Midrasch zu Bereschit 37:35

Observe that though the law permits a mourner to return to his work and be comforted after three days, our patriarch Jacob refused to be comforted over the loss of Joseph, as is written: And all his sons and all his daughters rose up to comfort him, but he refused to be comforted (Gen. 37:35). Why was that? Because the Holy One, blessed be He, concealed the fact of Joseph’s survival in order to fulfill the decree Know of a surety that thy seed shall be a stranger (Gen. 15:13). If that had not been so, would not Isaac his father, a prophet, who was still alive and aware that Joseph still lived have disclosed it to him? He had said to himself: If the Holy One, blessed be He, concealed it from him, shall I tell him? When the prophetic spirit bubbled up in Jacob, the tribes were wandering about the marketplace, neither understanding nor hearing what was transpiring there, while Jacob our patriarch, sitting at home, knew what was happening in Egypt, as it is said: And now Jacob saw that there was grain in Egypt.

Another interpretation (of Gen. 44:18): When Judah saw that Joseph was not appeased, he began saying to his brothers: [Why] are we standing around? We will begin with this one and wind up with Pharaoh! Now they did not know that Joseph understood their language, as stated (in Gen. 42:23): NOW THEY DID NOT KNOW THAT JOSEPH UNDERSTOOD. When Joseph saw that, he began to talk to them with supplications and with gentle language. He said to them: About this Benjamin, I want only to know who < it was that > advised him to steal the goblet. Did you perhaps advise him to steal the goblet? When Benjamin heard that, he said: They did not give me advice, and I did not touch the goblet. He said to them: Swear to me. He began to swear to him. By what did he swear to him? By the separation of my brother Joseph from me,¹⁵This clause may also be translated as follows: “By the scriptural section on the separation of my brother Joseph from me (in Gen. 37:18-36).” I did not touch it. Now < I swear > neither by the launching of arrows which were sent against him, as stated (in Gen. 49:23): ARCHERS HAVE HATED HIM (Joseph); nor by the stripping with which they stripped him, as stated (in Gen. 37:23): THEY STRIPPED JOSEPH OF HIS TUNIC; nor by the throwing with which they threw him into the cistern, as stated (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; nor by the selling with which they sold him to the Ishmaelites (in vs. 28); nor by the dipping with which they dipped his tunic in the blood (in vs. 31). < By none of these do I swear > that they did not give me advice, and I did not touch the goblet. Joseph said: Who will make known to me that you are swearing truthfully about your brothers? He said to him: You can know how much I love him from the names of my sons, since I set names for them on the basis of what I feared for < each one >.¹⁶Sot. 36b (bar); Gen. R. 93:7; Tanh., Gen. 11:40. He said to him: And what were the names of your sons? He said to him (in agreement with Gen. 46:21): BELA, BECHER, ASHBEL, GERA, NAAMAN, EHI, ROSH, MUPPIM, HUPPIM, AND ARD. He said to him: Why Bela (BL')? He said to him: Because my brother was swallowed up (rt.: BL') from me. Becher (BKR)? Because he was my mother's first-born (rt.: BKR). Ashbel ('ShBL)? Because my brother was captured (NShBH). Gera? Because my brother was a sojourner (ger) with < merely > the privileges of a transient.¹⁷Gk.: xenia, i.e., “rights of a foreigner” or “guest privileges.” Naaman (N'M)? Because his words were pleasing (N'M). Ehi ('HY)? Because he was my brother ('HY) from < the same > mother, and I had none but him. Rosh (which means "head")? Because he was older than I. Muppim (MPYM)? Because he learned Torah from our father's mouth (MPY) and taught it to me. When all his brothers would return to shepherding, he would sit with my father and learn the traditions which he had received from Shem and Eber. Huppim (rt.: HPP)? Because he has been covered over (rt.: HPP) until this day. Another interpretation of Huppim: Because I did not see his wedding canopy (huppah) nor did he see my wedding canopy. Another interpretation of Huppim (rt.: HPP): Because until now I have been mourning over him and going barefoot (rt.: YHP). And Ard ('RD)? Because he brought (rt.: YRD) all of us down here. Another interpretation of ARD (from Gen. 37:35): NO, I WILL GO DOWN ('RD) MOURNING TO MY SON IN SHEOL. Will you please not bring down ('RD) Daddy to Sheol through grief! And so Judah said (in Gen. 44:34): FOR HOW SHALL I GO UP UNTO MY FATHER < IF THE LAD IS NOT WITH ME >? When Joseph heard that, he was not able to suppress his compassion, as stated (in Gen. 45:1-3): JOSEPH COULD NOT RESTRAIN HIMSELF…. AND HE WEPT ALOUD…. THEN JOSEPH SAID UNTO HIS BROTHERS: I AM JOSEPH. When he said to them: I AM {YOUR BROTHER JOSEPH} … (in vs. 3, cont.): HIS BROTHERS COULD NOT ANSWER HIM BECAUSE THEY WERE DISMAYED BECAUSE OF HIM. R. Eleazar b. R. Simeon said in the name of R. Eleazar ben Azariah:¹⁸Gen. R. 93:11. Now, if in the case of Joseph, when he said to his brothers: I am Joseph, they knew what they had done with him and were unable to answer him; how much the less will a creature be able to stand when the Holy One comes to dispute with each and every one of < his > creatures and to tell him his deeds, just as it is written (in Amos 4:13): FOR BEHOLD, THE ONE WHO FORMS THE MOUNTAINS, < CREATES THE WIND, AND TELLS ONE WHAT HIS THOUGHT IS > … !

(Gen. 38:1:) NOW IT CAME TO PASS AT THAT TIME THAT JUDAH WENT AWAY FROM HIS BROTHERS AND TURNED ASIDE TO A CERTAIN ADULLAMITE WHOSE NAME WAS HIRAH. Let our master instruct us: If a ruin falls on the Sabbath, and it is not known whether Israelites are there or not, is it legitimate to clear away < the rubble > over them on the Sabbath? Thus have our masters taught (in Yoma 8:7): IF A FALLING STRUCTURE FALLS ON SOMEONE [ON THE SABBATH], AND THERE IS DOUBT WHETHER HE IS THERE OR NOT THERE, DOUBT WHETHER HE IS ALIVE OR DEAD, DOUBT WHETHER HE IS A FOREIGNER OR AN ISRAELITE, THEY SHALL CLEAR AWAY [THE RUBBLE] FOR HIS SAKE. IF THEY FIND HIM ALIVE, THEY SHALL CLEAR AWAY < THE REST OF THE RUBBLE > FOR HIS SAKE; BUT, IF HE IS DEAD, THEY SHALL LEAVE HIM.¹⁵The Mishnah text here (without Buber’s bracketed emendations) is that found in the Yerushalmi. It is written concerning the Sabbath (in Exod. 31:14): WHOEVER PROFANES IT (the Sabbath) SHALL SURELY BE PUT TO DEATH; yet our masters have taught: they shall clear away [the rubble] over one who is alive on the Sabbath. R. Eleazar ben Azariah said: If circumcision, which < affects > only one of two hundred and forty-eight < human > organs, overrides the Sabbath, how much the more would two hundred and forty-eight organs under stone override the Sabbath for someone?¹⁶Shab. 132a; Yoma 85b; Mekhilta de Rabbi Ishmael, Shabbata 1. R. Simeon ben Menasya says: Defile one Sabbath for him so that he may keep a lot of Sabbaths. So, if you clear away < the rubble > over someone to restore a single soul to life, I will also do for you what is written (in Ezek. 37:12): < THUS SAYS THE LORD GOD > BEHOLD, I WILL OPEN YOUR GRAVES < AND RAISE YOU UP OUT FROM YOUR GRAVES, O MY PEOPLE, AND BRING YOU UNTO THE LAND OF ISRAEL >. A certain heretic (min) asked our Rabbi: Is it possible for the dead to live again? Your ancestors do not acknowledge < the belief >, yet you do acknowledge < it >! What is written about Jacob (in Gen. 37:35)? THEN ALL HIS SONS AND DAUGHTERS AROSE TO COMFORT HIM [BUT HE REFUSED TO BE COMFORTED]. If he had known that the dead would live < again >, would he have refused to be comforted and said (ibid., cont.): NO I WILL GO DOWN MOURNING UNTO MY SON IN SHEOL? Our Rabbi said to him: You are the biggest fool in the world. < It was > because our father Jacob knew through the Holy Spirit that Joseph was alive. For that reason he did not accept consolation over him. After all, one does not accept consolation over one who is alive.¹⁷Cf. Gen. R. 84:6; see Soferim 21 (43b).

Another interpretation (of Gen. 37:35): BUT HE REFUSED TO BE COMFORTED. It is simply that our father Jacob said: See, the tribal covenant has been broken! How I have toiled to raise up twelve tribes. Now I see that, since Joseph has gone, behold the very covenant has ceased. All the works of the Holy One correspond to twelve tribes: twelve constellations, twelve months, twelve hours in the day, twelve hours in the night, twelve stones which Aaron wore < on his breastplate >. But now Joseph has gone! Behold, the tribal covenant has been broken. But did Jacob not know how to take a wife and sire a son so that there would be twelve tribes? < He did not do so > simply because he had kept a vow to Laban, as stated (in Gen. 31:50): IF YOU MISTREAT MY DAUGHTERS OR TAKE WIVES BESIDES MY DAUGHTERS, even after their death < …. > What did Laban do? He brought him outside. He said to him (ibid., cont.): THOUGH NO ONE IS WITH US, SEE, GOD IS A WITNESS…. Because of that vow, he was unable to take a wife. When his sons saw that he was complaining so and that he would not accept consolation, they went to Judah and said to him: You have made all this great misfortune for us! He said to them: I said to you (in Gen. 37:26): WHAT PROFIT < IS THERE IF WE KILL OUR BROTHER AND CONCEAL HIS BLOOD >? Now are you saying: What have you done? They said to him: But did we not hearken to you < when > you said (Gen. 37:27): COME, AND LET US SELL HIM TO THE ISHMAELITES? So we hearkened to you. If you had said: Come, and let us return him to his father, should we not have hearkened to you? In that hour, therefore, they arose and expelled him. How is it shown? From what they read on the matter (in Gen. 38:1): JUDAH WENT AWAY.

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere: Behold, I send My messenger, and he shall clear the way before Me (Mal. 3:1). Observe that every misfortune that occurred to Joseph likewise befell Zion. It is written of Joseph: and Israel loved Joseph more than all his children (Gen. 38:3), and of Zion it is written: God loves the gates of Zion (Ps. 87:2). Concerning Joseph it is stated: And they hated him (Gen. 37:8), and about Zion: She hath uttered her voice against Me, therefore I have hated her (Jer. 12:8). With reference to Joseph it is said: For behold, we are binding sheaves (Gen. 37:7), and in regard to Zion: Ye shall come home with song, bearing sheaves (Ps. 126:6). It is written of Joseph: Shalt thou indeed rule over us? (Gen. 36:8), and of Zion: That sayeth unto Zion: “Thy God reigneth” (Isa. 52:7). Joseph: And Joseph dreamed a dream (Gen. 37:5), and Zion: When the Lord brought back those that returned to Zion, we were like unto them that dream (Ps. 126:1). Joseph: Shall I and thy mother and thy brethren indeed come to bow down to thee? (Gen. 37:10), Zion: They shall bow down to thee with their face to the earth (Isa. 49:23). Joseph: And his brothers envied him (Gen. 37:11), Zion: I am jealous of Zion with great jealousy (Zech. 8:2). Joseph: Go now, see whether it is well with thy brethren (Gen. 37:14), Zion: Seek the peace of the city (Jer. 29:7). Joseph: They saw him from afar off (Gen. 37:18), Zion: Remember the Lord from afar off (Jer. 51:50). Joseph: And before he came near unto them they conspired (Gen. 37:18), Zion: They hold crafty converse against the people (Ps. 83:4). Joseph: And they stripped Joseph of his coat (Gen. 37:23), Zion: They shall strip thee of thy clothes (Ezek. 23:26). Joseph: They took him and cast him into the pit (Gen. 37:24), Zion: They have cut off my life in the dungeon (Lam. 3:53). Joseph: And the pit was empty (Gen. 37:24), Zion: And in the pit there was no water (Jer. 38:6). Joseph: And they sat down to eat bread (Gen. 37:25), Zion: We have given the hand to Egypt, and to Assyria, to have bread enough (Lam. 5:6). Joseph: And they drew near and lifted up Joseph (Gen. 37:28), Zion: Ebed-Melech the Cushite drew him up (Jer. 38:13). Joseph: And Jacob rent his garments (Gen. 37:34), Zion: And in that day did the Lord, the God of hosts, call to the weeping (Isa. 22:12). Joseph: All his sons and all his daughters rose to comfort him (Gen. 37:35), Zion: Strain not to comfort me (Isa. 22:4). Joseph: And the Midianites sold him into Egypt (Gen. 37:36), Zion: The children also of Jerusalem have ye sold unto the sons of the Jevanim (Joel 4:6).

[(Gen. 38:1:) THAT JUDAH WENT AWAY < FROM HIS BROTHERS AND TURNED ASIDE TO A CERTAIN ADULLAMITE >.] This text is related (to Micah 1:15): I WILL YET BRING TO YOU ONE WHO SHALL DISPOSSESS YOU, < O INHABITANT OF MARESHAH; TO ADULLAM SHALL COME THE GLORY OF ISRAEL >.¹⁹Rashi on Gen. 37:35; see Gen. R. 85:1. R. Judah and R. Nehemiah differed. The one said: The tribal patriarchs married their sisters, since it is stated (in Gen. 37:35): THEN ALL HIS SONS AND DAUGHTERS²⁰According to R. Judah, the plural here shows that Jacob had more than one daughter. AROSE TO COMFORT HIM. And how many daughters were there? They were simply their < brothers' twelve > twin sisters. < A given brother's mother > bore twins at his < birth >, and he would marry her. Moreover, it says so about Benjamin (in Gen. 35:17): BECAUSE THIS ALSO IS A SON FOR YOU.²¹Gen. R. 82:8. "Because this is a son for you" is not stated, but BECAUSE THIS ALSO IS A SON FOR YOU, since his mother had < already > given birth to < his > twin sister. Ergo (in Gen. 37:35): THEN ALL HIS SONS AND DAUGHTERS AROSE…. Hence you learn that they married their sisters. But R. Nehemiah maintains: His daughters were his daughters-in-law. Since one's son-in-law is like his son, and his daughter-in-law, like a daughter, one does not refrain from calling his daughter-in-law his daughter.²²Gen. R. 84:21. Our masters have said: Judah, who was the eldest in his father's house, married a Canaanite. Thus it is written (in Gen. 38:2): AND JUDAH SAW THERE < THE DAUGHTER OF A CERTAIN CANAANITE >. And the prophet proclaims (in Micah 1:15): TO ADULLAM SHALL COME THE (HOLY ONE) [GLORY] OF ISRAEL. Ergo (according to Gen. 38:1-2): THAT JUDAH WENT AWAY < FROM HIS BROTHERS > AND TURNED ASIDE TO A CERTAIN ADULLAMITE < WHOSE NAME WAS HIRAH. AND JUDAH SAW THERE THE DAUGHTER OF A CERTAIN CANAANITE WHOSE NAME WAS SHUA. SO HE TOOK HER AND WENT IN UNTO HER >.

(Gen. 37:35:) NO, I WILL GO DOWN MOURNING TO MY SON IN SHEOL. What is the meaning of MOURNING TO … SHEOL? Perhaps I shall die the death of the wicked in this world and in the world to come. Why? Because the Holy One had promised to give me twelve tribes, and here one of them is dead. Perhaps I was not worthy of them, and I am to die in both worlds.³⁵The midrash regards Jacob’s mourning as the equivalent of dying in the present world and his descent to Sheol as a second death. For this reason he said (in vs. 35): NO, I WILL GO DOWN MOURNING TO MY SON IN SHEOL. Do you want to know what he said when he saw that he was alive? (Gen. 46:30:) THEN ISRAEL SAID UNTO JOSEPH: NOW LET ME DIE. What was the reason for him to say: NOW LET ME DIE? He simply said: When they came and told me Joseph was dead, I said: I was to die in both worlds. Now that I have seen that you are alive, I am receiving the good news that I am only dying one time. NOW LET ME DIE.

(Gen. 37:35, cont.:) SO HIS FATHER WEPT FOR HIM. What is written next (in vs. 36)? BUT THE MIDIANITES SOLD HIM INTO EGYPT. The Holy One said to Judah: You have no children; therefore you do not know what the pain of children is. Now you have deceived your father and told him: Your son is dead. By your life, when you take a wife you shall bury your sons in order that you may know the pain of children. What is written next (in Gen. 38:1-10): NOW IT CAME TO PASS AT THAT TIME THAT < JUDAH >…. (The verses continue with the story of Judah's marriage to Shua, the birth of three sons, and the death of two of them.) It is also written (in Gen. 46:12): < AND THE SONS OF JUDAH: ER, ONAN, SHELAH, PEREZ, AND ZERAH >; BUT ER AND ONAN HAD DIED < IN THE LAND OF CANAAN >. Now all those years that Joseph had been away from his father, Jacob's mind had been against Judah.³⁶Tanh., Gen. 11:9, specifically states in the parallel account, “It was in Jacob’s heart that Judah had killed him.” See also above. From where do you learn that? From Benjamin, about whom Judah said to Joseph (in Gen. 44:32): FOR YOUR SERVANT HAS BECOME SURETY FOR THE LAD. Then, as soon as he had set his mind on Benjamin and Joseph had made himself known, Judah was found to be innocent, as stated (in Is. 11:13): THEN EPHRAIM'S JEALOUSY SHALL DEPART, < AND THOSE WHO HARASS JUDAH SHALL BE CUT OFF >…. Therefore (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM UNTO JOSEPH.

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion.³⁷Tanh., Gen. 11:10. It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >.³⁸Cf. above, 9:18. It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

And Naphtali came unto his father, and he gave unto him the coat, and spoke unto him ‎according to the instruction of his brothers. And when Jacob saw the coat he recognized it, and ‎he fell to the ground silent like a rock. And afterwards he rose up and cried out, in a weeping ‎voice: That is the coat of my son Joseph! And Jacob sent hastily one of his servants to his sons, ‎and he met them coming along the road with the sheep. And the sons of Jacob came unto ‎their father towards evening, with their garments torn and dust upon their heads, and they ‎met their father weeping and lamenting with a loud voice. And Jacob said unto his sons: Will ‎you not tell me all about the misfortune that hath befallen me so suddenly to-day? And they ‎answered unto Jacob their father saying: After having gathered in the sheep, we went on our ‎road towards the city of Shechem in the wilderness, and we found this coat full of blood and ‎dust, and we recognized the coat, and we forwarded it unto thee that thou mightst recognize ‎it likewise. And when Jacob heard the words of his sons, he cried out with a powerful voice, ‎and he said: It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent ‎in pieces. For I have sent him to-day unto you to inquire after your peace and the welfare of ‎the sheep, and to bring me back word from you. And he went according to my orders, and this ‎evil hath come over him, while I thought my son is with you. And the sons of Jacob answered, ‎saying: He hath never reached us, and we have not seen him from the day we have left thee ‎even until now. And Jacob rent his clothes and put sackcloth upon his loins, and he wept ‎bitterly and he mourned for his son, lamenting in these words: Oh Joseph, Joseph my son, ‎behold I have sent thee to in quire for the peace of thy brothers and thou hast been torn into ‎pieces, and through me this hath befallen thee. It grieveth me for thy sake, my son Joseph, oh ‎it grieveth me! How sweet hast thou been unto me while living, and how bitter is thy death ‎unto me! Would that I had died in thy stead to-day, oh my son, for it grieveth me exceedingly ‎for thee, oh my son. Oh my son, my son, Joseph, my son, where art thou and where is thy ‎soul? Awake oh awake from thy place and come and see my affliction concerning thee, oh my ‎son! Come and count the tears of my eyes flowing down my cheeks, and bring them before ‎the Lord that his anger may turn away from me. Oh my son how hast thou fallen, in a manner ‎as no man hath ever perished from the beginning of the world, even unto this day. For thou ‎hast fallen by the hand of a cruel enemy, but I know that this hath happened unto thee on ‎account of my many sins. Arise, oh my son, awake and see the bitterness of my agony ‎concerning thee! But verily I have not caused thee to grow and I have not formed thee, and I ‎have not given unto thee a spirit and a soul, for it was God who hath created thee, and he hath ‎built up thy bones, and invested them with flesh and breathed into thy nostrils a breath of life, ‎and he gave thee unto me. And the same God that hath given thee unto me hath taken thee ‎away from me now, and this hath befallen thee to-day, and all the works of God are good.‎

And Jacob kept on lamenting in this manner and he wept bitterly, and he fell to the ground ‎and was silent. And all the sons of Jacob saw their father's agony, and they repented of what ‎they had done, and they also wept bitterly. And Judah arose and lifted up the head of his ‎father, and he placed it upon his knees, and he removed his father's tears from his cheeks. ‎And Judah wept a fearful weeping, with his father's head upon his lap silent like a rock. And all ‎the sons of Jacob and all his servants and all his daughters rose up and surrounded him to ‎comfort him; but he refused to be comforted. And the news reached Isaac, the son of ‎Abraham, Jacob's father, and he and his household wept bitterly for Joseph. And Isaac left his ‎home in Hebron and his men with him, and they came to comfort Jacob; but he refused to be ‎comforted. And afterwards Jacob rose up from the ground with the tears streaming down his ‎face, and he said unto his sons: Arise and take your swords and your bows and go into the field ‎to search for the body of my son, and bring it unto me and I will bury it. And, I pray ye, to ‎search likewise among the beasts and hunt them down, and the one you meet first seize it ‎and bring it unto me, peradventure the Lord will see my misery this day and grant you to find ‎the one that hath torn my son, and bring it unto me that I may avenge on it the death of my ‎son. And the sons of Jacob did according to the command of their father, and they rose early in ‎the morning and they took each his sword and his bow, and they went unto the field to hunt ‎the beasts. And when they came unto the wilderness, and behold a wolf came towards them, ‎and they seized him and they brought him unto their father saying: This is the first beast we ‎met, and we have brought him unto thee according to thy commandment, but the body of thy ‎son we could not find. And Jacob took the beast from the hands of his sons, and he cried out ‎once more with a terrible voice, and he seized the beast with one hand and he spoke unto the ‎beast in the bitterness of his heart, saying: Why hast thou devoured my son Joseph, and how ‎didst thou not fear the Lord of the earth to bring over me such grief concerning my son ‎Joseph'? And thou hast devoured my son without any cause, for he hath not wronged thee, ‎and thou hast brought guiltiness over me on his account, and now therefore the Lord will ‎always find him that deserveth punishment.‎

And the Lord opened the mouth of the beast in order to comfort Jacob with its words, and it ‎answered unto Jacob and it spake these words: As God liveth who hath created me in the ‎earth, and as thy soul liveth, oh my master, I have not seen thy son nor have I torn him to ‎pieces. . But I am coming from a distant land likewise seeking my son, and as it hath happened ‎unto thee and thy son, even so it hath happened unto me and my son. And it is now ten days ‎since I have come unto this land in search of my son, who hath left me and I know not where ‎he is, and whether he be dead or alive. And when I came to-day unto the field to seek my son, ‎thy sons found me and they seized me, adding grief to my grief, and they brought me to thee ‎this day; and I have spoken unto thee all concerning my affairs. And now, oh son of man, ‎behold I am in thy hands and thou canst do unto me as it seem eth best in thine eyes, this day, ‎but as the Lord liveth who hath created me in the earth, I have not seen thy son, neither have ‎I torn him to pieces, nor has ever human flesh entered my mouth all the days of my life. And ‎when Jacob heard the words of the beast he was greatly astonished, and he released the ‎animal and it went away. And Jacob continued weeping and lamenting for Joseph, and he ‎mourned over his son many days. And the Ishmaelites who bought Joseph from the ‎Midianites who had bought him from his brothers went with Joseph unto Egypt. And when ‎they reached the boundaries of Egypt they met with four men of the sons of Elam, the son of ‎Abraham, who came on their way from Egypt. And the Ishmaelites said unto them: Would you ‎not like to buy this slave from us? And they said: Give him unto us. And they delivered Joseph ‎unto them and they examined him and they saw that he was a lad of very fine appearance and ‎they bought him for nine shekels. And the Ishmaelites went on their journey into Egypt, and ‎the Midianites returned like wise to Egypt on the same day. And they said to each other: ‎Behold we have heard that Potiphar, an officer of Pharaoh’s, captain of the guards, is seeking a ‎good servant to stand before him and to minister unto him and to take charge of his house and ‎all belonging unto him. And now let us go and sell him unto him as this is precisely the servant ‎he wants, and he will pay us for him whatsoever we desire. And those Midianites came unto ‎the house of Potiphar, saying unto him: We have heard that thou desirest to procure a good ‎servant to attend thee. Behold we have with us a servant according to thy desire, and if thou ‎canst give unto us what we ask for him, we will sell him unto thee. And Potiphar said unto ‎them : Bring him into my presence, and if he pleaseth me then I will pay for him whatsoever ‎you ask for him. And the Midianites brought Joseph before Potiphar, and Potiphar saw him ‎and he pleased him exceedingly,‎

Go, get thee down (Exod. 32:7). The sages said: Moses was actually excommunicated by the heavenly court at that time. Here it is said: Get thee down (red) as a rebuke, for the people had dealt corruptly, and elsewhere it is said: And Judah went down (vayered) from his brethren (Gen. 38:1). What is written preceding that? And all his sons and all his daughters rose up to comfort him (ibid. 37:35). But when he remained uncomforted they arose and excommunicated Judah. They said: “When you told us: ‘Come and let us sell him,’ we listened to you, but if you had told us: ‘Come, let us take him back,’ we would have listened to you. You are responsible for our father’s grief.” That is why they excommunicated him. Hence the word red (“get thee down”) implies excommunication.

And all his sons and all his daughters rose (Genesis 37:35) - How many daughters did he have? Only one, and probably she was buried. Rather, this teaches that a person never stops calling their son-in-law "my son" and their daughter-in-law "my daughter". Rabbi Yehudah says: the brothers married [twin] sisters [that were born with them], as it is written "And all his sons and all his daughters rose to console him". "But he refused to be consoled" - a Roman matron asked Rabbi Yosi: it is written "Yehuda became more powerful than his brothers" (II Chron. 5:2) and it is written "when Yehuda was comforted he went to shear his sheep" (Genesis 38:12) and this father, of all of them, refuses to be comforted!? He answered: it is possible to be comforted for those who died, but it is not possible to be comforted for those alive. "And his father cried over him" - this is Itzchak. Both Rabbi Levi and Rabbi Simon say: he would cry at his father's house, and once he left he went and bathed and oiled his skin, and ate and drank. And why did not Itzchak reveal this [that he was alive] to him? Itzchak said: if the Holy One of Blessing did not reveal, I am not revealing. Rabbi Simon said: this is because everyone who one mourns for, one mourns with.