וַיֹּ֤אמֶר אֶל־אֶחָיו֙ הוּשַׁ֣ב כַּסְפִּ֔י וְגַ֖ם הִנֵּ֣ה בְאַמְתַּחְתִּ֑י וַיֵּצֵ֣א לִבָּ֗ם וַיֶּֽחֶרְד֞וּ אִ֤ישׁ אֶל־אָחִיו֙ לֵאמֹ֔ר מַה־זֹּ֛את עָשָׂ֥ה אֱלֹהִ֖ים לָֽנוּ׃
Et il dit à ses frères: "Mon argent a été remis; et de fait, le voici dans mon sac." Le cœur leur manqua et ils s’entreregardèrent effrayés en disant: "Qu’est ce donc que le Seigneur nous prépare!"
Rashi
A man’s folly perverts his way Harm comes upon him because of his sin, because his folly perverts his way and he commits sins for which he is punished; and when the trouble befalls him, his heart is wroth with the Holy One, blessed be He, and he questions the Divine standard of justice, e.g. Joseph’s brothers, who said (Gen. 42:28): “What is this that God has done to us?”
Haamek Sheilah
ALL CONCEPTS AND LAWS FOUND IN THE PROPHETS AND HAGIOGRAPHA ARE CONTAINED IN THE TORAH
IT IS WELL-KNOWN how, in Ta’anis 9b, R. Yohanan asked rhetorically: “Is it possible that there is something in the Hagiographa to which Moses did not allude in the Torah?”1The quoted gemara states in full: “Another time R. Yohanan met the child of Resh Lakish and said to him: ‘Tell me the verse [you learned today in school]’. The boy replied: ‘The foolishness of man perverts his way; and his heart frets against the Lord’ (Prov. 19:3). After pondering for a while over the matter, R. Yohanan said, ‘Is it possible that there is something in the Hagiographa to which Moses did not allude in the Torah? Said the boy: ‘Is this verse not alluded to in the Torah? Is it not written, ‘Their heart failed them, and they turned trembling one to another saying: What is this that God has done to us?’ (Gen. 42:28). R. Yohanan lifted his eyes and looked at the boy in astonishment….” In the Midrash Rabbah to Naso 10, it also states, “[You will find that in this section Moses intimated that Samson would become a Nazirite]. This is to teach you that there is nothing in the Prophets and Hagiographa that Moses did not refer to in the Torah.”2There the Midrash applies the word “man” in Num. 6:2, “…A man or woman who clearly utters a Nazirite vow….,” to the angel who came to instruct the parents of Samson that he was to be raised as a Nazir. It is because of this understanding that the [sages] toiled and searched, striving to find many hints in the Torah of matters that were explicitly stated in the Holy Scripture [of the Prophets and Hagiographa]. [For example, in Tractate Yoma 38b, the Gemara asks from where it is known that “the mention of a righteous one is for a blessing.” The Gemara first argues that [this is obvious], as it is known from an [explicit] verse [in Proverbs 10:7]. The [Gemara] then [clarifies the issue] and determines that the real question is where this concept is known in the Torah. See also [the eighth] chapter [of Bava Kamma entitled] Ha-hovel, [which demonstrates] that the Sages labored and found many ethical concepts and rules for proper conduct [that are alluded to] in the verses of the Torah.3See Bava Kamma 92a–b, which cites sixteen different exchanges between Rava and Rabbah the son of Mari, regarding rules of conduct in daily life that are inferred mainly from the Torah. This is a strong proof that the sages devoted significant effort to infer these concepts from the Torah. Examples discussed there include: “Eat early in the day in summer because of the heat, [and early in the] day in winter because of the cold”; “If your friend calls you a donkey, take a saddle off a donkey and place it on your back” (in other words, a person should accept the insult without argument); “If you follow after a man of means, you will take away chunks of fat for yourself” – if you associate with the wealthy, some of their substance will rub off on you.
IT IS WELL-KNOWN how, in Ta’anis 9b, R. Yohanan asked rhetorically: “Is it possible that there is something in the Hagiographa to which Moses did not allude in the Torah?”1The quoted gemara states in full: “Another time R. Yohanan met the child of Resh Lakish and said to him: ‘Tell me the verse [you learned today in school]’. The boy replied: ‘The foolishness of man perverts his way; and his heart frets against the Lord’ (Prov. 19:3). After pondering for a while over the matter, R. Yohanan said, ‘Is it possible that there is something in the Hagiographa to which Moses did not allude in the Torah? Said the boy: ‘Is this verse not alluded to in the Torah? Is it not written, ‘Their heart failed them, and they turned trembling one to another saying: What is this that God has done to us?’ (Gen. 42:28). R. Yohanan lifted his eyes and looked at the boy in astonishment….” In the Midrash Rabbah to Naso 10, it also states, “[You will find that in this section Moses intimated that Samson would become a Nazirite]. This is to teach you that there is nothing in the Prophets and Hagiographa that Moses did not refer to in the Torah.”2There the Midrash applies the word “man” in Num. 6:2, “…A man or woman who clearly utters a Nazirite vow….,” to the angel who came to instruct the parents of Samson that he was to be raised as a Nazir. It is because of this understanding that the [sages] toiled and searched, striving to find many hints in the Torah of matters that were explicitly stated in the Holy Scripture [of the Prophets and Hagiographa]. [For example, in Tractate Yoma 38b, the Gemara asks from where it is known that “the mention of a righteous one is for a blessing.” The Gemara first argues that [this is obvious], as it is known from an [explicit] verse [in Proverbs 10:7]. The [Gemara] then [clarifies the issue] and determines that the real question is where this concept is known in the Torah. See also [the eighth] chapter [of Bava Kamma entitled] Ha-hovel, [which demonstrates] that the Sages labored and found many ethical concepts and rules for proper conduct [that are alluded to] in the verses of the Torah.3See Bava Kamma 92a–b, which cites sixteen different exchanges between Rava and Rabbah the son of Mari, regarding rules of conduct in daily life that are inferred mainly from the Torah. This is a strong proof that the sages devoted significant effort to infer these concepts from the Torah. Examples discussed there include: “Eat early in the day in summer because of the heat, [and early in the] day in winter because of the cold”; “If your friend calls you a donkey, take a saddle off a donkey and place it on your back” (in other words, a person should accept the insult without argument); “If you follow after a man of means, you will take away chunks of fat for yourself” – if you associate with the wealthy, some of their substance will rub off on you.
Ezra ben Solomon
It is incumbent upon us to engage in a detailed enquiry concerning all of the commandments, to find an allusion pointing to them in the ten divine statements revealed at Sinai. This is comparable to the manner in which the sages of Israel sought an allusion in the Torah for every aspect of fundamental ethics and courtesy which was not included within its commandments. Thus our sages106In b. Ta‘anit 9a. stated that R. Yohanan encountered a child who was reciting: “A man’s folly subverts his way and his heart rages against the Lord” [Prov. 19:3]. He said: “Does Scripture107The prophetic and hagiographic sections of the Bible. contain anything which is not already intimated in the Torah? An allusion to this indeed appears in the Torah. Their hearts sank; and, trembling, they turned to one another, saying, ‘What is this that God has done to us?’ [Gen. 42:28]. How much the more so should we say concerning the fundamentals of the Torah and its precepts that there is no doubt that the six hundred and thirteen commandments find their allusion in that divine voice described as ‘a great voice, which went on no more’ [Deut.5:19].”108And thus everything must be included within it. Alternatively the concluding phrase ve-lo’ yasaf can be understood as “and He added nothing [further].”