Lang: he;
Title: פרשת ויגש;
Content:
פרק מד
(יח) וַיִּגַּשׁ אֵלָיו יְהוּדָה וַיֹּאמֶר בִּי אֲדֹנִי יְדַבֶּר נָא עַבְדְּךָ דָבָר בְּאׇזְנֵי אֲדֹנִי וְאַל יִחַר אַפְּךָ בְּעַבְדֶּךָ כִּי כָמוֹךָ כְּפַרְעֹה.
(יט) אֲדֹנִי שָׁאַל אֶת עֲבָדָיו לֵאמֹר הֲיֵשׁ לָכֶם אָב אוֹ אָח.
(כ) וַנֹּאמֶר אֶל אֲדֹנִי יֶשׁ לָנוּ אָב זָקֵן וְיֶלֶד זְקֻנִים קָטָן וְאָחִיו מֵת וַיִּוָּתֵר הוּא לְבַדּוֹ לְאִמּוֹ וְאָבִיו אֲהֵבוֹ.
(כא) וַתֹּאמֶר אֶל עֲבָדֶיךָ הוֹרִדֻהוּ אֵלָי וְאָשִׂימָה עֵינִי עָלָיו.
(כב) וַנֹּאמֶר אֶל אֲדֹנִי לֹא יוּכַל הַנַּעַר לַעֲזֹב אֶת אָבִיו וְעָזַב אֶת אָבִיו וָמֵת.
(כג) וַתֹּאמֶר אֶל עֲבָדֶיךָ אִם לֹא יֵרֵד אֲחִיכֶם הַקָּטֹן אִתְּכֶם לֹא תֹסִפוּן לִרְאוֹת פָּנָי.
(כד) וַיְהִי כִּי עָלִינוּ אֶל עַבְדְּךָ אָבִי וַנַּגֶּד לוֹ אֵת דִּבְרֵי אֲדֹנִי.
(כה) וַיֹּאמֶר אָבִינוּ שֻׁבוּ שִׁבְרוּ לָנוּ מְעַט אֹכֶל.
(כו) וַנֹּאמֶר לֹא נוּכַל לָרֶדֶת אִם יֵשׁ אָחִינוּ הַקָּטֹן אִתָּנוּ וְיָרַדְנוּ כִּי לֹא נוּכַל לִרְאוֹת פְּנֵי הָאִישׁ וְאָחִינוּ הַקָּטֹן אֵינֶנּוּ אִתָּנוּ.
(כז) וַיֹּאמֶר עַבְדְּךָ אָבִי אֵלֵינוּ אַתֶּם יְדַעְתֶּם כִּי שְׁנַיִם יָלְדָה לִּי אִשְׁתִּי.
(כח) וַיֵּצֵא הָאֶחָד מֵאִתִּי וָאֹמַר אַךְ טָרֹף טֹרָף וְלֹא רְאִיתִיו עַד הֵנָּה.
(כט) וּלְקַחְתֶּם גַּם אֶת זֶה מֵעִם פָּנַי וְקָרָהוּ אָסוֹן וְהוֹרַדְתֶּם אֶת שֵׂיבָתִי בְּרָעָה שְׁאֹלָה.
(ל) וְעַתָּה כְּבֹאִי אֶל עַבְדְּךָ אָבִי וְהַנַּעַר אֵינֶנּוּ אִתָּנוּ וְנַפְשׁוֹ קְשׁוּרָה בְנַפְשׁוֹ.
(לא) וְהָיָה כִּרְאוֹתוֹ כִּי אֵין הַנַּעַר וָמֵת וְהוֹרִידוּ עֲבָדֶיךָ אֶת שֵׂיבַת עַבְדְּךָ אָבִינוּ בְּיָגוֹן שְׁאֹלָה.
(לב) כִּי עַבְדְּךָ עָרַב אֶת הַנַּעַר מֵעִם אָבִי לֵאמֹר אִם לֹא אֲבִיאֶנּוּ אֵלֶיךָ וְחָטָאתִי לְאָבִי כׇּל הַיָּמִים.
(לג) וְעַתָּה יֵשֶׁב נָא עַבְדְּךָ תַּחַת הַנַּעַר עֶבֶד לַאדֹנִי וְהַנַּעַר יַעַל עִם אֶחָיו.
(לד) כִּי אֵיךְ אֶעֱלֶה אֶל אָבִי וְהַנַּעַר אֵינֶנּוּ אִתִּי פֶּן אֶרְאֶה בָרָע אֲשֶׁר יִמְצָא אֶת אָבִי.
פרק מה
(א) וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק לְכֹל הַנִּצָּבִים עָלָיו וַיִּקְרָא הוֹצִיאוּ כׇל אִישׁ מֵעָלָי וְלֹא עָמַד אִישׁ אִתּוֹ בְּהִתְוַדַּע יוֹסֵף אֶל אֶחָיו.
(ב) וַיִּתֵּן אֶת קֹלוֹ בִּבְכִי וַיִּשְׁמְעוּ מִצְרַיִם וַיִּשְׁמַע בֵּית פַּרְעֹה.
(ג) וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו אֲנִי יוֹסֵף הַעוֹד אָבִי חָי וְלֹא יָכְלוּ אֶחָיו לַעֲנוֹת אֹתוֹ כִּי נִבְהֲלוּ מִפָּנָיו.
(ד) וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו גְּשׁוּ נָא אֵלַי וַיִּגָּשׁוּ וַיֹּאמֶר אֲנִי יוֹסֵף אֲחִיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי מִצְרָיְמָה.
(ה) וְעַתָּה אַל תֵּעָצְבוּ וְאַל יִחַר בְּעֵינֵיכֶם כִּי מְכַרְתֶּם אֹתִי הֵנָּה כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם.
(ו) כִּי זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ וְעוֹד חָמֵשׁ שָׁנִים אֲשֶׁר אֵין חָרִישׁ וְקָצִיר.
(ז) וַיִּשְׁלָחֵנִי אֱלֹהִים לִפְנֵיכֶם לָשׂוּם לָכֶם שְׁאֵרִית בָּאָרֶץ וּלְהַחֲיוֹת לָכֶם לִפְלֵיטָה גְּדֹלָה.
(ח) וְעַתָּה לֹא אַתֶּם שְׁלַחְתֶּם אֹתִי הֵנָּה כִּי הָאֱלֹהִים וַיְשִׂימֵנִי לְאָב לְפַרְעֹה וּלְאָדוֹן לְכׇל בֵּיתוֹ וּמֹשֵׁל בְּכׇל אֶרֶץ מִצְרָיִם.
(ט) מַהֲרוּ וַעֲלוּ אֶל אָבִי וַאֲמַרְתֶּם אֵלָיו כֹּה אָמַר בִּנְךָ יוֹסֵף שָׂמַנִי אֱלֹהִים לְאָדוֹן לְכׇל מִצְרָיִם רְדָה אֵלַי אַל תַּעֲמֹד.
(י) וְיָשַׁבְתָּ בְאֶרֶץ גֹּשֶׁן וְהָיִיתָ קָרוֹב אֵלַי אַתָּה וּבָנֶיךָ וּבְנֵי בָנֶיךָ וְצֹאנְךָ וּבְקָרְךָ וְכׇל אֲשֶׁר לָךְ.
(יא) וְכִלְכַּלְתִּי אֹתְךָ שָׁם כִּי עוֹד חָמֵשׁ שָׁנִים רָעָב פֶּן תִּוָּרֵשׁ אַתָּה וּבֵיתְךָ וְכׇל אֲשֶׁר לָךְ.
(יב) וְהִנֵּה עֵינֵיכֶם רֹאוֹת וְעֵינֵי אָחִי בִנְיָמִין כִּי פִי הַמְדַבֵּר אֲלֵיכֶם.
(יג) וְהִגַּדְתֶּם לְאָבִי אֶת כׇּל כְּבוֹדִי בְּמִצְרַיִם וְאֵת כׇּל אֲשֶׁר רְאִיתֶם וּמִהַרְתֶּם וְהוֹרַדְתֶּם אֶת אָבִי הֵנָּה.
(יד) וַיִּפֹּל עַל צַוְּארֵי בִנְיָמִן אָחִיו וַיֵּבְךְּ וּבִנְיָמִן בָּכָה עַל צַוָּארָיו.
(טו) וַיְנַשֵּׁק לְכׇל אֶחָיו וַיֵּבְךְּ עֲלֵהֶם וְאַחֲרֵי כֵן דִּבְּרוּ אֶחָיו אִתּוֹ.
(טז) וְהַקֹּל נִשְׁמַע בֵּית פַּרְעֹה לֵאמֹר בָּאוּ אֲחֵי יוֹסֵף וַיִּיטַב בְּעֵינֵי פַרְעֹה וּבְעֵינֵי עֲבָדָיו.
(יז) וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף אֱמֹר אֶל אַחֶיךָ זֹאת עֲשׂוּ טַעֲנוּ אֶת בְּעִירְכֶם וּלְכוּ בֹאוּ אַרְצָה כְּנָעַן.
(יח) וּקְחוּ אֶת אֲבִיכֶם וְאֶת בָּתֵּיכֶם וּבֹאוּ אֵלָי וְאֶתְּנָה לָכֶם אֶת טוּב אֶרֶץ מִצְרַיִם וְאִכְלוּ אֶת חֵלֶב הָאָרֶץ.
(יט) וְאַתָּה צֻוֵּיתָה זֹאת עֲשׂוּ קְחוּ לָכֶם מֵאֶרֶץ מִצְרַיִם עֲגָלוֹת לְטַפְּכֶם וְלִנְשֵׁיכֶם וּנְשָׂאתֶם אֶת אֲבִיכֶם וּבָאתֶם.
(כ) וְעֵינְכֶם אַל תָּחֹס עַל כְּלֵיכֶם כִּי טוּב כׇּל אֶרֶץ מִצְרַיִם לָכֶם הוּא.
(כא) וַיַּעֲשׂוּ כֵן בְּנֵי יִשְׂרָאֵל וַיִּתֵּן לָהֶם יוֹסֵף עֲגָלוֹת עַל פִּי פַרְעֹה וַיִּתֵּן לָהֶם צֵדָה לַדָּרֶךְ.
(כב) לְכֻלָּם נָתַן לָאִישׁ חֲלִפוֹת שְׂמָלֹת וּלְבִנְיָמִן נָתַן שְׁלֹשׁ מֵאוֹת כֶּסֶף וְחָמֵשׁ חֲלִפֹת שְׂמָלֹת.
(כג) וּלְאָבִיו שָׁלַח כְּזֹאת עֲשָׂרָה חֲמֹרִים נֹשְׂאִים מִטּוּב מִצְרָיִם וְעֶשֶׂר אֲתֹנֹת נֹשְׂאֹת בָּר וָלֶחֶם וּמָזוֹן לְאָבִיו לַדָּרֶךְ.
(כד) וַיְשַׁלַּח אֶת אֶחָיו וַיֵּלֵכוּ וַיֹּאמֶר אֲלֵהֶם אַל תִּרְגְּזוּ בַּדָּרֶךְ.
(כה) וַיַּעֲלוּ מִמִּצְרָיִם וַיָּבֹאוּ אֶרֶץ כְּנַעַן אֶל יַעֲקֹב אֲבִיהֶם.
(כו) וַיַּגִּדוּ לוֹ לֵאמֹר עוֹד יוֹסֵף חַי וְכִי הוּא מֹשֵׁל בְּכׇל אֶרֶץ מִצְרָיִם וַיָּפׇג לִבּוֹ כִּי לֹא הֶאֱמִין לָהֶם.
(כז) וַיְדַבְּרוּ אֵלָיו אֵת כׇּל דִּבְרֵי יוֹסֵף אֲשֶׁר דִּבֶּר אֲלֵהֶם וַיַּרְא אֶת הָעֲגָלוֹת אֲשֶׁר שָׁלַח יוֹסֵף לָשֵׂאת אֹתוֹ וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם.
(כח) וַיֹּאמֶר יִשְׂרָאֵל רַב עוֹד יוֹסֵף בְּנִי חָי אֵלְכָה וְאֶרְאֶנּוּ בְּטֶרֶם אָמוּת.
פרק מו
(א) וַיִּסַּע יִשְׂרָאֵל וְכׇל אֲשֶׁר לוֹ וַיָּבֹא בְּאֵרָה שָּׁבַע וַיִּזְבַּח זְבָחִים לֵאלֹהֵי אָבִיו יִצְחָק.
(ב) וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאֹת הַלַּיְלָה וַיֹּאמֶר יַעֲקֹב יַעֲקֹב וַיֹּאמֶר הִנֵּנִי.
(ג) וַיֹּאמֶר אָנֹכִי הָאֵל אֱלֹהֵי אָבִיךָ אַל תִּירָא מֵרְדָה מִצְרַיְמָה כִּי לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם.
(ד) אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם עָלֹה וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיךָ.
(ה) וַיָּקׇם יַעֲקֹב מִבְּאֵר שָׁבַע וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל אֶת יַעֲקֹב אֲבִיהֶם וְאֶת טַפָּם וְאֶת נְשֵׁיהֶם בָּעֲגָלוֹת אֲשֶׁר שָׁלַח פַּרְעֹה לָשֵׂאת אֹתוֹ.
(ו) וַיִּקְחוּ אֶת מִקְנֵיהֶם וְאֶת רְכוּשָׁם אֲשֶׁר רָכְשׁוּ בְּאֶרֶץ כְּנַעַן וַיָּבֹאוּ מִצְרָיְמָה יַעֲקֹב וְכׇל זַרְעוֹ אִתּוֹ.
(ז) בָּנָיו וּבְנֵי בָנָיו אִתּוֹ בְּנֹתָיו וּבְנוֹת בָּנָיו וְכׇל זַרְעוֹ הֵבִיא אִתּוֹ מִצְרָיְמָה.
(ח) וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה יַעֲקֹב וּבָנָיו בְּכֹר יַעֲקֹב רְאוּבֵן.
(ט) וּבְנֵי רְאוּבֵן חֲנוֹךְ וּפַלּוּא וְחֶצְרֹן וְכַרְמִי.
(י) וּבְנֵי שִׁמְעוֹן יְמוּאֵל וְיָמִין וְאֹהַד וְיָכִין וְצֹחַר וְשָׁאוּל בֶּן הַכְּנַעֲנִית.
(יא) וּבְנֵי לֵוִי גֵּרְשׁוֹן קְהָת וּמְרָרִי.
(יב) וּבְנֵי יְהוּדָה עֵר וְאוֹנָן וְשֵׁלָה וָפֶרֶץ וָזָרַח וַיָּמׇת עֵר וְאוֹנָן בְּאֶרֶץ כְּנַעַן וַיִּהְיוּ בְנֵי פֶרֶץ חֶצְרֹן וְחָמוּל.
(יג) וּבְנֵי יִשָּׂשכָר תּוֹלָע וּפֻוָה וְיוֹב וְשִׁמְרֹן.
(יד) וּבְנֵי זְבֻלוּן סֶרֶד וְאֵלוֹן וְיַחְלְאֵל.
(טו) אֵלֶּה בְּנֵי לֵאָה אֲשֶׁר יָלְדָה לְיַעֲקֹב בְּפַדַּן אֲרָם וְאֵת דִּינָה בִתּוֹ כׇּל נֶפֶשׁ בָּנָיו וּבְנוֹתָיו שְׁלֹשִׁים וְשָׁלֹשׁ.
(טז) וּבְנֵי גָד צִפְיוֹן וְחַגִּי שׁוּנִי וְאֶצְבֹּן עֵרִי וַאֲרוֹדִי וְאַרְאֵלִי.
(יז) וּבְנֵי אָשֵׁר יִמְנָה וְיִשְׁוָה וְיִשְׁוִי וּבְרִיעָה וְשֶׂרַח אֲחֹתָם וּבְנֵי בְרִיעָה חֶבֶר וּמַלְכִּיאֵל.
(יח) אֵלֶּה בְּנֵי זִלְפָּה אֲשֶׁר נָתַן לָבָן לְלֵאָה בִתּוֹ וַתֵּלֶד אֶת אֵלֶּה לְיַעֲקֹב שֵׁשׁ עֶשְׂרֵה נָפֶשׁ.
(יט) בְּנֵי רָחֵל אֵשֶׁת יַעֲקֹב יוֹסֵף וּבִנְיָמִן.
(כ) וַיִּוָּלֵד לְיוֹסֵף בְּאֶרֶץ מִצְרַיִם אֲשֶׁר יָלְדָה לּוֹ אָסְנַת בַּת פּוֹטִי פֶרַעבספרי תימן: פּוֹטִיפֶרַע בתיבה אחת. כֹּהֵן אֹן אֶת מְנַשֶּׁה וְאֶת אֶפְרָיִם.
(כא) וּבְנֵי בִנְיָמִן בֶּלַע וָבֶכֶר וְאַשְׁבֵּל גֵּרָא וְנַעֲמָן אֵחִי וָרֹאשׁ מֻפִּים וְחֻפִּים וָאָרְדְּ.
(כב) אֵלֶּה בְּנֵי רָחֵל אֲשֶׁר יֻלַּד לְיַעֲקֹב כׇּל נֶפֶשׁ אַרְבָּעָה עָשָׂר.
(כג) וּבְנֵי דָן חֻשִׁים.
(כד) וּבְנֵי נַפְתָּלִי יַחְצְאֵל וְגוּנִי וְיֵצֶר וְשִׁלֵּם.
(כה) אֵלֶּה בְּנֵי בִלְהָה אֲשֶׁר נָתַן לָבָן לְרָחֵל בִּתּוֹ וַתֵּלֶד אֶת אֵלֶּה לְיַעֲקֹב כׇּל נֶפֶשׁ שִׁבְעָה.
(כו) כׇּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב מִצְרַיְמָה יֹצְאֵי יְרֵכוֹ מִלְּבַד נְשֵׁי בְנֵי יַעֲקֹב כׇּל נֶפֶשׁ שִׁשִּׁים וָשֵׁשׁ.
(כז) וּבְנֵי יוֹסֵף אֲשֶׁר יֻלַּד לוֹ בְמִצְרַיִם נֶפֶשׁ שְׁנָיִם כׇּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים.
(כח) וְאֶת יְהוּדָה שָׁלַח לְפָנָיו אֶל יוֹסֵף לְהוֹרֹת לְפָנָיו גֹּשְׁנָה וַיָּבֹאוּ אַרְצָה גֹּשֶׁן.
(כט) וַיֶּאְסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו גֹּשְׁנָה וַיֵּרָא אֵלָיו וַיִּפֹּל עַל צַוָּארָיו וַיֵּבְךְּ עַל צַוָּארָיו עוֹד.
(ל) וַיֹּאמֶר יִשְׂרָאֵל אֶל יוֹסֵף אָמוּתָה הַפָּעַם אַחֲרֵי רְאוֹתִי אֶת פָּנֶיךָ כִּי עוֹדְךָ חָי.
(לא) וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו וְאֶל בֵּית אָבִיו אֶעֱלֶה וְאַגִּידָה לְפַרְעֹה וְאֹמְרָה אֵלָיו אַחַי וּבֵית אָבִי אֲשֶׁר בְּאֶרֶץ כְּנַעַן בָּאוּ אֵלָי.
(לב) וְהָאֲנָשִׁים רֹעֵי צֹאן כִּי אַנְשֵׁי מִקְנֶה הָיוּ וְצֹאנָם וּבְקָרָם וְכׇל אֲשֶׁר לָהֶם הֵבִיאוּ.
(לג) וְהָיָה כִּי יִקְרָא לָכֶם פַּרְעֹה וְאָמַר מַה מַּעֲשֵׂיכֶם.
(לד) וַאֲמַרְתֶּם אַנְשֵׁי מִקְנֶה הָיוּ עֲבָדֶיךָ מִנְּעוּרֵינוּ וְעַד עַתָּה גַּם אֲנַחְנוּ גַּם אֲבֹתֵינוּ בַּעֲבוּר תֵּשְׁבוּ בְּאֶרֶץ גֹּשֶׁן כִּי תוֹעֲבַת מִצְרַיִם כׇּל רֹעֵה צֹאן.
פרק מז
(א) וַיָּבֹא יוֹסֵף וַיַּגֵּד לְפַרְעֹה וַיֹּאמֶר אָבִי וְאַחַי וְצֹאנָם וּבְקָרָם וְכׇל אֲשֶׁר לָהֶם בָּאוּ מֵאֶרֶץ כְּנָעַן וְהִנָּם בְּאֶרֶץ גֹּשֶׁן.
(ב) וּמִקְצֵה אֶחָיו לָקַח חֲמִשָּׁה אֲנָשִׁים וַיַּצִּגֵם לִפְנֵי פַרְעֹה.
(ג) וַיֹּאמֶר פַּרְעֹה אֶל אֶחָיו מַה מַּעֲשֵׂיכֶם וַיֹּאמְרוּ אֶל פַּרְעֹה רֹעֵה צֹאן עֲבָדֶיךָ גַּם אֲנַחְנוּ גַּם אֲבוֹתֵינוּ.
(ד) וַיֹּאמְרוּ אֶל פַּרְעֹה לָגוּר בָּאָרֶץ בָּאנוּ כִּי אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ כִּי כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן וְעַתָּה יֵשְׁבוּ נָא עֲבָדֶיךָ בְּאֶרֶץ גֹּשֶׁן.
(ה) וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף לֵאמֹר אָבִיךָ וְאַחֶיךָ בָּאוּ אֵלֶיךָ.
(ו) אֶרֶץ מִצְרַיִם לְפָנֶיךָ הִוא בְּמֵיטַב הָאָרֶץ הוֹשֵׁב אֶת אָבִיךָ וְאֶת אַחֶיךָ יֵשְׁבוּ בְּאֶרֶץ גֹּשֶׁן וְאִם יָדַעְתָּ וְיֶשׁ בָּם אַנְשֵׁי חַיִל וְשַׂמְתָּם שָׂרֵי מִקְנֶה עַל אֲשֶׁר לִי.
(ז) וַיָּבֵא יוֹסֵף אֶת יַעֲקֹב אָבִיו וַיַּעֲמִדֵהוּ לִפְנֵי פַרְעֹה וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה.
(ח) וַיֹּאמֶר פַּרְעֹה אֶל יַעֲקֹב כַּמָּה יְמֵי שְׁנֵי חַיֶּיךָ.
(ט) וַיֹּאמֶר יַעֲקֹב אֶל פַּרְעֹה יְמֵי שְׁנֵי מְגוּרַי שְׁלֹשִׁים וּמְאַת שָׁנָה מְעַט וְרָעִים הָיוּ יְמֵי שְׁנֵי חַיַּי וְלֹא הִשִּׂיגוּ אֶת יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי בִּימֵי מְגוּרֵיהֶם.
(י) וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה וַיֵּצֵא מִלִּפְנֵי פַרְעֹה.
(יא) וַיּוֹשֵׁב יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו וַיִּתֵּן לָהֶם אֲחֻזָּה בְּאֶרֶץ מִצְרַיִם בְּמֵיטַב הָאָרֶץ בְּאֶרֶץ רַעְמְסֵס כַּאֲשֶׁר צִוָּה פַרְעֹה.
(יב) וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו וְאֵת כׇּל בֵּית אָבִיו לֶחֶם לְפִי הַטָּף.
(יג) וְלֶחֶם אֵין בְּכׇל הָאָרֶץ כִּי כָבֵד הָרָעָב מְאֹד וַתֵּלַהּ אֶרֶץ מִצְרַיִם וְאֶרֶץ כְּנַעַן מִפְּנֵי הָרָעָב.
(יד) וַיְלַקֵּט יוֹסֵף אֶת כׇּל הַכֶּסֶף הַנִּמְצָא בְאֶרֶץ מִצְרַיִם וּבְאֶרֶץ כְּנַעַן בַּשֶּׁבֶר אֲשֶׁר הֵם שֹׁבְרִים וַיָּבֵא יוֹסֵף אֶת הַכֶּסֶף בֵּיתָה פַרְעֹה.
(טו) וַיִּתֹּם הַכֶּסֶף מֵאֶרֶץ מִצְרַיִם וּמֵאֶרֶץ כְּנַעַן וַיָּבֹאוּ כׇל מִצְרַיִם אֶל יוֹסֵף לֵאמֹר הָבָה לָּנוּ לֶחֶם וְלָמָּה נָמוּת נֶגְדֶּךָ כִּי אָפֵס כָּסֶף.
(טז) וַיֹּאמֶר יוֹסֵף הָבוּ מִקְנֵיכֶם וְאֶתְּנָה לָכֶם בְּמִקְנֵיכֶם אִם אָפֵס כָּסֶף.
(יז) וַיָּבִיאוּ אֶת מִקְנֵיהֶם אֶל יוֹסֵף וַיִּתֵּן לָהֶם יוֹסֵף לֶחֶם בַּסּוּסִים וּבְמִקְנֵה הַצֹּאן וּבְמִקְנֵה הַבָּקָר וּבַחֲמֹרִים וַיְנַהֲלֵם בַּלֶּחֶם בְּכׇל מִקְנֵהֶם בַּשָּׁנָה הַהִוא.
(יח) וַתִּתֹּם הַשָּׁנָה הַהִוא וַיָּבֹאוּ אֵלָיו בַּשָּׁנָה הַשֵּׁנִית וַיֹּאמְרוּ לוֹ לֹא נְכַחֵד מֵאֲדֹנִי כִּי אִם תַּם הַכֶּסֶף וּמִקְנֵה הַבְּהֵמָה אֶל אֲדֹנִי לֹא נִשְׁאַר לִפְנֵי אֲדֹנִי בִּלְתִּי אִם גְּוִיָּתֵנוּ וְאַדְמָתֵנוּ.
(יט) לָמָּה נָמוּת לְעֵינֶיךָ גַּם אֲנַחְנוּ גַּם אַדְמָתֵנוּ קְנֵה אֹתָנוּ וְאֶת אַדְמָתֵנוּ בַּלָּחֶם וְנִהְיֶה אֲנַחְנוּ וְאַדְמָתֵנוּ עֲבָדִים לְפַרְעֹה וְתֶן זֶרַע וְנִחְיֶה וְלֹא נָמוּת וְהָאֲדָמָה לֹא תֵשָׁם.
(כ) וַיִּקֶן יוֹסֵף אֶת כׇּל אַדְמַת מִצְרַיִם לְפַרְעֹה כִּי מָכְרוּ מִצְרַיִם אִישׁ שָׂדֵהוּ כִּי חָזַק עֲלֵהֶם הָרָעָב וַתְּהִי הָאָרֶץ לְפַרְעֹה.
(כא) וְאֶת הָעָם הֶעֱבִיר אֹתוֹ לֶעָרִים מִקְצֵה גְבוּל מִצְרַיִם וְעַד קָצֵהוּ.
(כב) רַק אַדְמַת הַכֹּהֲנִים לֹא קָנָה כִּי חֹק לַכֹּהֲנִים מֵאֵת פַּרְעֹה וְאָכְלוּ אֶת חֻקָּם אֲשֶׁר נָתַן לָהֶם פַּרְעֹה עַל כֵּן לֹא מָכְרוּ אֶת אַדְמָתָם.
(כג) וַיֹּאמֶר יוֹסֵף אֶל הָעָם הֵן קָנִיתִי אֶתְכֶם הַיּוֹם וְאֶת אַדְמַתְכֶם לְפַרְעֹה הֵא לָכֶם זֶרַע וּזְרַעְתֶּם אֶת הָאֲדָמָה.
(כד) וְהָיָה בַּתְּבוּאֹת וּנְתַתֶּם חֲמִישִׁית לְפַרְעֹה וְאַרְבַּע הַיָּדֹת יִהְיֶה לָכֶם לְזֶרַע הַשָּׂדֶה וּלְאׇכְלְכֶם וְלַאֲשֶׁר בְּבָתֵּיכֶם וְלֶאֱכֹל לְטַפְּכֶם.
(כה) וַיֹּאמְרוּ הֶחֱיִתָנוּ נִמְצָא חֵן בְּעֵינֵי אֲדֹנִי וְהָיִינוּ עֲבָדִים לְפַרְעֹה.
(כו) וַיָּשֶׂם אֹתָהּ יוֹסֵף לְחֹק עַד הַיּוֹם הַזֶּה עַל אַדְמַת מִצְרַיִם לְפַרְעֹה לַחֹמֶשׁ רַק אַדְמַת הַכֹּהֲנִים לְבַדָּם לֹא הָיְתָה לְפַרְעֹה.
(כז) וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ מִצְרַיִם בְּאֶרֶץ גֹּשֶׁן וַיֵּאָחֲזוּ בָהּ וַיִּפְרוּ וַיִּרְבּוּ מְאֹד.
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Lang: en;
Title: Parashat Vayigash;
Content:
Chapter 44
(18) Yehuda approached him and said, "Please, my master, let your servant speak in the hearing ofin the hearing of | בְּאׇזְנֵי – Literally: "in the ears of". my master, and do not be angry at our servant, for you are like Paroh.
(19) My master asked his servants, saying, 'Have you a father or brother?'
(20) We said to my master, 'We have an elderly father and a child of his old age, the youngest.the youngest | קָטָן – Alternatively: "a little (or: young) one". Though Binyamin is no longer a little boy, Yehuda might present him as such in the hopes of arousing Yosef's compassion. His brother died and he alone was left to his mother; and his father loves him.'
(21) You said to your servants, 'Bring him down to me that I may set my eye upon him.'set my eye upon him | וְאָשִׂימָה עֵינִי עָלָיו – See Ibn Ezra that the connotation is: "that I may see him". Cf. Ramban who suggests, instead, that Yosef had promised to "watch over him", pointing to similar usage of the phrase in Yirmeyahu 24:6, and 39:12. If so, Yehuda is telling Yosef that he promised not to harm Binyamin, and not simply that he had demanded to see him.
(22) We said to my master, 'The boy cannot leave his father. If he leaves father, he will die.'he will die | וָמֵת – It is ambiguous whether this refers to Binyamin (Rashi) or Yaakov (Rashbam).
(23) But you said to your servants, 'If your youngest brother does not come down with you, you shall not see my face again.'
(24) When we went up to your servant, my father, we told him my master's words.
(25) Our father said, 'Return and buy for us some food.'
(26) And we said, 'We cannot go down. Only if our youngest brother is with us can we go down, for we cannot see the man's face if our youngest brother is not with us.'
(27) Your servant, my father, said to us, 'You know that my wife bore me two children.
(28) One went forth from me, and I said, 'He was surely torn to pieces', and I have not seen him since.
(29) If you take this one, too, from me, and harm comes to him, you will bring my grey hairs down to the grave in ill-fortune.'
(30) And now, when I come to your servant, my father, and the boy is not with us, since his soul is tied to his soul,
(31) when he sees that the boy is no longer, he will die; and your servants will have brought the grey hairs of your servant, our father, to the grave in grief.
(32) For your servant guaranteed the boy to my father, saying, 'If I do not bring him to you, I will have sinned against my father for all time.'
(33) Now, let your servant remain as a slave to my master in the boy's stead, and the boy will go up with his brothers.
(34) For, how will I go up to my father if the boy is not with me? Lest I see the evil that will find my father!"
Chapter 45
(1) Yosef could not control himself before all who were standing before him,who were standing before him | הַנִּצָּבִים עָלָיו – Literally: "standing upon him", which might imply that these were Yosef's attendants. Alternatively: "who were waiting for him" (Sforno, suggesting that the verse refers to the Egyptians who were waiting for Yosef's advice or assistance). Compare Bereshit 18:2. and he called, "Remove everyone from before me." So, no one was standing with him when Yosef made himself known to his brothers.
(2) He let forth his voice in weeping,He let forth his voice in weeping | וַיִּתֵּן אֶת קֹלוֹ בִּבְכִי – The choice of language might serve as a contrast to Yosef's controlling of himself in the previous verse. Alternatively: "he wept aloud". Compare the similar phrase in Bemidbar 14:1. and the Egyptians heard and Paroh's house heard.Paroh's house heard | וַיִּשְׁמַע בֵּית פַּרְעֹה – It is possible that "בית" here refers to Paroh's household (Rashi). Alternatively: "it was heard in the house of Paroh" (Hoil Moshe, reading "בית" to refer to the palace itself).
(3) Yosef said to his brothers, "I am Yosef. Is my father still alive?" But his brothers could not answer him because they were terrified of him.
(4) Yosef said to his brothers, "Please, approach me." They approached, and he said, "I am Yosef your brother whom you sold to Egypt.
(5) Now, do not be pained, and do not be angry with yourselvesDo not be angry with yourselves | וְאַל יִחַר בְּעֵינֵיכֶם – Literally: "Do not be angered in your eyes". that you sold me here, for God sent me before you to be a source of sustenance.be a source of sustenance | לְמִחְיָה – Alternatively: "to preserve life".
(6) For it is two years that the famine is in the land, and there are another five years in which there will be no plowing and harvesting.
(7) God sent me before you to make for you a remnant in the land, and to preserve life for you,preserve life for you | וּלְהַחֲיוֹת לָכֶם – See R. Hirsch. Alternatively: "keep you alive", understanding "לָכֶם" to be the direct object of "ּלְהַחֲיוֹת" and to take the meaning "אתכם". that there be many survivors.many survivors | לִפְלֵיטָה גְּדֹלָה – See Shadal that "פְּלֵיטָה" is a concrete noun, referring to those who escape and survive a big catastrophe. A literal translation might read: "for a great survival". Alternatively: "for a great deliverance" (see the first opinion brought by Hoil Moshe).
(8) And now, it was not you who sent me here, but God; He set me as fatherfather to Paroh | אָב לְפַרְעֹה – This might mean that he acted as an advisor (Sforno, and Ibn Ezra similarly) or an administrator (R. Avraham b. HaRambam). Alternatively, the phrase might be a Hebrew translation of some known Egyptian title. to Paroh and master of all his house, and ruler throughout all of the land of Egypt.
(9) Hurry and go up to my father, and say to him, "Thus says your son Yosef: God has made me master of all of Egypt. Come down to me; don't wait!
(10) And you shall dwell in the land of Goshen,Goshen | גֹּשֶׁן – Regarding why Yosef desires his family to live in Goshen specifically, see Why Live in Goshen. and you will be close to me – you, your sons, and your son's sons, your sheep and your cattle, and all that is yours
(11) I will provide for you there, for there are yet another five years of famine, lest you become impoverished, you, your household, and all that is yours.
(12) And, behold, your eyes see, as do the eyes of my brother Binyamin, that it is my mouthmy mouth | פִי – See Rashi, Rashbam, and others that Yosef spoke to the brothers in Hebrew, without an interpreter. that speaks to you.
(13) You should tell my father about all my glorymy glory| כְּבוֹדִי – Alternatively: "my wealth" (compare Bereshit 31:1). in Egypt and all that you have seen; but hurry and bring my father here.
(14) He flung himself on the neck of his brother Binyamin and wept, and Binyamin wept on his neck.
(15) He kissed all his brothers and cried over them, and afterwards his brothers spoke with him.
(16) The newsthe news | וְהַקֹּל – Literally: "the voice". was heard in Paroh's house, saying, "Yosef's brothers have come"; and it was good in the eyes of Paroh and in the eyes of his servants.
(17) Paroh said to Yosef, "Say to your brothers, 'So should you do. Load your animals and, come, go to the land of Canaan.
(18) Take your father and your households and come to me, and I will give you the best of the land of Egypt, and you will eat the fat of the land.'
(19) As for you,As for you | וְאַתָּה – Literally: "and you". With this word, Paroh turns directly to Yosef, since he will play a role in providing the wagons (Shadal). you have been commanded.you have been commanded | צֻוֵּיתָה – See Rashbam that Yosef is being personally commanded to take the "עגלות", since without such a royal command it would have been prohibited to do so. Others suggest: "you have been commanded (to say)…" (Rashi, Radak). So should you do: take from Egypt wagons for your little ones and wives; carry your father and come.
(20) And do not feel regretdo not feel regret | וְעֵינְכֶם אַל תָּחֹס – Literally: "do not let your eyes pity". for your utensils, for the best of all of the land of Egypt is yours."
(21) The sons of Yisrael did so, and Yosef gave them wagons by Paroh's wordby Paroh's word | עַל פִּי פַרְעֹה – Literally: "by Paroh's mouth". and he gave them provisions for the way.
(22) To each of them he gave a change of clothing, and to Binyamin he gave three hundred pieces of silver and five changes of clothing.
(23) And to his father he sent the following: ten male donkeys carrying from the best of Egypt and ten female donkeys carrying grain, bread, and food for his father for the way.
(24) He sent his brothers and they went, and he said to them, "Do not be fearfulDo not be fearful | אַל תִּרְגְּזוּ – Alternatively: "do not quarrel" (Rashi, Ibn Ezra), but see Rashbam who notes that in the Hebrew sections of Tanakh the root "רגז" is often paired with fear; and that it is only in the Aramaic sections of Ezra and Daniel that it relates to anger. Cf. Shadal who attempts to defend both readings, noting that as the verb "רגז" primarily means "tremble" or "agitate", it can take on the secondary meaning of any strong emotion. on the way."
(25) They went up from Egypt and came to the land of Canaan, to their father, Yaakov.
(26) They told him, saying, "Yosef is still alive, and he is ruling over all of the land of Egypt." His heart stoppedhis heart stopped | וַיָּפׇג לִבּוֹ – See Rashi and Ibn Ezra, pointing to the verse "אַל תִּתְּנִי פוּגַת לָךְ" in Eikhah 2:18 where "פוגה" means "respite". Ibn Ezra notes that the phrase is hyperbolic; Yitzchak did not literally die, but went numb with shock or perhaps fainted over the news (Ramban). for he did not believe them.
(27) When they spoke to him of all of Yosef's words that he had spoken to them, and he saw the wagons that Yosef had sent to carry him, the spirit of their father Yaakov revived.
(28) Yisrael said, "Enough! My son Yosef is still alive! Let me go and see him before I die."
Chapter 46
(1) Yisrael traveled with all that was his, and he came to Be'er Sheva and offered sacrifices to the God of his father Yitzchak.
(2) God said to Yisrael in visions of the night, and said, "Yaakov, Yaakov"; and he said, "Here I am."
(3) He said, "I am the God, God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.
(4) I will go down to Egypt with you and I will also surely bring you up, and Yosef will set his hands upon your eyes."set his hands on your eyes | יָשִׁית יָדוֹ עַל עֵינֶיךָ – This might refer to Yosef 's caring for Yaakov after death (Ibn Ezra), with the phrase referring to his closing of his father's eyes upon death (Chizkuni). Alternatively, it refers to Yosef's caring for all his father's needs while still alive in Egypt (Rashbam and R"Y Bekhor Shor, noting that the word "עֵינֶיךָ" might mean "עניינך" (your matters), pointing to Shemuel II 16:12 for similar usage. See also Sforno who suggests that the metaphor of "covering Yaakov's eyes" means that Yaakov won't have to see to anything while in Egypt, as Yosef will worry about his affairs.)
(5) Yaakov rose from Be'er Sheva, and the sons of Yisrael carried their father Yaakov, their little ones, and their wives in the wagons that Paroh had sent to carry him.
(6) They took their livestock and their possessions which they had acquired in the land of Canaan, and they came to Egypt, Yaakov and all his offspring with him.
(7) His sons, and his son's sons with him, his daughtersdaughters | בְּנֹתָיו – See Ramban that even though Yaakov had only one daughter, it is "the way of the text" when listing genealogies to speak of the individual in the plural form. For other examples of the phenomenon, see the second half of this verse, verses 15 and 23 here, and Bemidbar 26:8. Alternatively, Yaakov is speaking also about his daughters-in-law (Radak) or other female household members such as young maidservants (Ibn Ezra). and his son's daughters, and all his offspring, he brought with him to Egypt.
(8) These are the names of the Children of IsraelChildren of Israel | בְּנֵי יִשְׂרָאֵל – See Shadal that that in this verse the term refers to the family or nation as a whole and not to Yaakov's sons specifically, noting that Yaakov, too, is included. who were coming down to Egypt, Yaakov and his children:and his children | וּבָנָיו – Alternatively: "his sons", but as the verses include also Yaakov's daughter Dinah, "children" is preferred.. Yaakov's firstborn, Reuven.
(9) The sons of Reuven: Chanokh, Pallu, Chetzron, and Karmi.
(10) The sons of Shimon: Yemuel, Yamin, Ohad, Yakhin, Tzochar, and Shaul, the son of the Canaanite.
(11) The sons of Levi: Gershon, Kehat and Merari.
(12) The sons of Yehuda: Er, Onan, Shelah, Peretz, and Zerach. Er and Onan died in the land of Canaan. The sons of Peretz were Chetzron and Chamul.
(13) The sons of Yissachar: Tola, Puvah, Yov and Shimron.
(14) The sons of Zevulun: Sered, Elon, and Yachle'el.
(15) These are the sons of Leah whom she bore to Yaakov in Paddan Aram, along with his daughter Dinah; all the people, his sons and daughters,and daughters | וּבְנוֹתָיו – The plural language is difficult considering that only one daughter is mentioned. See the discussion in the note on verse 7 and the following note. were thirty-three.thirty-three | שְׁלֹשִׁים וְשָׁלֹשׁ – This tally is slightly difficult for if one counts the names they add up to only 32. Rashbam (on verse 8) and Ibn Ezra (on verse 27) explain that Yaakov is included in the count, as supported by the fact that he appears in the opening to the list in verse 8. Bereshit Rabbah, instead, suggests that Yocheved was born to Levi just as they were entering the gates of Egypt, and as such is not mentioned by name but nonetheless counted. Her inclusion might be hinted to in the plural formulation "his daughters" earlier in the verse.
(16) The sons of Gad: Tzifyon, Chaggi, Shuni, Etzbon, Eri, Arodi, and Areli.
(17) The sons of Asher: Yimnah, Yishvah, Yishvi, Beri'ah, and their sister, Serach. The sons of Beri'ah: Chever and Malkiel.
(18) These are the sons of Zilpah whom Lavan had given to his daughter Leah; she bore these to Yaakov, sixteen people.
(19) The sons of Rachel, Yaakov's wife: Yosef and Binyamin.
(20) To Yosef were born in the land of Egypt, whom Asenat, the daughter of Poti-Phera, priest of On, bore him: Menashe and Ephraim.
(21) The sons of Binyamin: Bela, Bekher, Ashbel, Gera, Na'aman, Echi, Rosh, Muppim, Chuppim and Ard.
(22) These are the sons of Rachel who were born to Yaakov; all the people were fourteen.
(23) The sons of Dan: Chushim.
(24) The sons of Naftali: Yachtze'el, Guni,Yetzer, and Shillem.
(25) These are the sons of Bilhah whom Lavan gave to his daughter Rachel. She bore these to Yaakov; all the people were seven.
(26) All the people who were coming with Yaakov to Egypt, those who descended from his loins, aside from the wives of Yaakov's sons, all the people were sixty-six.
(27) Yosef's sons who were born to him in Egypt were two people. All the people of the household of Yaakov who camewho came | הַבָּאָה – See Rashi on verse 26, that here the verb "באה" is rendered in the past tense (as marked by the fact that it is accented on the first syllable), while in the previous verse it is rendered in the present (and, hence, accented on the final syllable). to Egypt were seventy.seventy | שִׁבְעִים – When counting the names listed, they add up to only 69. It is possible that 70 is simply a round number (opinion rejected by Ibn Ezra), but this would not account for the similar apparent miscount regarding the sons of Leah in verse 15. See the note there for discussion.
(28) And he sent Yehuda before him to Yosef to direct himdirect him | לְהוֹרֹת לְפָנָיו – See R"Y Bekhor Shor that the connotation is that he should have Yosef send a guide to show them the way to Goshen.. Cf. Rashi (drawing off Targum Onkelos) "to prepare a place for him before his arrival", or Hoil Moshe similarly: "to direct him (as how to settle there)". to Goshen; and they came to the land of Goshen.
(29) Yosef harnessed his chariot and went up to Goshen to meet his father Yisrael. He appeared to him, and he flung himself on his neck, and he wept on his neck profusely.profusely | עוֹד – See Rashi and Rashbam that here the word "עוֹד" refers to a great amount, pointing to similar usage of the word in Iyyov 34:23. The word generally means "more", "still" or "again", leading others to translate "and he wept for a long while" or: "he wept again" (Ramban, suggesting that the verse is highlighting how Yaakov wept now in addition to his previous bouts of weeping when he thought Yosef dead).
(30) Yisrael said to Yosef, "I could die now, after having seen your face, for you are still alive."
(31) Yosef said to his brothers and to his father's household, "Let me go up and tell Paroh, and let me say to him, 'My brothers and my father's household, who were in the land of Canaan, have come to me.
(32) The men are shepherds, for they have been keepers of livestock,keepers of livestock | אַנְשֵׁי מִקְנֶה – More literally: "men of livestock", or perhaps: "herdsmen". and they have brought their sheep and cattle and all that is theirs.'
(33) When Paroh calls for you and says, 'What is your occupation?'
(34) you should say, 'Your servants are keepers of livestock from our youth until now, wewe | גַּם אֲנַחְנוּ – Literally: "also we". See, though, Ibn Ezra and Radak on Bereshit 43:8, 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 our fathers', so that you may dwell in the land of Goshen; for all shepherds are an abomination to the Egyptians."
Chapter 47
(1) Yosef came and told Paroh, and said, "My father and my brothers, their sheep, their cattle, and all that is theirs, have come from the land of Canaan, and they are in the land of Goshen."
(2) He tookhe took | לָקַח – Alternatively: "he had taken", prior to the conversation of verse 1. This might be supported by the verse's use of the form "לָקַח" rather than the expected "ויקח". The former reflects the past perfect construction, a distant past. five men from amongfrom among | וּמִקְצֵה – See Shadal, who points to similar usage of the word "מִקְצֵה" in Yechezkel 33:2. Literally: "from the edge of", leading Bereshit Rabbah to suggest that Yosef chose to present the least mighty of his brothers to Paroh, in the hopes that Paroh would not conscript them for war. his brothers and set them before Paroh.
(3) Paroh said to his brothers, "What is your occupation?" and they said, "Your servants are shepherds, we,we | גַּם אֲנַחְנוּ – See the note on Bereshit 46:34. as well as our fathers."
(4) They said to Paroh, "We have come to sojourn in the land because there is no pasture for your servants' sheep, for the famine is heavy in the land of Canaan. Now, please let your servants dwell in the land of Goshen."
(5) Paroh said to Yosef, saying, "Your father and brothers have come to you.
(6) The land of Egypt is before you. Settle your father and brothers in the best of the land; let them dwell in the land of Goshen. If you know that there are capable mencapable men | אַנְשֵׁי חַיִל – Though elsewhere "חַיִל" might refer to an "army", see Rashi and Rashbam that here the verse refers to men of ability (in their chosen professions) rather than soldiers. As support, Rashbam points to the similar term "אֵשֶׁת חַיִל" by Rut (Rut 3:11). Cf. R"Y Bekhor Shor who appears to understand the phrase to refer to "men of war". among them, place them as chiefs of livestock, in charge ofin charge of | עַל – Literally: "over". that which is mine."
(7) Yosef brought his father Yaakov and set him before Paroh, and Yaakov blessedblessed | וַיְבָרֶךְ – See Rashi, R"Y Bekhor Shor, and Radak that here the word has the connotation of greeting another. Ramban, however, assumes that it refers to an actual blessing. Paroh.
(8) Paroh said to Yaakov, "How many are the days of the years of your life?"
(9) Yaakov said to Paroh, "The days of the years of my sojourning are one hundred and thirty years; few and ill were the days of the years of my life. They have not reached the days of the years of my fathers' lives in the days of their sojourning."
(10) Yaakov blessed Paroh and went out from before him.
(11) Yosef settled his father and brothers and gave them a possession in the land of Egypt, in the best of the land, in the land of Ramses, as Paroh commanded.
(12) And Yosef provided bread for his father, his brothers, and his father's entire household, according to their little ones.according to their little ones | לְפִי הַטָּף – In other words, he gave each family according to their needs, based on the number of their children.
(13) There was no bread in all of the land because the famine was very heavy, and the land of Egypt and the land of Canaan languishedlanguished | וַתֵּלַהּ – The root appears only here and in Mishlei 26:18. See Rashi who suggests that it is similar in meaning to the root "להה", meaning "to be weary". Alternatively: "became crazed" (Radak, noting that famine causes people mental unrest). because of the famine.
(14) Yosef gathered all the money that was to be found in the land of Egypt and the land Canaan in exchange for the grain which they were buying, and Yosef brought the money to Paroh's house.
(15) When the money from the land of Egypt and the land of Canaan was spent, all of Egypt came to Yosef, saying, "Give us bread. Why should we die in front of you? For there is no more money!"
(16) Yosef said, "Give me your livestock, and I will provide for youI will provide for you | וְאֶתְּנָה לָכֶם – Literally: "I will give you" (with an unstated object). For a discussion of Yosef's seemingly harsh economic policies and whether they are evidence of economic genius or of exploitation, see Yosef's Economic Policies. in exchange for your livestock if there is no more money."
(17) They brought their livestock to Yosef, and Yosef gave them bread in exchange for the horses, flocks of sheep, herds of cattle, and donkeys. He sustained themsustained them | וַיְנַהֲלֵם – See Shadal. Literally: "led them". Sforno suggests that the connotation is that Yosef provided them with food only a little at a time, as appropriate in years of famine. with bread in exchange for their livestock that year.
(18) That year ended, and they came to him in the second yearsecond year | בַּשָּׁנָה הַשֵּׁנִית – It is not clear if this is the second year from the beginning of the famine (Rashi, assuming that the story is achronological), from Yaakov's descent (R"Y Kara), or from the time when the Egyptians ran out of money (Radak, Ramban). and said to him, "We cannot hide from my master, but if the money is spentis spent | תַּם – The verb used here (and in verse 15) to describe the exhausting of the money is identical to the verb used in the beginning of the verse to describe the year coming to an end. and the animal stocks are my masters, nothing is left before my master except for our bodies and our lands.
(19) Why should we die before your eyes, we, as well as our lands. Buy us and our lands in exchange for bread, and we, with our lands, will be slaves to Paroh. But, give us seed so we shall live and not die, and the land will not be desolate."
(20) Yosef bought all of the land of Egypt for Paroh, for each Egyptian sold his field because the famine was strong upon them; so the land became Paroh's.
(21) As for the people, he transferred them, by cities,by cities | לֶעָרִים – See Shadal, noting that the "ל" here functions as it does in words such as "לְמִשְׁפְּחֹתָם"(by their families). He suggests that Yosef moved the people by city so that they could remain with their neighbors. Alternatively: "to cities" and cf. Targum Onkelos that the connotation is "from city to city". Rashbam compares Yosef's policy of population displacement to that of Sancheriv (Meklakhim II 18:32), suggesting that the goal was to prevent people from reclaiming their property. from one end of the border of Egypt to the other.
(22) Only the land of the priests he did not buy, for the priests had a portionportion | חֹק – The word "חֹק" refers to something which is proscribed. Hence, it often refers to a "statute", but here to a fixed allotment proscribed by Paroh. from Paroh, and they ate their portion that Paroh gave them; therefore they did not sell their land.
(23) Yosef said to the people, "Behold, I have bought you and your land today for Paroh. Here is seed for you, that you may sow the land.
(24) When the produce is gathered, you will give a fifth to Paroh, and four parts shall be yours: as seed for the field, food for you and for those in your houses, and for your little ones to eat.
(25) They said, "You have kept us alive! May we find favor in my master's eyes and we will be slaves to Paroh."
(26) Yosef set it as a statute regarding the land of Egypt, to this day, that a fifth is for Paroh; only the land of the priests alone did not become Paroh's.
(27) IsraelIsrael | יִשְׂרָאֵל – This appears to refer not to Yaakov, but the entire clan (Radak). dwelled in the land of Egypt, in the land of Goshen, and they possessed it,possessed it | וַיֵּאָחֲזוּ בָהּ – See R"Y Bekhor Shor that the verse is emphasizing that, in contrast to the Egyptians, Yosef's family was able to possess their land and did not need to sell it to Paroh since they were being fed by Yosef. Alternatively: "and acquired possessions in it" (Netziv, emphasizing how the family began to spread out and buy fields all over, even outside of Goshen). and they were fruitful and multiplied exceedingly.