Lang: he;
Title: פרשת וישב;
Content:
פרק לז
(א) וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן.
(ב) אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה הָיָה רֹעֶה אֶת אֶחָיו בַּצֹּאן וְהוּא נַעַר אֶת בְּנֵי בִלְהָה וְאֶת בְּנֵי זִלְפָּה נְשֵׁי אָבִיו וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם.
(ג) וְיִשְׂרָאֵל אָהַב אֶת יוֹסֵף מִכׇּל בָּנָיו כִּי בֶן זְקֻנִים הוּא לוֹ וְעָשָׂה לוֹ כְּתֹנֶת פַּסִּים.
(ד) וַיִּרְאוּ אֶחָיו כִּי אֹתוֹ אָהַב אֲבִיהֶם מִכׇּל אֶחָיו וַיִּשְׂנְאוּ אֹתוֹ וְלֹא יָכְלוּ דַּבְּרוֹ לְשָׁלֹם.
(ה) וַיַּחֲלֹם יוֹסֵף חֲלוֹם וַיַּגֵּד לְאֶחָיו וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ.
(ו) וַיֹּאמֶר אֲלֵיהֶם שִׁמְעוּ נָא הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתִּי.
(ז) וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי.
(ח) וַיֹּאמְרוּ לוֹ אֶחָיו הֲמָלֹךְ תִּמְלֹךְ עָלֵינוּ אִם מָשׁוֹל תִּמְשֹׁל בָּנוּ וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ עַל חֲלֹמֹתָיו וְעַל דְּבָרָיו.
(ט) וַיַּחֲלֹם עוֹד חֲלוֹם אַחֵר וַיְסַפֵּר אֹתוֹ לְאֶחָיו וַיֹּאמֶר הִנֵּה חָלַמְתִּי חֲלוֹם עוֹד וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי.
(י) וַיְסַפֵּר אֶל אָבִיו וְאֶל אֶחָיו וַיִּגְעַר בּוֹ אָבִיו וַיֹּאמֶר לוֹ מָה הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתָּ הֲבוֹא נָבוֹא אֲנִי וְאִמְּךָ וְאַחֶיךָ לְהִשְׁתַּחֲוֺת לְךָ אָרְצָה.
(יא) וַיְקַנְאוּ בוֹ אֶחָיו וְאָבִיו שָׁמַר אֶת הַדָּבָר.
(יב) וַיֵּלְכוּ אֶחָיו לִרְעוֹת אֶת צֹאןלפי המסורה יש נקודות מעל המלה "את". אֲבִיהֶם בִּשְׁכֶם.
(יג) וַיֹּאמֶר יִשְׂרָאֵל אֶל יוֹסֵף הֲלוֹא אַחֶיךָ רֹעִים בִּשְׁכֶם לְכָה וְאֶשְׁלָחֲךָ אֲלֵיהֶם וַיֹּאמֶר לוֹ הִנֵּנִי.
(יד) וַיֹּאמֶר לוֹ לֶךְ נָא רְאֵה אֶת שְׁלוֹם אַחֶיךָ וְאֶת שְׁלוֹם הַצֹּאן וַהֲשִׁבֵנִי דָּבָר וַיִּשְׁלָחֵהוּ מֵעֵמֶק חֶבְרוֹן וַיָּבֹא שְׁכֶמָה.
(טו) וַיִּמְצָאֵהוּ אִישׁ וְהִנֵּה תֹעֶה בַּשָּׂדֶה וַיִּשְׁאָלֵהוּ הָאִישׁ לֵאמֹר מַה תְּבַקֵּשׁ.
(טז) וַיֹּאמֶר אֶת אַחַי אָנֹכִי מְבַקֵּשׁ הַגִּידָה נָּא לִי אֵיפֹה הֵם רֹעִים.
(יז) וַיֹּאמֶר הָאִישׁ נָסְעוּ מִזֶּה כִּי שָׁמַעְתִּי אֹמְרִים נֵלְכָה דֹּתָיְנָה וַיֵּלֶךְ יוֹסֵף אַחַר אֶחָיו וַיִּמְצָאֵם בְּדֹתָן.
(יח) וַיִּרְאוּ אֹתוֹ מֵרָחֹק וּבְטֶרֶם יִקְרַב אֲלֵיהֶם וַיִּתְנַכְּלוּ אֹתוֹ לַהֲמִיתוֹ.
(יט) וַיֹּאמְרוּ אִישׁ אֶל אָחִיו הִנֵּה בַּעַל הַחֲלֹמוֹת הַלָּזֶה בָּא.
(כ) וְעַתָּה לְכוּ וְנַהַרְגֵהוּ וְנַשְׁלִכֵהוּ בְּאַחַד הַבֹּרוֹת וְאָמַרְנוּ חַיָּה רָעָה אֲכָלָתְהוּ וְנִרְאֶה מַה יִּהְיוּ חֲלֹמֹתָיו.
(כא) וַיִּשְׁמַע רְאוּבֵן וַיַּצִּלֵהוּ מִיָּדָם וַיֹּאמֶר לֹא נַכֶּנּוּ נָפֶשׁ.
(כב) וַיֹּאמֶר אֲלֵהֶם רְאוּבֵן אַל תִּשְׁפְּכוּ דָם הַשְׁלִיכוּ אֹתוֹ אֶל הַבּוֹר הַזֶּה אֲשֶׁר בַּמִּדְבָּר וְיָד אַל תִּשְׁלְחוּ בוֹ לְמַעַן הַצִּיל אֹתוֹ מִיָּדָם לַהֲשִׁיבוֹ אֶל אָבִיו.
(כג) וַיְהִי כַּאֲשֶׁר בָּא יוֹסֵף אֶל אֶחָיו וַיַּפְשִׁיטוּ אֶת יוֹסֵף אֶת כֻּתׇּנְתּוֹ אֶת כְּתֹנֶת הַפַּסִּים אֲשֶׁר עָלָיו.
(כד) וַיִּקָּחֻהוּ וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה וְהַבּוֹר רֵק אֵין בּוֹ מָיִם.
(כה) וַיֵּשְׁבוּ לֶאֱכׇל לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה.
(כו) וַיֹּאמֶר יְהוּדָה אֶל אֶחָיו מַה בֶּצַע כִּי נַהֲרֹג אֶת אָחִינוּ וְכִסִּינוּ אֶת דָּמוֹ.
(כז) לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים וְיָדֵנוּ אַל תְּהִי בוֹ כִּי אָחִינוּ בְשָׂרֵנוּ הוּא וַיִּשְׁמְעוּ אֶחָיו.
(כח) וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת יוֹסֵף מִן הַבּוֹר וַיִּמְכְּרוּ אֶת יוֹסֵף לַיִּשְׁמְעֵאלִים בְּעֶשְׂרִים כָּסֶף וַיָּבִיאוּ אֶת יוֹסֵף מִצְרָיְמָה.
(כט) וַיָּשׇׁב רְאוּבֵן אֶל הַבּוֹר וְהִנֵּה אֵין יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת בְּגָדָיו.
(ל) וַיָּשׇׁב אֶל אֶחָיו וַיֹּאמַר הַיֶּלֶד אֵינֶנּוּ וַאֲנִי אָנָה אֲנִי בָא.
(לא) וַיִּקְחוּ אֶת כְּתֹנֶת יוֹסֵף וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים וַיִּטְבְּלוּ אֶת הַכֻּתֹּנֶת בַּדָּם.
(לב) וַיְשַׁלְּחוּ אֶת כְּתֹנֶת הַפַּסִּים וַיָּבִיאוּ אֶל אֲבִיהֶם וַיֹּאמְרוּ זֹאת מָצָאנוּ הַכֶּר נָא הַכְּתֹנֶת בִּנְךָ הִוא אִם לֹא.
(לג) וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי חַיָּה רָעָה אֲכָלָתְהוּ טָרֹף טֹרַף יוֹסֵף.
(לד) וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמׇתְנָיו וַיִּתְאַבֵּל עַל בְּנוֹ יָמִים רַבִּים.
(לה) וַיָּקֻמוּ כׇל בָּנָיו וְכׇל בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי אֵרֵד אֶל בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו.
(לו) וְהַמְּדָנִים מָכְרוּ אֹתוֹ אֶל מִצְרָיִם לְפוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים.
פרק לח
(א) וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו וַיֵּט עַד אִישׁ עֲדֻלָּמִי וּשְׁמוֹ חִירָה.
(ב) וַיַּרְא שָׁם יְהוּדָה בַּת אִישׁ כְּנַעֲנִי וּשְׁמוֹ שׁוּעַ וַיִּקָּחֶהָ וַיָּבֹא אֵלֶיהָ.
(ג) וַתַּהַר וַתֵּלֶד בֵּן וַיִּקְרָא אֶת שְׁמוֹ עֵר.
(ד) וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתִּקְרָא אֶת שְׁמוֹ אוֹנָן.
(ה) וַתֹּסֶף עוֹד וַתֵּלֶד בֵּן וַתִּקְרָא אֶת שְׁמוֹ שֵׁלָה וְהָיָה בִכְזִיב בְּלִדְתָּהּ אֹתוֹ.
(ו) וַיִּקַּח יְהוּדָה אִשָּׁה לְעֵר בְּכוֹרוֹ וּשְׁמָהּ תָּמָר.
(ז) וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי י״י וַיְמִתֵהוּ י״י.
(ח) וַיֹּאמֶר יְהוּדָה לְאוֹנָן בֹּא אֶל אֵשֶׁת אָחִיךָ וְיַבֵּם אֹתָהּ וְהָקֵם זֶרַע לְאָחִיךָ.
(ט) וַיֵּדַע אוֹנָן כִּי לֹּא לוֹ יִהְיֶה הַזָּרַע וְהָיָה אִם בָּא אֶל אֵשֶׁת אָחִיו וְשִׁחֵת אַרְצָה לְבִלְתִּי נְתׇן זֶרַע לְאָחִיו.
(י) וַיֵּרַע בְּעֵינֵי י״י אֲשֶׁר עָשָׂה וַיָּמֶת גַּם אֹתוֹ.
(יא) וַיֹּאמֶר יְהוּדָה לְתָמָר כַּלָּתוֹ שְׁבִי אַלְמָנָה בֵית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי כִּי אָמַר פֶּן יָמוּת גַּם הוּא כְּאֶחָיו וַתֵּלֶךְ תָּמָר וַתֵּשֶׁב בֵּית אָבִיהָ.
(יב) וַיִּרְבּוּ הַיָּמִים וַתָּמׇת בַּת שׁוּעַ אֵשֶׁת יְהוּדָה וַיִּנָּחֶם יְהוּדָה וַיַּעַל עַל גֹּזְזֵי צֹאנוֹ הוּא וְחִירָה רֵעֵהוּ הָעֲדֻלָּמִי תִּמְנָתָה.
(יג) וַיֻּגַּד לְתָמָר לֵאמֹר הִנֵּה חָמִיךְ עֹלֶה תִמְנָתָה לָגֹז צֹאנוֹ.
(יד) וַתָּסַר בִּגְדֵי אַלְמְנוּתָהּ מֵעָלֶיהָ וַתְּכַס בַּצָּעִיף וַתִּתְעַלָּף וַתֵּשֶׁב בְּפֶתַח עֵינַיִם אֲשֶׁר עַל דֶּרֶךְ תִּמְנָתָה כִּי רָאֲתָה כִּי גָדַל שֵׁלָה וְהִוא לֹא נִתְּנָה לוֹ לְאִשָּׁה.
(טו) וַיִּרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה כִּי כִסְּתָה פָּנֶיהָ.
(טז) וַיֵּט אֵלֶיהָ אֶל הַדֶּרֶךְ וַיֹּאמֶר הָבָה נָּא אָבוֹא אֵלַיִךְ כִּי לֹא יָדַע כִּי כַלָּתוֹ הִוא וַתֹּאמֶר מַה תִּתֶּן לִי כִּי תָבוֹא אֵלָי.
(יז) וַיֹּאמֶר אָנֹכִי אֲשַׁלַּח גְּדִי עִזִּים מִן הַצֹּאן וַתֹּאמֶר אִם תִּתֵּן עֵרָבוֹן עַד שׇׁלְחֶךָ.
(יח) וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן לָךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן לָהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ.
(יט) וַתָּקׇם וַתֵּלֶךְ וַתָּסַר צְעִיפָהּ מֵעָלֶיהָ וַתִּלְבַּשׁ בִּגְדֵי אַלְמְנוּתָהּ.
(כ) וַיִּשְׁלַח יְהוּדָה אֶת גְּדִי הָעִזִּים בְּיַד רֵעֵהוּ הָעֲדֻלָּמִי לָקַחַת הָעֵרָבוֹן מִיַּד הָאִשָּׁה וְלֹא מְצָאָהּ.
(כא) וַיִּשְׁאַל אֶת אַנְשֵׁי מְקֹמָהּ לֵאמֹר אַיֵּה הַקְּדֵשָׁה הִוא בָעֵינַיִם עַל הַדָּרֶךְ וַיֹּאמְרוּ לֹא הָיְתָה בָזֶה קְדֵשָׁה.
(כב) וַיָּשׇׁב אֶל יְהוּדָה וַיֹּאמֶר לֹא מְצָאתִיהָ וְגַם אַנְשֵׁי הַמָּקוֹם אָמְרוּ לֹא הָיְתָה בָזֶה קְדֵשָׁה.
(כג) וַיֹּאמֶר יְהוּדָה תִּקַּח לָהּ פֶּן נִהְיֶה לָבוּז הִנֵּה שָׁלַחְתִּי הַגְּדִי הַזֶּה וְאַתָּה לֹא מְצָאתָהּ.
(כד) וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים וַיֻּגַּד לִיהוּדָה לֵאמֹר זָנְתָה תָּמָר כַּלָּתֶךָ וְגַם הִנֵּה הָרָה לִזְנוּנִים וַיֹּאמֶר יְהוּדָה הוֹצִיאוּהָ וְתִשָּׂרֵף.
(כה) הִוא מוּצֵאת וְהִיא שָׁלְחָה אֶל חָמִיהָ לֵאמֹר לְאִישׁ אֲשֶׁר אֵלֶּה לּוֹ אָנֹכִי הָרָה וַתֹּאמֶר הַכֶּר נָא לְמִי הַחֹתֶמֶת וְהַפְּתִילִים וְהַמַּטֶּה הָאֵלֶּה.
(כו) וַיַּכֵּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי כִּי עַל כֵּן לֹא נְתַתִּיהָ לְשֵׁלָה בְנִי וְלֹא יָסַף עוֹד לְדַעְתָּהּ.
(כז) וַיְהִי בְּעֵת לִדְתָּהּ וְהִנֵּה תְאוֹמִים בְּבִטְנָהּ.
(כח) וַיְהִי בְלִדְתָּהּ וַיִּתֶּן יָד וַתִּקַּח הַמְיַלֶּדֶת וַתִּקְשֹׁר עַל יָדוֹ שָׁנִי לֵאמֹר זֶה יָצָא רִאשֹׁנָה.
(כט) וַיְהִי כְּמֵשִׁיב יָדוֹ וְהִנֵּה יָצָא אָחִיו וַתֹּאמֶר מַה פָּרַצְתָּ עָלֶיךָ פָּרֶץ וַיִּקְרָא שְׁמוֹ פָּרֶץ.
(ל) וְאַחַר יָצָא אָחִיו אֲשֶׁר עַל יָדוֹ הַשָּׁנִי וַיִּקְרָא שְׁמוֹ זָרַח.
פרק לט
(א) וְיוֹסֵף הוּרַד מִצְרָיְמָה וַיִּקְנֵהוּ פּוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים אִישׁ מִצְרִי מִיַּד הַיִּשְׁמְעֵאלִים אֲשֶׁר הוֹרִדֻהוּ שָׁמָּה.
(ב) וַיְהִי י״י אֶת יוֹסֵף וַיְהִי אִישׁ מַצְלִיחַ וַיְהִי בְּבֵית אֲדֹנָיו הַמִּצְרִי.
(ג) וַיַּרְא אֲדֹנָיו כִּי י״י אִתּוֹ וְכֹל אֲשֶׁר הוּא עֹשֶׂה י״י מַצְלִיחַ בְּיָדוֹ.
(ד) וַיִּמְצָא יוֹסֵף חֵן בְּעֵינָיו וַיְשָׁרֶת אֹתוֹ וַיַּפְקִדֵהוּ עַל בֵּיתוֹ וְכׇל יֶשׁ לוֹ נָתַן בְּיָדוֹ.
(ה) וַיְהִי מֵאָז הִפְקִיד אֹתוֹ בְּבֵיתוֹ וְעַל כׇּל אֲשֶׁר יֶשׁ לוֹ וַיְבָרֶךְ י״י אֶת בֵּית הַמִּצְרִי בִּגְלַל יוֹסֵף וַיְהִי בִּרְכַּת י״י בְּכׇל אֲשֶׁר יֶשׁ לוֹ בַּבַּיִת וּבַשָּׂדֶה.
(ו) וַיַּעֲזֹב כׇּל אֲשֶׁר לוֹ בְּיַד יוֹסֵף וְלֹא יָדַע אִתּוֹ מְאוּמָה כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל וַיְהִי יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה.
(ז) וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וַתִּשָּׂא אֵשֶׁת אֲדֹנָיו אֶת עֵינֶיהָ אֶל יוֹסֵף וַתֹּאמֶר שִׁכְבָה עִמִּי.
(ח) וַיְמָאֵן וַיֹּאמֶר אֶל אֵשֶׁת אֲדֹנָיו הֵן אֲדֹנִי לֹא יָדַע אִתִּי מַה בַּבָּיִת וְכֹל אֲשֶׁר יֶשׁ לוֹ נָתַן בְּיָדִי.
(ט) אֵינֶנּוּ גָדוֹל בַּבַּיִת הַזֶּה מִמֶּנִּי וְלֹא חָשַׂךְ מִמֶּנִּי מְאוּמָה כִּי אִם אוֹתָךְ בַּאֲשֶׁר אַתְּ אִשְׁתּוֹ וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת וְחָטָאתִי לֵאלֹהִים.
(י) וַיְהִי כְּדַבְּרָהּ אֶל יוֹסֵף יוֹם יוֹם וְלֹא שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ לִהְיוֹת עִמָּהּ.
(יא) וַיְהִי כְּהַיּוֹם הַזֶּה וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ וְאֵין אִישׁ מֵאַנְשֵׁי הַבַּיִת שָׁם בַּבָּיִת.
(יב) וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנׇס וַיֵּצֵא הַחוּצָה.
(יג) וַיְהִי כִּרְאוֹתָהּ כִּי עָזַב בִּגְדוֹ בְּיָדָהּ וַיָּנׇס הַחוּצָה.
(יד) וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ וַתֹּאמֶר לָהֶם לֵאמֹר רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי לְצַחֶק בָּנוּ בָּא אֵלַי לִשְׁכַּב עִמִּי וָאֶקְרָא בְּקוֹל גָּדוֹל.
(טו) וַיְהִי כְשׇׁמְעוֹ כִּי הֲרִימֹתִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנׇס וַיֵּצֵא הַחוּצָה.
(טז) וַתַּנַּח בִּגְדוֹ אֶצְלָהּ עַד בּוֹא אֲדֹנָיו אֶל בֵּיתוֹ.
(יז) וַתְּדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה לֵאמֹר בָּא אֵלַי הָעֶבֶד הָעִבְרִי אֲשֶׁר הֵבֵאתָ לָּנוּ לְצַחֶק בִּי.
(יח) וַיְהִי כַּהֲרִימִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנׇס הַחוּצָה.
(יט) וַיְהִי כִשְׁמֹעַ אֲדֹנָיו אֶת דִּבְרֵי אִשְׁתּוֹ אֲשֶׁר דִּבְּרָה אֵלָיו לֵאמֹר כַּדְּבָרִים הָאֵלֶּה עָשָׂה לִי עַבְדֶּךָ וַיִּחַר אַפּוֹ.
(כ) וַיִּקַּח אֲדֹנֵי יוֹסֵף אֹתוֹ וַיִּתְּנֵהוּ אֶל בֵּית הַסֹּהַר מְקוֹם אֲשֶׁר [אֲסִירֵי] (אסורי) הַמֶּלֶךְ אֲסוּרִים וַיְהִי שָׁם בְּבֵית הַסֹּהַר.
(כא) וַיְהִי י״י אֶת יוֹסֵף וַיֵּט אֵלָיו חָסֶד וַיִּתֵּן חִנּוֹ בְּעֵינֵי שַׂר בֵּית הַסֹּהַר.
(כב) וַיִּתֵּן שַׂר בֵּית הַסֹּהַר בְּיַד יוֹסֵף אֵת כׇּל הָאֲסִירִם אֲשֶׁר בְּבֵית הַסֹּהַר וְאֵת כׇּל אֲשֶׁר עֹשִׂים שָׁם הוּא הָיָה עֹשֶׂה.
(כג) אֵין שַׂר בֵּית הַסֹּהַר רֹאֶה אֶת כׇּל מְאוּמָה בְּיָדוֹ בַּאֲשֶׁר י״י אִתּוֹ וַאֲשֶׁר הוּא עֹשֶׂה י״י מַצְלִיחַ.
פרק מ
(א) וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָטְאוּ מַשְׁקֵה מֶלֶךְ מִצְרַיִם וְהָאֹפֶה לַאֲדֹנֵיהֶם לְמֶלֶךְ מִצְרָיִם.
(ב) וַיִּקְצֹף פַּרְעֹה עַל שְׁנֵי סָרִיסָיו עַל שַׂר הַמַּשְׁקִים וְעַל שַׂר הָאוֹפִים.
(ג) וַיִּתֵּן אֹתָם בְּמִשְׁמַר בֵּית שַׂר הַטַּבָּחִים אֶל בֵּית הַסֹּהַר מְקוֹם אֲשֶׁר יוֹסֵף אָסוּר שָׁם.
(ד) וַיִּפְקֹד שַׂר הַטַּבָּחִים אֶת יוֹסֵף אִתָּם וַיְשָׁרֶת אֹתָם וַיִּהְיוּ יָמִים בְּמִשְׁמָר.
(ה) וַיַּחַלְמוּ חֲלוֹם שְׁנֵיהֶם אִישׁ חֲלֹמוֹ בְּלַיְלָה אֶחָד אִישׁ כְּפִתְרוֹן חֲלֹמוֹ הַמַּשְׁקֶה וְהָאֹפֶה אֲשֶׁר לְמֶלֶךְ מִצְרַיִם אֲשֶׁר אֲסוּרִים בְּבֵית הַסֹּהַר.
(ו) וַיָּבֹא אֲלֵיהֶם יוֹסֵף בַּבֹּקֶר וַיַּרְא אֹתָם וְהִנָּם זֹעֲפִים.
(ז) וַיִּשְׁאַל אֶת סְרִיסֵי פַרְעֹה אֲשֶׁר אִתּוֹ בְמִשְׁמַר בֵּית אֲדֹנָיו לֵאמֹר מַדּוּעַ פְּנֵיכֶם רָעִים הַיּוֹם.
(ח) וַיֹּאמְרוּ אֵלָיו חֲלוֹם חָלַמְנוּ וּפֹתֵר אֵין אֹתוֹ וַיֹּאמֶר אֲלֵהֶם יוֹסֵף הֲלוֹא לֵאלֹהִים פִּתְרֹנִים סַפְּרוּ נָא לִי.
(ט) וַיְסַפֵּר שַׂר הַמַּשְׁקִים אֶת חֲלֹמוֹ לְיוֹסֵף וַיֹּאמֶר לוֹ בַּחֲלוֹמִי וְהִנֵּה גֶפֶן לְפָנָי.
(י) וּבַגֶּפֶן שְׁלֹשָׁה שָׂרִיגִם וְהִוא כְפֹרַחַת עָלְתָה נִצָּהּ הִבְשִׁילוּ אַשְׁכְּלֹתֶיהָ עֲנָבִים.
(יא) וְכוֹס פַּרְעֹה בְּיָדִי וָאֶקַּח אֶת הָעֲנָבִים וָאֶשְׂחַט אֹתָם אֶל כּוֹס פַּרְעֹה וָאֶתֵּן אֶת הַכּוֹס עַל כַּף פַּרְעֹה.
(יב) וַיֹּאמֶר לוֹ יוֹסֵף זֶה פִּתְרֹנוֹ שְׁלֹשֶׁת הַשָּׂרִגִים שְׁלֹשֶׁת יָמִים הֵם.
(יג) בְּעוֹד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת רֹאשֶׁךָ וַהֲשִׁיבְךָ עַל כַּנֶּךָ וְנָתַתָּ כוֹס פַּרְעֹה בְּיָדוֹ כַּמִּשְׁפָּט הָרִאשׁוֹן אֲשֶׁר הָיִיתָ מַשְׁקֵהוּ.
(יד) כִּי אִם זְכַרְתַּנִי אִתְּךָ כַּאֲשֶׁר יִיטַב לָךְ וְעָשִׂיתָ נָּא עִמָּדִי חָסֶד וְהִזְכַּרְתַּנִי אֶל פַּרְעֹה וְהוֹצֵאתַנִי מִן הַבַּיִת הַזֶּה.
(טו) כִּי גֻנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים וְגַם פֹּה לֹא עָשִׂיתִי מְאוּמָה כִּי שָׂמוּ אֹתִי בַּבּוֹר.
(טז) וַיַּרְא שַׂר הָאֹפִים כִּי טוֹב פָּתָר וַיֹּאמֶר אֶל יוֹסֵף אַף אֲנִי בַּחֲלוֹמִי וְהִנֵּה שְׁלֹשָׁה סַלֵּי חֹרִי עַל רֹאשִׁי.
(יז) וּבַסַּל הָעֶלְיוֹן מִכֹּל מַאֲכַל פַּרְעֹה מַעֲשֵׂה אֹפֶה וְהָעוֹף אֹכֵל אֹתָם מִן הַסַּל מֵעַל רֹאשִׁי.
(יח) וַיַּעַן יוֹסֵף וַיֹּאמֶר זֶה פִּתְרֹנוֹ שְׁלֹשֶׁת הַסַּלִּים שְׁלֹשֶׁת יָמִים הֵם.
(יט) בְּעוֹד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת רֹאשְׁךָ מֵעָלֶיךָ וְתָלָה אוֹתְךָ עַל עֵץ וְאָכַל הָעוֹף אֶת בְּשָׂרְךָ מֵעָלֶיךָ.
(כ) וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי יוֹם הֻלֶּדֶת אֶת פַּרְעֹה וַיַּעַשׂ מִשְׁתֶּה לְכׇל עֲבָדָיו וַיִּשָּׂא אֶת רֹאשׁ שַׂר הַמַּשְׁקִים וְאֶת רֹאשׁ שַׂר הָאֹפִים בְּתוֹךְ עֲבָדָיו.
(כא) וַיָּשֶׁב אֶת שַׂר הַמַּשְׁקִים עַל מַשְׁקֵהוּ וַיִּתֵּן הַכּוֹס עַל כַּף פַּרְעֹה.
(כב) וְאֵת שַׂר הָאֹפִים תָּלָה כַּאֲשֶׁר פָּתַר לָהֶם יוֹסֵף.
(כג) וְלֹא זָכַר שַׂר הַמַּשְׁקִים אֶת יוֹסֵף וַיִּשְׁכָּחֵהוּ.
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Lang: en;
Title: Parashat Vayeshev;
Content:
Chapter 37
(1) Yaakov dwelled in the land of his father's sojourning, in the land of Canaan.
(2) These are the descendantsdescendants | תֹּלְדוֹת – The Hebrew word "תּוֹלְדֹת" carries a dual connotation of both descendants and family history. Compare Rashbam and Ibn Ezra here. of Yaakov. Yosef was seventeen years old and he would tend the flocks with his brothers; he was an assistant withan assistant with | וְהוּא נַעַר אֶת – See Shadal who notes that "נַעַר" sometimes mean "servant", as in Shemot 33:11 and Shemuel I 20:36. Similarly: "an apprentice" (R. D"Z Hoffmann). Cf. Ibn Ezra who explains: "an assistant to" (rather than with). Alternatively, the word "נַעַר" refers to a youth, as per its common usage. The verse might be stating that Yosef acted youthfully (Bereshit Rabbah, Rashi) or highlighting that though Yosef worked with Leah's sons, he spent his free time, his youthful activity, with the sons of the maidservants (Rashbam). Rashbam also raises the possibility that "נער" is a verb meaning "like" pointing to Hoshea 11:1 where the word is paired with the verb "וָאֹהֲבֵהוּ" ("and I loved him"). the sons of Bilhah and the sons of Zilpah, his father's wives. Yosef brought a bad report regarding themreport regarding them | דִּבָּתָם – It is not clear if this refers back to the sons of Leah (Rashi and Rashbam), to the sons of the maidservants (R"Y Kara, Ibn Ezra), or to both (Ramban). The difference impacts how one understands why and which of the brothers had reason to dislike Yosef. to his father.
(3) And Yisrael loved Yosef more than all his sons because he was a son of his old age, and he made him a long sleeved tunic.long sleeved tunic | כְּתֹנֶת פַּסִּים – As the phrase appears only here and in Shemuel II 13 (where King David's daughter Tamar also wears a "כְּתֹנֶת פַּסִּים"), the meaning of "פַּסִּים" is debated, though from context it appears to be a royal garment. Many relate it to the Aramaic "פס" (Daniel 5:5) which refers to a palm. Thus, Bereshit Rabbah suggests a "long-sleeved tunic" (reaching the palm), while Shadal and R. D"Z Hoffmann suggest "a cloak which reached the ankle", noting that this was a sign of grandeur. Alternatively: "embroidered" (Ibn Ezra) or: "multi-colored" (Septuagint, Radak, and see R. Avraham b. HaRambam who explains that perhaps every span of it was a different color). Alternatively, the word refers to the material of which the cloak was made, fine wool (Rashi, comparing it to the word "כרפס", in Esther 1:6).
(4) His brothers saw that their father loved him more than all his brothers, and they hated him and could not speak peaceably to him.
(5) Yosef dreamed a dream and he told his brothers, and they hated him even more.
(6) He said to them, "Listen, now,Listen, now | שִׁמְעוּ נָא – Alternatively: "Listen, please". to this dream that I dreamed.
(7) Behold, we were binding sheaves in the field and my sheaf rose and even stood erect, and, behold, your sheaves surrounded and bowed down to my sheaf."
(8) His brothers said to him, "Will you indeed reign over us? Will youWill you… | אִם מָשׁוֹל תִּמְשֹׁל – Literally: "if you will indeed rule over us". indeed rule over us?" And they hated him even more for his dreamsdreams | חֲלֹמֹתָיו – The plural language is somewhat difficult as only one dream has of yet been recounted. See Radak and R. Avraham b. HaRambam that the narrator refers also to the dream of verse 9. Alternatively, Yosef shared other dreams not mentioned in the verses (Radak here and Shadal on verse 5). and for his words.for his words | וְעַל דְּבָרָיו – This could refer either to the "evil report" of verse 2 (Rashi, Rashbam), or to Yosef's boasting of his dreams (Ramban).
(9) He dreamed yet another dream and recounted it to his brothers, and he said, "Behold, I dreamed another dream, and, behold, the sun, the moon, and eleven stars were bowing down to me."
(10) He recounted it to his father and his brothers. His father berated him and said to him, "What is this dream you dreamed? Will we really come, I and your mother and your brothers, to bow down to you to the ground?"
(11) His brothers were jealous of him, but his father kept the matter in mind.
(12) His brothers went to tend their father's flocks in Shekhem.
(13) Yisrael said to Yosef, "Are not your brothers tending the flocktending the flock | רֹעִים – Literally: "tending"; the words "the flock" are assumed by the text. in Shekhem? Come,come | לְכָה – Though the root "הלך" usually takes the meaning "go", it can also mean "come" (see, for example Shemuel I 17:44 and the phrase "לְכָה אֵלַי", "come to me"). Often when it precedes another verb, as in our verse, it acts merely as an introductory call to action, "come, let us…" (Rashbam on verse 20). For similar usage, see Bereshit 19:32, 31:44 and verses 20 and 27 below. let me send you to them." He said to him, "Here I am."
(14) He said to him, "Go, please, and see if it is well with your brothers and well with the flocks and bring word back to me." He sent him from the valley of Chevron and he came to Shekhem.
(15) A man found him, and, behold, he was wandering in the field. The man questioned him, saying, "What do you seek?"
(16) He said, "I seek my brothers. Please, tell me where they are tending the flock."tending the flock | רֹעִים – Literally: "tending"; the words "the flock" are assumed by the text.
(17) The man said, "They have traveled from here, for I heard them say, 'Let us go to Dotan.'" Yosef went after his brothers and found them in Dotan.
(18) They saw him from afar, and before he approached them, they conspiredconspired | וַיִּתְנַכְּלוּ – The word carries the connotation of plotting accompanied by deceit and craftiness. In the Hebrew, the verb is reflexive and might more literally be translated as: "they were filled with cunning plots". against him to kill him.
(19) They said one to another, "Here comes thatthat | הַלָּזֶה – See Rashbam that "הזה" refers to that which is close by (this), while "הַלָּזֶה" refers to that which is at a distance (that). master of dreams.
(20) And now, come, let us kill him and we will throw him into one of the pits and say, 'a savage beast has devoured him', and let us see what becomes of his dreams."
(21) Reuven heard and saved him from their hand. He said, "Let us not take his life".Let us not take his life | לֹא נַכֶּנּוּ נָפֶשׁ – See Rashi and Ibn Ezra that the verse should be understood as if written: "לֹא נַכֶּנּוּ מכת נָפֶשׁ", "let us not smite him, (with a smiting of the) soul", i.e. with a death blow.
(22) Reuven said to them, "Do not spill blood; cast him into this pit which is in the wilderness, but do not lift your hand against him"do not lift your hand against him | וְיָד אַל תִּשְׁלְחוּ בוֹ – More literally: "do not send forth your hand…" – so as to save him from their hand and return him to his father.
(23) WhenWhen | וַיְהִי כַּאֲשֶׁר – Literally: "It was when". Yosef came to his brothers, they stripped Yosef of his tunic, the long sleeved tunic that was upon him.
(24) They took him and threw him into the pit. And the pit was empty; there was no water in it.
(25) They sat to eat bread and lifted their eyes and saw, and, behold, a caravan of Yishmaelites was coming from Gilad and their camels were carrying spices, balsam, and ladanum,spices, balsam, and ladanum | נְכֹאת וּצְרִי וָלֹט – The identity of these items is disputed. The Septuagint and Rashi suggest that "נְכֹאת" is a general name for spices, while Targum Onkelos renders it: "wax", perhaps referring to an aromatic tree gum. "לֹט" is apparently a type of resin, often identified as ladanum (Shadal), though Bereshit Rabbah identifies it as mastic. going to bring them down to Egypt.
(26) Yehuda said to his brothers, "What gain is there if we kill our brother and cover his blood?
(27) Come, let us sell him to the Yishmaelites, and let our hands not be upon him, for he is our brother, our flesh"; and his brothers listened.
(28) MidianiteMidianite | מִדְיָנִים – On the relationship between the Midianites mentioned here and both the Yishmaelites of verses 25-27 and the Medanites of verse 36, see Who Sold Yosef. men, merchants, passed by, and they pulled and raised Yosef from the pit, and they soldthey sold | וַיִּמְכְּרוּ – It is not clear whether the various verbs of the sentence (pulled, raised, and sold) refer to the brothers (most commentators) or to the Midianites (Rashbam). For the ramifications of each possibility, see Who Sold Yosef. Yosef to the Yishmaelites for twenty pieces of silver, and they brought Yosef to Egypt.
(29) Reuven returned to the pit, and, behold, Yosef was not in the pit; and he rent his garments.
(30) He returned to his brothers and said, "The boy is gone! And I, where will I go?"where will I go | אָנָה אֲנִי בָא – See Rashi that the connotation is: "To where can I run to escape our father's grief?" Alternatively: "to what (grief) will I come to?" (Shadal, noting that "בָא" means to come rather than to go).
(31) They took Yosef's tunic and slaughtered a he-goat and dipped the tunic in the blood.
(32) They sentThey sent | וַיְשַׁלְּחוּ – R"Y Bekhor Shor explains that the brothers sent the tunic to their father via messenger to distance themselves from the deed. Cf. the opinion brought by Radak that here (in contrast to its usual usage) the word "וַיְשַׁלְּחוּ" means: "they pierced", relating the verb to the noun, "שֶׁלַח", a sword. If so, the brothers were attempting to make the coat look as if it was torn by wild animals. the long sleeved tunic, and they broughtthey brought | וַיָּבִיאוּ – The subject of this verb and the following one ("they said") is likely the messengers via whom the brothers sent the tunic to their father (Rashbam, R"Y Bekhor Shor). it to their father and said, "We found this. Now, recognize, is it your son's tunic or not?"
(33) He recognized it and said, "It is my son's tunic. A savage beast has devoured him! Yosef was surely torn to pieces!"
(34) Yaakov rent his garments and put sackcloth on his hips and mourned his son for many days.
(35) All his sons and daughtersdaughters | בְּנֹתָיו – As only one daughter, Dinah, is known by name, yet the verse speak of daughters in the plural, some have suggested that the word refers to all the females in the household: daughter, granddaughter, and daughters-in-law (Ibn Ezra, R"Y Bekhor Shor). It is also possible that Yaakov himself had other daughters who are simply not mentioned as they play no significant role in Tanakh (Shadal). rose up to comfort him, but he refused to be comforted and said, "For I will go to my graveto my grave | שְׁאֹלָה – See Rashi and Ibn Ezra. Alternatively: "to Sheol", viewing the word as a proper name for the place where souls go after death. mourning over my son." And his father wept over him.
(36) And the Medanites sold him to Egypt, to Potiphar, Paroh's officer,Paroh's officer | סְרִיס פַּרְעֹה – The word "סְרִיס" might be a loan word from Akkadian, where ša rêši means "he who is the head", referring to a royal official. Alternatively: "eunuch". Shadal suggests that it is possible that since several of the royal officers were eunuchs (specifically those in charge of the king's harems), the term was adopted for all. Since Potiphar was married, however, it would seem that he, at least, was not a eunuch. the chief executioner.chief executioner | שַׂר הַטַּבָּחִים – See Onkelos and Daniel 2:14. Alternatively: "chief cook" (opinion in Ibn Ezra and see Shemuel I 8:13, 9:23) or similarly: "chief butcher" (Rashi). As the verb "לטבח" means "to slay", all of the possibilities can be sustained. Ramban notes that the fact that the prison was under the authority of the "שַׂר הַטַּבָּחִים" (Bereshit 40:2) might support the first possibility brought, that he was an executioner. Others translate: "captain of the guard".
Chapter 38
(1) At that time, Yehuda descended from his brothers and pitched his tentpitched his tent | וַיֵּט – See Radak. The words "his tent" are assumed by the text. Alternatively: "he turned aside" (Rashi, suggesting that the verse is emphasizing how Yehuda turned away from his brothers). by an Adullamite man whose name was Chirah.
(2) Yehuda saw there the daughter of a CanaaniteCanaanite | כְּנַעֲנִי – Alternatively: "merchant" (Targum Onkelos, and see Rashbam who points to Yeshayahu 23:8 and Hoshea 12:8 for other verses which can sustain this meaning). This reading is likely motivated by a desire not to have Yehuda marry a Canaanite as such marriages were viewed as problematic already in the time Avraham and were later prohibited. For discussion, see Did Yaakov's Sons Marry Canaanites. man whose name was Shua, and he took her and cametook… came | וַיִּקָּחֶהָ וַיָּבֹא – In other words, Yehuda married and had relations with her. to her.
(3) She conceived and bore a son, and he named him Er.
(4) She conceived again and bore a son, and she named him Onan.
(5) She bore yet another son, and she named him Shelah; and he was in Kheziv when she bore him.
(6) Yehuda took a wife for Er, his firstborn, and her name was Tamar.
(7) Er, Yehuda's firstborn, was evil in the eyes of Hashem and Hashem killed him.
(8) Yehuda said to Onan, "Come to your brother's wife and take her in levirate marriage,take her in levirate marriage | וְיַבֵּם אֹתָהּ – Others translate:: "do your duty to her as a brother-in-law". The institution of Levirate marriage is discussed in Devarim 25:5-6. and raise offspring for your brother."
(9) Onan knew that the offspring would not be his, so when he would come to his brother's wife, he would spill his seed on the ground,spill his seed on the ground | וְשִׁחֵת אַרְצָה – Literally "he would let (it) go to ruin on the ground". In other words, he would ejaculate outside her body to ensure that she did not conceive. so as not to give offspring to his brother.
(10) What he did was evil in the eyes of Hashem, and He killed him as well.
(11) Yehuda said to Tamar, his daughter-in-law, "RemainRemain | שְׁבִי – See Sforno similarly, who suggests: "wait as a widow", pointing to similar usage of the root in Hoshea 3:3 and Shofetim 6:18. Literally: "sit". a widow in your father's house until my son Shelah grows up," for he said,for he said | כִּי אָמַר – This likely refers to internal thought rather than vocalized speech. "Lest he also die like his bothers." Tamar went and dwelled in her father's house.
(12) Much time passedMuch time passed | וַיִּרְבּוּ הַיָּמִים – Literally: "the days multiplied". In Tanakh the word "יום" can refer to any unit of time, not necessarily a twenty-four hour period. From context it seems that several years might have passed. and Shua's daughter, Yehuda's wife, died. Yehuda was comforted and went upwent up | וַיַּעַל – See Ramban who suggests: "would go up", assuming that Yehuda would do this daily as a means of comforting himself and distracting himself from his sorrow. to his sheepshearers, he and his friend Chirah the Adullamite, to Timnah.
(13) It was told to Tamar, saying, "Behold, your father-in-law is going up to Timnah to shear his sheep."
(14) She removed her widow's garments from upon her, covered herself with a veil, wrapped herself, and sat at the entrance to Einayimat the entrance to Einayim | בְּפֶתַח עֵינַיִם – See Ibn Ezra that "Einayim" is a place name. It could mean either "eyes" or "twin springs". Shadal suggests that it might be identical to "הָעֵינָם" of Yehoshua 15:34, which was not far from Timnah. Alternatively: "at the crossroads" (Rashi and Rashbam. They understand the phrase to literally mean "the entrance of the eyes", referring to a location which was visible to all passers-by.) which is on the way to Timnah, for she saw that Shelah had grown up and she had not been given to him as a wife.
(15) Yehuda saw her and thought her a prostitute because she had covered her face.
(16) He turned aside to her by the way and said, "Come now,Come now | הָבָה נָּא – See Rashi that the word "הָבָה" is a filler word with no specific translation; it simply serves as an invitation to action. Elsewhere it might translate as: "let us (do…)". let me come to you", for he did not know that she was his daughter-in-law. She said, "What will you give me if you come to me?"
(17) He said, "I will send you a kid-goat from the flock." She said, "If you give me a pledge until you send it."
(18) He said, "What pledge shall I give you?" She said, "Your seal,seal | חֹתָמְךָ – This might refer to a signet ring. your cord,your cord | וּפְתִילֶךָ – See Shadal that this refers to the cord from which the seal hung. Alternatively: "sash" or "belt" (Rashbam), "scarf" (Ramban), or: "cloak" (Targum Onkelos and Rashi. If so, perhaps it was so called due to the fringes (tzitztit) which were attached to it). and your staff that is in your hand." He gave them to her and came to her and she conceived from him.
(19) She rose and went, removed the veil from upon her, and dressed in her widow's garments.
(20) Yehuda sent the kid-goat by the hand of his friend the Adullamite to take back the pledge from the hands of the woman, but he did not find her.
(21) He asked the men of her place, saying, "Where is the harlotharlot | הַקְּדֵשָׁה – See Rashi and others that the term refers to one who is devoted to and ever-ready for illicit intercourse, relating the word to the verb "לקדש", to set aside or dedicate. Alternatively: "cultic (or: temple) prostitute" (see Shadal on Devarim 23:18 that it was a custom among idolaters to have temple prostitutes, woman who would have sex in honor of the gods or as part of idolatrous worship). who was in Einayim, on the way?" They said, "There was no harlot here."
(22) He returned to Yehuda and said, "I did not find her; moreover the people of the place said, 'There was no harlot here.'"
(23) Yehuda said, "Let her take them, lest we become a laughingstock. Behold, I sent this kid, but you did not find her."
(24) After about three months,After about three months | וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים – Literally: It was after about three months. it was told to Yehuda, saying, "Your daughter-in-law Tamar prostituted, and, behold, she is even pregnant by prostitution!" Yehuda said, "Take her out and she shall be burned!"
(25) She was taken out, and she sent to her father-in-law, saying, "By the man to whom these belong I am pregnant." She said, "Now, recognize,Now, recognize | הַכֶּר נָא – These words recall the brother's words to their father upon presenting him with Yosef's bloodied coat. : "הַכֶּר נָא הַכְּתֹנֶת בִּנְךָ הִוא אִם לֹא" (Now, recognize, is this your son's tunic or not). These two verses are the only ones in Tanakh in which the phrase appears. See Bereshit Rabbah 85:2 and 9 which imply that the allusion is intentional, viewing this incident as atonement or punishment for Yehuda's role in the sale of Yosef. For discussion and other parallels between the stories (such as role of the goat), see Purpose of the Yehuda and Tamar Story. to whom does this seal, these cords, and this staff belong?"
(26) Yehuda recognized them and said, "She is more righteous than I, for after all I have not given her to my son, Shelah." And he did not know her intimately again.did not know her intimately again | וְלֹא יָסַף עוֹד לְדַעְתָּהּ – Alternatively: "He did not desist from having relations with her again" (Bavli Sotah 10b). [A similar debate regarding the meaning of the phrase "וְלֹא יָסַף" can be found among commentators on both Bemidbar 11:25 and Devarim 5:18, with some saying it refers to not continuing an action and others claiming it refers to not refraining from it]. See Ramban on Devarim 5:18 that those who understand "יסף" to mean "desist" are likely reading the word as if written "אסף" (to gather or remove).
(27) At the timeAt the time| וַיְהִי בְּעֵת – Literally: "it was at the time". of her birthing, behold,behold | וְהִנֵּה – See Rashbam on Bereshit 29:25 that often the word "הִנֵּה" is used by the text to introduce a surprising fact, some point that until that instant was unknown. there were twins in her womb.
(28) When she was giving birth, one put out a hand, and the midwife tied a scarlet threadscarlet thread | שָׁנִי – Literally: "scarlet", without a stated object. See Radak who fills in "thread". on his hand, saying "This one came out first."
(29) As he drew back his hand, behold, his brother came out, and she said, "How have you burst forth, making a breach for yourself!"how have you burst forth… | מַה פָּרַצְתָּ עָלֶיךָ פָּרֶץ – Cf. Ibn Ezra and Radak who read each clause as its own independent sentence: "Why have you burst forth? Upon you shall be the breach!" The midwife exclaims that the baby should bear the responsibility if his bursting forth caused harm to his twin. And he named him Peretz.Peretz | פָּרֶץ – The names signifies bursting forth.
(30) And afterwards his brother came out, on whose hand was the scarlet thread, and he named him Zerach.Zerach | זָרַח – The name means "shining", perhaps referring to the bright scarlet thread (Rashi, Radak). Cf. Shadal who suggests that the baby was so called since he had appeared, disappeared, and then reappeared, just like the shining of the sun.
Chapter 39
(1) Yosef had been brought downhad been brought down | הוּרַד – The verse might employ the past perfect construction ("וְיוֹסֵף הוּרַד" as opposed to the expected "ויורד יוסף") to clarify that Yosef had already been taken to Egypt (i.e. before many of the events of Chapter 38, and not afterwards as the verse's placement might have suggested). to Egypt, and Potiphar, Paroh's officer, the chief executioner, an Egyptian man, bought him from the Yishmaelites who had brought him down there.
(2) Hashem was with Yosef and he became a successful man; and he washe was | וַיְהִי – See Sforno who suggests that here the root "היה" has the connotation of "staying" or "being stationed", pointing to similar usage in Shemot 24:12 and Devarim 10:5, and see Shadal who explains that since Yosef found favor in Potiphar's eyes, he was stationed to serve in the house rather than the field. It is also possible that this clause opens the next sentence and should read: "When he was in the house of his Egyptian master, his master saw…" in the house of his Egyptian master.
(3) His master saw that Hashem was with him and that Hashem made all that he did succeed in his hand.
(4) Yosef found favor in his eyes and he served him;served him | וַיְשָׁרֶת אֹתוֹ – This might mean that he acted as his personal valet (Radak). and he appointed him over his house, and all he had he gave into his hand.gave into his hands | נָתַן בְּיָדוֹ – In other words: "all that he had, he gave into his charge". The word "יד" (hand) repeats throughout the chapter (appearing nine times), emphasizing the trust which Yosef was given; everything was in his hands.
(5) And from the time he appointed him over his house and over all that he had, Hashem blessed the house of the Egyptian on account of Yosef, and the blessing of Hashem was upon all that he had, in the house and in the field.
(6) He left all that was his in the hand of Yosef and he gave no thought to anythinggave no thought to anything | וְלֹא יָדַע אִתּוֹ מְאוּמָה – Literally: "he knew nothing of what was with him". The verse implies that Potiphar felt no need to oversee the household affairs, leaving them under Yosef's total control (Rashbam). Cf. Ramban who suggests that the verse speaks of Yosef's honesty; Potiphar knew of nothing that Yosef had taken for himself ("that was with him"), except the bread which he ate. However, the similarity between our clause and verses 8 ("אֲדֹנִי לֹא יָדַע אִתִּי מַה בַּבָּיִת") and 23 ("אֵין... רֹאֶה אֶת כׇּל מְאוּמָה בְּיָדוֹ") support Rashbam's reading. except the breadexcept the bread | כִּי אִם הַלֶּחֶם – In Tanakh, "לֶחֶם"often refers to food in general and this might be it connotation here (Rashbam). According to Ibn Ezra, food was not under Yosef's charge since he was a foreigner and Egyptians found it an abomination to eat with Hebrews (see Bereshit 43:32). Cf. Bereshit Rabbah which suggests that "bread" is a euphemism for Potiphar's wife (as perhaps implied by the parallel to verse 9). that he ate. Yosef was well-built and good-looking.well-built and good-looking | יְפֵה תֹאַר וִיפֵה מַרְאֶה – Literally: "beautiful in form and beautiful in appearance". The same phrase is used to describe Yosef's mother Rachel in Bereshit 29:17. The verse might share this information now to introduce and explain Mrs. Potiphar's attempted seduction (Ramban). Alternatively, it is a conclusion to the narrative regarding Yosef's success. Rashi notes that this went to his head and he started to beautify himself, while Sforno explains that at first, hard work marred his appearance, but now that his service was easier, his beauty was again apparent.
(7) After these things,After these things | וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה – Literally: "It was after these things". his master's wife cast her eyes oncast her eyes on | וַתִּשָּׂא... אֶת עֵינֶיהָ אֶל – Literally: "she lifted her eyes and saw". Yosef and said, "Lie with me."
(8) He refused, and he said to his wife's master, "Behold, my master gives no thought to anything in the house, and all that he has, he has given into my hands.
(9) There is no one in this house greater than I, and he did not keep anything from me, except for you, as you are his wife. How can I do this great evil? I would be sinning against Hashem!"
(10) As she spoke to Yosef day after day, he would not listen to her to lie with her, to be with her.
(11) One such day,One such day | וַיְהִי כְּהַיּוֹם הַזֶּה – See Radak and Shadal. Literally: "it was on a day similar to this one". Alternatively: "it was on this (known) day" (Rashi, suggesting that the incident took place on an idolatrous holiday which is why no one was in the house), or: "on this same day", meaning: on the same day of the week, but a month or year later (Ibn Ezra). he came to the house to do his work, and none of the people of the house were there in the house.
(12) She caught him by his garment, saying, "Lie with me", so he left his garment in her hand and fled and went outside.
(13) When she saw that he left his garment in her hand and fled outside,
(14) she called to the people of her house and said to them, saying, "Look, he brought us a Hebrew man to mock us!mock us | לְצַחֶק בָּנוּ – Similarly: "to make sport of us" (Shadal). The root "צחק" can also refer to sexual play (see its usage in Bereshit 26:8 and Shemot 32:6) and might carry that connotation here as well (Sforno). He came to me to lie with me and I cried out in a loud voice.
(15) When he heardWhen he heard | וַיְהִי כְשׇׁמְעוֹ – Literally: "It was when he heard". that I raised my voice and cried out, he left his garment by me and fled and went outside."
(16) She left his garment by her until his master came to his house.
(17) She spoke to him like these things,like these things | כַּדְּבָרִים הָאֵלֶּה – In other words, she told her husband the same story she had told the rest of the household. In fact, her words are almost identical, though when speaking to her husband she refers to Yosef as a "Hebrew slave" and not simply a "Hebrew man" and she specifies that he mocked her (rather than "us"). saying, "The Hebrew slave that you brought came upon me to mock me,The Hebrew… to mock me | בָּא אֵלַי הָעֶבֶד... לְצַחֶק בִּי – The Hebrew syntax is ambiguous and the verse can also read: "The Hebrew slave whom you brought to mock me, came upon me," with Mrs. Potiphar casting blame on her husband as well.
(18) and when I raised my voice to cry out, he left his garment by me and fled outside."
(19) When his master heard his wife's words which she spoke to him, saying, "like these things your servant did to me" he grew angry.
(20) Yosef's master took him and placed him in jail,jail | בֵּית הַסֹּהַר – This term appears only in the Yosef narratives, and from context must refer to a prison. Ibn Ezra suggests that it might be a loanword from Egyptian, which would explain why the verse then elaborates "the place where the king's prisoners were confined". Radak relates it to the word "סַהַר" in Shir HaShirim 7:3, which might mean "round", leading him to suggest that the prison was domed. Ramban, instead, relates it to the Aramaic "סהרא" referring to the moon, or moonlight. He thus suggests that the prison was in a pit, with the moon being the only source of light. the place where the king's prisoners were imprisoned, and he was therehe was there | וַיְהִי שָׁם – Cf. Shadal here who suggests that this clause opens the next verse: "(while) he was there in jail, Hashem was with Yosef…" and see the note on Bereshit 39:2 where similar language is used. in the jail.
(21) Hashem was with Yosef, and He extended kindness to him and gave him favor in the eyes of the chief jailer.
(22) The chief jailer placed all the prisoners in the jail in the hands of Yosef, and all that needed to be done there, he would do.he would do | הוּא הָיָה עֹשֶׂה – Alternatively: "all that they did there, they did upon his word" (Targum Onkelos, Rashi. Radak).
(23) The chief jailer did not oversee anythingdid not oversee anything | אֵין... רֹאֶה אֶת כׇּל מְאוּמָה – Compare to verses 6 and 8. Note, too, how the end of the chapter echoes the beginning in both language and content. Yosef is imprisoned but Hashem helps him succeed so that he finds favor in a master's eyes who then leaves him in charge. that was in his hand, for Hashem was with him and whatever he did Hashem made succeed.
Chapter 40
(1) After these things, the cupbearer to the king of Egypt and the baker sinned against their master, the king of Egypt.
(2) Paroh was incensed at his two officers, the chief cupbearer and the chief baker.
(3) He placed them in custody in the house of the chief executioner, in the jail, the place where Yosef was imprisoned.
(4) The chief executioner appointed Yosef to be with them, and he served them,he served them | וַיְשָׁרֶת אֹתָם – See Ibn Ezra and R"Y Bekhor Shor that due to the cupbearer and baker's status as high officials, Yosef was assigned to minister to them even in prison. and they were in custody for many days.many days | יָמִים – Literally: "days". The exact amount of time is not explicit, but see Rashi, Rashbam, and Radak that perhaps the verse refers to a complete year, pointing to Vayikra 25:29 ("יָמִים תִּהְיֶה גְאֻלָּתוֹ") where the word clearly speaks of a full year.
(5) They dreamed a dream, the two of them, each his own dream, in one night, each a dream with its own interpretation,each a dream with its own interpretation | אִישׁ כְּפִתְרוֹן חֲלֹמוֹ – Literally: "each one like the interpretation of the dream". See, though, Ramban Bereshit 41:12 and Shadal here, who compare our phrase to the similar formulation: "אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם" in Bereshit 49:28 which they explain to mean that each was blessed with a unique blessing. Alternatively: "each a dream worthy of interpretation" (Rashbam) or "each a dream consistent with its interpretation (i.e. with the future it told)" (Rashi). the cupbearer and the baker of the king of Egypt who were imprisoned in jail.
(6) Yosef came to them in the morning and saw them, and, behold, they were agitated.agitated | זֹעֲפִים – See Ibn Ezra, comparing our verse to Yonah 1:15, "וַיַּעֲמֹד הַיָּם מִזַּעְפּוֹ" (the sea ceased from its raging). Alternatively: "dejected" (Rashi, comparing the root's usage here to Melakhim 1 20:43, "סַר וְזָעֵף").
(7) He asked the officers of Paroh who were with him in custody in the house of his master, saying, "Why are your faces so downcast today?"
(8) They said to him, "We dreamed a dream and there is no one to interpret it." Yosef said to them, "Does not God have interpretations? Please, recount them to me."
(9) The cupbearer recounted his dream to Yosef and said to him, "In my dream, behold, there was a vine before me.
(10) And on the vine were three tendrils, and just as it was budding,just as it was budding | וְהִוא כְפֹרַחַת – See Shadal who suggests that the "כ" is a marker of time, comparing our phrase to the words "וַיְהִי כְּמֵשִׁיב יָדוֹ" (as he drew back his hand) in Bereshit 38:29. Alternatively: "it was as though it had budded", reading the "כ" as a marker of comparison (Rashi, suggesting that the cupbearer notes that it only seemed as if it was budding, since it was a dream). its blossoms came forth, and its clusters ripened into grapes.
(11) And Paroh's cup was in my hand, and I took the grapes and squeezed them into Paroh's cup and I gave the cup into Paroh's palm."
(12) Yosef said to him, "This is its interpretation. The three tendrils are three days.
(13) In another three days Paroh will lift up your headlift your head | יִשָּׂא...אֶת רֹאשֶׁךָ – The connotation might be that Paroh will single him out, and once again count him among his servants (Rashi, Rashbam, and R"Y Bekhor Shor pointing to Shemot 30:12 and Bemidbar 1:2, where the phrase "תשא את ראש" means to literally count). Alternatively, the phrase refers to the cupbearer being elevated from his lowly status in jail (Radak). and return you to your post and you will place Paroh's cup into his hand as was your former custom when you were his cupbearer.מַשְׁקֵהוּ | cupbearer – Alternatively, the word is a verb: "when you would give him to drink" (Ibn Ezra 40:21).
(14) But, if you would keep me in mindkeep me in mind | זְכַרְתַּנִי – See Radak that though the verb is written in the past tense, the future is implied. with youwith you | אִתְּךָ – See Ramban that the connotation is that the cupbearer keep Yosef in his heart, as if he were with him. Alternatively: "remember how I was with you". It is also possible that the word "אִתְּךָ" is simply for emphasis and insignificant in translation. when it will be well with you, please do me a kindness and make mention of me to Paroh and take me out of this house.
(15) For indeed, I was stolen from the land of the Hebrews, and here, too, I did not do anything that they should have put me into the pit."
(16) The baker saw that he interpreted well,interpreted well | טוֹב פָּתָר – See Ramban that the baker initially scoffed at Yosef's abilities, but then saw that he was capable. Alternatively: "interpreted for the good" (interpreted favorably), as if written "לטוב פתר" (Ramban, Sforno, Shadal). and he said to Yosef, "I, too, in my dream–I, too, in my dream | אַף אֲנִי בַּחֲלוֹמִי – The connotation might be: "I, too, appeared in my dream" (R. Hirsch), "I dreamed similarly" (R"Y Bekhor Shor), or: "I, too, had a dream". and, behold, there were three mesh basketsmesh baskets | סַלֵּי חֹרִי – See Rashi, Rashbam, and R"Y Bekhor Shor who suggest that "חֹרִי" relates to the word "חֹר", a hole (as in Melakhim II 12:10 and Yechezkel 8:7). Alternatively: "white baskets" (Ralbag) or "basket of white bread" (Yerushalmi Beitzah 2:6, Targum Yerushalmi (Yonatan), R. Saadia, Ramban), associating "חֹרִי" with the verb "חור", to become pale (see Yeshayahu 29:22), or the Aramaic "חִוָּר", white (see Daniel 7:9). See also Radak who suggests that "חֹרִי" might be related to "חררה", referring to roasted cakes. on my head.
(17) And in the uppermost basket, a selection of all the food of Paroh, baked goods, and the birds were eating them, from the basket which was on my head.
(18) Yosef replied and said, "This is its interpretation. The three baskets are three days.
(19) In another three days Paroh will lift up your head from upon youlift up your head… | יִשָּׂא.. אֶת רֹאשְׁךָ מֵעָלֶיךָ – Note how Yosef uses the same exact language as he had earlier when speaking to the cupbearer, likely raising the hopes of the baker, but then adds "from upon you", changing the meaning of the idiom into "decapitate you". and hang you on a tree,tree | עֵץ – This might refer to a pole or stake, as the word "עֵץ" can mean either a tree or its wood. and the birds will eat your flesh from upon you."
(20) On the third day, the birthday of Paroh, he made a feast for all his servants and he lifted the heads of the chief cupbearer and the head of the chief baker among his servants.
(21) He returned the chief cupbearer to his cupbearing, and he placed the cup into the palm of Paroh,
(22) but the chief baker he hanged, as Yosef had interpreted to them.
(23) And the chief cupbearer did not remember Yosef; he forgot him.