Vayigash ויגש
Genesis 44:18-47:27
וַיִּגַּ֨שׁ אֵלָ֜יו יְהוּדָ֗ה וַיֹּ֘אמֶר֮ בִּ֣י אֲדֹנִי֒ יְדַבֶּר־נָ֨א עַבְדְּךָ֤ דָבָר֙ בְּאׇזְנֵ֣י אֲדֹנִ֔י וְאַל־יִ֥חַר אַפְּךָ֖ בְּעַבְדֶּ֑ךָ כִּ֥י כָמ֖וֹךָ כְּפַרְעֹֽה׃
Then Judah went up to him and said, “Please, my lord, let your servant appeal to my lord, and do not be impatient with your servant, you who are the equal of Pharaoh.
Commentary Rashi
ויגש אליו וגו' . . . דבר באזני אדני THEN JUDAH CAME NEAR TO HIM etc. [LET THY SERVANT SPEAK] A WORD IN MY LORD S EARS etc. May my words penetrate into your ears (Genesis Rabbah 93:6).
ואל יחר אפך AND LET NOT THY WRATH GLOW — From these words you may infer that he spoke to him in harsh terms.
כי כמוך כפרעה FOR THOU ART EVEN AS PHARAOH — In my sight you are as important as the king. This is the literal meaning, but a Midrashic explanation is: You will ultimately be stricken with leprosy for detaining Benjamin even as your ancestor Pharaoh was stricken because he detained my ancestress Sarah one night. Another explanation is: you are as unreliable as Pharaoh — just as Pharaoh issues decrees and does not carry them out, makes promises and does not fulfil them, so also do you. Is this what you meant by “setting your eyes” upon him when you said (Genesis 44:21) “Bring him down and I will set mine eyes upon him”? Still another interpretation of כי כמוך כפרעה FOR THOU SHALT BECOME EVEN AS PHARAOH: if you provoke me I will slay you and your master (Genesis Rabbah 93:6).
אֲדֹנִ֣י שָׁאַ֔ל אֶת־עֲבָדָ֖יו לֵאמֹ֑ר הֲיֵשׁ־לָכֶ֥ם אָ֖ב אוֹ־אָֽח׃
My lord asked his servants, ‘Have you a father or another brother?’
Commentary Rashi
אדני שאל את עבדיו MY LORD ASKED HIS SERVANTS — From the beginning you came with a pretext against us. What need had you to ask us all these questions? Were we asking for your daughter in marriage or were you asking for our sister? And yet
וַנֹּ֙אמֶר֙ אֶל־אֲדֹנִ֔י יֶשׁ־לָ֙נוּ֙ אָ֣ב זָקֵ֔ן וְיֶ֥לֶד זְקֻנִ֖ים קָטָ֑ן וְאָחִ֣יו מֵ֔ת וַיִּוָּתֵ֨ר ה֧וּא לְבַדּ֛וֹ לְאִמּ֖וֹ וְאָבִ֥יו אֲהֵבֽוֹ׃
We told my lord, ‘We have an old father, and there is a child of his old age, the youngest; his full brother is dead, so that he alone is left of his mother, and his father dotes on him.’
Commentary Rashi
ונאמר אל אדני WE SAID TO MY LORD — we kept nothing back from you (Genesis Rabbah 93:8).
ואחיו מת AND HIS BROTHER IS DEAD — He uttered this untruth out of fear. He thought: if I tell him that he is alive he may say “Bring him to me”.
לבדו לאמו [HE] ALONE [IS LEFT] OF HIS MOTHER — of that mother he has no other brother.
וַתֹּ֙אמֶר֙ אֶל־עֲבָדֶ֔יךָ הוֹרִדֻ֖הוּ אֵלָ֑י וְאָשִׂ֥ימָה עֵינִ֖י עָלָֽיו׃
Then you said to your servants, ‘Bring him down to me, that I may set eyes on him.’
וַנֹּ֙אמֶר֙ אֶל־אֲדֹנִ֔י לֹא־יוּכַ֥ל הַנַּ֖עַר לַעֲזֹ֣ב אֶת־אָבִ֑יו וְעָזַ֥ב אֶת־אָבִ֖יו וָמֵֽת׃
We said to my lord, ‘The boy cannot leave his father; if he were to leave him, his father would die.’
Commentary Rashi
ועזב את אביו ומת FOR IF HE SHOULD LEAVE HIS FATHER, HE WOULD DIE — If he leaves his father we shall be in anxiety lest he die on the journey, because indeed his mother died during a journey.
וַתֹּ֙אמֶר֙ אֶל־עֲבָדֶ֔יךָ אִם־לֹ֥א יֵרֵ֛ד אֲחִיכֶ֥ם הַקָּטֹ֖ן אִתְּכֶ֑ם לֹ֥א תֹסִפ֖וּן לִרְא֥וֹת פָּנָֽי׃
But you said to your servants, ‘Unless your youngest brother comes down with you, do not let me see your faces.’
וַֽיְהִי֙ כִּ֣י עָלִ֔ינוּ אֶֽל־עַבְדְּךָ֖ אָבִ֑י וַנַּ֨גֶּד־ל֔וֹ אֵ֖ת דִּבְרֵ֥י אֲדֹנִֽי׃
When we came back to your servant my father, we reported my lord’s words to him.
וַיֹּ֖אמֶר אָבִ֑ינוּ שֻׁ֖בוּ שִׁבְרוּ־לָ֥נוּ מְעַט־אֹֽכֶל׃
“Later our father said, ‘Go back and procure some food for us.’
וַנֹּ֕אמֶר לֹ֥א נוּכַ֖ל לָרֶ֑דֶת אִם־יֵשׁ֩ אָחִ֨ינוּ הַקָּטֹ֤ן אִתָּ֙נוּ֙ וְיָרַ֔דְנוּ כִּי־לֹ֣א נוּכַ֗ל לִרְאוֹת֙ פְּנֵ֣י הָאִ֔ישׁ וְאָחִ֥ינוּ הַקָּטֹ֖ן אֵינֶ֥נּוּ אִתָּֽנוּ׃
We answered, ‘We cannot go down; only if our youngest brother is with us can we go down, for we may not show our faces to the man unless our youngest brother is with us.’
וַיֹּ֛אמֶר עַבְדְּךָ֥ אָבִ֖י אֵלֵ֑ינוּ אַתֶּ֣ם יְדַעְתֶּ֔ם כִּ֥י שְׁנַ֖יִם יָֽלְדָה־לִּ֥י אִשְׁתִּֽי׃
Your servant my father said to us, ‘As you know, my wife bore me two sons.
וַיֵּצֵ֤א הָֽאֶחָד֙ מֵֽאִתִּ֔י וָאֹמַ֕ר אַ֖ךְ טָרֹ֣ף טֹרָ֑ף וְלֹ֥א רְאִיתִ֖יו עַד־הֵֽנָּה׃
But one is gone from me, and I said: Alas, he was torn by a beast! And I have not seen him since.
וּלְקַחְתֶּ֧ם גַּם־אֶת־זֶ֛ה מֵעִ֥ם פָּנַ֖י וְקָרָ֣הוּ אָס֑וֹן וְהֽוֹרַדְתֶּ֧ם אֶת־שֵׂיבָתִ֛י בְּרָעָ֖ה שְׁאֹֽלָה׃
If you take this one from me, too, and he meets with disaster, you will send my white head down to Sheol in sorrow.’
Commentary Rashi
וקרהו אסון AND MISCHIEF BEFALL HIM — For Satan brings charges against men in the hour of danger (Genesis Rabbah 91.9).
'והורדתם את שיבתי וגו YE SHALL BRING DOWN MY GRAY HAIRS etc. — Whilst Benjamin is beside me I find comfort in him for the loss of his mother and his brother, so that if he dies it will seem to me as though the three of them died in the same day.
וְעַתָּ֗ה כְּבֹאִי֙ אֶל־עַבְדְּךָ֣ אָבִ֔י וְהַנַּ֖עַר אֵינֶ֣נּוּ אִתָּ֑נוּ וְנַפְשׁ֖וֹ קְשׁוּרָ֥ה בְנַפְשֽׁוֹ׃
“Now, if I come to your servant my father and the boy is not with us—since his own life is so bound up with his—
וְהָיָ֗ה כִּרְאוֹת֛וֹ כִּי־אֵ֥ין הַנַּ֖עַר וָמֵ֑ת וְהוֹרִ֨ידוּ עֲבָדֶ֜יךָ אֶת־שֵׂיבַ֨ת עַבְדְּךָ֥ אָבִ֛ינוּ בְּיָג֖וֹן שְׁאֹֽלָה׃
when he sees that the boy is not with us, he will die, and your servants will send the white head of your servant our father down to Sheol in grief.
Commentary Rashi
והיה כראותו כי אין הנער ומת IT SHALL COME TO PASS WHEN HE SEETH THAT THE LAD IS NOT WITH US, THAT HE WILL DIE, i.e. his father will die of grief.
כִּ֤י עַבְדְּךָ֙ עָרַ֣ב אֶת־הַנַּ֔עַר מֵעִ֥ם אָבִ֖י לֵאמֹ֑ר אִם־לֹ֤א אֲבִיאֶ֙נּוּ֙ אֵלֶ֔יךָ וְחָטָ֥אתִי לְאָבִ֖י כׇּל־הַיָּמִֽים׃
Now your servant has pledged himself for the boy to my father, saying, ‘If I do not bring him back to you, I shall stand guilty before my father forever.’
Commentary Rashi
כי עבדך ערב את הנער FOR THY SERVANT BECAME SURETY FOR THE LAD — Should you ask why I enter into the contest (champion his cause) more strongly than my other brothers — then I tell you: I have more to lose; they all stand outside the matter (are less concerned with it than I am), but I have placed myself under a firm bond to be an outcast in both worlds.
וְעַתָּ֗ה יֵֽשֶׁב־נָ֤א עַבְדְּךָ֙ תַּ֣חַת הַנַּ֔עַר עֶ֖בֶד לַֽאדֹנִ֑י וְהַנַּ֖עַר יַ֥עַל עִם־אֶחָֽיו׃
Therefore, please let your servant remain as a slave to my lord instead of the boy, and let the boy go back with his brothers.
Commentary Rashi
'ישב נא עבדך וגו LET THY SERVANT ABIDE etc. — For all purposes I am superior to him in strength — whether for battle or for service as a slave.
כִּי־אֵיךְ֙ אֶֽעֱלֶ֣ה אֶל־אָבִ֔י וְהַנַּ֖עַר אֵינֶ֣נּוּ אִתִּ֑י פֶּ֚ן אֶרְאֶ֣ה בָרָ֔ע אֲשֶׁ֥ר יִמְצָ֖א אֶת־אָבִֽי׃
For how can I go back to my father unless the boy is with me? Let me not be witness to the woe that would overtake my father!”
Commentary Rashi
ולא יכל יוסף להתאפק לכל הנצבים AND JOSEPH COULD NOT REFRAIN HIMSELF BEFORE ALL THEM THAT STOOD — He could not bear that the Egyptians should stand by him witnessing how his brothers would be put to shame when he made himself known to them.
וְלֹֽא־יָכֹ֨ל יוֹסֵ֜ף לְהִתְאַפֵּ֗ק לְכֹ֤ל הַנִּצָּבִים֙ עָלָ֔יו וַיִּקְרָ֕א הוֹצִ֥יאוּ כׇל־אִ֖ישׁ מֵעָלָ֑י וְלֹא־עָ֤מַד אִישׁ֙ אִתּ֔וֹ בְּהִתְוַדַּ֥ע יוֹסֵ֖ף אֶל־אֶחָֽיו׃
Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone withdraw from me!” So there was no one else about when Joseph made himself known to his brothers.
Commentary Rashi
וישמע בית פרעה AND THE HOUSE OF PHARAOH HEARD IT — The house of Pharaoh means his servants and the members of his household. בית here does not mean an actual house (so that the words would mean “and one heard it in the house of Pharaoh; cf. 5:16), but it is similar to (1 Kings 12:21) בית ישראל “the house of Israel”, or בית יהודה the house of Judah”, meaning the people of Judah. old French maisniede English all the inmates of a house.
וַיִּתֵּ֥ן אֶת־קֹל֖וֹ בִּבְכִ֑י וַיִּשְׁמְע֣וּ מִצְרַ֔יִם וַיִּשְׁמַ֖ע בֵּ֥ית פַּרְעֹֽה׃
His sobs were so loud that the Egyptians could hear, and so the news reached Pharaoh’s palace.
Commentary Rashi
נבהלו מפניו [FOR] THEY WERE AMAZED AT HIS PRESENCE — out of shame.
וַיֹּ֨אמֶר יוֹסֵ֤ף אֶל־אֶחָיו֙ אֲנִ֣י יוֹסֵ֔ף הַע֥וֹד אָבִ֖י חָ֑י וְלֹֽא־יָכְל֤וּ אֶחָיו֙ לַעֲנ֣וֹת אֹת֔וֹ כִּ֥י נִבְהֲל֖וּ מִפָּנָֽיו׃
Joseph said to his brothers, “I am Joseph. Is my father still well?” But his brothers could not answer him, so dumfounded were they on account of him.
Commentary Rashi
גשו נא אלי STEP NEAR TO ME, I PRAY YOU — He saw that they recoiled and he said to himself “Now my brothers feel ashamed”. He therefore called to them in mild and gentle language (Genesis Rabbah 93:10).
וַיֹּ֨אמֶר יוֹסֵ֧ף אֶל־אֶחָ֛יו גְּשׁוּ־נָ֥א אֵלַ֖י וַיִּגָּ֑שׁוּ וַיֹּ֗אמֶר אֲנִי֙ יוֹסֵ֣ף אֲחִיכֶ֔ם אֲשֶׁר־מְכַרְתֶּ֥ם אֹתִ֖י מִצְרָֽיְמָה׃
Then Joseph said to his brothers, “Come forward to me.” And when they came forward, he said, “I am your brother Joseph, he whom you sold into Egypt.
Commentary Rashi
למחיה FOR THE PRESERVATION OF LIFE — i.e. that I may be to you for a preservation of life.
וְעַתָּ֣ה ׀ אַל־תֵּעָ֣צְב֗וּ וְאַל־יִ֙חַר֙ בְּעֵ֣ינֵיכֶ֔ם כִּֽי־מְכַרְתֶּ֥ם אֹתִ֖י הֵ֑נָּה כִּ֣י לְמִֽחְיָ֔ה שְׁלָחַ֥נִי אֱלֹהִ֖ים לִפְנֵיכֶֽם׃
Now, do not be distressed or reproach yourselves because you sold me hither; it was to save life that God sent me ahead of you.
Commentary Rashi
כי זה שנתים הרעב means FOR THESE TWO YEARS OF FAMINE have passed of the years of famine that are to come in the land.
כִּי־זֶ֛ה שְׁנָתַ֥יִם הָרָעָ֖ב בְּקֶ֣רֶב הָאָ֑רֶץ וְעוֹד֙ חָמֵ֣שׁ שָׁנִ֔ים אֲשֶׁ֥ר אֵין־חָרִ֖ישׁ וְקָצִֽיר׃
It is now two years that there has been famine in the land, and there are still five years to come in which there shall be no yield from tilling.
וַיִּשְׁלָחֵ֤נִי אֱלֹהִים֙ לִפְנֵיכֶ֔ם לָשׂ֥וּם לָכֶ֛ם שְׁאֵרִ֖ית בָּאָ֑רֶץ וּלְהַחֲי֣וֹת לָכֶ֔ם לִפְלֵיטָ֖ה גְּדֹלָֽה׃
God has sent me ahead of you to ensure your survival on earth, and to save your lives in an extraordinary deliverance.
Commentary Rashi
לאב A FATHER — he made me his colleague and he bestowed on me the dignity of “Father of the king.”
וְעַתָּ֗ה לֹֽא־אַתֶּ֞ם שְׁלַחְתֶּ֤ם אֹתִי֙ הֵ֔נָּה כִּ֖י הָאֱלֹהִ֑ים וַיְשִׂימֵ֨נִֽי לְאָ֜ב לְפַרְעֹ֗ה וּלְאָדוֹן֙ לְכׇל־בֵּית֔וֹ וּמֹשֵׁ֖ל בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃
So, it was not you who sent me here, but God—who has made me a father to Pharaoh, lord of all his household, and ruler over the whole land of Egypt.
Commentary Rashi
ועלו אל אבי AND GO UP TO MY FATHER — he said “go up” because the land of Israel is situated higher than all the neighbouring countries (Kiddushin 69a).
מַהֲרוּ֮ וַעֲל֣וּ אֶל־אָבִי֒ וַאֲמַרְתֶּ֣ם אֵלָ֗יו כֹּ֤ה אָמַר֙ בִּנְךָ֣ יוֹסֵ֔ף שָׂמַ֧נִי אֱלֹהִ֛ים לְאָד֖וֹן לְכׇל־מִצְרָ֑יִם רְדָ֥ה אֵלַ֖י אַֽל־תַּעֲמֹֽד׃
“Now, hurry back to my father and say to him: Thus says your son Joseph, ‘God has made me lord of all Egypt; come down to me without delay.
וְיָשַׁבְתָּ֣ בְאֶֽרֶץ־גֹּ֗שֶׁן וְהָיִ֤יתָ קָרוֹב֙ אֵלַ֔י אַתָּ֕ה וּבָנֶ֖יךָ וּבְנֵ֣י בָנֶ֑יךָ וְצֹאנְךָ֥ וּבְקָרְךָ֖ וְכׇל־אֲשֶׁר־לָֽךְ׃
You will dwell in the region of Goshen, where you will be near me—you and your children and your grandchildren, your flocks and herds, and all that is yours.
Commentary Rashi
פן תורש — The Targum renders this by דלמא תתמסכן LEST THOU BE IMPOVERISHED, for the verb is of the same root as we find in (1 Samuel 2:7) “The Lord maketh poor (מוריש) and maketh rich”.
וְכִלְכַּלְתִּ֤י אֹֽתְךָ֙ שָׁ֔ם כִּי־ע֛וֹד חָמֵ֥שׁ שָׁנִ֖ים רָעָ֑ב פֶּן־תִּוָּרֵ֛שׁ אַתָּ֥ה וּבֵֽיתְךָ֖ וְכׇל־אֲשֶׁר־לָֽךְ׃
There I will provide for you—for there are yet five years of famine to come—that you and your household and all that is yours may not suffer want.’
Commentary Rashi
והנה עיניכם ראות AND, BEHOLD, YOUR EYES SEE my glory, and that I am your brother, and further כי פי המדבר אליכם THAT IT IS MY MOUTH THAT SPEAKETH TO YOU in the Holy Language) (Genesis Rabbah 93:10).
ועיני אחי בנימין [YOUR EYES] AND THE EYES OF MY BROTHER BENJAMIN — he mentions them separately and alike to imply: just as I harbour no hatred against Benjamin, my brother, for he was no party to selling me, so is my heart free from hatred against you (Megillah 16b).
וְהִנֵּ֤ה עֵֽינֵיכֶם֙ רֹא֔וֹת וְעֵינֵ֖י אָחִ֣י בִנְיָמִ֑ין כִּי־פִ֖י הַֽמְדַבֵּ֥ר אֲלֵיכֶֽם׃
You can see for yourselves, and my brother Benjamin for himself, that it is indeed I who am speaking to you.
וְהִגַּדְתֶּ֣ם לְאָבִ֗י אֶת־כׇּל־כְּבוֹדִי֙ בְּמִצְרַ֔יִם וְאֵ֖ת כׇּל־אֲשֶׁ֣ר רְאִיתֶ֑ם וּמִֽהַרְתֶּ֛ם וְהוֹרַדְתֶּ֥ם אֶת־אָבִ֖י הֵֽנָּה׃
And you must tell my father everything about my high station in Egypt and all that you have seen; and bring my father here with all speed.”
Commentary Rashi
ויפל על צוארי בנימן אחיו ויבך AND HE FELL UPON HIS BROTHER BENJAMIN’S NECK AND WEPT — for the Temples which were to be in Benjamin’s territory and which would ultimately be laid in ruins (Genesis Rabbah 93:12).
ובנימין בכה על צואריו AND BENJAMIN WEPT ON HIS NECK — for the Tabernacle of Shiloh which was to be in Joseph’s territory and which would ultimately be laid in ruins (Genesis Rabbah 93:12).
וַיִּפֹּ֛ל עַל־צַוְּארֵ֥י בִנְיָֽמִן־אָחִ֖יו וַיֵּ֑בְךְּ וּבִ֨נְיָמִ֔ן בָּכָ֖ה עַל־צַוָּארָֽיו׃
With that he embraced his brother Benjamin around the neck and wept, and Benjamin wept on his neck.
Commentary Rashi
ואחרי כן AND AFTER THAT — after they saw that he wept and realized that he was peaceably inclined towards them, דברו אחיו אתו HIS BRETHREN SPAKE WITH HIM — For at first they felt abashed before him.
וַיְנַשֵּׁ֥ק לְכׇל־אֶחָ֖יו וַיֵּ֣בְךְּ עֲלֵהֶ֑ם וְאַ֣חֲרֵי כֵ֔ן דִּבְּר֥וּ אֶחָ֖יו אִתּֽוֹ׃
He kissed all his brothers and wept upon them; only then were his brothers able to talk to him.
Commentary Rashi
והקל נשמע בית פרעה AND THE FAME THEREOF WAS HEARD IN PHARAOH’S HOUSE — It is the same as בבית, in the house of Pharaoh and here it denotes the actual house (cp. 45:2).
וְהַקֹּ֣ל נִשְׁמַ֗ע בֵּ֤ית פַּרְעֹה֙ לֵאמֹ֔ר בָּ֖אוּ אֲחֵ֣י יוֹסֵ֑ף וַיִּיטַב֙ בְּעֵינֵ֣י פַרְעֹ֔ה וּבְעֵינֵ֖י עֲבָדָֽיו׃
The news reached Pharaoh’s palace: “Joseph’s brothers have come.” Pharaoh and his courtiers were pleased.
Commentary Rashi
טענו את בעירכם LADE YOUR BEASTS — with grain.
וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף אֱמֹ֥ר אֶל־אַחֶ֖יךָ זֹ֣את עֲשׂ֑וּ טַֽעֲנוּ֙ אֶת־בְּעִ֣ירְכֶ֔ם וּלְכוּ־בֹ֖אוּ אַ֥רְצָה כְּנָֽעַן׃
And Pharaoh said to Joseph, “Say to your brothers, ‘Do as follows: load up your animals and go at once to the land of Canaan.
Commentary Rashi
את טוב אוץ מצרים THE BEST OF THE LAND OF EGYPT — viz., the district of Goshen. He prophesied without knowing what he was prophesying when he said “I shall give you the best of the land of Egypt”, for ultimately they were to make it like the depths of the sea in which there are no fish (i.e. that they would carry away the best of the land when they would leave Egypt) (Berakhot 9b).
חלב הארץ THE FAT OF THE LAND — The word חלב always denotes the best part of a thing.
וּקְח֧וּ אֶת־אֲבִיכֶ֛ם וְאֶת־בָּתֵּיכֶ֖ם וּבֹ֣אוּ אֵלָ֑י וְאֶתְּנָ֣ה לָכֶ֗ם אֶת־טוּב֙ אֶ֣רֶץ מִצְרַ֔יִם וְאִכְל֖וּ אֶת־חֵ֥לֶב הָאָֽרֶץ׃
Take your father and your households and come to me; I will give you the best of the land of Egypt and you shall live off the fat of the land.’
Commentary Rashi
ואתה צויתה NOW THOU ART COMMANDED — supply the words by me (lit, by my mouth) to say unto them
זאת עשו THIS DO YE — Thus tell them: that it is done with my permission.
וְאַתָּ֥ה צֻוֵּ֖יתָה זֹ֣את עֲשׂ֑וּ קְחוּ־לָכֶם֩ מֵאֶ֨רֶץ מִצְרַ֜יִם עֲגָל֗וֹת לְטַפְּכֶם֙ וְלִנְשֵׁיכֶ֔ם וּנְשָׂאתֶ֥ם אֶת־אֲבִיכֶ֖ם וּבָאתֶֽם׃
And you are bidden [to add], ‘Do as follows: take from the land of Egypt wagons for your children and your wives, and bring your father here.
וְעֵ֣ינְכֶ֔ם אַל־תָּחֹ֖ס עַל־כְּלֵיכֶ֑ם כִּי־ט֛וּב כׇּל־אֶ֥רֶץ מִצְרַ֖יִם לָכֶ֥ם הֽוּא׃
And never mind your belongings, for the best of all the land of Egypt shall be yours.’”
וַיַּֽעֲשׂוּ־כֵן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיִּתֵּ֨ן לָהֶ֥ם יוֹסֵ֛ף עֲגָל֖וֹת עַל־פִּ֣י פַרְעֹ֑ה וַיִּתֵּ֥ן לָהֶ֛ם צֵדָ֖ה לַדָּֽרֶךְ׃
The sons of Israel did so; Joseph gave them wagons as Pharaoh had commanded, and he supplied them with provisions for the journey.
לְכֻלָּ֥ם נָתַ֛ן לָאִ֖ישׁ חֲלִפ֣וֹת שְׂמָלֹ֑ת וּלְבִנְיָמִ֤ן נָתַן֙ שְׁלֹ֣שׁ מֵא֣וֹת כֶּ֔סֶף וְחָמֵ֖שׁ חֲלִפֹ֥ת שְׂמָלֹֽת׃
To each of them, moreover, he gave a change of clothing; but to Benjamin he gave three hundred pieces of silver and several changes of clothing.
Commentary Rashi
שלח כזאת HE SENT AFTER THIS MANNER — according to this amount. And what was the amount? עשרה חמרים וגו׳ ten asses etc (i.e. as much as ten asses could carry).
מטוב מצרים OF THE BEST THINGS OF EGYPT — We find it stated in the Talmud (Megillah 16b) that he sent him old wine which old people like very much. The Midrash states that he sent him split beans. (Genesis Rabbah 94:2).
בר ולחם CORN AND BREAD — understand this as the Targum renders it.
ומזון means things that are eaten together with bread.
וּלְאָבִ֞יו שָׁלַ֤ח כְּזֹאת֙ עֲשָׂרָ֣ה חֲמֹרִ֔ים נֹשְׂאִ֖ים מִטּ֣וּב מִצְרָ֑יִם וְעֶ֣שֶׂר אֲתֹנֹ֡ת נֹֽ֠שְׂאֹ֠ת בָּ֣ר וָלֶ֧חֶם וּמָז֛וֹן לְאָבִ֖יו לַדָּֽרֶךְ׃
And to his father he sent the following: ten jackasses laden with the best things of Egypt, and ten jennies laden with grain, bread, and provisions for his father on the journey.
Commentary Rashi
אל תרגזו בדרך BE NOT AGITATED BY THE WAY — Do not busy yourselves with Halachic discussions lest the road become unsteady for you (i.e. lest you lose your way). Another explanation is: Do not take very long steps and enter the town where you will stay over night while the sun is still shining (Taanit 10b). According to the plain sense of the verse, however, it must be explained thus: Because they felt ashamed he feared that they might quarrel on the way about his having been sold, arguing one with another. One would say: “It was through you he was sold”. Another: “It was you who made slanderous statements about him and caused us to hate him”.
וַיְשַׁלַּ֥ח אֶת־אֶחָ֖יו וַיֵּלֵ֑כוּ וַיֹּ֣אמֶר אֲלֵהֶ֔ם אַֽל־תִּרְגְּז֖וּ בַּדָּֽרֶךְ׃
As he sent his brothers off on their way, he told them, “Do not be quarrelsome on the way.”
וַֽיַּעֲל֖וּ מִמִּצְרָ֑יִם וַיָּבֹ֙אוּ֙ אֶ֣רֶץ כְּנַ֔עַן אֶֽל־יַעֲקֹ֖ב אֲבִיהֶֽם׃
They went up from Egypt and came to their father Jacob in the land of Canaan.
Commentary Rashi
וכי הוא משל — the word וכי is used here in the sense of אשר “that”: AND THAT HE WAS RULER.
ויפג לבו AND JACOB’S HEART CONTINUED COLD — his heart passed away (נחלף) and ceased to believe — his heart took no notice of their words. The word ויפג has the same meaning as (Beitzah 14a) “all spices let their taste pass away (מפיגין)” (i.e. lose their taste) in Mishnaic Hebrew. Similar is (Lamentations 3:49) “without (הפגות) intermission”. The words (Jeremiah 48:11) “and his scent is not changed (נמר)” is rendered in the Targum by “and his scent has not את כל דברי יוסף.
וַיַּגִּ֨דוּ ל֜וֹ לֵאמֹ֗ר ע֚וֹד יוֹסֵ֣ף חַ֔י וְכִֽי־ה֥וּא מֹשֵׁ֖ל בְּכׇל־אֶ֣רֶץ מִצְרָ֑יִם וַיָּ֣פׇג לִבּ֔וֹ כִּ֥י לֹא־הֶאֱמִ֖ין לָהֶֽם׃
And they told him, “Joseph is still alive; yes, he is ruler over the whole land of Egypt.” His heart went numb, for he did not believe them.
Commentary Rashi
.(פג ALL THE WORDS OF JOSEPH — As evidence that it was Joseph who was sending this message he had informed them of the religious subject he had been studying with his father at the time when he left him, viz., the section of the Heifer (עגלה) that had its neck broken (Deuteronomy 21:6). It is to this that Scripture refers in the words “And he saw (i.e comprehended the meaning of) the עגלות (here to be taken in sense of Heifer) which Joseph had sent — and it does not state “which Pharaoh had sent” (as one would expect if עגלות meant wagons) (Genesis Rabbah 94:3).
ותחי רוח יעקב THE SPIRIT OF JACOB [THEIR FATHER] REVIVED — The Shechinah that had departed from him, rested again upon him (cf. Onkelos).
וַיְדַבְּר֣וּ אֵלָ֗יו אֵ֣ת כׇּל־דִּבְרֵ֤י יוֹסֵף֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֲלֵהֶ֔ם וַיַּרְא֙ אֶת־הָ֣עֲגָל֔וֹת אֲשֶׁר־שָׁלַ֥ח יוֹסֵ֖ף לָשֵׂ֣את אֹת֑וֹ וַתְּחִ֕י ר֖וּחַ יַעֲקֹ֥ב אֲבִיהֶֽם׃
But when they recounted all that Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, the spirit of their father Jacob revived.
Commentary Rashi
רב ENOUGH or MUCH — Much joy and pleasure is still in store for me, since my son Joseph is yet alive.
וַיֹּ֙אמֶר֙ יִשְׂרָאֵ֔ל רַ֛ב עוֹד־יוֹסֵ֥ף בְּנִ֖י חָ֑י אֵֽלְכָ֥ה וְאֶרְאֶ֖נּוּ בְּטֶ֥רֶם אָמֽוּת׃
“Enough!” said Israel. “My son Joseph is still alive! I must go and see him before I die.”
Commentary Rashi
The suffix ה replaces the prefix ל locale (Yevamot 13b).
לאלהי אביו יצחק TO THE GOD OF HIS FATHER, ISAAC — The duty of honouring one’s father is more imperative than that of honouring one’s grandfather (Genesis Rabbah 94:5); therefore the sacrifices are associated with the name of Isaac and not with that of Abraham.
וַיִּסַּ֤ע יִשְׂרָאֵל֙ וְכׇל־אֲשֶׁר־ל֔וֹ וַיָּבֹ֖א בְּאֵ֣רָה שָּׁ֑בַע וַיִּזְבַּ֣ח זְבָחִ֔ים לֵאלֹהֵ֖י אָבִ֥יו יִצְחָֽק׃
So Israel set out with all that was his, and he came to Beer-sheba, where he offered sacrifices to the God of his father Isaac.
Commentary Rashi
יעקב יעקב JACOB, JACOB — The repetition of the name is a mark of affection (Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 12).
וַיֹּ֨אמֶר אֱלֹהִ֤ים ׀ לְיִשְׂרָאֵל֙ בְּמַרְאֹ֣ת הַלַּ֔יְלָה וַיֹּ֖אמֶר יַעֲקֹ֣ב ׀ יַעֲקֹ֑ב וַיֹּ֖אמֶר הִנֵּֽנִי׃
God called to Israel in a vision by night: “Jacob! Jacob!” He answered, “Here.”
Commentary Rashi
אל תירא מרדה מצרימה FEAR NOT TO GO DOWN TO EGYPT — God said this to him because he was grieved that he was compelled to leave the Land of Israel (Pirkei DeRabbi Eliezer 39).
וַיֹּ֕אמֶר אָנֹכִ֥י הָאֵ֖ל אֱלֹהֵ֣י אָבִ֑יךָ אַל־תִּירָא֙ מֵרְדָ֣ה מִצְרַ֔יְמָה כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִֽׂימְךָ֥ שָֽׁם׃
“I am God, the God of your father. Fear not to go down to Egypt, for I will make you there into a great nation.
Commentary Rashi
ואנכי אעלך AND I MYSELF WILL ALSO SURELY BRING THEE UP AGAIN — Here He promised him that he would be buried in the Holy Land (Talmud Yerushalmi Sotah 1:10).
אָנֹכִ֗י אֵרֵ֤ד עִמְּךָ֙ מִצְרַ֔יְמָה וְאָנֹכִ֖י אַֽעַלְךָ֣ גַם־עָלֹ֑ה וְיוֹסֵ֕ף יָשִׁ֥ית יָד֖וֹ עַל־עֵינֶֽיךָ׃
I Myself will go down with you to Egypt, and I Myself will also bring you back; and Joseph’s hand shall close your eyes.”
וַיָּ֥קׇם יַעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע וַיִּשְׂא֨וּ בְנֵֽי־יִשְׂרָאֵ֜ל אֶת־יַעֲקֹ֣ב אֲבִיהֶ֗ם וְאֶת־טַפָּם֙ וְאֶת־נְשֵׁיהֶ֔ם בָּעֲגָל֕וֹת אֲשֶׁר־שָׁלַ֥ח פַּרְעֹ֖ה לָשֵׂ֥את אֹתֽוֹ׃
So Jacob set out from Beer-sheba. The sons of Israel put their father Jacob and their children and their wives in the wagons that Pharaoh had sent to transport him;
Commentary Rashi
אשר רכשו בארץ כנען WHICH THEY HAD GOTTEN IN THE LAND OF CANAAN — But all that he had gotten in Padan-aram he gave to Esau in payment for his share in the Cave of Machpelah. He said, “The possessions I obtained outside the land are of no value to me”. It is to this that the words refer (Genesis 50:5) “[Bury me in my burying-place] which כריתי” I obtained for myself by means of a כרי. He placed before him (Esau) piles of gold and silver like a heap (כרי) of corn and said to him, “Take these in exchange for your share in the Cave of Machpelah” (Midrash Tanchuma, Vayechi 6).
וַיִּקְח֣וּ אֶת־מִקְנֵיהֶ֗ם וְאֶת־רְכוּשָׁם֙ אֲשֶׁ֤ר רָֽכְשׁוּ֙ בְּאֶ֣רֶץ כְּנַ֔עַן וַיָּבֹ֖אוּ מִצְרָ֑יְמָה יַעֲקֹ֖ב וְכׇל־זַרְע֥וֹ אִתּֽוֹ׃
and they took along their livestock and the wealth that they had amassed in the land of Canaan. Thus Jacob and all his offspring with him came to Egypt:
Commentary Rashi
ובנות בניו HIS SON’S DAUGHTERS — these were Serah, the daughter of Asher, and Jochebed, the daughter of Levi.
בָּנָ֞יו וּבְנֵ֤י בָנָיו֙ אִתּ֔וֹ בְּנֹתָ֛יו וּבְנ֥וֹת בָּנָ֖יו וְכׇל־זַרְע֑וֹ הֵבִ֥יא אִתּ֖וֹ מִצְרָֽיְמָה׃ {ס}
he brought with him to Egypt his sons and grandsons, his daughters and granddaughters—all his offspring.
Commentary Rashi
הבאים מצרימה WHO CAME INTO EGYPT — Relative to that time when they were going to Egypt Scripture calls them “those who were coming” to Egypt (the participle) and one, therefore, need not be surprised that it does not state אשר באו “who came” (the perfect tense).
וְאֵ֨לֶּה שְׁמ֧וֹת בְּנֵֽי־יִשְׂרָאֵ֛ל הַבָּאִ֥ים מִצְרַ֖יְמָה יַעֲקֹ֣ב וּבָנָ֑יו בְּכֹ֥ר יַעֲקֹ֖ב רְאוּבֵֽן׃
These are the names of the Israelites, Jacob and his descendants, who came to Egypt. Jacob’s first-born Reuben;
וּבְנֵ֖י רְאוּבֵ֑ן חֲנ֥וֹךְ וּפַלּ֖וּא וְחֶצְרֹ֥ן וְכַרְמִֽי׃
Reuben’s sons: Enoch, Pallu, Hezron, and Carmi.
Commentary Rashi
בן הכנענית THE SON OF THE CANAANITISH WOMAN — means the son of Dinah, who had been associated with a Canaanite (Shechem). When they (her brothers) had killed Shechem, Dinah refused to leave the city until Simeon swore to her that he would marry her and regard the child she was about to bear as his own (cf. Genesis Rabbah 80:11).
וּבְנֵ֣י שִׁמְע֗וֹן יְמוּאֵ֧ל וְיָמִ֛ין וְאֹ֖הַד וְיָכִ֣ין וְצֹ֑חַר וְשָׁא֖וּל בֶּן־הַֽכְּנַעֲנִֽית׃
Simeon’s sons: Jemuel, Jamin, Ohad, Jachin, Zohar, and Saul the son of a Canaanite woman.
וּבְנֵ֖י לֵוִ֑י גֵּרְשׁ֕וֹן קְהָ֖ת וּמְרָרִֽי׃
Levi’s sons: Gershon, Kohath, and Merari.
וּבְנֵ֣י יְהוּדָ֗ה עֵ֧ר וְאוֹנָ֛ן וְשֵׁלָ֖ה וָפֶ֣רֶץ וָזָ֑רַח וַיָּ֨מׇת עֵ֤ר וְאוֹנָן֙ בְּאֶ֣רֶץ כְּנַ֔עַן וַיִּהְי֥וּ בְנֵי־פֶ֖רֶץ חֶצְרֹ֥ן וְחָמֽוּל׃
Judah’s sons: Er, Onan, Shelah, Perez, and Zerah—but Er and Onan had died in the land of Canaan; and Perez’s sons were Hezron and Hamul.
וּבְנֵ֖י יִשָּׂשכָ֑ר תּוֹלָ֥ע וּפֻוָ֖ה וְי֥וֹב וְשִׁמְרֹֽן׃
Issachar’s sons: Tola, Puvah, Iob, and Shimron.
וּבְנֵ֖י זְבֻל֑וּן סֶ֥רֶד וְאֵל֖וֹן וְיַחְלְאֵֽל׃
Zebulun’s sons: Sered, Elon, and Jahleel.
Commentary Rashi
אלה בני לאה ואת דינה בתו THESE ARE THE SONS OF LEAH WITH HIS DAUGHTER DINAH. — Scripture associates the men with the name of Leah and the women with that of Jacob for the reason given the Talmud (Niddah 31a).
שלשים ושלש THIRTY THREE — But in the enumeration above you will find only thirty-two. The one whose name is omitted is Jochebed who was born “between the walls” just as they entered the border city, as it is said (Numbers 26:59) “Jochebed, the daughter of Levi, whom her mother bore to Levi in Egypt — she was born in Egypt, but she was not conceived in Egypt (Bava Batra 123).
אֵ֣לֶּה ׀ בְּנֵ֣י לֵאָ֗ה אֲשֶׁ֨ר יָֽלְדָ֤ה לְיַעֲקֹב֙ בְּפַדַּ֣ן אֲרָ֔ם וְאֵ֖ת דִּינָ֣ה בִתּ֑וֹ כׇּל־נֶ֧פֶשׁ בָּנָ֛יו וּבְנוֹתָ֖יו שְׁלֹשִׁ֥ים וְשָׁלֹֽשׁ׃
Those were the sons whom Leah bore to Jacob in Paddan-aram, in addition to his daughter Dinah. Persons in all, male and female: 33.
וּבְנֵ֣י גָ֔ד צִפְי֥וֹן וְחַגִּ֖י שׁוּנִ֣י וְאֶצְבֹּ֑ן עֵרִ֥י וַֽאֲרוֹדִ֖י וְאַרְאֵלִֽי׃
Gad’s sons: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.
וּבְנֵ֣י אָשֵׁ֗ר יִמְנָ֧ה וְיִשְׁוָ֛ה וְיִשְׁוִ֥י וּבְרִיעָ֖ה וְשֶׂ֣רַח אֲחֹתָ֑ם וּבְנֵ֣י בְרִיעָ֔ה חֶ֖בֶר וּמַלְכִּיאֵֽל׃
Asher’s sons: Imnah, Ishvah, Ishvi, and Beriah, and their sister Serah. Beriah’s sons: Heber and Malchiel.
אֵ֚לֶּה בְּנֵ֣י זִלְפָּ֔ה אֲשֶׁר־נָתַ֥ן לָבָ֖ן לְלֵאָ֣ה בִתּ֑וֹ וַתֵּ֤לֶד אֶת־אֵ֙לֶּה֙ לְיַעֲקֹ֔ב שֵׁ֥שׁ עֶשְׂרֵ֖ה נָֽפֶשׁ׃
These were the descendants of Zilpah, whom Laban had given to his daughter Leah. These she bore to Jacob—16 persons.
Commentary Rashi
בני רחל אשת יעקב THE SONS OF RACHEL, JACOB’S WIFE — In the case of all the other wives of Jacob the term אשת “wife” is not mentioned. But the reason is because she was the chief mistress of the household (Genesis Rabbah 73:1).
בְּנֵ֤י רָחֵל֙ אֵ֣שֶׁת יַעֲקֹ֔ב יוֹסֵ֖ף וּבִנְיָמִֽן׃
The sons of Jacob’s wife Rachel were Joseph and Benjamin.
וַיִּוָּלֵ֣ד לְיוֹסֵף֮ בְּאֶ֣רֶץ מִצְרַ֒יִם֒ אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע כֹּהֵ֣ן אֹ֑ן אֶת־מְנַשֶּׁ֖ה וְאֶת־אֶפְרָֽיִם׃
To Joseph were born in the land of Egypt Manasseh and Ephraim, whom Asenath daughter of Poti-phera priest of On bore to him.
וּבְנֵ֣י בִנְיָמִ֗ן בֶּ֤לַע וָבֶ֙כֶר֙ וְאַשְׁבֵּ֔ל גֵּרָ֥א וְנַעֲמָ֖ן אֵחִ֣י וָרֹ֑אשׁ מֻפִּ֥ים וְחֻפִּ֖ים וָאָֽרְדְּ׃
Benjamin’s sons: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.
אֵ֚לֶּה בְּנֵ֣י רָחֵ֔ל אֲשֶׁ֥ר יֻלַּ֖ד לְיַעֲקֹ֑ב כׇּל־נֶ֖פֶשׁ אַרְבָּעָ֥ה עָשָֽׂר׃
These were the descendants of Rachel who were born to Jacob—14 persons in all.
וּבְנֵי־דָ֖ן חֻשִֽׁים׃
Dan’s son: Hushim.
וּבְנֵ֖י נַפְתָּלִ֑י יַחְצְאֵ֥ל וְגוּנִ֖י וְיֵ֥צֶר וְשִׁלֵּֽם׃
Naphtali’s sons: Jahzeel, Guni, Jezer, and Shillem.
אֵ֚לֶּה בְּנֵ֣י בִלְהָ֔ה אֲשֶׁר־נָתַ֥ן לָבָ֖ן לְרָחֵ֣ל בִּתּ֑וֹ וַתֵּ֧לֶד אֶת־אֵ֛לֶּה לְיַעֲקֹ֖ב כׇּל־נֶ֥פֶשׁ שִׁבְעָֽה׃
These were the descendants of Bilhah, whom Laban had given to his daughter Rachel. These she bore to Jacob—7 persons in all.
Commentary Rashi
כל הנפש הבאה ליעקב EVERY SOUL THAT WAS COMING WITH JACOB — every soul that left Canaan to go to Egypt The word הבאה, here, is not a perfect tense, but a participle with a relative present sense — just as (Ester 2:4) “In the evening she (באה) was coming” and (Genesis 29:7) “and, behold, Rachel his daughter is coming (באה)” and therefore the accent is on the last syllable, on the א, because when they left, coming from the land of Canaan, they were only sixty-six. But at the second mention of this word (Genesis 46:27) — “every soul of the house of Jacob, which came (הבאה) into Egypt were seventy” — it is a perfect tense and therefore it is accented on the last but one syllable, on the ב. The reason is, that when they came there, they were seventy, for they found Joseph and his two sons there, and Jochebed was added to their number “between the walls”. According to the view of the Rabbi (i. e. R. Jehudah, cf. Genesis Rabbah 84) who stated that with each of Jacob’s sons a twin-sister was born, we must say that these died before they (Jacob and his family) went down to Egypt, because they are not enumerated here. In Vayikra Rabbah 4:6 I found the following: When he left Canaan (cf. Genesis 36:6) Esau’s family consisted of only six (himself and his five sons), and Scripture calls them “the souls of his house” (in the plural) and this is because they worshipped many gods (each serving a different god and having as it were, a different soul or religious feeling). But the family of Jacob when he came to Egypt consisted of seventy and Scripture calls them “soul”, in the singular, because they all served One God.
כׇּל־הַ֠נֶּ֠פֶשׁ הַבָּאָ֨ה לְיַעֲקֹ֤ב מִצְרַ֙יְמָה֙ יֹצְאֵ֣י יְרֵכ֔וֹ מִלְּבַ֖ד נְשֵׁ֣י בְנֵי־יַעֲקֹ֑ב כׇּל־נֶ֖פֶשׁ שִׁשִּׁ֥ים וָשֵֽׁשׁ׃
All the persons belonging to Jacob who came to Egypt—his own issue, aside from the wives of Jacob’s sons—all these persons numbered 66.
וּבְנֵ֥י יוֹסֵ֛ף אֲשֶׁר־יֻלַּד־ל֥וֹ בְמִצְרַ֖יִם נֶ֣פֶשׁ שְׁנָ֑יִם כׇּל־הַנֶּ֧פֶשׁ לְבֵֽית־יַעֲקֹ֛ב הַבָּ֥אָה מִצְרַ֖יְמָה שִׁבְעִֽים׃ {ס}
And Joseph’s sons who were born to him in Egypt were two in number. Thus the total of Jacob’s household who came to Egypt was seventy persons.
Commentary Rashi
להורת לפניו TO DIRECT HIM — Render this as the Targum does: to prepare a place for him and to show him how he should settle in it.
לפניו BEFORE HIM — means before he should arrive there. A Midrashic comment is: להורת לפניו (in the sense of, “that there might be teaching before him”) — to establish for him a House of Study from which Teaching (הוראה or תורה) might go forth (Genesis Rabbah 95:3).
וְאֶת־יְהוּדָ֞ה שָׁלַ֤ח לְפָנָיו֙ אֶל־יוֹסֵ֔ף לְהוֹרֹ֥ת לְפָנָ֖יו גֹּ֑שְׁנָה וַיָּבֹ֖אוּ אַ֥רְצָה גֹּֽשֶׁן׃
He had sent Judah ahead of him to Joseph, to point the way before him to Goshen. So when they came to the region of Goshen,
Commentary Rashi
ויאסר יוסף מרכבתו AND JOSEPH MADE READY (literally, bound, harnessed) HIS CHARIOT — He himself harnessed the horses to the chariot being eager to show honour to his father (Genesis Rabbah 95:8; Mechilta to בשלח).
וירא אליו AND HE APPEARED BEFORE HIM — Joseph appeared before his father.
ויבך על צואריו עוד AND WEPT ON HIS NECK A GOOD WHILE — The phrase ויבך עוד signifies weeping copiously. So, too, עוד has the same meaning in (Job 34:23) “For He doth not place upon a man עוד” — which means something more than is proper: God does not place on him accusations additional to his sins (the sins he has really committed) Here, also, he wept greatly and continuously — more than is usual. Jacob, however, did not fall upon Joseph’s neck nor did he kiss him. Our Rabbis say: the reason was that he was reciting the Shema (renewing his allegiance to God immediately on settling in a new land).
וַיֶּאְסֹ֤ר יוֹסֵף֙ מֶרְכַּבְתּ֔וֹ וַיַּ֛עַל לִקְרַֽאת־יִשְׂרָאֵ֥ל אָבִ֖יו גֹּ֑שְׁנָה וַיֵּרָ֣א אֵלָ֗יו וַיִּפֹּל֙ עַל־צַוָּארָ֔יו וַיֵּ֥בְךְּ עַל־צַוָּארָ֖יו עֽוֹד׃
Joseph ordered his chariot and went to Goshen to meet his father Israel; he presented himself to him and, embracing him around the neck, he wept on his neck a good while.
Commentary Rashi
אמותה הפעם NOW, I WILL FAIN DIE — It's literal meaning is as the Targum renders it. A Midrashic explanation is (being based upon the literal translation. “I will die this once”): I had thought that I would die two deaths, in this world and also in the world to come, because the Divine Presence departed from me and I therefore thought that God would hold me responsible for your death. Now, since you are alive I will die only once, in this world (Midrash Tanchuma, Vayigash 9).
וַיֹּ֧אמֶר יִשְׂרָאֵ֛ל אֶל־יוֹסֵ֖ף אָמ֣וּתָה הַפָּ֑עַם אַחֲרֵי֙ רְאוֹתִ֣י אֶת־פָּנֶ֔יךָ כִּ֥י עוֹדְךָ֖ חָֽי׃
Then Israel said to Joseph, “Now I can die, having seen for myself that you are still alive.”
Commentary Rashi
'ואמרה אליו אחי וגו AND I WILL SAY TO HIM— “MY BRETHREN … have come unto me” and further I will say to him, והאנשים רעי צאן 'וגו AND THE MEN ARE SHEPHERDS etc.
וַיֹּ֨אמֶר יוֹסֵ֤ף אֶל־אֶחָיו֙ וְאֶל־בֵּ֣ית אָבִ֔יו אֶעֱלֶ֖ה וְאַגִּ֣ידָה לְפַרְעֹ֑ה וְאֹֽמְרָ֣ה אֵלָ֔יו אַחַ֧י וּבֵית־אָבִ֛י אֲשֶׁ֥ר בְּאֶֽרֶץ־כְּנַ֖עַן בָּ֥אוּ אֵלָֽי׃
Then Joseph said to his brothers and to his father’s household, “I will go up and tell the news to Pharaoh, and say to him, ‘My brothers and my father’s household, who were in the land of Canaan, have come to me.
וְהָאֲנָשִׁים֙ רֹ֣עֵי צֹ֔אן כִּֽי־אַנְשֵׁ֥י מִקְנֶ֖ה הָי֑וּ וְצֹאנָ֧ם וּבְקָרָ֛ם וְכׇל־אֲשֶׁ֥ר לָהֶ֖ם הֵבִֽיאוּ׃
They happen to be shepherds; they have always been breeders of livestock, and they have brought with them their flocks and herds and all that is theirs.’
וְהָיָ֕ה כִּֽי־יִקְרָ֥א לָכֶ֖ם פַּרְעֹ֑ה וְאָמַ֖ר מַה־מַּעֲשֵׂיכֶֽם׃
So when Pharaoh summons you and asks, ‘What is your occupation?’
Commentary Rashi
בעבור תשבו בארץ גשן IN ORDER THAT YE MAY ABIDE IN THE LAND OF GOSHEN — and this is the land that you require, for it is a land of pasture. If you tell him that you are inexperienced in other work he will send you far away from him and settle you there.
כי תועבת מצרים כל רעה צאן FOR EVERY SHEPHERD IS AN ABOMINATION TO THE EGYPTIANS — because they (sheep) are regarded by them as deities.
וַאֲמַרְתֶּ֗ם אַנְשֵׁ֨י מִקְנֶ֜ה הָי֤וּ עֲבָדֶ֙יךָ֙ מִנְּעוּרֵ֣ינוּ וְעַד־עַ֔תָּה גַּם־אֲנַ֖חְנוּ גַּם־אֲבֹתֵ֑ינוּ בַּעֲב֗וּר תֵּשְׁבוּ֙ בְּאֶ֣רֶץ גֹּ֔שֶׁן כִּֽי־תוֹעֲבַ֥ת מִצְרַ֖יִם כׇּל־רֹ֥עֵה צֹֽאן׃
you shall answer, ‘Your servants have been breeders of livestock from the start until now, both we and our fathers’—so that you may stay in the region of Goshen. For all shepherds are abhorrent to Egyptians.”
וַיָּבֹ֣א יוֹסֵף֮ וַיַּגֵּ֣ד לְפַרְעֹה֒ וַיֹּ֗אמֶר אָבִ֨י וְאַחַ֜י וְצֹאנָ֤ם וּבְקָרָם֙ וְכׇל־אֲשֶׁ֣ר לָהֶ֔ם בָּ֖אוּ מֵאֶ֣רֶץ כְּנָ֑עַן וְהִנָּ֖ם בְּאֶ֥רֶץ גֹּֽשֶׁן׃
Then Joseph came and reported to Pharaoh, saying, “My father and my brothers, with their flocks and herds and all that is theirs, have come from the land of Canaan and are now in the region of Goshen.”
Commentary Rashi
ומקצה אחיו SOME OF HIS BRETHREN — Some of the inferior ones amongst them as to strength — of those who did not look robust. For should Pharaoh find them to be robust men he might press them for military service. The weaker brethren were as follows: Reuben, Simeon, Levi, Issachar and Benjamin, and it was they whose names Moses did not repeat when he blessed them. But the names of the strong ones he mentioned twice: (Deuteronomy 33:7) “And this is for Judah ... hear, Eternal, the voice of Judah”; (Deuteronomy 33:20) “And of Gad he said, Blessed he lie that extendeth Gad”; (Deuteronomy 33:25) “And of Naphtali he said, Naphtali ...” (Deuteronomy 33:22). “And of Dan he said Dan . . .”, and in like manner he repeated the names of Zebulun (Deuteronomy 33:18) and of Asher (Deuteronomy 33:24). This is the version of Genesis Rabbah 95:4 which is a Palestinian Agada. But in our Babylonian Talmud we find that those whose names Moses mentioned twice were the weaker of the brethren and it was these whom he (Joseph) brought before Pharaoh. But six are enumerated above as having their names mentioned twice and he brought only five before Pharaoh. The explanation is that it is true that Judah’s name is mentioned twice, but it is mentioned twice not because he was one of the weaker brethren, but there is another reason for this, as is stated in Bava Kamma 92a. In the Baraitha of Siphre on וזאת הברכה we have the same version as in our Babylonian Talmud.
וּמִקְצֵ֣ה אֶחָ֔יו לָקַ֖ח חֲמִשָּׁ֣ה אֲנָשִׁ֑ים וַיַּצִּגֵ֖ם לִפְנֵ֥י פַרְעֹֽה׃
And carefully selecting a few of his brothers, he presented them to Pharaoh.
וַיֹּ֧אמֶר פַּרְעֹ֛ה אֶל־אֶחָ֖יו מַה־מַּעֲשֵׂיכֶ֑ם וַיֹּאמְר֣וּ אֶל־פַּרְעֹ֗ה רֹעֵ֥ה צֹאן֙ עֲבָדֶ֔יךָ גַּם־אֲנַ֖חְנוּ גַּם־אֲבוֹתֵֽינוּ׃
Pharaoh said to his brothers, “What is your occupation?” They answered Pharaoh, “We your servants are shepherds, as were also our fathers.
וַיֹּאמְר֣וּ אֶל־פַּרְעֹ֗ה לָג֣וּר בָּאָ֘רֶץ֮ בָּ֒אנוּ֒ כִּי־אֵ֣ין מִרְעֶ֗ה לַצֹּאן֙ אֲשֶׁ֣ר לַעֲבָדֶ֔יךָ כִּֽי־כָבֵ֥ד הָרָעָ֖ב בְּאֶ֣רֶץ כְּנָ֑עַן וְעַתָּ֛ה יֵֽשְׁבוּ־נָ֥א עֲבָדֶ֖יךָ בְּאֶ֥רֶץ גֹּֽשֶׁן׃
We have come,” they told Pharaoh, “to sojourn in this land, for there is no pasture for your servants’ flocks, the famine being severe in the land of Canaan. Pray, then, let your servants stay in the region of Goshen.”
וַיֹּ֣אמֶר פַּרְעֹ֔ה אֶל־יוֹסֵ֖ף לֵאמֹ֑ר אָבִ֥יךָ וְאַחֶ֖יךָ בָּ֥אוּ אֵלֶֽיךָ׃
Then Pharaoh said to Joseph, “As regards your father and your brothers who have come to you,
Commentary Rashi
אנשי חיל MEN OF ACTIVITY — skilled in their occupation of tending sheep.
על אשר לי OVER THAT WHICH IS MINE — over my sheep.
אֶ֤רֶץ מִצְרַ֙יִם֙ לְפָנֶ֣יךָ הִ֔וא בְּמֵיטַ֣ב הָאָ֔רֶץ הוֹשֵׁ֥ב אֶת־אָבִ֖יךָ וְאֶת־אַחֶ֑יךָ יֵשְׁבוּ֙ בְּאֶ֣רֶץ גֹּ֔שֶׁן וְאִם־יָדַ֗עְתָּ וְיֶשׁ־בָּם֙ אַנְשֵׁי־חַ֔יִל וְשַׂמְתָּ֛ם שָׂרֵ֥י מִקְנֶ֖ה עַל־אֲשֶׁר־לִֽי׃
the land of Egypt is open before you: settle your father and your brothers in the best part of the land; let them stay in the region of Goshen. And if you know some men of ability among them, put them in charge of my livestock.”
Commentary Rashi
ויברך יעקב AND JACOB BLESSED — this was the greeting of peace, as is usual in the case of all who are granted an interview with kings at long intervals; saluer in old French
וַיָּבֵ֤א יוֹסֵף֙ אֶת־יַֽעֲקֹ֣ב אָבִ֔יו וַיַּֽעֲמִדֵ֖הוּ לִפְנֵ֣י פַרְעֹ֑ה וַיְבָ֥רֶךְ יַעֲקֹ֖ב אֶת־פַּרְעֹֽה׃
Joseph then brought his father Jacob and presented him to Pharaoh; and Jacob greeted Pharaoh.
וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶֽל־יַעֲקֹ֑ב כַּמָּ֕ה יְמֵ֖י שְׁנֵ֥י חַיֶּֽיךָ׃
Pharaoh asked Jacob, “How many are the years of your life?”
Commentary Rashi
שני מגורי — means the days of my being a stranger. All my days I have been a stranger in other peoples’ lands.
ולא השיגו AND THEY HAVE NOT ATTAINED so far as happiness is concerned.
וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־פַּרְעֹ֔ה יְמֵי֙ שְׁנֵ֣י מְגוּרַ֔י שְׁלֹשִׁ֥ים וּמְאַ֖ת שָׁנָ֑ה מְעַ֣ט וְרָעִ֗ים הָיוּ֙ יְמֵי֙ שְׁנֵ֣י חַיַּ֔י וְלֹ֣א הִשִּׂ֗יגוּ אֶת־יְמֵי֙ שְׁנֵי֙ חַיֵּ֣י אֲבֹתַ֔י בִּימֵ֖י מְגוּרֵיהֶֽם׃
And Jacob answered Pharaoh, “The years of my sojourn [on earth] are one hundred and thirty. Few and hard have been the years of my life, nor do they come up to the life spans of my ancestors during their sojourns.”
Commentary Rashi
ויברך יעקב AND JACOB BLESSED [PHARAOH] — i.e. he gave him the salutation of peace as is usual for all who take their leave of princes — they salute them and depart. A Midrash however understands this more literally and asks, “What was the blessing with which he blessed him? That the waters of the Nile might rise at his approach Because Egypt does not drink (is not irrigated by) rain-water, but the waters of the Nile rise and irrigate it. And from the time when Jacob blessed him and henceforth, whenever Pharaoh came to the Nile it rose at his coming, overflowed its banks and watered the land. Thus it is stated in Tanchuma Yashan 4:2:26 to נשא.
וַיְבָ֥רֶךְ יַעֲקֹ֖ב אֶת־פַּרְעֹ֑ה וַיֵּצֵ֖א מִלִּפְנֵ֥י פַרְעֹֽה׃
Then Jacob bade Pharaoh farewell, and left Pharaoh’s presence.
Commentary Rashi
רעמסס RAMESES — This is part the land of Goshen.
וַיּוֹשֵׁ֣ב יוֹסֵף֮ אֶת־אָבִ֣יו וְאֶת־אֶחָיו֒ וַיִּתֵּ֨ן לָהֶ֤ם אֲחֻזָּה֙ בְּאֶ֣רֶץ מִצְרַ֔יִם בְּמֵיטַ֥ב הָאָ֖רֶץ בְּאֶ֣רֶץ רַעְמְסֵ֑ס כַּאֲשֶׁ֖ר צִוָּ֥ה פַרְעֹֽה׃
So Joseph settled his father and his brothers, giving them holdings in the choicest part of the land of Egypt, in the region of Rameses, as Pharaoh had commanded.
Commentary Rashi
לפי הטף ACCORDING TO THEIR LITTLE ONES — according to the requirements of all their household.
וַיְכַלְכֵּ֤ל יוֹסֵף֙ אֶת־אָבִ֣יו וְאֶת־אֶחָ֔יו וְאֵ֖ת כׇּל־בֵּ֣ית אָבִ֑יו לֶ֖חֶם לְפִ֥י הַטָּֽף׃
Joseph sustained his father, and his brothers, and all his father’s household with bread, down to the little ones.
Commentary Rashi
ולחם אין בכל הארץ AND THERE WAS NO BREAD IN ALL THE LAND — Scripture reverts now to the original subject, viz, to the account of the beginning of the years of famine.
ותלה AND FAINTED — This is the same as ותלאה, it means to be wearied, as the Targum renders it. Another example of the root is (Proverbs 26:18) “Like one fatigued who casteth fire-brands”.
וְלֶ֤חֶם אֵין֙ בְּכׇל־הָאָ֔רֶץ כִּֽי־כָבֵ֥ד הָרָעָ֖ב מְאֹ֑ד וַתֵּ֜לַהּ אֶ֤רֶץ מִצְרַ֙יִם֙ וְאֶ֣רֶץ כְּנַ֔עַן מִפְּנֵ֖י הָרָעָֽב׃
Now there was no bread in all the world, for the famine was very severe; both the land of Egypt and the land of Canaan languished because of the famine.
Commentary Rashi
בשבר אשר הם שוברים FOR THE CORN WHICH THEY BOUGHT — they gave him the money.
וַיְלַקֵּ֣ט יוֹסֵ֗ף אֶת־כׇּל־הַכֶּ֙סֶף֙ הַנִּמְצָ֤א בְאֶֽרֶץ־מִצְרַ֙יִם֙ וּבְאֶ֣רֶץ כְּנַ֔עַן בַּשֶּׁ֖בֶר אֲשֶׁר־הֵ֣ם שֹׁבְרִ֑ים וַיָּבֵ֥א יוֹסֵ֛ף אֶת־הַכֶּ֖סֶף בֵּ֥יתָה פַרְעֹֽה׃
Joseph gathered in all the money that was to be found in the land of Egypt and in the land of Canaan, as payment for the rations that were being procured, and Joseph brought the money into Pharaoh’s palace.
Commentary Rashi
אפס — Render this as the Targum does: שלים IS AT AN END.
וַיִּתֹּ֣ם הַכֶּ֗סֶף מֵאֶ֣רֶץ מִצְרַ֘יִם֮ וּמֵאֶ֣רֶץ כְּנַ֒עַן֒ וַיָּבֹ֩אוּ֩ כׇל־מִצְרַ֨יִם אֶל־יוֹסֵ֤ף לֵאמֹר֙ הָֽבָה־לָּ֣נוּ לֶ֔חֶם וְלָ֥מָּה נָמ֖וּת נֶגְדֶּ֑ךָ כִּ֥י אָפֵ֖ס כָּֽסֶף׃
And when the money gave out in the land of Egypt and in the land of Canaan, all the Egyptians came to Joseph and said, “Give us bread, lest we die before your very eyes; for the money is gone!”
וַיֹּ֤אמֶר יוֹסֵף֙ הָב֣וּ מִקְנֵיכֶ֔ם וְאֶתְּנָ֥ה לָכֶ֖ם בְּמִקְנֵיכֶ֑ם אִם־אָפֵ֖ס כָּֽסֶף׃
And Joseph said, “Bring your livestock, and I will sell to you against your livestock, if the money is gone.”
Commentary Rashi
וינהלם — is the same as וינהגם AND HE GUIDED, LED THEM. Similar in meaning are (Isaiah 51:18) “There is none (מנהל) to lead her”, and (Psalms 23) “he guideth me (ינהלני) beside the still waters.”
וַיָּבִ֣יאוּ אֶת־מִקְנֵיהֶם֮ אֶל־יוֹסֵף֒ וַיִּתֵּ֣ן לָהֶם֩ יוֹסֵ֨ף לֶ֜חֶם בַּסּוּסִ֗ים וּבְמִקְנֵ֥ה הַצֹּ֛אן וּבְמִקְנֵ֥ה הַבָּקָ֖ר וּבַחֲמֹרִ֑ים וַיְנַהֲלֵ֤ם בַּלֶּ֙חֶם֙ בְּכׇל־מִקְנֵהֶ֔ם בַּשָּׁנָ֖ה הַהִֽוא׃
So they brought their livestock to Joseph, and Joseph gave them bread in exchange for the horses, for the stocks of sheep and cattle, and the donkeys; thus he provided them with bread that year in exchange for all their livestock.
Commentary Rashi
בשנה השנית IN THE SECOND YEAR — of the famine.
'כי אם תם הכסף וגו is the same as כי אשר תם הכסף and the meaning is: but (כי) it is a fact that (אשר) the money and the herds of cattle are exhausted, and everything has now come into my lord's hands.
בלתי אם גויתנו is the same as [NOTHING REMAINS] IF IT BE NOT OUR BODIES.
וַתִּתֹּם֮ הַשָּׁנָ֣ה הַהִוא֒ וַיָּבֹ֨אוּ אֵלָ֜יו בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית וַיֹּ֤אמְרוּ לוֹ֙ לֹֽא־נְכַחֵ֣ד מֵֽאֲדֹנִ֔י כִּ֚י אִם־תַּ֣ם הַכֶּ֔סֶף וּמִקְנֵ֥ה הַבְּהֵמָ֖ה אֶל־אֲדֹנִ֑י לֹ֤א נִשְׁאַר֙ לִפְנֵ֣י אֲדֹנִ֔י בִּלְתִּ֥י אִם־גְּוִיָּתֵ֖נוּ וְאַדְמָתֵֽנוּ׃
And when that year was ended, they came to him the next year and said to him, “We cannot hide from my lord that, with all the money and animal stocks consigned to my lord, nothing is left at my lord’s disposal save our persons and our farmland.
Commentary Rashi
ותן זרע GIVE US SEED — to sow in the ground. Although Joseph had said (Genesis 45:6) “And there are yet five years when there will be no plowing and sowing”, as soon as Jacob came to Egypt a blessing came with his arrival: they began to sow and the famine came to an end. Thus do we read in the Tosefta of Sotah (Tosefta Sotah 10:3).
לא תשם means it shall not be desolate. The Targum renders it by לא תבור shall not be uncultivated, which has the same meaning as (Mishnah Peah 2:1) שדה בור an uncultivated field — one which is not ploughed.
לָ֧מָּה נָמ֣וּת לְעֵינֶ֗יךָ גַּם־אֲנַ֙חְנוּ֙ גַּ֣ם אַדְמָתֵ֔נוּ קְנֵֽה־אֹתָ֥נוּ וְאֶת־אַדְמָתֵ֖נוּ בַּלָּ֑חֶם וְנִֽהְיֶ֞ה אֲנַ֤חְנוּ וְאַדְמָתֵ֙נוּ֙ עֲבָדִ֣ים לְפַרְעֹ֔ה וְתֶן־זֶ֗רַע וְנִֽחְיֶה֙ וְלֹ֣א נָמ֔וּת וְהָאֲדָמָ֖ה לֹ֥א תֵשָֽׁם׃
Let us not perish before your eyes, both we and our land. Take us and our land in exchange for bread, and we with our land will be serfs to Pharaoh; provide the seed, that we may live and not die, and that the land may not become a waste.”
Commentary Rashi
ותהי הארץ לפרעה SO THE LAND BECAME PHARAOH’S — possessed by him.
וַיִּ֨קֶן יוֹסֵ֜ף אֶת־כׇּל־אַדְמַ֤ת מִצְרַ֙יִם֙ לְפַרְעֹ֔ה כִּֽי־מָכְר֤וּ מִצְרַ֙יִם֙ אִ֣ישׁ שָׂדֵ֔הוּ כִּֽי־חָזַ֥ק עֲלֵהֶ֖ם הָרָעָ֑ב וַתְּהִ֥י הָאָ֖רֶץ לְפַרְעֹֽה׃
So Joseph gained possession of all the farmland of Egypt for Pharaoh, all the Egyptians having sold their fields because the famine was too much for them; thus the land passed over to Pharaoh.
Commentary Rashi
ואת העם העביר AND AS FOR THE PEOPLE HE CAUSED THEM TO PASS — Joseph caused them to pass from one city to another city that they might be reminded that they now had no claim to the land. He settled the people of one city in another. There was no need for Scripture to state this except for the purpose of telling you something to Joseph’s credit — that he intended thereby to remove a reproach from his brothers because, since the Egyptians were themselves strangers in the various cities where they then dwelt, they could not call them (Joseph’s brethren) strangers (Chullin 60b).
'מקצה גבול מצרים וגו means thus did he to all the cities of the realm of Egypt FROM ONE EXTREMITY OF THE BOUNDARIES OF EGYPT EVEN TO THE OTHER EXTREMITY THEREOF).
וְאֶ֨ת־הָעָ֔ם הֶעֱבִ֥יר אֹת֖וֹ לֶעָרִ֑ים מִקְצֵ֥ה גְבוּל־מִצְרַ֖יִם וְעַד־קָצֵֽהוּ׃
And he removed the population town by town, from one end of Egypt’s border to the other.
Commentary Rashi
הכהנים mean THE PRIESTS. The term כהן always means one who ministers to Deity except in those cases where it denotes one of high rank, e.g. (Exodus 2:16) “Jethro the chief of (כהן) Midian” and (Genesis 41:45) “the chief of (כהן) On”).
חק לכהנים [FOR] THE PRIESTS HAD A PORTION — an assigned portion of a definite quantity of bread daily.
רַ֛ק אַדְמַ֥ת הַכֹּהֲנִ֖ים לֹ֣א קָנָ֑ה כִּי֩ חֹ֨ק לַכֹּהֲנִ֜ים מֵאֵ֣ת פַּרְעֹ֗ה וְאָֽכְל֤וּ אֶת־חֻקָּם֙ אֲשֶׁ֨ר נָתַ֤ן לָהֶם֙ פַּרְעֹ֔ה עַל־כֵּ֕ן לֹ֥א מָכְר֖וּ אֶת־אַדְמָתָֽם׃
Only the land of the priests he did not take over, for the priests had an allotment from Pharaoh, and they lived off the allotment that Pharaoh had made to them; therefore they did not sell their land.
Commentary Rashi
הא means the same as הנה “behold”, as (Ezekiel 16:43) “I also lo, (הא) will recompense thy way upon thine head”.
וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־הָעָ֔ם הֵן֩ קָנִ֨יתִי אֶתְכֶ֥ם הַיּ֛וֹם וְאֶת־אַדְמַתְכֶ֖ם לְפַרְעֹ֑ה הֵֽא־לָכֶ֣ם זֶ֔רַע וּזְרַעְתֶּ֖ם אֶת־הָאֲדָמָֽה׃
Then Joseph said to the people, “Whereas I have this day acquired you and your land for Pharaoh, here is seed for you to sow the land.
Commentary Rashi
לזרע השדה FOR SEED OF THE FIELD — for sowing every year),
ולאשר בבתיכם AND FOR THEM OF YOUR HOUSEHOLDS — means and as food for the servants and maidservants that are in your houses,
טפכם means your young children.
וְהָיָה֙ בַּתְּבוּאֹ֔ת וּנְתַתֶּ֥ם חֲמִישִׁ֖ית לְפַרְעֹ֑ה וְאַרְבַּ֣ע הַיָּדֹ֡ת יִהְיֶ֣ה לָכֶם֩ לְזֶ֨רַע הַשָּׂדֶ֧ה וּֽלְאׇכְלְכֶ֛ם וְלַאֲשֶׁ֥ר בְּבָתֵּיכֶ֖ם וְלֶאֱכֹ֥ל לְטַפְּכֶֽם׃
And when harvest comes, you shall give one-fifth to Pharaoh, and four-fifths shall be yours as seed for the fields and as food for you and those in your households, and as nourishment for your children.”
Commentary Rashi
נמצא חן LET US FIND FAVOUR — [IN THE EYES OF MY LORD] in that you should do for us as you have said.
והיינו עבדים לפרעה AND WE SHALL BE PHARAOH’S SERVANTS, paying him this tax annually.
וַיֹּאמְר֖וּ הֶחֱיִתָ֑נוּ נִמְצָא־חֵן֙ בְּעֵינֵ֣י אֲדֹנִ֔י וְהָיִ֥ינוּ עֲבָדִ֖ים לְפַרְעֹֽה׃
And they said, “You have saved our lives! We are grateful to my lord, and we shall be serfs to Pharaoh.”
Commentary Rashi
לחק AS A STATUTE — without repeal.
וַיָּ֣שֶׂם אֹתָ֣הּ יוֹסֵ֡ף לְחֹק֩ עַד־הַיּ֨וֹם הַזֶּ֜ה עַל־אַדְמַ֥ת מִצְרַ֛יִם לְפַרְעֹ֖ה לַחֹ֑מֶשׁ רַ֞ק אַדְמַ֤ת הַכֹּֽהֲנִים֙ לְבַדָּ֔ם לֹ֥א הָיְתָ֖ה לְפַרְעֹֽה׃
And Joseph made it into a land law in Egypt, which is still valid, that a fifth should be Pharaoh’s; only the land of the priests did not become Pharaoh’s.
Commentary Rashi
וישב ישראל בארץ מצרים AND ISRAEL ABODE IN THE LAND OF EGYPT — and where in the land of Egypt? בארץ גשן IN THE LAND OF GOSHEN which is a part of the land Egypt.
ויאחזו בה means THEY ACQUIRED POSSESSIONS.
וַיֵּ֧שֶׁב יִשְׂרָאֵ֛ל בְּאֶ֥רֶץ מִצְרַ֖יִם בְּאֶ֣רֶץ גֹּ֑שֶׁן וַיֵּאָחֲז֣וּ בָ֔הּ וַיִּפְר֥וּ וַיִּרְבּ֖וּ מְאֹֽד׃
Thus Israel settled in the country of Egypt, in the region of Goshen; they acquired holdings in it, and were fertile and increased greatly.