תֶּ֗בֶן אֵ֤ין נִתָּן֙ לַעֲבָדֶ֔יךָ וּלְבֵנִ֛ים אֹמְרִ֥ים לָ֖נוּ עֲשׂ֑וּ וְהִנֵּ֧ה עֲבָדֶ֛יךָ מֻכִּ֖ים וְחָטָ֥את עַמֶּֽךָ׃
종들에게 짚을 주지 아니하고 그들이 우리더러 벽돌을 만들라 하나이다 종들이 매를 맞으오니 이는 왕의 백성의 허물이니이다
Rav Hirsch
אלקי ישראל, in den Büchern des Propheten so häufig, kommt im Pentateuch dieser Ausdruck nur einigemal und immer bei besonderer Veranlassung mit Emphase vor, und zwar wie hier absolut, nicht attributiv zu ה׳, nur noch zweimal: Bereschit 33, 20, als Jakob zum erstenmale auf dem Boden seiner Heimat als selbständiger Familienvater ein Haus, erbaute, und, einen "Altar zum Denkmal" setzend, sich damit Gott als "Jisraels Gott" verkündete: ויקרא לו אל אלקי ישראל, und das zweitemal (Bamidbar 16, 9), wo Mosche Korach und seine Anhänger mit den Worten: המעט מכם כי הבדיל אלקי ישראל אתכם וגו׳ daran erinnert, wie der, dem Israel im ganzen als Werkzeug und Diener für seine Zwecke angehört, allein befugt ist, sich auch innerhalb dieser Ihm gehörigen Gesamtheit die besonderen Werkzeuge und Diener seines Willens zu erwählen. So auch hier. Durch das eben eingegangene Bundesverhältnis war erst Israel zu Gott in die wahrhafte Beziehung seiner Bestimmung getreten, war Gott erst wahrhaft אלקי ישראל geworden, und nun sahen sie "Ihm zu Füßen": כמעשה לבנת הספיר. Aus mehreren Gründen kann לבנת הספיר wohl nicht: die "Weiße" des Saphirs heißen. Es kommt sonst nicht die weiße Farbe femin., sondern לָבָן vor, מחשף הלבן (Bereschit 30, 37), so daß wir לְבֶן הספיר hätten erwarten dürfen. Dann bezeichnet מעשה bei Beschreibungen von Gegenständen nie die Farbe, sondern die Art der Bereitung oder die dadurch dem Gegenstande gegebene Form: כמעשה אופן ,מעשה שושן ,מעשה רשת ,מעשה חשב u. a. m. Endlich ist der Saphir nicht weiß, sondern blau und zwar himmelblau: רקיע דומה לאבן ספיר Chulin 89a). Es kann demnach) לִבְנָת auch stat. constr. von לְבֵנָה , Ziegel, sein. Die Bereitung von Ziegeln wird Schmot 5, 16 ולבנים אומרים לנו עשור, durch עשה ausgedrückt. כמעשה לבנת הספיר hieße demnach entweder: wie die Bereitung oder: wie die Form eines saphirnen Ziegels. "Ihm zu Füßen", also: zum Bau seines Thrones, sahen sie, war mit diesem Bündnis ein Ziegel getragen. Wie sie als עבדי פרעה im Pharaonendienst Ziegel zum Bau der Pharaonenmacht zu bereiten hatten, so schaffen sie jetzt als עבדי ד׳ im Dienste Gottes "Ziegel" für den Bau des Gottesreichs auf Erden, und ihr נעשה ונשמע war der erste Ziegel zu diesem Bund. "Saphiren" aber, sahen sie, ist ein solcher Ziegel. Alles Irdische, das im treuen Dienste zu diesem Gottesbau getragen wird, vermählt sich mit dem Himmlischen, wird vom Himmlischen durchdrungen, wird himmlisch und "steht dem Himmlischen an Reine nicht nach" וכעצם השמים לטהר. —
Ibn Ezra
וקראת And shall call. Subject is, העלמה; comp. וחטאת And it sinneth (Ex. 5:16).21וקראה ,וחטאה═וקראת ,והטאת, third person sing. fem. past of Kal.
Ramban
MY LORD ASKED HIS SERVANTS. I know no reason for this lengthy speech of Judah in which he relates that which has already transpired between them. And that which the Rabbis, of blessed memory, have said in interpretation of Judah’s words:1Bereshith Rabbah 93:5, quoted here by Rashi. “Is this the ‘setting your eyes upon him’ to which you referred when you said, That I may set mine eyes upon him?”2Verse 21 here. — does not make it a valid argument, for a ruler who commands that a person be brought before him does not do so on condition that he be freed from the consequences of the evils he would commit, and the more so for a theft in which the goblet from which he drinks was stolen from the king’s house. And originally he had favorably cast his eyes upon Benjamin, greeting him by saying G-d be gracious unto thee, my son,3Above, 43:29. and he made all a party before him in the palace in Benjamin’s honor, and he gave them presents4Ibid., Verse 34. and gave them corn as much as they can bear5Ibid., 44:1. in excess of the money they had brought him, as I have explained, and what else was he to do for him!
It therefore appears to me, in line with the plain meaning of Scripture, that Judah’s words are nought but supplications to bestir Joseph’s compassion, for Judah thought that he was a man who fears G-d, as he had told him,6Ibid., 42:18. and since he had conducted himself mercifully towards them in the manner of one who fears sin, by consoling them for the trouble he had caused them.7Ibid., 43:23. And this is the purport of the story. Judah said to him: “As a consequence of my lord’s inquiry, we were forced to tell you about this brother of ours, and we also did not consent to bring him down before you as you commanded at first, but we said that the lad cannot leave his father.8Verse 22 here. However, at the peril of our lives, because of the burning heat of famine,9Lamentations 5:10. we brought him, for you said, Ye shall see my face no more.10Verse 23 here. But our father did not want to listen and permit us to return to buy a little food until we were all in danger, and then he consented with fear and worry. But now when he seeth that the lad is not with us,11Verse 31 here. he will die in bitterness of soul.12Job 21:25. Therefore, let my supplication, I pray thee, be presented before thee,13Jeremiah 37:20. to have pity upon us and the aged father, and take me in place of the lad as a permanent servant, for I am better than he, and it shall be righteousness unto thee.”14Deuteronomy 24:13. This is the purport of the entire section.
It is possible that the expression, and thy servants will bring down the gray hairs of thy servant our father,11Verse 31 here. is a euphemism out of respect [for Joseph, and Judah’s intent was to say], “and you will bring down the gray hairs of thy servant our father.” Similarly, But this thing brings sin upon thy people.15Exodus 5:16. [The officers meant to say, “This thing brings sin upon you.”]
It may further be said, in line with that which our Rabbis have said: “Is this the ‘setting your eyes upon him’ to which you referred?”—that Judah said, For thou art even as Pharaoh,16Verse 18 here. meaning “it behooves you to stand by your word and your inquest, for it was on account of you that we have brought the lad under great duress,” as he [Judah] mentions, and he feared to be more explicit. But hidden in his words is the hint that the goblet affair was a scheme of his to have a pretext against them, for why should Joseph have wanted to see Benjamin to begin with, against their will. And so the Rabbis said in Bereshith Rabbah:1793:8. “Judah said to him, ‘I will prove to you that you moved against us with a pretext. The people of how many countries have come down to buy food? Have you interrogated them as you have interrogated us? Were we perhaps asking for your daughter in marriage or were you seeking to marry our sister?’” The Rabbis are saying that this was hinted at in his words.
It therefore appears to me, in line with the plain meaning of Scripture, that Judah’s words are nought but supplications to bestir Joseph’s compassion, for Judah thought that he was a man who fears G-d, as he had told him,6Ibid., 42:18. and since he had conducted himself mercifully towards them in the manner of one who fears sin, by consoling them for the trouble he had caused them.7Ibid., 43:23. And this is the purport of the story. Judah said to him: “As a consequence of my lord’s inquiry, we were forced to tell you about this brother of ours, and we also did not consent to bring him down before you as you commanded at first, but we said that the lad cannot leave his father.8Verse 22 here. However, at the peril of our lives, because of the burning heat of famine,9Lamentations 5:10. we brought him, for you said, Ye shall see my face no more.10Verse 23 here. But our father did not want to listen and permit us to return to buy a little food until we were all in danger, and then he consented with fear and worry. But now when he seeth that the lad is not with us,11Verse 31 here. he will die in bitterness of soul.12Job 21:25. Therefore, let my supplication, I pray thee, be presented before thee,13Jeremiah 37:20. to have pity upon us and the aged father, and take me in place of the lad as a permanent servant, for I am better than he, and it shall be righteousness unto thee.”14Deuteronomy 24:13. This is the purport of the entire section.
It is possible that the expression, and thy servants will bring down the gray hairs of thy servant our father,11Verse 31 here. is a euphemism out of respect [for Joseph, and Judah’s intent was to say], “and you will bring down the gray hairs of thy servant our father.” Similarly, But this thing brings sin upon thy people.15Exodus 5:16. [The officers meant to say, “This thing brings sin upon you.”]
It may further be said, in line with that which our Rabbis have said: “Is this the ‘setting your eyes upon him’ to which you referred?”—that Judah said, For thou art even as Pharaoh,16Verse 18 here. meaning “it behooves you to stand by your word and your inquest, for it was on account of you that we have brought the lad under great duress,” as he [Judah] mentions, and he feared to be more explicit. But hidden in his words is the hint that the goblet affair was a scheme of his to have a pretext against them, for why should Joseph have wanted to see Benjamin to begin with, against their will. And so the Rabbis said in Bereshith Rabbah:1793:8. “Judah said to him, ‘I will prove to you that you moved against us with a pretext. The people of how many countries have come down to buy food? Have you interrogated them as you have interrogated us? Were we perhaps asking for your daughter in marriage or were you seeking to marry our sister?’” The Rabbis are saying that this was hinted at in his words.