ותעש הארץ. כְּתַרְגּוּמוֹ, וְאֵין הַלָּשׁוֹן נֶעֱקָר מִלְּשׁוֹן עֲשִׂיָּה:
ותעש הארץ AND THE EARTH BROUGHT FORTH — understand it as the Targum does: the inhabitants of the land gathered. Still the word ותעש does not really lose its meaning of “doing” or “making”.
לקמצים. קֹמֶץ עַל קֹמֶץ, יָד עַל יָד, הָיוּ אוֹצְרִים:
לקמצים BY HANDFULS — they stored up the grain handful upon handful, fist upon fist.
אכל שדה העיר אשר סביבתיה נתן בתוכה. שֶׁכָּל אֶרֶץ וְאֶרֶץ מַעֲמֶדֶת פֵּרוֹתֶיהָ, וְנוֹתְנִין בַּתְּבוּאָה מֵעֲפַר הַמָּקוֹם, וּמַעֲמִיד אֶת הַתְּבוּאָה מִלִּרְקֹב:
אכל שדה העיר אשר סביבתיה נתן בתוכה THE FOOD OF THE FIELD WHICH WAS ROUND ABOUT EVERY CITY LAID HE UP IN THE SAME — for every district preserves its own produce; and for this people always put amongst the grain some of the earth of the place in which it grows and this prevents it decaying (Genesis Rabbah 90:5).
ותרעב כל ארץ מצרים. שֶׁהִרְקִיבָה תְבוּאָתָם שֶׁאָצְרוּ חוּץ מִשֶּׁל יוֹסֵף:
ותרעב כל ארץ מצרים AND THE LAND OF EGYPT WAS FAMISHED — for all the grain they had stored up rotted except that of Joseph (cf. Genesis Rabbah 91:5)
כל אשר יאמר לכם תעשו. הֲרֵי גָּזַר עַל הַתְּבוּאָה וְהִרְקִיבָה, מַה אִם יִגְזֹר עָלֵינוּ וְנָמוּת.
אשר יאמר לכם תעשו WHAT HE SAITH TO YOU, DO — He gave them this order because Joseph had told them to be circumcised. When they came to Pharaoh and said, “Thus he bids us do otherwise he will give us no corn”, he asked them, “Why did you yourselves not lay up corn? Did he not publicly announce that years of famine were coming?” They answered him, “We gathered in much, but it has rotted”. He said to them, “If this be so — what he saith to you, do. See, he laid a decree upon the produce and it rotted; what will happen if he lays a decree upon us that we should die!” (cf. Genesis Rabbah 91:5)
על כל פני הארץ. מִי הֵם פְּנֵי הָאָרֶץ אֵלּוּ הָעֲשִׁירִים:
על כל פני הארץ OVER ALL THE FACE OF THE EARTH — Who are the face of the earth? the well-to-do people (Genesis Rabbah 91:5).
וכל הארץ באו מצרימה אל יוסף לשבר, וְאִם תִּדְרְשֵׁהוּ כְסִדְרוֹ, הָיָה צָרִיךְ לִכְתֹּב: לִשְׁבֹּר מִן יוֹסֵף:
וכל הארץ באו מצרימה —Transpose the words and explain it thus: “and all the countries came into Egypt אל יוסף to Joseph לשבר to buy corn”, for if you explain the words in the order in which they are written it ought to state לשבור מן יוסף to buy from Joseph.
וירא יעקב כי יש שבר במצרים. 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:
וירא יעקב כי יש שבר כמצרים AND JACOB SAW THAT THERE WAS A SALE OF CORN IN EGYPT — How did he see it? Surely he did not see but he heard it, as it is said (v. 2) “Behold, I have heard ... What, then, is meant by “And Jacob saw”? He saw in a holy dim vision that there was שֶׂבֶר hope for him in Egypt, but it was not a true prophetic vision telling him plainly that it was Joseph in whom his hope lay (Genesis Rabbah 91:6).
למה תתראו. 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):
למה תתראו WHY DO YE LOOK UPON ONE ANOTHER? — Why do you show yourselves (pretend) before the children of Ishmael and the children of Esau as though you have plenty to eat (Taanit 10b). For at that time they still had some grain. I am of opinion that the real meaning of למה תתראו is: Why should every one gaze at you and wonder at you because you do not search for food before what you have in your possession comes to an end. From others I have heard that it has the meaning of leanness: why should you become lean through hunger? A similar use of the verb as that in the first explanation is (Proverbs 11:25) “And he that satisfieth abundantly shall be satisfied (יורא) also himself”.
רדו שמה. וְלֹא אָמַר לְכוּ, רֶמֶז לְמָאתַיִם וְעֶשֶׂר שָׁנִים שֶׁנִּשְׁתַּעְבְּדוּ לְמִצְרַיִם כְּמִנְיַן רד"ו:
רדו שמה GO DOWN THITHER — He did not say to them לכו “Go ye” but רדו an allusion to the 210 years during which Israel was to be enslaved in Egypt corresponding to the numerical value of (רד״ו (210 (Genesis Rabbah 91:2).
וירדו אחי יוסף. וְלֹא כָתַב בְּנֵי יַעֲקֹב, מְלַמֵּד שֶׁהָיוּ מִתְחָרְטִים בִּמְכִירָתוֹ וְנָתְנוּ לִבָּם לְהִתְנַהֵג עִמּוֹ בְּאַחְוָה וְלִפְדּוֹתוֹ בְּכָל מָמוֹן שֶׁיִּפְסְקוּ עֲלֵיהֶם:
וירדו אחי יוסף AND JOSEPH S BRETHREN WENT DOWN — It does not call them “the sons of Jacob” (as in 5:5), thus suggesting that they regretted having sold him and that they had made up their mind to behave towards him in a brotherly manner and to redeem him at whatever price people might fix for them to pay (Midrash Tanchuma, Miketz 8).
עשרה. 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):
עשרה TEN — What is the mention of this number intended to tell us? Is it not written (Genesis 42:4) “but Benjamin, Joseph’s brother did he not send” (and we therefore know that only ten brothers went to Egypt)? But it means to suggest that so far as their feeling of brotherhood towards Joseph was concerned they were divided into ten, because the love and hatred that all of them bore him were not alike, where as in regard to buying corn they were at one and united (Genesis Rabbah 91:2).
בתוך הבאים. 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:
בתוך הבאים AMONG THOSE THAT CAME — They hid themselves in the crowd that people should not recognize them, for their father had bidden them not to show themselves all at one entrance to the city but that each should enter by a different gate in order that the evil eye should not have power over them (i.e. that they should not attract the envious attention of the people) for they were all handsome and stalwart men (Midrash Tanchuma 1.:10:6).
ויתנכר אליהם. נַעֲשָׂה לָהֶם כְּנָכְרִי בִּדְבָרִים לְדַבֵּר קָשׁוֹת:
ויתנכר אליהם HE MADE HIMSELF STRANGE UNTO THEM — He made himself like a נכרי a stranger to them in his conversation, speaking harshly (Genesis Rabbah 91:7).
ויכר יוסף וגו'. לְפִי שֶׁהִנִּיחָם חֲתוּמֵי זָקָן:
'ויכר יוסף וגו AND JOSEPH RECOGNISED HIS BRETHREN etc. — because, when he left them they were full-bearded (Yevamot 88a).
והם לא הכרהו. שֶׁיָּצָא מֵאֶצְלָם בְּלֹא חֲתִימַת זָקָן, וְעַכְשָׁו בָּא בַחֲתִימַת זָקָן (כתובות כ"ז):
והם לא הכירהו BUT THEY RECOGNISED HIM NOT — because when he left them he had no beard whereas now he had grown a beard.
וּמִ"אַ ויכר יוסף את אחיו כְּשֶׁנִּמְסְרוּ בְיָדוֹ הִכִּיר שֶׁהֵם אֶחָיו וְרִחֵם עֲלֵיהֶם, וְהֵם לֹא הִכִּירוּהוּ כְּשֶׁנָּפַל בְּיָדָם לִנְהֹג בּוֹ אַחְוָה:
A Midrashic explanation is: ויכר יוסף את אחיו JOSEPH RECOGNISED HIS BRETHREN — Now that they were in his power he recognised them as his brothers and had pity on them, והם לא הכירהו but when he fell into their power, “they did not recognize him” as their brother, by acting towards him in brotherly manner (Genesis Rabbah 91:7).
אשר חלם להם. עֲלֵיהֶם; וְיָדַע שֶׁנִּתְקַיְּמוּ שֶׁהֲרֵי הִשְׁתַּחֲווּ לוֹ:
אשר חלם להם WHICH HE HAD DREAMED OF THEM — להם means “about them”. He then knew that they (the dreams) were being fulfilled, for they (his brothers) had bowed down to him.
כלנו בני איש אחד נחנו. נִצְנְצָה בָהֶם רוּחַ הַקֹּדֶשׁ וּכְלָלוּהוּ עִמָּהֶם, שֶׁאַף הוּא בֶּן אֲבִיהֶם:
כלנו בני איש אחד נחנו WE ARE ALL ONE MAN’S SONS — The Holy Spirit was enkindled in them and they included him with themselves (by using the word “We”) that he, also, was the son of their father (Genesis Rabbah 91:7).
כי ערות הארץ באתם לראות. שֶׁהֲרֵי נִכְנַסְתֶּם בְּי' שַׁעֲרֵי הָעִיר, לָמָּה לֹא נִכְנַסְתֶּם בְּשַׁעַר א'? (בראשית רבה):
כי ערות הארץ באתם לראות BUT TO SEE THE NAKEDNESS OF THE LAND YE ARE COME — I still insist that you are spies, for what you have just said bears this out for you have entered by ten different gates of the city; why did you not all enter by the same gate if you are really brothers and travelled together? (Genesis Rabbah 91:6).
ויאמרו שנים עשר עבדיך וגו'. וּבִשְׁבִיל אוֹתוֹ א' שֶׁאֵינֶנּוּ נִתְפַּזַּרְנוּ בָעִיר לְבַקְּשׁוֹ:
'ויאמרו שנים עשר עבדיך וגו AND THEY SAID, THY SERVANTS WERE TWELVE BRETHREN — [AND ONE IS NO MORE], and it is on account of that one who is no more that we dispersed ourselves through the city in order that we might search for him (Genesis Rabbah 91:6).
הוא אשר דברתי. 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:
הוא אשר דברתי THAT IS IT THAT I SPAKE UNTO YOU — The statement which I made — that you are spies — is true and certain. This is the meaning according to the literal sense of the words. A Midrashic explanation is: he said to them, “And if you find him (your brother) and they demand of YOU a large sum, would you redeem him?” They answered him, “Certainly!” He asked them, “If they tell you that they will not restore him to you for any sum of money, what would you do?” They replied, “That is what we have come for — to kill or to be killed”. Whereupon he retorted:הוא אשר דברתי אליכם THAT IS JUST WHAT I SAID TO YOU — you have come to kill the people of this city. I have divined by my goblet that two of you destroyed the great city of Shechem (Genesis Rabbah 91:7).
חי פרעה. אִם יִחְיֶה פַּרְעֹה. כְּשֶׁהָיָה נִשְׁבָּע לַשֶּׁקֶר, הָיָה נִשְׁבָּע בְּחַיֵּי פַרְעֹה:
חי פרעה BY THE LIFE OF PHARAOH — If Pharaoh lives! Whenever he swore for the sake of appearance (literally, falsely) he swore by Pharaoh’s life (Genesis Rabbah 91:7).
באה אלינו. טַעֲמוֹ בַּבֵּי"ת, לְפִי שֶׁהוּא בִּלְשׁוֹן עָבָר, שֶׁכְּבָר בָּאָה, וְתַרְגּוּמוֹ אֲתַת לָנָא:
באה אלינו [THIS DISTRESS] IS COME UPON US — The word באה has the accent upon the ב because it is the perfect tense — for it had already come upon them. The Targum therefore renders it by אתת which is a perfect tense in Aramaic — it has come.
והם לא ידעו כי שמע יוסף. מֵבִין לְשׁוֹנָם, וּבְפָנָיו הָיוּ מְדַבְּרִים כֵּן:
והם לא ידעו כי שמע יוסף AND THEY KNEW NOT THAT JOSEPH שמע UNDERSTOOD their language, and they said this in his presence.
כי המליץ בינתם. 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:
כי המליץ בינתם FOR THE INTERPRETER WAS BETWEEN THEM — for when they had spoken to him there was an interpreter between them who knew both the Hebrew and the Egyptian languages. He interpreted their words to Joseph and Joseph’s words to them. Consequently they were under the impression that Joseph did not understand the Hebrew language.
המליץ. זֶה מְנַשֶּׁה:
המליץ THE INTERPRETER — This was Manasseh (Genesis Rabbah 91:8).
ויסב מעליהם. נִתְרַחֵק מֵעֲלֵיהֶם שֶׁלֹּא יִרְאוּהוּ בּוֹכֶה:
ויסב מעליהם AND HE TURNED AWAY FROM THEM — He moved some distance away from them so that they should not see him weeping.
ויבך. לְפִי שֶׁשָּׁמַע שֶׁהָיוּ מִתְחָרְטִין:
ויבך AND HE WEPT because he heard that they regretted their past conduct to him.
את שמעון. הוּא הִשְׁלִיכוֹ לַבּוֹר, הוּא שֶׁאָמַר לְלֵוִי הִנֵּה בַּעַל הַחֲלֹמוֹת הַלָּזֶה בָּא (בראשית רבה). דָּבָר אַחֵר נִתְכַּוֵּן יוֹסֵף לְהַפְרִידוֹ מִלֵּוִי, שֶׁמָּא יִתְיָעֲצוּ שְׁנֵיהֶם לַהֲרֹג אוֹתוֹ:
את שמען SIMEON — he had cast him into the pit and it was he who had said to Levi “Behold, this dreamer cometh” (Tanchuma Yashan 1:10:17). Another explanation is: It was Joseph’s intention to separate him from Levi lest the two of them might conspire to kill him.
ויאסר אתו לעיניהם. לֹא אֲסָרוֹ אֶלָּא לְעֵינֵיהֶם, וְכֵיוָן שֶׁיָּצְאוּ הוֹצִיאוֹ וְהֶאֱכִילוֹ וְהִשְׁקָהוּ (בראשית רבה):
ויאסור אתו לעיניהם AND HE BOUND HIM BEFORE THEIR EYES — He only kept him in bonds whilst he was before their eyes, but as soon as they departed he freed him and gave him food and drink (Genesis Rabbah 91:8).
מה זאת עשה אלהים לנו. לַהֲבִיאֵנוּ לִידֵי עֲלִילָה זוֹ, שֶׁלֹּא הוּשַׁב אֶלָּא לְהִתְעוֹלֵל עָלֵינוּ:
מה זאת עשה אלהים לנו WHAT IS THIS THAT GOD HATH DONE UNTO US by bringing us into the danger of this accusation? For the money can only have been put back into our sacks in order to bring an accusation against us.
אתי שכלתם. מְלַמֵּד שֶׁחֲשָׁדָן שֶׁמָּא הֲרָגוּהוּ אוֹ מְכָרוּהוּ כְיוֹסֵף:
אתי שכלתם ME YE HAVE BEREAVED OF CHILDREN — The inference is that he suspected them of having slain or sold him (Simeon) as they had done to Joseph (Genesis Rabbah 91:9).
שכלתם. כָּל מִי שֶׁבָּנָיו אֲבוּדִים קָרוּי שַׁכּוּל:
שכלתם YE HAVE BEREAVED — any-one whose children are lost to him may be called (שכול) bereaved.
לא ירד בני עמכם. לֹא קִבֵּל דְּבָרָיו שֶׁל רְאוּבֵן, אָמַר בְּכוֹר שׁוֹטֶה הוּא זֶה, הוּא אוֹמֵר לְהָמִית בָּנָיו, וְכִי בָנָיו הֵם וְלֹא בָּנַי? (בראשית רבה):
לא ירד בני עמכם MY SON SHALL NOT GO DOWN WITH YOU — He did not accept Reuben’s offer. He said, “What a fool is this oldest son of mine! He suggests that I should kill his sons. Are they his only and not mine also?” (Genesis Rabbah 91:9)
כאשר כלו. כַּד שֵׁצִיאוּ, וְהַמְתַרְגֵּם כַּד סַפִּיקוּ טוֹעֶה; כַּאֲשֶׁר כִּלּוּ הַגְּמַלִּים לִשְׁתּוֹת מְתֻרְגָּם כַּד סַפִּיקוּ – כְּשֶׁשָּׁתוּ דֵי סִפּוּקָם הוּא גְמַר שְׁתִיָּתָם; אֲבָל זֶה כַּאֲשֶׁר כִּלּוּ לֶאֱכֹל, כַּאֲשֶׁר תַּם הָאֹכֶל הוּא, וּמְתַרְגְּמִינָן כַּד שֵׁצִיאוּ:
כאשר כלו WHEN THEY HAD FINISHED [EATING THE GRAIN] — The Targum renders it by כד שציאו which means “when they finished” in the sense of making an end of doing an action. He who has the reading in the Targum כד ספיקו “when they had enough” is in error. The words (24:22) כאשר כלו הגמלים לשתות “when the camels had finished drinking” are rightly rendered in the Targum כד ספיקו which means “when they had drunk sufficient for their needs”, for that was the end of their drinking. Here, however, this phrase “when they had finished eating” refers to the time when the food came to an end, and we should render it in the Targum by כד שציאו when they had finished (which means finishing in the sense of nothing being left over).
ונחיה. נִצְנְצָה בוֹ רוּחַ הַקֹּדֶשׁ, עַל יְדֵי הֲלִיכָה זוֹ תְחִי רוּחֲךָ, שֶׁנֶּאֱמַר וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם (בראשית מ"ה):
ונחיה THAT WE MAY LIVE — (literally, and we shall live). The spirit of prophecy was enkindled within him. He said: owing to this journey your spirit will live again, which indeed happened, as it is said, (Genesis 45:27) “And the spirit of Jacob, their father, revived”.
ולא נמות. בָּרָעָב; בִּנְיָמִין סָפֵק יִתָּפֵשׂ סָפֵק לֹא יִתָּפֵשׂ, וְאָנוּ כֻּלָּנוּ מֵתִים בָּרָעָב אִם לֹא נֵלֵךְ, מוּטָב שֶׁתַּנִּיחַ אֶת הַסָּפֵק וְתִתְפֹּשׂ אֶת הַוַּדַּאי:
ולא נמות AND THAT WE MAY NOT DIE of hunger. As for Benjamin it is doubtful whether he will be seized or whether he will not be seized, but as for us, we shall certainly all die of hunger if we do not go. It is better that you should let go what is doubtful and snatch at what is certain (Genesis Rabbah 91:6).
והצגתיו לפניך. שֶׁלֹּא אֲבִיאֶנּוּ אֵלֶיךָ מֵת, כִּי אִם חַי:
והצגתיו לפניך AND SET HIM BEFORE THEE — for I will not bring him back to you dead but alive.
וחטאתי לך כל הימים. לָעוֹלָם הַבָּא:
וחטאתי לך כל הימים THEN SHALL I HAVE SINNED AGAINST THEE ALL THE DAYS — also in the world to come (Genesis Rabbah 91:10).
לא אדני. לֹא תֹאמַר כֵּן, שֶׁהֲרֵי עֲבָדֶיךָ בָּאוּ לִשְׁבָּר אֹכֶל:
לולא התמהמהנו EXCEPT WE HAD LINGERED — through you, we would have already come back with Simeon and you would not have had this anxiety all these days.
בטנים. לֹא יָדַעְתִּי מַה הֵם, וּבְפֵרוּשֵׁי א"ב שֶׁל רַבִּי מָכִיר רָאִיתִי פשט"ציאס וְדוֹמֶה לִי שֶׁהֵם אֲפַרְסְקִין:
בטנים PISTACHIO-NUTS — I do not know what these are. but in the definitions given in the Dictionary of R. Machir I have read that they are Pistachios; I think that they are peaches.
ואל שדי. מֵעַתָּה אֵינְכֶם חֲסֵרִים כְּלוּם אֶלָּא תְפִלָּה, הֲרֵינִי מִתְפַּלֵּל עֲלֵיכֶם:
ואל שדי AND GOD ALMIGHTY — Now you lack nothing except prayer, and therefore I pray for you (Genesis Rabbah 91:11).
אל שדי. שֶׁדַּי בִּנְתִינַת רַחֲמָיו וּכְדַי הַיְכֹלֶת בְּיָדוֹ לִתֵּן, יִתֵּן לָכֶם רַחֲמִים, זֶהוּ פְשׁוּטוֹ. וּמִדְרָשׁוֹ מִי שֶׁאָמַר לָעוֹלָם דַּי, יֹאמַר דַּי לְצָרוֹתַי, שֶׁלֹּא שָׁקַטְתִּי מִנְּעוּרַי, צָרַת לָבָן, צָרַת עֵשָׂו, צָרַת רָחֵל, צָרַת דִּינָה, צָרַת יוֹסֵף, צָרַת שִׁמְעוֹן, צָרַת בִּנְיָמִין:
אל שדי God שֶׁ-דַּי who gives plenteous mercy and in whose hand is sufficient power to give — may He give you mercy. This is the real meaning of the words. A Midrashic explanation is: He who said to the Universe, “Enough!”, may He say “Enough!” to my troubles. I have had no rest since my youth — trouble through Laban, trouble through Esau, the trouble of Rachel, the trouble of Dinah, the trouble of Joseph, the trouble of Simeon, the trouble of Benjamin (Genesis Rabbah 92:1).
כי הובאו בית יוסף. וְאֵין דֶּרֶךְ שְׁאָר הַבָּאִים לִשְׁבֹּר בָּר לָלוּן בְּבֵית יוֹסֵף, כִּי אִם בְּפֻנְדְּקָאוֹת שֶׁבָּעִיר: וייראו. שֶׁאֵין זֶה אֶלָּא לְאָסְפָם אֶל מִשְׁמָר:
כי הובאו בית יוסף BECAUSE THEY WERE BROUGHT INTO JOSEPH S HOUSE, and it was not usual for other people who came to buy corn to stay overnight in Joseph’s house but in the inns of the city. וייראו AND THEY WERE AFRAID, because this could be only for the purpose of putting them in prison.
ירד ירדנו. יְרִידָה הִיא לָנוּ, רְגִילִים הָיִינוּ לְפַרְנֵס אֲחֵרִים, עַכְשָׁו אָנוּ צְרִיכִים לְךָ (בראשית רבה):
ירד ירדנו WE CAME INDEED DOWN — This is a “come down” (degradation) for us. We have been accustomed to give food to others and now we are dependent upon you (Genesis Rabbah 92:4).
אלהיכם. בִּזְכוּתְכֶם, וְאִם אֵין זְכוּתְכֶם כְּדַאי, ואלהי אביכם, בִּזְכוּת אֲבִיכֶם נתן לכם מטמון:
אלהיכם YOUR GOD — your God because of your own merits: and if your own merits do not suffice, then ואלהי אביכם THE GOD OF YOUR FATHER — because of your father’s merits HE HAS GIVEN YOU A TREASURE (Genesis Rabbah 92:4).
אלהים יחנך בני. בִּשְׁאָר שְׁבָטִים שָׁמַעְנוּ חֲנִינָה אֲשֶׁר חָנַן אֱלֹהִים אֶת עַבְדֶּךָ (בראשית ל"ג), וּבִנְיָמִין עֲדַיִן לֹא נוֹלַד, לְכָךְ בֵּרְכוֹ יוֹסֵף בַּחֲנִינָה:
אלהים יחנך בני GOD BE GRACIOUS UNTO THEE, MY SON — With regard of the other sons of Jacob we have heard the expression “grace” used — viz., (33:5) “[The children] whom God hath graciously given (חנן) to thy servant”. But Benjamin had not then been born and therefore was not included amongst the children of whom Jacob used this term; on this account Joseph used the term “grace” in blessing him (Genesis Rabbah 92:5).
כי נכמרו רחמיו. שְׁאָלוֹ יֵשׁ לְךָ אָח מֵאֵם? אָמַר לוֹ אָח הָיָה לִי, וְאֵינִי יוֹדֵעַ הֵיכָן הוּא; יֵשׁ לְךָ בָנִים? אָמַר לוֹ יֵשׁ לִי י', אָמַר לוֹ מַה שְּׁמָם? אָמַר לוֹ בֶּלַע וָבֶכֶר וְגוֹ'; אָמַר מַה טִּיבָן שֶׁל שֵׁמוֹת הַלָּלוּ? אָמַר לוֹ כֻּלָּם עַל שֵׁם אָחִי וְהַצָּרוֹת אֲשֶׁר מְצָאוּהוּ, בֶּלַע שֶׁנִּבְלַע בֵּין הָאֻמּוֹת, בֶּכֶר שֶׁהָיָה בְּכוֹר לְאִמִּי, אַשְׁבְּאֵל שֶׁשְּׁבָאוֹ אֵל, גֵּרָא שֶׁגָּר בְּאַכְסַנְיָא, וְנַעֲמָן שֶׁהָיָה נָעִים בְּיוֹתֵר, אֵחִי וָרֹאשׁ – אָחִי הָיָה וְרֹאשִׁי הָיָה, מֻפִּים – מִפִּי אָבִי לָמַד, וְחֻפִּים – שֶׁלֹּא רָאָה חֻפָּתִי וְלֹא רָאִיתִי אֲנִי חֻפָּתוֹ, וָאָרְדְּ – שֶׁיָּרַד לְבֵין הָאֻמּוֹת, כִּדְאִיתָא בְּמַסֶּכֶת סוֹטָה, מִיָּד נִכְמְרוּ רַחֲמָיו:
כי נכמרו רחמיו FOR HIS COMPASSION WAS EXCITED — He asked him, “Have you a brother of the same mother as yourself?” — He replied, “I had a brother but I know not where he is”. — “Have you sons?” He replied, “I have ten”. Joseph asked him, “And what are their names?” Benjamin replied, “Bela, Becher etc.” (cf. 46:21). Joseph then enquired, “What are the ideas underlying these names?” He replied, “They all have some reference to my brother and the troubles that have befallen him. I called them Bela (בלע) because he disappeared (נבלע) amongst alien nations; Becher (בכר) because he was the firstborn (בכור) of his mother; Ashbel (אשבאל) because God sent him into captivity (שבאו אל), Gera (גרא) because he had to live (גר) in a foreign country; Naaman (נעמן) because he was exceedingly pleasant (נעים); Ahi (אחי) and Rosh (ראש) because he was my brother (אח) and my superior (ראש) ; Muppim (מופים) because he learned from the mouth (מפי) of my father; Huppim (חופים) because he did not witness my marriage (חופה —marriage canopy) and I did not witness his marriage; and And (ארד) because he went down (ירד) amongst the nations” — just as it related in Treatise Sotah 36b. When he heard all this immediately his affection was enkindled.
הבכור כבכרתו. מַכֶּה בַּגָּבִיעַ וְקוֹרֵא רְאוּבֵן, שִׁמְעוֹן, לֵוִי, יְהוּדָה, יִשָּׂשכָר, וּזְבוּלֻן, בְּנֵי אֵם אַחַת, הָסֵבּוּ כַּסֵּדֶר הַזֶּה, שֶׁהִיא סֵדֶר תּוֹלְדוֹתֵיכֶם, וְכֵן כֻּלָּם. כֵּיוָן שֶׁהִגִּיעַ לְבִנְיָמִין, אָמַר זֶה אֵין לוֹ אֵם וַאֲנִי אֵין לִי אֵם, יֵשֵׁב אֶצְלִי:
הבכור כבכרתו THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT — He struck the goblet and called aloud: Reuben, Simeon, Levi, Judah, Issachar and Zebulon, sons of one mother, take your seats at the table in this order which is the order in which you were born — and similarly in the case of them all. When he reached Benjamin’s name he said, “This one has no mother and I have no mother — let him sit beside me” (Genesis Rabbah 92:5).
וישכרו עמו. וּמִיּוֹם שֶׁמְּכָרוּהוּ לֹא שָׁתוּ יַיִן וְלֹא הוּא שָׁתָה יַיִן, וְאוֹתוֹ הַיּוֹם שָׁתוּ (בראשית רבה):
וישכרו עמו AND THEY DRANK WITH HIM — but from the day they sold him they had not drunk wine nor had he drunk wine. That day, however, they drank wine (Genesis Rabbah 92:5).
גביעי. כּוֹס אָרֹךְ, וְקוֹרִין לוֹ מדיר"נש בְּלַעַז:
גביעי MY CUP — a long goblet called maderin in old French.
חלילה לעבדיך. חֻלִּין הוּא לָנוּ, לְשׁוֹן גְּנַאי, וְתַרְגוּם חַס לְעַבְדָּיךְ – חַס מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא יְהִי עָלֵינוּ מֵעֲשׂוֹת זֹאת, וְהַרְבֵּה יֵשׁ בַּתַּלְמוּד "חַס וְשָׁלוֹם":
חלילה לעבדיך FAR BE IT FROM TIIY SERVANTS — It is a degradation (חולין a profane thing) — this is an expression denoting a shameful act. The Targum חס לעבדיך “a sparing to thy servants!” signifies “May there be a sparing from God upon us that we should not do this thing” The expression חס ושלום occurs often in the Talmud in this sense — Forbearance and peace!
גם עתה כדבריכם. אַף זוֹ מִן הַדִּין אֱמֶת כְּדִבְרֵיכֶם כֵּן הוּא, שֶׁכֻּלְּכֶם חַיָּבִין בַּדָּבָר – י' שֶׁנִּמְצֵאת גְּנֵבָה בְּיַד א' מֵהֶם כֻּלָּם נִתְפָּשִׂים, אֲבָל אֲנִי אֶעֱשֶׂה לָכֶם לִפְנִים מִשּׁוּרַת הַדִּין, אֲשֶׁר יִמָּצֵא אִתּוֹ יִהְיֶה לִּי עָבֶד:
גם עתה כדבריכם IT WERE RIGHT TO BE ACCORDING TO YOUR WORDS — Indeed, this is only right: in very truth it should be according to your words since you are all guilty in this matter. Because when there are ten men and stolen property is found in possession of one of them, all of them are involved in the theft. I, however, shall deal with you within the line of strict justice (i.e. more equitably) and only אשר ימצא אתו יהיה לי עבד HE WITH WHOM IT IS FOUND SHALL BE MY BONDMAN (Genesis Rabbah 92:8).
בגדול החל. שֶׁלֹּא יַרְגִּישׁוּ שֶׁהָיָה יוֹדֵעַ הֵיכָן הוּא:
בגדול החל AT THE ELDEST HE BEGAN — so that they should not perceive that he knew where it was (Genesis Rabbah 92.8).
הלא ידעתם כי נחש ינחש וגו'. הֲלֹא יְדַעְתֶּם כִּי אִישׁ חָשׁוּב כָּמוֹנִי יוֹדֵעַ לְנַחֵשׁ וְלָדַעַת מִדַּעַת וּמִסְּבָרָא וּבִינָה, כִּי אַתֶּם גְּנַבְתֶּם הַגָּבִיעַ:
'הלא ידעתם כי נחש ינחש וגו KNOW YE NOT THAT SUCH A MAN AS I CAN CERTAINLY DIVINE? — Are you not aware that so distinguished a person as I am knows how to divine, and (even though you have robbed me of the goblet by which I divine) to discover by my own intelligence and common sense or by logical deduction that it was you who stole the goblet!
האלהים מצא. יוֹדְעִים אָנוּ שֶׁלֹּא סָרַחְנוּ, אֲבָל מֵאֵת הַמָּקוֹם נִהְיְתָה לְהָבִיא לָנוּ זֹאת, מָצָא בַּעַל חוֹב מָקוֹם לִגְבּוֹת שְׁטַר חוֹבוֹ:
האלהים מצא GOD HATH FOUND OUT — We know that we have done no wrong, but it has been brought about by the Holy One, blessed be He, that this should come upon us. The Creditor has found an opportunity to collect His debt (Genesis Rabbah 92:9).
נבהלו מפניו. מִפְּנֵי הַבּוּשָׁה:
נבהלו מפניו [FOR] THEY WERE AMAZED AT HIS PRESENCE — out of shame.