33:7. "Joseph and Rachel came over." Leah, Bilhah, and Zilpah are mentioned before their children, but Joseph is mentioned before Rachel, yielding a picture of him approaching ahead of her. In his favor, we might take this as a protective gesture toward his mother. Alternatively, we might take this as consistent with the next picture we shall have of his early years: seeing himself in a special status relative to his family.
Friedman, Richard Elliott. Commentary on the Torah: With a New English Translation. HarperOne, 2012. Kindle Edition.
(1) Now Jacob was settled in the land where his father had sojourned, the land of Canaan. (2) This, then, is the line of Jacob: At seventeen years of age, Joseph tended the flocks with his brothers, as a helper to the sons of his father’s wives Bilhah and Zilpah. And Joseph brought bad reports of them to their father. (3) Now Israel loved Joseph best of all his sons, for he was the child of his old age; and he had made him an ornamented tunic. (4) And when his brothers saw that their father loved him more than any of his brothers, they hated him so that they could not speak a friendly word to him. (5) Once Joseph had a dream which he told to his brothers; and they hated him even more. (6) He said to them, “Hear this dream which I have dreamed: (7) There we were binding sheaves in the field, when suddenly my sheaf stood up and remained upright; then your sheaves gathered around and bowed low to my sheaf.” (8) His brothers answered, “Do you mean to reign over us? Do you mean to rule over us?” And they hated him even more for his talk about his dreams. (9) He dreamed another dream and told it to his brothers, saying, “Look, I have had another dream: And this time, the sun, the moon, and eleven stars were bowing down to me.” (10) And when he told it to his father and brothers, his father berated him. “What,” he said to him, “is this dream you have dreamed? Are we to come, I and your mother and your brothers, and bow low to you to the ground?” (11) So his brothers were wrought up at him, and his father kept the matter in mind. (12) One time, when his brothers had gone to pasture their father’s flock at Shechem, (13) Israel said to Joseph, “Your brothers are pasturing at Shechem. Come, I will send you to them.” He answered, “I am ready.” (14) And he said to him, “Go and see how your brothers are and how the flocks are faring, and bring me back word.” So he sent him from the valley of Hebron. When he reached Shechem, (15) a man came upon him wandering in the fields. The man asked him, “What are you looking for?” (16) He answered, “I am looking for my brothers. Could you tell me where they are pasturing?” (17) The man said, “They have gone from here, for I heard them say: Let us go to Dothan.” So Joseph followed his brothers and found them at Dothan. (18) They saw him from afar, and before he came close to them they conspired to kill him. (19) They said to one another, “Here comes that dreamer! (20) Come now, let us kill him and throw him into one of the pits; and we can say, ‘A savage beast devoured him.’ We shall see what comes of his dreams!” (21) But when Reuben heard it, he tried to save him from them. He said, “Let us not take his life.” (22) And Reuben went on, “Shed no blood! Cast him into that pit out in the wilderness, but do not touch him yourselves”—intending to save him from them and restore him to his father. (23) When Joseph came up to his brothers, they stripped Joseph of his tunic, the ornamented tunic that he was wearing, (24) and took him and cast him into the pit. The pit was empty; there was no water in it. (25) Then they sat down to a meal. Looking up, they saw a caravan of Ishmaelites coming from Gilead, their camels bearing gum, balm, and ladanum to be taken to Egypt. (26) Then Judah said to his brothers, “What do we gain by killing our brother and covering up his blood? (27) Come, let us sell him to the Ishmaelites, but let us not do away with him ourselves. After all, he is our brother, our own flesh.” His brothers agreed. (28) When Midianite traders passed by, they pulled Joseph up out of the pit. They sold Joseph for twenty pieces of silver to the Ishmaelites, who brought Joseph to Egypt. (29) When Reuben returned to the pit and saw that Joseph was not in the pit, he rent his clothes. (30) Returning to his brothers, he said, “The boy is gone! Now, what am I to do?” (31) Then they took Joseph’s tunic, slaughtered a kid, and dipped the tunic in the blood. (32) They had the ornamented tunic taken to their father, and they said, “We found this. Please examine it; is it your son’s tunic or not?” (33) He recognized it, and said, “My son’s tunic! A savage beast devoured him! Joseph was torn by a beast!” (34) Jacob rent his clothes, put sackcloth on his loins, and observed mourning for his son many days. (35) All his sons and daughters sought to comfort him; but he refused to be comforted, saying, “No, I will go down mourning to my son in Sheol.” Thus his father bewailed him. (36) The Midianites, meanwhile, sold him in Egypt to Potiphar, a courtier of Pharaoh and his chief steward.
TANAKH, Genesis, Chapter 37
The first book of the Torah is called Bereshith (Genesis) and contains only three laws. It traces the primeval history of the world starting with the creation of the world, Adam and Eve in the Garden of Eden, Cain and Abel and Noah and the flood. Afterwards the focus shifts to the history of the Children of Israel covering the three patriarchs; Abraham, Isaac and Jacob, and the four matriarchs; Sarah, Rebekah, Leah and Rachel. It concludes with the rivalry between Jacob's ten sons and his favoured son Joseph.
Tanakh: The Holy Scriptures, published by JPS
jps.org•Copyright: JPS, 1985
The William Davidson Talmud: Sanhedrin, Daf 106a
Composed in Talmudic Babylon (c.450 - c.550 CE). Sanhedrin (The Synod) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the rules of court proceedings in the Sanhedrin, the death penalty, and other criminal matters. It has eleven chapters.
English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz
The William Davidson Talmud, Berakhot, Daf 55b:2
Composed in Talmudic Babylon (c.450 - c.550 CE). Berakhot (Blessings) belongs to the first order, Zera'im (seeds) and discusses the rules of blessings and prayers, particularly the Shema and the Amidah. It consists of nine chapters.
English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz
COMMENTARY, Radak on Genesis, Chapter 37:2
Composed in Provence, France. A commentary on the Tanakh written by Rabbi David Kimchi, Radak (1160–1236). Radak, the most famous Bible commentator of his time, was a grammarian, which is reflected in his commentary.
Eliyahu Munk, HaChut Hameshulash
To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source: www.urimpublications.com•CC-BY
COMMENTARY, Rashi on Genesis, Chapter 37:3
Composed in Middle-Age France (1000 CE). Commentary on the Tanakh written by Rabbi Shlomo Yitzchaki (Rashi). Rashi lived in Troyes, France (1040-1105). Rashi’s commentary is an essential explanation of the Tanakh and resides in a place of honor on the page of almost all editions of the Tanakh. Over 300 supercommentaries have been written to further explain Rashi’s comments on the Torah. While quoting many midrashim and Talmudic passages, Rashi, in his commentary, states that his purpose is to present the pshat (contextual meaning) of the text.
Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann
37:3. "coat of many colors" We have no idea what the Hebrew means, so I have retained the traditional “many colors.” Some have tried to derive something about its meaning from the story of Tamar, who is wearing one when her brother Amnon rapes her (2 Samuel 13). But this is difficult because these two stories appear to be intentionally connected. (I brought evidence that they come from the same source in The Hidden Book in the Bible.) It is hardly coincidental that the two people who wear a coat of many colors in the Bible are both victims of violence by their brothers, and that both coats are torn. The significance of the coat, therefore, is as a symbol of injustice among siblings. This significance is doubled when we see the fate of the coat. See the comment on 37:31.
Friedman, Richard Elliott. Commentary on the Torah: With a New English Translation. HarperOne, 2012. Kindle Edition.
37:4. "to speak a greeting to him" Literally “to speak to him of peace,” it appears to refer to the standard Hebrew greetings: one says šlôm (peace/well-being) for hello; and one says hšlôm lô (does he have peace?) for “How is he?” (Gen 29:6). That is, the brothers cannot even bid him “hello” or ask how he is. This is rendered ironic by the fact that Joseph’s father will soon send him to check on his brothers, telling him, “See how your brothers are [šlôm].” It is rendered doubly ironic later when Joseph tells the Pharaoh that it is possible to interpret Pharaoh’s dream because “God will answer regarding Pharaoh’s well-being [šlôm],” suggesting that God shows even more care for the Pharaoh than Joseph’s brothers are able to show him.
Friedman, Richard Elliott. Commentary on the Torah: With a New English Translation. HarperOne, 2012. Kindle Edition.
(1) ויאמר...הלא אחיך, don’t you know that your brothers are in Shechem, tending flocks? (2) הנני; he was not afraid of his brothers even though they hated him, for he thought that their awe of their father was greater than their desire to harm him. His father also did not think that the brothers posed a threat to his favourite son. Surely, if he had even entertained the slightest concern about the brothers harming Joseph, he would never have sent him on this mission. This entire matter was engineered by G’d Who knows the evil machinations of man in order that this would become the external cause of the patriarchs, i.e. their descendants to descend to Egypt and to fulfill the prophecy G’d had already told Avraham about in chapter 15.
37:26. "What profit is there" Judah’s motives are a mystery. Is he really concerned with money (“let’s sell him to the Ishmaelites”) and avoiding performing fratricide (“let our hand not be on him, because he’s our brother”)? Or is his motive to save Joseph’s life? Judah’s later behavior toward Benjamin and his great reward at the end (see the comment on 49:8) suggest that his behavior here is positive. Reuben’s failed plan leads Joseph to the pit; Judah’s plan leads him to Egypt. And Abraham’s unions with Hagar and Keturah produced the Ishmaelites and the Midianites, who are now crucial to Joseph’s going from the pit to Egypt! Perhaps the point is how complex and fragile our fate is.
Friedman, Richard Elliott. Commentary on the Torah: With a New English Translation. HarperOne, 2012. Kindle Edition.
Judah is the one who offers the idea of selling Joseph rather than killing him This is the first appearance of a number of significant actions by Judah in the narrative as he begins his own personal journey. It is probably significant that in all three o the narrative contexts of the Joseph story where Judah plays a role, he successfully persuades others to do as he suggests (whether his suggestions are commendable or not; 37:26-27, 43:3-10; 44:16-34). Each speech is longer than the previous one and each one is more commendable than the previous one.
Walton, John. "Genesis." NIVAC Pentateuch. Zondervan, 2001. Kindle Edition.
37:31. "they took Joseph’s coat and slaughtered a he-goat" Jacob was ironically paid back for appropriating his brother’s birthright: he had to work an additional seven years for Rachel on account of her sister’s birthright (see the comment on Gen 29:26). Now he is likewise paid back for appropriating his brother’s blessing: He deceived his father using his brother’s clothing and the meat and skins of a goat. Now his own sons deceive him using their brother’s clothing and the blood of a goat. The Torah does not excuse Jacob’s behavior. It rather teaches that such acts have consequences.
Friedman, Richard Elliott. Commentary on the Torah: With a New English Translation. HarperOne, 2012. Kindle Edition.