Comentario citado sobre Génesis 41:39

אלה תולדות יעקב יוסף, “These are the descendants of Yaakov, Joseph.” It would have seemed appropriate to list all of Yaakov’s sons. and daughters. According to the plain meaning of the text they are all subsumed under the name of Joseph seeing he combined all the good characteristics possessed by his brothers in his own person. He possessed the birthright which normally should have been Reuven’s as we know from Chronicles I 5,1 “when he desecrated the couch of his father, his birthright was given to (the tribe of) Joseph.” He possessed the prophetic qualities of Levi as mentioned by the Torah when he interpreted the dreams of the butler and the baker (Genesis 41,13). He also combined within himself the Royal Powers of Yehudah as the Torah testifies in Genesis 42,6 “Joseph was the one who ruled the land (earth?).” He possessed the intelligence for which Issachar is famed, as we know from Genesis 41,40 “there is none as wise and full of insight such as you.”

LEST HE FALL UPON US WITH PESTILENCE. “Moses and Aaron wanted to say [to Pharaoh], ‘Lest He fall upon thee,’ but they showed respect to royalty.” Thus the language of Rashi. Rabbi Abraham ibn Ezra explained: “‘Lest He fall upon us; that is, including us Israelites, also you Pharaoh and all Egypt.’ Therefore when the Egyptians saw the slaying of the firstborn, they said, ‘We are all dead men,’³²⁰Further, 12:33. for the words of Moses now became clear to them when he said, Lest he fall upon us with pestilence, and therefore they drove them to go to sacrifice [to G-d].”
This explanation of Ibn Ezra is not correct, for Moses and Aaron were not commanded to say that Israel too would share in the punishment of pestilence or sword if they would not sacrifice [to G-d],³²¹Only the Egyptians were to suffer that punishment if they failed to permit the Israelites to go to worship the Eternal. and Moses and Aaron would by no means change anything in the mission of G-d.
By way of the Truth, [the mystic lore of the Cabala], this is the secret of the offerings,³²²See Ramban on Genesis 4:3 (Vol. I, p. 88, and Note 423). as they constitute a redemption from punishment, for before Him goeth the pestilence.³²³Habakkuk 3:5. This explains the verse here: Let us go…and sacrifice… lest He fall upon us with pestilence. Ramban then proceeds to explain the end of the verse: or with the sword.
Or with the sword, this means the harsh [attribute of justice]. Moses said this because the Holy One, blessed be He, had commanded them, saying, And you shall say unto him: ‘The Eternal, the G-d of the Hebrews hath met with us. And now let us go … that we may sacrifice to the Eternal our G-d.’³²⁴Verse 1. and they said to Pharaoh, Thus saith the Eternal, the G-d of Israel: ‘Let My people go.’³²⁴Verse 1. Now Pharaoh was indeed a very wise man. He knew [of the existence of] G-d and acknowledged Him, as he — or his predecessor³²⁵This is a reference to the difference of opinion among the Rabbis of the Talmud (Sotah 11 a) regarding the verse, Now there arose a new king over Egypt, who knew not Joseph (above, 1:8). One Rabbi said that he was really a new king; the other said that it was the same king but he decreed new edicts, and comported himself as though he did not know him. — said to Joseph: Forasmuch as G-d had shown thee all this;³²⁶Genesis 41:39. a man in whom the spirit of G-d is.³²⁷Ibid., Verse 38. But Pharaoh did not know the Proper Name of G-d, [i.e., the Tetragrammaton],³²⁸See above, Note 84. and accordingly, he answered, I know not the Eternal.³²⁹Verse 2. Therefore they replied and said to him, as they were commanded, The G-d of the Hebrews hath met with us,³³⁰In Verse 3 before us. mentioning to him only the G-d of the Hebrews, which is equivalent to E-il Sha-dai. They said, He hath met with us, relating to Pharaoh the exact language of the message they were commanded to bring him, and they explained to him that in this meeting which they would have [with G-d], it would be necessary for them to sacrifice before Him, lest the meeting be with pestilence, or with the sword. In a similar vein did Scripture set forth in connection with Balaam, as it is said, And G-d met Balaam, and he said unto Him: I have prepared the seven altars, and I have offered up a bullock and a ram on every altar.³³¹Numbers 23:4.

Rashi and Bahya write. “This is the line of Jacob” [37:2]. Why does the verse hang the line of Jacob on Joseph? The explanation is that everything that Jacob served and worked in the house of Laban was because of Rachel and Joseph was the son of Rachel. Joseph looked like Jacob. Also, all the attributes of the brothers were in Joseph. The birthright of Reuben was given to Joseph. The kingship of Judah was also in Joseph, since Joseph was a king in Egypt. The prophecy of Levi was also in Joseph. He prophesied to Pharaoh about how a hunger would come to Egypt. Joseph also had the wisdom of Issachar, as it is written concerning Joseph, “there is none is discerning and wise as you” [Genesis, 41:39]. This means, there is nobody wiser than you. Also, everything that happened to Jacob also happened to Joseph. Just like the brothers wanted to kill Joseph, so too, Esau wanted to kill Jacob. Just like the mother of Jacob was barren so too the mother of Joseph. Just like Jacob was born circumcised so too was Joseph. Just like the mother of Jacob had a difficult delivery so too did the mother of Joseph. Just like the mother of Jacob had only two children so too that of Joseph. Just like angels came to Jacob so too to Joseph. Just like good attributes came to Jacob through a dream, so too to Joseph.⁸Rashi, Genesis, 37:2; Bahya, Genesis, 37:2.