Who Sold Yosef/1/he

מי מכר את יוסף?

הקדמה

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(לחצו כאן עבור נושא זה באמנות)

לחצו כאן עבור

The Brothers on Trial

החשודים המרכזיים

בראשית ל"ז:כ"ה-כ"ז מתאר איך יהודה ואחיו זממו למכור את יוסף לישמעאלים.

EN/HEע/E

(כה) וַיֵּשְׁבוּ לֶאֱכָל 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.

(25) And the brothers sat down to eat bread, and they lifted up their eyes and looked, and behold a caravan of Yishmaelites coming from the Gilad with their camels bearing spices and balm and myrrh, going to carry it down to Egypt. (26) And Yehuda said to his brothers, 'What profit is there in killing our brother and concealing his blood? (27) Come, let us sell him to the Yishmaelites; and let not our hand be upon him, for he is our brother and our own flesh', and his brothers listened.

לכאורה, מיכרת יוסף לישמעלים המופיעה בסוף הפסוק הבא מתארת כיצד? כי? יהודה ואחיו מימשו את תכניתם. שחזור זה של היאורעים מתיישב גם עם תיאורה המאוחר יותר של התורה לפיו הישמעלים הביאו את יוסף למצרים ושם מכרו אותו:

Ostensibly, the sale of Yosef to the Yishmaelites at the end of the very next verse describes how Yehuda and his brothers implemented their plan. This reconstruction of the events also fits well with the Torah's later narration of how the Yishmaelites brought Yosef to Egypt and sold him there:

EN/HEע/E

...וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת יוֹסֵף מִן הַבּוֹר וַיִּמְכְּרוּ אֶת יוֹסֵף לַיִּשְׁמְעֵאלִים בְּעֶשְׂרִים כָּסֶף וַיָּבִיאוּ אֶת יוֹסֵף מִצְרָיְמָה. (בראשית ל"ז:כ"ח)
וְיוֹסֵף הוּרַד מִצְרָיְמָה וַיִּקְנֵהוּ פּוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים אִישׁ מִצְרִי מִיַּד הַיִּשְׁמְעֵאלִים אֲשֶׁר הוֹרִדֻהוּ שָׁמָּה. (בראשית ל"ט:א')

...and they pulled and raised Yosef from the pit and they sold Yosef to the Yishmaelites for twenty pieces of silver and they brought Yosef to Egypt. (Bereshit 37:28)
And Yosef was brought down to Egypt, and Potiphar, an officer of Paroh, head of the executioners, an Egyptian man, bought him from the Yishmaelites that had brought him down there. (Bereshit 39:1)

לבסוף, נדמה שקריאה זו זוכה לאישוש במילותיו של יוסף עצמו, עשרות שנים לאחר מכן, כאשר הוא חושף את עצמו בפני אחיו:

Finally, this reading appears to be corroborated by Yosef's own words,¹ decades later, when he reveals himself to his brothers:²

EN/HEע/E

וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו גְּשׁוּ נָא אֵלַי וַיִּגָּשׁוּ וַיֹּאמֶר אֲנִי יוֹסֵף אֲחִיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי מִצְרָיְמָה. (בראשית מ"ה:ד')

And Yosef said to his brothers, 'Please come near to me', and they came near, and he said, 'I am Yosef, your brother, whom you sold to Egypt.' (Bereshit 45:4)

Multiple Sellers? מספר מוכרים?

אילו היו הפסוקים המצוטטים לעיל כל מה שיש לתורה לומר על מכירת יוסף, התיק עשוי היה להיות מקרה אבוד? בו האחים מורשעים בכל ההאשמות ללא עוררין.  ואולם, ארבע המלים הראשונות בפסוק שצוטט לעיל, בראשית ל"ז:כ"ח, מערערות את התיק המוצק של התביעה? פורמות את התיק שתפרה התביעה? מערערות את מסקנות התביעה?. הבה נבחן מחדש את הפסוק בשלמותו:

Had the verses cited above been all the Torah had to say about the matter of Yosef's sale, the case might have been a slam dunk, with the brothers³ obviously guilty of the crime as charged. However, the first four words of the verse in Bereshit 37:28 cited above throw a wrench in the prosecution's case. Let us now reexamine the verse in its entirety:

EN/HEע/E

וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת יוֹסֵף מִן הַבּוֹר וַיִּמְכְּרוּ אֶת יוֹסֵף לַיִּשְׁמְעֵאלִים בְּעֶשְׂרִים כָּסֶף וַיָּבִיאוּ אֶת יוֹסֵף מִצְרָיְמָה.

And Midianite merchants passed by and they pulled and raised Yosef from the pit and they sold Yosef to the Yishmaelites for twenty pieces of silver and they brought Yosef to Egypt.

Were it not for these first four words, the story would read smoothly, but with them comes a major source of confusion. Who were these Midianites, and how did they suddenly get injected into the middle of the supposed transaction between the brothers and the Yishmaelites? Are the Midianites the subject of any (or all) of the verbs "וַיִּמְשְׁכוּ" ("they pulled"), "וַיַּעֲלוּ" ("they raised"), and "וַיִּמְכְּרוּ" ("they sold"), or do these verbs all refer back to Yosef's brothers mentioned in the previous verses?

To confuse matters more, in Bereshit 37:36, a fourth party, the Medanites,⁴ is said to have sold Yosef to Potiphar:

EN/HEע/E

וְהַמְּדָנִים מָכְרוּ אֹתוֹ אֶל מִצְרָיִם לְפוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים.

And the Medanites sold him in Egypt, to Potiphar, Paroh's officer, head of the executioners.

What is the relationship between all of these various groups?⁵ Who sold Yosef and to whom? Were there multiple different transactions or only a single multi-party transaction?

Reuven in the Dark

After reporting on the consummation of the transaction, the Torah proceeds to tell us that Reuven returned to the pit, only to discover to his horror that Yosef was no longer there.

EN/HEע/E

(כט) וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר וְהִנֵּה אֵין יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת בְּגָדָיו. (ל) וַיָּשָׁב אֶל אֶחָיו וַיֹּאמַר הַיֶּלֶד אֵינֶנּוּ וַאֲנִי אָנָה אֲנִי בָא. (בראשית ל"ז:כ"ט-ל')

(29) Reuven returned to the pit, and behold Yosef was not in the pit, and he tore his clothing. (30) And he returned to his brothers and said: 'The child is gone, and I, where will I go?' (Bereshit 37:29-30)

However, if the brothers were the party who sold Yosef, how is it possible that Reuven was so clueless as to what had occurred?⁶

Historical Reverberations

One might have expected that a severe punishment would have been exacted for so heinous a crime as the abduction and sale of Yosef. Indeed, some classical sources⁷ explain the following prophecy of Amos as indicating that the sale of Yosef had damning eternal consequences for the Jewish people:

EN/HEע/E

כֹּה אָמַר ה' עַל שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל וְעַל אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ עַל מִכְרָם בַּכֶּסֶף צַדִּיק וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם. (עמוס ב':ו')

Thus says Hashem: 'For three transgressions of Israel and for four I will not reverse it; because they have sold the righteous man for silver and the poor man for a pair of shoes.' (Amos 2:6)

If the "righteous man" in this verse is identified as Yosef, this verse would constitute proof that Yosef was sold by his brothers and that their descendants were punished for this sin. However, very few medieval and modern exegetes adopted this interpretation, in part because Amos is prophesying about the sins of the Northern Kingdom of Israel (i.e. Yosef's own descendants), rather than the Kingdom of Yehuda (the instigator of the sale).⁸ Either way, though, Yosef's brothers themselves do not seem to be punished.⁹ But if they were the ones who sold Yosef, why did they get off scot-free?¹⁰

Summary

The various verses dealing with the sale of Yosef name four different parties, each of whom may have sold Yosef: Yosef's brothers, the Yishmaelites, the Midianites, and the Medanites. In Approaches, we will attempt to understand the various possibilities as to the relationship between these groups and what really happened to Yosef.

¹ It should be noted, though, that this verse merely reflects Yosef's understanding of the events, and not necessarily what actually transpired. See also Bereshit 40:15 where Yosef may have provided an earlier contradictory version when he said "כִּי גֻנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים".

עם זאת, יש לציין כי הפסוק משקף רק את האירועים כפי שיוסף הבין אותם, ולא בהכרח את מה שאכן? אירע באמת?. ראו גם בראשית, מ':ט"ו שם, אולי, מספק יוסף גרסה מוקדמת וסותרת של האירועים, בתיאורו/באומרו: "כִּי גֻנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים". 

² The brothers themselves make reference in both Bereshit 42:21 and Bereshit 50:17 to their having committed a sin. However, these verses are not explicit that the sin involved was the sale of Yosef, and they could refer merely to the brothers' dumping of Yosef into the pit to die.

³ Or at least all of them except Reuven – see below.

⁴ Medan is listed in Bereshit 25:2 as one of the sons of Keturah and the brother of Midyan.

⁵ Bereshit 37:25-27 and Bereshit 39:1 work well together, but the former seems to be contradicted by Bereshit 37:28, and the latter by Bereshit 37:36. In addition, Bereshit 37:28, and Bereshit 37:36 appear to be at odds with each other.

⁶ It is noteworthy that the Torah does not record that the brothers responded to Reuven that they sold Yosef. [Thus, even if one assumes that the brothers were the ones who sold Yosef, it is possible that they never disclosed this to Reuven.] Moreover, if the brothers had sold Yosef, why did they not immediately plan the cover story of the bloody tunic, rather than waiting to do so until after Reuven's discovery? On the other hand, had the brothers not sold Yosef (or if they did, but Reuven was not informed of this), one might have expected to hear that they, or at least Reuven, conducted a search for Yosef before arranging the cover-up.

⁷ See Testament of Zevulun, Tanchuma Noach 5 (see also Tanchuma Vayeshev 2 and Targum Pseudo-Jonathan Bereshit 37:28), and Pirkei DeRabbi Eliezer37About Pirkei DeRabbi Eliezer.

⁸ For other sources which speak of a punishment for generations, see the SifraShemini 1About Sifra that the Children of Israel needed to bring a goat as a sin offering to atone for selling Yosef, Esther Rabbah7:25About Esther Rabbah that Haman's decree was a punishment for this sin, and Midrash Mishlei1:13About Midrash Mishlei that attributes the death of the Ten Martyrs executed by the Romans to a punishment for the brothers' sale of Yosef. This latter legend is enshrined in the famous piyyut of "אלה אזכרה" recited in Musaf on Yom HaKippurim, and see also Bereshit Rabbati 37:26 and Otzar HaMidrashim (Eisenstein) pp. 444-449. However, all of these Midrashim have limited, if any, basis in the Biblical text.

⁹ Some suggest that the Egyptian Exile was a punishment for the sin of Yosef's sale; see Purposes of the Egyptian Bondage for an analysis of the strengths and weaknesses of this approach. Even assuming this position, though, the brothers themselves were not the ones who bore the brunt of the penalty. For more on this issue, see Poked Avon Avot.

¹⁰ Cf. Pirkei DeRabbi Eliezer37About Pirkei DeRabbi Eliezer that Yosef's brothers received atonement only with death.