וַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖ה עֹמֵ֥ד עַל־הַיְאֹֽר׃
At the end of two years’ time, Pharaoh dreamed that he was standing by the Nile,
אָמַר רַבִּי אַבָּהוּ, מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה יָשֵׁן עַל גַּבֵּי עֲרִיסָה וְהָיוּ זְבוּבִים שׁוֹכְנִים עָלָיו, וְכֵיוָן שֶׁבָּא מֵנִיקְתּוֹ שָׁחָה עָלָיו מֵנִיקְתּוֹ וּבָרְחוּ מֵעָלָיו, כָּךְ בַּתְּחִלָּה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ, כֵּיוָן שֶׁנִּתְגַּלֶּה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרְחוּ מֵעָלָיו. רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר, עָלָיו, עַל סֻלָּם. וְחַד אָמַר, עָלָיו, עַל יַעֲקֹב. מַאן דְּאָמַר עָלָיו, עַל הַסֻּלָּם, נִיחָא, אֶלָּא לְמַאן דְּאָמַר עָלָיו, עַל יַעֲקֹב, מִי מִתְקַיֵּם עָלָיו, אָמַר רַבִּי יוֹחָנָן הָרְשָׁעִים מִתְקַיְּמִין עַל אֱלֹהֵיהֶם, (בראשית מא, א): וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר, אֲבָל הַצַּדִּיקִים אֱלֹהֵיהֶם מִתְקַיֵּם עֲלֵיהֶם, שֶׁנֶּאֱמַר: וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמֶר אֲנִי ה' אֱלֹהֵי אַבְרָהָם.
."Ad-nay was standing on him" (Genesis 28:13) - Rabbi Abahu said: the matter can be compared to the son of a king who was sleeping on his crib and flies were sitting on him, and when the babysitter came in and stood over him, the flies fled. Similarly, 'and behold angels of Elohim went up and down' and when the Holy Blessed One revealed Godself they fled from him. Rabbi Chiya Rabba and Rabbi Yanay: one said 'on him' that means on the ladder; one said 'on him' that means on Yaakov. For the one who says 'on it', on the ladder, it is easy. For the one who says 'on Yaakov', how can this be? Rabbi Yochanan said: The wicked, their existence stands on their gods. As it says "And Pharaoh dreamt; and he was standing upon the river" (Genesis 41:1). But the righteous, their God stands on them. As it says "Behold God stood upon him and said I am Hashem the God of Avraham." (Genesis 28:13)
וַיְהִ֤י בַבֹּ֙קֶר֙ וַתִּפָּ֣עֶם רוּח֔וֹ וַיִּשְׁלַ֗ח וַיִּקְרָ֛א אֶת־כׇּל־חַרְטֻמֵּ֥י מִצְרַ֖יִם וְאֶת־כׇּל־חֲכָמֶ֑יהָ וַיְסַפֵּ֨ר פַּרְעֹ֤ה לָהֶם֙ אֶת־חֲלֹמ֔וֹ וְאֵין־פּוֹתֵ֥ר אוֹתָ֖ם לְפַרְעֹֽה׃
Next morning, his spirit was agitated, and he sent for all the magician-priests of Egypt, and all its sages; and Pharaoh told them his dreams, but none could interpret them for Pharaoh.
ואין פותר אותם לפרעה. פּוֹתְרִים הָיוּ אוֹתָם, אֲבָל לֹא לְפַרְעֹה
ואין פותר אותם לפרעה AND THERE WAS NONE THAT COULD INTERPRET IT TO PHARAOH — There were, indeed, some who interpreted it, but not in reference to Pharaoh (לפרעה)
As many of us will recall, Pharoah had two dreams which suggest that seven years of plenty will be succeeded by seven years of famine. Pharoah's magicians are able to interpret the dream, says Rashi, just not "l'pharoah" in a way which was relevant to Pharoah. In fact Egyptians took dream interpretation seriously and we have copies of surviving Egyptian dream manuals which contain lists of symbols and their meanings.
Pharoah's cupbearer then remembers Joseph, who successfully interpreted his dream when they were in detention together. Scholars point out that Joseph and the cupbearer were probably not in a prison or dungeon but in holding area in Potiphar's house or an official building. Attacking Potiphar's wife would likely have been a capital offence, and Joseph's mere imprisonment is seen by some as a sign that Potiphar knew his wife well enough to recognize that Joseph was innocent.
Pharoah's cupbearer then remembers Joseph, who successfully interpreted his dream when they were in detention together. Scholars point out that Joseph and the cupbearer were probably not in a prison or dungeon but in holding area in Potiphar's house or an official building. Attacking Potiphar's wife would likely have been a capital offence, and Joseph's mere imprisonment is seen by some as a sign that Potiphar knew his wife well enough to recognize that Joseph was innocent.
וַיִּשְׁלַ֤ח פַּרְעֹה֙ וַיִּקְרָ֣א אֶת־יוֹסֵ֔ף וַיְרִיצֻ֖הוּ מִן־הַבּ֑וֹר וַיְגַלַּח֙ וַיְחַלֵּ֣ף שִׂמְלֹתָ֔יו וַיָּבֹ֖א אֶל־פַּרְעֹֽה׃
Pharaoh sent and had Yosef called.
They quickly brought him out of the pit;
he shaved, changed his clothes, and came before Pharaoh.
They quickly brought him out of the pit;
he shaved, changed his clothes, and came before Pharaoh.
"Happy is the one who makes G-d his trust...." Psalm 40:5 This refers to Yosef, says Pesikta Rabbati (89:3). For the Hasidim Yosef's faith was his salient characteristic as a tzaddik.
וְעַתָּה֙ יֵרֶ֣א פַרְעֹ֔ה אִ֖ישׁ נָב֣וֹן וְחָכָ֑ם וִישִׁיתֵ֖הוּ עַל־אֶ֥רֶץ מִצְרָֽיִם׃
So-now, let Pharaoh select a discerning and wise man,
and set him over the land of Egypt.
and set him over the land of Egypt.
Joseph interprets the dream as predicting seven years of famine and then moves directly, without invitation, to advising Pharoah on what he should do to feed his people. He speaks "l'pharoah."
וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־עֲבָדָ֑יו הֲנִמְצָ֣א כָזֶ֔ה אִ֕ישׁ אֲשֶׁ֛ר ר֥וּחַ אֱלֹהִ֖ים בּֽוֹ׃
and Pharaoh said to his servants:
Could we find another like him, a man in whom is the spirit of God?
This is the first mention of the ruach Elohim being given to a person. The"spirit of God" can confer leadership ability (as it did for Joshua, Num 27:18) imparts extraordinary energy and drive (as with the judges, Judg 3:10, 11:29) and gives intelligence and practical wisdom (as with Bezalel Exodus 35:30-31). The "spirit of God" or "holy spirit" (ruach hakodesh) has a long an important history in Judaism and Christianity. The word "Elohim" was based in generic names for divinity in the Middle East, so here Pharoah may mean" "In whom there is a divine spirit/god?" The term used, though, reads to a Jew as a reference to the spirit of YHVH.
וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף רְאֵה֙ נָתַ֣תִּי אֹֽתְךָ֔ עַ֖ל כׇּל־אֶ֥רֶץ מִצְרָֽיִם׃
And Pharaoh said to Yosef:
See, I place you over all the land of Egypt!
See, I place you over all the land of Egypt!
וַיִּקְרָ֨א פַרְעֹ֣ה שֵׁם־יוֹסֵף֮ צָֽפְנַ֣ת פַּעְנֵ֒חַ֒ וַיִּתֶּן־ל֣וֹ אֶת־אָֽסְנַ֗ת בַּת־פּ֥וֹטִי פֶ֛רַע כֹּהֵ֥ן אֹ֖ן לְאִשָּׁ֑ה וַיֵּצֵ֥א יוֹסֵ֖ף עַל־אֶ֥רֶץ מִצְרָֽיִם׃
And Pharaoh called Yosef’s name: Tzafenat Pane’ah/The God Speaks and He Lives,
and he gave him Asenat, daughter of Poti Fera, priest of On, as a wife.
And Yosef’s [influence] went out over the land of Egypt.
and he gave him Asenat, daughter of Poti Fera, priest of On, as a wife.
And Yosef’s [influence] went out over the land of Egypt.
"A text from Hellenistic Egypt (ca. 100 B.C.E. to 100 C.E.) tells a romantic story of Joseph and Asenath’s courtship. Initially, Asenath rejects Joseph, but then falls in love with him, only to have Joseph reject her because she is the daughter of an Egyptian priest. It’s only after she repents and changes her allegiance to Israel’s God that Joseph marries her." (thetorah.com) This is a Midrashic attempt to deal with the later discomfort over Asenath being a non-Jewish daughter of an idolatrous priest; this concern over intermarriage is not present in the earlier parts of the Tanakh.
During the reign of Pharaoh Siptah, Egypt had a powerful vizier from the Levant named Baya, who dominated even the Pharaoh. Archaeological records and climatological studies show that this was right in the middle of a lengthy famine that affected the entire Mediterranean (Israel Knohl, thetorah.com). Some of the details are different: the Egyptians say the famine lasted for fifty years and that Baya was eventually executed by the Pharoah, but many of the details are similar and Baya is thought to be a shorted version of Beyahu. These may reflect two different memories of the same story; at the very least the Baya story shows that the Joseph story is more possible then it might sound to our ears: a good lesson in our skeptical age.
וּלְיוֹסֵ֤ף יֻלַּד֙ שְׁנֵ֣י בָנִ֔ים בְּטֶ֥רֶם תָּב֖וֹא שְׁנַ֣ת הָרָעָ֑ב אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע כֹּהֵ֥ן אֽוֹן׃
Now two sons were born to Yosef, before the year of famine came,
whom Asenat, daughter of Poti Fera, priest of On, bore to him.
whom Asenat, daughter of Poti Fera, priest of On, bore to him.
וַיִּקְרָ֥א יוֹסֵ֛ף אֶת־שֵׁ֥ם הַבְּכ֖וֹר מְנַשֶּׁ֑ה כִּֽי־נַשַּׁ֤נִי אֱלֹהִים֙ אֶת־כׇּל־עֲמָלִ֔י וְאֵ֖ת כׇּל־בֵּ֥ית אָבִֽי׃
Yosef called the name of the firstborn: Menashe/He-Who-Makes-Forget,
meaning: God has made-me-forget all my hardships, all my father’s house.
meaning: God has made-me-forget all my hardships, all my father’s house.
וְאֵ֛ת שֵׁ֥ם הַשֵּׁנִ֖י קָרָ֣א אֶפְרָ֑יִם כִּֽי־הִפְרַ֥נִי אֱלֹהִ֖ים בְּאֶ֥רֶץ עׇנְיִֽי׃
And the name of the second he called: Efrayim/Double-Fruit,
meaning: God has made me bear fruit in the land of my affliction.
meaning: God has made me bear fruit in the land of my affliction.
Why do you think these two Jewish boys were chosen by the Rabbis for all Jewish boys to be blessed with?
וַיַּ֣רְא יַעֲקֹ֔ב כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם וַיֹּ֤אמֶר יַעֲקֹב֙ לְבָנָ֔יו לָ֖מָּה תִּתְרָאֽוּ׃
Yaakov saw that there were rations in Egypt,
so Yaakov said to his sons:
Why do you keep looking at one another?
so Yaakov said to his sons:
Why do you keep looking at one another?
וַיֹּ֕אמֶר הִנֵּ֣ה שָׁמַ֔עְתִּי כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם רְדוּ־שָׁ֙מָּה֙ וְשִׁבְרוּ־לָ֣נוּ מִשָּׁ֔ם וְנִחְיֶ֖ה וְלֹ֥א נָמֽוּת׃
And he said:
Here, I have heard that there are rations in Egypt;
go down there and buy us rations from there,
that we may live and not die.
Here, I have heard that there are rations in Egypt;
go down there and buy us rations from there,
that we may live and not die.
וְאֶת־בִּנְיָמִין֙ אֲחִ֣י יוֹסֵ֔ף לֹא־שָׁלַ֥ח יַעֲקֹ֖ב אֶת־אֶחָ֑יו כִּ֣י אָמַ֔ר פֶּן־יִקְרָאֶ֖נּוּ אָסֽוֹן׃
But Binyamin, Yosef’s brother, Yaakov would not send with his brothers,
for he said: Lest harm befall him!
for he said: Lest harm befall him!
וַיַּ֥רְא יוֹסֵ֛ף אֶת־אֶחָ֖יו וַיַּכִּרֵ֑ם וַיִּתְנַכֵּ֨ר אֲלֵיהֶ֜ם וַיְדַבֵּ֧ר אִתָּ֣ם קָשׁ֗וֹת וַיֹּ֤אמֶר אֲלֵהֶם֙ מֵאַ֣יִן בָּאתֶ֔ם וַיֹּ֣אמְר֔וּ מֵאֶ֥רֶץ כְּנַ֖עַן לִשְׁבׇּר־אֹֽכֶל׃
[When] Yosef saw his brothers, he recognized them,
but he pretended-no-recognition of them and spoke roughly with them.
He said to them:
From where do you come?
They said: From the land of Canaan, to buy food-rations.
but he pretended-no-recognition of them and spoke roughly with them.
He said to them:
From where do you come?
They said: From the land of Canaan, to buy food-rations.
וַיַּכֵּ֥ר יוֹסֵ֖ף אֶת־אֶחָ֑יו וְהֵ֖ם לֹ֥א הִכִּרֻֽהוּ׃
Now Yosef recognized his brothers, but for their part, they did not recognize him.
וַיִּזְכֹּ֣ר יוֹסֵ֔ף אֵ֚ת הַחֲלֹמ֔וֹת אֲשֶׁ֥ר חָלַ֖ם לָהֶ֑ם וַיֹּ֤אמֶר אֲלֵהֶם֙ מְרַגְּלִ֣ים אַתֶּ֔ם לִרְא֛וֹת אֶת־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶֽם׃
And Yosef was reminded of the dreams that he had dreamt of them.
He said to them:
You are spies!
[It is] to see the nakedness of the land that you have come!
He said to them:
You are spies!
[It is] to see the nakedness of the land that you have come!
בְּזֹ֖את תִּבָּחֵ֑נוּ חֵ֤י פַרְעֹה֙ אִם־תֵּצְא֣וּ מִזֶּ֔ה כִּ֧י אִם־בְּב֛וֹא אֲחִיכֶ֥ם הַקָּטֹ֖ן הֵֽנָּה׃
Hereby shall you be tested:
As Pharaoh lives!
You shall not depart from this [place]
unless your youngest brother comes here!
As Pharaoh lives!
You shall not depart from this [place]
unless your youngest brother comes here!
וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֮ אֲשֵׁמִ֣ים ׀ אֲנַ֘חְנוּ֮ עַל־אָחִ֒ינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת׃
But they said, each one to his brother:
Truly,
we are guilty:
concerning our brother!
—that we saw his heart’s distress
when he pleaded with us,
and we did not listen.
Therefore this distress has come upon us!
Truly,
we are guilty:
concerning our brother!
—that we saw his heart’s distress
when he pleaded with us,
and we did not listen.
Therefore this distress has come upon us!
וַיַּ֩עַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם ׀ לֵאמֹ֛ר אַל־תֶּחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם־דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ׃
Re’uven answered them, saying:
Did I not say to you, say: Do not sin against the child!
But you would not listen,
so for his blood—now, [satisfaction] is demanded!
Did I not say to you, say: Do not sin against the child!
But you would not listen,
so for his blood—now, [satisfaction] is demanded!
וְהֵם֙ לֹ֣א יָֽדְע֔וּ כִּ֥י שֹׁמֵ֖עַ יוֹסֵ֑ף כִּ֥י הַמֵּלִ֖יץ בֵּינֹתָֽם׃
Now they did not know that Yosef was listening, for a translator was between them.
וַיִּסֹּ֥ב מֵֽעֲלֵיהֶ֖ם וַיֵּ֑בְךְּ וַיָּ֤שׇׁב אֲלֵהֶם֙ וַיְדַבֵּ֣ר אֲלֵהֶ֔ם וַיִּקַּ֤ח מֵֽאִתָּם֙ אֶת־שִׁמְע֔וֹן וַיֶּאֱסֹ֥ר אֹת֖וֹ לְעֵינֵיהֶֽם׃
But he turned away from them and wept.
Then he returned to them; he spoke to them and had Shim’on taken away from them, and imprisoning him before their eyes.
Then he returned to them; he spoke to them and had Shim’on taken away from them, and imprisoning him before their eyes.
Joseph challenges the brothers to return with Binyamin and they return to Canaan and ask Jacob.
וַיֹּ֤אמֶר אֲלֵהֶם֙ יַעֲקֹ֣ב אֲבִיהֶ֔ם אֹתִ֖י שִׁכַּלְתֶּ֑ם יוֹסֵ֤ף אֵינֶ֙נּוּ֙ וְשִׁמְע֣וֹן אֵינֶ֔נּוּ וְאֶת־בִּנְיָמִ֣ן תִּקָּ֔חוּ עָלַ֖י הָי֥וּ כֻלָּֽנָה׃
Yaakov their father said to them:
Me you have bereaved!
Yosef is no more,
Shim’on is no more,
and Binyamin you would take away—
to me has all this happened!
Me you have bereaved!
Yosef is no more,
Shim’on is no more,
and Binyamin you would take away—
to me has all this happened!
וַיֹּ֤אמֶר רְאוּבֵן֙ אֶל־אָבִ֣יו לֵאמֹ֔ר אֶת־שְׁנֵ֤י בָנַי֙ תָּמִ֔ית אִם־לֹ֥א אֲבִיאֶ֖נּוּ אֵלֶ֑יךָ תְּנָ֤ה אֹתוֹ֙ עַל־יָדִ֔י וַאֲנִ֖י אֲשִׁיבֶ֥נּוּ אֵלֶֽיךָ׃
Re’uven said to his father, saying:
My two sons you may put to death
if I do not bring him back to you!
Place him in my hands, and I myself will return him to you.
My two sons you may put to death
if I do not bring him back to you!
Place him in my hands, and I myself will return him to you.
וַיֹּ֕אמֶר לֹֽא־יֵרֵ֥ד בְּנִ֖י עִמָּכֶ֑ם כִּֽי־אָחִ֨יו מֵ֜ת וְה֧וּא לְבַדּ֣וֹ נִשְׁאָ֗ר וּקְרָאָ֤הוּ אָסוֹן֙ בַּדֶּ֙רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וְהוֹרַדְתֶּ֧ם אֶת־שֵׂיבָתִ֛י בְּיָג֖וֹן שְׁאֽוֹלָה׃
But he said:
My son is not to go down with you!
For his brother is dead,
and he alone is left!
Should harm befall him on the journey on which you are going,
you will bring down my gray hair in grief to Sheol!
My son is not to go down with you!
For his brother is dead,
and he alone is left!
Should harm befall him on the journey on which you are going,
you will bring down my gray hair in grief to Sheol!
וַיְהִ֗י כַּאֲשֶׁ֤ר כִּלּוּ֙ לֶאֱכֹ֣ל אֶת־הַשֶּׁ֔בֶר אֲשֶׁ֥ר הֵבִ֖יאוּ מִמִּצְרָ֑יִם וַיֹּ֤אמֶר אֲלֵיהֶם֙ אֲבִיהֶ֔ם שֻׁ֖בוּ שִׁבְרוּ־לָ֥נוּ מְעַט־אֹֽכֶל׃
And so it was, when they had finished eating the rations that they had brought from Egypt,
that their father said to them:
Return, buy us a little food.
that their father said to them:
Return, buy us a little food.
וַיֹּ֨אמֶר יְהוּדָ֜ה אֶל־יִשְׂרָאֵ֣ל אָבִ֗יו שִׁלְחָ֥ה הַנַּ֛עַר אִתִּ֖י וְנָק֣וּמָה וְנֵלֵ֑כָה וְנִֽחְיֶה֙ וְלֹ֣א נָמ֔וּת גַּם־אֲנַ֥חְנוּ גַם־אַתָּ֖ה גַּם־טַפֵּֽנוּ׃
Yehuda said to Yisrael his father:
Send the lad with me,
and we will arise and go,
that we may live and not die,
so we, so you, so our little-ones!
Send the lad with me,
and we will arise and go,
that we may live and not die,
so we, so you, so our little-ones!
אָֽנֹכִי֙ אֶֽעֶרְבֶ֔נּוּ מִיָּדִ֖י תְּבַקְשֶׁ֑נּוּ אִם־לֹ֨א הֲבִיאֹתִ֤יו אֵלֶ֙יךָ֙ וְהִצַּגְתִּ֣יו לְפָנֶ֔יךָ וְחָטָ֥אתִֽי לְךָ֖ כׇּל־הַיָּמִֽים׃
I will act as his pledge,
at my hand you may seek him!
If I do not bring him back to you
and set him in your presence,
I will be culpable-for-sin against you all the days [to come].
at my hand you may seek him!
If I do not bring him back to you
and set him in your presence,
I will be culpable-for-sin against you all the days [to come].
Rav Soloveitchik points out that Reuven is the oldest brother and has so far been leader, but here Judah steps into a leadership role. Judah was the one who led the plot against Yosef, and also Judah will in the future be the tribe who rules Israel and from whom King David, and the Messiah, come.
וַיִּשְׁאַ֤ל לָהֶם֙ לְשָׁל֔וֹם וַיֹּ֗אמֶר הֲשָׁל֛וֹם אֲבִיכֶ֥ם הַזָּקֵ֖ן אֲשֶׁ֣ר אֲמַרְתֶּ֑ם הַעוֹדֶ֖נּוּ חָֽי׃
He (Yosef) asked after their welfare and said:
Is your old father well, of whom you spoke?
Is he still alive?
וַיִּשָּׂ֣א עֵינָ֗יו וַיַּ֞רְא אֶת־בִּנְיָמִ֣ין אָחִיו֮ בֶּן־אִמּוֹ֒ וַיֹּ֗אמֶר הֲזֶה֙ אֲחִיכֶ֣ם הַקָּטֹ֔ן אֲשֶׁ֥ר אֲמַרְתֶּ֖ם אֵלָ֑י וַיֹּאמַ֕ר אֱלֹהִ֥ים יׇחְנְךָ֖ בְּנִֽי׃
He lifted up his eyes and saw Binyamin his brother, his mother’s son,
and he said:
Is this your youngest brother, of whom you spoke to me?
And he said:
May God show you favor, my son!
and he said:
Is this your youngest brother, of whom you spoke to me?
And he said:
May God show you favor, my son!
וַיְמַהֵ֣ר יוֹסֵ֗ף כִּֽי־נִכְמְר֤וּ רַחֲמָיו֙ אֶל־אָחִ֔יו וַיְבַקֵּ֖שׁ לִבְכּ֑וֹת וַיָּבֹ֥א הַחַ֖דְרָה וַיֵּ֥בְךְּ שָֽׁמָּה׃
And in haste—for his insides were so kindled toward his brother that he had to weep—
Yosef entered an inner-room and wept there.
Yosef entered an inner-room and wept there.
וַיְצַ֞ו אֶת־אֲשֶׁ֣ר עַל־בֵּיתוֹ֮ לֵאמֹר֒ מַלֵּ֞א אֶת־אַמְתְּחֹ֤ת הָֽאֲנָשִׁים֙ אֹ֔כֶל כַּאֲשֶׁ֥ר יוּכְל֖וּן שְׂאֵ֑ת וְשִׂ֥ים כֶּֽסֶף־אִ֖ישׁ בְּפִ֥י אַמְתַּחְתּֽוֹ׃
Then he commanded [The One} Over his House, saying:
Fill the men’s packs with food, as much as they are able to carry,
and put each man’s silver in the mouth of his pack.
Fill the men’s packs with food, as much as they are able to carry,
and put each man’s silver in the mouth of his pack.
וְאֶת־גְּבִיעִ֞י גְּבִ֣יעַ הַכֶּ֗סֶף תָּשִׂים֙ בְּפִי֙ אַמְתַּ֣חַת הַקָּטֹ֔ן וְאֵ֖ת כֶּ֣סֶף שִׁבְר֑וֹ וַיַּ֕עַשׂ כִּדְבַ֥ר יוֹסֵ֖ף אֲשֶׁ֥ר דִּבֵּֽר׃
And my goblet, the silver goblet, put in the mouth of the youngest’s pack, along with the silver for his rations.
He did according to Yosef’s word which he had spoken.
He did according to Yosef’s word which he had spoken.
Yosef then sends someone to accuse the brothers he has framed.
הֲל֣וֹא זֶ֗ה אֲשֶׁ֨ר יִשְׁתֶּ֤ה אֲדֹנִי֙ בּ֔וֹ וְה֕וּא נַחֵ֥שׁ יְנַחֵ֖שׁ בּ֑וֹ הֲרֵעֹתֶ֖ם אֲשֶׁ֥ר עֲשִׂיתֶֽם׃
Is not this [goblet] the one that my lord drinks with?
And he also divines, yes, divines with it!
You have wrought ill in what you have done!
And he also divines, yes, divines with it!
You have wrought ill in what you have done!
וַיְחַפֵּ֕שׂ בַּגָּד֣וֹל הֵחֵ֔ל וּבַקָּטֹ֖ן כִּלָּ֑ה וַיִּמָּצֵא֙ הַגָּבִ֔יעַ בְּאַמְתַּ֖חַת בִּנְיָמִֽן׃
And then he searched: with the eldest he started and with the youngest he finished—
and the goblet was found in Binyamin’s pack!
and the goblet was found in Binyamin’s pack!
וַיֹּ֣אמֶר יְהוּדָ֗ה מַה־נֹּאמַר֙ לַֽאדֹנִ֔י מַה־נְּדַבֵּ֖ר וּמַה־נִּצְטַדָּ֑ק הָאֱלֹהִ֗ים מָצָא֙ אֶת־עֲוֺ֣ן עֲבָדֶ֔יךָ הִנֶּ֤נּוּ עֲבָדִים֙ לַֽאדֹנִ֔י גַּם־אֲנַ֕חְנוּ גַּ֛ם אֲשֶׁר־נִמְצָ֥א הַגָּבִ֖יעַ בְּיָדֽוֹ׃
Yehuda said:
What can we say to my lord?
What can we speak, by what can we show ourselves innocent?
God has found out your servants’ crime!
Here we are, servants to my lord, so we, so the one in whose hand the goblet was found.
What can we say to my lord?
What can we speak, by what can we show ourselves innocent?
God has found out your servants’ crime!
Here we are, servants to my lord, so we, so the one in whose hand the goblet was found.
וַיֹּ֕אמֶר חָלִ֣ילָה לִּ֔י מֵעֲשׂ֖וֹת זֹ֑את הָאִ֡ישׁ אֲשֶׁר֩ נִמְצָ֨א הַגָּבִ֜יעַ בְּיָד֗וֹ ה֚וּא יִהְיֶה־לִּ֣י עָ֔בֶד וְאַתֶּ֕ם עֲל֥וּ לְשָׁל֖וֹם אֶל־אֲבִיכֶֽם׃ {ס}
But he said:
[Heaven] forbid that I should do this!
The man in whose hand the goblet was found—he shall become my servant,
but you—go up in peace to your father!
[Heaven] forbid that I should do this!
The man in whose hand the goblet was found—he shall become my servant,
but you—go up in peace to your father!
Some questions: what is the test Joseph is giving his brothers? Why does he think he has the right to test them? Does he? Is he doing the right thing, and why?
Some reflections of my own to close. The tale of Yosef and his brothers is the longest story in the Tanakh aside from that of the Exodus. Yosef is distinguished by his combination of faith and intelligent response to challenges and opportunities. The Tanakh says that he was a man of Spirit, and that is the key to his story: Hashem uses him for many good purposes, but one that stands out is the training not of Yosef but of his brothers.
Reuven consistently defends Yosef, but the others fail to do so, with Yehudah the outstanding culprit. Yehudah is tested in Egypt, and in our parshah begins to redeem himself by caring for Ya'akov, protecting Binyamin and being capable of commitment and self-sacrifice to his family in place of the murderous self-absorption he showed as a young man. In fact it is through the story of Yosef, and through Yosef's faithfulness, that the brothers are matured from the wild bunch they tend to be-- Shimon, Levi, Yehudah and Reuven are all guilty of significant wrongdoing and betrayal of their father's concerns and principles.
I would argue that is not Yosef who is testing the brothers, especially Yehudah, but rather Hashem, through the "ruach elohim" he has given Yosef. Hashem's plan succeeds in bringing the brothers to tikkun, and bringing Yehudah to a teshuvah which will make him worthy to be the future leader of Israel and the lineage of the Mashiach. Yosef, being an exemplar of faith and surrender to divine purposes, cooperates with Hashem's designs, probably without understanding fully what they are.
Rebbe Nachman teaches that Ya'akov was the aspect of Hochmah, and was able to make himself the moon to reeive the divine sunlight in all things, thus unveiling the Torah inside them. He passed this on to Yosef, who was also able to empty himself of ego and allow the divine presence and purpose in unfolding events to show themselves.
Reuven consistently defends Yosef, but the others fail to do so, with Yehudah the outstanding culprit. Yehudah is tested in Egypt, and in our parshah begins to redeem himself by caring for Ya'akov, protecting Binyamin and being capable of commitment and self-sacrifice to his family in place of the murderous self-absorption he showed as a young man. In fact it is through the story of Yosef, and through Yosef's faithfulness, that the brothers are matured from the wild bunch they tend to be-- Shimon, Levi, Yehudah and Reuven are all guilty of significant wrongdoing and betrayal of their father's concerns and principles.
I would argue that is not Yosef who is testing the brothers, especially Yehudah, but rather Hashem, through the "ruach elohim" he has given Yosef. Hashem's plan succeeds in bringing the brothers to tikkun, and bringing Yehudah to a teshuvah which will make him worthy to be the future leader of Israel and the lineage of the Mashiach. Yosef, being an exemplar of faith and surrender to divine purposes, cooperates with Hashem's designs, probably without understanding fully what they are.
Rebbe Nachman teaches that Ya'akov was the aspect of Hochmah, and was able to make himself the moon to reeive the divine sunlight in all things, thus unveiling the Torah inside them. He passed this on to Yosef, who was also able to empty himself of ego and allow the divine presence and purpose in unfolding events to show themselves.