Estas são as gerações de Jacó. <span class="x" onmousemove="Show('perush','Justifica a explicação de Abarbanel trazida acima, pois em lugar de começar o assunto genealógico, principiando do primogênito, empeça o relato do que sucedera-se com José. De todo modo, a crítica é aparente, como poderá perceber nas notas que se seguem, acerca da personalidade de Iossef.');" onmouseout="Hide('perush');">José</span>, aos dezessete anos de idade, estava com seus irmãos apascentando os rebanhos; <span class="x" onmousemove="Show('perush','Em hebraico, subentende-se que era humilde, servindo-os como sendo menor que eles, conforme é o costume do oriente que os jovens sirvam aos mais velhos. Ou seja, apesar de sentir o carinho especial do pai, agia em humildade extrema para com eles, mesmo sendo filhos das escravas das esposas de seu pai.');" onmouseout="Hide('perush');">sendo ainda jovem</span>, andava <span class="x" onmousemove="Show('perush','Por isto, era admirável para seu pai, e despertava nele mais amor, pois sabia agir de acordo com o lugar e o tempo, segundo a pessoa, o que demonstrava sensibilidade e sabedoria. Rach”i, porém, explica que “vivia fazendo feitos de juventude, penteando-se e engalanando-se, e revirando os olhos”, e não sei se pretendia que Iossef fosse efeminado. De qualquer modo, sua explanação não se adapta à tradução de Ônqelos, e menos ainda leva a entender o amor especial de seu pai, pois já percebemos que uma pessoa que chegou ao grau de profecia não pode sentir amor de estultos, pois uma das qualidades necessárias para adquirir a profecia, é a sabedoria, conforme aparece no esclarecimento acerca da profecia no Michnê Torá.');" onmouseout="Hide('perush');">com os filhos de Bila, e com os filhos de Zilpa</span>, mulheres de seu pai; e José trazia a seu pai <span class="x" onmousemove="Show('perush','O termo hebraico aqui é “dibá”, e foi erroneamente traduzido: significa que trouxe a seu pai notícias falsas. “Dibá” é o ato de contar a alguém acerca de outro algo mal que este não fez. Sendo Iossef uma pessoa tão sábia, entende-se que não o fez por má intenção senão por equívoco. Isto nos ensina o quanto devemos ser preocupados com a facilidade com que mesmo pessoas sábias podem cair neste engano, e guardar bem a língua. V. Pv 18:21');" onmouseout="Hide('perush');">más notícias</span> a respeito deles.
Shenei Luchot HaBerit
והוא נער את בני בלהה ואת בני זלפה . We can learn from here how humble Joseph was. Although he was a son of one of Jacob's proper wives, Leah and Rachel, and was very dear to his father, more than all his other brothers, he was content to defer even to his half-brothers, the sons of the maids, as if these wives were נשי יעקב, full-fledged wives of Jacob.
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Shemirat HaLashon
First of all, the episode of the serpent, who spoke lashon hara of the Holy One Blessed be He and thereby brought death to the world. And (Bereshith 29:20): "If G-d will be with me and guard me," concerning which Chazal have said: "if He will guard me against lashon hara." And the episode of Joseph (Ibid. 37:2): "And Joseph brought their evil talk to their father," this being the catalyst of the descent of the Jews to Egypt. And (Shemoth 2:14): "In truth, the thing has become known" (see Rashi there and what we shall write below). There, too, (4:1) Moses our teacher, may peace be upon him, says: "But they will not believe me," and the Blessed L-rd counters (Ibid. 2): "What is this in your hand?" … (3) …and it became a serpent." Also there (6): "And, behold, his hand was leprous as snow." And (Ibid. 17:2): "And the people quarreled with Moses… (7) …over the quarrel of the children of Israel, etc." followed by (8): "And Amalek came and warred with Israel, etc." And (Ibid. 23:1): "You shall not bear a false report, which applies to both the speaker and the receiver [of lashon hara] (as we find in Makkoth 23a), followed by (2): "Do not be after many to do evil." And, in reference to the me'il [the outer robe of the ephod] (Ibid. 28:32): "A border shall there be to its mouth roundabout," and the entire section. And (35): "And its sound will be heard when he comes to the sanctuary, etc." And the entire section of Tazria and Metzora: the plague-spots of houses, the plague-spots of clothing, the plague-spots of men, (Vayikra 13:46): "Solitary shall he sit"— even outside of the camp of Israel. And his atonement— "chirping" birds. And (Ibid. 19:16): "Do not go talebearing among your people," (Ibid. 17): "Reprove, shall you reprove your neighbor, but you shall not bear sin because of him." And (Ibid. 25:17): "You shall not wrong, one man, his fellow," which relates to verbal wronging, which is also in the category of evil speech. And (Bamidbar 5:1): "And they shall send out of the camp every leper"— even if he were as great in Torah as Doeg. And (Ibid. 12:1): "And Miriam and Aaron spoke against Moses, etc." And the entire section of Shelach Lecha, which speaks about the spies. And (Ibid. 21:5): "And the people spoke against G-d and against Moses." And (Devarim 23:10): "When you go out as a camp against your foes, guard yourself against every evil thing [davar ra]," concerning which Chazal have said: "davar ra" may be read as "dibbur ra" [evil speech]. And in Tetze, the "giving out of an evil name [motzi shem ra]," and (Ibid. 24:9): "Remember what the L-rd your G-d did to Miriam, etc." And (Ibid. 27:24): "Cursed be he who smites his friend in secret," which refers to lashon hara. And it is known that all of the "cursings" were preceded by blessings; and they opened with blessing, saying: "Blessed is he who does not smite"— whence we derive that one who is heedful in this is blessed.
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Shenei Luchot HaBerit
Just as it is said of the Ineffable Name "G–d is One and His Name is One," so Jacob and the twelve tribes are the parallel of the 12 permutations with which the Ineffable four-lettered Name of G–d can be written. The relationship between Jacob and the twelve tribes and Joseph and the twelve tribes respectively is analogous to the relationship between ה' אחד, on the one hand, and ושמו אחד, on the other. The Zohar has explained this on Parshat Vayetzei. We explained there the relationship between Jacob and Joseph, and the meaning of the emanation תפארת. On Genesis 37, 2, the Zohar goes on to explain that anyone who looked at the face of Joseph remarked on his uncanny resemblance to Jacob. The Torah purposely did not describe Reuben or any other brother as the תולדות of Jacob.
