Chapter 42

1Jacob saw that there was grain being sold in Egypt; so Jacob said to his sons, "Why do you appear satiated?"   אוַיַּ֣רְא יַֽעֲקֹ֔ב כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם וַיֹּ֤אמֶר יַֽעֲקֹב֙ לְבָנָ֔יו לָ֖מָּה תִּתְרָאֽוּ:
Jacob saw that there was grain being sold in Egypt. From where did he see it? Is it not true that he did not see it, only that he heard of it, as it is said: “Behold, I have heard, etc.” (verse 2)? What then is the meaning of “saw”? He saw with the divine “mirror” that he still had hope (שֶׂבֶר) in Egypt, but it was not a real prophecy to explicitly inform him that this was Joseph. — [from Gen. Rabbah 91:6]   וַיַּרְא יַֽעֲקֹב כִּי יֶשׁ־שֶׁבֶר בְּמִצְרָיִם.  וּמֵהֵיכָן רָאָה? וַהֲלֹא לֹא רָאָה אֶלָּא שָׁמַע, שֶׁנֶּאֱמַר הִנֵּה שָׁמַעְתִּי וְגוֹ' וּמַהוּ וַיַּרְא? רָאָה בְאַסְפַּקְלַרְיָא שֶׁל קֹדֶשׁ שֶׁעֲדַיִן יֵשׁ לוֹ שֶׁבֶר בְּמִצְרַיִם; וְלֹא הָיְתָה נְבוּאָה מַמָּשׁ לְהוֹדִיעוֹ בְּפֵרוּשׁ שֶׁזֶּה יוֹסֵף:
Why do you appear satiated?“. Heb. לָמָה תִּתְרָאוּ. Why do you show yourselves before the sons of Ishmael and the sons of Esau as if you are satiated? For at that time they still had grain (Ta’anith 10b). (And it appears to me that it should be explained according to its simple meaning: לָמָה תִּתְרָאוּ -Why should everyone stare at you and wonder at you that you are not seeking food for yourselves before what you have in your hands is depleted.) From others I heard that it (תִּתְרָאוּ) is an expression of emaciation. [Thus:] Why should you become emaciated because of the famine? Similar to this is ”And he who emaciates [others] (וּמַרְוֶה) - he too will become emaciated (יוֹרֶא)" (Prov. 11:25)   לָמָּה תִּתְרָאֽוּ.  לָמָּה תַּרְאוּ עַצְמְכֶם בִּפְנֵי בְנֵי יִשְׁמָעֵאל וּבְנֵי עֵשָׂו כְּאִלּוּ אַתֶּם שְׂבֵעִים? בְּאוֹתָהּ שָׁעָה עֲדַיִן הָיָה לָהֶם תְּבוּאָה (תענית י'). וְלִי נִרְאֶה פְּשׁוּטוֹ לָמָּה תִּתְרָאוּ, לָמָּה יְהְיוּ הַכֹּל מִסְתַּכְּלִין בָּכֶם וּמַתְמִיהִים בָּכֶם, שֶׁאֵין אַתֶּם מְבַקְּשִׁים לָכֶם אֹכֶל בְּטֶרֶם שֶׁיִּכְלֶה מַה שֶּׁבְּיֶדְכֶם. וּמִפִּי אַחֵרִים שָׁמַעְתִּי, שֶׁהוּא לְשׁוֹן כְּחִישָׁה, לָמָּה תִּהְיוּ כְּחוּשִׁים בָּרָעָב, וְדוֹמֶה לוֹ וּמַרְוֶה גַּם הוּא יוֹרֶא (משלי י"א):
2And he said, "Behold, I have heard that there is grain being sold in Egypt. Go down there and buy us [some] from there, so that we will live and not die."   בוַיֹּ֕אמֶר הִנֵּ֣ה שָׁמַ֔עְתִּי כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם רְדוּ־שָׁ֨מָּה֙ וְשִׁבְרוּ־לָ֣נוּ מִשָּׁ֔ם וְנִֽחְיֶ֖ה וְלֹ֥א נָמֽוּת:
Go down there. Heb. רְדוּ. But he did not say, “Go (לְכוּ).” He alluded to the 210 years that they were enslaved in Egypt, according to the numerical value of רְדוּ. — [from Gen Rabbah 91:2, Tan. Mikeitz 8]   רְדוּ־שָׁמָּה.  וְלֹא אָמַר לְכוּ, רֶמֶז לְמָאתַיִם וְעֶשֶׂר שָׁנִים שֶׁנִּשְׁתַּעְבְּדוּ לְמִצְרַיִם כְּמִנְיַן רד"ו:
3So Joseph's ten brothers went down to buy grain from Egypt.   גוַיֵּֽרְד֥וּ אֲחֵֽי־יוֹסֵ֖ף עֲשָׂרָ֑ה לִשְׁבֹּ֥ר בָּ֖ר מִמִּצְרָֽיִם:
So Joseph’s… brothers went down. But Scripture did not write “the sons of Jacob.” This teaches that they regretted selling him and decided to behave toward him in a brotherly manner and to ransom him for whatever amount of money would be demanded of them. — [from Gen. Rabbah 91:6, Tan. Mikeitz 8]   וַיֵּֽרְדוּ אֲחֵֽי־יוֹסֵף.  וְלֹא כָתַב בְּנֵי יַעֲקֹב, מְלַמֵּד שֶׁהָיוּ מִתְחָרְטִים בִּמְכִירָתוֹ וְנָתְנוּ לִבָּם לְהִתְנַהֵג עִמּוֹ בְּאַחְוָה וְלִפְדּוֹתוֹ בְּכָל מָמוֹן שֶׁיִּפְסְקוּ עֲלֵיהֶם:
ten. Why is this written? Is it not written, (verse 4) “But Joseph’s brother, Benjamin, Jacob did not send”? [It is therefore obvious that they were only ten.] But [this is what it means:] concerning brotherhood, they were divided into ten, for neither the love they all had for him (Joseph) nor the hate they all had for him was equal, [hence, in the attitude of brotherhood, they were divided into ten.] As concerning buying grain, they all were of one accord (lit., one heart). - [from Gen. Rabbah 91:2]   עֲשָׂרָה.  מַה תַּלְמוּד לוֹמַר, וַהֲלֹא כְתִיב וְאֶת בִּנְיָמִין אֲחִי יוֹסֵף לֹא שָׁלַח? אֶלָּא לְעִנְיַן הָאַחְוָה הָיוּ חֲלוּקִין לְי' שֶׁלֹּא הָיְתָה אַהֲבַת כֻּלָּם וְשִׂנְאַת כֻּלָּם שָׁוָה לוֹ; אֲבָל לְעִנְיַן לִשְׁבֹּר בָּר כֻּלָּם לֵב אֶחָד לָהֶם (בראשית רבה):
4But Joseph's brother, Benjamin, Jacob did not send with his brothers, because, he said, "Lest misfortune befall him."   דוְאֶת־בִּנְיָמִין֙ אֲחִ֣י יוֹסֵ֔ף לֹֽא־שָׁלַ֥ח יַֽעֲקֹ֖ב אֶת־אֶחָ֑יו כִּ֣י אָמַ֔ר פֶּן־יִקְרָאֶ֖נּוּ אָסֽוֹן:
“Lest misfortune befall him.”. And at home, could not misfortune befall him? Rabbi Eliezer ben Ya’akov said: From here [we learn] that Satan accuses [a person] at the time of danger. — [from Gen. Rabbah 91:9]   פֶּן־יִקְרָאֶנּוּ אָסֽוֹן.  וּבַבַּיִת לֹא יִקְרָאֶנּוּ? אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, מִכָּאן שֶׁהַשָּׂטָן מְקַטְרֵג בִּשְׁעַת הַסַּכָּנָה (בראשית רבה):
5So the sons of Israel came to purchase among those who came, for the famine was in the land of Canaan.   הוַיָּבֹ֨אוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לִשְׁבֹּ֖ר בְּת֣וֹךְ הַבָּאִ֑ים כִּֽי־הָיָ֥ה הָֽרָעָ֖ב בְּאֶ֥רֶץ כְּנָֽעַן:
among those who came. They hid themselves [in the crowd] so that they would not be recognized, because their father had commanded them not to all appear at one entrance, but for each to enter through his own entrance, so that the evil eye would have no power over them, for they were all handsome and strong [and thus would be envied]. — [from Tan. Mikeitz 8, Gen. Rabbah 91:6]   בְּתוֹךְ הַבָּאִים.  מַטְמִינִין עַצְמָם שֶׁלֹּא יַכִּירוּם, לְפִי שֶׁצִּוָּה לָהֶם אֲבִיהֶם שֶׁלֹּא יִתְרָאוּ כֻּלָּם בְּפֶתַח א', אֶלָּא שֶׁיִּכָּנֵס כָּל א' בְּפִתְחוֹ, כְּדֵי שֶׁלֹּא תִּשְׁלֹט בָּהֶם עַיִן הָרָע, שֶׁכֻּלָּם נָאִים וְכֻלָּם גִּבּוֹרִים:
6Now Joseph was the ruler over the land; it was he who sold grain to the entire populace of the land, and Joseph's brothers came and prostrated themselves to him, with their faces to the ground.   ווְיוֹסֵ֗ף ה֚וּא הַשַּׁלִּ֣יט עַל־הָאָ֔רֶץ ה֥וּא הַמַּשְׁבִּ֖יר לְכָל־עַ֣ם הָאָ֑רֶץ וַיָּבֹ֨אוּ֙ אֲחֵ֣י יוֹסֵ֔ף וַיִּשְׁתַּֽחֲווּ־ל֥וֹ אַפַּ֖יִם אָֽרְצָה:
and prostrated themselves to him, with their faces to the ground. Heb. וַיִשְׁתַּחִווּ. They prostrated themselves to him on their faces, and so every [expression of] הִשְׁתַּחִוָאָה means spreading out hands and feet. — [from Shev. 16b]   וַיִּשְׁתַּֽחֲווּ־לוֹ אַפַּיִם.  נִשְׁתַּטְּחוּ לוֹ עַל פְּנֵיהֶם, וְכֵן כָּל הִשְׁתַּחֲוָאָה פִּשּׁוּט יָדַיִם וְרַגְלַיִם הוּא:
7And Joseph saw his brothers, and he recognized them, but he made himself a stranger to them, and he spoke to them harshly, and he said to them, "Where do you come from?" And they said, "From the land of Canaan to purchase food."   זוַיַּ֥רְא יוֹסֵ֛ף אֶת־אֶחָ֖יו וַיַּכִּרֵ֑ם וַיִּתְנַכֵּ֨ר אֲלֵיהֶ֜ם וַיְדַבֵּ֧ר אִתָּ֣ם קָשׁ֗וֹת וַיֹּ֤אמֶר אֲלֵהֶם֙ מֵאַ֣יִן בָּאתֶ֔ם וַיֹּ֣אמְר֔וּ מֵאֶ֥רֶץ כְּנַ֖עַן לִשְׁבָּר־אֹֽכֶל:
but he made himself a stranger. He behaved toward them like a stranger verbally, by speaking harshly. — [from Gen. Rabbah 91:6, Tan. Mikeitz 8]   וַיִּתְנַכֵּר אֲלֵיהֶם.  נַעֲשָׂה לָהֶם כְּנָכְרִי בִּדְבָרִים לְדַבֵּר קָשׁוֹת:
8Now Joseph recognized his brothers, but they did not recognize him.   חוַיַּכֵּ֥ר יוֹסֵ֖ף אֶת־אֶחָ֑יו וְהֵ֖ם לֹ֥א הִכִּרֻֽהוּ:
Now Joseph recognized, etc.. Because he had left them [when they were already] full-bearded. — [from Yeb. 88a, Keth. 27b, B.M. 39b, Gen. Rabbah 91:7, Targum Jonathan]   וַיַּכֵּר יוֹסֵף וגו'.  לְפִי שֶׁהִנִּיחָם חֲתוּמֵי זָקָן:
but they did not recognize him. Because when he left them, he was not full-bearded, and now they found him full-bearded. The Aggadic Midrash states: “And Joseph recognized his brothers” - when they were delivered into his hands, he recognized that they were his brothers, and he had compassion on them. But they did not recognize him when he fell into their hands, to behave toward him with brotherhood. — [from Yeb. 88a, Keth. 27b, B.M. 39b, Gen. Rabbah 91:7, Targum Jonathan]   וְהֵם לֹא הִכִּרֻֽהוּ.  שֶׁיָּצָא מֵאֶצְלָם בְּלֹא חֲתִימַת זָקָן, וְעַכְשָׁו בָּא בַחֲתִימַת זָקָן (כתובות כ"ז) וַיַּכֵּר יוֹסֵף אֶת־אֶחָיו כְּשֶׁנִּמְסְרוּ בְיָדוֹ הִכִּיר שֶׁהֵם אֶחָיו וְרִחֵם עֲלֵיהֶם, וְהֵם לֹא הִכִּירוּהוּ כְּשֶׁנָּפַל בְּיָדָם לִנְהֹג בּוֹ אַחְוָה:
9And Joseph remembered the dreams that he had dreamed about them, and he said to them, "You are spies; you have come to see the nakedness of the land."   טוַיִּזְכֹּ֣ר יוֹסֵ֔ף אֵ֚ת הַֽחֲלֹמ֔וֹת אֲשֶׁ֥ר חָלַ֖ם לָהֶ֑ם וַיֹּ֤אמֶר אֲלֵהֶם֙ מְרַגְּלִ֣ים אַתֶּ֔ם לִרְא֛וֹת אֶת־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶֽם:
that he had dreamed about them. Heb. לָהֶם, lit., to them, [but here it means] about them (Targum Jonathan). He knew that they (his dreams) had been fulfilled, for they (his brothers) had prostrated themselves to him. — [from Zohar, vol. 1, p. 199b]   אֲשֶׁר חָלַם לָהֶם.  עֲלֵיהֶם; וְיָדַע שֶׁנִּתְקַיְּמוּ שֶׁהֲרֵי הִשְׁתַּחֲווּ לוֹ:
the nakedness of the land. Heb. עֶרְוַת הָאָרֶץ, the exposure of the land, from where it can be easily conquered, similar to “he exposed (הֶעֱרָה) her fountain” (Lev. 20:18), and like “naked and bare (וְעֶרְיָה)” (Ezek. 16:7), and likewise, every [expression of] עֶרְוָה in the Scriptures is an expression of exposure. Onkelos, [however,] rendered: בִּדְקָא דְּאַרְעָא, as equivalent to הַבָּיִת בֶּדֶק (II Kings 12:6), “the weakness of the house,” but he was not precise in explaining it according to the language of the verse.   עֶרְוַת הָאָרֶץ.  גִּלּוּי הָאָרֶץ – מֵהֵיכָן הִיא נוֹחָה לִכָּבֵשׁ, כְּמוֹ אֶת מְקֹרָהּ הֶעֱרָה (ויקרא כ'), וּכְמוֹ עֵרֹם וְעֶרְיָה (יחזקאל ט"ז) וְכֵן כָּל עֶרְוָה שֶׁבַּמִּקְרָא לְ' גִּלּוּי, וְתַּרְגּוּם אוֹנְקֵלוֹסבִּדְקָא דְּאַרְעָא, כְּמוֹ בֶּדֶק הַבַּיִת (מלכים ב י"ב), רְעוּעַ הַבַּיִת, אֲבָל לֹא דִּקְדֵּק לְפָרְשׁוֹ אַחַר לְשׁוֹן הַמִּקְרָא:
10And they said to him, "No, my master, your servants have come to buy food.   יוַיֹּֽאמְר֥וּ אֵלָ֖יו לֹ֣א אֲדֹנִ֑י וַֽעֲבָדֶ֥יךָ בָּ֖אוּ לִשְׁבָּר־אֹֽכֶל:
No, my master. Do not say that, but your servants have come to buy food.   לֹא אֲדֹנִי.  לֹא תֹאמַר כֵּן, שֶׁהֲרֵי עֲבָדֶיךָ בָּאוּ לִשְׁבָּר אֹכֶל:
11We are all sons of one man. We are honest. Your servants were never spies."   יאכֻּלָּ֕נוּ בְּנֵ֥י אִֽישׁ־אֶחָ֖ד נָ֑חְנוּ כֵּנִ֣ים אֲנַ֔חְנוּ לֹֽא־הָי֥וּ עֲבָדֶ֖יךָ מְרַגְּלִֽים:
We are all sons of one man. The Holy Spirit flickered within them, and they included him with them, for he too was the son of their father. — [from Gen. Rabbah 91:7]   כֻּלָּנוּ בְּנֵי אִֽישׁ־אֶחָד נָחְנוּ.  נִצְנְצָה בָהֶם רוּחַ הַקֹּדֶשׁ וּכְלָלוּהוּ עִמָּהֶם, שֶׁאַף הוּא בֶּן אֲבִיהֶם:
honest. Heb. כֵּנִים, truthful, like “You have spoken truthfully (כֵּן)” (Exod. 10: 29); “the daughters of Zelophehad speak truthfully (כֵּן)” (Num. 27:7); “[their haughtiness] and their conception are improper (לֹא כֵן), [as are] their branches” (Isa. 16:6). - [from Targum Onkelos]   כֵּנִים.  אֲמִתִּיִּים, כְּמוֹ כֵּן דִּבַּרְתָּ (שמות י'), כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת (במדבר כ"ז), וְעֶבְרָתוֹ לֹא כֵן בַּדָּיו (ישעיהו ט"ז):
12But he said to them, "No! But you have come to see the nakedness of the land."   יבוַיֹּ֖אמֶר אֲלֵהֶ֑ם לֹ֕א כִּֽי־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶ֥ם לִרְאֽוֹת:
But you have come to see the nakedness of the land. For you have entered by way of the ten gates of the city. Why did you not enter [together] through one gate?- [from Gen. Rabbah 91:7; Tan. Buber, Mikeitz 17]   כִּֽי־עֶרְוַת הָאָרֶץ בָּאתֶם לִרְאֽוֹת.  שֶׁהֲרֵי נִכְנַסְתֶּם בְּי' שַׁעֲרֵי הָעִיר, לָמָּה לֹא נִכְנַסְתֶּם בְּשַׁעַר א'? (בראשית רבה):
13And they said, "We, your servants, are twelve brothers, the sons of one man in the land of Canaan, and behold, the youngest is with our father today, and one is gone."   יגוַיֹּֽאמְר֗וּ שְׁנֵ֣ים עָשָׂר֩ עֲבָדֶ֨יךָ אַחִ֧ים | אֲנַ֛חְנוּ בְּנֵ֥י אִֽישׁ־אֶחָ֖ד בְּאֶ֣רֶץ כְּנָ֑עַן וְהִנֵּ֨ה הַקָּטֹ֤ן אֶת־אָבִ֨ינוּ֙ הַיּ֔וֹם וְהָֽאֶחָ֖ד אֵינֶֽנּוּ:
And they said, “We, your servants…”. And for that one who is gone, we scattered in the city to seek him. — [from Tan. Buber, Mikeitz 17]   וַיֹּֽאמְרוּ שְׁנֵים עָשָׂר עֲבָדֶיךָ וגו'.  וּבִשְׁבִיל אוֹתוֹ א' שֶׁאֵינֶנּוּ נִתְפַּזַּרְנוּ בָעִיר לְבַקְּשׁוֹ:
14And Joseph said to them, "This is just what I have spoken to you, saying, 'You are spies.'   ידוַיֹּ֥אמֶר אֲלֵהֶ֖ם יוֹסֵ֑ף ה֗וּא אֲשֶׁ֨ר דִּבַּ֧רְתִּי אֲלֵכֶ֛ם לֵאמֹ֖ר מְרַגְּלִ֥ים אַתֶּֽם:
This is just what I have spoken. The thing that I have spoken, namely, that you are spies, is true and correct. This is according to its simple interpretation. Its midrashic interpretation is, however: He said to them, “And if you find him (Joseph), and they (his owners) demand a large ransom from you, will you ransom him?” “Yes,” they replied. He said to them, “And if they say that they will not return him for any money, what will you do?” They said, “For this we have come, to kill or be killed.” He said to them, “That is [exactly] what I said to you; you have come to slay the people of the city. I divine with my cup that two of you destroyed the large city of Shechem.” - [from Gen. Rabbah 91:7, Tan. Mikeitz 8]   הוּא אֲשֶׁר דִּבַּרְתִּי.  הַדָּבָר אֲשֶׁר דִּבַּרְתִּי שֶׁאַתֶּם מְרַגְּלִים, הוּא הָאֱמֶת וְהַנָּכוֹן, זֶהוּ לְפִי פְשׁוּטוֹ. וּמִדְרָשׁוֹ אָמַר לָהֶם וְאִלּוּ מְצָאתֶם אוֹתוֹ וְיִפְסְקוּ עֲלֵיכֶם מָמוֹן הַרְבֵּה, תִּפְדּוּהוּ? אָמְרוּ לוֹ הֵן, אָמַר לָהֶם וְאִם יֹאמְרוּ לָכֶם שֶׁלֹּא יַחֲזִירוּהוּ בְשׁוּם מָמוֹן, מַה תַּעֲשׂוּ? אָמְרוּ לוֹ לְכָךְ בָּאנוּ, לַהֲרֹג אוֹ לֵהָרֵג, אָמַר לָהֶם הוּא אֲשֶׁר דִּבַּרְתִּי אֲלֵיכֶם, לַהֲרֹג בְּנֵי הָעִיר בָּאתֶם, מְנַחֵשׁ אֲנִי בְּגָבִיעַ שֶׁלִּי שֶׁשְּׁנַיִם מִכֶּם הֶחֱרִיבוּ כְּרַךְ גָּדוֹל שֶׁל שְׁכֶם:
15With this you shall be tested: By Pharaoh's life, you shall not leave this place unless your youngest brother comes here.   טובְּזֹ֖את תִּבָּחֵ֑נוּ חֵ֤י פַרְעֹה֙ אִם־תֵּֽצְא֣וּ מִזֶּ֔ה כִּ֧י אִם־בְּב֛וֹא אֲחִיכֶ֥ם הַקָּטֹ֖ן הֵֽנָּה:
By Pharaoh’s life. If Pharaoh will live. When he swore falsely, he swore by Pharaoh’s life. — [from Gen. Rabbah 91:7, Tan. Buber, Mikeitz 17]   חֵי פַרְעֹה.  אִם יִחְיֶה פַּרְעֹה. כְּשֶׁהָיָה נִשְׁבָּע לַשֶּׁקֶר, הָיָה נִשְׁבָּע בְּחַיֵּי פַרְעֹה:
you shall not leave this place. Heb. מִזֶה, lit., from this, from this place. — [from Targum Onkelos]   אִם־תֵּֽצְאוּ מִזֶּה.  מִן הַמָּקוֹם הַזֶּה:
16Send one of you and let him fetch your brother, and you will be imprisoned so that your words will be tested whether truth is with you, and if not, as Pharaoh lives, you are spies!"   טזשִׁלְח֨וּ מִכֶּ֣ם אֶחָד֘ וְיִקַּ֣ח אֶת־אֲחִיכֶם֒ וְאַתֶּם֙ הֵאָ֣סְר֔וּ וְיִבָּֽחֲנוּ֙ דִּבְרֵיכֶ֔ם הַֽאֱמֶ֖ת אִתְּכֶ֑ם וְאִם־לֹ֕א חֵ֣י פַרְעֹ֔ה כִּ֥י מְרַגְּלִ֖ים אַתֶּֽם:
whether truth is with you. Heb. הַאמֶת, if the truth is with you. The “hey” is vowelized with a “pattach,” which is equivalent to an expression of wonderment. — [from Targum Onkelos]. And if you do not bring him, [I swear] by Pharaoh’s life, that you are spies.   הַֽאֱמֶת אִתְּכֶם.  אִם אֱמֶת אִתְּכֶם, לְפִיכָךְ הֵ"א נָקוּד פַּתָּח, שֶׁהוּא כְמוֹ בִלְשׁוֹן תֵּמַהּ ואם לא תְבִיאוּהוּ, חי פרעה, כי מרגלים אתם:
17And he put them in prison for three days.   יזוַיֶּֽאֱסֹ֥ף אֹתָ֛ם אֶל־מִשְׁמָ֖ר שְׁל֥שֶׁת יָמִֽים:
prison. Heb. מִשְׁמָר, lit., watch, [meaning] the prison. — [from Targum Onkelos]   מִשְׁמָר.  בֵּית הָאֲסוּרִים:
18On the third day, Joseph said to them: "Do this and live I fear God.   יחוַיֹּ֨אמֶר אֲלֵהֶ֤ם יוֹסֵף֙ בַּיּ֣וֹם הַשְּׁלִישִׁ֔י זֹ֥את עֲשׂ֖וּ וִֽחְי֑וּ אֶת־הָֽאֱלֹהִ֖ים אֲנִ֥י יָרֵֽא:
19If you are honest, your one brother will be confined in your prison, and you, go bring the grain for the hunger of your households.   יטאִם־כֵּנִ֣ים אַתֶּ֔ם אֲחִיכֶ֣ם אֶחָ֔ד יֵֽאָסֵ֖ר בְּבֵ֣ית מִשְׁמַרְכֶ֑ם וְאַתֶּם֙ לְכ֣וּ הָבִ֔יאוּ שֶׁ֖בֶר רַֽעֲב֥וֹן בָּֽתֵּיכֶֽם:
in your prison. In which you are now imprisoned.   בְּבֵית מִשְׁמַרְכֶם.  שֶׁאַתֶּם אֲסוּרִים בּוֹ עַכְשָׁו:
and you, go bring. to your father’s house.   וְאַתֶּם לְכוּ הָבִיאוּ.  לְבֵית אֲבִיכֶם:
the grain for the hunger of your households. What you have purchased for the hunger of the members of your households. — [from Targum Jonathan ben Uzziel].   שֶׁבֶר רַֽעֲבוֹן בָּֽתֵּיכֶֽם.  מַה שֶּׁקְּנִיתֶם לְרַעֲבוֹן אַנְשֵׁי בָתֵּיכֶם:
20And bring your youngest brother to me, so that your words may be verified, and you will not die." And they did so.   כוְאֶת־אֲחִיכֶ֤ם הַקָּטֹן֙ תָּבִ֣יאוּ אֵלַ֔י וְיֵאָֽמְנ֥וּ דִבְרֵיכֶ֖ם וְלֹ֣א תָמ֑וּתוּ וַיַּֽעֲשׂוּ־כֵֽן:
so that your words may be verified. Heb. וְיֵאָמְנוּ, let them be confirmed and fulfilled, like “Amen, amen (אָמֵן)” (Num. 5:22), and like “may Your word now be verified (יֵאָמֵן)” (I Kings 8:26).   וְיֵאָֽמְנוּ דִבְרֵיכֶם.  יִתְאַמְּתוּ וְיִתְקַיְּמוּ; כְּמוֹ אָמֵן אָמֵן (במדבר ה'), וּכְמוֹ, יֵאָמֶן נָא דְּבָרְךָ (מלכים א ח'):
21And they said to one another, "Indeed, we are guilty for our brother, that we witnessed the distress of his soul when he begged us, and we did not listen. That is why this trouble has come upon us."   כאוַיֹּֽאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֘ אֲשֵׁמִ֣ים | אֲנַ֘חְנוּ֘ עַל־אָחִ֒ינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת:
Indeed. Heb. אִבָל, as the Targum renders: בָּקוּשְׁטָא, in truth. I [also] saw in Genesis Rabbah (91:8): It is the language of the Southerners; אִבָל means בְּרַם, in truth.   אֲבָל.  כְּתַרְגּוּמוֹ בְּקוּשְׁטָא, וְרָאִיתִי בּבְּרֵאשִׁית רַבָּה לִישְׁנָא דְרוֹמָאָה הוּא אֲבָל – בְּרַם:
has come upon us. Heb. בָּאָה. Its accent is on the “beth,” because it is in the past tense, [meaning] that it has already come, and the Targum is אָתַת לָנָא [which is the past tense in Aramaic].   בָּאָה אֵלֵינוּ.  טַעֲמוֹ בַּבֵּי"ת, לְפִי שֶׁהוּא בִּלְשׁוֹן עָבָר, שֶׁכְּבָר בָּאָה, וְתַרְגּוּמוֹ אֲתַת לָנָא:
22And Reuben answered them, saying, "Didn't I tell you, saying, 'Do not sin against the lad,' but you did not listen? Behold, his blood, too, is being demanded!"   כבוַיַּ֩עַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם | לֵאמֹ֛ר אַל־תֶּֽחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם־דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ:
his blood, too, is being demanded. The use of the word אֶת or the word גַם denotes inclusion. In this case it means “his blood and also the blood of his aged father.” - [from Gen. Rabbah 91:8]   וְגַם־דָּמוֹ.  אֵתִין וְגַמִּין רִבּוּיִין – דָּמוֹ וְגַם דַּם הַזָּקֵן:
23They did not know that Joseph understood, for the interpreter was between them.   כגוְהֵם֙ לֹ֣א יָֽדְע֔וּ כִּ֥י שֹׁמֵ֖עַ יוֹסֵ֑ף כִּ֥י הַמֵּלִ֖יץ בֵּֽינֹתָֽם:
They did not know that Joseph understood. Heb. שֹׁמֵעַ, understood their language, and they were speaking in this manner in his presence. — [from Tanchuma Buber Vayigash 7]   וְהֵם לֹא יָֽדְעוּ כִּי שֹׁמֵעַ יוֹסֵף.  מֵבִין לְשׁוֹנָם, וּבְפָנָיו הָיוּ מְדַבְּרִים כֵּן:
for the interpreter was between them. For whenever they spoke with him, the interpreter, who knew both Hebrew and Egyptian, was between them, and he would interpret their words for Joseph and Joseph’s words for them. Therefore, they thought that Joseph did not understand Hebrew. — [from Targum Onkelos]   כִּי הַמֵּלִיץ בֵּֽינֹתָֽם.  כִּי כְּשֶׁהָיוּ מְדַבְּרִים עִמּוֹ הָיָה הַמֵּלִיץ בֵּינֵיהֶם הַיּוֹדֵעַ לָשׁוֹן עִבְרִי וְלָשׁוֹן מִצְרִי, וְהָיָה מֵלִיץ דִּבְרֵיהֶם לְיוֹסֵף וְדִבְרֵי יוֹסֵף לָהֶם, לְכָךְ הָיוּ סְבוּרִים שֶׁאֵין יוֹסֵף מַכִּיר בְּלָשׁוֹן עִבְרִי:
the interpreter. This was his son Manasseh. — [from Gen. Rabbah 91:8, Targum Jonathan, Targum Yerushalmi]   הַמֵּלִיץ.  זֶה מְנַשֶּׁה:
24And he turned away from them and wept, then returned to them and spoke to them; and he took Simeon from among them and imprisoned him before their eyes.   כדוַיִּסֹּ֥ב מֵֽעֲלֵיהֶ֖ם וַיֵּ֑בְךְּ וַיָּ֤שָׁב אֲלֵהֶם֙ וַיְדַבֵּ֣ר אֲלֵהֶ֔ם וַיִּקַּ֤ח מֵֽאִתָּם֙ אֶת־שִׁמְע֔וֹן וַיֶּֽאֱסֹ֥ר אֹת֖וֹ לְעֵֽינֵיהֶֽם:
And he turned away from them. Heb. וַיִסֹב. He distanced himself from them so that they would not see him weeping.   וַיִּסֹּב מֵֽעֲלֵיהֶם.  נִתְרַחֵק מֵעֲלֵיהֶם שֶׁלֹּא יִרְאוּהוּ בּוֹכֶה:
and wept. Because he heard that they were remorseful. — [from Bereishith Rabbathi , p. 204]   וַיֵּבְךְּ.  לְפִי שֶׁשָּׁמַע שֶׁהָיוּ מִתְחָרְטִין:
Simeon. He [was the one who] had cast him into the pit. It was he who said to Levi, “Behold, that dreamer is coming” (Gen. 37:19). Another explanation: Joseph intended to separate him from Levi, lest the two of them take counsel to assassinate him.   אֶת־שִׁמְעוֹן.  הוּא הִשְׁלִיכוֹ לַבּוֹר, הוּא שֶׁאָמַר לְלֵוִי הִנֵּה בַּעַל הַחֲלֹמוֹת הַלָּזֶה בָּא (בראשית רבה). דָּבָר אַחֵר נִתְכַּוֵּן יוֹסֵף לְהַפְרִידוֹ מִלֵּוִי, שֶׁמָּא יִתְיָעֲצוּ שְׁנֵיהֶם לַהֲרֹג אוֹתוֹ:
and imprisoned him before their eyes. He imprisoned him only before their eyes, but as soon as they left, he released him and gave him food and drink. — [from Gen. Rabbah 91:8]   וַיֶּֽאֱסֹר אֹתוֹ לְעֵֽינֵיהֶֽם.  לֹא אֲסָרוֹ אֶלָּא לְעֵינֵיהֶם, וְכֵיוָן שֶׁיָּצְאוּ הוֹצִיאוֹ וְהֶאֱכִילוֹ וְהִשְׁקָהוּ (בראשית רבה):
25And Joseph commanded, and they filled their vessels with grain, and [he commanded] to return their money into each one's sack, and to give them provisions for the journey, and he did so for them.   כהוַיְצַ֣ו יוֹסֵ֗ף וַיְמַלְא֣וּ אֶת־כְּלֵיהֶם֘ בָּר֒ וּלְהָשִׁ֤יב כַּסְפֵּיהֶם֙ אִ֣ישׁ אֶל־שַׂקּ֔וֹ וְלָתֵ֥ת לָהֶ֛ם צֵדָ֖ה לַדָּ֑רֶךְ וַיַּ֥עַשׂ לָהֶ֖ם כֵּֽן:
26And they loaded their grain upon their donkeys, and they went away from there.   כווַיִּשְׂא֥וּ אֶת־שִׁבְרָ֖ם עַל־חֲמֹֽרֵיהֶ֑ם וַיֵּֽלְכ֖וּ מִשָּֽׁם:
27The one opened his sack to give fodder to his donkey at the lodging place, and he saw his money there it was, in the mouth of his sack.   כזוַיִּפְתַּ֨ח הָֽאֶחָ֜ד אֶת־שַׂקּ֗וֹ לָתֵ֥ת מִסְפּ֛וֹא לַֽחֲמֹר֖וֹ בַּמָּל֑וֹן וַיַּרְא֙ אֶת־כַּסְפּ֔וֹ וְהִנֵּה־ה֖וּא בְּפִ֥י אַמְתַּחְתּֽוֹ:
The one opened. That was Levi, who was left alone, without Simeon, his companion. — [from Gen. Rabbah]   וַיִּפְתַּח הָֽאֶחָד.  הוּא לֵוִי, שֶׁנִּשְׁאַר יָחִיד מִשִּׁמְעוֹן בֶּן זוּגוֹ:
at the lodging place. Heb.בַּמָלוֹן. In the place where they lodged at night.   בַּמָּלוֹן.  בַּמָּקוֹם שֶׁלָּנוּ בַּלַּיְלָה:
his sack. Heb. אַמְתַּחְתּוֹ. That is a sack.   אַמְתַּחְתּֽוֹ.  הוּא שַׂק:
28And he said to his brothers, "My money has been returned, and indeed, here it is in my sack! " Their hearts sank, and trembling, they turned to one another, saying, "What is this that God has done to us?"   כחוַיֹּ֤אמֶר אֶל־אֶחָיו֙ הוּשַׁ֣ב כַּסְפִּ֔י וְגַ֖ם הִנֵּ֣ה בְאַמְתַּחְתִּ֑י וַיֵּצֵ֣א לִבָּ֗ם וַיֶּֽחֶרְד֞וּ אִ֤ישׁ אֶל־אָחִיו֙ לֵאמֹ֔ר מַה־זֹּ֛את עָשָׂ֥ה אֱלֹהִ֖ים לָֽנוּ:
and indeed, here it is in my sack. The money is in it with the grain.   וְגַם הִנֵּה בְאַמְתַּחְתִּי.  גַּם הַכֶּסֶף בּוֹ עִם הַתְּבוּאָה:
What is this that God has done to us. to bring us to this accusation, for it (the money) was not returned except to accuse us falsely.   מַה־זֹּאת עָשָׂה אֱלֹהִים לָֽנוּ.  לַהֲבִיאֵנוּ לִידֵי עֲלִילָה זוֹ, שֶׁלֹּא הוּשַׁב אֶלָּא לְהִתְעוֹלֵל עָלֵינוּ:
29And they came to Jacob their father, to the land of Canaan, and they told him all that had befallen them, saying,   כטוַיָּבֹ֛אוּ אֶל־יַֽעֲקֹ֥ב אֲבִיהֶ֖ם אַ֣רְצָה כְּנָ֑עַן וַיַּגִּ֣ידוּ ל֔וֹ אֵ֛ת כָּל־הַקֹּרֹ֥ת אֹתָ֖ם לֵאמֹֽר:
30"The man, the lord of the land, spoke to us harshly, and he accused us of spying on the land.   לדִּ֠בֶּ֠ר הָאִ֨ישׁ אֲדֹנֵ֥י הָאָ֛רֶץ אִתָּ֖נוּ קָשׁ֑וֹת וַיִּתֵּ֣ן אֹתָ֔נוּ כִּמְרַגְּלִ֖ים אֶת־הָאָֽרֶץ:
31And we said to him, 'We are honest; we were never spies.   לאוַנֹּ֥אמֶר אֵלָ֖יו כֵּנִ֣ים אֲנָ֑חְנוּ לֹ֥א הָיִ֖ינוּ מְרַגְּלִֽים:
32We are twelve brothers, the sons of our father; one is gone, and today the youngest is with our father in the land of Canaan.'   לבשְׁנֵֽים־עָשָׂ֥ר אֲנַ֛חְנוּ אַחִ֖ים בְּנֵ֣י אָבִ֑ינוּ הָֽאֶחָ֣ד אֵינֶ֔נּוּ וְהַקָּטֹ֥ן הַיּ֛וֹם אֶת־אָבִ֖ינוּ בְּאֶ֥רֶץ כְּנָֽעַן:
33And the man, the lord of the land, said to us, 'With this I will know that you are honest; leave one of your brothers with me, and [what is needed for] the hunger of your households, take and go.   לגוַיֹּ֣אמֶר אֵלֵ֗ינוּ הָאִישׁ֙ אֲדֹנֵ֣י הָאָ֔רֶץ בְּזֹ֣את אֵדַ֔ע כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֲחִיכֶ֤ם הָֽאֶחָד֙ הַנִּ֣יחוּ אִתִּ֔י וְאֶת־רַֽעֲב֥וֹן בָּֽתֵּיכֶ֖ם קְח֥וּ וָלֵֽכוּ:
34And bring your youngest brother to me, so that I will know that you are not spies, that you are honest; [then] I will give you your brother, and you may travel around in the land.' "   לדוְ֠הָבִ֠יאוּ אֶת־אֲחִיכֶ֣ם הַקָּטֹן֘ אֵלַי֒ וְאֵֽדְעָ֗ה כִּ֣י לֹ֤א מְרַגְּלִים֙ אַתֶּ֔ם כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֶת־אֲחִיכֶם֙ אֶתֵּ֣ן לָכֶ֔ם וְאֶת־הָאָ֖רֶץ תִּסְחָֽרוּ:
and you may travel around in the land. Heb. תִּסְחָרוּ, you may go around. Likewise, every expression of merchants (סוֹחִרִים) and commerce (סְחוֹרָה) is based on the fact that they (the merchants) travel around and look for merchandise.   וְאֶת־הָאָרֶץ תִּסְחָֽרוּ.  תְּסוֹבְבוּ; וְכָל לְשׁוֹן סוֹחֲרִים וּסְחוֹרָה עַל שֵׁם שֶׁמְּחַזְרִים וְסוֹבְבִים אַחַר הַפְּרַקְמַטְיָא:
35And it came to pass that they were emptying their sacks and behold! Each one's bundle of money was in his sack; they saw the bundles of their money, they and their father, and they became frightened.   להוַיְהִ֗י הֵ֚ם מְרִיקִ֣ים שַׂקֵּיהֶ֔ם וְהִנֵּה־אִ֥ישׁ צְרֽוֹר־כַּסְפּ֖וֹ בְּשַׂקּ֑וֹ וַיִּרְא֞וּ אֶת־צְרֹר֧וֹת כַּסְפֵּיהֶ֛ם הֵ֥מָּה וַֽאֲבִיהֶ֖ם וַיִּירָֽאוּ:
bundle of money. Heb. צְרוֹר כַּסְפּוֹ, his bundle of money. — [from Targum Jonathan ben Uzziel]   צְרֽוֹר־כַּסְפּוֹ.  קֶשֶׁר כַּסְפּוֹ:
36And their father Jacob said to them, "You have bereaved me-Joseph is gone, and Simeon is gone, and you want to take Benjamin! All these troubles have come upon me."   לווַיֹּ֤אמֶר אֲלֵהֶם֙ יַֽעֲקֹ֣ב אֲבִיהֶ֔ם אֹתִ֖י שִׁכַּלְתֶּ֑ם יוֹסֵ֤ף אֵינֶ֨נּוּ֙ וְשִׁמְע֣וֹן אֵינֶ֔נּוּ וְאֶת־בִּנְיָמִ֣ן תִּקָּ֔חוּ עָלַ֖י הָי֥וּ כֻלָּֽנָה:
You have bereaved me. [This] teaches [us] that he suspected them-perhaps they had killed him (Simeon) or sold him like Joseph. [Gen. Rabbah 91:9]   אֹתִי שִׁכַּלְתֶּם.  מְלַמֵּד שֶׁחֲשָׁדָן שֶׁמָּא הֲרָגוּהוּ אוֹ מְכָרוּהוּ כְיוֹסֵף:
You have bereaved. Heb. שִׁכַּלְתֶּם Anyone who has lost his children is called שַׁכּוּל.   שִׁכַּלְתֶּם.  כָּל מִי שֶׁבָּנָיו אֲבוּדִים קָרוּי שַׁכּוּל:
37And Reuben spoke to his father, saying, "You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you."   לזוַיֹּ֤אמֶר רְאוּבֵן֙ אֶל־אָבִ֣יו לֵאמֹ֔ר אֶת־שְׁנֵ֤י בָנַי֙ תָּמִ֔ית אִם־לֹ֥א אֲבִיאֶ֖נּוּ אֵלֶ֑יךָ תְּנָ֤ה אֹתוֹ֙ עַל־יָדִ֔י וַֽאֲנִ֖י אֲשִׁיבֶ֥נּוּ אֵלֶֽיךָ:
38But he (Jacob) said, "My son shall not go down with you, because his brother is dead, and he alone is left, and if misfortune befalls him on the way you are going, you will bring down my gray head in sorrow to the grave."   לחוַיֹּ֕אמֶר לֹֽא־יֵרֵ֥ד בְּנִ֖י עִמָּכֶ֑ם כִּֽי־אָחִ֨יו מֵ֜ת וְה֧וּא לְבַדּ֣וֹ נִשְׁאָ֗ר וּקְרָאָ֤הוּ אָסוֹן֙ בַּדֶּ֨רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וְהֽוֹרַדְתֶּ֧ם אֶת־שֵֽׂיבָתִ֛י בְּיָג֖וֹן שְׁאֽוֹלָה:
My son shall not go down with you. He did not accept Reuben’s offer. He said, “This firstborn is a fool. He offers to kill his sons. Are they his sons and not my sons?” - [from Gen. Rabbah 91:9]   לֹֽא־יֵרֵד בְּנִי עִמָּכֶם.  לֹא קִבֵּל דְּבָרָיו שֶׁל רְאוּבֵן, אָמַר בְּכוֹר שׁוֹטֶה הוּא זֶה, הוּא אוֹמֵר לְהָמִית בָּנָיו, וְכִי בָנָיו הֵם וְלֹא בָּנַי? (בראשית רבה):