창세기 37:26의 주석

מה בצע means WHAT PROFIT— just as the Targum renders it.

AND WE SHALL CONCEAL HIS BLOOD. “We shall hide the fact of his death.” This is Rashi’s language. And Onkelos similarly says, “and we shall cover up his blood.”
The correct interpretation is as its literal sense indicates. It is the custom of those who kill in secret to slay the victim, bury him, and conceal his blood in the earth, even as it says, And he hid him in the sand.⁹⁰Exodus 2:12. This was why Judah said to them, “By casting him into the pit we shall kill our brother and cover his blood with dust, for it will so be accounted to us.”⁹¹Judah was arguing against throwing him into the pit, for this act would also be accounted to them as murder. This explanation is developed further on in the text.
Now Reuben had instructed them not to spill blood with their hands. Rather, they should throw him into the pit and let him perish there, since the punishment of he who causes bloodshed is not the same as the punishment of one who actually commits the murder. Judah now came and said, “This too will be accounted to us as murder, as if we had killed him.” Such indeed is the truth, as the verse says, And him [Uriah] thou hast slain with the sword of the children of Ammon.⁹²II Samuel 12:9. The difference between actual murder and causing death is that there is a greater punishment for a murderer and a lesser punishment for the one who indirectly causes death. Thus, the two of them [Reuben and Judah] spoke the truth.

What will we gain. By this we will do harm not only to Yoseif but to ourselves, because we will be filled with remorse.

?מה בצע, “what financial advantage,” as per Onkelos.

וכסינו את דמו, ”and we will conceal his blood.” According to Rashi these words are a euphemism for “let’s conceal his death.” According to Nachmanides the words may be taken at face value, as it was the custom of murderers ever since the first one, Kayin, to bury the victim under a heap of earth and thus to conceal his blood.

What profit? as Onkelos translates it. I.e., we should not explain בצע as “theft.”

מה בצע, was böte uns der Tod unseres Bruders für unsere Zwecke mehr Vorteile, als wenn wir ihn weit in die Fremde hin von uns entfernen!

מה בצע כי נהרוג את אחינו, “what will it profit us to kill our brother?” They did not consider killing Joseph a worthwhile act of revenge, as all dead people become forgotten in short order, as David has stated explicitly when he said to G-d in Psalms 59,12: “Do not kill them lest my people will forget them, bring them low, instead;”

וכסינו את דמו AND CONCEAL HIS BLOOD — this signifies and we hide the fact of his death (for they had not shed his blood, but had cast him into a pit to die).

And cover up his blood. Moreover, the deed will not even serve as a deterrent to our other adversaries because we will have to conceal it for our own honor and out of fear of our father.

כי נהרוג את אחינו, what does this mean seeing Reuven had already prevented them from killing their brother outright? We must therefore understand Yehudah’s words as meaning: “what are we going to do with him? If we leave him in the pit this is just as bad as having killed him.”

And we will conceal his death. Rashi is answering the questions: He was not a wild animal or a bird, [whose blood there is a mitzvah to cover. Why does it say, “Cover up his blood”?] Furthermore, they threw him into a pit. What blood was there to be covered?

מה בצע, the Talmud in Sanhedrin 6, states that anyone who blesses Yehudah for having said this (i.e. saving Joseph’s life) is guilty of insulting him instead, because the reason he gave for saving Joseph’s life was not in order to do him a favour but the reverse. He had implied that if killing him would be profitable they would certainly kill him. The only reason why they did not was because they could not see any advantage in it for themselves in doing so. The Torah spells this out in the next phrase:

וכסינו את דמו, and cover his blood. He meant they had to conceal his death from their father.

וכסינו את דמו, “first we would have to cover up his blood,” (so that we could not even take credit for our deed.) We have to cover up his death and cannot boast about the absence of Joseph or our part in having accomplished this because of our father’s sorrow. When one has fought a war and killed one’s enemy, the revenge is only sweet when the victor can boast about it.