסנון ואומר אני שכך פירושו מטין משפט האביון כדי שיצטרך למכור שדהו שהיה לו בין שדות הדיינין וזה עוקף עליו ונוטלה בדמים קלים כדי לגדור ולנעול כל שדותיו יחד ולא יפסיק ביניהם:
7Who aspire on the dust of the earth concerning the head of the poor, and they pervert the way of the humble, and a man and his father go to the maid, in order to profane My Holy Name.		זהַשֹּֽׁאֲפִ֚ים עַל־עֲפַר־אֶ֙רֶץ֙ בְּרֹ֣אשׁ דַּלִּ֔ים וְדֶ֥רֶךְ עֲנָוִ֖ים יַטּ֑וּ וְאִ֣ישׁ וְאָבִ֗יו יֵֽלְכוּ֙ אֶל־הַֽנַּֽעֲרָ֔ה לְמַ֥עַן חַלֵּ֖ל אֶת־שֵׁ֥ם קָדְשִֽׁי:
Who aspire on the dust of the earth. On the dust of the earth, when they walk on it, all their aspiration and all their thoughts are concerning the head of the poor, how they will rob them and take their property. שְׁאִיפָה is goloser in O.F., aspiring.		השואפים על עפר ארץ. על עפר ארץ שהם הולכים עליהם כל שאפם וכל מחשבתם בראש דלים הוא איך יגזלו אותם ויטלו את שלהם, שאיפה גולושי"ר בלע"ז:
and they pervert the way of the humble etc.. The weak turn away from their way and go on a tortuous way because of fear of them, as Scripture says: (Job 24:4) “They turn the poor from the way.”		ודרך ענוים יטו וגו'. החלשים נוטים מדרכם והולכין דרך עקלתון מפני יראתם כמה דאת אמר (איוב כ״ד:ד׳) יטו אביונים מדרך:
to the maid. I.e, a betrothed maid.		אל הנערה. המאורסה:
8And they recline on pledged garments beside every altar, and the wine of the fined ones they drink in the house of their gods.		חוְעַל־בְּגָדִ֚ים חֲבֻלִים֙ יַטּ֔וּ אֵ֖צֶל כָּל־מִזְבֵּ֑חַ וְיֵ֚ין עֲנוּשִׁים֙ יִשְׁתּ֔וּ בֵּ֖ית אֱלֹֽהֵיהֶֽם:
And they recline on pledged garments. Jonathan renders: On couches of a pledge they dine. They settle [the charge as] a loan upon the poor. and they take a pledge from them, and make their garments into couches and recline on them at the time of their meal.		ועל בגדים חבולים יטו. תרגם יונתן על מטות שוויין דמשכון מסתחרין זוקפין מלוה על העניים וממשכנים אותם ועושים בגדיהם מצעות ומסובין עליהם בהטייה בעת סעודתם:
they recline. An expression of dining, for all their meals were eaten while leaning, for he would lean on his left side.		בית אלהיהם. בבית עכו"ם שהיתה להם אצל מזבח:
and the wine of the fined ones. from whom they would exact money for fines and drink wine with it.		יטו. לשון מסיבה שכל מסיבת סעוד' בהטייה היא שהוא נסמך על שמאלו:
in the house of their god. In the house of the idol that they had beside the altar.		ויין ענושים. שעונשים אותם ממון ושותים בו יין:
9And I destroyed the Amorites from before them, whose height is as the height of the cedar trees, and they are as strong as oaks, and I destroyed his fruit from above and his roots from below.		טוְאָ֨נֹכִ֜י הִשְׁמַ֚דְתִּי אֶת־הָֽאֱמֹרִי֙ מִפְּנֵיהֶ֔ם אֲשֶׁ֨ר כְּגֹ֚בַהּ אֲרָזִים֙ גָּבְה֔וֹ וְחָסֹ֥ן ה֖וּא כָּֽאַלּוֹנִ֑ים וָֽאַשְׁמִ֚יד פִּרְיוֹ֙ מִמַּ֔עַל וְשָֽׁרָשָׁ֖יו מִתָּֽחַת:
as oaks. Heb. אַלוֹנִים, kesnes (chenes) in French.		כאלונים. קיישנ"ש בלע"ז:
his fruit from above. I.e, the celestial princes. [from Midrash Tanchuma, Devarim 4; Tanchuma Buber, Addendum to Devarim 8]		ואשמיד פריו ממעל. שרים העליונים:
and his roots from below. I.e, the earthly princes. Another explanation: the wasp would blind their eyes from above and castrate them from below. [from Sotah 36a]		ושרשיו מתחת. שרים התחתונים ד"א הצרעה היתה מסמא עיניהם מלמעלה ומסרסתן מלמטן:
10And I brought you up from the land of Egypt, and I led you in the desert for forty years, to inherit the land of the Amorites.		יוְאָֽנֹכִ֛י הֶֽעֱלֵ֥יתִי אֶתְכֶ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם וָֽאוֹלֵ֨ךְ אֶתְכֶ֚ם בַּמִּדְבָּר֙ אַרְבָּעִ֣ים שָׁנָ֔ה לָרֶ֖שֶׁת אֶת־אֶ֥רֶץ הָֽאֱמֹרִֽי:
11And I raised up some of your sons as prophets and some of your young men as Nazirites; is this not so, O children of Israel? says the Lord.		יאוָֽאָקִ֚ים מִבְּנֵיכֶם֙ לִנְבִיאִ֔ים וּמִבַּחֽוּרֵיכֶ֖ם לִנְזִרִ֑ים הַאַ֥ף אֵֽין־זֹ֛את בְּנֵ֥י יִשְׂרָאֵ֖ל נְאֻם־יְהֹוָֽה:
as Nazirites. Jonathan renders: as teachers. For they were separated from the ways of the people of the land and were engaged in the Torah. The expression נְזִירָה is everywhere only an expression of separation.		לנזרים. תרגם יונתן למלפין שהיו פרושין מדרכי עם הארץ ועוסקים בתורה אין נזירה בכל מקום אלא ל' פרישה:
Is this not so?. This is a rhetorical question. I.e, can you deny this?		האף אין זאת. בתמיה כלומ' כלום אתם יכולים להכחיש את זאת:
12And you gave the Nazirites to drink wine, and you commanded the prophets saying, "Do not prophesy."		יבוַתַּשְׁק֥וּ אֶת־הַנְּזִרִ֖ים יָ֑יִן וְעַל־הַנְּבִיאִים֙ צִוִּיתֶ֣ם לֵאמֹ֔ר לֹ֖א תִּנָּֽבְאֽוּ:
And you gave the Nazirites to drink wine. lest they instruct you, for a drunken man is forbidden to instruct.		ותשקו את הנזירים יין. שלא יורו אתכם שהשיכור אסור להורות:
And you gave the Nazirites to drink wine. Jonathan renders: And you misled your teachers with wine.		ותשקו את הנזירים יין. תרגם יונתן ואטעיתון ית מלפיכון בחמר:
“Do not prophesy.”. Amaziah the priest of Bethel commanded Amos in this manner: (Amos 7:12) “Seer, go, flee to the land of Judah.”		לא תנבאו. לעמוס צוה כן אמציה כהן בית אל חוזה ברח לך אל ארץ יהודה (לקמן ז):
13Behold, I will oppress your dwelling place, as a wagon full of sheaves is oppressed.		יגהִנֵּ֛ה אָֽנֹכִ֥י מֵעִ֖יק תַּחְתֵּיכֶ֑ם כַּֽאֲשֶׁ֚ר תָּעִיק֙ הָֽעֲגָלָ֔ה הַֽמְלֵאָ֥ה לָ֖הּ עָמִֽיר:
Behold I will oppress. Heb. מֵעִיק, the Aramaic translation of מֵצִיק,		מעיק. תרגום של מציק:
your dwelling place. Heb. תַּחְתֵּיכֶם. Your camping place		תחתיכם. את חנייתכם:
as a wagon… is oppressed. from the weight of the burden that is upon it.		תעיק העגלה. מכובד משא שעליה:
14And escape shall be lost to the swift, and the strong shall not gain strength, nor shall the mighty man deliver himself.		ידוְאָבַ֚ד מָנוֹס֙ מִקָּ֔ל וְחָזָ֖ק לֹֽא־יְאַמֵּ֣ץ כֹּח֑וֹ וְגִבּ֖וֹר לֹֽא־יְמַלֵּ֥ט נַפְשֽׁוֹ:
15And he who holds the bow shall not stand, and the fleetfooted shall not deliver, and the rider of the horse shall not deliver himself.		טווְתֹפֵ֚שׂ הַקֶּ֙שֶׁת֙ לֹ֣א יַֽעֲמֹ֔ד וְקַ֥ל בְּרַגְלָ֖יו לֹ֣א יְמַלֵּ֑ט וְרֹכֵ֣ב הַסּ֔וּס לֹ֥א יְמַלֵּ֖ט נַפְשֽׁוֹ:
and the fleet-footed shall not deliver. himself.		וקל ברגליו לא ימלט. את נפשו:
16And the stout-hearted among the mighty shall flee naked on that day, says the Lord.		טזוְאַמִּ֥יץ לִבּ֖וֹ בַּגִּבּוֹרִ֑ים עָר֛וֹם יָנ֥וּס בַּיּֽוֹם־הַה֖וּא נְאֻם־יְהֹוָֽה:
shall flee naked. Naked without weapons.		ערום ינוס וגו'. ערטילאי בלא כלי זיין:

Amos Chapter 3

1Hearken to this word which the Lord spoke about you, O children of Israel, about the entire family which I brought up from the land of Egypt, saying:		אשִׁמְע֞וּ אֶת־הַדָּבָ֣ר הַזֶּ֗ה אֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה עֲלֵיכֶ֖ם בְּנֵ֣י יִשְׂרָאֵ֑ל עַל כָּל־הַמִּשְׁפָּחָ֔ה אֲשֶׁ֧ר הֶֽעֱלֵ֛יתִי מֵאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר:
2Only you did I love above all the families of the earth; therefore, I will visit upon you all your iniquities.		ברַק אֶתְכֶ֣ם יָדַ֔עְתִּי מִכֹּ֖ל מִשְׁפְּח֣וֹת הָֽאֲדָמָ֑ה עַל־כֵּן֙ אֶפְקֹ֣ד עֲלֵיכֶ֔ם אֵ֖ת כָּל־עֲו‍ֹנֹֽתֵיכֶֽם:
Only you did I love. Heb. יָדַעְתִּי, lit., I knew. I loved you, but you rebelled against Me; therefore,… But our Sages expounded on it in a different manner in Tractate Avodah Zarah (4a).		רק אתכם ידעתי. אהבתי ואתם פשעתם בי על כן וגו', ורבותינו דרשוהו לצד אחר במסכת עכו"ם:
3Will two walk together unless they agreed?		גהֲיֵֽלְכ֥וּ שְׁנַ֖יִם יַחְדָּ֑ו בִּלְתִּ֖י אִם־נוֹעָֽדוּ:
Will two walk together. Concerning what you say to the prophets, “Do not prophesy,” do the prophets prophesy from their own mind unless they were commanded? Are things done in any way but in their customary fashion?		הילכו שנים יחדיו. שאתם אומרים לנביאים לא תנבאו כלום הנביאים מתנבאים מלבם אלא א"כ נצטוו כלום דברים נעשי' אלא ע"פ דרכם:
unless they agree. Unless they made an appointment to go together to such and such a place.		בלתי אם נועדו. אלא א"כ קבעו מועד ללכת יחדיו למקום פלוני:
4Will a lion roar in the forest if he has no prey? Will a young lion let out a cry from his den unless he has taken something?		דהֲיִשְׁאַ֚ג אַרְיֵה֙ בַּיַּ֔עַר וְטֶ֖רֶף אֵ֣ין ל֑וֹ הֲיִתֵּ֨ן כְּפִ֚יר קוֹלוֹ֙ מִמְּעֹ֣נָת֔וֹ בִּלְתִּ֖י אִם־לָכָֽד:
Will a lion roar in the forest if he has no prey. When a lion lays hold of its prey, it customarily roars, and it does not roar unless it has taken [prey]. Similarly, Scripture states: (Isa. 5:29) “He will roar like the lion cubs, and he will growl and lay hold of prey.” Similarly, (ibid. 31:4) “As a lion or a young lion growls over his prey.”		הישאג אריה ביער וטרף אין לו. כשאריה אוחז טרף דרכו לשאוג ואינו שואג אלא א"כ לכד וכן הוא אומר (ישעיה ה) ישאג ככפירים וינהום ויאחז טרף וכן (שם לא) כאשר יהגה הכפיר והאריה על טרפו:
5Will a bird fall on a net upon the ground unless it has a snare? Will a net ascend from the ground and have taken nothing?		ההֲתִפּ֚וֹל צִפּוֹר֙ עַל־פַּ֣ח הָאָ֔רֶץ וּמוֹקֵ֖שׁ אֵ֣ין לָ֑הּ הֲיַֽעֲלֶה־פַּח֙ מִן־הָ֣אֲדָמָ֔ה וְלָכ֖וֹד לֹ֥א יִלְכּֽוֹד:
Will a bird fall on a net upon the ground unless it has a snare. in the net which has fallen upon it?		התפול צפור על פח הארץ ומוקש אין לה. בפח שנפלה עליו ומוקש אין לה:
Will a net ascend from the ground. from the place it was laid unless a bird was caught in it? When it wishes to escape, it pulls up the net and lifts it from its place a little, and at that time it is caught.		היעלה פח מן האדמה. ממקום שהוטל שם אלא א"כ נאחז בו העוף כשהוא רוצה לברוח עוקר את הפח ומעלהו ממקומו מעט ואותה שעה כבר נלכד:
6Will a shophar be sounded in the city and the people not quake? Will there be evil in the city if the Lord has not done it?		ואִם־יִתָּקַ֚ע שׁוֹפָר֙ בְּעִ֔יר וְעָ֖ם לֹ֣א יֶֽחֱרָ֑דוּ אִם־תִּֽהְיֶ֚ה רָעָה֙ בְּעִ֔יר וַֽיהֹוָ֖ה לֹ֥א עָשָֽׂה:
Will a shophar be sounded. For the lookout sees troops approaching the city and sounds the shophar to warn the people. These are but words of allegory and similitude, [to be explained as follows:]		אם יתקע שופר. שהצופה רוא' גייסות באים בעיר ותוקע בשופר להזהיר את העם אין אלו אלא דברי משל ודמיון:
[4] Will a lion roar. That is Nebuchadnezzar. Another explanation: The prophets compare the holy spirit that comes upon them from the roar of a lion, as he states below: (verse 8) “A lion has roared; who will not fear?” And here he explains the allegory. Did the Holy One, blessed be He, bring the holy spirit into the mouths of the prophets to [prophesy] evil unless retribution was decreed by Him? That is the prey. Will the Holy One, blessed be He, let out a cry to speak harshly unless He has taken you with the snare of iniquity? Will a bird fall on a net that the net will not snare it? I.e, is it possible that you commit sins and it will not be a snare to you? Will a net ascend etc.? Similarly, will your iniquities ascend on high and not take you? Will a shophar be sounded in the city?… So should you quake before the words of the prophets who look out for you to deliver you from the evil, that it not come, and when the evil comes to you, should you not know that the Holy One, blessed be He, does it to you because you did not take heed of His prophets?		הישאג אריה. הוא נבוכדנאצר, ד"א הנביאים מדמין את רוח הקודש הבא עליהם לשאגת אריה כמו שאמרו למטה אריה שאג מי לא יירא וכאן זה פירוש הדוגמא היבא רוח הקודש בפי הנביאים לדבר דבר מאת הקב"ה לרעה אלא אם כן הפורענות נגזר מלפניו זהו הטרף, היתן הקב"ה קולו לדבר קשה בלתי אם לכד אתכם במוקש עון: התפול צפור על פח. ואין הפח מכשילה כלומר וכי אפשר שאתם עוברים עבירות ולא יהיה לכם למוקש: היעלה פח וגו'. כך היעלה עונותיכם למעלה ולא ילכדו אתכם: אם יתקע שופר בעיר. כך היה לכם להיות חרדים אל דברי הנביאים שהם צופים לכם למלט אתכם מן הרעה שלא תבא וכשתבא לכם הרעה הלא תדעו כי הקב"ה עושה לכם על שלא נזהרתם בנביאיו:
7For the Lord God does nothing unless He has revealed His secret to His servants, the prophets.		זכִּ֣י לֹ֧א יַֽעֲשֶׂ֛ה אֲדֹנָ֥י יֱהֹוִ֖ה דָּבָ֑ר כִּי אִם־גָּלָ֣ה סוֹד֔וֹ אֶל־עֲבָדָ֖יו הַנְּבִיאִֽים:
For the Lord God does nothing unless He has revealed His secret. That secret to His servants, the prophets.		כי לא יעשה אדני. אלהים דבר אלא א"כ גלה סודו אותו סוד אל עבדיו הנביאים:
8A lion has roared; who will not fear? The Lord God has spoken; who will not prophesy?		חאַרְיֵ֥ה שָׁאָ֖ג מִ֣י לֹ֣א יִירָ֑א אֲדֹנָ֚י יֱהֹוִה֙ דִּבֶּ֔ר מִ֖י לֹ֥א יִנָּבֵֽא:
A lion has roared; who will not fear?. So has the Holy One, blessed be He, spoken to the prophets to prophesy. Who will not prophesy?		אריה שאג מי לא יירא. כך הקב"ה דבר אל הנביאי' להנבא מי לא ינבא:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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