כֻּלָּ֕נוּ בְּנֵ֥י אִישׁ־אֶחָ֖ד נָ֑חְנוּ כֵּנִ֣ים אֲנַ֔חְנוּ לֹא־הָי֥וּ עֲבָדֶ֖יךָ מְרַגְּלִֽים׃
Tous fils d’un même père, nous sommes d’honnêtes gens; tes serviteurs ne furent jamais des espions."
Midrash Tanchuma
And Joseph saw his brethren, and he knew them, but made himself strange (Gen. 42:7). This verse tells us that he acted as a stranger toward them. He took his goblet, struck it, and said: “I see by this cup that ye are spies.” They replied: “We are upright men (ibid, v. 11), but our father advised us not to enter through one gate.” He retorted: “Then what business did you have in the street of harlots? Were you not afraid of being seen—did your father, then, command it?” “We have lost something,” they replied, “and we sought it there.” “What is this thing you have lost?” he demanded. “I see by this goblet that two of you destroyed the great city of Shechem.” “Which of us did so?” they asked. He smote the goblet once again and replied: “Their names were Simeon and Levi.” They began to tremble and to cry out: We, thy servants, are twelve brothers (ibid., v. 13). “Where are the other two?” he inquired. “The youngest is with our father, but we do not know the whereabouts of the other.” He said to them: “Bring the youngest to me so that your words may be confirmed.” He seized Simeon and bound him before their eyes, and then said to them: “This one will remain bound up until you bring your brother to me to prove your statements.” After they departed, he released him, fed him, and gave him drink.
Bamidbar Rabbah
“The people began to engage in harlotry with the daughters of Moav” – come and see what is written upon their exodus from Egypt: “Speak to the children of Israel, and they will return and encamp before Pi HaḤirot” (Exodus 14:2).What is Pi HaḤirot? It is a place designated for harlotry. Because they conducted themselves chastely, it was called Pi HaḤirot.79Harlotry is not mentioned explicitly, but rather ḥirot, an allusion to ḥerut, freedom. But these, who abandoned themselves to the men,80The Etz Yosef writes that this should read "women" instead of "men." it is written “the people began to engage in harlotry [with the daughters of Moav].”
“The people began” – every place that it says “the people,” it is an expression of denigration, but everywhere that it says “Israel,” it is an expression of praise. “The people were as complainers” (Numbers 11:1); “the people spoke against God and against Moses” (Numbers 21:5); “the people wept that night” (Numbers 14:1); “until when will this people scorn Me?” (Numbers 14:11); “Moses saw the people, that it was exposed” (Exodus 32:25); “the people assembled around Aaron” (Exodus 32:1), and likewise, all of them.
“The people began to engage in harlotry” – cast a staff into the air, it falls on its place of origin. The one who began with harlotry initially, ultimately completed it. Their mothers began with lewdness.81Lot and his daughter were the ancestors of Moav (Genesis 19:30–37). “The elder said to the younger…let us give our father wine to drink, and we will lie…it was the next day and the elder said to the younger: Behold, I lay last night…” (Genesis 19:31–32, 34). Her sister taught her; that is why the verse spared the younger, and did not state what she had done explicitly, but rather, “she lay with him” (Genesis 19:35). But regarding the elder it is written: “She lay with her father.” She who began with harlotry initially, her daughters completed the task after her; “to engage in harlotry with the daughters of Moav."
“They invited the people to the offerings of their gods, and the people ate, and prostrated themselves to their gods” (Numbers 25:2).
“They invited the people to the offerings of their gods” – they went in accordance with his82Bilam’s. counsel, as it is stated: “Behold, they were for the children of Israel, by the word of Bilam, to commit trespass against the Lord” (Numbers 31:16). They crafted curtains for them and seated harlots in them and in their hands were all types of precious vessels. An elderly woman would sit outside and watch over the young woman, who was inside the shop. When an Israelite would pass to purchase an object in the market, the elderly woman would say to him: 'Young man, do you not want linen garments from Beit She’an?' She would show him and say: 'Go inside and you will see fine objects.’ The elderly woman would say for more,83A more expensive price. and the young woman for less. From that point on, the young woman would say: 'You are like a member of the household, choose for yourself.' There was a bottle of wine with her, and the wine of gentiles had not yet been prohibited. A young woman would come out adorned and perfumed and seduce him. She would say to him: 'Why is it that we love you and you hate us? Take this vessel for yourself at no cost. Is it not that “we are all the children of one man” (Genesis 42:11), the sons of Teraḥ, father of Abraham? You do not wish to eat from our slaughter and from our cooking, we have calves and roosters; slaughter in accordance with your mitzva and eat.' Immediately, she would give him wine to drink and Satan was inflamed within him, and he strayed after her, as it is stated: “Harlotry, wine and new wine capture the heart” (Hosea 4:11).
Some say: Bilam commanded them not to give them to drink, so they would not be judges as those intoxicated with wine, but rather as intentional sinners. When he would proposition her, she would say to him: ‘I will not submit to you until you slaughter this to Peor, and prostrate yourself to it.’ He would say: ‘To idolatry I do not prostrate myself.’ She would say to him: ‘You are doing nothing more than exposing yourself.’84Worship to Peor was undertaken by means of defecating before it. He strayed after her and did so. This is what the Sages said: One who defecates to Baal Peor, that is its worship, as it is stated: “They prostrated themselves to their gods.”85After having worshiped Peor by defacating, they then proceeded also to bow down to Peor.
“Israel adhered to Baal Peor, and the wrath of the Lord was enflamed against Israel” (Numbers 25:3).
“Israel adhered [vayitzamed] to Baal Peor” – initially, they would enter discreetly, but ultimately, they would enter in pairs [tzemidim], as in a yoke [tzemed] of cattle. Alternatively, like a person who is constant [tzamid] in his labor. Vayitzamed – like “bracelets [tzmidim] on her hands” (Genesis 24:22). Rabbi Levi said: This is a harsher decree than the calf, as regarding the calf it is written: “Remove the gold rings” (Exodus 32:2), but here, vayitzamed, like bracelets.86There they donated earrings for idolatry, but here, bracelets, which are larger. At the calf, three thousand fell, but here, twenty-four thousand.
“The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, and the enflamed wrath of the Lord will be withdrawn from Israel” (Numbers 25:4).
“The Lord said to Moses: Take all the leaders of the people, and hang them” – Rabbi Yudan said they hanged the leaders of the people because they did not reprove the people. Rabbi Neḥemya said: He did not hang the leaders of the people, but rather, the Holy One blessed be He said to Moses: 'Empanel for them heads of the Sanhedrin, and they will judge all those who went to Peor.'87“Hang them” means: Have the leaders of the people hang the sinners. He said: 'Who will inform them?' He said to him: ‘I will publicize them. Anyone who erred, the cloud will move from above him and the sun will shine upon him in the midst of the congregation. Everyone will know who erred and will hang him.’ Know that it is so: “So Moses said to Israel's officials: Each of you slay those of his men [who attached themselves to Baal Peor]” (Numbers 25:5).
“The people began” – every place that it says “the people,” it is an expression of denigration, but everywhere that it says “Israel,” it is an expression of praise. “The people were as complainers” (Numbers 11:1); “the people spoke against God and against Moses” (Numbers 21:5); “the people wept that night” (Numbers 14:1); “until when will this people scorn Me?” (Numbers 14:11); “Moses saw the people, that it was exposed” (Exodus 32:25); “the people assembled around Aaron” (Exodus 32:1), and likewise, all of them.
“The people began to engage in harlotry” – cast a staff into the air, it falls on its place of origin. The one who began with harlotry initially, ultimately completed it. Their mothers began with lewdness.81Lot and his daughter were the ancestors of Moav (Genesis 19:30–37). “The elder said to the younger…let us give our father wine to drink, and we will lie…it was the next day and the elder said to the younger: Behold, I lay last night…” (Genesis 19:31–32, 34). Her sister taught her; that is why the verse spared the younger, and did not state what she had done explicitly, but rather, “she lay with him” (Genesis 19:35). But regarding the elder it is written: “She lay with her father.” She who began with harlotry initially, her daughters completed the task after her; “to engage in harlotry with the daughters of Moav."
“They invited the people to the offerings of their gods, and the people ate, and prostrated themselves to their gods” (Numbers 25:2).
“They invited the people to the offerings of their gods” – they went in accordance with his82Bilam’s. counsel, as it is stated: “Behold, they were for the children of Israel, by the word of Bilam, to commit trespass against the Lord” (Numbers 31:16). They crafted curtains for them and seated harlots in them and in their hands were all types of precious vessels. An elderly woman would sit outside and watch over the young woman, who was inside the shop. When an Israelite would pass to purchase an object in the market, the elderly woman would say to him: 'Young man, do you not want linen garments from Beit She’an?' She would show him and say: 'Go inside and you will see fine objects.’ The elderly woman would say for more,83A more expensive price. and the young woman for less. From that point on, the young woman would say: 'You are like a member of the household, choose for yourself.' There was a bottle of wine with her, and the wine of gentiles had not yet been prohibited. A young woman would come out adorned and perfumed and seduce him. She would say to him: 'Why is it that we love you and you hate us? Take this vessel for yourself at no cost. Is it not that “we are all the children of one man” (Genesis 42:11), the sons of Teraḥ, father of Abraham? You do not wish to eat from our slaughter and from our cooking, we have calves and roosters; slaughter in accordance with your mitzva and eat.' Immediately, she would give him wine to drink and Satan was inflamed within him, and he strayed after her, as it is stated: “Harlotry, wine and new wine capture the heart” (Hosea 4:11).
Some say: Bilam commanded them not to give them to drink, so they would not be judges as those intoxicated with wine, but rather as intentional sinners. When he would proposition her, she would say to him: ‘I will not submit to you until you slaughter this to Peor, and prostrate yourself to it.’ He would say: ‘To idolatry I do not prostrate myself.’ She would say to him: ‘You are doing nothing more than exposing yourself.’84Worship to Peor was undertaken by means of defecating before it. He strayed after her and did so. This is what the Sages said: One who defecates to Baal Peor, that is its worship, as it is stated: “They prostrated themselves to their gods.”85After having worshiped Peor by defacating, they then proceeded also to bow down to Peor.
“Israel adhered to Baal Peor, and the wrath of the Lord was enflamed against Israel” (Numbers 25:3).
“Israel adhered [vayitzamed] to Baal Peor” – initially, they would enter discreetly, but ultimately, they would enter in pairs [tzemidim], as in a yoke [tzemed] of cattle. Alternatively, like a person who is constant [tzamid] in his labor. Vayitzamed – like “bracelets [tzmidim] on her hands” (Genesis 24:22). Rabbi Levi said: This is a harsher decree than the calf, as regarding the calf it is written: “Remove the gold rings” (Exodus 32:2), but here, vayitzamed, like bracelets.86There they donated earrings for idolatry, but here, bracelets, which are larger. At the calf, three thousand fell, but here, twenty-four thousand.
“The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, and the enflamed wrath of the Lord will be withdrawn from Israel” (Numbers 25:4).
“The Lord said to Moses: Take all the leaders of the people, and hang them” – Rabbi Yudan said they hanged the leaders of the people because they did not reprove the people. Rabbi Neḥemya said: He did not hang the leaders of the people, but rather, the Holy One blessed be He said to Moses: 'Empanel for them heads of the Sanhedrin, and they will judge all those who went to Peor.'87“Hang them” means: Have the leaders of the people hang the sinners. He said: 'Who will inform them?' He said to him: ‘I will publicize them. Anyone who erred, the cloud will move from above him and the sun will shine upon him in the midst of the congregation. Everyone will know who erred and will hang him.’ Know that it is so: “So Moses said to Israel's officials: Each of you slay those of his men [who attached themselves to Baal Peor]” (Numbers 25:5).
Vayikra Rabbah
Why are the patriarchs mentioned in reverse order? It is to say that if there, the deeds of Jacob would have been insufficient, the deeds of Isaac would be sufficient. If the deeds of Isaac would be insufficient, the deeds of Abraham would be sufficient. The deeds of each and every one of them is sufficient for the world to maintained on his account.
Why is remembrance stated regarding Jacob and Abraham, but regarding Isaac it is not stated? Rabbi Berekhya and the Rabbis, Rabbi Berekhya said: It is because he was one who experienced suffering. The Rabbis say: [God] sees the ashes of Isaac as though they are piled atop the altar.20This obviates the need for remembrance.
Why is “also” stated regarding Abraham and Isaac, but “also” is not stated regarding Jacob?21Because Jacob was stated first, there was no need to employ the word “also” in his regard. The implication is that God primarily remembers His covenant with Jacob, and also, secondarily, He remembers His covenant with Abraham and Isaac. It is because his bed was complete before him. Ishmael and all the children of Ketura emerged from Abraham. Esau and all the chieftains of Edom emerged from Isaac. But Jacob, his bed was complete; all his sons were righteous. That is what is written: “We are all the sons of one man” (Genesis 42:11). I have only the patriarchs, from where do I derive the matriarchs?22The verse states that God will remember His covenant with the patriarchs and Israel will gain from their merit; from where is it derived that the same is true of the matriarchs? The verse states: Et…et…et.23The verse uses the word et, which does not have an English equivalent, when it mentions each of the patriarchs. These words, which are not essential to the verse, are understood to be alluding to the wives of the patriarchs. Et refers only to the matriarchs, as it is written: “There they buried Abraham and [ve’et] Sarah, his wife; there they buried Isaac and [ve’et] Rebecca, his wife and there I buried [et] Leah” (Genesis 49:31).
Why does it mention the merit of the patriarchs and mention the merit of the Land with them? Reish Lakish said: This is analogous to a king who had three sons, and one of his maidservants was raising them. Any time the king would inquire after the welfare of his sons, he would say: ‘Inquire for me after the welfare of the one raising them.’ So, any time the Holy One blessed be He mentions the patriarchs, He mentions the Land with them. That is what is written: “I will remember My covenant with Jacob…and the Land I will remember.”
Why is remembrance stated regarding Jacob and Abraham, but regarding Isaac it is not stated? Rabbi Berekhya and the Rabbis, Rabbi Berekhya said: It is because he was one who experienced suffering. The Rabbis say: [God] sees the ashes of Isaac as though they are piled atop the altar.20This obviates the need for remembrance.
Why is “also” stated regarding Abraham and Isaac, but “also” is not stated regarding Jacob?21Because Jacob was stated first, there was no need to employ the word “also” in his regard. The implication is that God primarily remembers His covenant with Jacob, and also, secondarily, He remembers His covenant with Abraham and Isaac. It is because his bed was complete before him. Ishmael and all the children of Ketura emerged from Abraham. Esau and all the chieftains of Edom emerged from Isaac. But Jacob, his bed was complete; all his sons were righteous. That is what is written: “We are all the sons of one man” (Genesis 42:11). I have only the patriarchs, from where do I derive the matriarchs?22The verse states that God will remember His covenant with the patriarchs and Israel will gain from their merit; from where is it derived that the same is true of the matriarchs? The verse states: Et…et…et.23The verse uses the word et, which does not have an English equivalent, when it mentions each of the patriarchs. These words, which are not essential to the verse, are understood to be alluding to the wives of the patriarchs. Et refers only to the matriarchs, as it is written: “There they buried Abraham and [ve’et] Sarah, his wife; there they buried Isaac and [ve’et] Rebecca, his wife and there I buried [et] Leah” (Genesis 49:31).
Why does it mention the merit of the patriarchs and mention the merit of the Land with them? Reish Lakish said: This is analogous to a king who had three sons, and one of his maidservants was raising them. Any time the king would inquire after the welfare of his sons, he would say: ‘Inquire for me after the welfare of the one raising them.’ So, any time the Holy One blessed be He mentions the patriarchs, He mentions the Land with them. That is what is written: “I will remember My covenant with Jacob…and the Land I will remember.”