Midrash su Genesi 50:16

R. Simeon the son of Yohai insisted that peace-offerings were always brought for the sake of peace. R. Simeon added: Peace is considered of such importance that the Torah utters a falsehood for its sake. Where is this falsehood to be found? The Torah states: Thy father did command before he died, saying: So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin (Gen. 50:16–17), but the fact is that we are unable to discover any such statement made by Jacob. He was aware of Joseph’s piety, and would not suspect that he would resort to bloodshed.

Another interpretation (of Exod. 1:1): NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL. This text is related (to Ps. 147:3–4): WHO HEALS THE BROKEN HEARTED…. HE RECKONS THE NUMBER OF THE STARS; HE GIVES THEM ALL NAMES. When Jacob died, what is written (in Gen. 50:15)? WHEN JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD. What did they see? They saw that, as long as Jacob was alive, Joseph dined with them, and they would eat at his table. Then, when Jacob was dead, they did not eat at his table. Thus it is stated: WHEN JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD, they said: There is evil hidden in Joseph's heart; (ibid., end:) AND HE WILL SURELY REPAY US FOR ALL THE EVIL WHICH WE RENDERED HIM.⁸Cf. Gen. R. 100:8. (Vs. 16:) SO THEY SENT A MESSAGE UNTO JOSEPH, SAYING. To whom did they entrust the message? To Bilhah.⁹Cf. Rashi, on Gen. 50:16, according to whom Bilhah’s children were the messengers. Thus it is stated (in vs. 17): SO SHALL YOU SAY TO JOSEPH: PLEASE FORGIVE, PRAY (anna), <THE TRANSGRESSION AND GUILT OF YOUR BROTHERS>…. R. Abbin said: The Holy One said: You used this word anna. A high priest is going to enter the Holy of Holies and utter a synegoria¹⁰The Greek word denotes a verbal defense. for your children with this expression: Anna haShem (Pray, O Eternal One).¹¹On the Day of Atonement the high priest used these words to begin his confession over his own bullock (Yoma 3:8; 4:2). (Ibid., cont.:) AND NOW, PLEASE FORGIVE THE TRANSGRESSION OF THE SERVANTS OF THE GOD OF YOUR FATHER. "The transgression of your servants" is not written here but THE TRANSGRESSION OF THE SERVANTS OF THE GOD OF YOUR FATHER. Although your father is dead, know that his God is alive. (Ibid., cont.:) AND JOSEPH WEPT AS THEY SPOKE TO HIM. Joseph said: Thus have my brothers distrusted me. (Gen. 50:21:) SO HE COMFORTED THEM AND SPOKE TO THEM KINDLY ('al lev) of things which depend upon the heart ('al lev). He said to them: Before you came down to Egypt, the people were opposed to me, saying: He is a slave.¹²Gen. R. 100:8; PRK 16:5. Now you have been brought down and have made it known that I am the child of free < parents >. So should I kill you? They would say: Is there a person who would kill his brothers? Ergo (in Gen. 50:21): SO HE COMFORTED THEM.

Alternatively, "proclaim peace unto it" (Deuteronomy 20), See how great is the power of peace. Come see, a human of flesh and blood, if one has an enemy and wonders what to do to the enemy. What does one do? One goes and honors another greater than the enemy so that as to do evil to the enemy. But the Holy One of Blessing is not like that, rather all the idol worshipers anger God, and they sleep and all the souls rise up to him. From where do we know this? As it says, "He in Whose hand is the spirit of all life" (Job 12:10). And in the morning God returns to each and every one their soul. From where do we know this? As it says "He gives breath to the people upon it" (Isaiah 42:5). Alternatively: A human of flesh and blood, if one's friend does evil to them, it does not leave their heart for ever. But the Holy One of Blessing is not so, rather Israel was in Egypt and the Egyptians enslaved them with mortar and brick, and after all the evil they did to Israel, the Torah has mercy on them and it says "You shall not abhor an Egyptian for you were a stranger in his land" (Deut.23:8), but rather pursue peace as it is written "seek peace and pursue it". (Psalms 34:15) Another interpretation: what is "seek peace and pursue it"? A story about Rabbi Meir: he was sitting and teaching, etc, that woman went home and it was Friday evening, and she discovered that her [Shabbat] light had gone out and her husband asked her: 'where were you, out this late?' and she answered: 'I was listening to Rabbi Meir expound on Torah.' And that man was a nincompoop, and told her: 'the only way you are getting into my house is if you spit on the face of Rabbi Meir'. And he expelled her from the house. Eliahu Hanavi, may he be mentioned for good, revealed all this to Rabbi Meir, and said to him: 'it was because of you that this woman was expelled from her house.' And Eliahu Hanavi, may he be mentioned for good, informed him of all the drama. What did Rabbi Meir do?He went and sat in the big Beit Midrash, and that woman came to pray and he saw her, and pretended to be blinking [with discomfort], and said in a loud voice: 'who here knows an incantation over the eye? And she said: I know. And she spit on his face. He said to her: now go and tell your husband: I did spit on Rabbi Meir's face, he said: go back to your husband. See! How great is the power of peace. Another word: Rabbi Akiva said: know how great is the power of peace! The Holy One of Blessing said that when a man feels jealous towards his wife the very Holy Name of God which is written in sanctity is to be erased in water, in order to send [a bomb of] peace between a sotah and her husband. Resh Lakish said: so great is peace that Scripture said lying words in order to set peace between Yosef and his brothers. At the time of their father's death they were afraid that he would take revenge upon them, and what did they say "your father commanded before his death to say: such you will say to Yosef [please forgive your brothers' offense and guilt] (Gen. 50:16-17) and we do not find such a command from Yaakov our father, rather, scripture said lying words because of the ways of peace. Another interpretation: Beloved is peace, that the Holy One of Blessing gave it to Tzion, as it says: "Ask for the peace of Jerusalem" (Ps. 122:6). Another interpretation: So beloved is peace, that the Holy One of Blessing gave it to the heaven, as it says: "The Maker of Peace on His heights / oseh shalom bimromav" (Job 25:2). Alternatively: So beloved is peace, that the Holy One of Blessing gave it to near ones and far ones, as it says "Peace peace, to the far and to the near" (Isaiah 57:19). Alternatively: so beloved is peace, that the Holy One of Blessing did not give it to the wicked, as it says "There is no peace, said Ad-nai, for the wicked" (Isaiah 48:22). Alternatively: so beloved is peace, that the Holy One of Blessing gave it to Pinchas as his reward, as it says "Behold I give him my covenant of peace". (Numbers 25:12). Alternatively: So great is peace, that the Holy One of Blessing doesn't announce to Jerusalem that they will be redeemed except in peace, as it says "Announce peace..." (Isaiah 52:7). Alternatively: R. Levi said: so beloved is peace, that all the closings of blessings are in peace. The reading of the Shema closes in peace: "Spread a sukah of peace", prayer closes in peace, the priestly blessing closes in peace "And He shall give to you peace". Alternatively: so beloved is peace, that the Holy One of Blessing only comforts Jerusalem with peace. From where do we know this? As it is written "Behold I will extend peace to her like a river" (Isaiah 66:12). David said, 'I asked to hear what the Holy One of Blessing says about Israel, and I heard that God busies Godself with their peace', as it says "I will hear what God Ad-nai will speak, God will speak peace to His people, and unto his followers" (Psalms 85:9). R. Shimon Ben Chalafta said: See how beloved peace is, when the Holy One of Blessing wanted to bless Israel he found no vessel that could hold all the blessings to bless them with except for peace. From where do we know this? As it says "Ad-nai will give strength to his people, Ad-nai will bless his people with peace" / Ad-nai oz l'amo yiten. (Psalms 29:11)

(Fol. 65, b) R. El'ai said in the name of R. Elazar b. Shamua: "Just as it is meritorious for man to say a thing [of reproach] when it is heeded, so is it meritorious for man not to say a thing which will not be heeded." R. Abba said: "It is a sin, as it is said (Pr. 9, 8) Do not correct a scorner, lest he hate thee; reprove a wise man, and he will love thee:" R. El'ai said further in the name of R. Elazar b. Shamua: "It is permitted for a man to modify [a report] in the interest of peace, as it is said (Gen. 50, 16) Thy father did command, etc. So shall ye say unto Joseph: Oh, forgive, I pray thee." R. Jonathan says: "It is a duty [to modify,] as it is said (I Sam. 16, 2) And Samuel said: How shall I go? If Saul should hear it, he would kill me," etc. At the college of R. Ishmael it was taught: Peace is a great thing, for even the Holy One, praised be He! modified [Sarah's words] for her sake, as the verse says in the very beginning (Gen. 18, 12) and my Lord also being old, and afterwards it is said, and I am told."

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” You find that all of the [other] sacrifices that they would bring, they would bring for sins. In the case of the guilt offerings, they would sacrifice them for sins, as stated (in Ezra 10:19), “And they gave their word (literally, their hand) that they would put away their wives; and being guilty, [they gave] a ram of the flock for their guilt.” Now the sin offering [took place] for the unintentional sin, as stated (in Numb. 15:25), “and their sin offering before the Lord for their unintentional sin.” A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5), “and rising early in the morning, he would offer burnt offerings, one for each of them, for Job said, ‘Perhaps my children have sinned and blasphemed God in their hearts.’” But when the thank offering took place, it took place on account of their gratitude. The Holy One, blessed be He, said, “This is the dearest to Me of all the offerings.” David said (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me (ykbdnni).” It does not say ykbdni but ykbdnni, [spelled with n] two times, [once] for this world and [once] for the world to come.²⁰Lev. R. 9:2; Rashi on Sanh. 43b. R. Judah said, “Whoever answers amen in this world merits answering amen in the world to come. Where is it shown? (In Ps. 41:14), ‘Blessed be the Lord, the God of Israel, from everlasting to everlasting (literally: from the world and unto the world); amen and amen.’ What is the meaning of ‘amen and amen?’ Amen in this world and amen in the world to come.” Ergo (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” R. Aqiva said, “Whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come, as stated (Exodus 15:1), ‘Then Moshe sang (literally, will sing).’ It does not say, ‘Then he sang,’ but rather, ‘Then he will sing.’ Ergo, whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come.” Therefore, it is stated, (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” (Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” Peace offerings are great because they make peace between Israel and their Father in heaven. Eleazar Haqappar says, “Peace is great, because even though Israel worships idols but [still] forms one fellowship (havurah), strict justice does not harm them.²¹Numb. R. 11:17; cf. Gen. R. 38:6 It is so stated (in Hos. 4:17), ‘Ephraim is associated (havur) with idols. Let him be.’” R. Levi says, “Peace is great, because there is no conclusion to the priestly blessing other than peace, as stated (in Numb. 6:26), ‘and grant you peace.’” R. Simeon ben Gamaliel said, “Peace is great, because the Holy One, blessed be He, has written things in the Torah that did not happen, which are there only because of peace.²²yPe’ah 1:1 (16a); see Gen. R. 48:18; 100:8; Lev. R. 9:9; Deut. R. 5:5; Yev. 65b. They are the following: When Jacob had died (Gen. 50:15), ‘And Joseph's brothers saw that their father was dead, and they said, “Perhaps Joseph begrudges us.”’ What did they do?²³Above, Exod. 1:2. They went to Bilhah and said to her, ‘Go in unto Joseph and say to him (in Gen. 50:16), “Before he died, your father gave a command saying, ‘So shall you say to Joseph, “Please forgive the transgression of your brothers.”’”’ Now Jacob never commanded any of these things at all; yet they said this thing on their own.” Rabban Simeon ben Gamaliel said, “See how much ink was spilled, how many pens²⁴Gk.: kalamoi. were broken, how many skins were prepared, and how many children were whipped in order to learn something which did not happen which is in the Torah. See how great is the power of peace!” And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14), ‘At the set time I will return unto you, at the time that life is due.’ At that time (according to Gen. 18:12), ‘Sarah laughed to herself, saying, “… and my husband is an old man.”’ The Holy One, blessed be He, said to Abraham (in vs. 13), ‘[But] why did Sarah laugh, saying, “Is it true that I also shall bear [a child] when I am old?”’²⁵Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man. Now why all this? For the sake of peace.” Also in the world to come, when the Holy One, blessed be He, returns the diaspora to Jerusalem, He shall return them in peace. Thus it is stated (in Ps. 122:6), “Pray for the peace of Jerusalem, may those who love you have serenity.” And so it says (in Is. 66:12), “Behold, I will extend peace unto her like a river.”

When Jacob had died, (Gen. 50:15:) AND JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD…, what did they do?³⁵Above, Exod. 1:2. They went to Bilhah and said to her: Go in unto Joseph and say to him (in Gen. 50:16): BEFORE HE DIED YOUR FATHER GAVE A COMMAND SAYING.³⁶The command was for Joseph to forgive his brothers and so make peace. Now Jacob never commanded any of these things at all; yet they said this thing on their own. Rabban Simeon ben Gamaliel said: See how much ink was spilled, how many pens³⁷Gk.: kalamoi. were broken, {how many children were whipped,} how many skins were {destroyed} [prepared], [and how many children were whipped], in order to learn something which was not in the Torah. See how great is the power of peace!
And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14): AT THE SET TIME I WILL RETURN UNTO YOU, AT THE TIME THAT LIFE IS DUE, AND SARAH SHALL HAVE A SON, at that time (according to Gen. 18:12) SARAH LAUGHED TO HERSELF, SAYING:… [AND MY HUSBAND IS AN OLD MAN]. The Holy One said to Abraham (in vs. 13): [But] WHY DID SARAH LAUGH, SAYING: IS IT TRUE THAT I ALSO SHALL BEAR < A CHILD > WHEN I AM OLD?³⁸Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man. Now why all this? For the sake of peace.

(8) "And Joseph returned to Egypt" (Genesis 50:14) [...they said, "What if Joseph still bears a grudge against us and pays us back for all the wrong that we did him?" (Genesis 50:15)] - Rabbi Levi and Rabbi Yitzchak [disagreed on the interpretation]: Rabbi Levi said: "He did not invite them to dine [with him]" Rabbi Tanchuma said: "He intended nothing other than for the sake of Heaven [by his actions] in that [he thought] 'in the past, father seated me above Judah and he is [to be the ancestor of] a king and above Reuvein who is the firstborn. And now, is it not reasonable that I should sit above them?' But they did not say such, but rather "What if Joseph still bears a grudge (Genesis 50:14)" -- Rabbi Yitzchak said "He went and peered into that pit [while in Canaan to bury their father]." 'And they commanded to Joseph saying, "Your father commanded..."' (Genesis 50:16)" It was taught: Rabban Shimon Gamliel says, "Peace is great, as even the tribes [i.e. brothers] spoke invented words in order to bring peace between Joseph and the tribes. This is what is written (in Genesis 50:16), 'And they commanded to Joseph saying... [Your father commanded before his death]'. And where did he command? We do not find that he commanded!" "Such you shall say to Joseph..." (Genesis 50:17) He said: "Thus my brothers suspect me." "And his brothers also went" (Genesis 50:18) They said to him: "You wanted one [i.e. Benjamin] to be yours for a slave - here, all of us are yours for slaves!"