Bereshit (Genesis) Chapter 37

23Now it came to pass when Joseph came to his brothers, that they stripped Joseph of his shirt, of the fine woolen coat which was upon him.   כגוַיְהִ֕י כַּֽאֲשֶׁר־בָּ֥א יוֹסֵ֖ף אֶל־אֶחָ֑יו וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתָּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו:
that they stripped Joseph of his shirt: This is the shirt.   אֶת־כֻּתָּנְתּוֹ: זֶה חָלוּק:
of the fine woolen coat which was upon him: This is what his father gave to him, more than his brothers. [From Gen. Rabbah 84:16]   אֶת־כְּתֹנֶת הַפַּסִּים: הוּא שֶׁהוֹסִיף לוֹ אָבִיו יוֹתֵר עַל אֶחָיו:
24And they took him and cast him into the pit; now the pit was empty there was no water in it.   כדוַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם:
now the pit was empty-there was no water in it: Since it says: “now the pit was empty,” do I not know that there was no water in it? For what purpose did the Torah write, “there was no water in it”? [To inform us that] there was no water in it, but there were snakes and scorpions in it. [From Shab. 22a, Chag. 3a]   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):
25And they sat down to eat a meal, and they lifted their eyes and saw, and behold, a caravan of Ishmaelites was coming from Gilead, and their camels were carrying spices, balm, and lotus, going to take [it] down to Egypt.   כהוַיֵּֽשְׁבוּ֘ לֶֽאֱכָל־לֶחֶם֒ וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹֽרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הֽוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה:
a caravan: Heb. אֹרְחַת, as the Targum renders שְׁיָרַת, [אֹרְחַת] because of those who travel on the way (אֹרַח).   אֹֽרְחַת: כְּתַרְגּוּמוֹ שְׁיָרַת, עַל שֵׁם הוֹלְכֵי אֹרַח:
and their camels were carrying, etc.: Why did Scripture publicize their burden? To let you know the reward of the righteous, for it is customary for Arabs to carry only naphtha and tar, whose odor is foul, but for this one (Joseph) it was arranged [that they should be carrying] spices, so that he should not be afflicted by a foul odor. [Mechilta Beshallach, treatise 2, section 5]   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:
spices: Heb. נְכֹאת. Any collection of many spices is called נְכֹאת. Similarly, “and he showed them his entire storeroom of spices (בֵּית נְכֹתֹה)” (II Kings 20:13), the compounding of his spices. Onkelos, however, renders it as a word meaning wax.   נְכֹאת: כָּל כִּנּוּסֵי בְשָׂמִים הַרְבֵּה קָרוּי נְכֹאת, וְכֵן וַיַּרְאֵם אֶת כָּל בֵּית נְכֹתֹה (מלכים ב כ') – מִרְקַחַת בְּשָׂמָיו. וְאֻנְקְלוֹס תִּרְגֵּם לְשׁוֹן שַׁעֲוָה:
balm: Heb. וּצְרִי, a sap that drips from balsam trees, and this is נָטָתּ, sap, which is enumerated with the ingredients of the incense [used in the Temple] (Exod. 30:34-38).   צרי: שָׂרָף הַנּוֹטֵף מֵעֲצֵי הַקְּטָף, וְהוּא נָטָף הַנִּמְנֶה עִם סַמָּנֵי הַקְּטֹרֶת:
and lotus: Heb. וָלֹט. This is called לוֹטִיתָא in the language of the Mishnah (Shevi’ith 7:6). Our Sages defined it as a root of an herb, called aristolochie, birthwort, in Tractate Niddah (8a).   וָלֹט: לוֹטִיתָא שְׁמוֹ בִלְשׁוֹן מִשְׁנָה. וְרַבּוֹתֵינוּ פֵּרְשׁוּהוּ שֹׁרֶשׁ עֵשֶׂב, וּשְׁמוֹ אשטרולוזיאה בְּמַסֶּכֶת נִדָּה:
26And Judah said to his brothers, "What is the gain if we slay our brother and cover up his blood?   כווַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַֽהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ:
What is the gain: What money [will we profit]? As the Targum renders.   מַה־בֶּצַע: מַה מָּמוֹן, כְּתַרְגּוּמוֹ:
and cover up his blood: And conceal his death.   וְכִסִּינוּ אֶת־דָּמֽוֹ: וְנַעֲלִים אֶת מִיתָתוֹ:
27Come, let us sell him to the Ishmaelites, but our hand shall not be upon him, for he is our brother, our flesh." And his brothers hearkened.   כזלְכ֞וּ וְנִמְכְּרֶ֣נּוּ לַיִּשְׁמְעֵאלִ֗ים וְיָדֵ֨נוּ֙ אַל־תְּהִי־ב֔וֹ כִּֽי־אָחִ֥ינוּ בְשָׂרֵ֖נוּ ה֑וּא וַיִּשְׁמְע֖וּ אֶחָֽיו:
And… hearkened: Heb. וַיִשְׁמְעוּ, [which the Targum renders:] מִינֵיהּ וְקַבִּילוּ, and they accepted from him. Every instance of שְׁמִיעָה that signifies acceptance, such as this one and such as “And Jacob listened (וַיִשְׁמַע) to his father” (Gen. 28:7), “We will do, and we will listen (וְנִשְׁמָע)” (Exod. 24:7), is translated נְקַבֵּל. Every instance that means the hearing of the ear, [however,] such as “And they heard (וַיִשְׁמְעוּ) the voice of the Lord God going in the garden” (Gen. 3:8), “But Rebecca overheard (שׁוֹמַעַת)” (ibid. 27:5), “and Israel heard (וַיִשְׁמַע) [of it]” (ibid. 35:22), “I have heard (שָׁמַעְתִּי) the complaints” (Exod. 16:12), are all rendered [respectively]: וּשְׁמַע, וּשְׁמָעַת, וּשְׁמָעוּ, 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:
28Then Midianite men, merchants, passed by, and they pulled and lifted Joseph from the pit, and they sold Joseph to the Ishmaelites for twenty silver [pieces], 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:
Then Midianite men, merchants, passed by: This is another caravan, and Scripture informs you that he was sold many times. [From Tanchuma Buber, Vayeshev 13]   וַיַּֽעַבְרוּ אֲנָשִׁים מִדְיָנִים: זוֹ הִיא שַׁיָּרָה אַחֶרֶת, וְהוֹדִיעֲךָ הַכָּתוּב שֶׁנִּמְכַּר פְּעָמִים הַרְבֵּה:
and they pulled: The sons of Jacob [pulled] Joseph out of the pit and sold him to the Ishmaelites, and the Ishmaelites to the Midianites, and the Midianites to Egypt. [From Midrash Asarah Harugei Malchuth]   וַיִּמְשְׁכוּ: בְנֵי יַעֲקֹב אֶת יוֹסֵף מִן הַבּוֹר וַיִּמְכְּרוּהוּ לַיִּשְׁמְעֵאלִים, וְיִשְׁמְעֵאלִים לַמִּדְיָנִים, וְהַמִּדְיָנִים לַמִּצְרִים:
29And Reuben returned to the pit, and behold, Joseph was not in the pit; so he rent his garments.   כטוַיָּ֤שָׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵֽין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו:
And Reuben returned: But when he (Joseph) was sold, he (Reuben) was not there, for his day to go and serve his father had arrived (Gen. Rabbah 84:15). Another explanation: He was busy with his sackcloth and his fasting for disarranging his father’s bed (Peskikta d’Rav Kahana ch. 25).   וַיָּשָׁב רְאוּבֵן: בִּמְכִירָתוֹ לֹא הָיָה שָׁם, שֶׁהִגִּיעַ יוֹמוֹ לֵילֵךְ וּלְשַׁמֵּשׁ אֶת אָבִיו. דָּבָר אַחֵר עָסוּק הָיָה בְשַׂקּוֹ וּבְתַעֲנִיתוֹ עַל שֶׁבִּלְבֵּל יְצוּעֵי אָבִיו:
30And he returned to his brothers and said, "The boy is gone! And I where will I go?"   לוַיָּ֥שָׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַֽאֲנִ֖י אָ֥נָה אֲנִי־בָֽא:
…where will I go?: Where will I flee from Father’s pain?   אָנָה אֲנִי־בָֽא: אָנָה אֶבְרַח מִצַּעְרוֹ שֶׁל אַבָּא?
31And they took Joseph's coat, and they slaughtered a goat, and they dipped the coat in the blood.   לאוַיִּקְח֖וּ אֶת־כְּתֹ֣נֶת יוֹסֵ֑ף וַיִּשְׁחֲטוּ֙ שְׂעִ֣יר עִזִּ֔ים וַיִּטְבְּל֥וּ אֶת־הַכֻּתֹּ֖נֶת בַּדָּֽם:
and they slaughtered a goat: Its blood resembles that of a human. [From Gen. Rabbah 84:19, Targum Jonathan]   שְׂעִיר עִזִּים: דָּמוֹ דּוֹמֶה לְשֶׁל אָדָם:
the coat: Heb. הַכֻּתֹּנֶת. This is its name. [I.e., this is the absolute state.] But when it is connected to another word [i.e., in the construct state], as in “Joseph’s coat” (כְּתֹנֶת יוֹסֵף), “a fine woolen coat” (כְּתֹנֶת פַּסִים) (above, verse 3), [and] “a linen shirt” (כְּתֹנֶת בַּד) (Lev. 16:4), it is vowelized כְּתֹנֶת.   הַכֻּתֹּנֶת: זֶה שְׁמָהּ, וּכְשֶׁהִיא דְבוּקָה לְתֵבָה אַחֶרֶת, כְּגוֹן כְּתֹנֶת יוֹסֵף, כְּתֹנֶת פַּסִּים, כְּתֹנֶת בַּד, נָקוּד כְּתֹנֶת:
32And they sent the fine woolen coat, and they brought [it] to their father, and they said, "We have found this; now recognize whether it is your son's coat or not."   לבוַיְשַׁלְּח֞וּ אֶת־כְּתֹ֣נֶת הַפַּסִּ֗ים וַיָּבִ֨יאוּ֙ אֶל־אֲבִיהֶ֔ם וַיֹּֽאמְר֖וּ זֹ֣את מָצָ֑אנוּ הַכֶּר־נָ֗א הַכְּתֹ֧נֶת בִּנְךָ֛ הִ֖וא אִם־לֹֽא:
33He recognized it, and he said, "[It is] my son's coat; a wild beast has devoured him; Joseph has surely been torn up."   לגוַיַּכִּירָ֤הּ וַיֹּ֨אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף:
and he said, “[It is] my son’s coat…”: It is [my son’s coat]. [From targumim]   וַיֹּאמֶר כְּתֹנֶת בְּנִי: הִיא זוֹ:
a wild beast has devoured him: [This means that] the Holy Spirit flickered within him: Potiphar’s wife will ultimately provoke him (Gen. Rabbah 84:19). Now why did the Holy One, blessed be He, not reveal it (the truth) to him? Because they (the brothers) excommunicated and cursed anyone who would reveal [it], and they included the Holy One, blessed be He, with them, but Isaac, however, knew that he was alive [but] he said, “How can I reveal it if the Holy One, blessed be He, does not wish to reveal it to him?” [from Tanchuma Miketz]   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:
34And Jacob rent his garments, and he put sackcloth on his loins, and he mourned for his son many days.   לדוַיִּקְרַ֤ע יַֽעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמָתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים:
many days: Twenty-two years from the time he (Joseph) left him until Jacob went down to Egypt, as it is said: “Joseph was seventeen years old, etc.” (verse 2), and he was 30 years old when he stood before Pharaoh, and the seven years of plenty, “For this is already two years of the famine” (Gen. 45:6) when Jacob came to Egypt. Here are 22 years corresponding to the 22 years that Jacob did not fulfill [the mitzvah] to honor his father and mother: 20 years that he was in Laban’s house, and two years that he was on the road when he returned from Laban’s house, one and a half years in Succoth and six months in Beth-el. This is what he [meant when he] said to Laban, “This is twenty years for me in your house” (Gen. 31:41). They are for me, upon me, and I will ultimately suffer [for twenty years], corresponding to them. [From Gen. Rabbah 84:20, Meg. 16b-17a]   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:
35And all his sons and all his daughters arose to console him, but he refused to be consoled, for he said, "Because I will descend on account of my son as a mourner to the grave"; and his father wept for him.   להוַיָּקֻ֩מוּ֩ כָל־בָּנָ֨יו וְכָל־בְּנֹתָ֜יו לְנַֽחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו:
and all his daughters: Rabbi Judah says: Twin sisters were born with every tribe, and they married them. Rabbi Nehemiah says: They were Canaanite women. But what is the meaning of “and all his daughters?” A person does not hesitate to call his son-in-law his son and his daughter-in-law his daughter. [From Gen. Rabbah 84:21]   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:
but he refused to be consoled: No one accepts consolation for a person who is really alive but believed to be dead, for it is decreed that a dead person should be forgotten from the heart, but not a living person. [From Gen. Rabbah 84:21, Pes. 54b]   וַיְמָאֵן לְהִתְנַחֵם: אֵין אָדָם מְקַבֵּל תַּנְחוּמִין עַל הַחַי וְסָבוּר שֶׁמֵּת, שֶׁעַל הַמֵּת נִגְזְרָה גְזֵרָה שֶׁיִּשְׁתַּכַּח מִן הַלֵּב וְלֹא עַל הַחַי (בראשית רבה):
I will descend on account of my son: Heb. אֶל-בְּנִי. There are many instances of אֶל that serve as an expression of עַל, “on account of,” e.g., “on account of (אֶל) Saul and on account of (וְאֶל) the bloody house” (II Sam. 21:1); “because (אֶל) the Ark of God had been taken and because of (וְאֶל) (the death of) (sic) her father-in-law and her husband” (I Sam. 4:21).   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'):
as a mourner to the grave: Heb. שְׁאֹלָה. According to its simple meaning, it is a term denoting the grave. In my mourning I will be buried, and I will not be consoled all my days (Targum Jonathan ben Uzziel). [According to] its midrashic interpretation, however, [שְׁאוֹל means] Gehinom. This sign was given into my hand from God, that if none of my sons dies within my lifetime, I am assured that I will not see the face of Gehinnom. [From Tanchuma Vayigash 9, Midrash Yelammedenu]   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:
and his father wept for him: This refers to Isaac. He was weeping over Jacob’s distress, but he did not mourn [for Joseph], for he knew that he was alive. [From Gen. Rabbah 84:21]   וַיֵּבְךְּ אֹתוֹ אָבִֽיו: יִצְחָק, בּוֹכֶה הָיָה מִפְּנֵי צָרָתוֹ שֶׁל יַעֲקֹב אֲבָל לֹא הָיָה מִתְאַבֵּל, שֶׁהָיָה יוֹדֵעַ שֶׁהוּא חַי:
36And the Midianites sold him to Egypt, to Potiphar, Pharaoh's chamberlain, chief of the slaughterers.   לווְהַ֨מְּדָנִ֔ים מָֽכְר֥וּ אֹת֖וֹ אֶל־מִצְרָ֑יִם לְפֽוֹטִיפַר֙ סְרִ֣יס פַּרְעֹ֔ה שַׂ֖ר הַטַּבָּחִֽים:
chief of the slaughterers: Those who slaughter the king’s animals.   הַטַּבָּחִֽים: שׁוֹחֲטֵי בְּהֵמוֹת הַמֶּלֶךְ: