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 תולדות 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 תולדות 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  
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: