Comentário sobre Gênesis 37:3
וְיִשְׂרָאֵ֗ל אָהַ֤ב אֶת־יוֹסֵף֙ מִכָּל־בָּנָ֔יו כִּֽי־בֶן־זְקֻנִ֥ים ה֖וּא ל֑וֹ וְעָ֥שָׂה ל֖וֹ כְּתֹ֥נֶת פַּסִּֽים׃
Israel <span class="x" onmousemove="Show('perush','É natural que o pai ame seus filhos, e é natural que haja um filho especial. O escrito diz que Ia’qob amava a Iossef mais que a seus irmãos, aparenta sentido crítico, já que tal forma de agir é imprópria para um homem sábio tal qual Ia’aqob. Observando-se a nota acima, entende-se a razão deste amor especial.');" onmouseout="Hide('perush');">amava mais a José</span>; do que a todos os seus filhos, porque era <span class="x" onmousemove="Show('perush','O mesmo que o termo “caçula”, mas não é o verdadeiro sentido, conforme traduziu Ônqelos, cuja tradução consta na próxima nota. O caçula era Biniamin, e é o que expliquei acima: sabia agir em relação a seu pai segundo precisa, e segundo era mister para com os filhos das servas de sua mãe e de Leá, o que demonstra sabedoria. O estulto ama um filho mais que os outros devido ao ser dominado pela imaginação que conduz ao sentimentalismo irracional, e o sábio ama segundo o que é amado, ou seja, os dotes virtuais.');" onmouseout="Hide('perush');">filho da sua velhice</span>; e fez-lhe uma <span class="x" onmousemove="Show('perush','Distintivo por sua sabedoria, para que seus irmãos percebessem. Assim percebe-se em vários lugares do Talmud a importância das vestimentas de uma pessoa sábia, que não pode andar com vestes manchadas e com sapatos estragados. Ou seja: o sábio deve distinguir-se por sua forma de vestir. Não que vista-se como um dos empafiosos, senão modestamente, mas limpo e modesto. Uma túnica separada para quando não ocupasse de seus trabalhos, que estivesse ao dispor, e denotasse por sua forma especial (as listas) que merecia-a o que a usava por sua sabedoria.');" onmouseout="Hide('perush');">túnica de várias cores</span>.
Rashi on Genesis
Ramban on Genesis
But in my opinion this is not correct for the verse states that Jacob loved Joseph more than all his children because he was the son of his old age, whereas all his children were born to him during his old age! Issachar and Zebulun were not more than a year or two38See Seder Olam Rabbah, 2. older than Joseph.
The correct interpretation appears to me to be that it was the custom of the elders to take one of their younger sons to be with them to attend them. He would constantly lean on his arm, never being separated from him, and he would be called ben z’kunav because he attended him in his old age. Now Jacob took Joseph for this purpose, and he was with him constantly. He therefore did not accompany the flock when they went to pasture in distant places. And Onkelos who translated, “he was a wise son,” intended to say that in his father’s eyes, Joseph was a knowledgeable and wise son, and his understanding was as that of elders.39See the interpretation of Ramban on Leviticus 19:32. However in the case of Benjamin, who is called yeled z’kunim (a little child of his old age), Onkelos translated: bar savtin40Rather than bar chakim, as in the case of Joseph. (a son of old age). [The explanation of Onkelos in the case of Joseph becomes clear] because the verse here does not state, “Joseph hayah (was) a son of old age;” instead, it says, hu lo (he was unto him), meaning that in his eyes he appeared to be [a ben z’kunim, and consequently it must mean bar chakim, a wise son].41For if the sense of the verse is to be understood literally as meaning that “he was a son of his old age,” why specify “to Jacob?” Hence Onkelos correctly translated it as bar chakim, which means that Joseph was a wise son in his father’s estimate. This is the intent of the Sages when they said:42In the Rashi quoted above. The original source is Bereshith Rabbah 84:8. “Whatever Jacob had learned from Shem and Eber35The traditional masters who taught Torah to Jacob during the fourteen years he hid from Esau (Megillah 17 a). This source, however, mentions only Eber. See Bereshith Rabbah 84:8, where Shem is also mentioned. he transmitted to him,” meaning that he passed on to him wisdoms and the secrets of the Torah, and that the father found the son to be intelligent and profound in these areas as if he were an elder and a man of many years.