Tafsiran yang Mengutip untuk Kejadian 42:23

And "scoffers" (letzim) derives from the same root as "interpreter" (melitz) in (Genesis 42:23): "for the interpreter (ha-melitz) was between them"—implying [negatively, in the context of letzim] one who reveals Reuben's secret to Simeon [i.e., a gossip or talebearer]. The letzim are the opposite of the humble/meek (anavim), as in (Proverbs 3:34): "Surely He scorns the scoffers, but He gives grace (chen) unto the humble." The humble are the modest/bashful who refrain from: speaking slander (dibah), finding fault (dofi), and revealing secrets [which the scoffers engage in]. In the recitation of the Shema (Deuteronomy 6:7), there are four postures/conditions of the body: "when you sit" (be-shivtekha) and its opposite "when you walk" (be-lekhtekha)—for movement is the opposite of rest—and "when you lie down" (u-ve-shokhbekha) and its opposite "when you rise up" (u-vekumekha). In (Psalms 1:1), "sat" (yashav) is written, corresponding to "when you sit"; "walked" (halakh) corresponding to "when you walk"; and "stood" (amad) corresponding to "rise up" (u-vekumekha). It did not mention lying down (shekhivah), because a person is mostly asleep [when lying down and thus less actively engaged in these negative associations]. It is a convention of the Holy Tongue (Hebrew) [regarding verb tenses]: While the future tense is typically formed by adding a prefix letter (e.g., yif'al from the root p-'-l), when wishing to describe a present, continuous state or characteristic (zeman omed), they often use the past tense (leshon avar, as used here: lo halakh, lo amad, lo yashav). Sometimes the future/imperfect tense form is also used for ongoing description, as in (Isaiah 6:4): "And the posts of the door were moving (va-yanu'u - wayyiqtol form), and the house was filling (yimaleh - imperfect form) with smoke." Therefore, [the past tense verbs like] "has not walked" (lo halakh) [etc., in verse 1 describe the ongoing character of the man whose positive nature is described in verse 2]: "and in His Torah he meditates" (u-ve-torato yehegeh). This means he has no involvement or desire (esek ve-chefetz) in the vanities (havlei) of the world; rather, his entire desire (kol chefetzo) is in the Torah of the Lord, to perform the commandments (la'asot ha-mitzvot).

She unknowingly prophesied. Although הֵא [i.e., the first half of הֵיליכי ] is normal usage of the language, as in (Bereishis 42:23) הֵא לכם זרע (here is seed for you), [Rashi offers his Midrashic explanation] only because ליכי is written instead of לָךְ . Although ליכי is feminine [and is thus fitting for the verse], but לָךְ also refers to females. For example [Elkanah speaking to Chanah]: אנכי טוב לָךְ (I have been good to you). (Shmuel I, 1:8)

תשמע means understanding and paying heed to. Examples are: (42:23) “Joseph (שומע) understood”; (Deuteronomy 28:49) “[a people] whose tongue thou shalt not understand (תשמע)”. old French entendre.

And so, because of the emissaries of Heb. בִּמְלִיצֵי, messengers, similar to (Gen. 42:23): “for the interpreter (הַמֵּלִיץ) was between them” because the messenger is the liaison between the sender and the one to whom he is sent. This is related to the verse that states: “and Hezekiah prospered in all his work,” and after all this good, which the Holy One, blessed be He, had bestowed on him, God forsook him to test him, to know what was in his heart through the emissaries of the officers of Babylon, who were sent to him.

לא תשמע לשנו means, a nation whose tongue thou shalt not understand. Similar is, (Genesis 41:15) “You understand (תשמע) a dream to interpret it”, and so, too, (Genesis 42:23) “that Joseph understood (שמע)”; entendre in old French