Lang: he;
Title: פרשת מקץ;
Content:
פרק מא
(א) וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר.
(ב) וְהִנֵּה מִן הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת יְפוֹת מַרְאֶה וּבְרִיאֹת בָּשָׂר וַתִּרְעֶינָה בָּאָחוּ.
(ג) וְהִנֵּה שֶׁבַע פָּרוֹת אֲחֵרוֹת עֹלוֹת אַחֲרֵיהֶן מִן הַיְאֹר רָעוֹת מַרְאֶה וְדַקּוֹת בָּשָׂר וַתַּעֲמֹדְנָה אֵצֶל הַפָּרוֹת עַל שְׂפַת הַיְאֹר.
(ד) וַתֹּאכַלְנָה הַפָּרוֹת רָעוֹת הַמַּרְאֶה וְדַקֹּת הַבָּשָׂר אֵת שֶׁבַע הַפָּרוֹת יְפֹת הַמַּרְאֶה וְהַבְּרִיאֹת וַיִּיקַץ פַּרְעֹה.
(ה) וַיִּישָׁן וַיַּחֲלֹם שֵׁנִית וְהִנֵּה שֶׁבַע שִׁבֳּלִים עֹלוֹת בְּקָנֶה אֶחָד בְּרִיאוֹת וְטֹבוֹת.
(ו) וְהִנֵּה שֶׁבַע שִׁבֳּלִים דַּקּוֹת וּשְׁדוּפֹת קָדִים צֹמְחוֹת אַחֲרֵיהֶן.
(ז) וַתִּבְלַעְנָה הַשִּׁבֳּלִים הַדַּקּוֹת אֵת שֶׁבַע הַשִּׁבֳּלִים הַבְּרִיאוֹת וְהַמְּלֵאוֹת וַיִּיקַץ פַּרְעֹה וְהִנֵּה חֲלוֹם.
(ח) וַיְהִי בַבֹּקֶר וַתִּפָּעֶם רוּחוֹ וַיִּשְׁלַח וַיִּקְרָא אֶת כׇּל חַרְטֻמֵּי מִצְרַיִם וְאֶת כׇּל חֲכָמֶיהָ וַיְסַפֵּר פַּרְעֹה לָהֶם אֶת חֲלֹמוֹ וְאֵין פּוֹתֵר אוֹתָם לְפַרְעֹה.
(ט) וַיְדַבֵּר שַׂר הַמַּשְׁקִים אֶת פַּרְעֹה לֵאמֹר אֶת חֲטָאַי אֲנִי מַזְכִּיר הַיּוֹם.
(י) פַּרְעֹה קָצַף עַל עֲבָדָיו וַיִּתֵּן אֹתִי בְּמִשְׁמַר בֵּית שַׂר הַטַּבָּחִים אֹתִי וְאֵת שַׂר הָאֹפִים.
(יא) וַנַּחַלְמָה חֲלוֹם בְּלַיְלָה אֶחָד אֲנִי וָהוּא אִישׁ כְּפִתְרוֹן חֲלֹמוֹ חָלָמְנוּ.
(יב) וְשָׁם אִתָּנוּ נַעַר עִבְרִי עֶבֶד לְשַׂר הַטַּבָּחִים וַנְּסַפֶּר לוֹ וַיִּפְתׇּר לָנוּ אֶת חֲלֹמֹתֵינוּ אִישׁ כַּחֲלֹמוֹ פָּתָר.
(יג) וַיְהִי כַּאֲשֶׁר פָּתַר לָנוּ כֵּן הָיָה אֹתִי הֵשִׁיב עַל כַּנִּי וְאֹתוֹ תָלָה.
(יד) וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף וַיְרִיצֻהוּ מִן הַבּוֹר וַיְגַלַּח וַיְחַלֵּף שִׂמְלֹתָיו וַיָּבֹא אֶל פַּרְעֹה.
(טו) וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף חֲלוֹם חָלַמְתִּי וּפֹתֵר אֵין אֹתוֹ וַאֲנִי שָׁמַעְתִּי עָלֶיךָ לֵאמֹר תִּשְׁמַע חֲלוֹם לִפְתֹּר אֹתוֹ.
(טז) וַיַּעַן יוֹסֵף אֶת פַּרְעֹה לֵאמֹר בִּלְעָדָי אֱלֹהִים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה.
(יז) וַיְדַבֵּר פַּרְעֹה אֶל יוֹסֵף בַּחֲלֹמִי הִנְנִי עֹמֵד עַל שְׂפַת הַיְאֹר.
(יח) וְהִנֵּה מִן הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת בְּרִיאוֹת בָּשָׂר וִיפֹת תֹּאַר וַתִּרְעֶינָה בָּאָחוּ.
(יט) וְהִנֵּה שֶׁבַע פָּרוֹת אֲחֵרוֹת עֹלוֹת אַחֲרֵיהֶן דַּלּוֹת וְרָעוֹת תֹּאַר מְאֹד וְרַקּוֹת בָּשָׂר לֹא רָאִיתִי כָהֵנָּה בְּכׇל אֶרֶץ מִצְרַיִם לָרֹעַ.
(כ) וַתֹּאכַלְנָה הַפָּרוֹת הָרַקּוֹת וְהָרָעוֹת אֵת שֶׁבַע הַפָּרוֹת הָרִאשֹׁנוֹת הַבְּרִיאֹת.
(כא) וַתָּבֹאנָה אֶל קִרְבֶּנָה וְלֹא נוֹדַע כִּי בָאוּ אֶל קִרְבֶּנָה וּמַרְאֵיהֶן רַע כַּאֲשֶׁר בַּתְּחִלָּה וָאִיקָץ.
(כב) וָאֵרֶא בַּחֲלֹמִי וְהִנֵּה שֶׁבַע שִׁבֳּלִים עֹלֹת בְּקָנֶה אֶחָד מְלֵאֹת וְטֹבוֹת.
(כג) וְהִנֵּה שֶׁבַע שִׁבֳּלִים צְנֻמוֹת דַּקּוֹת שְׁדֻפוֹת קָדִים צֹמְחוֹת אַחֲרֵיהֶם.
(כד) וַתִּבְלַעְןָ הַשִּׁבֳּלִים הַדַּקֹּת אֵת שֶׁבַע הַשִּׁבֳּלִים הַטֹּבוֹת וָאֹמַר אֶל הַחַרְטֻמִּים וְאֵין מַגִּיד לִי.
(כה) וַיֹּאמֶר יוֹסֵף אֶל פַּרְעֹה חֲלוֹם פַּרְעֹה אֶחָד הוּא אֵת אֲשֶׁר הָאֱלֹהִים עֹשֶׂה הִגִּיד לְפַרְעֹה.
(כו) שֶׁבַע פָּרֹת הַטֹּבֹת שֶׁבַע שָׁנִים הֵנָּה וְשֶׁבַע הַשִּׁבֳּלִים הַטֹּבֹת שֶׁבַע שָׁנִים הֵנָּה חֲלוֹם אֶחָד הוּא.
(כז) וְשֶׁבַע הַפָּרוֹת הָרַקּוֹת וְהָרָעֹת הָעֹלֹת אַחֲרֵיהֶן שֶׁבַע שָׁנִים הֵנָּה וְשֶׁבַע הַשִּׁבֳּלִים הָרֵקוֹת שְׁדֻפוֹת הַקָּדִים יִהְיוּ שֶׁבַע שְׁנֵי רָעָב.
(כח) הוּא הַדָּבָר אֲשֶׁר דִּבַּרְתִּי אֶל פַּרְעֹה אֲשֶׁר הָאֱלֹהִים עֹשֶׂה הֶרְאָה אֶת פַּרְעֹה.
(כט) הִנֵּה שֶׁבַע שָׁנִים בָּאוֹת שָׂבָע גָּדוֹל בְּכׇל אֶרֶץ מִצְרָיִם.
(ל) וְקָמוּ שֶׁבַע שְׁנֵי רָעָב אַחֲרֵיהֶן וְנִשְׁכַּח כׇּל הַשָּׂבָע בְּאֶרֶץ מִצְרָיִם וְכִלָּה הָרָעָב אֶת הָאָרֶץ.
(לא) וְלֹא יִוָּדַע הַשָּׂבָע בָּאָרֶץ מִפְּנֵי הָרָעָב הַהוּא אַחֲרֵי כֵן כִּי כָבֵד הוּא מְאֹד.
(לב) וְעַל הִשָּׁנוֹת הַחֲלוֹם אֶל פַּרְעֹה פַּעֲמָיִם כִּי נָכוֹן הַדָּבָר מֵעִם הָאֱלֹהִים וּמְמַהֵר הָאֱלֹהִים לַעֲשֹׂתוֹ.
(לג) וְעַתָּה יֵרֶא פַרְעֹה אִישׁ נָבוֹן וְחָכָם וִישִׁיתֵהוּ עַל אֶרֶץ מִצְרָיִם.
(לד) יַעֲשֶׂה פַרְעֹה וְיַפְקֵד פְּקִדִים עַל הָאָרֶץ וְחִמֵּשׁ אֶת אֶרֶץ מִצְרַיִם בְּשֶׁבַע שְׁנֵי הַשָּׂבָע.
(לה) וְיִקְבְּצוּ אֶת כׇּל אֹכֶל הַשָּׁנִים הַטֹּבוֹת הַבָּאֹת הָאֵלֶּה וְיִצְבְּרוּ בָר תַּחַת יַד פַּרְעֹה אֹכֶל בֶּעָרִים וְשָׁמָרוּ.
(לו) וְהָיָה הָאֹכֶל לְפִקָּדוֹן לָאָרֶץ לְשֶׁבַע שְׁנֵי הָרָעָב אֲשֶׁר תִּהְיֶיןָ בְּאֶרֶץ מִצְרָיִם וְלֹא תִכָּרֵת הָאָרֶץ בָּרָעָב.
(לז) וַיִּיטַב הַדָּבָר בְּעֵינֵי פַרְעֹה וּבְעֵינֵי כׇּל עֲבָדָיו.
(לח) וַיֹּאמֶר פַּרְעֹה אֶל עֲבָדָיו הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ.
(לט) וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת כׇּל זֹאת אֵין נָבוֹן וְחָכָם כָּמוֹךָ.
(מ) אַתָּה תִּהְיֶה עַל בֵּיתִי וְעַל פִּיךָ יִשַּׁק כׇּל עַמִּי רַק הַכִּסֵּא אֶגְדַּל מִמֶּךָּ.
(מא) וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף רְאֵה נָתַתִּי אֹתְךָ עַל כׇּל אֶרֶץ מִצְרָיִם.
(מב) וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ וַיָּשֶׂם רְבִד הַזָּהָב עַל צַוָּארוֹ.
(מג) וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ וְנָתוֹן אֹתוֹ עַל כׇּל אֶרֶץ מִצְרָיִם.
(מד) וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף אֲנִי פַרְעֹה וּבִלְעָדֶיךָ לֹא יָרִים אִישׁ אֶת יָדוֹ וְאֶת רַגְלוֹ בְּכׇל אֶרֶץ מִצְרָיִם.
(מה) וַיִּקְרָא פַרְעֹה שֵׁם יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן לוֹ אֶת אָסְנַת בַּת פּוֹטִי פֶרַעבספרי תימן: פּוֹטִיפֶרַע בתיבה אחת. כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל אֶרֶץ מִצְרָיִם.
(מו) וְיוֹסֵף בֶּן שְׁלֹשִׁים שָׁנָה בְּעׇמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעֲבֹר בְּכׇל אֶרֶץ מִצְרָיִם.
(מז) וַתַּעַשׂ הָאָרֶץ בְּשֶׁבַע שְׁנֵי הַשָּׂבָע לִקְמָצִים.
(מח) וַיִּקְבֹּץ אֶת כׇּל אֹכֶל שֶׁבַע שָׁנִים אֲשֶׁר הָיוּ בְּאֶרֶץ מִצְרַיִם וַיִּתֶּן אֹכֶל בֶּעָרִים אֹכֶל שְׂדֵה הָעִיר אֲשֶׁר סְבִיבֹתֶיהָ נָתַן בְּתוֹכָהּ.
(מט) וַיִּצְבֹּר יוֹסֵף בָּר כְּחוֹל הַיָּם הַרְבֵּה מְאֹד עַד כִּי חָדַל לִסְפֹּר כִּי אֵין מִסְפָּר.
(נ) וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב אֲשֶׁר יָלְדָה לּוֹ אָסְנַת בַּת פּוֹטִי פֶרַעבספרי תימן: פּוֹטִיפֶרַע בתיבה אחת. כֹּהֵן אוֹן.
(נא) וַיִּקְרָא יוֹסֵף אֶת שֵׁם הַבְּכוֹר מְנַשֶּׁה כִּי נַשַּׁנִי אֱלֹהִים אֶת כׇּל עֲמָלִי וְאֵת כׇּל בֵּית אָבִי.
(נב) וְאֵת שֵׁם הַשֵּׁנִי קָרָא אֶפְרָיִם כִּי הִפְרַנִי אֱלֹהִים בְּאֶרֶץ עׇנְיִי.
(נג) וַתִּכְלֶינָה שֶׁבַע שְׁנֵי הַשָּׂבָע אֲשֶׁר הָיָה בְּאֶרֶץ מִצְרָיִם.
(נד) וַתְּחִלֶּינָה שֶׁבַע שְׁנֵי הָרָעָב לָבוֹא כַּאֲשֶׁר אָמַר יוֹסֵף וַיְהִי רָעָב בְּכׇל הָאֲרָצוֹת וּבְכׇל אֶרֶץ מִצְרַיִם הָיָה לָחֶם.
(נה) וַתִּרְעַב כׇּל אֶרֶץ מִצְרַיִם וַיִּצְעַק הָעָם אֶל פַּרְעֹה לַלָּחֶם וַיֹּאמֶר פַּרְעֹה לְכׇל מִצְרַיִם לְכוּ אֶל יוֹסֵף אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוּ.
(נו) וְהָרָעָב הָיָה עַל כׇּל פְּנֵי הָאָרֶץ וַיִּפְתַּח יוֹסֵף אֶת כׇּל אֲשֶׁר בָּהֶם וַיִּשְׁבֹּר לְמִצְרַיִם וַיֶּחֱזַק הָרָעָב בְּאֶרֶץ מִצְרָיִם.
(נז) וְכׇל הָאָרֶץ בָּאוּ מִצְרַיְמָה לִשְׁבֹּר אֶל יוֹסֵף כִּי חָזַק הָרָעָב בְּכׇל הָאָרֶץ.
פרק מב
(א) וַיַּרְא יַעֲקֹב כִּי יֶשׁ שֶׁבֶר בְּמִצְרָיִם וַיֹּאמֶר יַעֲקֹב לְבָנָיו לָמָּה תִּתְרָאוּ.
(ב) וַיֹּאמֶר הִנֵּה שָׁמַעְתִּי כִּי יֶשׁ שֶׁבֶר בְּמִצְרָיִם רְדוּ שָׁמָּה וְשִׁבְרוּ לָנוּ מִשָּׁם וְנִחְיֶה וְלֹא נָמוּת.
(ג) וַיֵּרְדוּ אֲחֵי יוֹסֵף עֲשָׂרָה לִשְׁבֹּר בָּר מִמִּצְרָיִם.
(ד) וְאֶת בִּנְיָמִין אֲחִי יוֹסֵף לֹא שָׁלַח יַעֲקֹב אֶת אֶחָיו כִּי אָמַר פֶּן יִקְרָאֶנּוּ אָסוֹן.
(ה) וַיָּבֹאוּ בְּנֵי יִשְׂרָאֵל לִשְׁבֹּר בְּתוֹךְ הַבָּאִים כִּי הָיָה הָרָעָב בְּאֶרֶץ כְּנָעַן.
(ו) וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאָרֶץ הוּא הַמַּשְׁבִּיר לְכׇל עַם הָאָרֶץ וַיָּבֹאוּ אֲחֵי יוֹסֵף וַיִּשְׁתַּחֲווּ לוֹ אַפַּיִם אָרְצָה.
(ז) וַיַּרְא יוֹסֵף אֶת אֶחָיו וַיַּכִּרֵם וַיִּתְנַכֵּר אֲלֵיהֶם וַיְדַבֵּר אִתָּם קָשׁוֹת וַיֹּאמֶר אֲלֵהֶם מֵאַיִן בָּאתֶם וַיֹּאמְרוּ מֵאֶרֶץ כְּנַעַן לִשְׁבׇּר אֹכֶל.
(ח) וַיַּכֵּר יוֹסֵף אֶת אֶחָיו וְהֵם לֹא הִכִּרֻהוּ.
(ט) וַיִּזְכֹּר יוֹסֵף אֵת הַחֲלֹמוֹת אֲשֶׁר חָלַם לָהֶם וַיֹּאמֶר אֲלֵהֶם מְרַגְּלִים אַתֶּם לִרְאוֹת אֶת עֶרְוַת הָאָרֶץ בָּאתֶם.
(י) וַיֹּאמְרוּ אֵלָיו לֹא אֲדֹנִי וַעֲבָדֶיךָ בָּאוּ לִשְׁבׇּר אֹכֶל.
(יא) כֻּלָּנוּ בְּנֵי אִישׁ אֶחָד נָחְנוּ כֵּנִים אֲנַחְנוּ לֹא הָיוּ עֲבָדֶיךָ מְרַגְּלִים.
(יב) וַיֹּאמֶר אֲלֵהֶם לֹא כִּי עֶרְוַת הָאָרֶץ בָּאתֶם לִרְאוֹת.
(יג) וַיֹּאמְרוּ שְׁנֵים עָשָׂר עֲבָדֶיךָ אַחִים אֲנַחְנוּ בְּנֵי אִישׁ אֶחָד בְּאֶרֶץ כְּנָעַן וְהִנֵּה הַקָּטֹן אֶת אָבִינוּ הַיּוֹם וְהָאֶחָד אֵינֶנּוּ.
(יד) וַיֹּאמֶר אֲלֵהֶם יוֹסֵף הוּא אֲשֶׁר דִּבַּרְתִּי אֲלֵכֶם לֵאמֹר מְרַגְּלִים אַתֶּם.
(טו) בְּזֹאת תִּבָּחֵנוּ חֵי פַרְעֹה אִם תֵּצְאוּ מִזֶּה כִּי אִם בְּבוֹא אֲחִיכֶם הַקָּטֹן הֵנָּה.
(טז) שִׁלְחוּ מִכֶּם אֶחָד וְיִקַּח אֶת אֲחִיכֶם וְאַתֶּם הֵאָסְרוּ וְיִבָּחֲנוּ דִּבְרֵיכֶם הַאֱמֶת אִתְּכֶם וְאִם לֹא חֵי פַרְעֹה כִּי מְרַגְּלִים אַתֶּם.
(יז) וַיֶּאֱסֹף אֹתָם אֶל מִשְׁמָר שְׁלֹשֶׁת יָמִים.
(יח) וַיֹּאמֶר אֲלֵהֶם יוֹסֵף בַּיּוֹם הַשְּׁלִישִׁי זֹאת עֲשׂוּ וִחְיוּ אֶת הָאֱלֹהִים אֲנִי יָרֵא.
(יט) אִם כֵּנִים אַתֶּם אֲחִיכֶם אֶחָד יֵאָסֵר בְּבֵית מִשְׁמַרְכֶם וְאַתֶּם לְכוּ הָבִיאוּ שֶׁבֶר רַעֲבוֹן בָּתֵּיכֶם.
(כ) וְאֶת אֲחִיכֶם הַקָּטֹן תָּבִיאוּ אֵלַי וְיֵאָמְנוּ דִבְרֵיכֶם וְלֹא תָמוּתוּ וַיַּעֲשׂוּ כֵן.
(כא) וַיֹּאמְרוּ אִישׁ אֶל אָחִיו אֲבָל אֲשֵׁמִים אֲנַחְנוּ עַל אָחִינוּ אֲשֶׁר רָאִינוּ צָרַת נַפְשׁוֹ בְּהִתְחַנְנוֹ אֵלֵינוּ וְלֹא שָׁמָעְנוּ עַל כֵּן בָּאָה אֵלֵינוּ הַצָּרָה הַזֹּאת.
(כב) וַיַּעַן רְאוּבֵן אֹתָם לֵאמֹר הֲלוֹא אָמַרְתִּי אֲלֵיכֶם לֵאמֹר אַל תֶּחֶטְאוּ בַיֶּלֶד וְלֹא שְׁמַעְתֶּם וְגַם דָּמוֹ הִנֵּה נִדְרָשׁ.
(כג) וְהֵם לֹא יָדְעוּ כִּי שֹׁמֵעַ יוֹסֵף כִּי הַמֵּלִיץ בֵּינֹתָם.
(כד) וַיִּסֹּב מֵעֲלֵיהֶם וַיֵּבְךְּ וַיָּשׇׁב אֲלֵהֶם וַיְדַבֵּר אֲלֵהֶם וַיִּקַּח מֵאִתָּם אֶת שִׁמְעוֹן וַיֶּאֱסֹר אֹתוֹ לְעֵינֵיהֶם.
(כה) וַיְצַו יוֹסֵף וַיְמַלְאוּ אֶת כְּלֵיהֶם בָּר וּלְהָשִׁיב כַּסְפֵּיהֶם אִישׁ אֶל שַׂקּוֹ וְלָתֵת לָהֶם צֵדָה לַדָּרֶךְ וַיַּעַשׂ לָהֶם כֵּן.
(כו) וַיִּשְׂאוּ אֶת שִׁבְרָם עַל חֲמֹרֵיהֶם וַיֵּלְכוּ מִשָּׁם.
(כז) וַיִּפְתַּח הָאֶחָד אֶת שַׂקּוֹ לָתֵת מִסְפּוֹא לַחֲמֹרוֹ בַּמָּלוֹן וַיַּרְא אֶת כַּסְפּוֹ וְהִנֵּה הוּא בְּפִי אַמְתַּחְתּוֹ.
(כח) וַיֹּאמֶר אֶל אֶחָיו הוּשַׁב כַּסְפִּי וְגַם הִנֵּה בְאַמְתַּחְתִּי וַיֵּצֵא לִבָּם וַיֶּחֶרְדוּ אִישׁ אֶל אָחִיו לֵאמֹר מַה זֹּאת עָשָׂה אֱלֹהִים לָנוּ.
(כט) וַיָּבֹאוּ אֶל יַעֲקֹב אֲבִיהֶם אַרְצָה כְּנָעַן וַיַּגִּידוּ לוֹ אֵת כׇּל הַקֹּרֹת אֹתָם לֵאמֹר.
(ל) דִּבֶּר הָאִישׁ אֲדֹנֵי הָאָרֶץ אִתָּנוּ קָשׁוֹת וַיִּתֵּן אֹתָנוּ כִּמְרַגְּלִים אֶת הָאָרֶץ.
(לא) וַנֹּאמֶר אֵלָיו כֵּנִים אֲנָחְנוּ לֹא הָיִינוּ מְרַגְּלִים.
(לב) שְׁנֵים עָשָׂר אֲנַחְנוּ אַחִים בְּנֵי אָבִינוּ הָאֶחָד אֵינֶנּוּ וְהַקָּטֹן הַיּוֹם אֶת אָבִינוּ בְּאֶרֶץ כְּנָעַן.
(לג) וַיֹּאמֶר אֵלֵינוּ הָאִישׁ אֲדֹנֵי הָאָרֶץ בְּזֹאת אֵדַע כִּי כֵנִים אַתֶּם אֲחִיכֶם הָאֶחָד הַנִּיחוּ אִתִּי וְאֶת רַעֲבוֹן בָּתֵּיכֶם קְחוּ וָלֵכוּ.
(לד) וְהָבִיאוּ אֶת אֲחִיכֶם הַקָּטֹן אֵלַי וְאֵדְעָה כִּי לֹא מְרַגְּלִים אַתֶּם כִּי כֵנִים אַתֶּם אֶת אֲחִיכֶם אֶתֵּן לָכֶם וְאֶת הָאָרֶץ תִּסְחָרוּ.
(לה) וַיְהִי הֵם מְרִיקִים שַׂקֵּיהֶם וְהִנֵּה אִישׁ צְרוֹר כַּסְפּוֹ בְּשַׂקּוֹ וַיִּרְאוּ אֶת צְרֹרוֹת כַּסְפֵּיהֶם הֵמָּה וַאֲבִיהֶם וַיִּירָאוּ.
(לו) וַיֹּאמֶר אֲלֵהֶם יַעֲקֹב אֲבִיהֶם אֹתִי שִׁכַּלְתֶּם יוֹסֵף אֵינֶנּוּ וְשִׁמְעוֹן אֵינֶנּוּ וְאֶת בִּנְיָמִן תִּקָּחוּ עָלַי הָיוּ כֻלָּנָה.
(לז) וַיֹּאמֶר רְאוּבֵן אֶל אָבִיו לֵאמֹר אֶת שְׁנֵי בָנַי תָּמִית אִם לֹא אֲבִיאֶנּוּ אֵלֶיךָ תְּנָה אֹתוֹ עַל יָדִי וַאֲנִי אֲשִׁיבֶנּוּ אֵלֶיךָ.
(לח) וַיֹּאמֶר לֹא יֵרֵד בְּנִי עִמָּכֶם כִּי אָחִיו מֵת וְהוּא לְבַדּוֹ נִשְׁאָר וּקְרָאָהוּ אָסוֹן בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ בָהּ וְהוֹרַדְתֶּם אֶת שֵׂיבָתִי בְּיָגוֹן שְׁאוֹלָה.
פרק מג
(א) וְהָרָעָב כָּבֵד בָּאָרֶץ.
(ב) וַיְהִי כַּאֲשֶׁר כִּלּוּ לֶאֱכֹל אֶת הַשֶּׁבֶר אֲשֶׁר הֵבִיאוּ מִמִּצְרָיִם וַיֹּאמֶר אֲלֵיהֶם אֲבִיהֶם שֻׁבוּ שִׁבְרוּ לָנוּ מְעַט אֹכֶל.
(ג) וַיֹּאמֶר אֵלָיו יְהוּדָה לֵאמֹר הָעֵד הֵעִד בָּנוּ הָאִישׁ לֵאמֹר לֹא תִרְאוּ פָנַי בִּלְתִּי אֲחִיכֶם אִתְּכֶם.
(ד) אִם יֶשְׁךָ מְשַׁלֵּחַ אֶת אָחִינוּ אִתָּנוּ נֵרְדָה וְנִשְׁבְּרָה לְךָ אֹכֶל.
(ה) וְאִם אֵינְךָ מְשַׁלֵּחַ לֹא נֵרֵד כִּי הָאִישׁ אָמַר אֵלֵינוּ לֹא תִרְאוּ פָנַי בִּלְתִּי אֲחִיכֶם אִתְּכֶם.
(ו) וַיֹּאמֶר יִשְׂרָאֵל לָמָה הֲרֵעֹתֶם לִי לְהַגִּיד לָאִישׁ הַעוֹד לָכֶם אָח.
(ז) וַיֹּאמְרוּ שָׁאוֹל שָׁאַל הָאִישׁ לָנוּ וּלְמוֹלַדְתֵּנוּ לֵאמֹר הַעוֹד אֲבִיכֶם חַי הֲיֵשׁ לָכֶם אָח וַנַּגֶּד לוֹ עַל פִּי הַדְּבָרִים הָאֵלֶּה הֲיָדוֹעַ נֵדַע כִּי יֹאמַר הוֹרִידוּ אֶת אֲחִיכֶם.
(ח) וַיֹּאמֶר יְהוּדָה אֶל יִשְׂרָאֵל אָבִיו שִׁלְחָה הַנַּעַר אִתִּי וְנָקוּמָה וְנֵלֵכָה וְנִחְיֶה וְלֹא נָמוּת גַּם אֲנַחְנוּ גַם אַתָּה גַּם טַפֵּנוּ.
(ט) אָנֹכִי אֶעֶרְבֶנּוּ מִיָּדִי תְּבַקְשֶׁנּוּ אִם לֹא הֲבִיאֹתִיו אֵלֶיךָ וְהִצַּגְתִּיו לְפָנֶיךָ וְחָטָאתִי לְךָ כׇּל הַיָּמִים.
(י) כִּי לוּלֵא הִתְמַהְמָהְנוּ כִּי עַתָּה שַׁבְנוּ זֶה פַעֲמָיִם.
(יא) וַיֹּאמֶר אֲלֵהֶם יִשְׂרָאֵל אֲבִיהֶם אִם כֵּן אֵפוֹא זֹאת עֲשׂוּ קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם וְהוֹרִידוּ לָאִישׁ מִנְחָה מְעַט צֳרִי וּמְעַט דְּבַשׁ נְכֹאת וָלֹט בׇּטְנִים וּשְׁקֵדִים.
(יב) וְכֶסֶף מִשְׁנֶה קְחוּ בְיֶדְכֶם וְאֶת הַכֶּסֶף הַמּוּשָׁב בְּפִי אַמְתְּחֹתֵיכֶם תָּשִׁיבוּ בְיֶדְכֶם אוּלַי מִשְׁגֶּה הוּא.
(יג) וְאֶת אֲחִיכֶם קָחוּ וְקוּמוּ שׁוּבוּ אֶל הָאִישׁ.
(יד) וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים לִפְנֵי הָאִישׁ וְשִׁלַּח לָכֶם אֶת אֲחִיכֶם אַחֵר וְאֶת בִּנְיָמִין וַאֲנִי כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי.
(טו) וַיִּקְחוּ הָאֲנָשִׁים אֶת הַמִּנְחָה הַזֹּאת וּמִשְׁנֶה כֶּסֶף לָקְחוּ בְיָדָם וְאֶת בִּנְיָמִן וַיָּקֻמוּ וַיֵּרְדוּ מִצְרַיִם וַיַּעַמְדוּ לִפְנֵי יוֹסֵף.
(טז) וַיַּרְא יוֹסֵף אִתָּם אֶת בִּנְיָמִין וַיֹּאמֶר לַאֲשֶׁר עַל בֵּיתוֹ הָבֵא אֶת הָאֲנָשִׁים הַבָּיְתָה וּטְבֹחַ טֶבַח וְהָכֵן כִּי אִתִּי יֹאכְלוּ הָאֲנָשִׁים בַּצׇּהֳרָיִם.
(יז) וַיַּעַשׂ הָאִישׁ כַּאֲשֶׁר אָמַר יוֹסֵף וַיָּבֵא הָאִישׁ אֶת הָאֲנָשִׁים בֵּיתָה יוֹסֵף.
(יח) וַיִּירְאוּ הָאֲנָשִׁים כִּי הוּבְאוּ בֵּית יוֹסֵף וַיֹּאמְרוּ עַל דְּבַר הַכֶּסֶף הַשָּׁב בְּאַמְתְּחֹתֵינוּ בַּתְּחִלָּה אֲנַחְנוּ מוּבָאִים לְהִתְגֹּלֵל עָלֵינוּ וּלְהִתְנַפֵּל עָלֵינוּ וְלָקַחַת אֹתָנוּ לַעֲבָדִים וְאֶת חֲמֹרֵינוּ.
(יט) וַיִּגְּשׁוּ אֶל הָאִישׁ אֲשֶׁר עַל בֵּית יוֹסֵף וַיְדַבְּרוּ אֵלָיו פֶּתַח הַבָּיִת.
(כ) וַיֹּאמְרוּ בִּי אֲדֹנִי יָרֹד יָרַדְנוּ בַּתְּחִלָּה לִשְׁבׇּר אֹכֶל.
(כא) וַיְהִי כִּי בָאנוּ אֶל הַמָּלוֹן וַנִּפְתְּחָה אֶת אַמְתְּחֹתֵינוּ וְהִנֵּה כֶסֶף אִישׁ בְּפִי אַמְתַּחְתּוֹ כַּסְפֵּנוּ בְּמִשְׁקָלוֹ וַנָּשֶׁב אֹתוֹ בְּיָדֵנוּ.
(כב) וְכֶסֶף אַחֵר הוֹרַדְנוּ בְיָדֵנוּ לִשְׁבׇּר אֹכֶל לֹא יָדַעְנוּ מִי שָׂם כַּסְפֵּנוּ בְּאַמְתְּחֹתֵינוּ.
(כג) וַיֹּאמֶר שָׁלוֹם לָכֶם אַל תִּירָאוּ אֱלֹהֵיכֶם וֵאלֹהֵי אֲבִיכֶם נָתַן לָכֶם מַטְמוֹן בְּאַמְתְּחֹתֵיכֶם כַּסְפְּכֶם בָּא אֵלָי וַיּוֹצֵא אֲלֵהֶם אֶת שִׁמְעוֹן.
(כד) וַיָּבֵא הָאִישׁ אֶת הָאֲנָשִׁים בֵּיתָה יוֹסֵף וַיִּתֶּן מַיִם וַיִּרְחֲצוּ רַגְלֵיהֶם וַיִּתֵּן מִסְפּוֹא לַחֲמֹרֵיהֶם.
(כה) וַיָּכִינוּ אֶת הַמִּנְחָה עַד בּוֹא יוֹסֵף בַּצׇּהֳרָיִם כִּי שָׁמְעוּ כִּי שָׁם יֹאכְלוּ לָחֶם.
(כו) וַיָּבֹא יוֹסֵף הַבַּיְתָה וַיָּבִיאּוּ לוֹ אֶת הַמִּנְחָה אֲשֶׁר בְּיָדָם הַבָּיְתָה וַיִּשְׁתַּחֲווּ לוֹ אָרְצָה.
(כז) וַיִּשְׁאַל לָהֶם לְשָׁלוֹם וַיֹּאמֶר הֲשָׁלוֹם אֲבִיכֶם הַזָּקֵן אֲשֶׁר אֲמַרְתֶּם הַעוֹדֶנּוּ חָי.
(כח) וַיֹּאמְרוּ שָׁלוֹם לְעַבְדְּךָ לְאָבִינוּ עוֹדֶנּוּ חָי וַיִּקְּדוּ [וַיִּשְׁתַּחֲווּ] (וישתחו).
(כט) וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אָחִיו בֶּן אִמּוֹ וַיֹּאמֶר הֲזֶה אֲחִיכֶם הַקָּטֹן אֲשֶׁר אֲמַרְתֶּם אֵלָי וַיֹּאמַר אֱלֹהִים יׇחְנְךָ בְּנִי.
(ל) וַיְמַהֵר יוֹסֵף כִּי נִכְמְרוּ רַחֲמָיו אֶל אָחִיו וַיְבַקֵּשׁ לִבְכּוֹת וַיָּבֹא הַחַדְרָה וַיֵּבְךְּ שָׁמָּה.
(לא) וַיִּרְחַץ פָּנָיו וַיֵּצֵא וַיִּתְאַפַּק וַיֹּאמֶר שִׂימוּ לָחֶם.
(לב) וַיָּשִׂימוּ לוֹ לְבַדּוֹ וְלָהֶם לְבַדָּם וְלַמִּצְרִים הָאֹכְלִים אִתּוֹ לְבַדָּם כִּי לֹא יוּכְלוּן הַמִּצְרִים לֶאֱכֹל אֶת הָעִבְרִים לֶחֶם כִּי תוֹעֵבָה הִוא לְמִצְרָיִם.
(לג) וַיֵּשְׁבוּ לְפָנָיו הַבְּכֹר כִּבְכֹרָתוֹ וְהַצָּעִיר כִּצְעִרָתוֹ וַיִּתְמְהוּ הָאֲנָשִׁים אִישׁ אֶל רֵעֵהוּ.
(לד) וַיִּשָּׂא מַשְׂאֹת מֵאֵת פָּנָיו אֲלֵהֶם וַתֵּרֶב מַשְׂאַת בִּנְיָמִן מִמַּשְׂאֹת כֻּלָּם חָמֵשׁ יָדוֹת וַיִּשְׁתּוּ וַיִּשְׁכְּרוּ עִמּוֹ.
פרק מד
(א) וַיְצַו אֶת אֲשֶׁר עַל בֵּיתוֹ לֵאמֹר מַלֵּא אֶת אַמְתְּחֹת הָאֲנָשִׁים אֹכֶל כַּאֲשֶׁר יוּכְלוּן שְׂאֵת וְשִׂים כֶּסֶף אִישׁ בְּפִי אַמְתַּחְתּוֹ.
(ב) וְאֶת גְּבִיעִי גְּבִיעַ הַכֶּסֶף תָּשִׂים בְּפִי אַמְתַּחַת הַקָּטֹן וְאֵת כֶּסֶף שִׁבְרוֹ וַיַּעַשׂ כִּדְבַר יוֹסֵף אֲשֶׁר דִּבֵּר.
(ג) הַבֹּקֶר אוֹר וְהָאֲנָשִׁים שֻׁלְּחוּ הֵמָּה וַחֲמֹרֵיהֶם.
(ד) הֵם יָצְאוּ אֶת הָעִיר לֹא הִרְחִיקוּ וְיוֹסֵף אָמַר לַאֲשֶׁר עַל בֵּיתוֹ קוּם רְדֹף אַחֲרֵי הָאֲנָשִׁים וְהִשַּׂגְתָּם וְאָמַרְתָּ אֲלֵהֶם לָמָּה שִׁלַּמְתֶּם רָעָה תַּחַת טוֹבָה.
(ה) הֲלוֹא זֶה אֲשֶׁר יִשְׁתֶּה אֲדֹנִי בּוֹ וְהוּא נַחֵשׁ יְנַחֵשׁ בּוֹ הֲרֵעֹתֶם אֲשֶׁר עֲשִׂיתֶם.
(ו) וַיַּשִּׂגֵם וַיְדַבֵּר אֲלֵהֶם אֶת הַדְּבָרִים הָאֵלֶּה.
(ז) וַיֹּאמְרוּ אֵלָיו לָמָּה יְדַבֵּר אֲדֹנִי כַּדְּבָרִים הָאֵלֶּה חָלִילָה לַעֲבָדֶיךָ מֵעֲשׂוֹת כַּדָּבָר הַזֶּה.
(ח) הֵן כֶּסֶף אֲשֶׁר מָצָאנוּ בְּפִי אַמְתְּחֹתֵינוּ הֱשִׁיבֹנוּ אֵלֶיךָ מֵאֶרֶץ כְּנָעַן וְאֵיךְ נִגְנֹב מִבֵּית אֲדֹנֶיךָ כֶּסֶף אוֹ זָהָב.
(ט) אֲשֶׁר יִמָּצֵא אִתּוֹ מֵעֲבָדֶיךָ וָמֵת וְגַם אֲנַחְנוּ נִהְיֶה לַאדֹנִי לַעֲבָדִים.
(י) וַיֹּאמֶר גַּם עַתָּה כְדִבְרֵיכֶם כֶּן הוּא אֲשֶׁר יִמָּצֵא אִתּוֹ יִהְיֶה לִּי עָבֶד וְאַתֶּם תִּהְיוּ נְקִיִּם.
(יא) וַיְמַהֲרוּ וַיּוֹרִדוּ אִישׁ אֶת אַמְתַּחְתּוֹ אָרְצָה וַיִּפְתְּחוּ אִישׁ אַמְתַּחְתּוֹ.
(יב) וַיְחַפֵּשׂ בַּגָּדוֹל הֵחֵל וּבַקָּטֹן כִּלָּה וַיִּמָּצֵא הַגָּבִיעַ בְּאַמְתַּחַת בִּנְיָמִן.
(יג) וַיִּקְרְעוּ שִׂמְלֹתָם וַיַּעֲמֹס אִישׁ עַל חֲמֹרוֹ וַיָּשֻׁבוּ הָעִירָה.
(יד) וַיָּבֹא יְהוּדָה וְאֶחָיו בֵּיתָה יוֹסֵף וְהוּא עוֹדֶנּוּ שָׁם וַיִּפְּלוּ לְפָנָיו אָרְצָה.
(טו) וַיֹּאמֶר לָהֶם יוֹסֵף מָה הַמַּעֲשֶׂה הַזֶּה אֲשֶׁר עֲשִׂיתֶם הֲלוֹא יְדַעְתֶּם כִּי נַחֵשׁ יְנַחֵשׁ אִישׁ אֲשֶׁר כָּמֹנִי.
(טז) וַיֹּאמֶר יְהוּדָה מַה נֹּאמַר לַאדֹנִי מַה נְּדַבֵּר וּמַה נִּצְטַדָּק הָאֱלֹהִים מָצָא אֶת עֲוֺן עֲבָדֶיךָ הִנֶּנּוּ עֲבָדִים לַאדֹנִי גַּם אֲנַחְנוּ גַּם אֲשֶׁר נִמְצָא הַגָּבִיעַ בְּיָדוֹ.
(יז) וַיֹּאמֶר חָלִילָה לִּי מֵעֲשׂוֹת זֹאת הָאִישׁ אֲשֶׁר נִמְצָא הַגָּבִיעַ בְּיָדוֹ הוּא יִהְיֶה לִּי עָבֶד וְאַתֶּם עֲלוּ לְשָׁלוֹם אֶל אֲבִיכֶם.
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Lang: en;
Title: Parashat Miketz;
Content:
Chapter 41
(1) At the end of two full years,two full years | שְׁנָתַיִם יָמִים – Literally: "two years of days", but see Rashbam and Ibn Ezra that often in Tanakh the word "יָמִים" refers to a complete year, pointing to Vayikra 25:29 and Shemot 13:10 as other examples. Alternatively, the phrase might simply mean: "two years' time". Paroh dreamed, and, behold, he was standing by the river.the river | הַיְאֹר – See Shadal that this might be an Egyptian loanword, meaning "river" or "stream". In our verse it likely refers to the Nile specifically, but elsewhere the word appears in the plural, suggesting that it can refer to several different rivers, and see also Daniel 12:5-6, where "הַיְאֹר" appears to refer to the Tigris. In Ancient Egyptian, the Nile itself was referred to as itrw (meaning: "great river"), a word which is later attested to as ı͗ rw, from which "יְאֹר" might be adopted. Cf. Ramban who suggests that "יְאֹר" stems from the word "אור" (similar to the meaning of נהר, the more common term for river), noting that sometimes "אור" might refer to water, as in Iyyov 36:30 and 37:15. See Cognates for further discussion and other words which might be Egyptian in origin.
(2) And, behold, seven cows, nice-looking and fat of flesh,fat of flesh | וּבְרִיאֹת בָּשָׂר – See R"Y Bekhor Shor pointing to Shofetim 3:17, "עֶגְלוֹן אִישׁ בָּרִיא מְאֹד" ("Eglon was extremely fat"). Others suggest: "healthy", but this seems to be a more modern meaning of the word, though fat and health might have been related in ancient times. were ascending from the river and they grazed in the rushes.in the rushes | בָּאָחוּ – The word appears only in our story and in Iyyov 8:1. From context, most commentators suggest that it refers to either some type of grass (R. Avraham b. HaRambam, Ramban) or marsh (Rashi, Rashbam). Shadal suggests that it is an Egyptian loanword and more modern scholars concur, noting that the Egyptian equivalent, Ꜣ ḫw, originally referred to the land affected by the annual inundation of the Nile and later to pasture in general. See Cognates and Loanwords for further discussion.
(3) And, behold, seven other cows were ascending from the river after them, ill-looking and lean of flesh, and they stood near the cows on the bank of the river.
(4) The ill-looking and leaned-flesh cows ate the seven nice-looking, fat cows; and Paroh awoke.
(5) He slept and dreamed a second time, and, behold, seven ears of grain were coming forth from one stalk, fat and good.
(6) And, behold, seven ears of grain, lean and scorched by an east wind,east wind | קָדִים – The wind coming from the desert lands to the east of Israel was known to be dry and parching. See Yechezkel 19:12, "וְרוּחַ הַקָּדִים הוֹבִישׁ פִּרְיָהּ" ("the east wind dried up her fruit"). were sprouting up after them.
(7) The lean ears of grain swallowed the seven fat, full ears of grain; and Paroh awoke, and, behold, it was a dream.
(8) In the morning, his heart pounded,his heart pounded | וַתִּפָּעֶם רוּחוֹ – Literally: "his spirit pounded". The noun "פעם" refers to a footstep or hoof-beat; thus, as a verb, "פעם" might mean to pound or beat. Alternatively: "His spirit was troubled". and he sent and called for all the magiciansmagicians | חַרְטֻמֵּי – Many assume that the word must be Egyptian in origin (see Ibn Ezra who already suggests this), but its etymology is debated. It might be a composite of two Egyptian words, χar (to speak) and tum (hidden), meaning "one who tells of hidden things". Alternatively, it might relate to the root ḥr-tp, referring to a priest or magician. Others connect it to the Hebrew "חרט" (to engrave), suggesting that it refers to those Egyptian wise-men who were experts in hieroglyphics, and thus in symbol interpretation. See Shadal for other possibilities and see Loanwords for further discussion. of Egypt, and all its wise men, and Paroh recounted his dream to them, and there was no one to interpret them to Paroh.
(9) The chief cupbearer spoke to Paroh saying, "My sins I mention today.
(10) Paroh had been incensed at his officers, and he placed me in custody, in the house of the chief executioner, me and the chief baker.
(11) We dreamed a dream one night, I and he, each of us dreamed a dream with its own interpretation.a dream with its own interpretation | כְּפִתְרוֹן חֲלֹמוֹ – See the note on Bereshit 40:5.
(12) And there with us was a Hebrew young man,young man | נַעַר – In Hebrew the word "נַעַר" can refer to a male of a variety of ages, from baby Moshe to Yehoshua, servant of Moshe. When Yosef was in jail with the cupbearer, Yosef was about 28 years old (see 41:1 and 41:47). a slave of the chief executioner, and we recounted to him and he interpreted our dreams for us; each according to his dream he interpreted.
(13) As he interpreted to us, so it was; me, he returned to my post, and him, he hanged."
(14) Paroh sent and called for Yosef, and they rushed him from the pit. He shaved, changed his clothing, and came to Paroh.
(15) Paroh said to Yosef, "I dreamed a dream and there is no one to interpret it, and I heard it said about youheard it said about you | שָׁמַעְתִּי עָלֶיךָ לֵאמֹר – Literally: "I heard about you, saying". that you can hear a dream to interpret it."
(16) Yosef replied to Paroh, saying, "Not I.Not I | בִּלְעָדָי – See Shadal that the word might be a combination of "בל" and "עוד" or "עד", meaning: "no more" or "not unto", and hence: "apart from me" (= not I). God will answer to the welfare of Paroh."answer to the welfare of Paroh | יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה – In other words, God will provide an answer concerning Paroh's welfare (Rashbam). Alternatively: "answer Paroh favorably", with Yosef expressing (or praying) that the dream will have a positive interpretation, which will be for the welfare of Paroh (Rashi, R"Y Bekhor Shor).
(17) Paroh spoke to Yosef, "In my dream, here I am standing on the bank of the river,
(18) and, behold, seven cows, fat of flesh and nicely formed, were ascending from the river and they grazed in the rushes.
(19) And, behold, seven other cows were ascending after them, poor and very ill-formed, and thin of flesh.thin of flesh | וְרַקּוֹת בָּשָׂר – See Radak who connects "רַקּוֹת" to the noun "רקיק", a thin, unleavened bread. Similarly: "meager of flesh" (Rashi, associating the adjective with the adverb "רק" which always has a restrictive, limiting function). I have not seen as such in all of the land of Egypt for ill.
(20) And the thin, ill cows ate the first seven fat cows.
(21) And they came into their insides, but it was not apparent that they had come into their insides for their appearance was as ill as at first; and I awoke.
(22) I saw in my dream and, behold, there were seven ears of grain sprouting up on one stalk, full and good.
(23) And, behold, seven ears of grain, withered,withered | צְנֻמוֹת – This word appears only here, making it difficult to define precisely. Rashi connects it to the Aramaic "צונמא", meaning rock, suggesting that the grain was hard and dry as a rock, while Shadal suggests it might relate to the root "צמם" (to contract in size). Cf. Ramban who suggests that the word means "empty", noting that Yosef substitutes the word "הָרֵקוֹת" (empty) when explaining the dream (41:27). If so, "צְנֻמוֹת" is the opposite of "מְלֵאֹת" (full), the adjective used to describe the rich stalks of the previous verse. lean, and scorched by an east wind, were sprouting up after them.
(24) The lean ears of grain swallowed the seven good ears of grain. I said this to the magicians, but there was no one who could tell me its meaning."no one…its meaning | וְאֵין מַגִּיד לִי – Literally: "and there was no one to tell me". [The words "its meaning" are assumed by the text.]
(25) Yosef said, "Paroh's dream is one. What God is to do, He has told Paroh.
(26) The seven good cows are seven years, and the seven good ears of grain are seven years; it is one dream.
(27) And the seven thin, ill cows that were ascending after them are seven years, and also the sevenand also the seven | וְשֶׁבַע – The word "also" has been added into the translation for clarity. empty ears of grain scorched by the east wind. They will be seven years of famine.They will be… | יִהְיוּ – This translation follows the cantillation marks in reading this sentence as an independent clause which refers back to both the cows and ears of grain, rather than only the latter.
(28) This is what I have spoken of to Paroh; what God is to do He has shown Paroh.
(29) Behold, seven years are coming; there will be great plenty in the entire land of Egypt.
(30) But seven years of famine will rise after them, and all the plenty in the land of Egypt will be forgotten. The famine will destroydestroy | וְכִלָּה – The verb "כלה" means to finish or complete, thus also: "finish off" or "destroy". the land,
(31) and the plenty that was in the land will not be apparent in the face of that famine afterwards, because it will be very heavy.
(32) And regarding the dream being repeated to Paroh two times: because the matter is fixed by God and God is hastening to do it.
(33) And now, let Paroh look for an insightful and wise man and set him over the land of Egypt.
(34) Let Paroh do this: let him appoint overseers for the land and exact a fifthexact a fifth | וְחִמֵּשׁ – See Targum Yerushalmi (Yonatan), Rashbam, and Radak who connect the verb to the noun "חמש" meaning five, suggesting that Yosef is advising to tax the nation and exact a fifth of the land's produce. Cf. Netziv who instead suggests: "divide the land of Egypt into five regions". Alternatively: "mobilize" or "prepare" (Targum Onkelos and Rashi who relate our verb to Shemot 13:18, "וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם" which refers to Israel leaving Egypt equipped for war.) from the land of Egypt during the seven years of plenty.
(35) They will collect allall | כׇּל – Yosef does not mean to collect "all" the food grown in the years of plenty but rather all the food that was exacted from the tax (Radak). Alternatively, "כׇּל" here means "much" or "all types of (food)" (R. Avraham b. HaRambam). the food from these coming good years, and they will pile up grain under the hand of Paroh,under the hand of Paroh | תַּחַת יַד פַּרְעֹה – In other words: "under Paroh's authority". food in the cities,food in the cities | אֹכֶל בֶּעָרִים – See Shadal that these words are a parenthetical explanation of the previous clause. Alternatively: "for food in the cities", as if written "לאֹכֶל". and guard it.
(36) And the food will be a reserve for the land for the seven years of famine that will be in the land of Egypt; and the land will not perish from the famine."
(37) And the matter seemed good in the eyes of Paroh and the eyes of his servants.
(38) Paroh said to his servants, "Can a man like this be found,be found | הֲנִמְצָא – This assumes that "הֲנִמְצָא" is a passive construction. Alternatively: "can we find", reading "הֲנִמְצָא" as a verb in the future tense (with the "נ" marking the plural, first person speaker). See Ibn Ezra who notes both possibilities, and compare the similar ambiguity in Bereshit 29:27 regarding the meaning of the word "וְנִתְּנָה". who has the spirit of God in him?"
(39) Paroh said to Yosef, "After God has made known to you all this, there is none as insightful and wise as you.
(40) You shall be in charge of my house, and by your mouth will all my people be provided for;will be provided for | יִשַּׁק – See Rashi who associates "יִשַּׁק" with the phrase "בֶן מֶשֶׁק בֵּיתִי" found in Bereshit 15:2, which relates to the running of a household and its provisions. Shadal similarly points to Bereshit 15:2, but suggests: "guided" or "managed", and notes that in Arabic "נסק" means to arrange. Alternatively: "be armed" (Rashbam and Ibn Ezra, connecting the verb to the noun "נֶשֶׁק", meaning ammunition). According to these explanations, Yosef was appointed to be either finance minister or defense minister. It is also possible that "יִשַּׁק" takes the common meaning of "kiss" but is being used idiomatically to mean "pay homage to" (see Radak in Sefer HaShorashim). only by the throne will I be greater than you."
(41) Paroh said to Yosef, "See, I have placed you over all of the land of Egypt."
(42) Paroh removed his ring from his hand and put it on the hand of Yosef, and he clothed him in garments of fine linen and he put the golden chain on his neck.
(43) He had him ride in the chariot of his second-in-command,chariot of his second-in-command | בְּמִרְכֶּבֶת הַמִּשְׁנֶה – See Rashbam and Radak. Alternatively: "in his second chariot" (Targum Onkelos). and they called out before him "kneel down";kneel down | אַבְרֵך – See Ibn Ezra, R"Y Bekhor Shor, and R. Avraham b. HaRambam who associate the word with the verb "ברך", to kneel. Others suggest that it is a composite of two words, "אב רך", noting that in Aramaic "רכא" means king (Targum Onkelos, Rashi, Rashbam); Yosef was called "father to the king," as he later says "וַיְשִׂימֵנִי לְאָב לְפַרְעֹה" (Bereshit 45:8). It is also possible that this is an Egyptian loanword meaning: "attention!" or: "do homage" (see Shadal and see Cognates and Loanwords). and he placed him over all of the land of Egypt.
(44) Paroh said to Yosef, "I am Paroh;I am Paroh | אֲנִי פַרְעֹה – See Radak that the connotation is: "Even though I am Paroh…". Alternatively, these words are simply a formulaic introduction to a royal decree, to be understood as if written: "I am Paroh (and I hereby decree): without you…" (see Rashi). without you,without you | וּבִלְעָדֶיךָ – In other words: "without your permission" (Rashi, Radak). no man shall raise hand or foot in all of the land of Egypt."
(45) Paroh called Yosef by the name Tzafenat PaneachTzafenat Paneach | צָפְנַת פַּעְנֵחַ – Some suggest that this is a Hebrew translation of the Egyptian name, meaning "revealer of secrets" (Targum Onkelos, Rashi). If it is Egyptian, it might mean: "God speaks; he lives" or: "Yosef, who is called one who lives". and gave him Asenat, daughter of Poti-Phera, priest of On, as a wife. Yosef went out over the land of Egypt.
(46) And Yosef was thirty years old when he stood before Paroh, the king of Egypt. Yosef went out from before Paroh and passed through all of the land of Egypt.
(47) In the seven years of plenty, the land produced by the handful.by the handful | לִקְמָצִים – The word "קמץ" appears only here and in the context of sacrifices in Vayikra 2:2, 5:12, and 6:8 where it appears to mean "handful". In our verse, the phrase is likely idiomatic, a means of highlighting the abundance of produce (Shadal). It might imply that every stalk yielded a handful of ears (Rashbam, Radak) or that each ear was plump as a fist (Shadal's student). Alternatively: "(the people of) the land gathered into storehouses" (Targum Onkelos, and see Ramban who explains that "קוּמְצָא" in Aramaic refers to holes dug in the ground for storage).
(48) He gathered all the food from the seven years that were in the land of Egyptthat were in the land of Egypt | אֲשֶׁר הָיוּ בְּאֶרֶץ מִצְרַיִם – See R. Hirsch that the verse is emphasizing that only the land of Egypt enjoyed such years of plenty. and placed food in the cities; the food of the field that surrounded each city, he placed within it.
(49) Yosef piled up grain like the sand of the sea, very much, until he stopped counting for it was without number.
(50) And two sons were born to Yosef before the year of famine came, whom Asenat, the daughter of Poti-Phera, priest of On, bore to him.
(51) Yosef named the firstborn Menashe because "God has made me forget all my travails and all my father's house".
(52) And the second he named Ephraim because "Hashem has made me fruitful in the land of my affliction".
(53) The seven years of plenty that were in the land of Egypt came to an end.
(54) The seven years of famine began to come as Yosef had said; and there was a famine in all the lands,all the lands | בְּכׇל הָאֲרָצוֹת – See Ibn Ezra that the verse likely refers only to all the lands in the vicinity of Egypt, not the entire earth. but in all of the land of Egypt there was bread.bread | לָחֶם – In Tanakh, the word "לָחֶם" can refer either to bread specifically or to food in general (Rashbam Bereshit 39:6). Here, either possibility might work.
(55) All of the land of Egypt was hungry, and the people cried to Paroh for bread. Paroh said to all of Egypt, "Go to Yosef; whatever he says to you, do."
(56) When the famine was upon the entire land, Yosef opened everything in which there was grain,everything in which there was grain | כׇּל אֲשֶׁר בָּהֶם – Literally: "all that was in them", but see Targum Onkelos and others that the connotation is: "all the storehouses that had grain within". and he soldsold | וַיִּשְׁבֹּר – See Rashi that the word can relate to either selling or buying. It is used only in the context of food, usually grain, but not limited to it. Radak suggests that the word relates to the verb "שבר" (to break), and is so-called because purchase of food "breaks hunger". to the Egyptians. The famine grew strong in the land of Egypt.
(57) And all the earthall the earth | וְכׇל הָאָרֶץ – See Shadal that this verse (like verse 54) refers to the all the lands surrounding Egypt, but not the entire earth. came to Egypt, to Yosef, to buy, for the famine was strong throughout the earth.
Chapter 42
(1) Yaakov saw that there was graingrain | שֶׁבֶר – See Radak Bereshit 42:19 that the word is related to the verb "שבר", to break, suggesting that grain is so-called because it serves to break hunger, as per Yosef's words in verse 19 here, "הָבִיאוּ שֶׁבֶר רַעֲבוֹן בָּתֵּיכֶם" ("bring food (to break) your families' hunger"). in Egypt and Yaakov said to his sons, "Why do you keep looking at one another?"looking at one another | תִּתְרָאוּ – See Sforno and Shadal, presenting Yaakov as chastising his sons for their lack of action. Alternatively: "Why are you fighting", i.e. "why are you arguing over the scarce food" (Ibn Ezra and Ralbag, pointing to the phrase "נִתְרָאֶה פָנִים" in Melakhim II 14:8, which relates to meeting for war). Others suggest: "Why are you afraid?" (Targum Yerushlami (Yonatan)) or: "Why are pretending as if you have food" (Rashi, Rashbam).
(2) He said, "Behold, I have heard that there is grain in Egypt. Go down there, and buy for us from there so that we shall live and not die."
(3) Ten of Yosef's brothers went down to buy grain from Egypt.
(4) But Binyamin, Yosef's brother, Yaakov did not send with his brothers, because he said, "Lest harmharm | אָסוֹן – This word appears only in the Yosef narratives and in Shemot 21:22-23 making it difficult to define precisely. Though in both contexts it relates to some type of injury or accident, it is not clear how severe. Some suggest (due to the context in Shemot) that it might even refer to death (Targum Onkelos, Ibn Ezra). come to him."
(5) The sons of Yisrael came to buy among those who came, because the famine was in the land of Canaan.
(6) And Yosef was the ruler over the land; he was the one selling to all the people of the land. Yosef's brothers came and bowed to him, faces to the ground.
(7) Yosef saw his brothers and recognized them, but he acted as a stranger to them and spoke to them harshly. He said to them, "From where have you come?" They said, "From the land of Canaan, to buy food."
(8) Yosef recognized his brothers but they did not recognize him.
(9) Yosef remembered the dreams that he dreamed about them and he said to them, "You are spies! You have come to see the nakedness of the land!"nakedness of the land | עֶרְוַת הָאָרֶץ – This might refer to the exposed, undefended parts of the land (Rashi, Rashbam) or to the "secrets of the land" (Ibn Ezra, suggesting that the word "ערוה" (nakedness) is being used metaphorically for that which is hidden).
(10) They said to him, "No, my master! Rather, your servantsRather, your servants | וַעֲבָדֶיךָ – See Radak that the "ו" at the beginning of the word means "but" rather than "and". Cf. R. Avraham b. HaRambam who, instead, suggests that it is insignificant, noting that in Hebrew sometimes a sentence might start with a "ו" even though it is not serving as a conjunction and simply begins a new thought. He would translate: "No, my master. Your servants have come to buy food." have come to buy food!
(11) We are all the sons of one man; we are honest. Your servants have never beenhave never been | לֹא הָיוּ – See Ramban and Sforno. Alternatively: "are not" and the past tense "הָיוּ" is not significant. spies."
(12) He said to them, "No, for you have come to see the nakedness of the land!"
(13) They said, "Your twelve servants are brothers;Your twelve servants are brothers | שְׁנֵים עָשָׂר עֲבָדֶיךָ אַחִים – Alternatively: "Your servants are twelve brothers". we are the sons of one man in the land of Canaan. Behold, the youngest is with our father this day, and one is no more."
(14) Yosef said to them, "This is what I spoke of to you, saying, 'You are spies!'
(15) By this you will be tested: by the life of Paroh, you won't leave from here unless your youngest brother comes here.
(16) Send one of you and he will get your brother; but, you, stay in prison, that your words may be tested whether truth is with you. And if not, by the life of Paroh, you are spies!"
(17) He gathered them into custody for three days.
(18) Yosef said to them on the third day, "This you shall do and live, for I fear God.
(19) If you are honest, let one of your brothers be imprisoned in the guardhouse,in the guardhouse | בְּבֵית מִשְׁמַרְכֶם – Literally: "in your guardhouse", but see Rashi that the connotation is: "in the guardhouse in which you were imprisoned". and, you, go and bring grain for your family's hunger.grain for your family's hunger | שֶׁבֶר רַעֲבוֹן בָּתֵּיכֶם – This translation reads the phrase as if written "שֶׁבֶר לרַעֲבוֹן בָּתֵּיכֶם" (Rashi). Similarly: "grain to break your households' hunger" (Radak and Shadal). Alternatively: "grain that is lacking from your houses" (Targum Onkelos, apparently understanding "רַעֲבוֹן" to mean "lacking"), In Tanakh, "בית" can mean either "house" or household".
(20) But your youngest brother, bring to me, that your words will be verified and you shall not die. They did so.They did so | וַיַּעֲשׂוּ כֵן – See Chizkuni that the connotation is: "they agreed to do so".
(21) They said one to another, "IndeedIndeed | אֲבָל – Though in modern Hebrew the word "אֲבָל" means "but", see Ibn Ezra here and Shadal Bereshit 17:19 that in Tanakh it can also mean "verily" or "indeed". As the brothers do not seem to be making a contrast that would necessitate saying "but", the meaning "indeed" is preferred. we are guiltyguilty | אֲשֵׁמִים – Alternatively: "deserving of punishment" (Shadal, pointing to Yirmeyahu 2:3 and Tehillim 34:22 where the root takes this meaning). concerning our brother, for we saw his soul's distress when he begged us for mercy and we did not listen. Therefore this distress has come upon us!"
(22) Reuven answered them, "Did I not say to you, saying, "do not sin against the boy; and you did not listen! And, behold, alsoalso | וְגַם – See R. Avraham b. HaRambam that Reuven is telling the brothers that they are not only guilty of not having mercy, but also of wanting to kill Yosef and in likely doing so by selling him as a slave. Alternatively, the word "וְגַם" is simply for emphasis, meaning "even" or "yea". his blood is being requited.blood is being requited | דָּמוֹ... נִדְרָשׁ – More literally: "his blood is being sought".
(23) And they did not know that Yosef was listeningwas listening | שֹׁמֵעַ – In context, the verb likely means: "understood" (Rashi, Rashbam, Ralbag). because the interpreter was between them.
(24) He turned away from them and wept. He returned to them and spoke to them, and he took Shimon from them and imprisoned him before their eyes.
(25) Yosef commanded to fill their utensilsto fill their utensils | וַיְמַלְאוּ אֶת כְּלֵיהֶם – Literally: "they filled their utensils". See Radak that the clause is elliptical and really implies both that Yosef commanded to fill the sacks and that the command was fulfilled. with grain, and to return their money, each man's to his sack, and to give them provisions for the way. This he did for them.
(26) They loaded their grain onto their donkeys and went from there.
(27) One opened his sack to give fodder to his donkey at the lodging place and saw his money, and, behold, it was in the mouth of his pack. his pack | אַמְתַּחְתּוֹ – The difference in meaning between the words "שק" and "אמתחת" is not clear. It is possible that both refer to bags and the difference is one of size or material. See Ramban, Ralbag and Shadal that an "אמתחת" might be so-called because it stretches (מתח).
(28) He said to his brothers, "My money was returned, and, behold, it is even in my pack!" Their hearts sank,their hearts sank | וַיֵּצֵא לִבָּם – Literally: "Their heart went out". As the phrase appears only here, its exact meaning is unclear, but from context one might suggest that it expresses the brother's dismay. Cf. Radak who compares the phrase to the similar expression "נַפְשִׁי יָצְאָה" in Shir HaShirim 5:6, which might mean "I fainted". and they turned trembling one to another, saying, "What is this that God has done to us?"
(29) They came to their father Yaakov, to the land of Canaan, and they told him all that had happened to them, saying,
(30) "The man, the master of the land, spoke with us harshly and took us for spies of the land.
(31) We told him, 'We are honest. We have never been spies.
(32) The twelve of us are brothers, sons of our father; one is no more, and the youngest is this day with our father in the land of Canaan.'
(33) The man, the master of the land, said to us, 'By this I will know that you are honest. Leave one of your brothers with me, and take what you need for your families' hungertake what you need… | רַעֲבוֹן בָּתֵּיכֶם קְחוּ – See Ibn Ezra. Literally: "take (for) your families' hunger", with the object of the word "take" simply assumed. See also the note on verse 19. and go.
(34) But bring me your youngest brother and I will know that you are not spies, but that you are honest. I will give you your brother and you shall tradetrade | תִּסְחָרוּ – Alternatively: "move about". See Rashi who suggests that the primary meaning of the root "סחר" is to travel and that the word "סוחר", a "merchant," is itself only so-called because he moves around. See also Tehillim 38:11 and the phrase "לִבִּי סְחַרְחַר", where all agree that the root refers to movement. in the land."
(35) As they were emptying their sacks, behold, each man's bundle of money was in his sack; they saw their bundles of money, they and their father, and they were afraid.
(36) Their father Yaakov said to them, "It is me that you bereave! Yosef is no more, Shimon is no more, and you will take Binyamin?! Upon me were they all!"Upon me were they all | עָלַי הָיוּ כֻלָּנָה – The connotation might be: "All these things have befallen me" or "all these things happened at my expense"; I am the one who bears the pain.
(37) Reuven said to his father, saying, "You shall killkill | תָּמִית – Cf. Ramban who suggests that this is simply rhetoric and Reuven means only that he is taking responsibility and willing to be punished, but not that Yaakov should really slay his children, for that would only bereave Yaakov more. my two sonsmy two sons | אֶת שְׁנֵי בָנַי – Since we know from Bereshit 46:9 that Reuven had four sons, others suggests instead: "two of my sons" (Radak, Shadal). It is possible, however, that at this stage in the story, Reuven still only had two children (Hoil Moshe). if I do not bring him to you. Give him into my hand and I will return him to you."
(38) He said, "My son will not go down with you, for his brother died and he alone is left! If he comes to harm on the way you are going, you will bring my grey hairs down to the gravegrave | שְׁאֹלָה – See Rashi and Ibn Ezra on Bereshit 37:35. Alternatively: "to Sheol", viewing the word as a proper name for the place where souls go after death. in grief!"
Chapter 43
(1) And the famine was heavy in the land.
(2) When they finished eating the grain that they had brought from Egypt, their father said to them, "Return, and buy us a little food."
(3) Yehuda said to him, saying, "The man sternly warned us,sternly warned us | הָעֵד הֵעִד בָּנוּ – Though the root "עוד" often relates to testimony, it has an extended meaning of "warn", for a warning is often given in front of witnesses (Rashi and Radak, and see Shemot 19:21 and Yirmeyahu 11:7 for similar usage). The infinitive absolute construction (the doubling of the verb, with the infinitive followed by a finite verb) serves as an intensifier, implying a strong warning; hence: "sternly warned". saying, 'You shall not see my face unless your brother is with you.'
(4) If you will send our brother with us, we will go down and buy you food.
(5) But if you don't send, we will not go down because the man said to us, 'You shall not see my face unless your brother is with you.'"
(6) Yisrael said, "Why did you bring such evil upon me, telling the man that you have another brother?"
(7) They said, "The man questioned thoroughlyquestioned thoroughly | שָׁאוֹל שָׁאַל – This infinitive absolute construction (the doubling of the verb) serves to intensify the verb, implying a thorough or persistent questioning. about us and our family,our family | וּלְמוֹלַדְתֵּנוּ – See Shadal on Bereshit 12:1. Alternatively: "our birthplace" but context would support the translation of "family". saying, "Is your father still alive? Do you have a brother?' So we told him according to these things. Could we possibly know that he would say 'bring your brother down'?"
(8) Yehuda said to his father Yisrael, "Send the boy with me, and we will rise and go, that we may live and not die – we,we | גַּם אֲנַחְנוּּ – Literally: "also we", but see Ibn Ezra and Radak that the word is insignificant; it is simply the way of the text to add the word "גַם" even at the beginning of a list of items. Compare Shemot 12:32, Shemot 18:18, and Shofetim 8:22. as well as you, as well as our little ones.
(9) I will guarantee him; from my hand you may seek him. If I do not bring him to you and set him before you, I will have sinnedI will have sinned | וְחָטָאתִי – Alternatively: "I will bear the blame". before you for all time.
(10) For, had we not lingered, by now we could have returned twice."
(11) Their father Yisrael said to them, "If it be so, then do this:then do this | אֵפוֹא זֹאת עֲשׂוּ – See Rashi that the word "אֵפוֹא" does not contain any intrinsic meaning and serves a purely rhetorical function. [Compare Bereshit 28:33, 37 and Shemot 33:16.] take from the most praiseworthy of the landmost praiseworthy of the land | מִזִּמְרַת הָאָרֶץ – See Targum Onkelos. The word appears only here, but Rashi suggests that perhaps it is related to the root "זמר", to sing, and thus refers to "that which people sing its praises." in your utensils, and bring it down to the man as a tribute – a little balsam, a little honey, spices, ladanum, pistachios, and almonds.balsam… almonds | צֳרִי... וּשְׁקֵדִים – The identity of some of these items is debated. Regarding "צֳרִי נְכֹאת וָלֹט", see the note on Bereshit 37:25. "בׇּטְנִים" are mentioned only in our verse, making them difficult to identify. R. Machir (cited by Rashi) suggests that they are pistachios, while Ibn Ezra writes simply "nuts". According to many manuscripts of Rashi, he himself suggests "peaches" but in MS Leipzig 1, there is a note that suggests "chestnuts" instead.
(12) And take double the money in your hand; and the money that was returnedand the money that was returned | וְאֶת הַכֶּסֶף הַמּוּשָׁב – It is not clear if this is in addition to the "double money" mentioned in the first clause (Rashi), or an explanation of why it was necessary to take double (Shadal). According to Rashi, the double money was itself to be used for the purchase of new grain, whose price would have risen since their last descent. in the mouth of your packs return in your hand, perhaps it was a mistake.
(13) And take your brother, and rise and return to the man.
(14) May El ShaddaiEl Shaddai | אֵל שַׁדַּי – See Bereshit 17:1 that the name might mean: "God Almighty" (Ibn Ezra) or "God who is Sufficient" (R. Saadia Gaon, Rashi). grant you compassion before the man and may he release to you your other brother and Binyamin. As for me, if I am to be bereaved, I will be bereaved.If I am to be bereaved… | כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי – See Rashbam. Literally: "As I was bereaved, I was bereaved" (with both verbs in the past tense). See Rashi that the connotation is "Just as I lost Yosef and Shimon, until you return safely, it is as if I have lost Binyamin as well". Cf. Shadal who suggests that Yaakov is saying, "If I lose Binyamin, it will be nothing new, for I am already bereaved".
(15) The men took this tribute and double the money in their hand, and Binyamin; and they rose and went down to Egypt and stood before Yosef.
(16) Yosef saw Binyamin with them and he said to the one who was in charge of his house, "Bring these men to the house and slaughter an animalslaughter an animal | וּטְבֹחַ טֶבַח – Literally: "slaughter a slaughtering". and prepare it, because the men will eat with me at noon."
(17) The man did as Yosef said, and the man brought the men to Yosef's house.
(18) The men were frightened that they had been brought to Yosef's house, and they said, "Because of the money which was returned to our packs last timelast time | בַּתְּחִלָּה – Literally: "in the beginning" or "at first". we are bringing brought, to bowl us overbowl us over | לְהִתְגֹּלֵל עָלֵינוּ – See Ramban and Shadal. Literally: "to roll over us". Alternatively: "to find a reason (to act) against us", associating the word "לְהִתְגֹּלֵל" with "בגלל", meaning "because" (Ibn Ezra, R. Avraham b. HaRambam). and fall upon us, and to take us as slaves, and our donkeys."
(19) They approached the man who was in charge of Yosef's house and spoke to him at the entrance to the house.
(20) They said, "Oh my master, we indeed came down last time to buy food,
(21) but when we came to the lodging place and opened our packs, behold, each person's money was in the mouth of his pack, our money, by its exact weight.by its exact weight | בְּמִשְׁקָלוֹ – This might be equivalent to saying that the money was returned in full. Cf. Sforno who suggests that not only was the right amount returned but also the exact coinage, making it clear that it was the same exact money with which they had paid. We are returning it in our hands.
(22) We have brought down different money in our hand to buy food. We don't know who placed our money in our packs."
(23) He said "All is well with you. Do not be afraid! Your God and the God of your father has given you a hidden treasure in your packs. Your money has come to me." He brought Shimon out to them.
(24) The man brought the men into Yosef's house and he gave them water and they washed their feet, and he gave fodder to their donkeys.
(25) They prepared the tribute for when Yosef would come at noon because they heard that they were to eat breadbread | לָחֶם – In Tanakh, the word "לָחֶם" can refer either to bread specifically or to food in general (Rashbam Bereshit 39:6). Here, it likely refers to the full meal that Yosef had prepared for them (Radak). there.
(26) Yosef came to the house, and they brought him the tribute that was in their hand, into the house, and they bowed to him to the ground.
(27) He asked them if all was well, and he said, "Is all well with your elderly father of whom you spoke? Is he still alive?"
(28) They said, "All is well with your servant, with our father; he is still alive," and they inclined their heads and bowed.inclined their heads and bowed | וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ – Though both terms refer to bowing, see Bavli Berakhot 34b that "קידה" relates just to the head (from the word קדקד), and "השתחוויה" relates also to the hands and legs, lying prostrate.
(29) He lifted his eyes and saw his brother Binyamin, the son of his mother, and he said, "Is this your youngest brother of whom you spoke to me?" He said, "May God grant you favor, my son."
(30) Yosef hurried because he was filled with compassionfilled with compassion | נִכְמְרוּ רַחֲמָיו – Literally: "his compassion was kindled", as the root "כמר" means to grow warm. See Eikhah 5:10, "עוֹרֵנוּ כְּתַנּוּר נִכְמָרוּ" ("our skin was hot as a furnace"). for his brother and he sought to weep; he went into the room and wept there.
(31) He washed his face and controlled himself,controlled himself | וַיִּתְאַפַּק – See Rashi and Radak, suggesting that the word relates to strength, pointing to similar usage of the noun "אפיק" in Iyyov 12:21, "וּמְזִיחַ אֲפִיקִים רִפָּה" ("and he loosened the belt of the strong"). and said, "Set the bread!"
(32) They set for him alone, for them alone, and for the Egyptians eating with them alone, because the Egyptians would not eat bread with the Hebrews for it was an abomination to the Egyptians.
(33) They sat before him, the firstborn according to his birthright, and the youngest according to his youth; and the men looked at one another in astonishment.
(34) He had portions carried to them from before him, and the portion of Binyamin was five times larger than the portions of all the rest; and they drank and became drunkbecame drunk | וַיִּשְׁכְּרוּ – See R. Avraham b. HaRambam and Ralbag that the word might simply mean that they drank a lot, but without becoming intoxicated. with him.
Chapter 44
(1) He commanded the one who was in charge of his house, saying, "Fill the packs of the men with food, as much as they can carry, and place each man's money in the mouth of his pack.
(2) And my goblet, the silver goblet, place in the mouth of the pack of the youngest, along with the moneyalong with the money | וְאֵת כֶּסֶף – In Biblical Hebrew the word "את" can either mark a direct object or mean "with". In our verse it is unclear which function it serves. Our translation necessitates ignoring the "ו" at the beginning of the word, but reading "and the money" makes the text somewhat redundant, as Yosef has already commanded to return the money in verse 1. for his grain." He did according to Yosef's words which he had spoken.
(3) The morning dawned,the morning dawned | הַבֹּקֶר אוֹר – See Rashbam and Ibn Ezra that the word "אוֹר" is a past tense verb, meaning "became light". and the men were sent forth, they and their donkeys.
(4) They had left the city,left the city | יָצְאוּ אֶת הָעִיר – This is a somewhat rare form, as in Biblical Hebrew the verb "יצא" is not normally followed by a direct object (את), but rather by the preposition "מן". For a similar case, see Shemot 9:29 ("כְּצֵאתִי אֶת הָעִיר"). they had not gone far, when Yosef said to the one in charge of his house, "Rise and chase after the men. When you overtake to them, say to them, "Why have you repaid evil for good?
(5) Is this not that from which my master drinks and with which he regularly divines!with which he regularly divines | נַחֵשׁ יְנַחֵשׁ בּוֹ – The infinitive absolute construction often connotes intensity or the continuity of an action. In our verse it might highlight how the cup was used on a regular basis. Alternatively, it is possible that Yosef is saying that he would "surely divine the whereabouts of the goblet", reading the word "בו" to mean "concerning (the goblet)" rather than "with". Compare verse 15 below where Yosef simply says "נַחֵשׁ יְנַחֵשׁ" omitting the word "בו" (R. Yonah Ibn Janach, second possibility in Rashbam).You have wrought evil in what you did!"
(6) He overtook them and spoke these things to them.
(7) They said to him, "Why does my master speak such things? It would be a sacrilege for your servants to do such a thing!
(8) Behold, the money that we found in the mouth of our packs we returned to you from the land of Canaan, so how could we steal silver or gold from your master's house?
(9) Whichever of your servants by whom it is found shall die, and we also will be slaves to my master.
(10) He said, "Even now, let it be according to your words.even now, let it … | גַּם עַתָּה כְדִבְרֵיכֶם כֶּן הוּא – See Hoil Moshe that the servant pretended that he did not hear the brothers clearly, saying that he agreed with them, but then proceeding to be more lenient. Alternatively: "Even though your words are correct, nonetheless, only he…" (Rashi, Rashbam, R"Y Bekhor Shor). He with whom it is found will be for me a slave and you shall be blameless."
(11) They hurried, and each one lowered his pack to the ground, and each opened his pack.
(12) He searched, beginning with the oldest and finishing with youngest; and the goblet was found in Binyamin's pack.
(13) They rent their garments, and each loaded his donkey and returned to the city.
(14) Yehuda and his brothers came to Yosef's house, and he was still there. They fell before him to the ground.
(15) Yosef said to them, "What is this deed which you have done? Did you not know that a man like me would surely divine?"
(16) Yehuda said, "What can we say to my master? How can we speak? How can we justify ourselves? God has found the iniquity of your servants. Here we are, slaves to my master, both we and he in whose hand the goblet was found."
(17) He said, "It would be a sacrilege for me to do so! The man in whose hand the goblet was found will be for me a slave, but you, go up in peace to your father."