창세기 37:20의 주석

ונראה מה יהיו חלמתיו AND WE SHALL SEE WHAT WILL BECOME OF HIS DREAMS — R. Isaac said, this verse calls for a homiletic explanation. The Holy Spirit said this latter part of the text. They say “let us slay him”, and Scripture (i.e. the Holy Spirit) breaks in upon their words concluding them by saying, “and we shall see what will become of his dreams”: we shall see whose words will be fulfilled — yours or mine. For it is impossible that they should have said, “and we shall see what will become of his dreams”, for as soon as they would kill him his dreams would be of no effect (Tanchuma Yashan 1:9:13).

AND WE SHALL SEE WHAT WILL BECOME OF HIS DREAMS. This is a derisive metaphor: “We shall see after his death if we shall prostrate ourselves before him.”
The correct interpretation appears to me to be that they said, “Now we shall see what will become of his dreams, for if he shall be rescued from our hands he will surely reign over us.” But our Rabbis said:⁶⁶84:13. “It is the Ruach Hakodesh⁶⁷See Seder Toldoth, Note 90. that says, We shall see what will become of his dreams,⁶⁸The intent is to say that it is the Ruach Hakodesh which completes the sentence, and not Joseph’s brothers. as if to say; ‘We shall see whose words shall stand, Mine or theirs.’”⁶⁹Jeremiah 44:28.

לכו ונהרגהו, the introduction לכו is an invitation for other people to participate in a planned undertaking. We have a similar example in verse 27 of our chapter when the brothers sell Joseph and Yehudah introduces the plan with the words לכו ונמכרנו לישמעאלים, “let us sell him to the Ishmaelites.” Another similar example is found in Exodus 1,10 when Pharaoh invites his people to outsmart the Israelites with the words הבה נתחכמה לו. In that verse the word הבה is used as such an invitation. Compare also Deuteronomy 11,26, where the word ראה is used in the same manner, except that it does not involve active participation by those addressed