Midrasch zu Bereschit 37:44

And these are the names of the Sons of Israel that came into Egypt with Yaakov, every man came with his household – There it is written (Mishlei 13, 24): “He who spares the rod hates his son; but he who loves him disciplines him in his youth.” Ordinarily in the world, if a person says to his friend: “So-and-so hit your son”, he would be ready to reduce his livelihood. And why is it taught “ He who spares the rod hates his son”?! In order to teach you, that anyone who refrains from disciplining his son in the end causes him to fall into evil ways and will hate him. This is what we have found with Yishmael, who behaved wickedly on Avraham his father but did not rebuke him, with the result that he fell into evil ways and he hated him and he left from his house with nothing. What did Yishmael do when he was fifteen years old? He started to bring idols from the market and he would play with them and worship them as he had seen others do, immediately (Bereishit 21, 9) “And Sarah saw the son of the Egyptian Hagar that she had given birth for Avraham was fooling around etc…” And there is no fooling except for idol worship, like that it says (Shemot 32,6): And they rose up to fool around. Immediately (Bereishit 21,10): And she said to Avraham , Send out this maid-servant and her son, perhaps my son will learn from him. Immediately, (Bereishit 21,11) And this thing was very bad in the eyes of Avraham etc...on account of his son because he had become evil. (Bereshit 21,12) And G-d said to Avraham, do not let it be evil in your eyes etc... From here you can learn, that Avraham was secondary to Sarah in prophecy, following on, (Bereishit 21,14): And Avraham got up in the morning and he took bread and a bottle of water, to teach you, that he hated Yishmael because of his evil ways, and sent him and his mother Hagar empty-handed and expelled them from his house because of this. Do you really think that Avraham, of whom it is written (Bereishit 13,2): And Avraham was very rich in cattle etc... that he would send his wife and his son from his house empty-handed, without clothes or means of a livelihood?! Rather, this is to teach you, since he turned evil, he stopped thinking about him. What was his end? After he had been expelled, he sat at the cross-roads and was a bandit, as it says (Bereishit 16,12): And he was a wild man. And similar to this (Bereishit 25,28): And Yitzchak loved Esav, therefore he turned to evil ways, because he was not rebuked, like we were taught: Five transgressions the evil Esav transgressed on that day: He seduced an engaged lady, and killed a man, denied resurrection, and rejected the fundamentals of religion and spurned his birthright, that he desired the death of his father, and sought to kill his brother, as it says (Bereishit 27,41):May the days of mourning for my father be brought close etc.. And he forced Ya'acov to flee from his father. And he even went with Yishmael, to learn from his evil ways and to add to his wives, as it says (Bereshit 28,9): And Esav went to Yishmael. Similarly with David, that he did not rebuke or chastise his son Avshalom, he turned to evil ways and sought to kill his father, and he lay with concubines, and becoming the cause if his wandering, bare-footed and crying, and many thousands and myriads of Israelites were slaughtered, and he caused much suffering upon them which did not end. As it is written (Psalms 3,1): A song of David, when he fled from Avshalom his son, just as it was written after (Psalms 3,2) How great in number have my enemies become etc. And cultural evil is harsher on one's home than the war of Gog and Magog, for regarding the war of Gog and Magog it says: (Tehilim 2:1) "Why do the nations stir?" and later it is written: (Tehilim 3:2) "God, how many my enemies are!" And similarly David behaved with Adoniyah, he did not beat him in punishment, and did not get angry at him, and therefore he left to cultural evil, as is written: (Kings 1 1:6) "And his father never scolded him...and she bore him after Avshalom." Wasn't Avshalom the son of Maacha, while Adoniyahu was the son of Chagit? What does it mean, "she bore him after Avshalom"? Instead- since he [Avshalom] left to cultural evil, and his father never beat him, and it is written about Adoniyahu "his father never scolded him," he too left to cultural evil, and therefore it is written: "and she bore him after Avshalom." (Proverbs 13:24) "But he who loves him disciplines him in his youth" refers to the Holy Blessed One, who loves Israel, as it is written (Malachi 1:2) "I have loved you, says God," who increases their suffering. One can find three good gifts that the Holy Blessed One gave to Israel, and they were each given only by means of suffering: the Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: (Psalms 94:12) "How lucky is the man who You discipline, God, and to whom You teach Your Torah." The Land of Israel, as it is written: (Deuteronomy 8:5) "Bear in mind that the LORD your God disciplines you just as a man disciplines his son." What is written next? (Deuteronomy 8:7) "For the LORD your God is bringing you into a good land..." The World to Come, as it is written: (Proverbs 6:23) "For the commandment is a lamp, the teaching is a light, and the way to life is the rebuke that disciplines." And when anyone rebukes his son, the son increases his love for his father, and he honors him, as it is said: (Proverbs 29:17) "Discipline your son and he will give you peace." And it says: (Proverbs 19:18) "Discipline your son while there is still hope." And he increases his love for him, as it says: "But he who loves him disciplines him early," meaning because he disciplines him early, therefore he loves him. You find that Abraham disciplined Isaac his son and taught him Torah and guided him in his ways, as is written about Avraham: (Genesis 26:5) "In return for Avraham's obedience to my voice" and it is written: (Genesis 25:19) "These are the descendants of Isaac, son of Abraham," which teaches you that he was similar to his father in all ways- in beauty, in wisdom, in wealth, and in good deeds. You should know that he [Isaac] was thirty-seven years old when his he was bound by his father, and it is written: (Genesis 24:1) "And Abraham was old, advanced in age" and yet he bound him and positioned him like a lamb, and he did not refuse. Therefore: (Genesis 25:5) "Abraham gave all that he had to Isaac," Which is to say, "he who loves him disciplines him early." In the same manner, Isaac would discipline Jacob early, for Isaac taught him Torah and disciplined him in his house of study, as it says: (Genesis 25:27) "but Jacob was a mild man who stayed home." And he learned what his father taught him, and then he separated from his father and hid in the house of Ever to study Torah. Therefore he merited blessing and inherited the land, as it says: (Genesis 27:1) "Jacob lived in the land of his father's residence, in the land of Canaan." And even our Patriarch Jacob disciplined his sons, and beat them and taught them his ways, so that none of them would be disposable, as it is written: (Exodus 1:1) "These are the names of the sons of Israel who arrived to Egypt..." The verse equates them all to Jacob, for they were all righteous as he had been. This resolves: "But he who loves him disciplines him early."

And Jacob sat in the land (Gen. 37:1). Whenever Scripture uses the expression and he sat (also translated “and he dwelt”), it connotes misfortune: And Israel sat in the land of Egypt, in the land of Goshen, … and the time drew near that Israel must die (Gen. 47:29); And the people sat down to eat and drink, and rose up to make merry (Exod. 32:37); And there fell of the people on that day three thousand men (Exod. 38:28); And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites (Gen. 37:25); And Judah and Israel sat safely (I Kings 5:5); And the Lord raised up an adversary against Solomon (ibid. 11:14); And Israel sat among the cedars, etc., and the people began to commit harlotry (Num. 25:1). You may explain every other use of “and he sat” with this negative implication. In this instance And Jacob sat is followed by and Joseph brought evil report of them unto his father (Gen. 37:2).

(Gen. 37:1:) NOW JACOB DWELT IN THE LAND WHERE HIS FATHER HAD SOJOURNED, < IN THE LAND OF CANAAN >. This text is related (to Deut. 33:27): THE ETERNAL GOD IS A DWELLING PLACE. R. Jeremiah said: We do not know (from the Hebrew text of Scripture) whether a DWELLING PLACE is GOD or whether GOD is a DWELLING PLACE. ¹Gen. R. 68:9 states the problem more clearly: “We do not know whether the Holy One is the place for his world or whether the world is his place.” Similarly, M. Pss. 90:10. When it says (in Ps. 90:1): A PRAYER OF MOSES, THE MAN OF GOD: O LORD, YOU HAVE BEEN OUR DWELLING PLACE, [here the Holy One is the dwelling place for his world and the world is not his place]. Although the Holy One created his world, he did not dwell in the land but a righteous one;²Cf. MS 1240 from the De Rossi library in Parma: “He did not dwell in the land with < the > righteous.” Perhaps the text should read: “He did not dwell in the land but with the righteous. So Y. Elman in a private communication. and by their merit < such righteous > ones sustain the world, as stated (in Deut. 33:27, cont.): AND UNDERNEATH ARE THE ARMS OF THE WORLD.³English translations generally render ARMS OF THE WORLD as “everlasting arms,” but here the midrash views the merits of the righteous as supporting the world like the arms of the mythological Atlas. Come and see how, during all the time the wicked are in the world, the righteous never appear. And so you find that, during all the time Esau was in the land of Israel, Jacob was unable to appear. Esau passed on, as stated (in Gen. 36:6): THEN ESAU TOOK HIS WIVES, < AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB >. Immediately (one reads in Gen. 37:1): NOW JACOB DWELT < IN THE LAND >. Therefore, (according to Deut. 33:27, cont.): SO HE DROVE OUT THE ENEMY FROM BEFORE YOU. At that time (according to vs. 28): THUS ISRAEL DWELT SAFELY ALONE.

“If only you were like a brother to me, who suckled the breasts of my mother. I would find you outside; I would kiss you, yet they would not despise me” (Song of Songs 8:1).
“If only you were like a brother to me” – like what brother? Like Cain to Abel? Cain killed Abel, as it is stated: “Cain arose against Abel his brother, and killed him” (Genesis 4:8). Rather, like Ishmael to Isaac? Ishmael hated Isaac. Rather, like Esau to Jacob? But it is stated: “Esau hated Jacob” (Genesis 27:41). Rather, like Joseph’s brothers to Joseph? They hated him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Like what brother? “One who suckled the breasts of my mother” – that is to say like Joseph to Benjamin, who loved him wholeheartedly, as it is stated: “Joseph saw Benjamin with them” (Genesis 43:16).¹As the story unfolds, the verse states that Joseph wept when he saw Benjamin (Genesis 43:30).
“I would find you outside; I would kiss you”; “outside” – this is the wilderness, which is outside the settled area. “I would kiss you” – regarding two brothers who kissed each other, and these are Moses and Aaron, as it is stated: “He went, and he met him at the mountain of God, and he kissed him” (Exodus 4:27).
“They would not despise me” – Rabbi Pinḥas said: There was an incident involving two siblings, one of whom was in Meron and one in Gush Ḥalav. The house of the one who lived in Meron caught fire. His sister from Gush Ḥalav came and began hugging, embracing, and kissing him, and saying: This does not demean me, as my brother was in dire straits and was delivered from them.

And Jacob sat in the land (Gen. 37:1). Whenever Scripture uses the expression and he sat (also translated “and he dwelt”), it connotes misfortune: And Israel sat in the land of Egypt, in the land of Goshen, … and the time drew near that Israel must die (Gen. 47:29); And the people sat down to eat and drink, and rose up to make merry (Exod. 32:37); And there fell of the people on that day three thousand men (Exod. 38:28); And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites (Gen. 37:25); And Judah and Israel sat safely (I Kings 5:5); And the Lord raised up an adversary against Solomon (ibid. 11:14); And Israel sat among the cedars, etc., and the people began to commit harlotry (Num. 25:1). You may explain every other use of “and he sat” with this negative implication. In this instance And Jacob sat is followed by and Joseph brought evil report of them unto his father (Gen. 37:2).

And Jacob sat in the land (Gen. 37:1). Whenever Scripture uses the expression and he sat (also translated “and he dwelt”), it connotes misfortune: And Israel sat in the land of Egypt, in the land of Goshen, … and the time drew near that Israel must die (Gen. 47:29); And the people sat down to eat and drink, and rose up to make merry (Exod. 32:37); And there fell of the people on that day three thousand men (Exod. 38:28); And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites (Gen. 37:25); And Judah and Israel sat safely (I Kings 5:5); And the Lord raised up an adversary against Solomon (ibid. 11:14); And Israel sat among the cedars, etc., and the people began to commit harlotry (Num. 25:1). You may explain every other use of “and he sat” with this negative implication. In this instance And Jacob sat is followed by and Joseph brought evil report of them unto his father (Gen. 37:2).

“Your eyes are doves” – your eyes are the Sanhedrin, who are the eyes of the congregation. That is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them come and go only after the eyes. So too, Israel is unable to do anything without their Sanhedrin. “Doves” – just as this dove is faultless, so too, Israel is pleasant as they walk when they ascend on the occasions of the pilgrimage festivals. Just as the dove is conspicuous, so too, Israel is conspicuous in haircut, circumcision, and ritual fringes. Just as the dove is modest, so too, Israel is modest. Just as a dove extends its neck for slaughter, so too, Israel: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for evils, so too, Israel atones for the nations, as all the seventy bulls that they sacrifice on the festival [of Sukkot] correspond to the seventy nations, so that the world will not be bereft of them. That is what is written: “In return for my love, they accuse me; but I am all prayer” (Psalms 109:4).
Just as the dove, from the time it meets its mate, it does not exchange it for another, so too Israel, from the time they came to know the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and knows its nest, its dovecote, its fledglings, its chicks, and its windows, so are the three rows of Torah scholars when they sit before them,⁵Three rows of scholars would sit before the members of the Sanhedrin when the Sanhedrin would deliberate. When new judges for the Sanhedrin were needed, they were chosen from these scholars (see Sanhedrin 37a). each and every one knows his place. Just as the dove, even though you take its fledglings from beneath it, it will never forsake its dovecote, so too Israel, even though the Temple was destroyed, the three annual pilgrimage festivals were not abrogated. Just as the dove produces a new brood each and every month, so too Israel renew for themselves Torah, mitzvot, and good deeds each month. Just as the dove travels far afield and returns to its dovecote, so too Israel; that is what is written: “They will stir like a bird from Egypt” (Hosea 11:11) – this is the generation of the wilderness; “and like a dove from the land of Assyria” (Hosea 11:11) – these are the Ten Tribes. These and those, “I will settle them in their houses, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a type of dove that they feed it, and its counterparts smell it and come to its dovecote. So too, when an elder sits and teaches, many proselytes convert at that time, such as Yitro, who heard and came, and Raḥav heard and came. So too Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children” (Isaiah 29:23); what is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).
Rabbi [Yehuda HaNasi] was sitting and expounding, and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to [Rabbi]: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel. That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).⁶The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).’⁷The verse is formulated such that the last phrase quoted here can be translated as “Israel is like Moses.”
“Your eyes are doves” – like doves; your characteristic is like that of a dove; just as this dove brought light to the world, so too, Israel brings light to the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? In the days of Noah. That is what is written: “The dove came to him in the evening, and there was an olive leaf plucked in its mouth…” (Genesis 8:11). What is plucked [taraf]? Dead, just as you say: “Joseph has been torn apart [tarof toraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it,⁸Had the dove not plucked the olive leaf. it would have become a great tree.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the water of the Flood. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the upper millstones were dissolved in the water.⁹This strengthens the question: If the destruction was so great, where did the dove find an olive branch (Maharzu). Alternatively, this supports Rabbi Levi’s answer: Since the destruction was so great, it must be that the olive branch was found in a place that remained unaffected by the Flood (Etz Yosef). Rabbi Taryi said: The gates of The Garden of Eden were opened for it, and from there it brought it. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a quality item such as cinnamon or balsam? Rather, it was hinting to Noah as though saying to him: My master Noah, [it is preferable to have] something bitter like this from the hand of the Holy One blessed be He and not something sweet from you.

Raba expounded: "What is the meaning of the passage (Songs 6, 2) How beautiful are thy steps in sandals. It means. How beautiful were the steps of Israel, when they made a pilgrimage to celebrate the festival. The prince's daughter, daughter of Abraham, our father, who was called a prince; as it is said (Ps. 47, 10) The princes of the people are gathered together, the people of the God of Abraham. Why is the God of Abraham [mentioned], and not the God of Isaac or Jacob? The God of Abraham [is mentioned, because Abraham] was the first proselyte." R. Cahana said that R. Nathan b. Minyumi expounded in the name of R. Tanchum: "What is the meaning of the passage (Gen. 37, 24) And the pit was empty; there was no water in it. Since the passage says the pit was empty, do I not know that there was no water in it? And what is intimated by saying there was no water? Indeed there was no water, but there were serpents and scorpions in it."

There were two dumb men in the neighborhood of Rabbi, who were sons of the daughter of R. Jochanan b. Gudgada, and others say, sons of his sister, who, when Rabbis entered the house of learning, went in also, shook their heads, and muttered with their lips. Rabbi prayed for them and they were healed; and it was found that they were well versed on Halacha, and on the entire six sections of the Mishnah...

(Fol. 6b) R. Eliezer, the son of R. Jose the Galilean, says: "A court is forbidden to attempt an arbitration, and the [judge] that makes settlements commits a crime; and he who praises the mediators despises the law, as it is said (Ps. 10, 3) The robber blesseth himself when he hath despised the Lord, but let the law cut through the mountain (justice under all circumstances), as it is said (Deut. 1, 17) The judgment belongs to God." And so said Moses our master: "Let the law cut through the mountain." But Aaron [his brother] loved peace, ran after it, and used to make peace between a man and his associate, as it is said (Mal. 2, 6) The law of truth was in his mouth, and falsehood was not found on his lips, in peace equity he walked with Me, and many did he turn away from iniquity. R. Eliezer says: "If one had stolen a saah of wheat and had ground, kneaded and baked it, and separated the heave (Challa) of it, how can he recite a benediction over it? For not only is it not a benediction, but it is rather a blasphemy! Concerning this, the passage reads (Ps. 10, 3) The robber blesses … . despises the Lord." R. Maier says: "The passage, the robber, etc., refers only to Juda, for it is said (Gen. 37, 26) And Judah said unto his brothers, 'What profit (betza) will it be if we slay our brother?' And whoever praises Juda [for his advice] despises the Lord; and concerning him is said: He who blesses Botzea despises the Lord." But R. Joshua b. Karcha said: "On the contrary arbitration is a meritorious act, as it is said (Zech. 8, 16) With truth and the judgment of peace, judge ye in your gates. How is this to be understood? Usually, where there is judgment, there is no peace; and where there is peace, there is no judgment. It must then refer to arbitration, which brings peace. The same must be explained about David, concerning whom it is said (II Sam. 8, 16) And David did what was just and charitable unto all his people. How can these five terms be reconciled? For a thing that is just is not charitable, and if charitable then it is not just. We must therefore say that it refers to arbitration, which contains both." The first Tanna, however, [who said above that arbitration is prohibited], explains the passage thus: He, (David), judged in accordance with the strict law — he acquitted him who was right and held him responsible who was guilty, according to the Law; but when he saw that the loser was poor and could not pay, he used to pay from his own pocket. Hence he did justice to one and charity to the other. Rabbi, however, pointed out the following difficulty, it is written. Unto all his people, and according to the above explanation, it ought to be to the poor. Therefore, said Rabbi: "Although he did not pay from his pocket, it was nevertheless counted as justice and charity; justice to the one, for having returned his money; and charity to the other, for delivering the theft out of his hand." (Fol. 7) All the Tannaim mentioned above differ with R. Tanchum b. Chanilai, who said: "The above-cited verse (Ps. 10) was quoted in reference to the golden calf, of which it is said (Ex. 32, 5) And when Aaron saw this. What did he see? R. Benjamin b. Jepheth said in the name of R. Elazar: 'He saw Chur, who was lying killed before him.' And he thought: 'if I do not listen to them, they will do likewise unto me, and will bring about such a condition as is said (Lam. 2, 20) Shall there be slain in the sanctuary of the Lord the priest and the prophet; for which there shall never be a remedy. It is better for them that I should make the golden calf, and for that probably there will be a remedy by repenting.'" [Hence the above passage].

Rabbi Hunna in the name of Bar Kafra opened with (Psalms 31:19): "Let the lying lips be dumb, that speak against the righteous arrogantly with pride and contempt." Let them be bound, made dumb, and silenced. "Let them be bound and made dumb"--as it says (Exodus 4:11): "Or who made one mute, or deaf, or seeing, or blind? Was it not I, God?" and it says (Genesis 37:7): "We were binding sheaves in the field, and my sheaf rose." (The word for 'sheaf' is similar to 'mute'.) "Let them be silenced"--as it sounds. "Which speak against the righteous"--the life of all worlds (God). "Arrogantly"--[on matters] he has hidden from his creatures (The word for 'arrogant' is similar to 'hidden'). "In pride"--to boast and say: "I can explain creation." "And contempt"--to hold My glory in contempt. As Rabbi Yossi Bar Chanina said: One who honor's oneself at the expense of one's friend has no share in the World to Come. How much more so with the honor of God! And it says afterward (Psalms 31:20): "How abundant is Your goodness that you have laid up for those who fear You." Those who fear You and not for those who hold Your awe in contempt. When a king builds a palace in a place of sewers, dunghills, and garbage, everyone who says: "This palace is built on sewers, dunghills, and garbage" discredits it. So too, everyone who says the universe was created from nothingness discredits it. Rabbi Hunna in the name of Bar Kafra said: If it were not written, it would be impossible to say it. "In the beginning God created" from what? "And the earth was empty."

Another comment on These are the generations of Jacob. Joseph, etc. (Gen. 37:2). Was not Reuben actually the firstborn? He was, but since he defiled his father’s couch (I Chron. 5:1), his birthright was given to the descendants of Joseph, the descendants of Israel. However, they are not actually accounted as the firstborn in the genealogy of the people. Another explanation. These are the generations of Jacob. Joseph. You find that Joseph resembled his father in every way, and that everything that happened to Jacob also happened to Joseph. Jacob’s brother was envious of him, and Joseph’s brothers were envious of him; Jacob was exiled to Haran, and Joseph was exiled to Egypt; Jacob said: Whether stolen by day or stolen by night (Gen. 31:39), and Joseph said: For indeed, I was stolen away (ibid. 40:15).

Similarly, the verse And he that loveth him chasteneth him betimes alludes to Jacob. His father, Isaac, taught him the law and reprimanded him (as he studied) in the schoolroom, as it is said: And Jacob was a quiet man, dwelling in tents (ibid., v. 27). After he had absorbed everything his father could teach him, he left his father’s home to live in Eber’s home, where he continued to study the law.³Cf. Megillah 17a. He remained there fourteen years. Therefore, he deserved to inherit the land of Israel, as it is written: And Jacob dwelt in the land of his father’s sojourning (ibid. 37:1). Our patriarch Jacob also punished and rebuked his sons, and taught them his customs and practices lest blemishes should appear in their character. Whence do we know this? From the fact that Scripture states: And these are the names of the sons of Israel: Reuben, Simeon, etc. (ibid. 25:13). Scripture equates them all.⁴All of them are mentioned in the same verse. Hence, he that loveth his son chasteneth him betimes.

"Abshalom exalted himself with his hair," etc. Our Rabbis were taught Abshalom rebelled [against his father] through his hair, as it is said (II. Sam. 14, 25) And like Abshalom there was no man as handsome in all Israel, so that he was greatly praised. From the sole of his foot up to the crown of his head, there was no blemish on him. And when he shaved off [the hair of his head], and it was at the end of every year that he shaved it off because it was too heavy on him, he weiged the hair of his head at two hundred shekels by the king's weight. We are taught that this means, the weight was as one of those used among the Tiberians and Ziporians. Therefore was he hung by his hair, as it is said (Ib. 15, 9) And Abshalom happened to come before the servants of David. And Abshalom was riding upon a mule, and the mule came under the thick boughs of a big oak, and his head caught hold of the oak. It was taught in the school of R. Ishmael that he took his scissors and wanted to cut off his hair, but he at that moment saw Gehenna open under him [which frightened him] (Ib. 19, 1) And the king was much moved and he went up to the upper chamber of the gate and wept; and thus he said as he went, 'Oh, my son Abshalom, my son, my son Abshalom! I had died for thee. Oh, Abshalom, my son, my son!' But the king covered his face and the king cried with a loud voice. Oh, my son Abshalom, Oh! Abshalom, my son, my son!' These eight times, in which is mentioned My son for what purpose? Seven times it was for the purpose of bringing him forth from seven fires of Gehenna, the eighth one, was, according to some, for the purpose of connecting the head of Abshalom [which was cut off] to the body, and according to others it was for the purpose of bringing him into the future world. (Ib. 18, 18) Now Abshalom in his life-time had taken and reared up for himself the pillar, which is in the king's dale, for he said: 'I have no son to keep my name in remembrance; and he called the pillar after his own name; and it was called Abshalom's Monument, even until this day! What is the meaning of Abshalom has taken. Said Resh Lakish: "He purchased a bad bargain for himself." The pillar, which is in the king's vale. Said R. Chanina b. Papa: This [the word Aimek (vale)] means that if was caused by the deep council of the Universal King (Fol. 11) who said (Ib. 12, 11) I will raise up again this evil out of thy own house." Similarly is the following explained: (Gen. 37, 14) So he sent him out of the vale (aimek) of Hebron. Said R. Chanina b. Papa: "This was caused by the deep counsel of the Universal King, who said (Ib. 15, 13) Know of a surety that thy seed shall be a stranger in a land which is not theirs." (II Sam. 18, 18) For he said: 'I have no son.' Did he indeed not have a son? Behold, the passage says (Ib. 14, 27) And there were born unto Abshalom three sons and one daughter, whose name was Thamor. Said R. Isaac b. Abdimi: "The former passage means that he did not have a son fit to the royalty." R. Chisda said: "We have a tradition that whoever sets on fire his neighbor's crop, will not leave a son to inherit him, and Abshalom caused to set on fire the crop of Jo'ab, as it is written (Ib., ib., 30) He thereupon said unto his servants, 'See, Jo'ab's field is alongside of mine, and he hath barley there; go and set it on fire."

(Ib. b) R. Jochauan in the name of R. Simon b. Jochai said: "Since the day the Holy One, praised be He! created the world there was no man who called the Holy One, praised be He! 'Lord' (Adon) until Abraham came and called him 'Lord,' for it is said (Gen. 15, 8.) And he said Lord God, whereby shall I know that I shall inherit it?" Rab said "Daniel also would not have been answered were it not for the sake of Abraham, for it is said (Dan. 9, 17.) And now listen, O our God! to the prayer of thy servant, for the sake of the Lord; — 'for Thy sake' he [Daniel] ought to have said? But [he prayed] for the sake of Abraham, who called you Lord." Again said R. Jochanan in the name of R. Simon b. Jochai: "Since the day when the Holy One, praised be He! created the world, there was no man who thanked the Holy One, praised be He! until Leah came and thanked Him, as it is said (Gen. 29, 35.) This lime will I thank the Lord." What is the meaning of being called Reuben? R. Elazar said: "Leah said, 'See the difference between my son and the son of my father-in-law (Esau); whereas my father-in-law's son sold his birthright to Jacob of his own accord, as it is written (Gen. 25, 33.) And he sold his right of first-horn unto Jacob, yet what happened? As it is written (Ib. 27, 41.) And Esau hated Jacob, and it is also written (Ib. ib. 36.) And he said, hath he been therefore named Jacob, because he hath supplanted me these two times; but my son, although it was against his will that Joseph took from him the birthright, as it is written (I Chr. 5, 1.) But when he defiled his father's bed was his birth-right given unto the sons of Joseph; yet he never envied him, for it is written (Gen. 37, 21.) And when Reuben heard it he delivered him out of their hands.'" Why was she named Ruth? R. Jochanan said "Be cause she merited that from her shall come forth David, who satisfied the Holy One, praised be He! with songs and praises." And whence do we derive that the name is the cause? R. Elazar said: "It is said (Ps. 46, 9.) Come, look at the deeds of the Lord, who hath made desolation on the earth. Do not read it Shamoth (desolation), but read Shemoth (names)."

[(Gen. 37:1:) NOW JACOB DWELT < IN THE LAND >.] This text is related (to Is. 57:13): WHEN YOU CRY OUT, LET YOUR ASSEMBLED ONES SAVE YOU. What are they? These are the angels who were placed to guard him when he went away to go to Aram-Naharaim, since the angels who minister in the land of Israel do not minister outside the land, nor do those who belong outside the land < minister > in the land of Israel.⁴So above, 8:3. So (in Gen. 28:12) Jacob saw < some > ascending and others descending to go abroad with him. Then, when he came to return, the Holy One summoned those angels who had ministered to him in the land. He said to them: Here is Jacob returning. Come on and let us go out for a meeting⁵Gk.: apante, according to the metathesis suggested by Buber and assumed in the Jastrow lexicon. On apante used for apantesis, see Jud. 4:22 (LXX). with him {i.e., to the border}. To what is the matter comparable? To a king whose son went away overseas to take a wife. After some time he came to return to his father's house. The king said to his court⁶’PSYQYN, which probably represents the medieval Latin word for “court,” i.e., obsequium. {i.e., to his army}: Come and let us go out for a meeting with my son. So, when Jacob came to return to the land of his father, the Holy One called the ministering angels. He said to them: Come and let us go out for a meeting with Jacob. As soon as Jacob raised his eyes, he saw the angels, as stated (in Gen. 32:2 [1]): SO JACOB WENT ON HIS WAY, AND THE ANGELS OF GOD MET HIM…. When Jacob saw them, where is it shown that they ministered to him in the land of Israel? Where it is stated (in vs. 3 [2]): WHEN JACOB SAW THEM, HE SAID: THIS IS GOD'S HOST. It is therefore stated (in Is. 57:13): WHEN YOU CRY OUT, LET YOUR ASSEMBLED ONES SAVE YOU. These < ASSEMBLED ONES > are the angels. (Ibid., cont.:) BUT THE WIND SHALL CARRY THEM ALL AWAY.⁷Gen. R. 84:1. These are Esau and his lords, as stated (in Gen. 36:6): < THEN ESAU TOOK HIS WIVES >, AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB. (Is. 57:13, cont.:) YET THE ONE WHO TAKES REFUGE IN ME SHALL INHERIT THE LAND. This ONE is Jacob, as stated (in Gen. 37:1): NOW JACOB DWELT < IN THE LAND >.

Now Israel loved Joseph more than all his children, because he was the son of his old age (Gen. 37:3). The “son of his features” (ikunim, playing on zikunim, “old age”), for he resembled his father very closely. R. Ishmael said: He was called the son of his old age because Joseph sustained his father and his brethren (ibid. 47:12). That is, he fulfilled a son’s obligation to his aged father. Because Joseph foresaw in his dream that he was destined to rule, and related this fact to his father, his brothers were incensed at him.

And Jacob said to him: “Go now, see whether it is well with thy brethren … and he came to Shechem (ibid. 37:14).¹B. Sanhedrin 10:29. This place had previously been designated for punishment. Dinah was dishonored in Shechem, Joseph was sold in Shechem,²Dothan, the place where Joseph was sold, was in the vicinity of Shechem; in addition, tradition maintains that he was buried in Shechem. and David’s kingdom was divided at Shechem: Jeroboam built Shechem in the hill country of Ephraim (I Kings 12:25). And a certain man found him (Gen. 37:15). The man referred to is none other than (the angel) Gabriel, as it is said: The man Gabriel (Dan. 9:21). And they saw him from afar … and they took him, and cast him into the pit (Gen. 37:18, 24). The pit was empty of water, but it contained snakes and scorpions. What did Reuben do? He remained upon one of the hills nearby in order to rescue Joseph during the night. However, the nine other brothers stayed together in another place, all in agreement that he should die.

And Jacob said to him: “Go now, see whether it is well with thy brethren … and he came to Shechem (ibid. 37:14).¹B. Sanhedrin 10:29. This place had previously been designated for punishment. Dinah was dishonored in Shechem, Joseph was sold in Shechem,²Dothan, the place where Joseph was sold, was in the vicinity of Shechem; in addition, tradition maintains that he was buried in Shechem. and David’s kingdom was divided at Shechem: Jeroboam built Shechem in the hill country of Ephraim (I Kings 12:25). And a certain man found him (Gen. 37:15). The man referred to is none other than (the angel) Gabriel, as it is said: The man Gabriel (Dan. 9:21). And they saw him from afar … and they took him, and cast him into the pit (Gen. 37:18, 24). The pit was empty of water, but it contained snakes and scorpions. What did Reuben do? He remained upon one of the hills nearby in order to rescue Joseph during the night. However, the nine other brothers stayed together in another place, all in agreement that he should die.

R. Tanchum b. Chanilai said: "Why is the tribe of Reuben mentioned first among the cities of safety? Because he was the first to save Joseph from his brothers, as it is written (Gen. 37, 21) And when Reuben heard it, he delivered him out of their hand." R. Simlai lectured: "It is written (Deut. 4, 41) Then Moses separated three cities beyond the Jordan, toward the sunrise. The Holy One, praised be He! said to Moses: 'Thou hast caused the sun to shine toward the murderers (to save them from death)'." R. Simlai lectured: "What is the meaning of the verse (Ecc. 5, 9) He that loveth silver shall not be satisfied with silver; nor he that loveth abundance, will finally have income? He that loveth silver refers to Moses, our master, who, [although] having been aware that the three cities on the other side of the Jordan could not protect [the innocent murderer] until the other three cities were selected; nevertheless he selected them, saying: "A meritorious act which has come to my hand, I shall fulfil;' nor he that loveth abundance, i.e., who is fit to lecture before a crowd? He who possesses all the grain [of knowledge] like the Bible, Mishna, Halacha and Hagada." And this is what R. Elazar said: "What is the meaning of the passage (Ps. 106, 2) Who can express the mighty acts of the Lord? or make all His praise to be heard? This means, who is fit to express the mighty acts of the Lord? He who can make all His praise to be heard." The Rabbis, and according to others, Rabba b. Mari explained this passage thus: "He who loves the abundance [of scholars], possesses the fruit of knowledge"; whereupon the Rabbis fixed their eyes upon Raba b. Rabba who possessed such a quality. R. Ashi said: "He who likes to learn among a crowd of scholars possesses the fruit of their knowledge." And this is what R. Jose b. Chanina said: "What is the meaning of the passage (Jer. 50, 36) The sword is upon the boasters (badim) and they shall become fools? This means the sword may cut the necks of the scholars who study separately [without interchange of ideas] and not only this, but they become also foolish; for it is written here, V'no-alu, (and they become foolish) and there is another passage (Num. 12, 11) For that we have done foolishly, and not only this but they also commit a crime, as it is written (Ib.) And wherein we have sinned. Rabina said: "He who loves to study among a crowd [of students], will possess the grain of knowledge." And this is what Rabbi said: "I learned much from my teachers, more, however, from my colleagues, but from my disciples, I learned the most."

(Fol. 22a) R. Cahana said that R. Nathan b Minyumi expounded in the name of R. Tanchum: "What is meant by the passage (Gen. 37, 24.) And the pit was empty; there was no water in it. Since the text says The pit was empty, do I not know that there was no water in it? And what is intimated by saving There was no water? Indeed there was no water but there were serpents and scorpions in it."

When Reuben descended to the pit during the night to rescue his brother, and found that Joseph was no longer there, he tore his clothing and wept. He returned to his brothers and told them: The child is not; and as for me, whither shall I go? (ibid., v. 30). They related to him what had transpired and told him about the pact they had entered into. And he remained silent. Though it is written about the Holy One, blessed be He: He declareth His word to Jacob (Ps. 147:19), He did not disclose this matter to him because of the pact of excommunication. That is why Jacob said: Joseph is without doubt torn in pieces (Gen. 37:33). R. Mana maintained: The tribes were punished because they sold Joseph, and their sin was not forgiven until they died. Hence Scripture says of them: Surely, this iniquity shall not be expiated by you until you die (Isa. 22:17).

This they shall give (Exod. 30:12). Observe that Israel was so beloved that even their sins brought them considerable benefit. If their sins could do that, how much more so would their meritorious deeds. You find that when Jacob sent Joseph to his brethren, they watched him approach and said to one another: Behold, this dreamer cometh. Come now, therefore, and let us slay him (Gen. 37:19–20). They hurled him into the pit and said: Let us eat and drink, and then we will kill him. After eating and drinking, they were about to say grace when Judah said to them: We are planning to take a life, yet now we would bless God. If we should do this, we would be blaspheming against God and not blessing Him. Because of this Scripture says: And the covetous vaunteth himself, though he condemn the Lord (Ps. 10:3). Come, and let us sell him to the Ishmaelites and let not our hand be upon him (Gen. 37:27). (And they all agreed.)

This they shall give (Exod. 30:12). Observe that Israel was so beloved that even their sins brought them considerable benefit. If their sins could do that, how much more so would their meritorious deeds. You find that when Jacob sent Joseph to his brethren, they watched him approach and said to one another: Behold, this dreamer cometh. Come now, therefore, and let us slay him (Gen. 37:19–20). They hurled him into the pit and said: Let us eat and drink, and then we will kill him. After eating and drinking, they were about to say grace when Judah said to them: We are planning to take a life, yet now we would bless God. If we should do this, we would be blaspheming against God and not blessing Him. Because of this Scripture says: And the covetous vaunteth himself, though he condemn the Lord (Ps. 10:3). Come, and let us sell him to the Ishmaelites and let not our hand be upon him (Gen. 37:27). (And they all agreed.)

And they sat down to eat bread (ibid., v. 25). R. Judah the son of Shalum said: This is a notable instance of many sitting down together in unity, with a single thought in mind; to sell Joseph. Yet he fed the world for seven years, through two famines. If despite their sin he could feed the world and cause it to endure, how much more beneficial would have been the result if they had acted meritoriously. Similarly, observe what happened to the tribes in the chapter Shekalim, when they were permitted to atone for the incident of the golden calf. If the heinous sin they committed could lead to the performance of a worthy act, how much more so if they had acted meritoriously.

“The elders of the daughter of Zion sit on the ground, are silent. They have placed dust on their heads, have girded themselves with sackcloth. The virgins of Jerusalem have lowered their heads to the ground” (Lamentations 2:10).
“The elders of the daughter of Zion sit on the ground, are silent.” Rabbi Elazar said: Let the portion of vows not be insignificant in your eyes, as it is on account of the portion of vows that the Great Sanhedrin of Zedekiah were killed. When Yekhonya was exiled, King Nebuchadnezzar appointed him¹⁰⁶Zedekiah. over five kings. That is what is written: “Send to the king of Edom, to the king of Moav, to the king of the children of Ammon, to the king of Tyre and to the king of Sidon, in the hand of the messengers who come to Jerusalem to Zedekiah, king of Judah” (Jeremiah 27:3). He would enter and exit before him without permission.¹⁰⁷Zedekiah had unfettered access to Nebuchadnezzar. One day, he entered before him and saw that he was ripping the flesh of a hare and eating it raw. [Nebuchadnezzar] said to him: ‘Take an oath to me that you will not publicize this about me,’ and he took an oath to him. On what did he administer the oath to [Zedekiah]? Rabbi Yosei ben Rabbi Ḥanina said: On the inner altar. The five kings were sitting and maligning Nebuchadnezzar before Zedekiah and saying to him: ‘The kingdom is not suitable for Nebuchadnezzar, but rather it is suitable for you, as you are from the offspring of David.’ He, too, maligned Nebuchadnezzar and said: ‘I saw that he was ripping the flesh of a hare and eating it.’ Immediately, they sent [a message] to the king, saying: ‘This Jew who enters and exits before you without permission said about you: I saw that Nebuchadnezzar was ripping the flesh of a hare and eating it.’ That is what is written: “Zedekiah rebelled against the king of Babylon” (II Kings 24:20).
Immediately, he¹⁰⁸Nebuchadnezzar. came and settled in Daphne of Antioch and the Great Sanhedrin went to greet him. When he saw that they were all men of noble form, he issued a command and had seats of honor brought for them, and he seated them. He said to them: ‘Teach me the Torah.’ Immediately they began reading each and every portion and translating it before him. When they reached the portion of vows: “A man who takes a vow” (Numbers 30:3), he said to them: ‘If he wishes to renege on it, can he or can he not do so?’ They said to him: ‘He can go to a Sage and [the Sage] can nullify his vow for him.’ He said to them: ‘It seems to me that you nullified for Zedekiah the oath that he took to me.’ Immediately, he decreed and had them placed down on the ground. That is what is written: “The elders of the daughter of Zion sit on the ground, are silent.” “They have placed dust [on their heads],” they began mentioning the merit of Abraham, as it is written: “I am dust and ashes” (Genesis 18:27). “Have girded themselves with sackcloth,” they began mentioning the merit of Jacob, as it is written: “He placed sackcloth on his loins” (Genesis 37:34).¹⁰⁹The Sages began to pray to God for mercy in the merit of Abraham and Jacob, both of whom took oaths and were careful to fulfill them (Etz Yosef; see Genesis 14:22, 28:20). What did they do to them? They tied their hair to horses’ tails and had them run from Jerusalem to Lod. That is what is written: “The virgins of Jerusalem have lowered their heads to the ground.”¹¹⁰They did so in mourning for the Sages. Alternatively, the Sages are alluded to with the term virgins because of their purity.

And Joseph was seventeen years old, and he still continued to regard himself above his ‎brothers and to exalt himself above them. And at that time Joseph dreamed a dream, and he ‎came unto his brothers to tell them of his dream, and he said unto them: I dreamed a dream, ‎and behold, we were binding sheaves in the field, and lo, my sheaf arose and also stood ‎upright, and behold your sheaves stood round about and made obeisance to my sheaf. And ‎his brothers said unto him: What is the meaning of this dream that thou didst dream? Dost ‎thou think in thine heart to govern and to rule over us. And Joseph came also unto his father ‎informing him of his dream, and Jacob heard the words of his mouth and he kissed him and ‎Jacob blessed Joseph. And when the sons of Jacob saw that their father had kissed and ‎blessed Joseph and that he loved him so dearly, they became jealous of him and they hated ‎him still more. And afterwards Joseph dreamed another dream and he related it unto his ‎father in the presence of his brothers, and he said unto his father and brothers: Behold, I have ‎dreamed another dream, and lo, the sun, and the moon, and eleven stars bowed down ‎before me. And Jacob heard the words of Joseph and his dream, and he saw that his brothers ‎hated Joseph on account of these words, and Jacob rebuked Joseph in the presence of his ‎brothers, saying: What is the meaning of this dream which thou hast dreamed that thou ‎exaltest thyself over thy brothers who are greater than thou. Thinkest thou perhaps in thine ‎heart that we will come, I and thy mother and thy eleven brothers to bow down before thee, ‎that thou speakest these words. And his brothers were jealous of him concerning his words ‎and dreams and their hatred against him increased. And Jacob observed and kept the dreams ‎within his heart.‎

[(Gen. 37:1:) NOW JACOB DWELT < IN THE LAND >.] This text is related (to I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU [AND TRANSIENTS LIKE ALL OUR ANCESTORS]. So are the righteous. The Holy One had made them the essential thing, but they make themselves subordinate. In the case of Abraham, the Holy One had magnified him, as stated (in Gen. 12:2): I WILL BLESS YOU AND MAGNIFY YOUR NAME. And so (in Gen. 13:17): ARISE, WALK ABOUT THE LAND < THROUGHOUT ITS LENGTH AND BREADTH, FOR I AM GIVING IT TO YOU >. < Yet > he says to the children of Heth (i.e., to the Hittites, in Gen. 23:4): I AM AN ALIEN AND A TRANSIENT AMONG YOU. So also with Isaac, the Holy One magnified him, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND < AND REAPED IN THAT YEAR A HUNDREDFOLD, FOR THE LORD HAD BLESSED HIM >. It also says (in Gen. 26:6): SO ISAAC {SOJOURNED} [DWELT] IN GERAR. And so with Jacob (according to Gen. 36:6): NOW JACOB DWELT IN THE LAND WHERE HIS FATHER HAD SOJOURNED. It is therefore stated (in I Chron. 29:16): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS.

(Gen. 32:4:) THEN JACOB SENT ANGELS.⁷In Hebrew the same word may be translated either as “angels” or as “messengers.” This text is related (to Ps. 91:11): FOR HE WILL CHARGE HIS ANGELS TO PROTECT YOU IN ALL YOUR WAYS.⁸Cf. Matthew 4:6. When? When one is in the land of Israel, angels who are in the land of Israel protect him.⁹So below, 9:2. And from whom do you learn this? From Jacob; for, when he desired to go abroad, what is written (in Gen. 28:12)? THEN HE DREAMED THAT HERE WAS A LADDER…. AND BEHOLD, THE ANGELS OF GOD WERE ASCENDING AND DESCENDING ON IT. < The verse > should not have said < this > but "descending and ascending." After one descends, he ascends. Yet < here > it says: ASCENDING AND DESCENDING! It said to him: Those angels who had been protecting him in the land of Israel had ascended while others descended to protect him while abroad. He did not stay. So, when he came from Paddan-aram, those angels who had protected him in the land of Israel descended. Thus it is stated (in Gen. 32:3 [2]): WHEN JACOB SAW THEM (i.e., the angels), HE SAID: < THIS IS THE CAMP (mahaneh) OF GOD >, AND CALLED THE NAME OF THAT PLACE MAHANAIM (i.e., two camps). "Mahaneh" (i.e., "camp" in the singular) is not written here but MAHANAIM, < a dual form which means > "two camps," the former < which had kept him when abroad > and the latter < to protect him in the land of Israel >. What did Jacob do? When he wanted to send < messengers > to Esau, he took < them > from the one < camp > and from the other, and sent < them >, as stated (in vs. 4 [3]): THEN JACOB SENT ANGELS. And do not be surprised; for behold, the youngest of his house spoke with the angel. Who was this? This was Joseph; for, when he said to him (in Gen. 37:14): PLEASE GO AND SEE < HOW YOUR BROTHERS ARE FARING >…. < Then > what is written (in vs. 15): THEN A MAN FOUND HIM…. ¹⁰Cf. Gen. R. 84:14. What did he say to him (in vs. 17)? THEN THE MAN SAID: THEY HAVE MOVED ON FROM HERE; < FOR I HEARD THEM SAYING: LET US GO TO DOTHAN >. What is the meaning of DOTHAN (DTYNH)? That he was the same angel who protects the religion (DT) of the Lord (YH). So neither be surprised about Jacob sending angels nor about Joseph. Yes, even Hagar had the angels speak with her. What is written (in Gen. 21:17)? AND AN ANGEL OF {THE LORD} [GOD] CALLED UNTO HAGAR. How many angels spoke with her? R. Levi said: < Five >,¹¹The figure comes from Codex Vaticanus Ebr. 34. but our masters have said three.¹²Cf. Gen. R. 45:7. Now surely, if the slave woman talks with the angels, do not be surprised at Jacob having sent out angels. It is therefore written (in Gen. 32:4 [3]): THEN JACOB SENT ANGELS.

Our sages interpreted the verse Instead of thy fathers shall be thy sons (Ps. 45:17) to mean that everything that occurred to Jacob likewise happened to Joseph. Jacob was born circumcised, and so too was Joseph, as is said: These are the generations of Jacob, Joseph (Gen. 37:2). The former was called The son of my firstborn, Israel (Exod. 4:22), and the latter was spoken of as the firstborn was Joseph’s (I Chron. 5:2). The former was exiled to Haran, and the latter to Egypt. Jacob was exalted through a dream, as it is said: And He dreamed, and behold, a ladder set upon the earth (Gen. 38:22). Joseph interpreted Pharaoh’s dream. R. Simeon the son of Gamliel said: Joseph was rewarded for his actions, for his mouth did not kiss in sin. Thus, according to thy mouth shall all my people be ruled (ibid. 41:40).

And when Jacob saw that they were delaying in Shechem, Jacob said to himself: Perhaps that ‎the inhabitants of Shechem rose up to fight against them and therefore their coming home ‎hath been delayed to-day. And Jacob called unto Joseph his son, saying: Behold thy brothers ‎are feeding the flock in Shechem, and they have not yet returned; go thou therefore and look ‎after them, and bring me back words concerning the peace of thy brothers and concerning the ‎cattle. And Jacob sent his son from the valley of Hebron; and Joseph went unto his brothers in ‎Shechem but he found them not. And Joseph went about in the fields about Shechem to ‎ascertain whither his brothers had turned, and he lost his way in the wilderness, and he knew ‎not in which direction he should go. And an angel of the Lord met him wandering about in the ‎field, and he asked him, saying: What seekest thou? And Joseph said unto the angel: I seek my ‎brethren, knowest thou where they are feeding? And the angel of the Lord replied unto ‎Joseph: I saw thy brothers feeding here, but I heard them say that they would go to feed in ‎Dothan. And Joseph listened to the voice of the angel and he went to Dothan unto his ‎brothers and he found them feeding the flock in Dothan. And Joseph advanced towards his ‎brothers, but ere he had reached them, they had concluded to kill him. And Simeon said unto ‎his brothers: Behold the dreamer cometh unto us to-day. And now come and let us kill him, ‎and cast him into some pit in the wilderness, and when our father will inquire for him, we will ‎say, some evil beast hath devoured him. And Reuben heard the words of his brothers ‎concerning Joseph, and he said unto them: Do not do such a thing, for how could we look up to ‎our father? Cast him into this pit, that he may die therein, but lay no hand upon him, to shed ‎his blood. And Reuben said this that he might rid him out of their hands and bring him back to ‎his father.‎

3) (Vayikra 9:2): "And he said to Aaron: Take for yourself a bull-calf for a sin-offering": We are hereby taught that Moses said to Aaron: Aaron, my brother, even though the Holy One Blessed be He has consented to forgive your sins (in the episode of the golden calf), you must "place something in Satan's mouth." Send your gift before you before entering the sanctuary lest he condemn you upon your entering the sanctuary. And lest you say: Is it only I who need atonement? Israel, too, needs atonement, viz. (Vayikra 9:3): "And to the children of Israel shall you speak, saying: Take a kid of goats for a sin-offering, and a calf, etc." And why was it Israel's lot to bring more than Aaron? He said to them: You are culpable in the beginning and culpable in the end. In the beginning (at the sale of Yosef) — (Bereshith 37:31): "And they slaughtered a kid of goats, etc."; in the end — (Shemoth 32:8): "They have made for themselves a molten calf." Let a kid of goats come and atone for the "act" of goats, let a calf come and atone for the "act" of the calf.

(Gen. 37:1-2:) NOW JACOB DWELT < IN THE LAND >…. THESE ARE THE GENERATIONS OF JACOB: JOSEPH. What is written on the matter above (in Gen. 36:15)? THESE ARE THE LORDS OF THE CHILDREN OF ESAU. When Jacob saw them, he became alarmed and said: Who can stand against these?⁸Gen. R. 84:5; Tanh., Gen. 9:1. To what is the matter comparable? To a goldsmith who would sit and ply his trade. His apprentice raised his eyes and saw a lot of camels who were loaded with straw. He began to say: Who can stand against these? His master said to him: If a spark went out of this furnace, it would burn all of them. So in the case of our father Jacob, when he saw all of Esau's lords, he began to be afraid and said: Who can stand against these? The Holy One said to him: Look at what is written below (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH. By your life, someone shall spring from Joseph, < a person > who shall burn all of them, as stated (in Obad. 18): THE HOUSE OF JACOB SHALL BE A FIRE, AND THE HOUSE OF JOSEPH A FLAME, AND THE HOUSE OF ESAU SHALL BE STRAW; < THEY SHALL BURN IT >…. R.Hanina said: It is written (in Is. 47:14): SEE, THEY HAVE BECOME LIKE STRAW; FIRE CONSUMES THEM. It is therefore written (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH.

(Gen. 37:1-2:) NOW JACOB DWELT < IN THE LAND >…. THESE ARE THE GENERATIONS OF JACOB: JOSEPH. What is written on the matter above (in Gen. 36:15)? THESE ARE THE LORDS OF THE CHILDREN OF ESAU. When Jacob saw them, he became alarmed and said: Who can stand against these?⁸Gen. R. 84:5; Tanh., Gen. 9:1. To what is the matter comparable? To a goldsmith who would sit and ply his trade. His apprentice raised his eyes and saw a lot of camels who were loaded with straw. He began to say: Who can stand against these? His master said to him: If a spark went out of this furnace, it would burn all of them. So in the case of our father Jacob, when he saw all of Esau's lords, he began to be afraid and said: Who can stand against these? The Holy One said to him: Look at what is written below (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH. By your life, someone shall spring from Joseph, < a person > who shall burn all of them, as stated (in Obad. 18): THE HOUSE OF JACOB SHALL BE A FIRE, AND THE HOUSE OF JOSEPH A FLAME, AND THE HOUSE OF ESAU SHALL BE STRAW; < THEY SHALL BURN IT >…. R.Hanina said: It is written (in Is. 47:14): SEE, THEY HAVE BECOME LIKE STRAW; FIRE CONSUMES THEM. It is therefore written (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH.

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.

"straying": "straying" in all instances connotes outside of the boundary. Though there is no proof for this, there is support for it in (Genesis 37:15) "and, behold, he was straying in the field."

Another matter: “Behind your braid your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashtem], I rendered a memorial for the nations of the world. Which is this? This is the Temple, as it is stated: “You are awesome, God, from Your Temple” (Psalms 68:36). From where does awe emerge? Is it not from the Temple? This is what it says: “You shall observe My Sabbaths and you shall revere My Sanctuary” (Leviticus 26:2) – as it is sanctified in its destruction just as it was sanctified while it was built. The matters can be inferred a fortiori: If to His Temple the Holy One blessed be He did not show favor, when He will come to exact punishment upon its destroyers all the more so.
What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there:⁴¹Yoma 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate.
The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3).⁴²This verse refers to the tunic that Jacob made for Joseph. According to one opinion, it contained wool and linen (see Bereshit Rabba 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts.⁴³Apparently text should be added here such that this sentence reads: For thieves, and some say for criminal thoughts (see Vayikra Rabba 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely.⁴⁴There was space inside the sash, like a secret hiding place. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that.⁴⁵He would wrap it all the way around himself multiple times, representing the twisted thoughts of those with criminal and dishonest intent. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim” (Hosea 3:4).⁴⁶Terafim are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement⁴⁷No offering designated to atone for it. but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [metzaḥ]” (Exodus 28:38), and below it says: “Yet you had the impudence [metzaḥ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49).⁴⁸The stone shot by David penetrated the forehead of Goliath, who had blasphemed God.
It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”?⁴⁹The force of the stone to his forehead should have caused him to fall backward. Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.”⁵⁰Divine providence had Goliath fall forward so that David would not have to walk too far in order to cut off his head. Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30).
Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind.⁵¹He would be certain that Goliath no longer posed a danger even though he was not yet dead. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29).
“That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown.⁵²This is a reference to the blue threads that passed over the head of the High Priest and fastened the frontlet to his forehead. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate.
Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus,⁵³This is a reference to Mount Gerizim, which the Cuthites and Samaritans considered sacred. a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil, and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [rakatekh]” (Song of Songs 4:3) – even the empty [reikan] among Israel is packed with answers like a pomegranate. “Behind your braid [letzamatekh]” – and it goes without saying regarding the modest and the fervent [metzumatin] among you.

Another matter: “Behind your braid your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashtem], I rendered a memorial for the nations of the world. Which is this? This is the Temple, as it is stated: “You are awesome, God, from Your Temple” (Psalms 68:36). From where does awe emerge? Is it not from the Temple? This is what it says: “You shall observe My Sabbaths and you shall revere My Sanctuary” (Leviticus 26:2) – as it is sanctified in its destruction just as it was sanctified while it was built. The matters can be inferred a fortiori: If to His Temple the Holy One blessed be He did not show favor, when He will come to exact punishment upon its destroyers all the more so.
What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there:⁴¹Yoma 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate.
The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3).⁴²This verse refers to the tunic that Jacob made for Joseph. According to one opinion, it contained wool and linen (see Bereshit Rabba 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts.⁴³Apparently text should be added here such that this sentence reads: For thieves, and some say for criminal thoughts (see Vayikra Rabba 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely.⁴⁴There was space inside the sash, like a secret hiding place. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that.⁴⁵He would wrap it all the way around himself multiple times, representing the twisted thoughts of those with criminal and dishonest intent. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim” (Hosea 3:4).⁴⁶Terafim are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement⁴⁷No offering designated to atone for it. but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [metzaḥ]” (Exodus 28:38), and below it says: “Yet you had the impudence [metzaḥ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49).⁴⁸The stone shot by David penetrated the forehead of Goliath, who had blasphemed God.
It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”?⁴⁹The force of the stone to his forehead should have caused him to fall backward. Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.”⁵⁰Divine providence had Goliath fall forward so that David would not have to walk too far in order to cut off his head. Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30).
Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind.⁵¹He would be certain that Goliath no longer posed a danger even though he was not yet dead. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29).
“That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown.⁵²This is a reference to the blue threads that passed over the head of the High Priest and fastened the frontlet to his forehead. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate.
Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus,⁵³This is a reference to Mount Gerizim, which the Cuthites and Samaritans considered sacred. a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil, and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [rakatekh]” (Song of Songs 4:3) – even the empty [reikan] among Israel is packed with answers like a pomegranate. “Behind your braid [letzamatekh]” – and it goes without saying regarding the modest and the fervent [metzumatin] among you.

Similarly, Scripture states with reference to Joseph: And when his brethren saw that his father loved him … they hated him (Gen. 37:4). It was because of the cloak of many colors he had made for him out of (royal) purple wool. Four misfortunes are mentioned as befalling him. They are indicated by the letters of the word passim (“cloak”). The peh alludes to his sale to Potiphar; the samekh to his sale to the merchants (sohrim); the yod to his sale to the Ishmaelites (yishma’elim); and the mem to his sale to the Midianites. Because of the cloak of many colors, all the tribes were compelled to descend to Egypt. R. Yudan declared: The Holy One, blessed be He, desired to fulfill the decree Ye shall surely know that thy seed shall be a stranger (Gen. 15:13), but He resorted to subterfuge in every instance to accomplish it. He made Jacob love Joseph, so that his brothers hated him, and as a result they sold him to the Ishmaelites, who brought him to Egypt. When Jacob heard that Joseph was alive in Egypt, he descended there with his descendants. Later they were enslaved there. Though it says: And Joseph was brought down to Egypt, the word should not be read as hurad (“brought down”) but as horid (“he caused”) his father and the tribes to descend to Egypt.

And when Joseph came amongst his brothers he sat down before them; and they took hold ‎upon him and threw him to the ground and stripped off the coat of many colors which was ‎upon him. And they took him and cast him into a pit, and in the pit was no water, but it was full ‎of serpents and scorpions. And Joseph was greatly afraid of the serpents and scorpions, and ‎he cried out with a loud voice, and the Lord hid the serpents and scorpions in the walls of the ‎pit, so that they could do Joseph no harm. And Joseph cried out from the pit unto his brothers, ‎saying: What have I done unto you and what is my sin, and why do you not fear the Lord ‎concerning me? Am I not your bone and flesh and is not Jacob, your father, my father also? ‎Why are ye doing this thing unto me this day, and how will you ever be able to look unto Jacob ‎our father? And he was crying and calling unto his brothers from the midst of the pit, and he ‎said: Oh Judah, and Simeon and Levi, my brothers, raise me from this darksome place where ‎into ye have put me, and come and have mercy upon me this day, ye children of the Lord and ‎sons of my father Jacob ' And supposing that I have sinned against you, are you not the sons of ‎Abraham, Isaac and Jacob, who when they saw an orphan they had pity with him, and when ‎they found one hungry they gave him bread to eat, and if he was thirsty they gave him water ‎to drink, and if he was naked they covered him with garments. And how can ye withdraw your ‎compassion from your own brother, of your own flesh and bone, and even if I have sinned ‎against you, surely you ought to do it for the sake of my father. And Joseph spoke all these ‎words from the midst of the pit but his brothers hearkened not nor did they incline their ears ‎to Joseph’s sup plication and he was still crying and weeping in the pit. And Joseph said: Oh ‎that my father knew the thing that my brothers have done unto me and what they said unto ‎me this day. And Joseph’s brothers heard the weeping and lamentation of their brother, and ‎they moved away in order not to hear his crying in the pit. And they seated themselves at a ‎distance of about a bow-shot, and they sat down there to eat.‎

Another interpretation (of Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH. < The interpretation is > that Jacob's face was like Joseph's.⁹As Rashi informs us (ad loc.), the midrash needs to explain why Jacob’s generations are being ascribed to Joseph. Cf. Gen. R. 84:6, which argues that one should expect any discussion of Jacob’s children to begin with Reuben. Where is it shown? Where it says so (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH [MORE THAN ALL HIS SONS BECAUSE HE WAS THE CHILD OF HIS OLD AGE. But look, Benjamin was younger than < Joseph >; yet it says: < Joseph was > THE CHILD OF HIS OLD AGE. It is simply that he had features¹⁰Gk.: eikonion. which resembled him. Ergo (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH]. Just as Jacob raised up tribes; so did Joseph raise up tribes. It is so stated (in Gen. 48:5): EPHRAIM AND MANASSEH SHALL BE MINE LIKE REUBEN AND SIMEON. Ergo (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH.

Another interpretation (of Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH. < The interpretation is > that Jacob's face was like Joseph's.⁹As Rashi informs us (ad loc.), the midrash needs to explain why Jacob’s generations are being ascribed to Joseph. Cf. Gen. R. 84:6, which argues that one should expect any discussion of Jacob’s children to begin with Reuben. Where is it shown? Where it says so (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH [MORE THAN ALL HIS SONS BECAUSE HE WAS THE CHILD OF HIS OLD AGE. But look, Benjamin was younger than < Joseph >; yet it says: < Joseph was > THE CHILD OF HIS OLD AGE. It is simply that he had features¹⁰Gk.: eikonion. which resembled him. Ergo (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH]. Just as Jacob raised up tribes; so did Joseph raise up tribes. It is so stated (in Gen. 48:5): EPHRAIM AND MANASSEH SHALL BE MINE LIKE REUBEN AND SIMEON. Ergo (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH.

Another interpretation: Just as Jacob hid from his father for twenty-two years, so did Joseph hide from his father for twenty-two years. It is therefore stated (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH.¹¹So Rashi with considerable explanation on Gen. 37:34. R. Levi said: Rabbi Johanan said: Wherever it says, HE WAS, the HE saw three worlds.¹²Cf. Gen. R. 30:8; Esth. R. 6:3. It is written of Noah (in Gen. 6:9): HE WAS PERFECT. He saw the world when it was inhabited before the flood came, he saw it destroyed, and he saw it afterwards in its restoration. It is therefore said of him: HE WAS. In the case of Moses, it is written (in Exod. 3:1): HE WAS TENDING < THE FLOCK OF HIS FATHER-IN-LAW JETHRO, THE PRIEST OF MIDIAN >…. He saw Israel before the bondage tightened its grip, he saw the bondage, and {they} [he] saw them when they had been redeemed. [Of Mordecai it is written] (in Esth. 2:5): THERE WAS (literally: HE WAS) A CERTAIN JEW IN THE CITADEL OF SHUSHAN. He saw them (Israel) before they were enslaved at the hand of Haman, he saw them under the edicts which had been decreed against them, and he saw them in their redemption. Of Job it is written (in Job 1:1): THERE WAS (literally: HE WAS) A MAN IN THE LAND OF < UZ >, and he saw three worlds. He was whole, he suffered afflictions, and he was healed. So also in the case of Joseph, HE WAS is written of him (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH AT THE AGE OF SEVENTEEN WAS (literally: HE WAS) TENDING < THE FLOCK WITH HIS BROTHERS >….

Another interpretation: Just as Jacob hid from his father for twenty-two years, so did Joseph hide from his father for twenty-two years. It is therefore stated (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH.¹¹So Rashi with considerable explanation on Gen. 37:34. R. Levi said: Rabbi Johanan said: Wherever it says, HE WAS, the HE saw three worlds.¹²Cf. Gen. R. 30:8; Esth. R. 6:3. It is written of Noah (in Gen. 6:9): HE WAS PERFECT. He saw the world when it was inhabited before the flood came, he saw it destroyed, and he saw it afterwards in its restoration. It is therefore said of him: HE WAS. In the case of Moses, it is written (in Exod. 3:1): HE WAS TENDING < THE FLOCK OF HIS FATHER-IN-LAW JETHRO, THE PRIEST OF MIDIAN >…. He saw Israel before the bondage tightened its grip, he saw the bondage, and {they} [he] saw them when they had been redeemed. [Of Mordecai it is written] (in Esth. 2:5): THERE WAS (literally: HE WAS) A CERTAIN JEW IN THE CITADEL OF SHUSHAN. He saw them (Israel) before they were enslaved at the hand of Haman, he saw them under the edicts which had been decreed against them, and he saw them in their redemption. Of Job it is written (in Job 1:1): THERE WAS (literally: HE WAS) A MAN IN THE LAND OF < UZ >, and he saw three worlds. He was whole, he suffered afflictions, and he was healed. So also in the case of Joseph, HE WAS is written of him (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH AT THE AGE OF SEVENTEEN WAS (literally: HE WAS) TENDING < THE FLOCK WITH HIS BROTHERS >….

He was righteous (Gen. 6:9). This suggests that he was one of the seven men born circumcised.¹⁰Tradition differs as to the number of men born circumcised. Buber Tanhuma, Noah 6 mentions ten, Midrash on Psalms 9:7 lists thirteen. Adam and his son Seth were born circumcised, as it is written: He begot a son in his own likeness after his image, and he called him Seth (Gen. 5:3). Noah was born circumcised, as it is written: He was righteous (lit. “perfect”) in his generations (ibid. 7:1); Jacob was born circumcised, for it is said: And Jacob was a quiet (lit. “perfect”) man (ibid. 25:27); Joseph was born circumcised, for it is written: These are the generations of Jacob: Joseph (ibid. 37:2) because he resembled his father; Moses was born circumcised, as it is said: And she saw that he was a goodly child (Exod. 2:2); and Job was born circumcised, as it is written: A wholehearted (lit. “just”) and upright (“perfect”) man (Job 1:1).

All the things which happened to Jacob happened to Joseph. It is written in connection with Jacob (in Gen. 31:39): SNATCHED BY DAY. Also in the case of Joseph, it is written of him: FOR I WAS SURELY SNATCHED. Jacob had < his brother > Esau persecute him; and Joseph had his brothers persecute him. Jacob was enslaved to Laban, and Joseph was enslaved in Egypt.¹³Gen. R. 84:6 has a longer list of parallels. It is therefore written (in Gen. 37:2) THESE ARE THE GENERATIONS OF JACOB: JOSEPH.

“Like the tents of Kedar,” just as the tents of Kedar appear externally to be ugly, black, and in tatters, but internally they are gems and pearls, so too Torah scholars, even though they appear ugly and black in this world, internally there is Torah in them, Bible, Mishna, Midrash, halakhot, Talmud, Tosefta, and aggada. If so, just as tents of Kedar do not require laundering, perhaps the same is true of Israel; the verse states: “Like the curtains of Solomon”—just as these curtains of Solomon are soiled and laundered, and are again soiled and laundered, so, too, Israel, even though they are soiled with sins all the days of the year, Yom Kippur arrives and atones for them, as it is stated: “For on this day He will atone for you” (Leviticus 16:30), and it is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18).
If so, just as the tents of Kedar are moved from place to place, perhaps the same is true of Israel. The verse states: “Like the curtains of Solomon [Shelomo],” like the curtains¹⁹⁷The heavens. of the One [of Whom it may be stated] that the peace is His, the One Who spoke and the world came into being, that from the moment He spread them, they did not move from their place. Rabbi Eliezer ben Yaakov taught: “A tent that will not be displaced [yatzan]” (Isaiah 33:20); it will not emerge [yetze] and will not move [yanua].¹⁹⁸Yatzan is an acronym of yetze and yanua.
Just as the tents of Kedar are not subject to the yoke of any creature,¹⁹⁹The reference is to nomads who live in the wilderness. so too, Israel, in the future, will not be subject to the yoke of any creature. Rabbi Ḥiyya taught: “I led you upright” (Leviticus 26:13); with an upright stature, without fear of any creature.²⁰⁰Although the verse cited is stated regarding the exodus from Egypt, it is understood as also alluding to the future redemption. Rabbi Yudan said: Like Joseph; just as Joseph was sold to the tents of Kedar, as it is stated: “They sold Joseph to the Ishmaelites… [and they brought Joseph to Egypt]” (Genesis 37:28), and he then purchased his purchasers, as it is stated: “Joseph purchased all the land of Egypt” (Genesis 47:20), so too Israel: “They will be captors of their captors” (Isaiah 14:2).

Joseph retorted. “Why do you speak in behalf of all your brothers? I have discovered through this cup that you do have older brothers, and that you are, indeed, a garrulous creature.” Judah replied: “What you see is correct, but I am compelled to speak because I pledged myself as a surety for my brother.” “Then why were you not surety for your brother when you sold him to the Midianites for twenty pieces of silver, and why did you distress your father by telling him Joseph is without doubt torn to pieces (Gen. 37:33)? Joseph did you no evil, but this one sinned in stealing the goblet. Go tell your father: The rope has followed after the bucket.”⁶That is, Benjamin suffered the same fate as Joseph.

“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).
“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan interpreted this [verse] with six approaches. [According to one approach, this verse] is referring to David. “Come here [halom],” – draw near to kingship, as halom means nothing other than kingship, as it is written: “[King David came and he sat before the Lord and said: Who am I, my Lord God, and who is my household, that You have brought me to this point [halom]?” (II Samuel 7:18). “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Lord, do not rebuke me in Your wrath” (Psalms 6:2).¹⁸⁵This verse was stated by David. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rav Huna said: Those six months that David was fleeing from Avshalom are not included in the tally,¹⁸⁶Of the years of David’s reign. as he would gain atonement with a female goat like a commoner.¹⁸⁷A commoner brings a female goat as a sin-offering (Leviticus 4:27-28), whereas a king brings a male goat (Leviticus 4:22–23). Thus, Rav Huna is stating that during those six months David did not have the status of a king. “He handed her roasted grain” – the kingship returned to him, as it is stated: “Now I know that the Lord has redeemed His anointed” (Psalms 20:7). “She ate, was sated, and there was some left over” – [David] eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty kor of fine flour, and sixty kor of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel¹⁸⁸Seeking charity and say: “I am Kohelet , I was king over Israel in Jerusalem” (Ecclesiastes 1:12). What did one of them do? She gave him a bowl of grits and struck him on his head with a reed, and said to him: ‘Isn’t Solomon sitting on his throne, and [yet] you say: I am Solomon king of Israel?’ “He handed her roasted grain” – the kingship returned to him. “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).¹⁸⁹The verse is stated regarding Hezekiah. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [vaye’ater] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation atira. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [mitzad] the reapers” – his kingship is destined to be temporarily captured [litzod] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);¹⁹⁰The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See Shemot Rabba 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months. so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).
Where will he lead them?¹⁹¹Where will the messianic king lead the Jewish people? To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).
Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.¹⁹²But not in their midst, for reasons of modesty. “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”¹⁹³If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare? It stands to reason that the blessing rested on the innards of that righteous woman.
Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),¹⁹⁴This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him. he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).

And while they were eating they held counsel together concerning what was to be done with ‎him, whether to kill him or to bring him back unto his father. And whilst they were holding ‎their council they lifted up their eyes and behold, a company of Ishmaelites was coming from ‎the distance on their road from Gilead, and going down to Egypt. And Judah said unto them: ‎What profit is it to us if we slay our brother, perhaps the Lord may once require him from us, ‎this is the advice I propose concerning him, according to which you may do unto him: Behold ‎this company of Ishmaelites is going down to Egypt, come then and let us sell him unto them ‎and let our hands be free from him. And they will take him along on their way and he will be ‎lost amongst the people of the land, and we need not slay him with our hands. And this ‎pleased them well and they decided to act according to Judah’s advice. And while they were ‎dis cussing this matter, behold, before the Ishmaelites had yet reached them, seven ‎merchants of Midian passed them by, and passing by they were thirsty and lifting up their ‎eyes, they saw the pit wherein Joseph was, and behold all kinds of birds were around him. ‎And these Midianites ran unto the pit to drink water, for they thought there was water in the ‎pit, and when they arrived before the pit they heard the voice of Joseph weeping and ‎lamenting in the pit and looking into the pit they saw a lad of fine figure and comely ‎appearance. And they called unto him: Who art thou, and who hath brought thee hither and ‎who hath cast thee into this pit in the wilderness? And they all assisted Joseph to raise him, ‎and they brought Joseph out from the pit and took him along continuing their journey. And ‎when they passed by his brothers, they saw Joseph in the hands of the Midianites and they ‎said unto them: Why are ye doing this thing to take our servant and go away with him? Verily, ‎we have placed this lad into the pit, for he hath rebelled against us, and you came and brought ‎him up to take him away. And now return ye our servant unto us.

[(Gen. 42:1:) THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT.] This text is related (to Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE < AND SEALS UP THE STARS >.¹⁹Gen. R. 91:1. {It simply tells about Jacob and his children, since they were likened to them. Thus it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME.} Look at all Job's wisdom! Now who does not know that, if the Holy One tells the sun or the stars not to shine, they do not shine, as stated (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE … ? It simply tells about Jacob and his children, [since they were likened to them. Thus it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME]. (Job 9:7:) THE ONE WHO TELLS THE SUN NOT TO SHINE. For the twenty-two years that Joseph stayed away from his brothers in Egypt, the Holy Spirit was hidden from Jacob and his children. He was no farther from them than a journey of four or five days; but they did not know that he was in Egypt. Now Jacob and his children had previously been great prophets. Do you want to understand? When Joseph had told them his dream, what did he say (in Gen. 37:10)? ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN < TO THE GROUND FOR YOU > ? Then, when he had been sold, they did not know where he was. Ergo (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE. Why so? So that the prophets would not be boastful. The Holy One therefore made his power known to them to show them that they were nothing. And so you find with the greatest of the prophets (i.e., Moses). Because he had said (in Deut. 1:17): BUT THE CASE WHICH IS TOO HARD FOR YOU < YOU SHALL BRING UNTO ME >….²⁰Sifre to Deut. 1:17 (17); Sanh. 8a. The Holy One said to him: Are you able to interpret a difficult case? By your life, I am showing you! So, when the affair of the daughters of Zelophehad arrived, he began to have difficulties with it. When he did not know what to say, he brought their cause before the LORD, as stated (in Numb. 27:5): THEN MOSES BROUGHT THEIR CAUSE BEFORE THE LORD. The Holy One said to him: Was it not you who said (in Deut. 1:17): BUT THE CASE WHICH IS TOO HARD FOR YOU < YOU ARE TO BRING UNTO ME > … ? See, you do not know what the women know. (Numb. 27:7:) THE DAUGHTERS OF ZELOPHEHAD SPEAK WHAT IS RIGHT. These women have judged better than you. And so also in the case of Samuel, when he was measured against Moses and Aaron. Because he had said (in I Sam. 9:19): I AM THE SEER, the Holy One said to him: You have said: I AM THE SEER! By your life, tomorrow I am showing you whether you are a seer. Thus it is stated (in I Sam. 16:1): FILL YOUR HORN WITH OIL AND GO; {COME} [I AM SENDING YOU] UNTO JESSE THE BETHLEHEMITE BECAUSE I HAVE CHOSEN A KING FOR MYSELF AMONG HIS SONS. When he had gone, what is written (in I Sam. 16:6)? AND IT CAME TO PASS, WHEN HE HAD COME, THAT HE SAW ELIAB AND SAID: SURELY THE LORD'S ANOINTED IS STANDING BEFORE HIM. The Holy One said to him: Are you the one who said (in I Sam. 9:19): I AM THE SEER? (I Sam. 16:7:) DO NOT LOOK UPON HIS APPEARANCE…. And so also in the case of Jacob [and his children], they were prophets and sages, and nothing was hidden from them. When Joseph was sold, they did not know about him until the Holy One [wanted] < them to know >. Ergo (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE….

(Gen. 37:2:) AND JOSEPH BROUGHT BAD REPORTS OF THEM < UNTO HIS FATHER >. What is the meaning of BAD REPORTS? That he had said something slanderous against his brothers. And what slanderous thing did he say against them? R. Judah said: He said against them that they would cut a limb from a living animal and eat it.¹⁴yPe’ah 1:1 (15d-16a); Gen. R. 84:7. The Holy One said to him: You have said something slanderous against the tribes. Tomorrow, by your life, you are going down to Egypt. Then you shall invite them to eat with you, but they shall suspect you there in regard to the ritual slaughtering. Thus it is stated (in Gen. 43:32): THEY SERVED HIM BY HIMSELF, < AND THEM BY THEMSELVES >…. R. Me'ir says: He said to him: My brothers have set their eyes on Canaanite women. The Holy One said to him: You have said something slanderous against your brothers. Tomorrow, by your life, you are going down to Egypt. Then that woman (Potiphar's wife) shall say (in Gen. 39:17): THE HEBREW SLAVE < WHOM YOU BROUGHT TO US > CAME UNTO ME < TO FONDLE ME >. Ergo (in Gen. 37:2): AND JOSEPH BROUGHT < BAD REPORTS OF THEM UNTO HIS FATHER >.

Another interpretation: "All of the commandment" (Deuteronomy 8:1). If you have began with a commandment, finish all of it. Why? Rabbi Yochanan said, "Anyone who began with a commandment, and afterwards another comes and finishes it, it will be called according to the name of the one who finishes it." From who do you learn [this]? From Moshe. When Israel left Egypt, what is written? "And Moses took the bones of Yosef with him" (Exodus 13:19). All of the people were involved in the plunder and he was taking care of Yosef's bones. He went and stood among the coffins. He called out and said, "Yosef, Yosef, the time has come for the Holy One, blessed be He, to redeem His children. The Divine Presence awaits [you], and Israel and the clouds of glory await [you]. If you will make yourself appear good, but if not, we will be free of your vow." [Whereupon] his coffin immediately stirred, and [Moses] took it and departed. Moshe departed in the wilderness and did not enter the Land. [So] Israel brought in Yosef's bones and buried them. And the commandment was draped upon them, as it is stated (Joshua 24:32), "The bones of Joseph, which the Children of Israel had brought up from Egypt, were buried at Shekhem." Therefore He said to them, "All of the commandment." Rabbi Yannai said, "Anyone who begins a commandment but does not finish it will bury his wife and two of his sons." From who do you learn [this]? From Yehudah, [where it is stated (Genesis 37:26),] "And Yehudah said to his brothers, 'What gain (betsa) etc.?'" They sat to prepare for the bread [and eat their meal]. He said to them, "We are going to kill our brother and then recite a blessing [over the bread]?" As it is stated (Psalms 10:3), "the one that loots (botsea) and blesses reviles the Lord." Hence is it written, "What gain, etc." "Come, let us sell him to the Yishmaelites" (Genesis 37:27). And they listened to him, as he was a king. And had he said to them to bring him back to his father, they would have listened to him. But rather he began with the commandment and did not finish it. Hence one who begins with a commandment should finish all of it. Rabbi Yochanan said, "Anyone who learns Torah but does not fulfill it, it is better for him to have his placenta roll over his face [and smother him], as it is stated (Deuteronomy 8:1), 'guard to keep.'" Rabbi Acha said, "Anyone who guards it to keep it, merits that the holy spirit should descend upon him, as stated (Psalms 89:1), 'A psalm of wisdom (maskil) of Eitan the Ezrachite, etc.' And so [too] did He say to Yehoshua (Joshua 1:8), 'Let not this Book of the Torah cease from your mouth... [and then will you comprehend (taskil)].'" Hence is it written, "to guard to keep."

Another interpretation: "All of the commandment" (Deuteronomy 8:1). If you have began with a commandment, finish all of it. Why? Rabbi Yochanan said, "Anyone who began with a commandment, and afterwards another comes and finishes it, it will be called according to the name of the one who finishes it." From who do you learn [this]? From Moshe. When Israel left Egypt, what is written? "And Moses took the bones of Yosef with him" (Exodus 13:19). All of the people were involved in the plunder and he was taking care of Yosef's bones. He went and stood among the coffins. He called out and said, "Yosef, Yosef, the time has come for the Holy One, blessed be He, to redeem His children. The Divine Presence awaits [you], and Israel and the clouds of glory await [you]. If you will make yourself appear good, but if not, we will be free of your vow." [Whereupon] his coffin immediately stirred, and [Moses] took it and departed. Moshe departed in the wilderness and did not enter the Land. [So] Israel brought in Yosef's bones and buried them. And the commandment was draped upon them, as it is stated (Joshua 24:32), "The bones of Joseph, which the Children of Israel had brought up from Egypt, were buried at Shekhem." Therefore He said to them, "All of the commandment." Rabbi Yannai said, "Anyone who begins a commandment but does not finish it will bury his wife and two of his sons." From who do you learn [this]? From Yehudah, [where it is stated (Genesis 37:26),] "And Yehudah said to his brothers, 'What gain (betsa) etc.?'" They sat to prepare for the bread [and eat their meal]. He said to them, "We are going to kill our brother and then recite a blessing [over the bread]?" As it is stated (Psalms 10:3), "the one that loots (botsea) and blesses reviles the Lord." Hence is it written, "What gain, etc." "Come, let us sell him to the Yishmaelites" (Genesis 37:27). And they listened to him, as he was a king. And had he said to them to bring him back to his father, they would have listened to him. But rather he began with the commandment and did not finish it. Hence one who begins with a commandment should finish all of it. Rabbi Yochanan said, "Anyone who learns Torah but does not fulfill it, it is better for him to have his placenta roll over his face [and smother him], as it is stated (Deuteronomy 8:1), 'guard to keep.'" Rabbi Acha said, "Anyone who guards it to keep it, merits that the holy spirit should descend upon him, as stated (Psalms 89:1), 'A psalm of wisdom (maskil) of Eitan the Ezrachite, etc.' And so [too] did He say to Yehoshua (Joshua 1:8), 'Let not this Book of the Torah cease from your mouth... [and then will you comprehend (taskil)].'" Hence is it written, "to guard to keep."

[(Gen. 42:1:) THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT.] This text is related (to Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE < AND SEALS UP THE STARS >.¹⁹Gen. R. 91:1. {It simply tells about Jacob and his children, since they were likened to them. Thus it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME.} Look at all Job's wisdom! Now who does not know that, if the Holy One tells the sun or the stars not to shine, they do not shine, as stated (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE … ? It simply tells about Jacob and his children, [since they were likened to them. Thus it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME]. (Job 9:7:) THE ONE WHO TELLS THE SUN NOT TO SHINE. For the twenty-two years that Joseph stayed away from his brothers in Egypt, the Holy Spirit was hidden from Jacob and his children. He was no farther from them than a journey of four or five days; but they did not know that he was in Egypt. Now Jacob and his children had previously been great prophets. Do you want to understand? When Joseph had told them his dream, what did he say (in Gen. 37:10)? ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN < TO THE GROUND FOR YOU > ? Then, when he had been sold, they did not know where he was. Ergo (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE. Why so? So that the prophets would not be boastful. The Holy One therefore made his power known to them to show them that they were nothing. And so you find with the greatest of the prophets (i.e., Moses). Because he had said (in Deut. 1:17): BUT THE CASE WHICH IS TOO HARD FOR YOU < YOU SHALL BRING UNTO ME >….²⁰Sifre to Deut. 1:17 (17); Sanh. 8a. The Holy One said to him: Are you able to interpret a difficult case? By your life, I am showing you! So, when the affair of the daughters of Zelophehad arrived, he began to have difficulties with it. When he did not know what to say, he brought their cause before the LORD, as stated (in Numb. 27:5): THEN MOSES BROUGHT THEIR CAUSE BEFORE THE LORD. The Holy One said to him: Was it not you who said (in Deut. 1:17): BUT THE CASE WHICH IS TOO HARD FOR YOU < YOU ARE TO BRING UNTO ME > … ? See, you do not know what the women know. (Numb. 27:7:) THE DAUGHTERS OF ZELOPHEHAD SPEAK WHAT IS RIGHT. These women have judged better than you. And so also in the case of Samuel, when he was measured against Moses and Aaron. Because he had said (in I Sam. 9:19): I AM THE SEER, the Holy One said to him: You have said: I AM THE SEER! By your life, tomorrow I am showing you whether you are a seer. Thus it is stated (in I Sam. 16:1): FILL YOUR HORN WITH OIL AND GO; {COME} [I AM SENDING YOU] UNTO JESSE THE BETHLEHEMITE BECAUSE I HAVE CHOSEN A KING FOR MYSELF AMONG HIS SONS. When he had gone, what is written (in I Sam. 16:6)? AND IT CAME TO PASS, WHEN HE HAD COME, THAT HE SAW ELIAB AND SAID: SURELY THE LORD'S ANOINTED IS STANDING BEFORE HIM. The Holy One said to him: Are you the one who said (in I Sam. 9:19): I AM THE SEER? (I Sam. 16:7:) DO NOT LOOK UPON HIS APPEARANCE…. And so also in the case of Jacob [and his children], they were prophets and sages, and nothing was hidden from them. When Joseph was sold, they did not know about him until the Holy One [wanted] < them to know >. Ergo (in Job 9:7): THE ONE WHO TELLS THE SUN NOT TO SHINE….

Let our master instruct us further: What is the difference between the dreams of the righteous and the dreams of the wicked? The dreams of the wicked are neither in the heavens nor on the earth. Thus it is stated (in Gen. 41:1): PHARAOH DREAMED, AND THERE HE WAS STANDING ON THE NILE. So also it is written of Nebuchadnezzar (in Dan. 4:2): {IT WAS} [I SAW] A DREAM, AND IT MADE ME AFRAID, for he was neither on the earth nor in the heavens (cf. vss. 7-8). However, the dreams of the righteous are < both > in the heavens and on the earth. You therefore find that Joseph said to his brothers (in Gen. 37:7): HERE WE WERE BINDING SHEAVES: Ergo, < his dreams were > on the earth. Where is it shown that they were also in heaven? Where it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. So also it was in the case of our father Jacob (according to Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER [PLACED ON EARTH WITH ITS TOP REACHING TO THE HEAVENS. Ergo, < his dream was both > in the heavens and on the earth].

Let our master instruct us further: What is the difference between the dreams of the righteous and the dreams of the wicked? The dreams of the wicked are neither in the heavens nor on the earth. Thus it is stated (in Gen. 41:1): PHARAOH DREAMED, AND THERE HE WAS STANDING ON THE NILE. So also it is written of Nebuchadnezzar (in Dan. 4:2): {IT WAS} [I SAW] A DREAM, AND IT MADE ME AFRAID, for he was neither on the earth nor in the heavens (cf. vss. 7-8). However, the dreams of the righteous are < both > in the heavens and on the earth. You therefore find that Joseph said to his brothers (in Gen. 37:7): HERE WE WERE BINDING SHEAVES: Ergo, < his dreams were > on the earth. Where is it shown that they were also in heaven? Where it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. So also it was in the case of our father Jacob (according to Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER [PLACED ON EARTH WITH ITS TOP REACHING TO THE HEAVENS. Ergo, < his dream was both > in the heavens and on the earth].

“For love is as intense as death” – the love that the Holy One blessed be He has for you is as intense as death. That is what is written: “I have loved you, said the Lord…” (Malachi 1:2). “Jealousy is as cruel as the grave” – when they infuriate the Holy One blessed be He with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16).
Another matter: “For love is as intense as death” – the love that Isaac had for Esau; that is what is written: “Isaac loved Esau” (Genesis 25:28). “Jealousy is as cruel as the grave” – the jealousy Esau had for Jacob, as it is stated: “Esau hated Jacob [because of the blessing with which his father blessed him]” (Genesis 27:41).
Another matter: “For love is as intense as death” – the love that Jacob had for Joseph, as it is stated: “Israel loved Joseph more than his sons” (Genesis 37:3). “Jealousy is as cruel as the grave” – the jealousy that his brothers had for him, as it is stated: “His brothers were jealous of him” (Genesis 37:11).
Another matter: “For love is as intense as death” – the love that Jonathan had for David, as it is stated: “Jonathan loved him as himself” (I Samuel 18:1). “Jealousy is as cruel as the grave” – the jealousy that Saul had for David, as it is stated: “Saul eyed David with suspicion” (I Samuel 18:9).
Another matter: “For love is as intense as death” – the love that a man has for his wife, as it is stated: “Enjoy life with a woman whom you love” (Ecclesiastes 9:9). “Jealousy is as cruel as the grave” – the jealousy that he has regarding her when he says to her: Do not speak with so-and-so, and she goes and speaks with him, and immediately, “a spirit of jealousy passes over him and he is jealous of his wife” (Numbers 5:14).
Another matter: “For love is as intense as death” – the love that the generation of persecution had for the Holy One blessed be He, as it is stated: “For we are killed all day long for You” (Psalms 44:23). “Jealousy is as cruel as the grave” – as the Holy One blessed be He is destined to have great zealotry on behalf of Zion. That is what is written: “So said the Lord [of hosts]: I became zealous for Zion with great zealotry” (Zechariah 8:2). “Its sparks are the sparks of fire, a great conflagration” – Rabbi Berekhya said: Like the supernal fire; the fire does not quench water and the water does not extinguish fire.

“For love is as intense as death” – the love that the Holy One blessed be He has for you is as intense as death. That is what is written: “I have loved you, said the Lord…” (Malachi 1:2). “Jealousy is as cruel as the grave” – when they infuriate the Holy One blessed be He with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16).
Another matter: “For love is as intense as death” – the love that Isaac had for Esau; that is what is written: “Isaac loved Esau” (Genesis 25:28). “Jealousy is as cruel as the grave” – the jealousy Esau had for Jacob, as it is stated: “Esau hated Jacob [because of the blessing with which his father blessed him]” (Genesis 27:41).
Another matter: “For love is as intense as death” – the love that Jacob had for Joseph, as it is stated: “Israel loved Joseph more than his sons” (Genesis 37:3). “Jealousy is as cruel as the grave” – the jealousy that his brothers had for him, as it is stated: “His brothers were jealous of him” (Genesis 37:11).
Another matter: “For love is as intense as death” – the love that Jonathan had for David, as it is stated: “Jonathan loved him as himself” (I Samuel 18:1). “Jealousy is as cruel as the grave” – the jealousy that Saul had for David, as it is stated: “Saul eyed David with suspicion” (I Samuel 18:9).
Another matter: “For love is as intense as death” – the love that a man has for his wife, as it is stated: “Enjoy life with a woman whom you love” (Ecclesiastes 9:9). “Jealousy is as cruel as the grave” – the jealousy that he has regarding her when he says to her: Do not speak with so-and-so, and she goes and speaks with him, and immediately, “a spirit of jealousy passes over him and he is jealous of his wife” (Numbers 5:14).
Another matter: “For love is as intense as death” – the love that the generation of persecution had for the Holy One blessed be He, as it is stated: “For we are killed all day long for You” (Psalms 44:23). “Jealousy is as cruel as the grave” – as the Holy One blessed be He is destined to have great zealotry on behalf of Zion. That is what is written: “So said the Lord [of hosts]: I became zealous for Zion with great zealotry” (Zechariah 8:2). “Its sparks are the sparks of fire, a great conflagration” – Rabbi Berekhya said: Like the supernal fire; the fire does not quench water and the water does not extinguish fire.

‎And the Midianites answered and said unto the sons of Jacob: Is this really your servant and ‎was he ministering to you? It is more likely that you all are his servants, for surely he is of a ‎very fine figure and of comely appearance, and the best looking of all of you and wherefore do ‎ye tell unto us these lies? And now we will not listen unto you nor give ear unto your words; ‎for we have found this lad in a pit in the wilderness and we took him, and we will go away with ‎him. And all the sons of Jacob advanced and stood up against them, saying: Give unto us our ‎servant, and why do ye seek to die by the edge of the sword ' And the Midianites shouted at ‎them and drew their swords, and they fought with the sons of Jacob. And Simeon rose up ‎from his feet jumping to the ground, and drawing his sword he approached the Midianites, ‎and he gave a fearful shriek before them. And his shouting was heard at a great distance, and ‎the earth shook at Simeon’s voice. And the Midianites were greatly afraid of Simeon and his ‎terrible shouting, and they fell upon their faces in terror. And Simeon said unto them: Verily I ‎am Simeon the son of Jacob, who destroyed single handed the city of Shechem, and the other ‎cities of the Amorites with the help of my brothers. And so may the Lord do unto me now and ‎in all future, that if all your brethren the people of Midian together with all the people of ‎Canaan were to come, they could not fight against me. And now give back unto us the lad you ‎have taken, or I will give your flesh to the birds of the heavens and to the beasts of the ‎field.And the Midianites approached the sons of Jacob in fear and trembling with soft words, ‎saying: And have ye not said that this lad is your servant who rebelled against you, wherefore ‎you have cast him into the pit? And now what will you do with a servant that hath rebelled ‎against his master? Sell him then unto us and we will give you for him whatsoever you ‎demand. And the Lord was pleased to do this, that the sons of Jacob should not slay their ‎brother.‎

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 > … !

Thus has R. Tanhuma interpreted (Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. You find that there are twenty generations from Adam to Abraham, and there is no < mention of > old age written about < any of > them except Abraham, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.²⁶For parallel accounts, see above, 5:4. Isaac arose, < and > it is also written (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD. Jacob arose, < and > it is also written (in Gen. 48:10): NOW ISRAEL'S EYES WERE DIM WITH AGE. This text is related (to Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. Now GLORY can only be old age and gray hair, as stated (in Prov. 20:29): THE BEAUTY OF THE YOUNG IS THEIR STRENGTH; BUT THE GLORY OF THE OLD IS GRAY HAIR. Ergo (in Ps. 90:16): AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. < These words mean > that Abraham endowed Isaac with five things. Thus have our masters taught (in 'Eduy. 2:9): A FATHER ENDOWS HIS SON WITH FIVE THINGS: WITH BEAUTY, WITH STRENGTH, WITH WEALTH, WITH WISDOM, AND WITH < LENGTH OF > YEARS. How is it shown about BEAUTY? In that Isaac was as handsome as Joseph. It is written of Joseph (in Gen. 39:6): NOW JOSEPH WAS WELL BUILT. Also, when he went to his brothers, they said (in Gen. 37:19): HERE COMES THIS (hallazeh) DREAMER. It is also said of Isaac (in Gen. 24:65): WHO IS THIS (hallazeh) MAN < WALKING IN THE FIELD TO MEET US >? Thus Isaac was as handsome as Joseph. How is it shown that Isaac was mighty in STRENGTH? Look at how many wells he dug! Thus it is stated (in Gen. 26:18-22): THEN ISAAC REDUG < THE WELLS OF WATER >…. AND ISAAC'S SERVANTS DUG…. AND THEY DUG ANOTHER WELL…. THEN HE MOVED FROM THERE AND DUG < ANOTHER WELL >…. Look at the power which he had! Where is it shown about WEALTH? Where it is stated (in Gen. 26:13): AND THE MAN GREW < RICHER AND RICHER >…. It also says (in vs. 14): AND HE POSSESSED FLOCKS < AND HERDS >…. Where is it shown about WISDOM? Where he said to his father (in Gen. 22:7 at the time of his being bound): HERE ARE THE FIRE AND THE WOOD…. [How is it shown] about < LENGTH OF > YEARS? In that he was one hundred and eighty years old < when he died >, while Abraham was < only > one hundred and seventy-five. On account of these five things {through which he had attained merit}, five years more than his father's were added to him. It is therefore stated (in Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS…. Anyone who has merit is meritorious in these five things, and anyone who does not have merit is not meritorious and receives five retributions that correspond to them.²⁷See yQid. 1:7 (61a). And who is this anyone? This is Joab, of whom it is stated (in II Sam. 3:29): MAY IT (Abner's blood) FALL UPON THE HEAD OF JOB AND HIS SON;²⁸Masoretic Text: ALL HIS FATHER’S HOUSE. [MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, A MALE WHO HANDLES THE SPINDLE, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD]. ONE WITH A DISCHARGE corresponds to STRENGTH. In the case of one who has a discharge, there is no one weaker than he. A LEPER corresponds to BEAUTY. In the case of one who is a leper, even a young < leper >, there is no one more ugly than he. A MALE WHO HANDLES THE SPINDLE corresponds to WEALTH; for he [is one] {like a poor woman is one} who, if not spinning flax, has nothing of which to eat. ONE LACKING BREAD corresponds to WISDOM, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. And ONE WHO FALLS BY THE SWORD corresponds to < LENGTH OF > YEARS. The one who sins is afflicted by them, but the one who is meritorious receives, as did Isaac. David also gave praise (in Ps. 45:17 [16]): INSTEAD OF YOUR PARENTS THERE WILL BE YOUR CHILDREN.

His master’s wife cast her eyes upon Joseph (Gen. 38:7). Scripture states elsewhere in allusion to this verse: Death and life are in the power of the tongue; and they that indulge it shall eat the fruit thereof (Prov. 18:21). R. Hiyya the son of Abba declared: If a man should eat from a basket of figs without offering a blessing, death is in the power of the tongue, but if he should pronounce the blessing and then eat it, life is in the power of the tongue. All of the trials that befell Joseph occurred because of the evil he spoke against his brothers, as it is said: And Joseph brought evil report of them unto his father (Gen. 37:20).

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 > … !

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 > … !

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. 37:4:) BUT WHEN HIS BROTHERS SAW THAT THEIR FATHER LOVED HIM MORE THAN ANY OF HIS BROTHERS, < THEY HATED HIM SO THAT THEY COULD NOT SPEAK PEACEABLY (shalom) TO HIM >. When he came to ask how they were (shalom), they would not answer him. Why? Because it was his custom to ask how they were. You have the < kind of > person who, before coming to power, [asks people how they are. But, after coming to power], his spirit hardens over him, and he is no longer careful to ask the people of the city how they are. Joseph, however, was not like that. Although he had come to power (in Egypt), it was < still > his custom to ask his brothers how they were. Thus it is stated (in Gen. 43:27): AND HE ASKED THEM HOW THEY WERE. The Holy One said to him: Joseph, you began asking how your brothers were in this world; and they hated you. In the world to come, however, I am pardoning you, removing hate from between you, making you dwell in safety, and making peace between you. So also has David said (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS FOR BROTHERS TO DWELL TOGETHER.

(Exod. 30:13:) A HALF SHEKEL. R. Judah and R. Nehemiah differ. R. Judah says: Because (in the matter of the calf) they sinned in the middle of the day, they would give the half shekel. But R. Nehemiah said: Because they sinned for six hours in the day, they would give the half shekel,²²ySheq. 2:4 or 3 (46d); see Tanh., Exod. 9:10. See also below, Exod. 9:13. since it consists of six grammata.²³The Greek word (gramma in the singular) denotes a small weight of 1/24 ounce. R. Judah bar Nehemiah said in the name of R. Johanan ben Zakkay: Because Israel transgressed (rt.: 'BR) the Ten Commandments, they would give ten gerahs.²⁴Cf. Exod. 30:13 = Numb. 3:47: THE SHEKEL IS TWENTY GERAHS. Similarly Lev. 27:25; Numb. 18:16; Ezek. 45:12. R. Berekhyah said in the name of Resh Laqish: You sold Rachel's first-born for twenty <pieces of> silver (according to Gen. 37:28); therefore, in the case of every first-born that you shall have, his redemption shall be five shekels of silver, as stated (in Numb. 3:47): YOU SHALL TAKE FIVE <SHEKELS> EACH.

R. Judah held that he told his father: My brothers eat the limbs of living animals. However, the Holy One, blessed be He, said to him: Even in the hour of their deepest degradation, they will not do that. They will slaughter their animals according to the rules of ritual slaughter, as is said: And they slaughtered the he-goat and dipped the coat (Gen. 37:31).

(Fol. 36) GEMARA: How is the word (Josh. 8, 33) V'hachetzyo (and the other half of them) to be explained? Said R. Cahana: "This means that just as they were divided here at Mts. Gerizim and Ebal so were they also divided in the same manner upon the stones of the Ephod. An objection was raised from the following Baraitha: Two precious stones were fixed upon the shoulders of the High-priest, one stone on one shoulder and the other stone on the other shoulder. The names of the twelve tribes were inscribed, thereon, six on one stones and six on the other stone, as it is said (Ex. 28, 10) Six of the names on one stone and the remaining six names on the other stone, according to their birth. This means that the second stone was according to their birth, but the first stone was not according to their birth, because Juda preceded the others. Fifty letters were there altogether, of them twenty-five were on one stone and twenty-five on the other. R. Chanina b. Gamliel says (Ib. b) "They were placed upon the Ephod not in accordance with their division mentioned (Num. 1, 5), but they were placed in an Ephod in accordance with their division mentioned in (Ex. 1, 1-5). How so? The children of Leah were placed in accordance with their age. Then came the children of Rachel, one on one stone, and the other on the other stone. The children of the hand-maids were placed in the middle. As to the question how can the passage, According In their order of birth, be upheld? We must explain it that it was inscribed with the names as they were called by their father and not with the names they were called by Moses — Reuben but not Reubeni, Shimon but not Shimoni, Dan but not Dani, Gad but not 'Gadi.' Hence this will refute the above statement of R. Cahana, [because none of the above opinions is in accordance with the arrangements of the Ephod]. The refutation is indeed sustained. If so, then what is the meaning of V'hachezyo? We are taught in a Baraitha that the half that was placed opposite Mt. Gerizim was more than the half placed opposite Mt. Ebal, for, the Levites were below the hill. On the contrary, since the Levites were below the hill, hence the number of tribes facing Mt. Gerizim was less? We must therefore say; Although the tribe of Levi were below the hill, nevertheless the sons of Joseph were with thim, and completed the amount, as it is said (Josh. 17, 14) And the children of Joseph spoke unto Joshua, saying 'Why hast thou given me, but one lot ... ... ... and Joshua said unto them, if thou art a numerous people, then get up to the wood country, etc. He said to them, "Go and hide yourselves in the forest so that no covetous eye may afflict you." Whereupon they answered him, "We are the descendants of Joseph whom a covetous eye cannot afflict, as it is written (Gen. 29, 22) Joseph is a fruitful bough by a spring, and R. Abahu explains thus: "Do not read Aleh Ayin (by a spring), but read it Ole Ayin (above the covetous eye.'" R. Jose b. Chanina said: "From this it may be inferred that Joseph's children are not subject to the affliction of a covetous eye, (Ib., 48, 16) And let them grow into a multitude in the midst of the earth. This [the word grow used by Jacob which has the derivation of Dog (fish) is to mean that just as the fishes in the sea because of their being covered by water, no eye can afflict them, so also are the children of Joseph not subject to the affliction of a covetous eye." But how do you say above that there were fifty letters in the inscription of the Ephod. Behold there were only fifty letters less one? Said R. Isaac: "The fiftieth letter was used as an extra letter to the name of Joseph, as it is said (Ps. 81, 6) He appointed it in Joseph for a testimony, when he went out over the land of Egypt." R. Nachman b. Isaac raised an objection: "The passage says that it was in accordance with the names of birth, and this is not so." We must therefore say that the extra letter was inserted in the name of Benjamin, which is spelled in the entire Torah with only one Yud, but here in the Ephod, Benjamin, is spelled with two Yuds, as it is written (Ex. 25, 18) But his father called him Benjamin [with two Yuds]. R. Chama b. Bizna said, in the name of R. Simon the pious: "Joseph, who sanctified Heaven's name in secret was rewarded with only one additional letter of the name of the Holy One, praised be He, but Juda, who sanctified Heaven's name publicly was rewarded so that his entire name was equal to that of the Holy One, praised be He." What happened with Joseph? as written (Gen. 39, 11). And it came to pass on a certain day ... ... ... We are taught in a Baraitha, Joseph was destined to produce twelve tribes, just as they were by his father Jacob, as it is said (Gen. 37, 2) These are the generations of Jacob, Joseph, however, they were produced through his brother, Benjamin. They were nevertheless called after the name of Joseph, as it is said (Ib. 46, 21) And the sons of Benjamin, Bela, Mecher, Ashbel, Gera, Na'aman, Achi, V'rosh, Muppim, Chuppim and Ard; i.e., Bela because Joseph was swallowed (lost) among the other nations; Mechcr, because he was the first born of his mother; Ashbel, because he was captured with the consent of God; Gera, because he lived in inns (having no settled home); Na'aman because he was very sweet Achi V'rosh, because he was my brother and leader; and Chuppim, because he did not see my wedding canopy nor did I see his; and Ard, according to some because he was driven among idolatrous nations, and according to others because his face was like a rose.

“The couriers went out urgently by the king’s command, and the order was issued in the Shushan citadel; the king and Haman sat to drink, and the city of Shushan was confounded” (Esther 3:15).
“The couriers went out urgently by the king’s command… the king and Haman sat to drink.” Rabbi Ḥanin said: Anyone who says that the All-Merciful is forbearing, his innards will be forborne. Rather, He withholds His anger, but [later] collects His due. He said to the tribes: ‘You sold your brother while eating and drinking. I will do the same to you;’²³Joseph’s brothers “sat down to eat a meal” (Genesis 37:25) when they came up with the idea of selling Joseph into slavery. that is what is written: “And the king and Haman sat to drink.”
There was a certain man of Israel who went to the marketplace to purchase a litra of meat or a bunch of greens; a Persian choked him and said to him: ‘Tomorrow I will kill you and spend your money’; that is what is written: “And the city of Shushan was confounded.”
Rabbi Yissakhar of Kefar Mandi said: See how long it takes for the resolution [of the statement] of one who forgave, saying: “It was not you who sent me here, but rather God…” (Genesis 45:8).²⁴Joseph to his brothers. The punishment for the sale of Joseph was in effect until the days of Mordekhai; for one who does not forgive, all the more so.

And the sons of Jacob hearkened unto the Midianites, and they sold unto them their brother ‎Joseph for twenty pieces of silver; and their brother Reuben was not with them at that time. ‎And the Midianites took Joseph and continued on their way toward Gilead. And as they ‎passed on along the road, the Midianites were sorry for what they had done in buying the ‎youth, and they said one to the other: What is it that we have done to buy from the Hebrews ‎this young man of such comely appearance and fine figure? For he may have been stolen from ‎the land of the Hebrews, and if he be found in our hands all of us will be put to death on his ‎account. And verily they are strong and powerful men, like the one of those that sold him unto ‎us, and whose strength we have seen. They have certainly carried him away forcibly from his ‎land, and therefore they sold him unto us for such a small price as we have paid for him. And ‎while they were talking over this matter, behold the company of Ish maelites, which was first ‎seen by the sons of Jacob, came towards the Midianites. And the Midianites said to each ‎other: Come and let us sell this lad to the company of Ishmaelites that come towards us, and ‎even if we should receive for him only the little we have paid, let us get out of trouble. And ‎the Midianites did so, and they sold Joseph unto the Ishmaelites, for the twenty pieces of ‎silver which they had paid unto his brothers, and the Midianites continued their journey ‎towards Gilead, and the Ishmaelites took Joseph and seated him upon a camel and they led ‎him down into Egypt. And when Joseph heard that he was to be brought down to Egypt he ‎wept and lamented bitterly, to be removed so far away from the land of Canaan from his ‎father. And he wept greatly while riding upon the camel, and one of the men noticing his ‎weeping made Joseph alight from the camel and go on foot, but Joseph still kept on crying, oh ‎my father, my father! And one of the Ishmaelites arose and struck Joseph on his cheek, but he ‎still continued weeping. And Joseph became very fatigued from walking and from the ‎bitterness of his soul, and all of the Ishmaelites beat him and abused him and they terrified ‎him that he should cease crying. And the Lord saw Joseph’s affliction and the Lord brought ‎over these men darkness and dismay, and every hand withered that struck Joseph. And they ‎said to one another: What is it that hath happened to us on this journey? And they knew not ‎that it was done on account of Joseph.‎

(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).

“Mordekhai knew everything that had been done, and Mordekhai rent his garments and donned sackcloth and ashes. He went out in the midst of the city and cried a loud and bitter cry” (Esther 4:1).
“Mordekhai knew everything that had been done, and Mordekhai rent his garments.” Benjamin caused the tribes [his brothers] to rend; that is what is written: “They rent their garments” (Genesis 44:13). Where was he caused to rend? It was in Shushan the citadel; that is what is written: “Mordekhai rent his garments,” and he was from the tribe of Benjamin.¹The midrash is stating that the fact that Mordekhai had to rend his garments is in some respects a punishment for Binyamin having caused his brothers to have to rend their garments. This is because he was not careful enough and did not notice that the silver goblet had been placed in his sack (Etz Yosef).
“He donned sackcloth and ashes.” Rabbi Aivu said: Once Jacob our patriarch adopted sackcloth, as it is written: “He placed sackcloth on his loins” (Genesis 37:34), it never again left his descendants. It is written about Ahab: “He placed sackcloth on his flesh” (I Kings 21:27); his son Yoram: “The people saw, and behold, the sackcloth was on his flesh” (II Kings 6:30); Mordekhai, “He donned sackcloth and ashes.”
“He [Esau] cried a loud and bitter cry” (Genesis 27:34). Where was he repaid? In Shushan, as it is stated: “[Mordekhai] cried a loud and bitter cry.” Rabbi Ḥanin said: Anyone who says that the All-Merciful is One who forgoes, his innards will be forgone. He is forbearing, but then collects His due. Know that Jacob caused Esau to cry one cry, as it is written: “He cried a loud and bitter cry” [and as a result, Jacob’s descendant, Mordekhai, cried a loud and bitter cry].

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.

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.

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.

"But ye, ye are not so, whereas (Deut. 20, 4) For the Lord your God, It is who goeth with you, etc. This refers to the camp containing the Holy Ark." And why so much? Because the Holy Scroll with all its accompanied things was placed in the ark. (Fol. 43) Similar to this says the passage (Num. 31, 6) And Moses sent them a thousand of each tribe to the army. This refers to the Sanhedrian; and Phinehas, this refers to the anointed priest as the chaplain of the army! with the Holy vessels, this refers to the ark and the tables; and the trumpets for blowing the alarm, these are the hornets. We are taught in a Baraitha: Phinehas did not go in rain into that war, but to pay off the judgment of his mother's father, concerning whom it is said (Gen. 37, 36) And the Medionites sold him into Egypt. Do you mean to say that Phinehas is a descendant of Joseph? Behold, there is a passage (Ex. 6, 26) And Elazar, the son of Aaron took himself one of the daughters of Putiel, for a wife. Does not the word Putiel refer to a descend of Jethro, who fattened calves for sacrificing unto idols. [Hence he was a descendant of Jethro and not of Joseph?] Nay the word Putiel refers to Joseph who [is surnamed Putiel because he] conquered his evil inclination. But were not tribes disgracing Phinehas saying to him: "Look at the son of Putti whose mother's father fattened calves to the sacrifice of the idols, should he execute a prince of the tribe of Israel," [hence he is a descendant of Jethro? We must therefore say that if his mother's father was a descendant of Joseph then his mother's mother was of the lineage of Jethro, and if his mother's mother was a descendant of Joseph then his mother's father was of the lineage of Jethro, [hence he was thus a descendant of both.] This may also be inferred from the above passage which is written, one of the daughters (plural) of Putiel, which refers to two names. The inference is finally sustained.

R. Chelbo questioned R. Samuel h. Nachmeni: "What is the reason that Jacob took away the privilege of the first-born from Reuben and gave it to Joseph?" You ask for the reason? Does not the Scripture state the reason When he defiled his father's bed? "What I ask, is this: Why did he give it to Joseph?" and he rejoined: "I will tell you a parable to which this case is similar: There was one who had raised an orphan in his house. At a later period the orphan became rich, and thought, I will recompense my benefactor." R. Chelbo said to him: "And how would it have been had Reuben not sinned? Then Jacob would have given nothing to Joseph?" R. Samuel b. Nachmeni replied: "Your teacher, R. Jonathan, did not explain it so, but as follows: The first-born was destined to come from Rachel, as it is written (Ib. 37) These are the generations of Jacob and Joseph. But Leah was preferred by virtue of her prayers. Nevertheless, because of Rachel's discretion, the Holy One, praised be He! returned it to her." And in what consisted Rachel's discretion? As it is written (Ib. 12) And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son. The brother of her father? Was he not the son of her father's sister? It was thus: He asked her whether she would marry him. She said, "Yea, but my father is very shrewd, and you cannot persuade him." And to the question: "What does it mean?" She answered: "I have a sister who is older than me, and my father will not give me to you while she is not married." Then he said: "I am his brother in shrewdness." She then asked him: "Is it, then, allowed to the upright to be shrewd?" And he answered: "Yea, as (II Sam. 22, 27) With the pure thou wilt show thyself pure, and with the perverse thou wilt wage a contest." And then he furnished her with some signs, that when she should be brought to him he would ask her for these signs, and he might be sure that she was not exchanged for Leah. Thereafter, when Leah was about to be brought to him instead of Rachel, the latter said to herself: "Now my sister will he ashamed." She went and confided the signs to her. And this is what is written (Gen. 29, 25) And it came to pass that in the morning, behold, it was Leah. From which it is to be inferred that until the morning he did not know that she was Leah, because of the signs which Leah received from Rachel.

And the men continued their journey and on their road they passed Ephrath the place where ‎Rachel was buried. And when Joseph came near his mother's grave, he ran to the grave and he ‎fell upon it and wept. And Joseph cried out loudly upon his mother's grave, saying: Oh my ‎mother, my mother, thou who gavest me birth, awake and arise now to see thy son sold unto ‎slavery with no one to have compassion upon him. Oh arise to look at thy son, and weep with ‎me in my affliction, and see the hearts of my brothers. Oh my mother arouse and awake and ‎direct thy warfare against my brothers, who have stripped me of my coat and sold me into ‎slavery now for the second time, and have torn me away from my father where there is no ‎one to have pity upon me. Arouse and bring thy complaints against them before the Lord and ‎see who is to be justified in the judgment and who is to be condemned. Arise oh my mother, ‎awake from thy sleep, and see my father whose soul is with me this day, and comfort him and ‎console his heart. And Joseph spoke continually to his mother; and he cried aloud and wept ‎bitterly upon his mother's grave; and he ceased speaking and from the bitterness of his heart ‎he became silent like a stone upon the grave. And Joseph heard a voice speaking unto him ‎from under the ground, answering him in bitterness of heart in a voice of weeping and prayer, ‎in these words: My son Joseph, oh my son, I have heard the voice of thy weeping and crying, ‎and I have seen thy tears and I know thy affliction, oh my son It grieveth me for thy sake, oh ‎my son. And new sorrow hath been added to my sorrow. And now my son Joseph, hope thou ‎in the Lord and wait for his help and do not fear, for the Lord is with thee to deliver thee from ‎all trouble. Arise my son and go down with thy masters unto Egypt, and do not fear for the ‎Lord is with thee my son And she continued to speak unto Joseph according to these words ‎and then she was silent. And when Joseph heard this he was greatly astonished, and he kept ‎on weeping. And one of the Ishmaelites saw him weeping and lamenting over the grave, and ‎his wrath was kindled against Joseph, and he drove him away from the grave, and he beat him ‎and cursed him. And Joseph said unto the men: Let me find grace in your eyes and carry me ‎back unto my father's house, and he will reward you with great riches. And they answered ‎unto him, saying: Verily thou art a slave and where is thy father? For hadst thou a father thou ‎shouldst not have been sold into slavery, this the second time, and for such a small price. And ‎their anger was excited against him, and they beat him and Joseph wept bitterly. And the Lord ‎saw Joseph's affliction, and he smote these men once more.

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere in reference to this verse: The envy also of Ephraim shall depart … Ephraim shall not envy Judah (Isa. 11:13). Jacob our patriarch sent Judah before him because he believed that Judah had killed Joseph at the time he brought him the coat of many colors, as it is said: And he knew it, and said: “It is my son’s coat; an evil beast hath devoured him” (Gen. 37:33). An evil beast refers to Judah, since it is said: Judah is a lion’s whelp. And Jacob said to Judah: “Thou art the one who hath rent him asunder.” Whereupon Jacob rent his garments … and all his sons and daughters rose up to comfort him (ibid., vv. 34–35).

(Lev. 17:1, 3:) “Then the Lord spoke unto Moses, ‘Speak to Aaron saying, “…. If any single person from the House of Israel slaughters.”’” The holy spirit proclaims (in Mal. 1:11), “From the rising of the sun to its setting, My name shall be great among the gentiles.” From the time that the sun rises until it sets, the praise⁶¹Qillus. Cf. the Greek, kalos (“beautiful”). of the Holy One, blessed be He, never ceases from its mouth, as stated (in Ps. 113:3), “From the rising of the sun to its setting, the name of the Lord is praised.” And you find it so when Joshua waged war with Gibeon. What is written there (in Josh. 10:12)? “Then Joshua spoke to the Lord…, ‘O sun, be quiet (dom)⁶²Although dom can mean “stand still”, it commonly means, “be quiet” in the sense of “be silent.” It is this latter sense which the midrash is stressing here. at Gibeon.’” [When] Joshua wanted to silence the sun, he did not say to it, "O sun, stand still ('amod) at Gibeon," but “Be quiet (dom).” Why did he say, “Be quiet?” Because every hour that it is traveling, it is praising the Holy One, blessed be He; and as long as it praises [the Holy One, blessed be He], it has the power to travel [its course]. Joshua therefore told it to be silent, as stated (ibid.), “O sun, be quiet at Gibeon.” The sun said to Joshua, “May someone younger be saying, ‘Be quiet,’ to someone older? I was created on the fourth [day], while human beings were created on the sixth; and are you saying, ‘Be quiet,’ to me?” Joshua said to [the sun], “When a young free person has an elderly slave, does he not say to him, ‘Be silent?’ In the case of our father Abraham, the Holy One, blessed be He, delivered (rt.: pnh) heaven and earth to him, as stated (in Gen. 14:19), ‘Then he blessed him, and said, “Blessed be Abram of God most high, acquirer (rt.: pnh)⁶³Apart from the context in the midrash, a traditional biblical translation would read: CREATOR. of heaven and earth.”’ And not only that, but you bowed down to Joseph, as stated (in Gen. 37:9), ‘here were the sun, the moon, [and eleven stars bowing down to me.’ So would you speak against me?]” Ergo (in Josh. 10:12), “O sun, be quiet at Gibeon.” The sun said to Joshua, “And so are you decreeing over me that I am to be quiet?” He said to it, “Yes.” It said to him, “Then who will speak the praise of the Holy One, blessed be He?“ He said to him, “You be quiet, and I will speak the praise of the Holy One, blessed be He,” as stated (in Josh. 10:12), “Then (az) Joshua spoke to the Lord.” Now az can only be a hymn, since it is stated (in Exod. 15:1), “Moses sang then (az).”⁶⁴THEN is understood as the object of the verb SANG. See Tanh. (Buber), Gen. 1:32; Exod. 4:12. (Mal. 1:11:) “And in every place incense is offered to My name, even a pure oblation.” R. Ammi asked R. Samuel bar Nahman, “Is it correct that ‘In every place incense is offered to My name, even a pure oblation?’⁶⁵See Numb. R. 13:4. The Torah warns (in Deut. 12:13-14), ‘Take heed that you do not offer up your burnt offerings in any place that you see. But only in the place that [the Lord] will choose….’ So also it says (in Lev. 17:3-4) ‘If any single person from the House of Israel slaughters an ox, a lamb, or a goat in the camp…. And does not bring it unto the entrance of the tent of meeting…, [bloodguilt shall be imputed to that person.’ So how can you] say (in Mal. 1:11), ‘and in every place incense (muqtar) is offered to My name, [even a pure oblation]?’” R. Samuel bar Nahman said to him (i.e., to R. Ammi), “What is a pure oblation (minhah) which is burned (muqtar) in every place and offered to the name of the Holy One, blessed be He?⁶⁶The Hebrew wording of this question reproduces almost exactly the wording in Mal. 1:11. This is the prayer of the afternoon service (minhah). Incense (muqtar) can only be the prayer of the afternoon service (minhah), since it is stated (in Ps. 141:2), ‘Let my prayer be set forth as the incense before you….’ [It also says] (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), Elijah drew near.’”

And his father wept for him. After that Scripture states: The Midianites sold him into Egypt (Gen. 37:36). The Holy One, blessed be He, said to Judah: Until now you had no sons, and did not experience the grief caused by sons, but since you tormented your father, and deceived him with the words Joseph is without doubts torn to pieces (ibid., v. 33), by your life, you shall wed, bury your children,¹²His sons Er and Onan sinned grievously and were slain (see Gen. 38:7–10). and suffer the grief that comes with children.” What is written after this verse? Judah went down from his brethren … and he took her … and bore a son (ibid. 38:1–2). This teaches us that Judah became separated from his brothers. If at the time he had said to them: Come, let us sell him (ibid. 37:27), he had said instead: “Come, let us return him (to father),” they would have listened to him. Therefore, Judah went down. That is, he was deposed from his role as leader.

R. Berachia said: "There may be a dream which thought in part fulfilled, yet is impossible of being entirely fulfilled. We can derive it from Joseph, for it is written (Gen. 37, 9.) The sun and the moon and the eleven start. — Shall we indeed come, I and thy mother, and thy brothers (Ib. b). And at that time his mother was dead." R. Levi said: "A man should look forward to the realization of a good dream even for as long as twenty-two years; as it is written (Gen. 37, 2.) These are the generations of Jacob, Joseph was seventeen years old [when he had the dreams], and it is written also (Ib. 41, 46.) And Joseph was thirty years old when he stood before Pharaoh. From seventeen to thirty are thirteen years, to which add the seven years of plenty and the two years of famine, will make the total of twenty-two years." R. Huna said: "To a good man bad dreams are shown, and to a bad man good dreams." We have also a Baraitha to the same effect: "During all the years of David he never dreamed a good dream, and during all the years of Achitophel he never dreamed a bad dream." R. Bizna b. Zabda, in the name of R. Akiba, who spoke in the name of R. Panda, who, in turn, spoke in the name of R. Nachum, who quoted R. Birim, said: "A venerable man by the name of R. Bana'ah had told him there were twenty-four places in Jerusalem for the interpretation of dreams; that once he had a dream and went to each one of these places; each one gave a different interpretation and each was fulfilled." This establishes what is written: "Every dream is in accord with its interpretation." Is this a passage? Yes, as R. Elazar said, for R. Elazar said: "Whence do we learn that every dream is realized according to its interpretation? It is written (Gen. 41, 13.) And just as he interpreted it, so it was."

R. Berachia said: "There may be a dream which thought in part fulfilled, yet is impossible of being entirely fulfilled. We can derive it from Joseph, for it is written (Gen. 37, 9.) The sun and the moon and the eleven start. — Shall we indeed come, I and thy mother, and thy brothers (Ib. b). And at that time his mother was dead." R. Levi said: "A man should look forward to the realization of a good dream even for as long as twenty-two years; as it is written (Gen. 37, 2.) These are the generations of Jacob, Joseph was seventeen years old [when he had the dreams], and it is written also (Ib. 41, 46.) And Joseph was thirty years old when he stood before Pharaoh. From seventeen to thirty are thirteen years, to which add the seven years of plenty and the two years of famine, will make the total of twenty-two years." R. Huna said: "To a good man bad dreams are shown, and to a bad man good dreams." We have also a Baraitha to the same effect: "During all the years of David he never dreamed a good dream, and during all the years of Achitophel he never dreamed a bad dream." R. Bizna b. Zabda, in the name of R. Akiba, who spoke in the name of R. Panda, who, in turn, spoke in the name of R. Nachum, who quoted R. Birim, said: "A venerable man by the name of R. Bana'ah had told him there were twenty-four places in Jerusalem for the interpretation of dreams; that once he had a dream and went to each one of these places; each one gave a different interpretation and each was fulfilled." This establishes what is written: "Every dream is in accord with its interpretation." Is this a passage? Yes, as R. Elazar said, for R. Elazar said: "Whence do we learn that every dream is realized according to its interpretation? It is written (Gen. 41, 13.) And just as he interpreted it, so it was."

R. Joshua the son of Levi declared: Observe that the ways of the Holy One, blessed be He, are not like the ways of man. A man cuts himself with a knife and heals himself with plaster, but the Holy One, blessed be He, heals with the very thing with which he wounds, as is said: For I will restore health unto thee, and I will heal thee of thy wounds (Jer. 30:17). Joseph was sold because of a dream, as is said: Behold the dreamer cometh … come, let us go and sell him to the Ishmaelites (Gen. 37:27), and he governed because of a dream, as is said: And it came to pass at the end of two full years that Pharaoh dreamed (Gen. 41:1).

And the Lord brought darkness over the earth, and the lightning was flashing, and the thunder ‎was roaring, and the earth shook at the noise of the thunder and the great storm, and the ‎men were greatly alarmed and they knew not whither they should go. And the beasts and the ‎camels stood still, and when they were led they refused to go on, and when they were ‎smitten they lay down upon the ground. And the men said to each other: What is that God ‎hath done unto us, what are our sins and our transgressions that this had to come over us? ‎And one of them answered and said unto them: Peradventure on account of our sins in ‎afflicting this slave hath this evil befallen us this day. And now entreat him and urge him on to ‎forgive us, that we know on whose account this affliction hath come over us. And if the Lord ‎have mercy upon us, then we will know that all this hath happened unto us for the sin of ‎afflicting this slave. And they did so. And they entreated Joseph and begged him to forgive ‎them, saying: We have sinned against heaven and before thee, and therefore we implore ‎thee pray unto thy God to remove from us this death, for we have sinned against him. And ‎Joseph did according to their words, and he prayed unto the Lord, and the Lord hearkened ‎unto Joseph, and he removed from them the plague wherewith the Lord had visited the ‎Ishmaelites, on account of Joseph. And the beasts rose up from the ground and became ‎manageable and walked on, and the great storm subsided, and the earth became quiet, and ‎the men continued their journey towards Egypt. And the men knew that this affliction had ‎come over them on account of Joseph, and they said to each other: Behold, now we know ‎that for the sin of afflicting this slave, all that evil hath come over us. Come then and let us ‎consult what we shall do concerning him, for why should we expose ourselves further to such ‎a terrible plague. And one of them said: Verily he hath told unto us to bring him back unto his ‎father, and now let us carry him back to the place he will designate, and we will take from his ‎family the price that we paid for him and go our way. And one answered, saying: Thy counsel is ‎very wise but we cannot do accordingly; for we have gone a great distance from his place and ‎we cannot turn away from our road. And still another said unto them: This is the counsel we ‎will now follow without further delay. We are going down unto Egypt this day, and there we ‎will sell him for a high price, and thus we will be delivered from his evil. And they were all ‎pleased with these words, and they continued their journey unto Egypt, taking Joseph along ‎with them. And after the sons of Jacob had sold Joseph unto the Midianites, their hearts beat ‎within them for their brother and they repented of what they had done, and they searched ‎for him to bring him back but they could not find him. And Reuben returned unto the pit ‎wherein Joseph had been in order to take him out and return him unto his father, and he ‎stood by the pit crying: Joseph, Joseph, but he heard not a word in answer. And Reuben ‎exclaimed: Poor Joseph he must have died for fright, or he hath been killed by one of the ‎serpents.‎

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).

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).

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).

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).

(Deut. 25:18, cont.:) And he cut off (rt.: znb) all who were lagging behind you. He smote them with a blow to the tail (rt.: znb).⁵¹The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1. And this agrees with what R. Hanina bar Shilqa, said, “What did the House of Amalek do to Israel?⁵²Below, section 14. They cut off their penes and flung them heavenward, as they said, ‘This is what You have chosen, take for Yourself what You have chosen.” As Israel did not know what the nature of spit was, until Amalek came and taught them, as stated (with reference to Ezek. 8:17), “here they were sending the spit in their faces.” From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36), “And he said, ‘Is he not (hky) rightly named Jacob?’”⁵³Gen. R. 67:4. He rubbed (rt.: hkk) his throat and brought out the spit. (Deut. 25:18), “All who were lagging behind you.” R. Judah, R. Nehemiah, and the masters [differed]. R. Judah said, “They said, ‘If He is master over all of out deeds, we will serve Him; but if not, we will revolt against Him.’” R. Nehemiah said, “They said, ‘If He furnishes us with our food like a king who is living in the province, such that the province lacks nothing at all, we will serve Him; but if not, we will revolt against Him.’” And the masters said, “They said, “’If we have a thought in our hearts and He knows what we are thinking, we will serve Him; but if not, we will revolt against Him.’” R. Berekhyah said in the name of R. Levi, “In their heart they had a thought, and the Holy One, blessed be He, granted them their request.” And what is the evidence? (Ps. 78:18:) “They tested God in their heart by asking food for themselves.” See what [else] is written there (in vs. 29), “So they ate and were very full.” Another interpretation (of Deut. 25:18), “all who were lagging behind you”: R. Judah, R. Nehemiah and the masters [differ].⁵⁴PRK 3:12; PR 12:13, cont.; PRE 44; Targum Pseudo-Jonathan, Exod. 17:8 and Deut. 25:18. R. Judah says, “Whoever was overcome was discarded.” R. Nehemiah says, “Whomever the cloud vomited up was discarded.” And the rabbis say, “It was the tribe of Dan that the cloud vomited up, [as] they all served idols, as stated⁵⁵The reference is to the idol which the Danites took from Micah. See Jud. 17–18. (Deut. 25:18, cont.), ‘when you were tired and weary, and did not fear God.’” [You were] tired from thirst and weary from the road, and you did not fear God.⁵⁶Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b. R. Pinhas said in the name of R. Samuel bar Nahman, “It is a transmitted aggada [that] Esau will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20), ‘Surely the youngest of the flock shall drag them away.’ Why does it call them the youngest of the flock? Because they were the youngest of the tribes.” Hence, Moses said to Joshua (Exod. 17:9), “Choose men for us.” As he was [descended from] Joseph, about whom it is written (Gen. 42:18), “I fear God.” And about Esau, it is written (Deut. 25:18), “and did not fear God.” Youth is written with reference to the one and small is written with reference to the other (i.e., with reference to Esau). Youth is written with reference to the one (in Gen. 37:2), “since he (Joseph) was a youth with the children of Bilhah [and with the children of Zilpah].” And small is written with reference to the other (in Obad. 1:2), “I will surely make you (Edom) smallest among the nations.” The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. The one received the birthright as a result of his good deeds, while the other lost his birthright from his evil deeds. The one supported his brothers, while the other sought to kill his brother. The one fenced himself away from sexual immorality and from the spilling of blood, while the other sullied himself with sexual immorality and the spilling of blood. The one conceded to the revival of the dead, as stated (Gen. 50:24), “God will surely remember you”; while the other denied the revival of the dead, as stated (Gen. 25:32), “Behold, I am going to die.” The one offered his life for his mother’s honor, as stated (Gen. 33:7), “and after, Joseph and Rachel came forward and bowed”; while the other sought to kill his mother, as stated (Amos 1:11), “and he destroyed his uterus.”⁵⁷This is a homiletical translation of the verse, which would otherwise be translated as, AND HE REPRESSED HIS PITY. Therefore, the one (Esau) will fall by the hand of the other (Jospeh). And R. Johanan said, “All of the ministering angels sought to battle with the ministering angel of Esau, but he would not fall by their hand, as he would remove each and every one with a response: To Reuben, he says, ‘You were suspected about your father’s concubine.’ To Simeon and Levi, ‘You also killed [the inhabitants of] Shekhem.’ To the other tribes, ‘You sold your brother and sought to kill him.’ To Judah, ‘You were also suspected about your daughter-in-law, Tamar.’ To Benjamin he said, ‘You were suspected about the concubine in Giveah.’ When the ministering angel of [Joseph] came and battled with him, he immediately fell in front of him, as he had no response to answer him. This is what is written (Obad 1:18), “And the House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw.”

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).

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).

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).

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. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Is. 11:13): THEN EPHRAIM'S JEALOUSY SHALL DEPART.³³Tanh., Gen. 11:9; Gen. R. 95:2. < He was sent > because our father Jacob thought that Judah had killed Joseph because he had brought him the tunic, about which it is stated (in Gen. 37:33): HE RECOGNIZED IT AND SAID: MY SON'S TUNIC! AN EVIL BEAST HAS EATEN HIM. Now AN EVIL BEAST is nothing but a lion.³⁴According to Gen. 49:9, JUDAH IS A LION’S WHELP. So Jacob said to him: You have torn him to pieces, and you are going to tear his brother to pieces. You would not have torn him to pieces except out of jealousy. Immediately (there follows in Gen. 37:34): THEN JACOB RENT HIS GARMENTS….

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. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Is. 11:13): THEN EPHRAIM'S JEALOUSY SHALL DEPART.³³Tanh., Gen. 11:9; Gen. R. 95:2. < He was sent > because our father Jacob thought that Judah had killed Joseph because he had brought him the tunic, about which it is stated (in Gen. 37:33): HE RECOGNIZED IT AND SAID: MY SON'S TUNIC! AN EVIL BEAST HAS EATEN HIM. Now AN EVIL BEAST is nothing but a lion.³⁴According to Gen. 49:9, JUDAH IS A LION’S WHELP. So Jacob said to him: You have torn him to pieces, and you are going to tear his brother to pieces. You would not have torn him to pieces except out of jealousy. Immediately (there follows in Gen. 37:34): THEN JACOB RENT HIS GARMENTS….

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 >.

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).

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).

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).

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. 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.

And Judah and his brothers came to Joseph’s house (Gen. 44:14). Why did they go to Joseph’s house? Did he not leave each day to preside at court? He had said to himself: “I will not disgrace my brothers before the Egyptians.” And they fell before him on the ground…. “Behold, we are my lord’s bondsmen” (ibid., v. 14–16). This fulfilled the verse And behold, the sun and the moon and the eleven stars bowed down to me (ibid. 37:9). Whereupon Joseph said to them: What deed is this that ye have done? Know ye not that such a man as I will indeed divine (ibid. 44:15). And he said to them also: “I will tell you why this youth stole it. He did so in order to divine through it and learn the whereabouts of his brother.” And Judah said: “What shall we say unto my lord? What shall we speak? Or how shall we clear ourselves?” (ibid., v. 16). What shall we say concerning the first pieces of silver (that were placed in their sacks by the steward)? How shall we speak concerning the second pieces of silver? How shall we clear ourselves in the matter of the cup? God hath found out the iniquity of thy servants (ibid.). Do not read the phrase as matza (“found out”) but as motza (“revealed”).

And Reuben went down into the pit to search for Joseph, but he could not find him in the pit, ‎and he came out again. And Reuben rent his garments and he said: The child is not here and ‎how can I comfort my father concerning him, if he be dead? And Reuben went to his brothers ‎and he found them grieving for Joseph and consulting in what manner they were to comfort ‎their father concerning him. And Reuben said unto them: Behold I have come to the pit, but ‎Joseph was not in it, and now what shall we say to our father, for my father will hold me alone ‎accountable for the youth. And his brothers answered unto him: Thus have we done, and our ‎hearts ached afterwards by reason of our action, and now we are seeking for a pretext how to ‎comfort our father concerning our brother. And Reuben said unto them: What is it that you ‎have done, to bring down the gray head of our father with sorrow into the grave? Verily the ‎thing that you have done is not good. And Reuben took his seat in their midst, and all of them ‎arose and swore to each other not to disclose a word unto Jacob and they said: He who will ‎impart this to our father and his household or who will say a word concerning it to any of the ‎people of the land, we will all unite against him and kill him. And the sons of Jacob were afraid ‎of each other from the smallest to the greatest, and they never spoke a word concerning the ‎matter; but they kept it concealed in their hearts. And they sat down together to counsel, to ‎come to a conclusion as to what they would tell unto their father. And Issachar said unto them: ‎Here is an advice for you if it pleaseth you to act accordingly: Take ye Joseph’s coat and tear it ‎up, and slaughter a kid of the goats and dip the coat in its blood, and send it to our father. And ‎he will see it and say, an evil beast hath devoured him, and therefore the coat is torn and ‎bloody, and by doing this thing we will free ourselves from our father's reproaches. And the ‎words of Issachar pleased them well, and they agreed to act upon his advice. And they took ‎quickly Joseph’s coat and they tore it, and they killed a kid from the goats, and they dipped the ‎coat in its blood, and they trampled the coat in the dust. And they forwarded the coat to their ‎father through Naphtali, and they instructed him to speak according to these words: We had ‎gathered in the cattle, and when we reached a little ways beyond Shechem, we found this ‎coat on the road in the wilderness dipped in blood and covered with dust; and now recognize ‎the coat whether it be the coat of thy son or not.‎

[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.

[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.

[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.

[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 they brought the tabernacle unto Moses (Exod. 39:32). It is written elsewhere in reference to the verse: He withdraweth not His eyes from the righteous; but with kings upon the throne He setteth them forever, and they are exalted (Job 36:7). What does this verse signify? That the Holy One, blessed be He, does not deny the righteous man the realization of his plans. Therefore He withdraweth not His eyes from the righteous. You may know this to be so from Abraham, who begot Isaac, who resembled him closely, as it is said: These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). And Jacob begot Joseph, who resembled him, as is said: These are the generation of Jacob: Joseph (ibid. 37:2). Reuben, Simeon, et al., are not mentioned here but only Joseph. It says also: Because he was the son of his old age (ibid., v. 3).¹⁷Word-play on zikunim (“old age”) and kunim (“features”). Hence, He draweth not His eyes from the righteous.

[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.

[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.

[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.

[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 they brought the tabernacle unto Moses (Exod. 39:32). It is written elsewhere in reference to the verse: He withdraweth not His eyes from the righteous; but with kings upon the throne He setteth them forever, and they are exalted (Job 36:7). What does this verse signify? That the Holy One, blessed be He, does not deny the righteous man the realization of his plans. Therefore He withdraweth not His eyes from the righteous. You may know this to be so from Abraham, who begot Isaac, who resembled him closely, as it is said: These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). And Jacob begot Joseph, who resembled him, as is said: These are the generation of Jacob: Joseph (ibid. 37:2). Reuben, Simeon, et al., are not mentioned here but only Joseph. It says also: Because he was the son of his old age (ibid., v. 3).¹⁷Word-play on zikunim (“old age”) and kunim (“features”). Hence, He draweth not His eyes from the righteous.

[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.

[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.

[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.

[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.

[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.

[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.

[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.

[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.

(Num. 25, 1) And Israel abode in Shittim. R. Jochanan said: "Wherever such an expression is to be found it brings infliction. And Israel dwelt in Shittim and the people began to commit incest; (Gen. 37, 1) And Jacob dwelt in the land of his fathers' sojournings, and Joseph brought evil reports of them unto their father. (Ib. 47, 27) And Israel dwelt in the land of Egypt, in the land of Goshen; and (Ib. 29) And the days of Israel drew near that he was to die. (I Kings 4, 5) And every man dwelt in safety, and (Ib. 11, 14) And the Lord stirred up an adversary unto Solomon, Hadad the Edomite."

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.‎

Another interpretation (of Gen. 38:1): THAT JUDAH WENT AWAY. As soon as they had sold Joseph (in Gen. 37:28), what is written (in vs. 29)? WHEN REUBEN RETURNED UNTO THE PIT < … > when he did not find him, HE RENT HIS CLOTHES. In addition they all arose and dispersed, and Judah also dispersed with them. [Ergo] (in Gen. 38:1): THAT JUDAH WENT AWAY.

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.‎

[(Gen. 38:1:) THAT JUDAH WENT AWAY.] What is written above on the matter (in Gen. 37:14)? PLEASE GO AND SEE [ABOUT YOUR BROTHERS' WELFARE AND ABOUT THE WELFARE OF THE FLOCK]. Would the flock know what WELFARE was when he told him < to see about > THE WELFARE OF THE FLOCK?²⁵“What is your welfare” corresponds to the English greeting “How do you do.” How could animals respond to such a greeting? R. Ayyevu said: A person must pray for whoever is beneficial to him.²⁶The Buber text, which reads “shatters him,” makes little sense. The emendation adopted here is slight. It has been accepted by Jastrow, in his lexicon under SKR, and suggested in Midrash Tanhuma (Jerusalem: Eshkol, n.d.), vol. 1, appendix, p. 74, n. 2. See Gen. R. 84:13. Because Jacob was benefiting from his flock by consuming the milk and wearing the shorn wool, for that reason he had to ask about their welfare. It is therefore stated (in Gen. 37:14): YOUR BROTHERS' WELFARE AND THE WELFARE OF THE FLOCK. (Ibid., cont,:) AND BRING BACK WORD TO ME. They said (in vs. 33): JOSEPH HAS BEEN TORN TO BITS.²⁷According to the biblical context, these words were spoken by Jacob.

(Exod. 32:1:) WHEN THE PEOPLE SAW THAT MOSES WAS LATE <IN COMING DOWN FROM THE MOUNTAIN >. What is the meaning of WAS LATE (boshesh)?³⁹Shab. 89a; Gen. R. 18:6; Exod. R. 41:7; cf. PR 11:12. <That> six (shesh) hours had passed (bo) without Moses having come down, for Moses had made an agreement with them and said to them: After forty days I will bring you the Law. As soon as six hours had passed and he had not come down, immediately (ibid., cont.): THE PEOPLE GATHERED TOGETHER AGAINST AARON. Our masters have said: Satan came, confounded the world,⁴⁰See also Tanh., Exod. 9:19. and showed them something like Moses suspended from the earth, i.e., in the air⁴¹Avir; cf. Gk.: aer. beneath it.⁴²Cf. the parallel in Exod. R. 41:7, which reads, “suspended between heaven and earth.” Then they pointed a finger at him and said (ibid., cont.): <ARISE AND MAKE A GOD FOR US WHO WILL GO BEFORE US, > FOR THIS IS THE MAN, MOSES.⁴³The biblical context would suggest the following translation: FOR REGARDING THIS MAN MOSES <WHO BROUGHT US UP FROM THE LAND OF EGYPT, WE DO NOT KNOW WHAT HAS BECOME OF HIM >. At that time Hur said to them: O stiff-necked < people >, do you not remember what he did for you?⁴⁴Lev. R. 10:3. According to Exod. 24:14, Moses left Aaron and Hur in charge while he was up on the mountain. They arose and killed him.⁴⁵Below, Exod. 10:4; Exod. R. 41:7; 42:1; 48:3; Numb. R. 9:45. Then they gathered together against Aaron, as stated (ibid.): THE PEOPLE GATHERED TOGETHER AGAINST AARON….⁴⁶Sanh. 7a; Exod. R. 51:8. They said to him: If you make a god for us, well and good; but if not, we will do to you just as we did to Hur. (Exod. 32:5:) WHEN AARON SAW THIS, <i.e., when> he saw what they had done to Hur, (ibid., cont.) HE BUILT (YBN) AN ALTAR (MZBH), <i.e.> he understood (HBYN) from the slaughtered (MZBWH) one.⁴⁷So also Lev. R. 10:3; cf. Gen. R. 34:9, which gives the same interpretation of BUILT, in Gen. 8:20. They wanted to build <the altar> along with him. He said to them, leave me alone, and I will make it by myself, for no one is to build it along with me. Now Aaron had a plan. <He was> saying <to himself>: While I am building it, Moses will come down.⁴⁸So also Exod. R. 37:2. Immediately (in Exod. 32:6): SO THEY ROSE EARLY THE NEXT DAY, < OFFERED BURNT OFFERINGS, AND BROUGHT PEACE OFFERINGS>; [AND THE PEOPLE SAT DOWN TO EAT AND DRINK.] In every place that you find sitting, there you find degradation.⁴⁹Exod. R. 41:7; similarly Sanh. 106a; Gen. R. 38:7; Tanh., Gen. 9:1; Sifre, Numb. 131; PRE 47. Thus it is stated (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD. What degradation happened there? <It was there> that they sold Joseph. It is also written (in Numb. 25:1): WHILE ISRAEL WAS STAYING (literally: SITTING) AT SHITTIM. And what was the degradation there? (Ibid., cont.:) THE PEOPLE BEGAN TO GO WHORING <WITH THE DAUGHTERS OF MOAB>. And here too (in Exod. 32:6): THEN THE PEOPLE SAT DOWN, <i.e., in> the sitting of idolatry. The Holy One said to Moses; They have risen to revel in idolatry, while you are sitting <up here>. (Exod. 32:7:) GO AND GET DOWN. At that time Moses was going to go down, but he saw the angels of destruction and was afraid to go down. Thus it is stated (in Deut. 9:19): FOR I WAS AFRAID OF ANGER AND RAGE. What did he do? He went and grasped the throne, as stated (in Job 26:9): HE (Moses) GRASPS THE FACE OF A THRONE; [HE (the Holy One) SPREAD HIS CLOUD UPON HIM]. So the Holy One protected him and spread some of the radiance of his Divine Presence over him. Come and see how many troubles they caused. Yesterday Moses had shoved them (the angels of destruction) aside,⁵⁰According to Shab. 88b-89a and Exod. R. 28:1, because the angels wanted the Torah for themselves, they tried to prevent Moses from receiving it. and now he was afraid of them. (Deut. 9:19:) FOR I WAS AFRAID OF [ANGER AND RAGE]. The five angels of destruction were Af (Anger), Qetsef (Wrath), Meshabber (Smasher), Mashhit (Destroyer), and Hemah (Rage); ⁵¹Cf. Tanh., Exod. 9:20. Moses mentioned three patriarchs, and three <angels> went away.⁵²See also Exod. R. 44:1. But ANGER AND RAGE remained behind. Moses said to the Holy One: Sovereign of the World: You stand up to one and I to one, as stated (in Ps. 7:7 [6]): RISE UP, O LORD, IN YOUR Af (ANGER).⁵³A more traditional translation would be: RISE UP, O LORD IN YOUR ANGER. The Holy One said to him (in Exod. 32:7): GO AND GET DOWN; you have a descent (i.e., degradation). He said to him: Why? HE SAID TO HIM: BECAUSE YOUR PEOPLE <WHOM YOU HAVE BROUGHT UP FROM THE LAND OF EGYPT > HAVE ACTED BASELY. Moses said to him: Now are they my people and not your people! (Exod. 32:12:) TURN BACK FROM YOUR WRATHFUL ANGER. R. Simeon ben Johay said: Moses did not move from praying until the Holy One was reconciled to them. The Holy One said: In this world you sinned against me because the evil drive was ordering you; but in the world to come I am rooting it out of you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH.⁵⁴Below, Tanh. (Buber), Lev. 1:12; above, Tanh. (Buber), Gen. 1:40; Tanh., Exod. 9:19; Tanh., Lev. 1:6.

(Gen. 37:14, cont.:) SO HE SENT HIM AWAY FROM THE HEBRON VALLEY. Is there a valley in Hebron? And is not all of it highland, as stated (in Numb. 13:22): THEN THEY WENT UP INTO THE NEGEB AND CAME TO HEBRON? And so it says (in vs. 17): GO UP THERE INTO THE NEGEB, AND GO UP INTO THE HILL COUNTRY. But here it says: FROM THE HEBRON VALLEY ('MQ)!²⁸Gen. R. 37:13; see Sot. 11a. R. Johanan said: < The following events issue > out of a profound (rt.: 'MQ) (well) [counsel] which the Holy One has placed between him²⁹I.e., Abraham, who was buried in Hebron. and himself < in the covenant with Abraham between the < sacrificial > pieces (of Gen. 15:10ff.).

(Gen. 37:15:) THEN A MAN FOUND HIM, < i.e., > an angel.³⁰Cf. Gen. R. 84:14.

(Ibid., cont.:) AND HERE HE WAS WANDERING < IN A FIELD >. The angel said to him: Do you not know that you are going astray? He said to him (in vss. 16-17): I AM SEEKING MY BROTHERS…. THEN THE MAN SAID: THEY HAVE MOVED ON FROM HERE. What is the meaning of FROM HERE? When they see you they become cruel.³¹Rashi, on Gen. 37:17, explains that FROM HERE means “from brotherhood.”

(Gen. 37:17, cont.:) FOR I HEARD THEM SAYING: LET US GO TO DOTHAN. What is the meaning of TO DOTHAN (DTYNH)? Our masters have said that the angel was watching out for the Law of the Lord (DT YH).

(Gen. 44:5, 13:) IS NOT THIS THE ONE FROM WHICH MY LORD DRINKS … ? SO THEY RENT THEIR CLOTHES…. The Holy One said to them: You caused your father's clothes to be rent for nothing (in Gen. 37:34); so you are rending < your clothes > for nothing.⁵³Gen. R. 84:20; 92:8. (Gen. 44:5, cont.:) THEN EACH ONE LOADED HIS ASS. Not one of them was required for his ass.⁵⁴Tanh., Gen. 10:10, probably has the correct reading: “Not one of them was required to assist his companion.” So they arose and, striking Benjamin on his shoulder, said to him: Oh you thief, you son of a thief, you have shamed me! You are your mother's son. Thus did she {your mother} shame our father (according to Gen. 31:19): AND RACHEL STOLE THE HOUSEHOLD GODS < OF HER FATHER >. By virtue of these blows with which they smote him on his shoulders, he was worthy of having the Divine Presence rest on his shoulders. It is so stated (of Benjamin in Deut. 33:12): AND HE (the Lord) DWELLS BETWEEN HIS SHOULDERS.

(Gen. 37:17-18:) SO JOSEPH WENT AFTER HIS BROTHERS…. NOW THEY SAW HIM FROM AFAR, while he was a mile³²Lat.: mille. away.

(Gen. 37:19:) SO THEY SAID TO ONE ANOTHER. Who were they? Simon and Levi.

(Ibid., cont.:) THEY FELL TO THE GROUND BEFORE HIM to fulfill that which was stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME.

(Gen. 37:19-20:) HERE COMES THIS DREAMER. SO COME NOW, AND LET US KILL HIM…. < AND WE SHALL SEE WHAT WILL BECOME OF HIS DREAMS >. R. Isaac said: This Scripture cries out for exposition. Who said (in vs. 20): AND WE SHALL SEE < WHAT WILL BECOME OF HIS DREAMS >? Actually they had said (at the beginning of the verse): COME, AND LET US KILL HIM.³³Rashi, on Gen. 37:20, explains that the brothers could not have said, AND WE SHALL SEE WHAT WILL BECOME OF HIS DREAMS. Since they were about to slay him, his dreams would have been meaningless. So the Holy Spirit says: Let us observe them. They said (ibid.): COME, AND LET US KILL HIM; and he said (in vs. 7): NOW LOOK, YOUR SHEAVES GATHERED AROUND. Now let us see whose < sheaf > stands up, yours or mine.

(Gen. 37:19-20:) HERE COMES THIS DREAMER. SO COME NOW, AND LET US KILL HIM…. < AND WE SHALL SEE WHAT WILL BECOME OF HIS DREAMS >. R. Isaac said: This Scripture cries out for exposition. Who said (in vs. 20): AND WE SHALL SEE < WHAT WILL BECOME OF HIS DREAMS >? Actually they had said (at the beginning of the verse): COME, AND LET US KILL HIM.³³Rashi, on Gen. 37:20, explains that the brothers could not have said, AND WE SHALL SEE WHAT WILL BECOME OF HIS DREAMS. Since they were about to slay him, his dreams would have been meaningless. So the Holy Spirit says: Let us observe them. They said (ibid.): COME, AND LET US KILL HIM; and he said (in vs. 7): NOW LOOK, YOUR SHEAVES GATHERED AROUND. Now let us see whose < sheaf > stands up, yours or mine.

(Gen. 37:22:) REUBEN ALSO SAID UNTO THEM: DO NOT SHED BLOOD. Why? < It is > as the Holy Spirit says (ibid.): IN ORDER TO SAVE HIM FROM THEIR HAND < AND RESTORE HIM UNTO HIS FATHER >. If Reuben had known that the Holy One would write this verse about him, he would have placed him on his shoulders and brought him unto his father!³⁴Gen. R. 84:16; Lev. R. 34:8.

(Gen. 37:24:) THEN THEY TOOK HIM AND CAST HIM INTO THE PIT, BUT THE PIT WAS EMPTY WITH NO WATER IN IT. There was no water in it; yet there were snakes and scorpions in it.³⁵Targum Pseudo-Jonathan, Gen. 37:24; Shab. 22a. What did Simeon do? When they had put him within the pit, Simeon commanded them to throw great stones upon him in order to kill him; but, when < Simeon > fell into Joseph's hand, Joseph tossed fattened < fowl > upon him.

(Gen. 37:28:) WHEN MIDIANITE < TRADERS > PASSED BY, < THEY PULLED AND RAISED JOSEPH FROM THE PIT, THEN SOLD JOSEPH FOR TWENTY PIECES OF SILVER TO THE ISHMAELITES >. And they (the Midianites in vs. 36) SOLD HIM INTO EGYPT TO POTIPHAR…. Three bills of sale³⁶Gk.: onai, i.e., “purchases” or “contracts for tax farming.” were made over him.³⁷Cf. Gen. R. 84:22 for other totals. When he was sold, they all began to cry: Woe (Way). Thus it is stated (in Gen. 38:1): NOW IT CAME TO PASS (wayehi) AT THAT TIME. (Ibid., cont.:) THAT JUDAH WENT AWAY (rt.: YRD). For what sin did he go away?³⁸Gen. R. 85:3. R. Hiyya bar Abba < said > in the name of R. Johanan: Everyone who begins with a good deed and does not finish it causes himself to bury his wife and children and causes a lowering of status (rt.: YRD) for himself. Who was this? This was Judah, of whom it is stated (in Gen. 38:1): THAT JUDAH WENT AWAY.

(Ibid., cont.:) GOD HAS FOUND OUT THE CRIME OF YOUR SERVANTS. Do not read: "He has found out" but: "He has caused < others > to find out." Two < of us > brothers never enter a banquet hall together because of the < evil > eye. Now all of us find ourselves in a single garden bed through a single offense which took place at our hands. He said to them: This brother of yours was not with you at that time. They said to him: Everything found with the thief is seized with him. He said to them: But, if in the case of your former brother, who neither stole nor caused you grief, you said (in Gen. 37:33 // 44:28): HE HAS BEEN TORN TO BITS; how much the more < are these words applicable > in the case of this one who has stolen and caused you grief! Go, say to his father: HE HAS BEEN TORN TO BITS. Now are not < these > words an argument a fortiori? And, if an unfortunate incident which came about through righteous ones (like Joseph) has been sustaining the whole world,⁵⁶Cf. the parallel version in Tanh., Gen. 10:10: “So if, in the case of an unfortunate incident which comes about through this righteous person, he has been sustaining all who come into the world…. ” In this version the reference is more clearly to Joseph’s misfortune which resulted in his feeding the world during the famine. how much the more so in the case of merit which the Holy One brings about through them!⁵⁷See above, note 35.

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,‎

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,‎

(Lev. 17:1 & 3:) THEN THE LORD SPOKE UNTO MOSES, SAYING…. IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB, OR A GOAT IN THE CAMP. The Holy Spirit proclaims (in Mal. 1:11): FROM THE RISING OF THE SUN TO ITS SETTING [MY NAME SHALL BE GREAT AMONG THE GENTILES AND IN EVERY PLACE INCENSE IS OFFERED TO MY NAME, EVEN A PURE OBLATION].⁷²Tanh., Lev. 6:9. From the time that the sun rises until it sets, the praise⁷³Qillus. Cf. the Greek, kalos (“beautiful”). of the Holy One never ceases from its mouth, as stated (in Ps. 113:3): FROM THE RISING OF THE SUN TO ITS SETTING, THE NAME OF THE LORD IS PRAISED. And you find it so when Joshua waged war with Gibeon. What is written there (in Josh. 10:12)? THEN JOSHUA SPOKE TO THE LORD…: O SUN, BE QUIET (dom)⁷⁴Although dom can mean “stand still”, it commonly means, “be quiet” in the sense of “be silent.” It is this latter sense which the midrash is stressing here. AT GIBEON. < When > Joshua wanted to silence the sun, he did not say to it: "O Sun, stand still ('amod) at Gibeon," but BE QUIET (dom). Why did he say; BE QUIET? Because every hour that it is traveling, it is praising the Holy One; and as long as it praises < the Holy One >, it has the power to travel < its course >. Joshua therefore told it to be silent, as stated (ibid.): O SUN, BE QUIET AT GIBEON. The sun said to Joshua: Is someone younger saying, BE QUIET, to someone older? I was created on the fourth < day >, while human beings were created on the sixth; so are you saying, BE QUIET, to me? Joshua said to < the sun >: When a young free person has an elderly slave, does he not say to him: Be silent? In the case of our father Abraham, the Holy One delivered (rt.: PNH) heaven and earth to him, as stated (in Gen. 14:19): THEN HE BLESSED HIM, AND SAID: BLESSED BE ABRAM OF GOD MOST HIGH, ACQUIRER (rt.: PNH)⁷⁵Apart from the context in the midrash, a traditional biblical translation would read: CREATOR. OF HEAVEN AND EARTH. And not only that, but you bowed down to Joseph, as stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. [So would you speak against me?] Ergo (in Josh. 10:12): O SUN, BE QUIET AT GIBEON. The sun said to Joshua: And so are you decreeing over me that I am to be quiet? He said to it: Yes. It said to him: Then who will speak the praise of the Holy One? You be quiet, and I will speak the praise of the Holy One, as stated (in Josh. 10:12): THEN (az) JOSHUA SPOKE TO THE LORD. Now az can only be a hymn, since it is stated (in Exod. 15:1): MOSES SANG THEN (az).⁷⁶THEN is understood as the object of the verb SANG. See above, Tanh. (Buber), Gen. 1:32; Exod. 4:12. (Mal. 1:11): AND IN EVERY PLACE INCENSE IS OFFERED TO MY NAME, < EVEN A PURE OBLATION >. R. Ammi asked R. Samuel bar Nahman: Is it correct that IN EVERY PLACE INCENSE IS OFFERED TO MY NAME?⁷⁷See Numb. R. 13:4. The Torah warns (in Deut. 12:13–14): TAKE HEED THAT YOU DO NOT OFFER UP YOUR BURNT OFFERINGS IN ANY PLACE THAT YOU SEE, BUT ONLY IN THE PLACE THAT < THE LORD > WILL CHOOSE…. So also it says (in Lev. 17:3–4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB, OR A GOAT IN THE CAMP…, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING…, < BLOODGUILT SHALL BE IMPUTED TO THAT PERSON >. But < there seems to be a contradiction when > the prophet says (in Mal. 1:11): AND IN EVERY PLACE INCENSE (muqtar) IS OFFERED TO MY NAME, < EVEN A PURE OBLATION >. R. Samuel bar Nahman said to him (i.e., to R. Ammi): What is A PURE OBLATION (minhah) which is burned (muqtar) IN EVERY PLACE and offered to the name of the Holy One?⁷⁸The Hebrew wording of this question reproduces almost exactly the wording in Mal. 1:11. This is the prayer of the afternoon service (minhah). INCENSE (muqtar) can only be the prayer of the afternoon service (minhah), since it is stated (in Ps. 141:2): LET MY PRAYER BE SET FORTH AS THE INCENSE BEFORE YOU…. [It also says] (in I Kings 18:36): AND IT CAME TO PASS AT THE TIME OF THE OFFERING OF THE OBLATION (minhah), < THE PROPHET > ELIJAH DREW NEAR < AND SAID >….⁷⁹Since Elijah carried out this minhah on mount Carmel, it could not have been a temple sacrifice. Thus here also minhah must refer to the afternoon service.

Another interpretation (of Ps. 37:28): FOR THE LORD LOVES JUSTICE < AND DOES NOT ABANDON HIS SAINTS >. [THEY ARE PROTECTED FOREVER]. < The verse > speaks about Joseph. And how did he protect him? [See] what is written (in Gen. 37:28): WHEN MIDIANITE TRADERS PASSED BY, < THEY PULLED AND RAISED JOSEPH FROM THE PIT, THEN SOLD JOSEPH FOR TWENTY PIECES OF SILVER TO THE ISHMAELITES >. And with what were they laden?⁴²Gen. R. 84:17. Now is it not the custom for camels to bear only < foul-smelling > 'itran?⁴³One of various kinds of tar products or tree resin used for lighting, etc. Yet it is written here (in Gen. 37:25): < WITH THEIR CAMELS BEARING > SPICE, BALSAM, AND LABDANUM! It is simply that the Holy One said: Should this righteous man be set in the midst of a bad odor? Instead, I will order a good odor for him. Ergo (in Ps. 37:28) AND DOES NOT ABANDON HIS SAINTS. (Ibid., cont.:) BUT THE SEED OF THE WICKED ARE CUT OFF. This refers to Potiphar, who did not take him for work but for something else.⁴⁴I.e., for sodomy. So Rashi on Sot. 13b; Targum Pseudo-Jonathan, Gen. 39:1; Gen. R. 86:3. What did the Holy One do? He castrated him. Ergo (in Ps. 37:28): BUT THE SEED OF THE WICKED ARE CUT OFF. Now CUT OFF only denotes castration. Thus it is stated (in Lev. 22:24): < ANYTHING WITH ITS TESTICLES > CRUSHED, SMASHED, TORN OUT, OR CUT OFF < YOU SHALL NOT OFFER TO THE LORD >. And where is it shown that he was not a eunuch < already >, but that the Holy One had castrated him? Where it is stated (in Gen. 39:1): < WHEN JOSEPH WAS TAKEN DOWN TO EGYPT >, POTIPHAR, A EUNUCH OF PHARAOH.

Another interpretation (of Ps. 37:28): FOR THE LORD LOVES JUSTICE < AND DOES NOT ABANDON HIS SAINTS >. [THEY ARE PROTECTED FOREVER]. < The verse > speaks about Joseph. And how did he protect him? [See] what is written (in Gen. 37:28): WHEN MIDIANITE TRADERS PASSED BY, < THEY PULLED AND RAISED JOSEPH FROM THE PIT, THEN SOLD JOSEPH FOR TWENTY PIECES OF SILVER TO THE ISHMAELITES >. And with what were they laden?⁴²Gen. R. 84:17. Now is it not the custom for camels to bear only < foul-smelling > 'itran?⁴³One of various kinds of tar products or tree resin used for lighting, etc. Yet it is written here (in Gen. 37:25): < WITH THEIR CAMELS BEARING > SPICE, BALSAM, AND LABDANUM! It is simply that the Holy One said: Should this righteous man be set in the midst of a bad odor? Instead, I will order a good odor for him. Ergo (in Ps. 37:28) AND DOES NOT ABANDON HIS SAINTS. (Ibid., cont.:) BUT THE SEED OF THE WICKED ARE CUT OFF. This refers to Potiphar, who did not take him for work but for something else.⁴⁴I.e., for sodomy. So Rashi on Sot. 13b; Targum Pseudo-Jonathan, Gen. 39:1; Gen. R. 86:3. What did the Holy One do? He castrated him. Ergo (in Ps. 37:28): BUT THE SEED OF THE WICKED ARE CUT OFF. Now CUT OFF only denotes castration. Thus it is stated (in Lev. 22:24): < ANYTHING WITH ITS TESTICLES > CRUSHED, SMASHED, TORN OUT, OR CUT OFF < YOU SHALL NOT OFFER TO THE LORD >. And where is it shown that he was not a eunuch < already >, but that the Holy One had castrated him? Where it is stated (in Gen. 39:1): < WHEN JOSEPH WAS TAKEN DOWN TO EGYPT >, POTIPHAR, A EUNUCH OF PHARAOH.

Another interpretation (of Eccl. 10:7): I HAVE SEEN SLAVES ON HORSEBACK. < The text > speaks about Midianites (in Gen. 37:36): THE MIDIANITES SOLD HIM INTO EGYPT. R. Abbin bar Hama the Levite said: The children of a female slave were selling, and the children of a male slave were buying.⁴⁵Eccl. R. 10:7:1. Although the Buber text has the singular “child” in both parts of this sentence, the plural verbs require a collective sense. “The child of the female slave” refers to the descendants of Ishmael, whose mother was Abraham’s female slave, Hagar (Gen. 16:1, 15). “The child of the male slave” denotes the descendants of Egypt (Mizraim), whose father was Ham (Gen. 10:6). According to Yalqut Shim‘oni, Exod., 168 (citing Divre haYamim, edited by A. Jellinek, Bet ha-Midrasch [Leipzig: Vollrath, 1853—1877], vol. II, pp. 1 — 11), all Ham’s children were slaves (see Gen. 9:22-25). Between the former and the latter Joseph was sold.

[Another interpretation: IN ANTICIPATION OF THE TIME OF DISCOVERY.] < It means > that someone had to be hoping for something until he knew his end. Who was this? This was Jacob. Although he said (in Gen. 37:33 // 44:28): HE HAS BEEN TORN TO BITS, he was waiting for the Holy One. In the end he informed him that Joseph was alive. And not only that, but he < himself > brought him the good news that he was alive. (Gen. 43:14, cont.:) AND MAY GOD ALMIGHTY GRANT YOU MERCY.⁶⁸Cf. Codex Vaticanus Ebr. 34: “And not only that, but his mouth proclaimed the good news that he was alive. Where is it shown? Where it says (in Gen. 43:14, cont.): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN THAT HE MAY RELEASE TO YOU YOUR BROTHER, i.e.. Simeon. THE OTHER ONE, i e., Joseph. AND BENJAMIN, i.e., Benjamin.”

“Your eyes are like doves.” Like doves; your quality is like that of the dove. Just as the dove brought light to the world, you, too, bring light to the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? During the days of Noah. That is what is written: “The dove came to him at evening time and behold, there was an olive leaf plucked [taraf] in its mouth” (Genesis 8:11). What is “taraf in its mouth”?³⁰⁰The root tet-resh-pei can refer to food or to killing. Killed, just as you say: “Joseph was mauled [tarof taraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it, it would have become a great tree.³⁰¹The dove brought a leaf from a living tree, indicating to Noah that there was life in the world.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the flood waters. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstones were dissolved in the water.³⁰²Thus, since the destruction wrought by the flood was so devastating, it must be that if a tree was growing at that time, it was from the Land of Israel (Etz Yosef).
Rabbi Taryi said: The gates of the Garden of Eden opened for it, and it brought it from there. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a high-quality item, e.g., cinnamon or balsam? Rather it was hinting to Noah, [as though] it said to him: My master, Noah: [It is preferable to have something] bitter from this [tree] from the hand of the Holy One blessed be He, and not [something] sweet from your hand.

(Deut. 25:18, cont.:) WHEN YOU WERE TIRED AND WEARY, AND HE DID NOT FEAR GOD. <You were> TIRED from thirst AND WEARY from the road, AND HE DID NOT FEAR GOD.⁶⁸Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b. R. Pinhas said in the name of R. Samuel bar Nahmani: It is a transmitted aggada <that> Esau (i.e., Rome) will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20): SURELY THE YOUNGEST OF THE FLOCK SHALL DRAG THEM AWAY. Why does it call them THE YOUNGEST OF THE FLOCK? Because they were the youngest of the tribes, for YOUTH is written with reference to the one and LEAST is written with reference to the other (i.e., with reference to Esau). YOUTH is written with reference to the one (in Gen. 37:2): SINCE HE (Joseph) WAS A YOUTH WITH THE CHILDREN OF BILHAH <AND WITH THE CHILDREN OF ZILPAH>. And LEAST is written with reference to the other (in Obad., vs. 2): I WILL SURELY MAKE YOU (Edom, i.e., Rome) LEAST AMONG THE NATIONS. The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. Therefore, the former will come and fall by the hand of the latter. The former, of whom it is written (in Deut. 25:18): AND HE DID NOT FEAR GOD, will come and fall by the hand of the latter, of whom it is written (in Gen. 42:18): I FEAR GOD.

(Exod. 9:13:) GO EARLY IN THE MORNING. This text is related (to Prov. 22:29): DO YOU SEE SOMEONE DILIGENT AT HIS WORK?…⁹³Exod. R. 11:1; PR 6:2. Rabbi Judah and Rabbi Nehemiah disagree. R. Judah says: It is speaking about Joseph. When he was sold into Egypt, he was diligent in his work (according to Gen. 39:11): AND HE CAME INTO THE HOUSE (of Potiphar) TO DO HIS WORK. (Prov. 22:29, cont.:) HE SHALL STAND BEFORE KINGS. This is Joseph. What is written about him (in Gen. 41:46)? Now Joseph was thirty years old [when he stood before Pharaoh, the king of Egypt]. (Prov. 22:29, cont.:) HE SHALL NOT STAND BEFORE THE OBSCURE. This refers to Potiphar's wife.⁹⁴Cf. Cant. R. 1:1:1, according to which the obscure (literally: darkened) one is Potiphar, whose eyes the Holy One darkened by making him a eunuch. See Gen. 37:36, part of which can be translated, POTIPHAR, A EUNUCH OF PHARAOH.

Another interpretation (of Cant. 8:6): FOR LOVE IS AS STRONG AS DEATH. Love is what Jacob had for Joseph, as stated (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH. (Cant. 8:6, cont.:) JEALOUSY IS AS SEVERE AS SHEOL. Thus his (Joseph's) brothers were jealous of him. So what is LOVE doing beside JEALOUSY (in the same verse)? And what caused Joseph to come into the hands of jealousy? < It was > because of the love with which his father loved him to excess.

In what lies in the other ark it is written (Exodus 20) "I am the L rd your G d," and of Joseph it is written (Genesis 50:19) "Am I in the place of G d?" In what lies in this ark it is written (Exodus 20) "There shall not be before you any other gods," and of Joseph it is written (Genesis 42:18) "It is G d whom I fear." (Exodus 20) "You shall not take the name of the L rd your G d in vain." And of Joseph it is written (Genesis 42:15) "By the life of Pharaoh," (Joseph not swearing by "the life" of the L rd.) (Exodus 20) "Remember the Sabbath day." Joseph (Genesis 42:16) "slaughter an animal and prepare it," "prepare" alluding to Sabbath eve, it being written here "prepare," and elsewhere (Exodus 16:5) "And it shall be on the sixth day that they shall prepare." (Exodus 20) "Honor your father." Joseph (Genesis 37:13) "And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) "You shall not kill." He did not kill Potiphar (even though he could have.) (Exodus 20) "You shall not commit adultery." He did not commit adultery with the wife of Potiphar. (Exodus 20) "You shall not steal." He did not rob Pharaoh, viz. (Genesis 47:14) "And Joseph collected all of the money, etc." (Exodus 20) "You shall not testify falsely against your neighbor." Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) "You shall not covet." He did not covet Potiphar's wife.

Another interpretation (of Gen. 39:1): WHEN JOSEPH WAS TAKEN DOWN TO EGYPT. There were three natures within him. < He was > a Torah scholar, a prophet, and one who nourished his brothers. < He was > a Torah scholar, for it is so written (in Gen. 37:3): BECAUSE HE WAS THE CHILD OF HIS OLD AGE (ZEN).⁶⁶ZQN here is interpreted in the Talmud as an abbreviation (notarikon) for Zeh Sheqanah Hokhmah, which means, “This is the one who has acquired wisdom.” See Qid. 32b. See also Targum Onqelos, Gen. 37:3: BECAUSE HE WAS A WISE SON TO HIM. It is also written (in Deut. 32:7): ASK YOUR FATHER, AND HE WILL INFORM YOU; [YOUR ELDERS (rt.: ZQN), AND THEY WILL TELL YOU]. And where is it shown that he was prophet? Where it is stated (in Gen. 37:2): SINCE HE WAS A YOUTH WITH THE CHILDREN OF BILHAH…. It is also written (in Exod. 33:11): HIS ATTENDANT, JOSHUA BIN NUN, A YOUTH. Again it is written (in I Sam. 2:21): AND THE YOUTH SAMUEL GREW UP.⁶⁷Since prophets like Joshua and Samuel are called youths, the designation must mean that Joseph also was a prophet. And where is it shown that he fed his brothers? Where it is stated (in Gen. 50:21): SO NOW, FEAR NOT; I WILL NOURISH YOU….

Another interpretation (of Gen. 39:1): WHEN JOSEPH WAS TAKEN DOWN TO EGYPT. There were three natures within him. < He was > a Torah scholar, a prophet, and one who nourished his brothers. < He was > a Torah scholar, for it is so written (in Gen. 37:3): BECAUSE HE WAS THE CHILD OF HIS OLD AGE (ZEN).⁶⁶ZQN here is interpreted in the Talmud as an abbreviation (notarikon) for Zeh Sheqanah Hokhmah, which means, “This is the one who has acquired wisdom.” See Qid. 32b. See also Targum Onqelos, Gen. 37:3: BECAUSE HE WAS A WISE SON TO HIM. It is also written (in Deut. 32:7): ASK YOUR FATHER, AND HE WILL INFORM YOU; [YOUR ELDERS (rt.: ZQN), AND THEY WILL TELL YOU]. And where is it shown that he was prophet? Where it is stated (in Gen. 37:2): SINCE HE WAS A YOUTH WITH THE CHILDREN OF BILHAH…. It is also written (in Exod. 33:11): HIS ATTENDANT, JOSHUA BIN NUN, A YOUTH. Again it is written (in I Sam. 2:21): AND THE YOUTH SAMUEL GREW UP.⁶⁷Since prophets like Joshua and Samuel are called youths, the designation must mean that Joseph also was a prophet. And where is it shown that he fed his brothers? Where it is stated (in Gen. 50:21): SO NOW, FEAR NOT; I WILL NOURISH YOU….

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.

R. Tarfon and the elders were once sitting in the shade of the grove of Yavneh when this question was once asked before them: Why need it be written (Genesis 37:25) "and their camels laden with spices, balm, and myrrh"? (He answered:) To apprise us of the extent to which the merit of the righteous comes to their aid. For if this "loved one" (Joseph) had gone down with (the usual wares of) the Arabs, would he not have died of the stench of the camels and the itran (a kind of resin)? But the Holy One Blessed be He "arranged" for him (a transport of) sacks full of spices and all goodly fragrances so that he not perish of their stench. (At this,) they said to him: You have taught us, our master, that this transpired in the merit of Joseph. They asked him: Our master, what is the blessing for one who drinks water to slake his thirst? He answered: "Who creates manifold beings and (supplies) their wants. (We thank you for) all that You have created — Life of the worlds!" They: You have taught us, our master, the blessing for one who drinks water to slake his thirst. Our master, in what merit did Judah attain to kingdom? R. Tarfon: You say. They: In the merit of his saying (Genesis, Ibid. 26) "What profit is it if we kill our brother, etc." by which he saved him from death. R. Tarfon: It suffices that this saving atone for his counsel to sell Joseph and not return him to his father. They: If so, (he merited kingship) in the merit of his saying (Ibid. 38:26) "She is right; it is by me" (that she has conceived). R. Tarfon: It suffices that this atone for his living with her. They: If so, in the merit of his saying (Ibid. 44:33) "Let your servant remain instead of the youth." R. Tarfon: In all places we find that the guarantor pays, (so this would not account for his meriting kingship.) They: Master, you tell us. In what merit did he attain to kingship? R. Tarfon: When the tribes were at the sea, each one said: I will not go down first, viz. (Hoshea 12:1) "Ephraim has surrounded me with deceit, etc." Because they tarried in deliberation, Nachshon the son of Aminadav and his tribe after him leapt into the waves of the sea — wherefore he merited kingship. As it is written (Psalms 114:1) "When Israel went out of Egypt, the house of Jacob from the people of a foreign tongue, Judah was His holy one, Israel, His ruler," the Holy One Blessed be He hereby saying: "Let him who sanctified My name at the sea come and rule Israel." And the elders acknowledged to R. Tarfon (the truth of his derivation.) (Exodus 14:22) "And the water was to them a wall": He made it as a wall. "on their right" — mezuzah; "and on their left": tefillin.

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother?¹¹⁰Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1. You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.¹¹¹The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9. Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS <FOR KINDRED TO DWELL TOGETHER>, since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness.¹¹²See below, Lev. 3:5. You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He <is the one> of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST.¹¹³The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle. He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting¹¹⁴Gk.: apante, apantesis. with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When <the Holy One> had said this to him, <Moses> took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

Another comment upon the verse And the Lord said to Aaron: “Go into the wilderness to meet Moses” (Exod. 4:27). Scripture says elsewhere in reference to this verse: O that thou wert as my brother (Song 8:1). The Israelites said to the Holy One, blessed be He:, O that thou wert as my brother, yet you find that all brothers hated each other. Cain hated Abel, as it is said: And Cain rose up against Abel his brother (Gen. 4:8). Ishmael hated Isaac, as is said: And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). Making sport implies, in this instance, that he wanted to kill him, as it is said: Let the young men, I pray thee, arise and make sport before us (II Sam. 2:14). Esau hated Jacob, as is said: And Esau said in his heart, etc. (Gen. 27:41). And the tribes hated Joseph, as it is said: And they hated him (Gen. 37:4). But in this instance the Israelites asked of the Holy One, blessed be He: Do you mean like Moses and Aaron, of whom it is said: Behold how good and how pleasant it is for brethren to dwell together in unity (Ps. 133:1)? They loved and cherished each other. At the time that Moses took the kingship and Aaron the priesthood, they bore no resentment toward each other. In fact, they rejoiced in each other’s exalted role.

Rabbi Chiya taught, "'Olive oil,' and not sesame oil, nut oil, radish oil or almond oil. But rather olive oil, from your olive tree." Rabbi Avin said, "[There is a relevant] parable about a king whose legions had revolted against him, but one of his legions had not revolted against him. The king said, 'I will make dukes, governors and generals from that legion that did not rebel against me.' So [too] did the Holy One, blessed be He, say, 'This olive tree brought light to the world in the days of Noach.'" This is [the understanding of] that which is written (Genesis 8:11), "The dove came back to him toward evening, and there in its bill was a plucked-off (taraf) olive leaf! What s [the understanding of] taraf? Killed, as you would say (Genesis 37:33), "Yosef was surely torn apart (taraf.)" Rabbi Berakhiah said, "If it had not killed it, it would have made a large tree." And from where did [the dove] bring it? Rabbi Abba bar Kahana said, "It brought it from the Mount of Olives." Rabbi Levi said, "It brought it from the branches of the Land of Israel." This is [the understanding of] what they say, "The Land of Israel was not struck by the waters of the flood." This is what the Holy One, blessed be He, said to it through Yechezkel (Ezekiel 22:24), "O mortal, say to her, 'You are an uncleansed land, not washed [by rain on the day of fury.]'" Rabbi Yochanan said, "Even the lower wheels of mills were dissolved by the waters (of the flood)." Rabbi Berakhiah said, "The gates of the Garden of Even opened for it, and it brought it from there." Rabbi Eyebu said to him, "If it brought it from the Garden of Eden, did it not have something better to bring, such as cinnamon or balsam? Rather it hinted a hint to him and said to him, 'My master, Noach, [better something] more bitter than this from the hand of the Holy One, blessed be He, [than something] sweet from your hand!'"

And again [Noach] sent forth the dove out of the ark . . . And the dove came in at evening, and here, an olive leaf torn off in her mouth” [Gn 8:11]. “An olive leaf torn off in her mouth”—From where did she bring it? R’ Bibi said: The gates of Gan Eden were opened for her, and from there she brought it. Said R’ Abahu: Had she brought it from Gan Eden, couldn’t she bring something special, cinnamon or balsam? But she gave [Noach] a hint, and said to Noach: Better is bitterness from this and not sweetness from beneath your hand.

Then Jacob dwelt safely and in peace in the land of his possession, and in the land of his birth, and in the land of the sojournings of his father.

Rabbi Ishmael said: Every son of the old age || is beloved of his father, as it is said, "Now Israel loved Joseph more than all his children, because he was the son of his old age" (Gen. 37:3). Was he then the son of his old age? Was not Benjamin the son of his old age? But owing to the fact that (Jacob) saw by his prophetic power that (Joseph) would rule in the future, therefore he loved him more than all his sons. And they envied him with a great envy, as it is said, "And his brethren saw that their father loved him more than all his brethren; and they hated him" (ibid. 4). Further, because he saw in his dream that in the future he would rule, and he told his father, and they envied him yet more and more, as it is said, "And they hated him yet the more" (ibid. 8). Moreover, he saw the sons of his father's concubines eating the flesh of the roes and the flesh of the sheep whilst they were alive, and he brought a reproach against them before Jacob their father, so that they could not see his face any more (in peace), as it is said, "And they could not speak peaceably unto him" (ibid. 4). Jacob said to Joseph: Joseph, my son ! Verily I have (waited) many days without hearing of the welfare of thy brethren, and of the welfare of the flock, as it is said, "Go now, see whether it be well with thy brethren, and well with the flock" (ibid. 14). And the lad was wandering in the field, and the angel Gabriel met him, as it is said, "And a certain man found him, and, behold, he was wandering in the field" (ibid. 15). (The word) "man" (here in this context) is Gabriel only, as it is said, "The man Gabriel, whom I had seen in the vision" (Dan. 9:21).

Rabbi Ishmael said: Every son of the old age || is beloved of his father, as it is said, "Now Israel loved Joseph more than all his children, because he was the son of his old age" (Gen. 37:3). Was he then the son of his old age? Was not Benjamin the son of his old age? But owing to the fact that (Jacob) saw by his prophetic power that (Joseph) would rule in the future, therefore he loved him more than all his sons. And they envied him with a great envy, as it is said, "And his brethren saw that their father loved him more than all his brethren; and they hated him" (ibid. 4). Further, because he saw in his dream that in the future he would rule, and he told his father, and they envied him yet more and more, as it is said, "And they hated him yet the more" (ibid. 8). Moreover, he saw the sons of his father's concubines eating the flesh of the roes and the flesh of the sheep whilst they were alive, and he brought a reproach against them before Jacob their father, so that they could not see his face any more (in peace), as it is said, "And they could not speak peaceably unto him" (ibid. 4). Jacob said to Joseph: Joseph, my son ! Verily I have (waited) many days without hearing of the welfare of thy brethren, and of the welfare of the flock, as it is said, "Go now, see whether it be well with thy brethren, and well with the flock" (ibid. 14). And the lad was wandering in the field, and the angel Gabriel met him, as it is said, "And a certain man found him, and, behold, he was wandering in the field" (ibid. 15). (The word) "man" (here in this context) is Gabriel only, as it is said, "The man Gabriel, whom I had seen in the vision" (Dan. 9:21).

And (Gabriel) said to him: What seekest thou? He said to him: I seek my brethren, as it is said, "And he said, I seek my brethren" (Gen. 37:16). And he led him to || his brethren, and they saw him and sought to slay him, as it is said, "And they saw him afar off" (Gen. 37:18). Reuben said to them: Do not shed his blood, as it is said, "And Reuben said unto them, Shed no blood; cast him into this pit that is in the wilderness" (Gen. 37:22). And his brethren listened to him, and they took Joseph and cast him into the pit, as it is said, "And they took him, and cast him into the pit" (Gen. 37:24). What did Reuben do? He went and stayed on one of the mountains, so as to go down by night to bring up Joseph out of the pit. And his nine brethren were sitting down in one place, all of them like one man, with one heart and one plan. Ishmaelites passed by them, and (the brethren) said: Come, let us sell him to the Ishmaelites, and they will lead him to the end of the wilderness, and Jacob will not hear any further report concerning him.

And (Gabriel) said to him: What seekest thou? He said to him: I seek my brethren, as it is said, "And he said, I seek my brethren" (Gen. 37:16). And he led him to || his brethren, and they saw him and sought to slay him, as it is said, "And they saw him afar off" (Gen. 37:18). Reuben said to them: Do not shed his blood, as it is said, "And Reuben said unto them, Shed no blood; cast him into this pit that is in the wilderness" (Gen. 37:22). And his brethren listened to him, and they took Joseph and cast him into the pit, as it is said, "And they took him, and cast him into the pit" (Gen. 37:24). What did Reuben do? He went and stayed on one of the mountains, so as to go down by night to bring up Joseph out of the pit. And his nine brethren were sitting down in one place, all of them like one man, with one heart and one plan. Ishmaelites passed by them, and (the brethren) said: Come, let us sell him to the Ishmaelites, and they will lead him to the end of the wilderness, and Jacob will not hear any further report concerning him.

And (Gabriel) said to him: What seekest thou? He said to him: I seek my brethren, as it is said, "And he said, I seek my brethren" (Gen. 37:16). And he led him to || his brethren, and they saw him and sought to slay him, as it is said, "And they saw him afar off" (Gen. 37:18). Reuben said to them: Do not shed his blood, as it is said, "And Reuben said unto them, Shed no blood; cast him into this pit that is in the wilderness" (Gen. 37:22). And his brethren listened to him, and they took Joseph and cast him into the pit, as it is said, "And they took him, and cast him into the pit" (Gen. 37:24). What did Reuben do? He went and stayed on one of the mountains, so as to go down by night to bring up Joseph out of the pit. And his nine brethren were sitting down in one place, all of them like one man, with one heart and one plan. Ishmaelites passed by them, and (the brethren) said: Come, let us sell him to the Ishmaelites, and they will lead him to the end of the wilderness, and Jacob will not hear any further report concerning him.

And (Gabriel) said to him: What seekest thou? He said to him: I seek my brethren, as it is said, "And he said, I seek my brethren" (Gen. 37:16). And he led him to || his brethren, and they saw him and sought to slay him, as it is said, "And they saw him afar off" (Gen. 37:18). Reuben said to them: Do not shed his blood, as it is said, "And Reuben said unto them, Shed no blood; cast him into this pit that is in the wilderness" (Gen. 37:22). And his brethren listened to him, and they took Joseph and cast him into the pit, as it is said, "And they took him, and cast him into the pit" (Gen. 37:24). What did Reuben do? He went and stayed on one of the mountains, so as to go down by night to bring up Joseph out of the pit. And his nine brethren were sitting down in one place, all of them like one man, with one heart and one plan. Ishmaelites passed by them, and (the brethren) said: Come, let us sell him to the Ishmaelites, and they will lead him to the end of the wilderness, and Jacob will not hear any further report concerning him.

And (Gabriel) said to him: What seekest thou? He said to him: I seek my brethren, as it is said, "And he said, I seek my brethren" (Gen. 37:16). And he led him to || his brethren, and they saw him and sought to slay him, as it is said, "And they saw him afar off" (Gen. 37:18). Reuben said to them: Do not shed his blood, as it is said, "And Reuben said unto them, Shed no blood; cast him into this pit that is in the wilderness" (Gen. 37:22). And his brethren listened to him, and they took Joseph and cast him into the pit, as it is said, "And they took him, and cast him into the pit" (Gen. 37:24). What did Reuben do? He went and stayed on one of the mountains, so as to go down by night to bring up Joseph out of the pit. And his nine brethren were sitting down in one place, all of them like one man, with one heart and one plan. Ishmaelites passed by them, and (the brethren) said: Come, let us sell him to the Ishmaelites, and they will lead him to the end of the wilderness, and Jacob will not hear any further report concerning him.

And Reuben || went down by night to bring up Joseph out of the pit, but he did not find him there. He said to them: Ye have slain Joseph; "and I, whither shall I go?" (Gen. 37:80). And they told him what they had done, and the ban which they had proclaimed; and Reuben heard of the ban, and was silent; the Holy One, blessed be He, because of the ban, did not tell the matter to Jacob, and (though) concerning Him it is written, "He sheweth his word unto Jacob" (Ps. 147:19); but this word He did not shew unto Jacob, therefore Jacob did not know what had been done to Joseph, and he said: "Joseph is without doubt torn in pieces" (Gen. 37:33).

Rabbi Ṭarphon said: The Holy One, blessed be He, rose and came from Mount Sinai and was revealed unto the sons of Esau, as it is said, "And he said, The Lord came from Sinai, and rose from Seir unto them" (Deut. 33:2). And "Seir" means only the sons of Esau, as it is said, "And Esau dwelt in Mount Seir" (Gen. 36:8). The Holy One, blessed be He, said to them: Will ye accept for yourselves the Torah? They said to Him: What is written therein? He answered them: It is written therein, "Thou shalt do no murder" (Ex. 20:13). They replied to Him: We are unable to abandon the blessing with which Isaac blessed Esau, for he said to him, "By thy sword shalt thou live" (Gen. 27:40). Thence He turned and was revealed unto the children of Ishmael, as it is said, "He shined forth from Mount Paran" (Deut. 33:2). "Paran" means only the sons of Ishmael, as it is said, "And he dwelt in the wilderness of Paran" (Gen. 21:21). The Holy One, blessed be He, said to them: Will ye accept for yourselves the Torah? They said to Him: What is written therein? He answered them: "Thou shalt not steal" (Ex. 20:15) is written therein. They said to Him: We are not able to abandon the usage which our fathers observed, for they brought Joseph down into Egypt, as it is said, "For indeed I was stolen away out of the land of the Hebrews" (Gen. 40:15). Thence He sent || messengers to all the nations of the world. He said unto them: Will ye receive for yourselves the Torah? They said to Him: What is written therein? He said to them: "Thou shalt have no other gods before me" (Ex. 20:3). They said to Him: We have no delight in the Torah, therefore let Him give His Torah to His people, as it is said, "The Lord will give strength unto his people; the Lord will bless his people with peace" (Ps. 29:11). Thence He returned and was revealed unto the children of Israel, as it is said, "And he came from the ten thousands of holy ones" (Deut. 33:2). The expression "ten thousands" means the children of Israel, as it is said, "And when it rested, he said, Return, O Lord, unto the ten thousands of the thousands of Israel" (Num. 10:36). With Him were thousands twice-told of chariots, even twenty thousand of holy angels, and His right hand was holding the Torah, as it is said, "At his right hand was a fiery law unto them" (Deut. 33:2).

“When suddenly a scourge brings death,” (Job 9:23) Antoninus asked our teacher, Rabbi Judah the Prince, a question. He said to him, “What is the connection of “When suddenly a scourge brings death (to the second half of the verse, “he mocks as the innocent fail.”) Rabbi Yehudah HaNasi explained this with a parable: A king decreed that a person should receive a hundred lashes and would receive a hundred dinarim,, a dinar for each lash, (as long as he received all the lashes.) But no money ever left the king’s hand. In this way, he mocked the one who received lashes. Thus, “He mocks as the innocent fail."... he mocks as the innocent fail." (Job 9:23). Rav Acha said: When the righteous sit in tranquillity and desire to sit in tranquility in this world, the Satan comes and accuses, saying: “Is that which is set for (the righteous) in the World to Come not enough that they seek serenity in this world?” Know that this is certainly the case. Our Forefather, Jacob, sought to dwell in serenity in this world and the “Satan” [difficulty, impediment] of Joseph clung itself to Jacob. “And Jacob dwelt … etc.”(Gen 37:1) [actually is connected to]“I had no repose, no quiet, no rest, and trouble came” (Job 3:26) - I had no repose – from Esau; no quiet – from Laban; no rest - from Dinah; and trouble (lit. anger) came – the trouble of Joseph.

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"Joseph was seventeen years of age, etc" (Genesis 37:2), and it further says "He was a youth" (ibid.), rather that he did youthful things. He touched up his eyes, he picked up his heels, he fixed his hair. "He was a shepherd... he brought negative reports [of his brothers, to his father]" (ibid.). What did he say? Rabbi Meir and Rabbi Yehuda and Rabbi Shimon [offered explanations]. Rabbi Meir said, [he said to his father Ya'akov] "Your sons are suspect regarding [the consumption of] a limb of a living animal". Rabbi Shimon said "They cast their eyes on the daughters of the land". Rabbi Yehuda said "They scorn the sons of the maidservants and call them slaves". Rabbi Yehuda son of Simon said, on his words [??] he was struck -- "honest scales and balances are the LORD's" (Proverbs 16:11). The Holy Blessed One said to him, "You said "Your sons are suspect regarding a limb of a living animal" -- by your life, even in a time of corruption they never did anything but slaughtered and [then] ate, (Genesis 37:31) "They slaughtered a kid"! You said they scorned the sons of the maidservants and called them slaves -- (Psalms 105:17) "Yosef, sold into slavery". You said they cast their eyes on the daughters of the land -- by your life, that I will stimulate in you the bear [??], (Genesis 39:7) "And his master's wife cast [her eyes upon Yosef]".

"Joseph was seventeen years of age, etc" (Genesis 37:2), and it further says "He was a youth" (ibid.), rather that he did youthful things. He touched up his eyes, he picked up his heels, he fixed his hair. "He was a shepherd... he brought negative reports [of his brothers, to his father]" (ibid.). What did he say? Rabbi Meir and Rabbi Yehuda and Rabbi Shimon [offered explanations]. Rabbi Meir said, [he said to his father Ya'akov] "Your sons are suspect regarding [the consumption of] a limb of a living animal". Rabbi Shimon said "They cast their eyes on the daughters of the land". Rabbi Yehuda said "They scorn the sons of the maidservants and call them slaves". Rabbi Yehuda son of Simon said, on his words [??] he was struck -- "honest scales and balances are the LORD's" (Proverbs 16:11). The Holy Blessed One said to him, "You said "Your sons are suspect regarding a limb of a living animal" -- by your life, even in a time of corruption they never did anything but slaughtered and [then] ate, (Genesis 37:31) "They slaughtered a kid"! You said they scorned the sons of the maidservants and called them slaves -- (Psalms 105:17) "Yosef, sold into slavery". You said they cast their eyes on the daughters of the land -- by your life, that I will stimulate in you the bear [??], (Genesis 39:7) "And his master's wife cast [her eyes upon Yosef]".

Israel loved Yosef...R Y'hudah and R Nechemiah. R Y'hudah said: the brightness of features was his, similar to him. (i.e. זקנים is to be seen as a combination of זיו and איקונין) R Nechemiah said: all the halachot Shem and Ever had passed to Ya'akov, he passed to him. And he made for him a k'tonet passim. Resh Lakish, in the name of R Elazar benAzaria said: One should not treat one of his sons differently, for because of the k'tonet passim his father Ya'akov made for Yosef, they hated him. . .. פסים passim, for it reached the palm פס of his hand. Another explanation: for it was exceedingly thin and light and could be hidden in the palm of a hand. פסים, for they cast lots (פיס, post biblical Hebrew) over it for which of them would take it to his father, and selected Y'hudah. פסים on account of the troubles that overtook him: פ Potifar, ס sochrim, "traders," י Yishm'elim, מ Midyanim. Another explanation: פסים, Resh Lakish in the name of R Elazar benAzariah: "Go see the acts of God."(Psalms 66:5) And in the next verse: "He turned sea to dry land." Why did they hate him? Because the sea would be torn before them. פסים= "strip of sea" פס ים.

Israel loved Yosef...R Y'hudah and R Nechemiah. R Y'hudah said: the brightness of features was his, similar to him. (i.e. זקנים is to be seen as a combination of זיו and איקונין) R Nechemiah said: all the halachot Shem and Ever had passed to Ya'akov, he passed to him. And he made for him a k'tonet passim. Resh Lakish, in the name of R Elazar benAzaria said: One should not treat one of his sons differently, for because of the k'tonet passim his father Ya'akov made for Yosef, they hated him. . .. פסים passim, for it reached the palm פס of his hand. Another explanation: for it was exceedingly thin and light and could be hidden in the palm of a hand. פסים, for they cast lots (פיס, post biblical Hebrew) over it for which of them would take it to his father, and selected Y'hudah. פסים on account of the troubles that overtook him: פ Potifar, ס sochrim, "traders," י Yishm'elim, מ Midyanim. Another explanation: פסים, Resh Lakish in the name of R Elazar benAzariah: "Go see the acts of God."(Psalms 66:5) And in the next verse: "He turned sea to dry land." Why did they hate him? Because the sea would be torn before them. פסים= "strip of sea" פס ים.

“And when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him.” [Gen 37:4] Rabbi Ahva ben Zeira said: From the very disgrace of the tribal ancestors you learn their virtues. Elsewhere it says, “And Avshalom did not speak to Amnon for good or bad,” [Shmuel II 13:22] keeping in his heart what he felt in his heart. Whereas here, “And could not speak peaceably to him” – what was in their heart was on their tongues.

And he dreamed yet another dream (Gen. 37:9) - at the moment Yosef said "and behold the sun and the moon" Yaakov said "who told him that my name is sun?" Rabbi Yitzchak said: [when Joshua was making the sun stand still] Joshua said to the sun: 'you evil servant! Did not my father buy you with money? My father saw you in his dream "and behold the sun and the moon etc bowed down to me", you, too need to stop right now!' And the sun did stop, immediately, as it is written " And the sun stood still and the moon halted, " (Joshua 10:13). "And when he told it to his father and brothers, his father berated him" (Gen. 37:10) - the Holy Blessed One said: the same way they will berate their prophets, as it is written "and now, why didn't you berate Jeremiah from Anatot?" (Jer. 29:27) "And he said to him: 'what is this dream you dreamed?' (Gen. 37:10) - Rabbi Levi in the name of Rabbi Chama bar Chanina: [we see] that our father Yaakov believed that the resurrection of the dead would happen in his days, as it is written "would we come" - I and your brothers would come, that's expected, but not I and your mother who is already dead. But you are saying that I, and your mother and your brothers!? And Ya'akov did not know that the issue was regarding Bilhah, Rachel's handmaid, who raised Yosef like his own mother.

Once Joseph had a dream ... Hear, please (Gen. 37:5-6). He said: the prophets will admonish you like this, "hear, please" - "Hear please what Ad-nai says" (Micah 6:1). "There we were binding sheaves" - I bring produce in, you bring produce in, but your vegetables are rotting and mine are healthy. "Suddenly my sheaf [אֲלֻמָּתִי alumati] stood up and remained upright" - Rabbi Levi and Rabbi Acha disagree. Rabbi Levi said: in the future you will make silent idols [אֱלִילִים אִלְמִים elilim ilmim] in front of Yeravam's golden calves and you will say "this is your god, Yisrael" (Ex. 32:4). Rabbi Acha said: in the future you will conspire against me and say to dad "a wild animal ate him" (Gen. 37:33). And what will stand for me? My mother's silence. "Stood up" - "suddenly my sheaf stood up and remained upright; then your sheaves gathered around and bowed low to my sheaf" - these [extra words] correspond to the five times they will bow down to him in the future. "His brothers said to him: will you reign over us? Will you rule over us?" (Gen. 37:8) - R. Levi and R. Simon - one said that because they answered him with an evil eye, he eventually produced evil people (Yerovam ben Nevat was from Ephrayim) . Another said that because they answered him with a double expression, he eventually produced kings (Joshua and Yerovam).

Once Joseph had a dream ... Hear, please (Gen. 37:5-6). He said: the prophets will admonish you like this, "hear, please" - "Hear please what Ad-nai says" (Micah 6:1). "There we were binding sheaves" - I bring produce in, you bring produce in, but your vegetables are rotting and mine are healthy. "Suddenly my sheaf [אֲלֻמָּתִי alumati] stood up and remained upright" - Rabbi Levi and Rabbi Acha disagree. Rabbi Levi said: in the future you will make silent idols [אֱלִילִים אִלְמִים elilim ilmim] in front of Yeravam's golden calves and you will say "this is your god, Yisrael" (Ex. 32:4). Rabbi Acha said: in the future you will conspire against me and say to dad "a wild animal ate him" (Gen. 37:33). And what will stand for me? My mother's silence. "Stood up" - "suddenly my sheaf stood up and remained upright; then your sheaves gathered around and bowed low to my sheaf" - these [extra words] correspond to the five times they will bow down to him in the future. "His brothers said to him: will you reign over us? Will you rule over us?" (Gen. 37:8) - R. Levi and R. Simon - one said that because they answered him with an evil eye, he eventually produced evil people (Yerovam ben Nevat was from Ephrayim) . Another said that because they answered him with a double expression, he eventually produced kings (Joshua and Yerovam).

Once Joseph had a dream ... Hear, please (Gen. 37:5-6). He said: the prophets will admonish you like this, "hear, please" - "Hear please what Ad-nai says" (Micah 6:1). "There we were binding sheaves" - I bring produce in, you bring produce in, but your vegetables are rotting and mine are healthy. "Suddenly my sheaf [אֲלֻמָּתִי alumati] stood up and remained upright" - Rabbi Levi and Rabbi Acha disagree. Rabbi Levi said: in the future you will make silent idols [אֱלִילִים אִלְמִים elilim ilmim] in front of Yeravam's golden calves and you will say "this is your god, Yisrael" (Ex. 32:4). Rabbi Acha said: in the future you will conspire against me and say to dad "a wild animal ate him" (Gen. 37:33). And what will stand for me? My mother's silence. "Stood up" - "suddenly my sheaf stood up and remained upright; then your sheaves gathered around and bowed low to my sheaf" - these [extra words] correspond to the five times they will bow down to him in the future. "His brothers said to him: will you reign over us? Will you rule over us?" (Gen. 37:8) - R. Levi and R. Simon - one said that because they answered him with an evil eye, he eventually produced evil people (Yerovam ben Nevat was from Ephrayim) . Another said that because they answered him with a double expression, he eventually produced kings (Joshua and Yerovam).

Once Joseph had a dream ... Hear, please (Gen. 37:5-6). He said: the prophets will admonish you like this, "hear, please" - "Hear please what Ad-nai says" (Micah 6:1). "There we were binding sheaves" - I bring produce in, you bring produce in, but your vegetables are rotting and mine are healthy. "Suddenly my sheaf [אֲלֻמָּתִי alumati] stood up and remained upright" - Rabbi Levi and Rabbi Acha disagree. Rabbi Levi said: in the future you will make silent idols [אֱלִילִים אִלְמִים elilim ilmim] in front of Yeravam's golden calves and you will say "this is your god, Yisrael" (Ex. 32:4). Rabbi Acha said: in the future you will conspire against me and say to dad "a wild animal ate him" (Gen. 37:33). And what will stand for me? My mother's silence. "Stood up" - "suddenly my sheaf stood up and remained upright; then your sheaves gathered around and bowed low to my sheaf" - these [extra words] correspond to the five times they will bow down to him in the future. "His brothers said to him: will you reign over us? Will you rule over us?" (Gen. 37:8) - R. Levi and R. Simon - one said that because they answered him with an evil eye, he eventually produced evil people (Yerovam ben Nevat was from Ephrayim) . Another said that because they answered him with a double expression, he eventually produced kings (Joshua and Yerovam).

And he dreamed yet another dream (Gen. 37:9) - at the moment Yosef said "and behold the sun and the moon" Yaakov said "who told him that my name is sun?" Rabbi Yitzchak said: [when Joshua was making the sun stand still] Joshua said to the sun: 'you evil servant! Did not my father buy you with money? My father saw you in his dream "and behold the sun and the moon etc bowed down to me", you, too need to stop right now!' And the sun did stop, immediately, as it is written " And the sun stood still and the moon halted, " (Joshua 10:13). "And when he told it to his father and brothers, his father berated him" (Gen. 37:10) - the Holy Blessed One said: the same way they will berate their prophets, as it is written "and now, why didn't you berate Jeremiah from Anatot?" (Jer. 29:27) "And he said to him: 'what is this dream you dreamed?' (Gen. 37:10) - Rabbi Levi in the name of Rabbi Chama bar Chanina: [we see] that our father Yaakov believed that the resurrection of the dead would happen in his days, as it is written "would we come" - I and your brothers would come, that's expected, but not I and your mother who is already dead. But you are saying that I, and your mother and your brothers!? And Ya'akov did not know that the issue was regarding Bilhah, Rachel's handmaid, who raised Yosef like his own mother.

...

And his brothers went to pasture sheep (Gen. 37:12) - there are dots on the [direct object marker] ET. This teaches you that they did not go to pasture sheep, rather, it is to pasture themselves. "And Israel said to Yosef: 'aren't your brothers pasturing in Shechem?'" (Gen. 37:13) Rabbi Tanchuma in the name of Rabbi Berachia: he behaved towards [his father] with the appropriate respect: "And he answered him: 'here I am'. Rabbi Chama bar Chanina: Yaakov remembered these words and his internal organs would feel like they were being chopped up: you knew that your brothers hated you, and still you said to me 'here I am.' ""And he said to him, “Go and see how your brothers are and how the flocks are faring" (Gen. 37:14) - it would have been sufficient 'how your brothers are faring', what does 'and the sheep' add? One explanation is that a person should always ask one's fellow about the things that bring sustenance. "And bring me back word.' So he sent him from the valley of Hebron." (Gen. 37:14) Isn't Hebron in the valley? R. Acha said, " He went to fulfill that deep counsel that the Holy One of Blessing gave between Himself and the fine colleague who is buried in Hebron [Abraham] : ' and they shall be enslaved and oppressed' (Genesis 15:13).

And his brothers went to pasture sheep (Gen. 37:12) - there are dots on the [direct object marker] ET. This teaches you that they did not go to pasture sheep, rather, it is to pasture themselves. "And Israel said to Yosef: 'aren't your brothers pasturing in Shechem?'" (Gen. 37:13) Rabbi Tanchuma in the name of Rabbi Berachia: he behaved towards [his father] with the appropriate respect: "And he answered him: 'here I am'. Rabbi Chama bar Chanina: Yaakov remembered these words and his internal organs would feel like they were being chopped up: you knew that your brothers hated you, and still you said to me 'here I am.' ""And he said to him, “Go and see how your brothers are and how the flocks are faring" (Gen. 37:14) - it would have been sufficient 'how your brothers are faring', what does 'and the sheep' add? One explanation is that a person should always ask one's fellow about the things that bring sustenance. "And bring me back word.' So he sent him from the valley of Hebron." (Gen. 37:14) Isn't Hebron in the valley? R. Acha said, " He went to fulfill that deep counsel that the Holy One of Blessing gave between Himself and the fine colleague who is buried in Hebron [Abraham] : ' and they shall be enslaved and oppressed' (Genesis 15:13).

And his brothers went to pasture sheep (Gen. 37:12) - there are dots on the [direct object marker] ET. This teaches you that they did not go to pasture sheep, rather, it is to pasture themselves. "And Israel said to Yosef: 'aren't your brothers pasturing in Shechem?'" (Gen. 37:13) Rabbi Tanchuma in the name of Rabbi Berachia: he behaved towards [his father] with the appropriate respect: "And he answered him: 'here I am'. Rabbi Chama bar Chanina: Yaakov remembered these words and his internal organs would feel like they were being chopped up: you knew that your brothers hated you, and still you said to me 'here I am.' ""And he said to him, “Go and see how your brothers are and how the flocks are faring" (Gen. 37:14) - it would have been sufficient 'how your brothers are faring', what does 'and the sheep' add? One explanation is that a person should always ask one's fellow about the things that bring sustenance. "And bring me back word.' So he sent him from the valley of Hebron." (Gen. 37:14) Isn't Hebron in the valley? R. Acha said, " He went to fulfill that deep counsel that the Holy One of Blessing gave between Himself and the fine colleague who is buried in Hebron [Abraham] : ' and they shall be enslaved and oppressed' (Genesis 15:13).

"A man found him, and behold! He was blundering in the field: Rabbi Yannai said: He [Joseph] was met by three angels for scripture says, "A man found him" (Gen. 34:15); "and the man asked him"; and "the man said" (Gen. 34:17). "They have gone from here" - from the characteristics of the Place. "And they saw him far off"(Gen. 34:18): They said, 'Let us kill him by inciting the dogs against him.' "And they said one to another behold the dreamer comes"(Gen. 34:19): the rabbis said, “they exclaimed, Behold he is coming wrapped in his dreams”. Rabbi Levi said, “[they said] this one will ensnare us into serving foreign overloads.” "Come now therefore and let us slay him"(Gen. 34:20): The Holy One of Blessing said to them, “You say ‘We shall see’ and I say ‘We shall see’. Indeed "we shall see whose words will be fulfilled." (Jer. 34:28)

"A man found him, and behold! He was blundering in the field: Rabbi Yannai said: He [Joseph] was met by three angels for scripture says, "A man found him" (Gen. 34:15); "and the man asked him"; and "the man said" (Gen. 34:17). "They have gone from here" - from the characteristics of the Place. "And they saw him far off"(Gen. 34:18): They said, 'Let us kill him by inciting the dogs against him.' "And they said one to another behold the dreamer comes"(Gen. 34:19): the rabbis said, “they exclaimed, Behold he is coming wrapped in his dreams”. Rabbi Levi said, “[they said] this one will ensnare us into serving foreign overloads.” "Come now therefore and let us slay him"(Gen. 34:20): The Holy One of Blessing said to them, “You say ‘We shall see’ and I say ‘We shall see’. Indeed "we shall see whose words will be fulfilled." (Jer. 34:28)

"A man found him, and behold! He was blundering in the field: Rabbi Yannai said: He [Joseph] was met by three angels for scripture says, "A man found him" (Gen. 34:15); "and the man asked him"; and "the man said" (Gen. 34:17). "They have gone from here" - from the characteristics of the Place. "And they saw him far off"(Gen. 34:18): They said, 'Let us kill him by inciting the dogs against him.' "And they said one to another behold the dreamer comes"(Gen. 34:19): the rabbis said, “they exclaimed, Behold he is coming wrapped in his dreams”. Rabbi Levi said, “[they said] this one will ensnare us into serving foreign overloads.” "Come now therefore and let us slay him"(Gen. 34:20): The Holy One of Blessing said to them, “You say ‘We shall see’ and I say ‘We shall see’. Indeed "we shall see whose words will be fulfilled." (Jer. 34:28)

"A man found him, and behold! He was blundering in the field: Rabbi Yannai said: He [Joseph] was met by three angels for scripture says, "A man found him" (Gen. 34:15); "and the man asked him"; and "the man said" (Gen. 34:17). "They have gone from here" - from the characteristics of the Place. "And they saw him far off"(Gen. 34:18): They said, 'Let us kill him by inciting the dogs against him.' "And they said one to another behold the dreamer comes"(Gen. 34:19): the rabbis said, “they exclaimed, Behold he is coming wrapped in his dreams”. Rabbi Levi said, “[they said] this one will ensnare us into serving foreign overloads.” "Come now therefore and let us slay him"(Gen. 34:20): The Holy One of Blessing said to them, “You say ‘We shall see’ and I say ‘We shall see’. Indeed "we shall see whose words will be fulfilled." (Jer. 34:28)

"A man found him, and behold! He was blundering in the field: Rabbi Yannai said: He [Joseph] was met by three angels for scripture says, "A man found him" (Gen. 34:15); "and the man asked him"; and "the man said" (Gen. 34:17). "They have gone from here" - from the characteristics of the Place. "And they saw him far off"(Gen. 34:18): They said, 'Let us kill him by inciting the dogs against him.' "And they said one to another behold the dreamer comes"(Gen. 34:19): the rabbis said, “they exclaimed, Behold he is coming wrapped in his dreams”. Rabbi Levi said, “[they said] this one will ensnare us into serving foreign overloads.” "Come now therefore and let us slay him"(Gen. 34:20): The Holy One of Blessing said to them, “You say ‘We shall see’ and I say ‘We shall see’. Indeed "we shall see whose words will be fulfilled." (Jer. 34:28)

"And Reuven heard and tried to saved him" (Gen. 37:21) - where was him? Rabbi Yosi and Rabbi Nehemia and the rabbis [disagree]. Rabbi Yosi said that every son had to serve their father one day a week, and that day was Reuven's turn. Rabbi Nehemiah said: Reuven said: I am the firstborn, and any loss is attributed to me. The rabbis said: he counts me with my brothers and if I don't save him I will be sure that I will slip [into idolatry] because of the energy of this deed. And he does count me with my brothers, as it says "11 stars bowed down to me" (Gen. 37:9) and I shouldn't save him?! The Holy One of Blessing said: you started trying to save a soul, and as a reward I swear that the cities of refuge will begin [being cited] with your territory, as it is written "Bezer, in the wilderness [in the Tableland, belonging to the Reubenites]" (Deut. 4:43).

"And Reuven heard and tried to saved him" (Gen. 37:21) - where was him? Rabbi Yosi and Rabbi Nehemia and the rabbis [disagree]. Rabbi Yosi said that every son had to serve their father one day a week, and that day was Reuven's turn. Rabbi Nehemiah said: Reuven said: I am the firstborn, and any loss is attributed to me. The rabbis said: he counts me with my brothers and if I don't save him I will be sure that I will slip [into idolatry] because of the energy of this deed. And he does count me with my brothers, as it says "11 stars bowed down to me" (Gen. 37:9) and I shouldn't save him?! The Holy One of Blessing said: you started trying to save a soul, and as a reward I swear that the cities of refuge will begin [being cited] with your territory, as it is written "Bezer, in the wilderness [in the Tableland, belonging to the Reubenites]" (Deut. 4:43).

When Yosef came up to his brothers, they stripped Yosef of his tunic, the colorful tunic that was on him" (Genesis 37:23) Rabbi Elezar said: he [Yosef] came mocking them. "And they stripped Yosef" - this is when they took his traveling cloak. "His tunic" this is [them stripping off] his shirt. "The colorful tunic" this is the tunic itself. "That was on him" this is his breeches. "And they seized him" we read they seized him, but the word can be read as "he seized him" and who was that? Shimeon. When did Yosef pay him back for this? After: "And he took Shimeon from them". "And they tossed him in the pit, and the pit was empty, there was no water in it" - No water in it, but there were snakes and scorpions. There were two pits [in the area] one filled with stones and another with fiery snakes and scorpions. Rav Acha said: the pit was empty - Yaakov's pit emptied. There was no water in it - there were no words of Torah, that are compared metaphorically to water, such as you say "Oy, all who are thirsty come to water" (Isaiah 55:1). It is written "when a man is found stealing a person from his brothers" (Deut. 24:7) and here you are, selling your brother.

When Yosef came up to his brothers, they stripped Yosef of his tunic, the colorful tunic that was on him" (Genesis 37:23) Rabbi Elezar said: he [Yosef] came mocking them. "And they stripped Yosef" - this is when they took his traveling cloak. "His tunic" this is [them stripping off] his shirt. "The colorful tunic" this is the tunic itself. "That was on him" this is his breeches. "And they seized him" we read they seized him, but the word can be read as "he seized him" and who was that? Shimeon. When did Yosef pay him back for this? After: "And he took Shimeon from them". "And they tossed him in the pit, and the pit was empty, there was no water in it" - No water in it, but there were snakes and scorpions. There were two pits [in the area] one filled with stones and another with fiery snakes and scorpions. Rav Acha said: the pit was empty - Yaakov's pit emptied. There was no water in it - there were no words of Torah, that are compared metaphorically to water, such as you say "Oy, all who are thirsty come to water" (Isaiah 55:1). It is written "when a man is found stealing a person from his brothers" (Deut. 24:7) and here you are, selling your brother.

And Reuven returned to the pit. Where was he? Rabbi Eliezer and Rabbi Yehoshua [disagree]. Rabbi Eliezer said from his sackcloth and fast, when he finished he returned and looked into the pit, as it is written "And Reuven returned to the pit". The Holy One of Blessing said: "there has never been a time ever when a person who sinned before me did teshuva. You were the first one to do teshuva, and [as a reward] I swear that your grandson will stand and open the way to teshuva. Who is this? Hoshea, as it says: "return Israel unto Hashem, your God". "And they took the striped coat and they slaughtered a goat" (Gen. 37:31). Why a goat? Because its blood is similar to human blood. "And they sent the cloak etc" (Gen. 37:32). Rabbi Yochanan said that the Holy One of Blessing said to Yehuda, 'you said to your father 'do you recognize it?' I swear that Tamar will say about you, "do you recognize it?" (Gen. 38:25). "He recognized it and said: 'it is my son's cloak."(Gen. 37:33) I don't know what I am seeing. "A wild animal must have eaten him!' (Gen. 37:33) Rav Huna said the Holy Spirit was on him, when he said he a wild animal - this was Potiphar's wife.

And Reuven returned to the pit. Where was he? Rabbi Eliezer and Rabbi Yehoshua [disagree]. Rabbi Eliezer said from his sackcloth and fast, when he finished he returned and looked into the pit, as it is written "And Reuven returned to the pit". The Holy One of Blessing said: "there has never been a time ever when a person who sinned before me did teshuva. You were the first one to do teshuva, and [as a reward] I swear that your grandson will stand and open the way to teshuva. Who is this? Hoshea, as it says: "return Israel unto Hashem, your God". "And they took the striped coat and they slaughtered a goat" (Gen. 37:31). Why a goat? Because its blood is similar to human blood. "And they sent the cloak etc" (Gen. 37:32). Rabbi Yochanan said that the Holy One of Blessing said to Yehuda, 'you said to your father 'do you recognize it?' I swear that Tamar will say about you, "do you recognize it?" (Gen. 38:25). "He recognized it and said: 'it is my son's cloak."(Gen. 37:33) I don't know what I am seeing. "A wild animal must have eaten him!' (Gen. 37:33) Rav Huna said the Holy Spirit was on him, when he said he a wild animal - this was Potiphar's wife.

And Reuven returned to the pit. Where was he? Rabbi Eliezer and Rabbi Yehoshua [disagree]. Rabbi Eliezer said from his sackcloth and fast, when he finished he returned and looked into the pit, as it is written "And Reuven returned to the pit". The Holy One of Blessing said: "there has never been a time ever when a person who sinned before me did teshuva. You were the first one to do teshuva, and [as a reward] I swear that your grandson will stand and open the way to teshuva. Who is this? Hoshea, as it says: "return Israel unto Hashem, your God". "And they took the striped coat and they slaughtered a goat" (Gen. 37:31). Why a goat? Because its blood is similar to human blood. "And they sent the cloak etc" (Gen. 37:32). Rabbi Yochanan said that the Holy One of Blessing said to Yehuda, 'you said to your father 'do you recognize it?' I swear that Tamar will say about you, "do you recognize it?" (Gen. 38:25). "He recognized it and said: 'it is my son's cloak."(Gen. 37:33) I don't know what I am seeing. "A wild animal must have eaten him!' (Gen. 37:33) Rav Huna said the Holy Spirit was on him, when he said he a wild animal - this was Potiphar's wife.

And Reuven returned to the pit. Where was he? Rabbi Eliezer and Rabbi Yehoshua [disagree]. Rabbi Eliezer said from his sackcloth and fast, when he finished he returned and looked into the pit, as it is written "And Reuven returned to the pit". The Holy One of Blessing said: "there has never been a time ever when a person who sinned before me did teshuva. You were the first one to do teshuva, and [as a reward] I swear that your grandson will stand and open the way to teshuva. Who is this? Hoshea, as it says: "return Israel unto Hashem, your God". "And they took the striped coat and they slaughtered a goat" (Gen. 37:31). Why a goat? Because its blood is similar to human blood. "And they sent the cloak etc" (Gen. 37:32). Rabbi Yochanan said that the Holy One of Blessing said to Yehuda, 'you said to your father 'do you recognize it?' I swear that Tamar will say about you, "do you recognize it?" (Gen. 38:25). "He recognized it and said: 'it is my son's cloak."(Gen. 37:33) I don't know what I am seeing. "A wild animal must have eaten him!' (Gen. 37:33) Rav Huna said the Holy Spirit was on him, when he said he a wild animal - this was Potiphar's wife.

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.

AND IT CAME TO PASS FROM THE TIME THAT HE APPOINTED HIM, etc. (XXXIX, 5). R. Simeon b. Yohai taught: Wherever the righteous go, the Shechinah accompanies them. Thus when Isaac went down to Gerar, a blessing went with him, as it says, And Isaac sowed in that land...and the Lord blessed him (Gen. XXVI, 12). Jacob went down to Laban, and a blessing went with him: And the Lord hath blessed thee whithersoever I turned (ib. XXX, 30). Joseph went down to Potiphar, and a blessing went with him, and it says, AND THE LORD BLESSED THE EGYPTIAN'S HOUSE FOR JOSEPH'S SAKE.

AND IT CAME TO PASS FROM THE TIME THAT HE APPOINTED HIM, etc. (XXXIX, 5). R. Simeon b. Yohai taught: Wherever the righteous go, the Shechinah accompanies them. Thus when Isaac went down to Gerar, a blessing went with him, as it says, And Isaac sowed in that land...and the Lord blessed him (Gen. XXVI, 12). Jacob went down to Laban, and a blessing went with him: And the Lord hath blessed thee whithersoever I turned (ib. XXX, 30). Joseph went down to Potiphar, and a blessing went with him, and it says, AND THE LORD BLESSED THE EGYPTIAN'S HOUSE FOR JOSEPH'S SAKE.

AND IT CAME TO PASS FROM THE TIME THAT HE APPOINTED HIM, etc. (XXXIX, 5). R. Simeon b. Yohai taught: Wherever the righteous go, the Shechinah accompanies them. Thus when Isaac went down to Gerar, a blessing went with him, as it says, And Isaac sowed in that land...and the Lord blessed him (Gen. XXVI, 12). Jacob went down to Laban, and a blessing went with him: And the Lord hath blessed thee whithersoever I turned (ib. XXX, 30). Joseph went down to Potiphar, and a blessing went with him, and it says, AND THE LORD BLESSED THE EGYPTIAN'S HOUSE FOR JOSEPH'S SAKE.

..."Until he comes to Shiloh" - the one to whom the kingdom is his (shelo); "and to him will be a gathering of peoples" - the one to whom the nations of the world will stream, as it is stated (Isaiah 11:10), "the stock of Jesse that has remained standing shall become a standard to peoples—nations shall seek his counsel"...

(Bamidbar 12:10) "And the cloud departed from above the tent": An analogy: A king says to a pedagogue: "Chastise my son — but not until I leave!" For a father is mercifully inclined to his son. Now does this not follow a fortiori, viz.: If the L-rd is mercifully inclined to the righteous in the time of His wrath, how much more so in the time of His (good) will! As it is written (Isaiah 49:8) "In a time of (good) will I (most certainly) will answer you!" (Ibid.) "And, behold, (after the cloud had departed), Miriam was as leprous as snow": We are hereby taught that she was stricken with intense (i.e., highly visible) leprosy, and that she was fair-skinned (for which reason it looked like snow). And thus is it written (Shemot 4:6) "And the L-rd said further to him (Moses): Place now your hand into your bosom … and, behold, his hand was leprous as snow." (Ibid.) "And Aaron 'turned'": He was "turned" from his leprosy. R. Yehudah b. Betheira says: He who says that Aaron was stricken (with leprosy) is destined to pay for it. He who spoke and brought the world into being covered up for him (by not mentioning it explicitly in the verse) and you would reveal it! He who says that Tzelafchad was the mekoshesh ("the wood gatherer" [viz. Bamidbar 15:32]) is destined to pay for it. He who spoke and brought the world into being covered up for him and you would reveal it! And he who says that the ban was placed on Akavya b. Mehalalel (viz. Berachoth 19a) is destined to pay for it. "And Aaron turned to Miriam, and, behold, she was leprous": Scripture hereby apprises us that whenever he looked at her she became leprous. (Ibid. 11) "And Aaron said to Moses: Pray, my lord, do not impute transgression to us in that we have been foolish and have sinned.": He said to him: If we have been willful (in our sin), forgive us, as if we were unwitting. (Ibid. 12) "Let her not be as a dead one": Just as a dead body imparts tumah in a tent, so, a leper imparts tumah by entrance (into a house). Aaron hereby said: Our sister loses on all accounts: I (being her kin) cannot quarantine her nor declare her tamei nor declare her clean. In passing we learn that Aaron expounds that one (a Cohein) does not inspect the plague-spots of his kin. "who leaving his mother's womb": He should have said "who leaving our mother's womb," but Scripture here is being euphemistic. "and half his flesh has been consumed": He should have said "and half our flesh," as in (Bereshit 37:27) "for he is our brother, our flesh," but Scripture here is being euphemistic. (Ibid. 13) "And Moses cried out to the L-rd, saying: 'Lord, I pray You; heal her, I pray You.'": Scripture hereby teaches us proper conduct — that one's requests should be prefaced by two or three words, of imploration. And what is the intent of "saying"? Moses said: Answer me whether You will heal her or not — and the Holy One Blessed be He answered him, viz. (14) "And the L-rd said to Moses: Now if her father had spat in her face, etc." R. Elazar b. Azaryah says: In four places Moses requested (to be answered by the Holy One Blessed be He), and he was answered. Similarly, (Shemot 6:12) "And Moses spoke before the L-rd, to say: "The children of Israel would not listen to me, etc." What is the intent of "to say"? Moses asked the L-rd to answer him whether or not he would redeem them. And He did answer him (Ibid. 7:4) "And I will take out My hosts. My people, Israel, from the land of Egypt." Similarly, (Bamidbar 27:15) "And Moses spoke to the L-rd to say: (16) Let the L-rd, the G-d of the spirits of all flesh, appoint a man over the congregation." What is the intent of "to say"? Moses said to Him: Answer me as to whether or not You will appoint leaders (for them). And He did answer him, (Ibid. 18) "Take for yourself Joshua the son of Nun." Similarly, (Devarim 3:23) "And I implored the L-rd at that time to say." What is the intent of "to say"? He said to Him: Answer me as to whether or not I will enter the land. And He did answer him, (Ibid. 26) "It is enough for you, etc." Here, too, let "to say" not be written. But, (the intent is that) he asked Him to answer whether or not He would heal her, and He answered "Now if her father had spat in her face, etc." (Bamidbar, Ibid. 13) "G-d, I pray You; heal her, I pray You": Why did Moses not prolong his prayer? So that Israel not say "His sister is in distress and he stretches out his prayer." Variantly: It is not that Moses prays and the L-rd hears his prayer, but (in the order of) (Iyyov 22:28) "You (the tzaddik) will decree, and it will be fulfilled for you," (Isaiah 58:9) "Then, when you (the tzaddik) call, the L-rd will answer." R. Eliezer was asked by his disciples: How long shall a man be in his prayer? He answered: Not longer than Moses, of whom it is written (Devarim 9:18) "And I fell down before the L-rd (in prayer) as at first, forty days and forty nights." And how short should he be in prayer? He answered: Not shorter than Moses, of whom it is written "G-d, I pray You; heal her, I pray You." There is a time to be short and a time to be long.

(Bamidbar 25:1) "And Israel sat in Shittim, and the people began to stray after the daughters of Moav. "sitting" in all places connotes subversion (of morality), as in (Shemot 32:6) [in connection with the golden calf] "And the people sat down to eat and to drink," and (Bereshit 37:25) [in connection with the selling of Joseph] "And they sat down to eat bread." R. Akiva says: Every section (in the Torah) which is juxtaposed with another is meant to be learned from. It is written above (Bamidbar 24:14) "Come, I (Bilam) will counsel you" (how to undo Moav). He said to them: The G-d of this people hates harlotry, and they lust after flaxen garments. Come and I will counsel you. Put up tents for them, and seat old women outside and a young girl inside, and let them sell them flaxen garments, etc." Rebbi says: There are many adjoining sections n the Torah which are as far from each other as east from west. To wit (Shemot 6:12) "Behold, the children of Israel have not listened to me, etc." — (Shemot 6:13) "And the L-rd spoke to Moses and to Aaron, and He commanded them unto the children of Israel." What does one verse have to do with the other? What did He command them? What He had already told them, viz. (Shemot 3:18) "And they will listen to you, etc." Similarly, (Vayikra 21:9) "And the daughter of a man who is a Cohein, if she profane herself by harlotry" — (Vayikra 21:10) "And the Cohein who is exalted over his brothers." What does one verse have to do with the other? An analogy: A centurion served his term but failed to enter his primipilate (a high office) and fled. The king sent and had him returned and sentenced to decapitation. Before his execution the king says: Bring a heap of golden dinars before him and tell him: If you had done as your fellows did, you would have been granted this heap and your life. Now, you have lost both your life and your money. Likewise, the daughter of a Cohein who played the harlot. The high-priest goes out before her and says to her: If you had conducted yourself as your elders did, you would have merited bearing a high-priest such as I. Now you have lost both yourself and your honor. This is the intent of "And the daughter of a man who is a Cohein, etc." and "And the Cohein who is exalted over his brothers, etc." Similarly, (Hoshea 1:9) "You are not my people" — (Hoshea 2:1) "And the number of the people of Israel shall be as the sand of the sea, which cannot be measured or counted, and in place of their being told 'You are not My people,' etc." What does one verse have to do with the other? An analogy: A king gets angry with his wife and sends for a scribe to write her a divorce. But before the scribe arrives, the king is reconciled with his wife, whereupon the king says: "Shall the scribe leave here empty-handed? Tell him to come and write that I am doubling her kethubah." This is the intent of "for you are not My people, etc." and "And the number of the people of Israel shall be as the sand of the sea, etc." Similarly, (Hoshea 14:1) "Shomron shall bear her guilt, for she has defied her G-d" — (Ibid. 2) "Return, O Israel to the L-rd your G-d." What does one verse have to do with the other? An analogy: A province rebels against the king, who sends for a general and orders him to devastate it. The general, being wise and seasoned tells them: "Put together something for me to relay to the king, or I will do to you what I did to this and this province." This is the intent of "Shomron shall bear her guilt for she has defied her G-d" and "Return, O Israel, etc."

(Bamidbar 31:6) "And Moses sent them, a thousand to a tribe to the host, them and Pinchas": We are hereby apprised that they were as "weighty" as Pinchas, and Pinchas was over and against all of them. Why did Pinchas go and not Elazar? Because Pinchas went to take revenge (of the Midianites) for his mother's father (Yithro, viz. Shemot 2:16), it being written (Bereshit 37:36) "And the Midianites sold him (Joseph) to Egypt." (Bamidbar, Ibid.) "and the holy articles … in his hand": This refers to the ark, viz. (Ibid. 4:20) "And they shall not see when the 'holy' is being covered, lest they die." (Ibid. 31:6) "in his hand": "his hand" is his domain, as in (Ibid. 21:26) "and he took all his land from his hand," and (Bereshit 24:10) "and all the good of his master in his hand."

"He and Hoshea the son of Nun": Is it not written (Numbers 13:16) "And Moses called Hoshea the son of Nun 'Yehoshua'"? Why, then, is it written here "he and Hoshea the son of Nun"? To teach us the righteousness of Yehoshua. I might think that his head "swelled" with his new-found authority; it is, therefore, written "he and Hoshea the son of Nun" — in his righteousness (i.e., his humility). Even though he was appointed to be the leader of the congregation, he remained "Hoshea" in his righteousness. Similarly, (Shemoth 1:5) "And Yosef was in Egypt." Do we not know that Yosef was in Egypt? — The intent is to apprise us of Yosef's righteousness. (Bereshith 37:2) "Yosef … grazed the sheep with his brothers," and even though he became a king in Egypt, he remained in his (original) righteousness. Similarly, (I Samuel 17:14) "and David was the smallest (i.e., the youngest)." Do we not know that David was the youngest? — The intent is to apprise us of David's righteousness. (I Samuel 16:11) (David was) "tending the sheep" of his father, and even though he became the king of Israel, he remained "David" in his smallness.

Variantly: "Reuven shall live for his act with Joseph (viz. Bereshith 37:21), and he shall (therefore,) not die for his act with Bilhah. R. Chanina b. Gamliel says: Merit is not exchanged for liability, nor liability for merit — except for the instance of Reuven (above) and that of David (viz. II Samuel 16:13) … And the sages say: Neither merit for liability nor liability for merit, but mitzvoth are rewarded and transgressions are punished. And what is the import of "Reuven shall live and he shall not die"? That he repented of his deed. R. Shimon b. Gamliel says: Reuven was far removed from that sin (of cohabitation with Bilhah) and he did not descend to that act. Is it possible that he would stand at the head of the tribes on Mount Eival and say (Devarim 27:20) "Cursed be he who lives with father's wife," having descended to such an act! What, then, is the intent of (Bereshith 49:4) "For you went up on your father's bed?" He was solicitous of his mother's honor (viz. Shabbath 55b).