Комментарий к Берешит 47:5

THY FATHER AND THY BRETHREN ARE COME UNTO THEE. This introduction is as if to say: “Now I have heard that your father and your brothers have come, and the land of Egypt is before you.” The correct interpretation appears to me to be that Pharaoh said to Joseph: “Your father and your brothers have come to you because they have heard of your glory, and it is upon you that they have cast their burden. See that you treat them well for it is your responsibility and it is within your power.”

ויאמר פרעה אל יוסף לאמור, Pharaoh said to tell Joseph, etc. What is meant here by the word לאמור? Besides, what did Pharaoh mean when he said: "your father has arrived?" This was not news!

אביך ואחיך באו אליך, “your father and your brothers have come to join you.” This may be an introductory remark by Pharaoh before offering the brothers and their father the hospitality of the land of Egypt. [otherwise it is banal, as the facts were well known. Ed.] Alternately, it is an introductory remark to “your brothers have come to convince themselves with their own eyes of your rise to greatness in this land. They are now planning to look to you for sustenance.” Pharaoh then proceeds to instruct Joseph to indeed treat his brothers with largesse.

Sie sind zu dir gekommen, ihre Versorgung liegt dir ob und die Mittel dazu gebe ich dir.

We must refer back to where Pharaoh had instructed Joseph in 45,17 - 18 to command his brothers to take their father and "come to me." These instructions could have either one of two meanings. 1) Joseph should speak to the brothers conveying instructions from Pharaoh. 2) Joseph should speak to them as if he were acting on his own authority. This latter interpretation is more likely to be the correct one. We base this on 45,19 where Joseph is told "you have been commanded, etc." If the instructions for the migration of Joseph's family had all originated with Pharaoh why would Joseph have to refer to permission he obtained from Pharaoh? One obtains permission after making a request for it. You will note that Joseph had spoken to the brothers about their migration in 46,31 when he was about to speak to Pharaoh about their arrival. The fact that he described the brothers as having "come to me" as opposed to having come to Pharaoh, seems evidence that they did not come in response to Pharaoh's invitation. In our verse, however, he did not describe the brothers as having "come to me," but simply as "having arrived." This implied that their arrival was at the behest of Pharaoh. He now wanted Pharaoh to make good on his promise. In response Pharaoh said in verse 6: "your father and your brothers have come to you." Pharaoh meant to correct any impression Joseph might have had that what he had said in 45,17 -18 should have been construed as an invitation from himself for the brothers to settle there. All Pharaoh had meant was that Joseph had his permission to extend an invitaion to them in Pharaoh's name to settle in the best part of Egypt.

There are subtle differences between a migration as the result of Pharaoh's direct invitation and one which resulted from an invitation by Joseph which had Pharaoh's approval. On the one hand, it appears that Pharaoh was now anxious to relieve himself of any responsibility towards Joseph's brothers and clan. When a king grants a certain person an elevated status, this is normally considered a permanent gift. Had the brothers' migration been at the direct invitation of Pharaoh their status in the land of Goshen would have been permanent and irrevocable. Pharaoh was concerned lest his invitation would be perceived as that kind of gift. He preferred to have the brothers believe that the land of Goshen was allocated to them by the authority of Joseph. It was valid as long as Joseph was ruler in the land. Just as Joseph's position was not a hereditary one, so the brothers' tenure in Goshen would not be a hereditary one. Both Joseph's position and the brothers' stay in Goshen continued to depend on Pharaoh's pleasure. Pharaoh wanted to make sure that Joseph or the brothers should not think that he, Pharaoh, needed them in order to strengthen his hold on the throne of Egypt.

There is, however, also a positive aspect of what Pharaoh had said now. Why would Joseph have to appeal to Pharaoh now as if he himself did not wield any authority in the country? Had not Pharaoh given Joseph blanket authority at the time he had appointed him as the absolute ruler over his kingdom? When Pharaoh now said to Joseph that his brothers had come to him, he merely reiterated that Joseph did not need to ask any kind of permission. Joseph's authority included the area concerning which he had now asked Pharaoh's permission. We find something analogous in Yuma 4 where Rabbi Mussiah son of Rabbi Menassiah teaches that there is scriptural proof for the assumption that when one reveals information received by a second person even when one had not been sworn to secrecy, this is forbidden unless specific permission has been granted. When G'd spoke to Moses in Leviticus 1,1, He added that Moses should communicate His words by adding the word לאמור. Accordingly, Pharaoh had to tell Joseph to extend the invitation in his name. Although this diminishes the value of Pharaoh's invitation slightly, it is not materially different from what Pharaoh had said in chapter 45.

We may also see some additional significance in the word אליך in verse five. The reason Pharaoh did command the brothers to migrate to Egypt was only in order to demonstrate that Joseph had never been a slave and had been born into a very respectable family. While it was true that on the face of it this had been demonstrated at the time when Joseph revealed himself to his brothers, he had not yet freed himself completely from the suspicion that the "brothers" were a group of bachelors with whom Joseph had made a deal that they should claim to be his family. We find that Bereshit Rabbah 100,9 refers to such a possibility in connection with Genesis 50,21 where Joseph is described as: "he consoled them and put their minds at ease." The Midrash describes that Joseph put his brothers' minds at ease by telling them that if he were to take any punitive action against them now the Egyptians would question his claim that they were his family and would argue that at the time that he, Joseph, identified them as his brothers this had been a charade, and that they had only been a group of young men whom he had paid to misrepresent themselves. When Pharaoh said to Joseph "your brothers have come to you," he meant that the brothers' presence in Egypt would buttress Joseph's claim concerning his ancestry.