(ג) וְיִשְׂרָאֵ֗ל אָהַ֤ב אֶת־יוֹסֵף֙ מִכׇּל־בָּנָ֔יו כִּֽי־בֶן־זְקֻנִ֥ים ה֖וּא ל֑וֹ וְעָ֥שָׂה ל֖וֹ כְּתֹ֥נֶת פַּסִּֽים׃
(3) Now Israel loved Joseph best of all his sons—he was his “child of old age”; and he had made him an ornamented tunic.
Passim [plural; i.e., many images]—Upon these stripes were images [extracted from the original kot’note ’or God made for man]: pictures of all of the birds and animals of the world
Pas [in the sense of] pa’yis, a lottery—heyphi’su a’lav, the brothers cast lots to see [who would kill him; who would carry the news of his death] to their father; the lot fell upon Judah.
Pas is [derived from the meaning] kli meylat, a linen tunic. And the Midrash states that the word passim is an acronym for the [identity] of the crises [tzaro’tav] he was to face: [thus] p-s-i-m—[an abbreviation for the first Hebrew letter of the following terms] he was sold to Potiphar and to the soharem [merchants], to the Ishmaelites, and to the Mideanites.
Passim, in the plural [in order to indicate:] count s-i-m [i.e., sum the numerical value of the Hebrew letters: samakh=60, yud=10, mem=40: 110]. [To teach that] Joshuah who was destined to learn Torah at the foot of Moshe, descended from Joseph, and Joshuah lived 110 years, as did Joseph, in the value of s-i-m.
(11) But when she served them to him, he caught hold of her and said to her, “Come lie with me, sister.” (12) But she said to him, “Don’t, brother. Don’t force me. Such things are not done in Israel! Don’t do such a vile thing! (13) Where will I carry my shame? And you, you will be like any of the scoundrels in Israel! Please, speak to the king; he will not refuse me to you.” (14) But he would not listen to her; he overpowered her and lay with her by force. (15) Then Amnon felt a very great loathing for her; indeed, his loathing for her was greater than the passion he had felt for her. And Amnon said to her, “Get out!” (16) She pleaded with him, “Please don’t commit this wrong; to send me away would be even worse-a than the first wrong you committed against me.” But he would not listen to her. (17) He summoned his young attendant and said, “Get that woman out of my presence, and bar the door behind her.”— (18) She was wearing an ornamented tunic, for maiden princesses were customarily dressed in such garments.-c—His attendant took her outside and barred the door after her. (19) Tamar put dust on her head and rent the ornamented tunic she was wearing; she put her hands on her head, and walked away, screaming loudly as she went.
(14) Then God יהוה said to the serpent,
“Because you did this,
More cursed shall you be
Than all cattle
And all the wild beasts:
On your belly shall you crawl
And dirt shall you eat
All the days of your life.
(ה) וקצץ רגליו של נחש ופקד עליו להיות מפשיט את עורו
(5) He cut off the feet of the serpent, and decreed that it should cast its skin
(ג) רבי יהושע בן קרחה אומר מן האילן שנחבאו שם תחתיו לקחו עלים ותפרו שנאמר ויתפרו עלי תאנה. רבי אליעזר אומ' מן העור שהפשיט הנחש עשה הקב"ה כתונת כבוד לאדם ולעזרו שנאמר ויעש יי' אלהים לאדם ולאשתו כתנות עור וילבישם.
(3) Rabbi Joshua ben Ḳorchah said: From the tree under which they hid themselves, they took leaves and sewed (them), as it is said, "And they sewed fig leaves together, and made themselves aprons" (Gen. 3:7). Rabbi Eliezer said: From the skin which the serpent sloughed off, the Holy One, blessed be He, took and made coats of glory for Adam and his wife, as it is said, "And the Lord God made for Adam and for his wife coats of skin, and clothed them" (Gen. 3:21).
(ד) רבי חנינא אומר נמרוד גבור כח היה שנאמר וכוש ילד את נמרוד, רבי יהודה אומר הכתונת שעשה הקב"ה לאדם ולאשתו והיתה עמם בתיבה וכשיצאו מן התיבה לקחה חם בן נח והוציאה עמו והנחילה לנמרוד ובשעה שהיה לובש אותה היו כל בהמ' חיה ועוף באין ונופלי' לפניו כסבורין שהוא מכח גבורתו לפיכך המליכוהו עליהם מלך שנאמ' על כן ואם כנמרוד גבור ציד לפני יי'.
(יב) רבי אומר עשו אחיו של יעקב ראה את הכתונת שעשה הקדוש ברוך הוא לאדם וחוה על נמרוד וחמד אותם בלבו והרגו ולקח אותה ממנו. ומנין שהיו חמודות בעניו, שנאמר (בראשית כז טו) ותקח רבקה את בגדי עשו בנה הגדול החמודות, וכשלבש אותם נעשה גם הוא גבור שנאמר ויהי עשו איש יודע ציד וכשבא יעקב מאת פני יצחק אביו אמר אין עשו הרשע ראוי ללבוש את הכתנת (הללו) [הלזה] וחפר וטמנם שם שנאמר (איוב יח י) טָמוּן בָּאָרֶץ חַבְלוֹ.
(4) Rabbi Chakhinai said: Nimrod was a mighty hero, as it is said, "And Cush begat Nimrod, who began to be a mighty one in the earth" (Gen. 10:8). Rabbi Jehudah said: The coats which the Holy One, blessed be He, made for Adam and his wife, were with Noah in the ark, and when they went forth from the ark, || Ham, the son of Noah, brought them forth with him, and gave them as an inheritance to Nimrod. When he put them on, all beasts, animals, and birds, when they saw the coats, came and prostrated themselves before him. The sons of men thought that this (was due) to the power of his might; therefore they made him king over themselves, as it is said, "Wherefore it is said, Like Nimrod, a mighty hunter before the Lord" (Gen. 10:9).
(12) Rabbi Meir said: Esau, the brother of Jacob, saw the coats of Nimrod, and in his heart he coveted them, and he slew him, and took them from him. Whence (do we know) that they were desirable in his sight? Because it is said, "And Rebecca took the precious raiment of Esau, her elder son" (Gen. 27:15). When he put them on he also became, by means of them, a mighty hero, as it is said, "And Esau was a cunning hunter" (Gen. 25:27). And when Jacob went forth from the presence of Isaac, his father, he said: Esau, the wicked one, is not worthy to wear these coats. What did he do? He dug in the earth and hid them there, as it is said, "A noose is hid for him in the earth" (Job 18:10).
מדרש מכתב יד. ראה תורה שלמה בראשית לז, ג אות נ.
כתנת פסים – הכתונת שעשה הקב”ה לאדם ולעזרו היא שלקחה עשו מנמרוד, והיא בגדי עשו החמודות שלבש יעקב בשעת הברכה.
Torah Sheleima (vol., p. 1399, #50)
The ornamented tunic – this is the same tunic which the Holy One, blessed be He, made for Adam and his partner. It is this same tunic which Esau took from Nimrod, and these are the coveted garments of Esau that Jacob wore when he received [Isaac’s] blessing.
(ו) ... (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ, בֵּן שֶׁהִשְׁכִּים וְלֹא עָשִׂיתָ כְּמַעֲשֵׂיהֶן, לְפִיכָךְ תְּהֵא הַשְּׁכֶם בְּחֶלְקֶךָ... רַבִּי יְהוּדָה אָמַר וַאֲנִי נָתַתִּי לְךָ שְׁכֶם, זוֹ הַבְּכוֹרָה וּלְבוּשׁוֹ שֶׁל אָדָם הָרִאשׁוֹן, אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי, זֶה עֵשָׂו.
"And now, I assign to you one portion*portion Meaning of Heb. shekhem uncertain; others “mountain slope.” more than to your brothers, which I wrested from the Amorites with my sword and bow". Rabbi Yehudah says and now I assign you one portion, this is the birthright and also the clothes of Adam, which I took from the Amorite, who is Esau.
(ט) וכבר זכרו ה'חכמים' טעם היות ה'קרבן ביום השמיני של מלואים' - "עגל בן בקר לחטאת" - 'לכפר על מעשה העגל'. וכן 'חטאתו של יום הכפורים' - "פר בן בקר לחטאת" - 'לכפר על מעשה העגל'. ולפי זה הענין אשר זכרוהו יראה לי - שהטעם בהיות ה'חטאות' כולם 'ליחיד ולציבור' 'שעירים' - רצוני לומר 'שעירי הרגלים ושעירי ראשי חדשים ושעירי יום הכיפורים ושעירי עבודה זרה - סיבת כל אלו אצלי היות רוב מרים וחטאתם אז בהקריבם ל'שעירים' - כמו שבאר הכתוב "ולא יזבחו עוד את זבחיהם לשעירים אשר הם זונים אחריהם". אבל ה'חכמים ז"ל' שמו טעם היות 'כפרת צבור' לעולם ב'שעירים' - בעבור שחטא 'עדת ישראל' כולה היה ב'שעיר' עיזים - רמז למכירת 'יוסף הצדיק' שנאמר בענינו "וישחטו שעיר עיזים וגו'". ולא יהיה זה הטעם חלוש בעיניך כי כונת כל אלו הפעולות - לישב בנפש כל חוטא וכל איש מרי שצריך לזכור ולהזכיר חטאו תמיד - כמו שאמר "וחטאתי נגדי תמיד";
(9) Our Sages say that the offering for the eighth day of dedication was "a calf, a young bullock, for a sin-offering" (Lev. 11:2), in order to atone for the sin of the Israelites in making a golden calf. The sin-offering, which was brought on the Day of Atonement (ibid. 16:3), was likewise explained as being an atonement for that sin. From this argument of our Sages I deduce that he-goats were always brought as sin-offerings, by individual persons and also by the whole congregation, viz., on the Festivals, New-moon, Day of Atonement, and for idolatry, because most of the transgressions and sins of the Israelites were sacrifices to spirits (se‘irim, lit., goats), as is clearly stated, "They shall no more offer their sacrifices unto spirits" (Lev. 17:7). Our Sages, however, explained the fact that goats were always the sin-offerings of the congregation, as an allusion to the sin of the whole congregation of Israel: for in the account of the selling of the pious Joseph we read, "And they killed a kid of the goats" (Gen. 37:31). Do not consider this as a weak argument; for it is the object of all these ceremonies to impress on the mind of every sinner and transgressor the necessity of continually remembering and mentioning his sins. Thus the Psalmist says, "And my sin is ever before me" (Ps. 51:3).