וַיֹּאמְר֡וּ שָׁא֣וֹל שָֽׁאַל־הָ֠אִישׁ לָ֣נוּ וּלְמֽוֹלַדְתֵּ֜נוּ לֵאמֹ֗ר הַע֨וֹד אֲבִיכֶ֥ם חַי֙ הֲיֵ֣שׁ לָכֶ֣ם אָ֔ח וַנַ֨גֶּד־ל֔וֹ עַל־פִּ֖י הַדְּבָרִ֣ים הָאֵ֑לֶּה הֲיָד֣וֹעַ נֵדַ֔ע כִּ֣י יֹאמַ֔ר הוֹרִ֖ידוּ אֶת־אֲחִיכֶֽם׃
At sinabi nila: “Masusing nagtanong ang lalaking iyon tungkol sa amin at sa aming angkan, na sinasabi: ‘Buhay pa ba ang inyong ama? Mayroon pa ba kayong kapatid?’ At sinabi namin sa kanya ayon sa mga tanong na ito. Paano ba namin malalaman na sasabihin niya: ‘Ibaba ninyo rito ang inyong kapatid’?”
Chizkuni
וידע אונן, “Onan realised;” [the author’s problem with this expression is that the term ידע, normally refers to something in the past which was known as a fact. Ed.] The author quotes הידוע נדע, “how were we to know,” in Genesis 43,7 as proof that the term can also be used here.
Rashbam
ויאמר אליהם לא, כי ערות הארץ באתם לראות, if it were as you said, how could you not even leave one of you at home to attend to the needs of your father? Joseph said all this in order to find out if his full brother Binyamin was alive. As a result of his probing they elaborated that in fact they were a total of twelve brothers, one, the youngest having remained at home and one having been lost. They did not know his whereabouts or if he was even alive. We know that there were several questions and answers as when the brothers returned home and their father was reprimanding them for volunteering uncalled for information about their family status, they replied that the “man” had kept asking more and more questions. (compare 43,7)
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.