וַיֹּ֣אמֶר אֵלֵ֗ינוּ הָאִישׁ֙ אֲדֹנֵ֣י הָאָ֔רֶץ בְּזֹ֣את אֵדַ֔ע כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֲחִיכֶ֤ם הָֽאֶחָד֙ הַנִּ֣יחוּ אִתִּ֔י וְאֶת־רַעֲב֥וֹן בָּתֵּיכֶ֖ם קְח֥וּ וָלֵֽכוּ׃
At sinabi sa amin ng lalaking iyon, ang panginoon ng lupain: ‹Sa ganito ko malalaman na kayo'y mga tapat na tao: iwan ninyo sa akin ang isa sa inyong mga kapatid, at kunin ninyo ang kailangan para sa gutom ng inyong mga sambahayan, at umalis na kayo.
Rashi
כאשר התעו WHEN GOD (CAUSED ME TO WANDER — The verb is in the plural. Do not be surprised at this for in many passages words denoting Godship or denoting Authority are grammatically treated as plural, e. g., (2 Samuel 7:23) “Whom God went (הלכו plural) to redeem”; (Deuteronomy 5:23) “the living (חיים adjective, plural) God”; (Joshua 24:19) “a Holy (קדושים adjective, plural) God”. So, too, the idea of Authority is expressed by the plural form, as (39:20) “And the master of (אדני construct plural) Joseph took him” and as (Deuteronomy 10:17) “Lord of (אדני) lords (האדנים)”, and (42:30) “the lord of (אדני) the land”; as well as (Exodus 22:14) “if its owner (בעליו) be with it”, and (Exodus 21:29) “and warning has been given to its master (בעליו)”. If you ask why does it here use the term התעו, I reply, anyone who is exiled from his home and has no settled abode may be styled תועה a wanderer (or “one moving about aimlessly”), as (21:14) “And she, Hagar, went and strayed about (ותתע) in the wilderness”; (Psalms 119:176) “I have gone astray (תעיתי) like a lost sheep”, and (Job 38:41) “they wander (יתעו) through lack of food”, i.e. they go out and wander about to seek their food.
Mishnah Berurah
"l' - HUH - knee - ach" with a kamatz - Because, [pronounced that way], it means "placing/resting", as it's written (Ezekiel 44:30) "that he may cause a blessing (l'hunee'ach) to rest/be placed upon your house". It should not be pronounced with a patach, which [would make the word] mean "leaving", as it's written (Genesis 42:33) "(hanichu) leave one of your brothers with me". [Achronim]
Ramban
AND YOU SHALL BE FREE (‘TIS’CHARU’) TO TRADE IN THE LAND. They altered it for the sake of peace157For we do not find that Joseph told this to his brothers. so that Jacob would consent to send Benjamin along with them. It had been their desire to return immediately were it not that Jacob had said, My son shall not go down with you.158Verse 38 here. Similarly, for the sake of peace, they told him Joseph’s words, ‘Leave’ one of your brothers with me,159Verse 33 here. and they did not tell their father of their imprisonment or of Simeon’s imprisonment.
It is possible that Joseph did tell them, And you shall be free to trade in the land, but Scripture does not relate it. If so, the intent of the statement is that “you will be able to bring merchandise at your will for the purpose of purchasing grain, and I will not take it, as compensation for your embarassment.”160Thus he suggested that they will be able to keep their original merchandise for sale to others, and obtain grain free.
Similarly, their saying, The man persisted in asking about ourselves, and our family,161Further, 43:7. constitutes a motivating plea to their father, [but the event never actually took place]. It may be that when they told Joseph, We are all one man’s sons,162Verse 11 here. he said to them, “Not so, but you have truly come to find out the condition of the land.163Verse 12 here. Now tell me if your father is alive, and if you have another brother, for I will investigate you and know what you are.” Then they said, “We are twelve brethren, the sons of one man who is presently in the land of Canaan, for he is still alive, and the youngest one is with him, and one is gone.” This was what Judah said to Joseph: My lord asked his servants, saying, Have you a father, or a brother?164Further, 44:19. In a similar manner Scripture, in many places, is concise about an event or the recounting thereof, as I have mentioned.165See Ramban above in Verse 21.
Now Rashi writes: “Tis’charu, you may travel round the land. All expressions of s’chorah (merchandise) and socharim (merchants) are derived from sochar, which means ‘going around,’ because the merchants go round looking for merchandise.”
It would seem that the Rabbi [Rashi]166See Bereshith, Note 139. aimed by this interpretation to guard himself against this difficulty.167Namely, that we do not find that Joseph mentioned to his brothers about being free to trade in the land. Therefore, Rashi explained the word tis’charu as giving them the right to travel around the land and buy grain always without hindrance. He therefore explained their words as reporting only that Joseph had said that they would be permitted to travel around the land and always buy grain at their pleasure. But above, in the story of Shechem, Rashi did not so interpret the same expressions: Settle down ‘us’charuah’ (and engage in trade);168Above, 34:10. For there actual trade is referred to, while here only travelling around the land is meant. Therefore Rashi makes his comment here, and not there in the story of Schechem. ‘v’yis’charu othah’ (and engage in trade in it).169Ibid., Verse 21.
It is possible that Joseph did tell them, And you shall be free to trade in the land, but Scripture does not relate it. If so, the intent of the statement is that “you will be able to bring merchandise at your will for the purpose of purchasing grain, and I will not take it, as compensation for your embarassment.”160Thus he suggested that they will be able to keep their original merchandise for sale to others, and obtain grain free.
Similarly, their saying, The man persisted in asking about ourselves, and our family,161Further, 43:7. constitutes a motivating plea to their father, [but the event never actually took place]. It may be that when they told Joseph, We are all one man’s sons,162Verse 11 here. he said to them, “Not so, but you have truly come to find out the condition of the land.163Verse 12 here. Now tell me if your father is alive, and if you have another brother, for I will investigate you and know what you are.” Then they said, “We are twelve brethren, the sons of one man who is presently in the land of Canaan, for he is still alive, and the youngest one is with him, and one is gone.” This was what Judah said to Joseph: My lord asked his servants, saying, Have you a father, or a brother?164Further, 44:19. In a similar manner Scripture, in many places, is concise about an event or the recounting thereof, as I have mentioned.165See Ramban above in Verse 21.
Now Rashi writes: “Tis’charu, you may travel round the land. All expressions of s’chorah (merchandise) and socharim (merchants) are derived from sochar, which means ‘going around,’ because the merchants go round looking for merchandise.”
It would seem that the Rabbi [Rashi]166See Bereshith, Note 139. aimed by this interpretation to guard himself against this difficulty.167Namely, that we do not find that Joseph mentioned to his brothers about being free to trade in the land. Therefore, Rashi explained the word tis’charu as giving them the right to travel around the land and buy grain always without hindrance. He therefore explained their words as reporting only that Joseph had said that they would be permitted to travel around the land and always buy grain at their pleasure. But above, in the story of Shechem, Rashi did not so interpret the same expressions: Settle down ‘us’charuah’ (and engage in trade);168Above, 34:10. For there actual trade is referred to, while here only travelling around the land is meant. Therefore Rashi makes his comment here, and not there in the story of Schechem. ‘v’yis’charu othah’ (and engage in trade in it).169Ibid., Verse 21.