Verse structure: 3 words, 12 letters. Notable word values: "severe" (כָּבֵ֥ד) = 26, the value of the divine name Hashem. Verse gematria: 602 is divisible by 86, the value of Elohim. The shortest word is "severe" (כָּבֵ֥ד, 3 letters) and the longest is "and·the·famine" (וְהָרָעָ֖ב, 5 letters). 3 unique roots are used. Frequent roots: "in·the·land" (root ארץ, 305x in Genesis); "and·the·famine" (root רעב, 26x in Genesis). Full calculation: וְהָרָעָ֖ב [and·the·famine] (283) + כָּבֵ֥ד [severe] (26) + בָּאָֽרֶץ [in·the·land] (293) = 602.
And it came to pass, when they had eaten up the corn which they had brought out of Egypt, that their father said to them: "Go again, buy us a little food."
verse value 4015 — אֲלֵיהֶם֙ = 86 (Elohim)
Insights
Verse structure: 14 words, 66 letters. Notable word values: "to·them" (אֲלֵיהֶם֙) = 86, equal to Elohim. The shortest word is "completed" (כִּלּוּ֙, 3 letters) and the longest is "buy·for·us" (שִׁבְרוּ־לָ֥נוּ, 7 letters). 1 word in this verse appears nowhere else in Genesis. Unique to this verse in Genesis (hapax): "the·rations" (אֶת־הַשֶּׁ֔בֶר). The root אשר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 604x in Genesis); "and·it·was" (root היה, 313x in Genesis); "as" (root אשר, 313x in Genesis). The etnachta (major mid-verse pause) falls on 'from·Egypt', dividing the verse into phrases of 8 and 6 words. Full calculation: וַיְהִ֗י [and·it·was] (31) + כַּאֲשֶׁ֤ר [as] (521) + כִּלּוּ֙ [completed] (56) + לֶאֱכֹ֣ל [to·eat] (81) + אֶת־הַשֶּׁ֔בֶר [the·rations] (908) + אֲשֶׁ֥ר [which] (501) + הֵבִ֖יאוּ [brought] (24) + מִמִּצְרָ֑יִם [from·Egypt] (420) + וַיֹּ֤אמֶר [and·said] (257) + אֲלֵיהֶם֙ [to·them] (86) + אֲבִיהֶ֔ם [their·father] (58) + שֻׁ֖בוּ [return] (308) + שִׁבְרוּ־לָ֥נוּ [buy·for·us] (594) + מְעַט־אֹֽכֶל [a·little·food] (170) = 4015.
Onkelos
And it came to pass, when they had finished eating the grain that they had brought from Egypt, that their father said to them: Go back, buy us a little grain.
Rashi
כאשר כלו לאכל WHEN THEY HAD EATEN UP — Judah said to them: Leave the old man alone until the house will run short of bread (Midrash Tanchuma, Miketz 8). כאשר כלו WHEN THEY HAD FINISHED [EATING THE GRAIN] — The Targum renders it by כד שציאו which means “when they finished” in the sense of making an end of doing an action. He who has the reading in the Targum כד ספיקו “when they had enough” is in error. The words (24:22) כאשר כלו הגמלים לשתות “when the camels had finished drinking” are rightly rendered in the Targum כד ספיקו which means “when they had drunk sufficient for their needs”, for that was the end of their drinking. Here, however, this phrase “when they had finished eating” refers to the time when the food came to an end, and we should render it in the Targum by כד שציאו when they had finished (which means finishing in the sense of nothing being left over).
Sforno
שובו שברו לנו, for he thought that their intent in wanting to take Binyamin with them was in order to lose him as they had lost Joseph. He had previously accused them of bereaving him (deliberately) when he had said (42,36) אותי שכלתם, “you have bereaved me,” (transitive active conjugation). He meant to deny that what they had told him at the time had been the truth.
Or HaChaim
כאשר כלו לאכול, when they had finished eating, etc. Perhaps the Torah mentions this fact to indicate that they had just enough grain left to last them for a journey to and from Egypt. The reason the Torah describes the supply as if it had already come to an end is that now there was a need to bring more grain. It could also be that the Torah considered the food consumed by the brothers while journeying back and forth as part of the supply that Jacob had stored in anticipation of the famine as we have learned in Taanit 10 based on the words למה תתראו in 42,1. This is the reason why the Torah emphasises that what had been eaten up was the "grain they had brought from Egypt" as distinct from their total store.
And Judah spoke to him, saying: "The man did earnestly forewarn us, saying: You shall not see my face, except your brother be with you.
verse value 3168
Insights
Verse structure: 14 words, 57 letters. Verse gematria: 3168 is divisible by 18, the value of chai ('life'). The shortest word is "warn" (הָעֵ֣ד, 3 letters) and the longest is "you·shall·not·see" (לֹֽא־תִרְא֣וּ, 6 letters). Words sharing gematria 271: saying, saying. The root אמר appears 3 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 604x in Genesis); "in·us" (root בן, 248x in Genesis); "to·him" (root אל, 242x in Genesis). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 4 and 10 words. Full calculation: וַיֹּ֧אמֶר [and·said] (257) + אֵלָ֛יו [to·him] (47) + יְהוּדָ֖ה [Judah] (30) + לֵאמֹ֑ר [saying] (271) + הָעֵ֣ד [warn] (79) + הֵעִד֩ [he·warned] (79) + בָּ֨נוּ [in·us] (58) + הָאִ֤ישׁ [the·man] (316) + לֵאמֹר֙ [saying] (271) + לֹֽא־תִרְא֣וּ [you·shall·not·see] (638) + פָנַ֔י [my·face] (140) + בִּלְתִּ֖י [unless] (442) + אֲחִיכֶ֥ם [your·brother] (79) + אִתְּכֶֽם [with·you] (461) = 3168.
Onkelos
And Judah said to him, saying: The man solemnly warned us, saying: You shall not see my face unless your brother is with you.
Rashi
העד העד [THE MAN] DID SOLEMNLY PROTEST UNTO US — The Hebrew is an expression signifying warning and it is derived from the root עוד to bear witness, because a warning is, as a rule, given in the presence of witnesses. Other examples are (Jeremiah 11:7) “I earnestly forewarned (העדותי) your fathers”, and (Exodus 19:21) “Go, warn (העד) the people. “לא תראו מני בלתי אחיכם אתכם means YE SHALL NOT SEE ME IF YOUR BROTHER BE NOT WITH YOU — Onkelos renders it by אלהין כד אחוכון עמכון,“except when your brother is with you” adding the word כד when, to which there is no corresponding word in the Hebrew text. He gave the explanation of the word (בלתי) correctly, but he was not particular to translate according to the exact expression used in the text.
Or HaChaim
ויאמר אליו יהודה לאמור, Yehudah said to him, saying, etc. The word לאמור here seems to mean that Yehudah made a variety of suggestions to Jacob all of which were in the nature of a reply to Jacob's arguments against sending Benjamin to Egypt. The most important of these was the reference to the Egyptian ruler's warning that the brothers would not be able to see him (and buy grain) unless they had their younger brother with them. The Torah implies that the brothers did not resort to another reply, namely that they would take Benjamin with them regardless of whether Jacob approved or not. The word לאמור then means they waited for Jacob's word, i.e. permission. Alternatively, one could read the words העד…לאמור together. It would mean that Joseph had not only warned them but had done so in the presence of witnesses in order to make his threat more potent. Yehudah may also have challenged Jacob to give him another answer if he had one. After all they also had to consider the very real danger to Shimon who was being held as a hostage in a spy case. How did Jacob suggest that the brothers clear themselves of the suspicion of being spies? לא תראו פני "you will not see me." Yehudah thereby denied Jacob's claims that he had adequate proofs to convince any king or royal adviser that the brothers could not be considered spies, and that this would suffice to neutralise Joseph's accusation against them. Yehudah told his father that Joseph had made it plain that the brothers would not even be able to present their case unless Benjamin appeared at their side. How then could they buy grain if they could not even secure an audience with the ruler who was in charge of the grain sales? Yehudah repeated the words העד העיד to convince his father that Benjamin's presence in Egypt was the key to any success of their trip.
If you will send our brother with us, we will go down and buy you food;
verse value 2605
Insights
Verse structure: 8 words, 35 letters. The shortest word is "to·you" (לְךָ֖, 2 letters) and the longest is "our·brother" (אֶת־אָחִ֖ינוּ, 7 letters). 2 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "if·you·will" (אִם־יֶשְׁךָ֛), "and·let·us·buy·grain" (וְנִשְׁבְּרָ֥ה). 8 unique roots are used. Frequent roots: "our·brother" (root אח, 164x in Genesis); "food" (root אכל, 74x in Genesis); "sending" (root שלח, 72x in Genesis). The etnachta (major mid-verse pause) falls on 'with·us', dividing the verse into phrases of 4 and 4 words. Full calculation: אִם־יֶשְׁךָ֛ [if·you·will] (371) + מְשַׁלֵּ֥חַ [sending] (378) + אֶת־אָחִ֖ינוּ [our·brother] (476) + אִתָּ֑נוּ [with·us] (457) + נֵרְדָ֕ה [we·will·go·down] (259) + וְנִשְׁבְּרָ֥ה [and·let·us·buy·grain] (563) + לְךָ֖ [to·you] (50) + אֹֽכֶל [food] (51) = 2605.
Onkelos
If you are willing to send our brother with us, we will go down and buy grain for you.
Tur HaArokh
נרדה ונשברה, “let us go down and buy grain, etc.” The extra letters ה at the end of נרדה and נשברה respectively, are meant to indicate that the brothers were willing to travel to Egypt repeatedly in order to buy supplies, but that they would not even go a single time unless Yaakov now sent Binyamin with them.
And they said: "The man asked straitly concerning ourselves, and concerning our kindred, saying: Is your father yet alive? have you another brother? and we told him according to the tenor of these words; could we in any wise know that he would say: Bring your brother down?"
verse value 4568 — לָ֣נוּ = 86 (Elohim)
Insights
Verse structure: 22 words, 99 letters. Notable word values: "to·us" (לָ֣נוּ) = 86, equal to Elohim. The shortest word is "living" (חַי֙, 2 letters) and the longest is "and·our·family" (וּלְמֽוֹלַדְתֵּ֜נוּ, 9 letters). 5 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "the·man·asked" (שָֽׁאַל־הָ֠אִ֠ישׁ), "and·our·family" (וּלְמֽוֹלַדְתֵּ֜נוּ), "could·we·surely" (הֲיָד֣וֹעַ). The root אמר appears 3 times in this verse. 17 unique roots are used. Frequent roots: "and·they·said" (root אמר, 604x in Genesis); "these" (root אלה, 301x in Genesis); "your·father" (root אב, 196x in Genesis). The etnachta (major mid-verse pause) falls on 'these', dividing the verse into phrases of 16 and 6 words.
Onkelos
And they said: The man questioned us closely, about ourselves and our family, saying: Is your father still living? Do you have a brother? And we told him according to the word of these matters. Could we have known that he would say: Bring your brother down?
Rashi
לנו ולמולדתנו CONCERNING OURSELVES AND CONCERNING OUR KINDRED — concerning our families. A Midrashic comment based upon the meaning of מולדת, “birth” — He asked of us concerning the circumstances of our birth — is: he could even tell us of what kind of wood our cradles were made (Genesis Rabbah 91:10). ונגד לו AND WE TOLD HIM that we had a father and a brother. על פי הדברים האלה ACCORDING TO THE TENOR OF THESE WORDS — we were forced to tell him according to the tenor of the questions he put to us. כי יאמר THAT HE WOULD SAY — The word כי is used here in the sense of אשר “that”. The word כי may be used in the sense of אם and אם may be used in the sense of אשר; therefore this (i.e. אשר) is one of the four meanings in which כי, according to the Rabbis, is used, viz., אם (Rosh Hashanah 3a), for the word כי here has the same meaning as אם, as in (24:33) עד אם דברתי דברי “until that I have spoken my words” (where אם is the same as כי or אשר).
And Judah said to Israel his father: "Send the lad with me, and we will arise and go, that we may live, and not die, both we, and you, and also our little ones.
verse value 3682
Insights
Verse structure: 15 words, 73 letters. The shortest word is "with·me" (אִתִּ֖י, 3 letters) and the longest is "to·Israel" (אֶל־יִשְׂרָאֵ֣ל, 7 letters). 1 word in this verse appears nowhere else in Genesis. Unique to this verse in Genesis (hapax): "also·our·children" (גַּם־טַפֵּֽנוּ). The root גם appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·said" (root אמר, 604x in Genesis); "to·Israel" (root אל, 242x in Genesis); "his·father" (root אב, 196x in Genesis). The etnachta (major mid-verse pause) falls on 'and·let·us·go', dividing the verse into phrases of 9 and 6 words.
Onkelos
And Judah said to Israel his father: Send the lad with me, and let us arise and go, so that we may live and not die — we, and you, and our little ones.
Rashi
ונחיה THAT WE MAY LIVE — (literally, and we shall live). The spirit of prophecy was enkindled within him. He said: owing to this journey your spirit will live again, which indeed happened, as it is said, (Genesis 45:27) “And the spirit of Jacob, their father, revived”. ולא נמות AND THAT WE MAY NOT DIE of hunger. As for Benjamin it is doubtful whether he will be seized or whether he will not be seized, but as for us, we shall certainly all die of hunger if we do not go. It is better that you should let go what is doubtful and snatch at what is certain (Genesis Rabbah 91:6).
Ibn Ezra
"also we" — It is the manner of the Holy Tongue to add the word "also" at the beginning [of such a phrase], as in: "rule over us, you also" (Judges 8:22).
Sforno
ונחיה, a reference to the food. ולא נמות, as a result of actions taken by the ruler of Egypt who had told us “so that the truth of your words can be established and you will not die.” (42,20)
Or HaChaim
ונחיה ולא נמות, "so that we may live and not die." In order that we may live a life without anguish, or so that we may at least not die even if we have to live with anguish. Alternatively, the words ולא נמות were intended to tell his father that he could not claim that by not travelling to Egypt they would only find themselves deprived of life's comforts; rather, it would positively cause the death of their families. They would not even live a life of deprivations. Alternatively, Yehudah meant that if they would not now travel to Egypt with Benjamin they would eventually be called to answer for this in the Hereafter and would be guilty of not having made every effort to stay alive in this world. גם אנחנו, גם אתה, גם טפנו, "both we, and you, and our children." Yehudah referred to all the people whose lives depended on this trip in addition to Benjamin. If they did not travel with Benjamin, all of them including Benjamin were liable to die of starvation. All of this because of the possible danger to Benjamin in Egypt. It simply was not fair that they all should be condemned to death because of what might happen to Benjamin. The reason that Yehudah included Jacob's own survival last when he said גם אתה, was in line with the ruling that preservation of one's own life takes precedence even over saving one's father's life (Yoreh Dey-ah 251). Or, the brothers used the exegetical rule of לא זו אף זו, "not only this but even this," i.e. the most important factor of the argument is presented last. They accorded their father the compliment of presenting preservation of his life as even more important than preservation of their own lives. According to this principle they mentioned their children last, as those represented the future and as such deserved the highest priority in their considerations (compare David rating Absalom's life as more important than his own even while Absalom sought to kill his father (Samuel II 19,1).
Kli Yakar
“And we shall live and not die.” Wherever such a double expression appears, it is interpreted as referring to the World to Come, as Rashi explained in Parshat V’Zot HaBeracha (Deuteronomy 33:6) Let Reuben live in this world and not die in the World to Come, and as explained above in Parshat Noah (6:15) on the verse I shall not die but live. Therefore, this double expression here also requires explanation. What seems most likely to me is that Judah said this in reference to both his father Jacob and himself. For Jacob had been told that if none of his sons were to die during his lifetime, he would not see the face of Gehenna (see Tanchuma Vayigash 9). Through sending Benjamin, it would be revealed that Joseph was alive, and then Jacob would live in this world, as it is written (45:27) and the spirit of Jacob their father was revived, and he would not die in the World to Come, as it is written (46:30) I shall die this time — one time and not twice. The spirit of God spoke through Judah when he said we shall live in this world and not die in the World to Come, referring both to you [Jacob] for the reason explained, and also to ourselves. His intention regarding himself was because he had taken upon himself [the oath] if I do not bring him back to you, I will have sinned against my father for all days — meaning in the World to Come. Therefore, he said he was certain he would bring him back, saying Send the youth with me and let us arise and go, and we shall live in this world despite the ravages of famine, for the years of famine will not harm us, and we shall not die in the World to Come due to the ban he had accepted upon himself, for he said I am certain I will bring him back to you. And when he said we, including all the brothers with him, it was because if Joseph were dead and Jacob would see the face of Gehenna, then all the brothers who had brought Jacob to this state would not be assured of being saved from seeing the face of Gehenna, for one who causes a stumbling block deserves to stumble over it himself. And regarding what he said “also our children,” this is because it is written He who withholds grain, the nation will curse him (Proverbs 11:26). Our Sages explained (Sanhedrin 91b) that even fetuses in their mothers’ wombs curse him, for the word “nation” [le’om] only refers to fetuses, as it is said and one nation [le’om] shall be stronger than the other nation (Genesis 25:23). Although they interpreted (ibid. 91b) withholds grain as referring to one who withholds Torah teachings from a student, nevertheless, the verse does not depart from its simple meaning and speaks of actual grain, for when one withholds produce, women become hungry and this harms the fetuses in their wombs, and certainly their children, for they say to their mothers where is grain and wine? Therefore, Judah said also our children will live in this world, and not die in the World to Come. For if you withhold grain from them, they will curse you and become deserving of death in the World to Come, like one who curses his father, since grandchildren are considered like children (Yevamot 62b). And even though they are minors and not subject to punishment, nevertheless, the sin requires some cleansing to remove the blemish and rust from the soul. According to the simple interpretation, he said also we because a person’s own life takes precedence over his father’s life, and his father’s life takes precedence over the children’s lives. Therefore, he ordered it in this way: also we, also you, also our children.
I will be surety for him; of my hand shall you require him; if I bring him not to you, and set him before you, then I will have sinned against you for all time.
verse value 3248
Insights
Verse structure: 12 words, 62 letters. The shortest word is "to·you" (לְךָ֖, 2 letters) and the longest is "I·bring·him" (הֲבִיאֹתִ֤יו, 7 letters). Words sharing gematria 434: I·bring·him, and·I·have·sinned. 4 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "I·will·be·surety·for·him" (אֶֽעֶרְבֶ֔נּוּ), "you·may·require·him" (תְּבַקְשֶׁ֑נּוּ), "I·bring·him" (הֲבִיאֹתִ֤יו). 12 unique roots are used. Frequent roots: "to·you" (root אל, 242x in Genesis); "I·bring·him" (root בוא, 213x in Genesis); "before·you" (root פנים, 133x in Genesis). The etnachta (major mid-verse pause) falls on 'you·may·require·him', dividing the verse into phrases of 4 and 8 words. Full calculation: אָֽנֹכִי֙ [I] (81) + אֶֽעֶרְבֶ֔נּוּ [I·will·be·surety·for·him] (329) + מִיָּדִ֖י [from·my·hand] (64) + תְּבַקְשֶׁ֑נּוּ [you·may·require·him] (858) + אִם־לֹ֨א [if·not] (72) + הֲבִיאֹתִ֤יו [I·bring·him] (434) + אֵלֶ֙יךָ֙ [to·you] (61) + וְהִצַּגְתִּ֣יו [and·set·him] (520) + לְפָנֶ֔יךָ [before·you] (190) + וְחָטָ֥אתִֽי [and·I·have·sinned] (434) + לְךָ֖ [to·you] (50) + כׇּל־הַיָּמִֽים [all·the·days] (155) = 3248.
Onkelos
I will be surety for him; from my hand you may demand him. If I do not bring him back to you and set him before you, I will have sinned against you all my days.
Rashi
והצגתיו לפניך AND SET HIM BEFORE THEE — for I will not bring him back to you dead but alive. וחטאתי לך כל הימים THEN SHALL I HAVE SINNED AGAINST THEE ALL THE DAYS — also in the world to come (Genesis Rabbah 91:10).
Or HaChaim
אנכי אערבנו…וחטאתי לך כל הימים "I will remain liable to you forever." The reason Yehudah said "forever" is explained by our sages in Bereshit Rabbah 91,10. The Hereafter is called "כל הימים," as it lasts forever. Rav Yehudah in Makkot 11 teaches the rule that if someone is excommunicated, even conditionally, [i.e. he has been warned he would be put in ban if he did not conform to certain rules of conduct, Ed.] the conditional ban is not considered as having been lifted unless a collegium of laymen or judges has released such a person from such a conditional excommunication. The Talmud cites Yehudah's statement "if I do not bring him back to you" as proof. We have a tradition quoted by Rabbi Shemuel bar Nachmeni in the name of Rabbi Yochanan that the reason Yehudah and Reuben are linked in Moses' blessing in Deuteronomy 33,6 "may Reuben live and not die" followed by the statement "וזאת ליהודה," is that during all the forty years the Jewish people travelled through the desert with the coffin of Yehudah, the bones in his coffin still kept turning over. If you were to say that perhaps Yehudah's fault had been that he had not spelled out what would happen if he fulfilled his guarantee as did the tribe of Gad and Reuben in Numbers 32,29-30 [something known as תנאי כפול in halachah, Ed.], the fact remains that he did deliver on his promise, so why should he be guilty of anything? According to Tossaphot the whole rule that one needs a release from a conditional excommunication applies only when the person who makes the undertaking is able to carry it out, and no part of the execution depends on someone else's goodwill. In the case of Yehudah, he had no control over what Joseph would or would not do. As a result the conditional excommunication that Yehudah was prepared to endure never became effective legally. It is no more than reasonable that when someone makes an undertaking to endure excommunication in the event that he will not fulfil his undertaking (such as that of Yehudah, who was unable to know if he would be able to make good on it), he would require that such an undertaking be cancelled by the appropriate religious authority. It does not matter whether one phrased such an undertaking as a תנאי כפול, spelling out the alternative, or not. The very fact that one ties one's fate to something over which one has no control is frivolous. Yehudah's bones rattling in his coffin is quite plausible then, seeing he did not have his undertaking voided by his father or some other religious authority. [I have condensed the author's treatment of this problem considerably. A reader who will peruse it in the original will see why. Ed.]
Rabbeinu Bahya
אנכי אערבנו מידי תבקשנו... וחטאתי לך כל הימים, “I will guarantee him, from me you can demand him... or I will have sinned against you for all the days.” He meant that as long as he would live on earth he would consider himself as having sinned against his father. Solomon describes someone who steals from his parents as being a thief (although he stands to inherit his parents’ property) — compare Proverbs 25,24. Such a person is described there as a sinner against his parents.
For except we had lingered, surely we had now returned a second time."
verse value 1763
Insights
Verse structure: 7 words, 30 letters. The shortest word is "that" (כִּ֖י, 2 letters) and the longest is "we·had·delayed" (הִתְמַהְמָ֑הְנוּ, 8 letters). 3 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "unless" (לוּלֵ֣א), "we·had·delayed" (הִתְמַהְמָ֑הְנוּ), "we·could·have·returned" (שַׁ֖בְנוּ). 7 unique roots are used. Frequent roots: "that" (root כי, 167x in Genesis); "this" (root זה, 76x in Genesis); "we·could·have·returned" (root שוב, 67x in Genesis). The etnachta (major mid-verse pause) falls on 'we·had·delayed', dividing the verse into phrases of 3 and 4 words. Full calculation: כִּ֖י [that] (30) + לוּלֵ֣א [unless] (67) + הִתְמַהְמָ֑הְנוּ [we·had·delayed] (551) + כִּֽי־עַתָּ֥ה [because·now] (505) + שַׁ֖בְנוּ [we·could·have·returned] (358) + זֶ֥ה [this] (12) + פַעֲמָֽיִם [twice] (240) = 1763.
Onkelos
For had we not delayed in this, we would have returned now a second time.
Rashi
לולא התמהמהנו EXCEPT WE HAD LINGERED — through you, we would have already come back with Simeon and you would not have had this anxiety all these days.
Sforno
כי לולא התמהמנו, the reason I volunteered to consider myself as having sinned against you forever if I fail to bring back Binyamin is only because it is absolutely clear to me that if we had not procrastinated ever since we told you what the man had said to us, or since we ran out of food, כי עתה שבנו זה פעמים, we could have been back already twice for the man would not have detained us at all, seeing that he described himself as G’d-fearing. He would not continue to harass us once he realised that we had told him the truth.
Rabbeinu Bahya
כי לולא התמהמהנו, “for if we had not delayed, etc.” According to Rabbeinu Chananel the brothers made do with eating as little as possible until their father would raise the subject of a return trip to Egypt. The sons of Yaakov were very sensitive in their respect for the feelings of their father and did not brow beat him with their arguments, preferring to wait until Yaakov made the first move. Once Yaakov had shown willingness to let Binyamin travel, he also suggested five ways to help that trip become successful. First, he prepared a gift for the ruler of such a mighty country. Secondly, he told his sons to return the money which they had found in their sacks. It could have been an oversight on the part of a manager in Joseph’s household. Thirdly, he insisted that the money be returned for reasons of establishing their integrity as G’d-fearing people even if Joseph had never missed that money. Fourth, he authorised the brothers to take Binyamin with them. Fifth and last, he prayed that the Almighty would grant the brothers mercy when they would face the ruler of Egypt.
And their father Israel said to them: "If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, storax and ladanum, pistachios, and almonds;
verse value 5752
Insights
Verse structure: 23 words, 97 letters. The shortest word is "this" (זֹ֣את, 3 letters) and the longest is "and·bring·down" (וְהוֹרִ֥ידוּ, 7 letters). Words sharing gematria 111: if·thus, pistachio·nuts. 7 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "from·the·choice·of" (מִזִּמְרַ֤ת), "in·your·vessels" (בִּכְלֵיכֶ֔ם), "mastic" (צֳרִי֙). The root מעט appears 2 times in this verse. 21 unique roots are used. Frequent roots: "and·said" (root אמר, 604x in Genesis); "the·land" (root ארץ, 305x in Genesis); "to·them" (root אל, 242x in Genesis). The etnachta (major mid-verse pause) falls on 'present', dividing the verse into phrases of 15 and 8 words.
Onkelos
And Israel their father said to them: If it must be so, then do this: take some of the finest produce of the land in your vessels and bring down a gift to the man — a little spice resin, and a little honey, storax and ladanum, pistachios, and almonds.
Rashi
אפוא NOW — This is really a redundant word used in Hebrew for stylistic purposes. If it be so that I am compelled to do this — that I must send him with you — I must endeavour to seek where (אי) there is here (פה) some measure and plan to propose to you and therefore, I say: “Do this”. מזמרת הארץ OF THE CHOICE PRODUCTS OF THE LAND — This is rendered in the Targum by “Take of that which is praised in the land” — that about which people sing its praise (מזמרים) when it comes into existence (Genesis Rabbah 91:11). נכאת is WAX (Genesis Rabbah 91:11; cf. 37:25). בטנים PISTACHIO-NUTS — I do not know what these are. but in the definitions given in the Dictionary of R. Machir I have read that they are Pistachios; I think that they are peaches.
Ibn Ezra
"Do this" — that is, this counsel. "The choicest products of the land" — anything of fine quality; derived from the root of "songs" (Isaiah 24:16). "Balm and laudanum" — I have already explained these (above, 37:25). "Botnim" — it has no parallel elsewhere in Scripture; some say it means nuts.
Sforno
אם כן, if the matter is indeed as you have said that although the man harassed you he is a G’d-fearing individual, איפוא, then it is quite clear what you have to do; קחו מזמרת הארץ מעט צרי, although when one presents a gift to an ordinary person it is important to impress him with the quantity of the gift so that he can feast his eyes on it, this man who has everything will only be impressed with the quality of the gift instead of the quantity; therefore take rare items but only in appropriately small quantities to emphasise their rareness. All the items sent to Joseph were of this nature, as opposed to the gift Yaakov had sent to his brother Esau on a previous occasion. הורידוהו לאיש מנחה, before you will actually meet him face to face again. This will enable you to judge if he receives your gift with goodwill. If he does, you will have reason to be confident that he will receive you also with goodwill. This thought has also been expressed in Judges 13,23 when the wife of Manoach, in trying to calm her husband’s fears, said to him: “if G’d had wanted to kill us He would not have accepted our burnt-offering and our gift-offering first.”
Chizkuni
מעט צרי, “a little balsam;” something not available in Egypt. We have read that caravans used to transport this material to Egypt in Genesis 37.25. בטנים, “pistachios;” the letter ב is vocalised with a chataf kametz, an abbreviated vowel kametz.
Tur HaArokh
מעט צרי ומעט דבש, “a little balsam and a little honey.” In order that you should not give the impression that you are wealthy.
and take double money in your hand; and the money that was returned in the mouth of your sacks carry back in your hand; perhaps it was an oversight;
verse value 3888
Insights
Verse structure: 13 words, 60 letters. Verse gematria: 3888 is divisible by 18, the value of chai ('life'). The shortest word is "take" (קְח֣וּ, 3 letters) and the longest is "your·bags" (אַמְתְּחֹֽתֵיכֶם֙, 8 letters). Words sharing gematria 76: in·your·hand, in·your·hand. 6 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "double" (מִשְׁנֶ֖ה), "and·the·money" (וְאֶת־הַכֶּ֜סֶף), "that·was·returned" (הַמּוּשָׁ֨ב). The root כסף appears 2 times in this verse. 10 unique roots are used. Frequent roots: "take" (root לקח, 142x in Genesis); "it" (root הוא, 133x in Genesis); "in·your·hand" (root יד, 88x in Genesis). The etnachta (major mid-verse pause) falls on 'in·your·hand', dividing the verse into phrases of 4 and 9 words. Full calculation: וְכֶ֥סֶף [and·silver] (166) + מִשְׁנֶ֖ה [double] (395) + קְח֣וּ [take] (114) + בְיֶדְכֶ֑ם [in·your·hand] (76) + וְאֶת־הַכֶּ֜סֶף [and·the·money] (572) + הַמּוּשָׁ֨ב [that·was·returned] (353) + בְּפִ֤י [in·the·mouth·of] (92) + אַמְתְּחֹֽתֵיכֶם֙ [your·bags] (919) + תָּשִׁ֣יבוּ [carry·back] (718) + בְיֶדְכֶ֔ם [in·your·hand] (76) + אוּלַ֥י [perhaps] (47) + מִשְׁגֶּ֖ה [a·mistake] (348) + הֽוּא [it] (12) = 3888.
Onkelos
And take double the money in your hand, and the money that was returned in the mouth of your sacks bring back in your hand — perhaps it was an oversight.
Rashi
וכסף משנה AND DOUBLE MONEY — twice as much as at first. קחו בידכם TAKE IN YOUR HAND to buy food: perhaps the market-price has risen (Genesis Rabbah 91:11). אולי משגה הוא PERADVENTURE IT WAS AN OVERSIGHT — perhaps the man in charge of the house forgot it inadvertently).
Ibn Ezra
"double" (mishneh) — means "second," twofold. "A mistake" (mishgeh) — belongs to the class of nouns formed with the heh [as a nominal suffix].
Rashbam
וכסף משנה, to use for purchases. אולי משגה הוא, perhaps the money had been placed in one of the fodder bags to help the official identify to whom the bag belonged, and when he filled it with grain he had forgotten to remove the cash.
take also your brother, and arise, go again to the man;
verse value 1419
Insights
Verse structure: 5 words, 26 letters. The shortest word is "take" (קָ֑חוּ, 3 letters) and the longest is "and·your·brother" (וְאֶת־אֲחִיכֶ֖ם, 8 letters). 1 word in this verse appears nowhere else in Genesis. Unique to this verse in Genesis (hapax): "and·arise" (וְק֖וּמוּ). 5 unique roots are used. Frequent roots: "and·your·brother" (root אח, 164x in Genesis); "to·the·man" (root איש, 153x in Genesis); "take" (root לקח, 142x in Genesis). The etnachta (major mid-verse pause) falls on 'take', dividing the verse into phrases of 2 and 3 words. Full calculation: וְאֶת־אֲחִיכֶ֖ם [and·your·brother] (486) + קָ֑חוּ [take] (114) + וְק֖וּמוּ [and·arise] (158) + שׁ֥וּבוּ [return] (314) + אֶל־הָאִֽישׁ [to·the·man] (347) = 1419.
Onkelos
And take your brother, and arise, return to the man.
Sforno
וקומו שובו אל האיש, you will have to face the man on the strength of the gift which has preceded you. The matter is as stated in Proverbs 17,8 אבן חן השחד בעיני בעליו אל כל אשר יפנה ישכיל, “a bribe seems like charm to its owner. Wherever he turns he seems to prosper.
and God Almighty give you mercy before the man, that he may release to you your other brother and Benjamin. And as for me, if I be bereaved of my children, I am bereaved."
verse value 5485
Insights
Verse structure: 16 words, 69 letters. The shortest word is "and·El" (וְאֵ֣ל, 3 letters) and the longest is "and·Benjamin" (וְאֶת־בִּנְיָמִ֑ין, 9 letters). Words sharing gematria 760: I·have·been·bereaved, I·am·bereaved. 1 word in this verse appears nowhere else in Genesis. Unique to this verse in Genesis (hapax): "mercy" (רַחֲמִים֙). The root לכם appears 2 times in this verse. 14 unique roots are used. Frequent roots: "as" (root אשר, 313x in Genesis); "and·El" (root אל, 242x in Genesis); "your·brother" (root אח, 164x in Genesis). The etnachta (major mid-verse pause) falls on 'and·Benjamin', dividing the verse into phrases of 12 and 4 words.
Onkelos
And may God Almighty grant you compassion before the man, so that he may release to you your other brother and Benjamin. And as for me, as I have been bereaved, I am bereaved.
Rashi
ואל שדי AND GOD ALMIGHTY — Now you lack nothing except prayer, and therefore I pray for you (Genesis Rabbah 91:11). אל שדי God שֶׁ-דַּי who gives plenteous mercy and in whose hand is sufficient power to give — may He give you mercy. This is the real meaning of the words. A Midrashic explanation is: He who said to the Universe, “Enough!”, may He say “Enough!” to my troubles. I have had no rest since my youth — trouble through Laban, trouble through Esau, the trouble of Rachel, the trouble of Dinah, the trouble of Joseph, the trouble of Simeon, the trouble of Benjamin (Genesis Rabbah 92:1). ושלח לכם means AND MAY HE RELEASE UNTO YOU, as the Targum renders it — may He release him from his bonds. It has the same meaning as (Exodus 21:26) “He shall let him go, יְשַׁלְּחֶנוּ (Piel) free”. It would not have been correct to translate it in the Targum by “and may he send to you your other brother”, because, as a matter of fact, they were going there where he was. את אחיכם YOUR BROTHER — This refers to Simeon. אחר THE OTHER ONE — The spirit of prophecy was diffused upon him so that he included Joseph also (Genesis Rabbah 92:3). ואני AND AS FOR ME — until you return I shall feel myself bereaved of my children being in constant suspense. כאשר שכלתי means EVEN AS I AM BEREAVED of Joseph and of Simeon שכלתי I SHALL BE BEREAVED of Benjamin.
Ramban
THAT HE MAY SEND AWAY YOUR OTHER BROTHER, AND BENJAMIN. In line with the literal interpretation of Scripture, it would seem that Simeon was not a favorite of his father because of the Shechem affair. -30. This was why he did not say, “My son Simeon, and Benjamin,” as he would not mention him by name, and as he left him in Egypt for a long time. Indeed, had there been food in his house, he would not yet have sent Benjamin, and he would have left him [Simeon] in Egypt. Now Rashi wrote, “The other one: the spirit of prophecy was enkindled within Jacob so as to include Joseph.” In Bereshith Rabbah 2:3. they also said: “That he may send away your brother: this refers to Joseph. The other one: this refers to Simeon.” This is correct, for at the moment of prayer, Jacob directed his heart to pray in a general manner for the other one [Joseph] also, for perhaps he is still alive. There in Bereshith Rabbah,17892:3. the Rabbis expounded on the verse in yet another way, saying, “Rabbi Yehoshua ben Levi interpreted the verse as alluding to the exiles: And G-d Almighty give you compassion before the man — this is a reference to the Holy One, blessed be He, as it is said, The Eternal is a man of war, and it is written, And He gave them compassion before their captors. That he may send away your brother — this alludes to the Ten Tribes exiled by the Assyrians. The other one, and Benjamin — this refers to the exile of Judah and Benjamin. And as for me, bereaved by the First Destruction [brought about by the Babylonians], I am bereaved by the Second Destruction [caused by the Romans], but no more will I be bereaved.” See Ramban’s work, Sefer Hage’ulah (Book of Redemption) in my Kitvei Haramban, Vol. I, where he expounds this theme at great length. This is the language of the Rabbis, may their memory be blessed. The intent of this text is to suggest that Jacob’s going down to Egypt alludes to our present exile at the hand of Edom, as I will explain, and the prophet [Jacob] saw this matter at its very inception, and so he prayed about it in a general way, which was applicable to the moment as well as to the future. This verse, according to their interpretation, contains a great mystic thought. Jacob was saying: “And G-d Almighty, by the Divine attribute of justice, give you the compassion that is before Him,” meaning that “He should direct you upward from the Divine attribute of justice to that of compassion.” The student versed in the mystic teachings of the Torah will understand. AND AS FOR ME, AS I AM BEREAVED, I AM BEREAVED. “And as for me, until you return I shall be bereaved because of doubt. As I am bereaved of Joseph and Simeon, I am bereaved of Benjamin.” These are the words of Rashi. The correct interpretation is that Jacob is saying that “you can no longer add to my bereavement as I am already bereaved.” He thus consoled himself about everything that came upon him by his great suffering for Joseph. In a similar sense is the verse, And as I perish, I perish, meaning “I have already perished, (Abraham ibn Ezra, ibid). and if the king will slay me he will not add to my destruction.”
Ibn Ezra
The meaning of "and El Shaddai" — [that He is invoked here] is that He has the power to do such things. "As I am bereaved" — at the death of Joseph, I reckon that I am bereaved of everything.
Rabbeinu Bahya
ושלח לכם את אחיכם אחר ואת בנימין, “and so that he may release to you your other brother as well as Binyamin.” The reason that Yaakov did not mention Shimon by name may have been that he was out of favour with his father ever since the killing of the males in Shechem. Otherwise he would have said “so that he will release your brother Shimon.”Bereshit Rabbah 92,3 understands the word אחיכם, “your brother” as a reference to Joseph, whereas the word אחר, is understood as a reference to Shimon. When Yaakov offered the prayer he also had in mind Joseph in case the latter was still alive. וא-ל שדי יתן לכם רחמים לפני האיש, “and may the Almighty grant you mercy before the man.” We have learned in Sanhedrin 44 that one should make a practice of praying before one finds oneself in distress. We know this from the fact that Yaakov prayed for the safety of Binyamin before the latter had faced any difficulty. According to Tanchuma Miketz 10 the reason Yaakov invoked the attribute of Shaddai when he blessed his sons here was that Yaakov reminded himself of the many afflictions he had already experienced, commencing even before he was born when his twin brother quarreled with him inside his mother’s womb. Subsequently he had had to flee for his life on account of Esau; then he had experienced 20 years of frustrations at his uncle Lavan, etc. When he had finally left Lavan, Esau set out to kill him. Later on his daughter Dinah had been raped. Shortly thereafter his beloved wife Rachel died as a young woman and he was not even able to give her the funeral which befitted her status. Thereafter he suffered the disappearance of Joseph, to be followed by Shimon’s internment in Egypt. Now he was faced with the potential loss of Binyamin. One could truly apply to him the verse in Job 3,26: “I had no repose, no quiet, no rest, and trouble came.” He therefore hinted in his prayer שדי, “that it was enough” already. He meant that the One who had said די,”enough” to the evolutionary activities of the universe during the six days of creation, should now similarly proclaim די, “enough!” to his own problems. Our sages in Berachot 64 interpret Psalms 20,2: “May the Lord answer you in time of trouble, the name of Yaakov’s G’d keep you safe;” as a reference to this attribute Shaddai. This was the reason that David mentioned only the G’d of Yaakov in that hymn and not that of Avraham and Yitzchak. We learn from here that one should always get hold of the thickest part of a beam when trying to move it. Rabbi Joshua son of Levi interpreted the use of the attribute Shaddai here as an allusion to future exile, comparing it to Psalms 106,46 ויתן אותם לרחמים לפני כל שוביהם, “He made all their captors kindly disposed toward them.” [In both verses the attribute רחמים, mercy, is also mentioned. Ed.] The words לפני האיש, are a veiled reference to G’d who is described in Exodus 15,3 as איש מלחמה, “a man (Master) of war.” He interprets the words: “and may He release to you your other brother,” as a reference to the ten tribes who were exiled before the tribes of Yehudah and Binyamin. When Yaakov completed his prayer with the words וכאשר שכלתי שכלתי, “if I am to be bereaved, so I have been bereaved,” he referred to the respective destruction of both the first and the second Temple. At the same time he implied that after the destruction of the second Temple there would not occur another destruction of a Temple. In Bereshit Rabbah 92,3 we read as follows: “Another approach to the words “may the man grant his mercy, etc.” “The man” is G’d; Yaakov meant that this attribute of Mercy, one of G’d’s attributes, should stand by his sons in the forthcoming encounter. A prophet, even when praying for relief in a current crisis never fails to also address future crises the Jewish people may be faced with, and he orients himself so that his words cover both situations. In this instance Yaakov prayed that the benevolent Presence of G’d, שכינה, accompany the Jewish people also when they would be in exile. The word רחמים, refers to G’d’s attribute of Mercy. It is possible that the proof that the word האיש was also a reference to G’d is the fact that grammatically speaking it could not apply to Joseph. Yaakov had already said: שובו אל האיש, “return to the man”. Why would Yaakov use the same word twice to describe Joseph? All he had to say here was ויתן לך רחמים לפניו, referring to Joseph with the pronoun ending ו. Seeing that the words of a prophet are based on a careful evaluation of the meaning of the words he employs, it was necessary to interpret that the word האיש in our verse is not a mindless repetition of something Yaakov had already said. If Yaakov did not choose to refer to the attribute Shaddai he had mentioned previously as לפניו using the suffix ו, this is because he wanted to allude to the additional attribute of G’d האיש in the sense it has been used in Exodus when G’d was the Master warrior against the Egyptians. In Midrash Shir Hashirim we are taught in the name of ben Nezira that when G’d is referred to there as אשכל, that this is a combination of איש כל, “someone who combines within himself every quality, every attribute,” i.e. G’d.
Tur HaArokh
ושלח לכם את אחיכם אחר, “so that he will release your other brother to you.” According to Bereshit Rabbah, 82 the word אחיכם in our verse refers to Joseph, whereas the word אחר refers to Shimon, seeing that while praying, Yaakov had avoided concentrating on a specific one of the brothers, thus leaving open the possibility that Joseph might still be alive. Nachmanides, approaching the verse by concentrating on the plain text, פשט, writes that the words are all meant to apply to Shimon. The reason that Yaakov did not refer to him by name was that he was out of favour on account of his having initiated the killing of the male population of the city of Shechem and the plundering of it. It seems clear that if Shimon’s family had not needed bread desperately, Yaakov would not have allowed Binyamin to travel to Egypt and he would have made no attempt to obtain his release at this time. Bereshit Rabbah 82 also sees allusions to the eventual exile in this verse, and when Yaakov speaks about the “G’d Shaddai invoking the attribute of mercy when the brothers would face the האיש,” this is a veiled reference to the Almighty. After all, one of the attributes of G’d is that He is איש מלחמה, “a Man of war.” The words ושלח לכם את אחיכם would refer to the return from exile of the lost Ten Tribes, whereas the words אחר ואת בנימין refer to the tribes of Binyamin and Yehudah. The words ואני כאשר שכולתי שכלתי refer to the destruction of the first and the second Temple, respectively. The thrust of the whole episode, according to the Midrash, is that what is being narrated here is a preview of the Jewish historical experience in years to come, i.e. מעשה אבות סימן לבנים, the experiences of our forefathers, the patriarchs and their families, foreshadow the course of Jewish history, and their exile, especially by the descendants of the Edomites. אני כאשר שכולתי שכלתי, “and as for me, as I have been bereaved, I shall be bereaved.” Rashi comments that what Yaakov meant was that he would feel conditionally bereaved of Binyamin until the brothers’ safe return from Egypt just as he was feeling bereaved concerning Joseph and Shimon. Nachmanides writes that Yaakov, resignedly, said that the brothers could not make him feel any more bereaved than the feelings of bereavement he had already experienced and suffered. If fate were to cause him further bereavement, he would not have to come to terms with it as a novel experience.
And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.
verse value 4008
Insights
Verse structure: 14 words, 75 letters. The shortest word is "this" (הַזֹּ֔את, 4 letters) and the longest is "and·double·the·money" (וּמִשְׁנֶה־כֶּ֛סֶף, 8 letters). 2 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "and·double·the·money" (וּמִשְׁנֶה־כֶּ֛סֶף), "and·stood" (וַיַּֽעַמְד֖וּ). The root לקח appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Joseph" (root יוסף, 156x in Genesis); "the·men" (root איש, 153x in Genesis); "and·took" (root לקח, 142x in Genesis). The etnachta (major mid-verse pause) falls on 'and·Benjamin', dividing the verse into phrases of 8 and 6 words. Full calculation: וַיִּקְח֤וּ [and·took] (130) + הָֽאֲנָשִׁים֙ [the·men] (406) + אֶת־הַמִּנְחָ֣ה [the·present] (509) + הַזֹּ֔את [this] (413) + וּמִשְׁנֶה־כֶּ֛סֶף [and·double·the·money] (561) + לָקְח֥וּ [they·took] (144) + בְיָדָ֖ם [in·their·hand] (56) + וְאֶת־בִּנְיָמִ֑ן [and·Benjamin] (559) + וַיָּקֻ֙מוּ֙ [and·they·arose] (162) + וַיֵּרְד֣וּ [and·went·down] (226) + מִצְרַ֔יִם [Egypt] (380) + וַיַּֽעַמְד֖וּ [and·stood] (136) + לִפְנֵ֥י [before] (170) + יוֹסֵֽף [Joseph] (156) = 4008.
Onkelos
And the men took this gift, and they took double the money in their hand, and they took Benjamin, and arose and went down to Egypt and stood before Joseph.
Rashi
ואת בנימין [AND THEY TOOK DOUBLE MONEY] AND BENJAMIN — We render this in the Targum by ודברו ית בנימן “and they led Benjamin away”, because the same expression cannot be used in Aramaic for taking money and for taking a person. In the case of a thing that can be taken in the hand the Targum uses ונסיב “and he carried” for the Hebrew verb לקח, whilst in the case of a person who is taken by persuasion (literally, by leading him with words) the Targum uses ודבר and he led away.
Sforno
ויעמדו לפני יוסף. This was before the gift had been presented to Joseph. Therefore they were afraid when they were being brought into his palace.
Chizkuni
ויעמדו לפני יוסף, “they stood facing Joseph.” They did not speak to him at all at that time, but they saw him from a distance. Joseph did not speak to them as he was emotionally overcome with compassion when seeing Binyamin. The brothers mistakenly interpreted Joseph’s silence as anger over the money which had been found in their bags (and which would have been interpreted as having been stolen from him or his servants.) This is why they were frightened and interpreted Joseph’s behaviour as a prelude to new accusations and worse, as spelled out with the words: להתגולל עלינו ולהתנפל עלינו, “to turn it against us and to attack us.”
Rabbeinu Bahya
ויקחו האנשים את המנחה הזאת, “the men took this gift.” According to the plain meaning of the text, the description of the brothers here as “men” rather than as “the brothers,” is to indicate the eagerness and determination with which they set out on their journey. Moreover, the term אנשים here as opposed to אחים reflected their great anxiety and their making sure that they would not be taken for brothers when they would arrive in Egypt. They even disguised themselves to forestall such an impression by those whom they would encounter. A kabbalistic approach: The expression אנשים here is an allusion to the ten sages who died a martyr’s death at the hands of the Romans in expiation for the sin of Joseph’s ten brothers who had sold him. This allusion commences with this verse and it is the reason why the term אנשים as applying to the brothers occurs ten times throughout the course of this story. I shall come back to this aspect of the story.
And when Joseph saw Benjamin with them, he said to the steward of his house: "Bring the men into the house, and slaughter an animal and prepare it; for the men shall dine with me at noon."
verse value 5306
Insights
Verse structure: 18 words, 83 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "Benjamin" (אֶת־בִּנְיָמִין֒, 8 letters). 4 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "bring" (הָבֵ֥א), "and·slaughter" (וּטְבֹ֤חַ), "an·animal" (טֶ֙בַח֙). The root בית appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 604x in Genesis); "to·the·one·who" (root אשר, 313x in Genesis); "bring" (root בוא, 213x in Genesis). The etnachta (major mid-verse pause) falls on 'the·house', dividing the verse into phrases of 10 and 8 words.
Onkelos
And Joseph saw Benjamin with them, and he said to the one who was appointed over his house: Bring the men into the house, and slaughter an animal and prepare it, for the men shall eat with me at the midday meal.
Rashi
וטבח טבח והכן AND SLAUGHTER THE BEASTS AND MAKE READY — The Hebrew is the same as ולטבח טבח ולהכין (infinitives) “and to slaughter… and to prepare”. The word וּטְבֹחַ is not an imperative, for this should be וּטְבַח (as from שָׁלַח the imperative is שְׁלַח). בצהרים AT NOON — This word is rendered in the Targum by בשירותא which in Aramaic denotes the first meal during the day; in old French disner. It occurs frequently in the Talmud: (Taanit 11a, lib) “He threw the dog שירותיה his meal; (Berakhot 39b) “he cut bread for the whole of שירותא his meal.” But wherever צהרים means noon it is translated in the Targum by טיהרא.
Sforno
ויאמר לאשר על ביתו, he himself did not want to speak to his brothers until all the other people present had left the room, in order for him to have more time to speak to them. הבא את האנשים הביתה, into the living quarters as opposed to the offices reserved for official functions. Up until now Joseph had been in a location where he conducted state business. כי אתי יאכלו, he invited them to a meal in order to observe how they related to Binyamin, and to test them how they would react when he would shower gifts of so much greater value on Binyamin.
Rabbeinu Bahya
וטבוח טבח, “and have meat slaughtered.” Joseph commanded Menashe his eldest son to do the slaughtering seeing that the sons of Yaakov were careful not to eat meat which had not been slaughtered in accordance with Jewish law. והכן, and prepare it.” This is either a reference to the removal of forbidden fat parts of the animal (חלב), or that he invited the brothers on the Sabbath eve to be his guests on the Sabbath. The word הכן is used in such a context in Exodus 16,5 where the Israelites are instructed to make preparation on Sabbath eve for consuming the manna which fell on that day on the Sabbath. Bereshit Rabbah 92,4 also states that the word הכן is invariably used with preparations for the Sabbath. The use of the word הכן here would prove that Joseph observed the Sabbath prior to it having been legislated for the Jewish people. בצהרים, “at noon.” This is the time when ministers and highly placed officials eat their principal meal. They waited until that hour as they were preoccupied with various aspects of their service to the public. Solomon referred to people who eat early in the morning when he wrote in Kohelet 10,16: "Woe to you, O land, whose king acts as an adolescent, and whose ministers dine in the morning.” At the same time, Solomon praises the ones who eat their meal at noon — (compare verse 17 in the above chapter of Kohelet).
And the man did as Joseph bade; and the man brought the men into Joseph's house.
verse value 3335
Insights
Verse structure: 10 words, 43 letters. The shortest word is "said" (אָמַ֣ר, 3 letters) and the longest is "the·men" (אֶת־הָאֲנָשִׁ֖ים, 8 letters). Words sharing gematria 316: the·man, the·man. The root איש appears 3 times in this verse. 7 unique roots are used. Frequent roots: "said" (root אמר, 604x in Genesis); "as" (root אשר, 313x in Genesis); "and·brought" (root בוא, 213x in Genesis). The etnachta (major mid-verse pause) falls on 'Joseph', dividing the verse into phrases of 5 and 5 words. Full calculation: וַיַּ֣עַשׂ [and·made] (386) + הָאִ֔ישׁ [the·man] (316) + כַּֽאֲשֶׁ֖ר [as] (521) + אָמַ֣ר [said] (241) + יוֹסֵ֑ף [Joseph] (156) + וַיָּבֵ֥א [and·brought] (19) + הָאִ֛ישׁ [the·man] (316) + אֶת־הָאֲנָשִׁ֖ים [the·men] (807) + בֵּ֥יתָה [house] (417) + יוֹסֵֽף [Joseph] (156) = 3335.
Onkelos
And the man did as Joseph had said, and the man brought the men into Joseph's house.
Daat Zkenim
ויעש האיש כאשר אמר יוסף, “the man did as Joseph had said. According to our sages, the “man” was his older son Menashe, [who could not have been more than nine years old at the time. Ed.] This is difficult in light of Rashi’s commentary in the Talmud Avot chapter 5, that the rule that men have to observe the Torah’s commandments from the age of 13, is derived from Shimon and Levi, Joseph’s brothers when we calculate their ages at the time when they took their swords and killed the male population of the town of Sh’chem. (Genesis 34,25) If they were 13 at the time, it is clear that Menashe at this time could not have been older than nine years old. The Torah had spelled out that Joseph’s sons had been born before the onset of the famine. Seven years had elapsed since Joseph had married, seven good years and 2 years of famine. How could the Torah refer to Menashe as a “man” then? (Attributed to Rav Chayim who quoted Rabbi Eliezer avi ha-ezri.) The problem deserves further study.
And the men were afraid, because they were brought into Joseph's house; and they said: "Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses."
verse value 7183
Insights
Verse structure: 22 words, 116 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "in·our·bags" (בְּאַמְתְּחֹתֵ֙ינוּ֙, 9 letters). Words sharing gematria 166: upon·us, upon·us. 5 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "were·brought" (הֽוּבְאוּ֮), "being·brought" (מֽוּבָאִ֑ים), "to·set·upon" (לְהִתְגֹּלֵ֤ל). The root בוא appears 2 times in this verse. 20 unique roots are used. Frequent roots: "and·they·said" (root אמר, 604x in Genesis); "were·brought" (root בוא, 213x in Genesis); "for" (root כי, 167x in Genesis). The etnachta (major mid-verse pause) falls on 'being·brought', dividing the verse into phrases of 14 and 8 words.
Onkelos
And the men were afraid because they were brought into Joseph's house, and they said: Because of the matter of the money that was returned in our sacks at first, we are being brought in — to lord over us, and to overwhelm us, and to take us as slaves and to take our donkeys.
Rashi
וייראו האנשים AND THE MEN WERE AFRAID — The word ויראו is written with two yods and its translation in the Targum is ודחילו and they were afraid. כי הובאו בית יוסף BECAUSE THEY WERE BROUGHT INTO JOSEPH S HOUSE, and it was not usual for other people who came to buy corn to stay overnight in Joseph’s house but in the inns of the city. וייראו AND THEY WERE AFRAID, because this could be only for the purpose of putting them in prison. אנחנו מובאים WE HAVE BEEN BROUGHT inside this house. להתגלל means THAT THERE MAY BE ROLLED UPON US an accusation regarding the money AND THAT THIS MAY FALL UPON US. And according to Onkelos who rendered ולהתנפל עלינו by ולאסתקפא עלנא, it signifies seeking an occasion — just as we render in the Targum the words (Deuteronomy 12:17) עלילת דברים, which mean a pretext, by תסקופי מלין “intrigues” — but he did not translate it literally. The word ולהתגלל which he translated by לאתרברבא “to play the lord over us” he takes as connected in meaning with (Ecclesiastes 12:6) “the bowl of (גלת) gold”, and (Nahum 2:8) “And Huzzab the queen (גלתה) is carried away”, where these words from the root גלל denote symbolically royal rank.
Ramban
THAT HE MAY DEVISE SOME PRETEXT (‘L’HITHGOLEIL’) AGAINST US. The word l’hithgoleil is of the same root as: And Amasa lay wallowing (‘mithgoleil’) in blood? And every cloak rolled (‘m’golalah’) in blood. [Its meaning is] as a man who turns from side to side upon his fellow. AND TO FALL UPON US. I.e., as a man who intentionally throws his full stature upon his fellow. Now Onkelos translated l’hithgoleil as meaning “to play the lord over us,” meaning that he will elevate himself above us, as the sea raises its waves. Onkelos rendered the expression, and to fall upon us, as le’istakapha, meaning “to accuse us of things which did not occur,” since things which did not occur are expressed by the Hebrew word nopheil (falling), just as it says, Not one thing failed (‘naphal’). Similarly did Onkelos translate Wanton charges (‘aliloth d’varim’) as taskophei milin (intrigues). Jonathan too translated to’einah (pretext) as thuskapha. AND TO TAKE US FOR SERVANTS, AND OUR ASSES. The reason why they mention their asses in the verse is that they would feel apprehensive about them, saying, “Now they will also take our asses with their sacks, and we will not be able to send grain to our families, and thus they will all perish of famine.”
Ibn Ezra
"to roll upon us" (lehitgolel) — derived from the root of "because of the matter" (biglal hadavar, Deuteronomy 15:10). "And to fall upon us" (ulehitnappel) — like a man who throws himself upon another of his own accord and then says to him, "You caused me to fall."
Chizkuni
.להתגולל, an expression similar to: בגלל, i.e. “to turn around” the fact that our money had been found in our bags as a pretext to attack us. ואת חמורינו, “together with our donkeys.” They reasoned that if only we had been brought to Joseph’s private residence we would not be so worried; but the fact that we were brought here together with our donkeys, is proof that something else is afoot, i.e. an accusation.
Rabbeinu Bahya
על דבר הכסף השב באמתחותינו, “on account of the money he had put back into our feeding bags.” They reasoned that it certainly was not the norm that the people who came to Egypt to buy grain would all be entertained overnight at the palace of the ruler. They would find their lodgings in different parts of the city, at various inns, etc. They assumed therefore that Joseph’s gesture in inviting them served only as an excuse to attack them. They were afraid of a trumped up charge, and this is also the way Onkelos translates the words ולהתנפל עלינו not as a physical assault but as עלילת דברים, “false accusations.” ולקחת אותנו לעבדים ואת חמורינו, “and to keep us as slaves as well as our donkeys.” At first glance the brothers’ concern about their donkeys appears disproportionate to their fear of becoming slaves. In this instance, not only did they worry about being deprived of their donkeys, animals which represented a lifeline, but they were even more concerned about these animals not carrying grain back to their families in Canaan. Their concern over their donkeys then was only a veiled form of their real worry about their families starving to death if they did not return. We find something similar in Exodus 17,3 when the Jewish people accused Moses of having taken them into the desert להמית אותי ואת בני ואת מקני בצמא, ”to kill me, my children and my cattle by thirst.” Normal people would not worry about their cattle in such a context seeing their own and their children’s lives were in jeopardy. But the Israelites mentioned the cattle (beasts of burden) as in their trek through the desert these animals were a lifeline for them.
Tur HaArokh
ולקחת אותנו לעבדים ואת חמורינו, “and you may take us and our donkeys as servants.” They were worried- apparently disproportionately so, about their donkeys, as without their donkeys they had no means of transporting the grain they had bought to the land of Canaan.
And they came near to the steward of Joseph's house, and they spoke to him at the door of the house,
verse value 3021
Insights
Verse structure: 9 words, 40 letters. The shortest word is "who" (אֲשֶׁ֖ר, 3 letters) and the longest is "to·the·man" (אֶל־הָאִ֔ישׁ, 6 letters). 1 word in this verse appears nowhere else in Genesis. Unique to this verse in Genesis (hapax): "over·the·house·of" (עַל־בֵּ֣ית). The root בית appears 2 times in this verse. 8 unique roots are used. Frequent roots: "who" (root אשר, 313x in Genesis); "to·him" (root אל, 242x in Genesis); "Joseph" (root יוסף, 156x in Genesis). The etnachta (major mid-verse pause) falls on 'Joseph', dividing the verse into phrases of 5 and 4 words. Full calculation: וַֽיִּגְּשׁוּ֙ [and·approached] (325) + אֶל־הָאִ֔ישׁ [to·the·man] (347) + אֲשֶׁ֖ר [who] (501) + עַל־בֵּ֣ית [over·the·house·of] (512) + יוֹסֵ֑ף [Joseph] (156) + וַיְדַבְּר֥וּ [and·spoke] (228) + אֵלָ֖יו [to·him] (47) + פֶּ֥תַח [entrance] (488) + הַבָּֽיִת [the·house] (417) = 3021.
Onkelos
And they approached the man who was appointed over Joseph's house and spoke with him at the entrance of the house.
Targum Yonatan
And they drew near the man who had been appointed intendant over Joseph's house, and spake with him at the gate of the house.
and said: "Oh my lord, we came indeed down at the first time to buy food.
verse value 1852
Insights
Verse structure: 7 words, 32 letters. The shortest word is "please" (בִּ֣י, 2 letters) and the longest is "to·buy·food" (לִשְׁבׇּר־אֹֽכֶל, 7 letters). 1 word in this verse appears nowhere else in Genesis. Unique to this verse in Genesis (hapax): "we·came·down" (יָרַ֛דְנוּ). The root ירד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·they·said" (root אמר, 604x in Genesis); "my·lord" (root אדון, 68x in Genesis); "surely" (root ירד, 40x in Genesis). The etnachta (major mid-verse pause) falls on 'my·lord', dividing the verse into phrases of 3 and 4 words. Full calculation: וַיֹּאמְר֖וּ [and·they·said] (263) + בִּ֣י [please] (12) + אֲדֹנִ֑י [my·lord] (65) + יָרֹ֥ד [surely] (214) + יָרַ֛דְנוּ [we·came·down] (270) + בַּתְּחִלָּ֖ה [at·the·first] (445) + לִשְׁבׇּר־אֹֽכֶל [to·buy·food] (583) = 1852.
Onkelos
And they said: Please, my lord, we came down at first to buy grain.
Rashi
בי אדני O, MY LORD — The word בי is an expression of entreaty (בעיא) and supplication. In Aramaic we have בייא בייא “woe, woe!” (Yoma 69b). ירד ירדנו WE CAME INDEED DOWN — This is a “come down” (degradation) for us. We have been accustomed to give food to others and now we are dependent upon you (Genesis Rabbah 92:4).
Ramban
‘BI ADONI’ (O, MY LORD). The word bi is an expression of entreaty and supplication. In Aramaic, we have bai bai. Thus the language of Rashi. Now it is a very strange thing to associate the Hebrew word bi with a word from the Tarsian Ramban probably uses the word Tarsi here in a derogatory sense to emphasize the difficulty of associating a word of the sacred Hebrew language with a “Tarsian” root. language, which is unlike it, for the word bai is all one root; it cannot be changed, nor can you obtain the form of the word bi from this Aramaic root. Moreover, this word bai does not connote entreaty and supplication, as the Rabbi [Rashi] states. Rather it is an expression of distress and affliction over a tragedy and mishap, similar to the word avoi in the Sacred Language. This is well known in the Arabic language, where the poets customarily use it in their elegies, always with a patach under the beth: bai. In the Greek language the word is bia — the beth having a shva — and is used to express distress and grief. Thus you find in Bereshith Rabbah, Seder Bereshith,19412:10. that the Sages say: “What is the meaning of the verse, Extol Him that rideth upon the skies, the Eternal (‘bayah’) is His Name? There is no place whatever that does not have an officer in charge of its grievances. Agricus is in charge of grievances in his state; Agratus is in charge of grievances in his state. In the same way, who is in charge of the grievances (baya) in His world? [It is] the Holy One, blessed be He.” That is to say, every place has someone in charge of hearing complaints of distress and injustice, and the Holy One, blessed be He, is in charge of the cries of the oppressed, who cry, baya. Again, before us in the Midrash Bereshith Rabbah of the Parshath (section of) Vayigash Eilav: Bereshith Rabbah 93:5. “Judah said to Joseph, ‘You do baya (violence) against us. You had said to us thus: That I May set mine eyes upon him. Is this “casting an eye” upon him?’”And in the Parshath Vay’hi B’shalach, you find in Shmoth Rabbah:8. “Do I ever baya (wrong) any creature?” And in the Parshath Vayishma Yithro, we find in Shmoth Rabbah:8. “Once a man has been appointed and he has put on the mantle of leadership, all communal burdens are upon him. If he sees a man doing baya against his fellow, or committing some transgression, and he fails to protest it, he is punished on account thereof.” And in the Parshath Isha Ki Thazria we find: “I raise a cry of violence (baya) against you.” And so also in many places. Now Onkelos, who translated Bi Adoni here as b’va’u riboni (O please, my lord), did not intend to suggest that the Hebrew word bi is a derivative of the Aramaic ba’u, but he merely translated it in accordance with its context, for the word bi is always found as an expression of supplication. Rabbi Abraham ibn Ezra says that bi adoni is a shortened form in the Sacred Language, and its meaning is as in the verse, Upon me, my lord, upon me be the iniquity, thus meaning, “do to me whatever you wish, but listen to me.” But if this interpretation of Ibn Ezra is correct, it should follow that a person should also be able to say in Hebrew, “‘bi’ my brother,” or “‘bi,’ listen to me.” And yet nowhere do we find the word bi except in conjunction with the word adoni (my lord), or with the Honored Name of G-d when it is written with the letters aleph, daleth, which is also an expression of lordship. It is for this reason that I say that the meaning of the word bi is “by myself”: “By my life! you are lord and ruler.” The two pronouns The use of the double first person pronoun when one would be sufficient is for the purpose of emphasis, and it is found in many places in Scripture, as Ramban proceeds to demonstrate. serve for the purpose of emphasis, just as: But me, even me thy servant; Upon me, my lord, upon me. Similar to this is the verse, That thou art against Me, against thy help, Here the letter beth appears twice: bi be’ezracha, when one would be sufficient: bi ezracha (in Me is thy help). The double beth is for emphasis. meaning “I serve as your help.”
Ibn Ezra
"Please" (bi) — an expression of entreaty. In my view it is an abbreviated form, as in "I pray you, my lord, the iniquity be on me" (1 Samuel 25:24). And the sense of "iniquity" (avon) in that verse is like the sense of "my punishment is greater than I can bear" (Genesis 4:13). The meaning here is: "Do with me as you will, and hear me."
Chizkuni
לשבר אוכל, “to buy food;” the letter ב here is vocalised with the vowel chataf kametz, an abbreviated vowel kametz.
Tur HaArokh
בי אדוני, “please Sir;” Rashi understands the word בי as introducing a plea, an entreaty. Nachmanides disagrees, and considers the word as an outcry at being dealt with unjustly. He therefore understands the words as repeating the brother’s viewing the man in charge of Joseph’s residence as his master both in his personal estimation as well as in the estimation of that official himself vis-à-vis others. He describes his own station as well as that of the official; just as the official’s status is after all the king’s servant, so are they. Ibn Ezra claims that the Torah chose to record an abbreviated version of the conversation, similar to Samuel! 25,24 בי אני אדוני העון ותדבר נא, “let the blame be mine, my lord, but let me speak, etc.” Here too, the brothers said: ‘you may do with what you like, etc., but please hear us out.”
And it came to pass, when we came to the lodging-place, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight; and we have brought it back in our hand.
verse value 5162
Insights
Verse structure: 14 words, 75 letters. The shortest word is "in·the·mouth·of" (בְּפִ֣י, 3 letters) and the longest is "the·bags·of" (אֶת־אַמְתְּחֹתֵ֔ינוּ, 10 letters). 6 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "when·we·came" (כִּי־בָ֣אנוּ), "to·the·lodging·place" (אֶל־הַמָּל֗וֹן), "and·we·opened" (וַֽנִּפְתְּחָה֙). The root כסף appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·it·was" (root היה, 313x in Genesis); "when·we·came" (root בוא, 213x in Genesis); "in·our·hand" (root יד, 88x in Genesis). The etnachta (major mid-verse pause) falls on 'in·its·weight', dividing the verse into phrases of 11 and 3 words. Full calculation: וַיְהִ֞י [and·it·was] (31) + כִּי־בָ֣אנוּ [when·we·came] (89) + אֶל־הַמָּל֗וֹן [to·the·lodging·place] (162) + וַֽנִּפְתְּחָה֙ [and·we·opened] (549) + אֶת־אַמְתְּחֹתֵ֔ינוּ [the·bags·of] (1316) + וְהִנֵּ֤ה [and·behold] (66) + כֶֽסֶף־אִישׁ֙ [each·man's·silver] (471) + בְּפִ֣י [in·the·mouth·of] (92) + אַמְתַּחְתּ֔וֹ [his·bag] (855) + כַּסְפֵּ֖נוּ [our·money] (216) + בְּמִשְׁקָל֑וֹ [in·its·weight] (478) + וַנָּ֥שֶׁב [and·we·have·brought·back] (358) + אֹת֖וֹ [it] (407) + בְּיָדֵֽנוּ [in·our·hand] (72) = 5162.
Onkelos
And it came to pass, when we came to the lodging place and opened our sacks, behold, each man's money was in the mouth of his sack — our money in its full weight — and we have brought it back in our hand.
Sforno
כספנו במשקלו, not only the same amount of money, but the identical coins which we had brought here. This is why we did not think that there had been a mix up with other people’s money.
And other money have we brought down in our hand to buy food. We know not who put our money in our sacks."
verse value 2995
Insights
Verse structure: 10 words, 50 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "in·our·bags" (בְּאַמְתְּחֹתֵֽינוּ, 9 letters). 2 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "we·brought·down" (הוֹרַ֥דְנוּ), "who·put" (מִי־שָׂ֥ם). The root כסף appears 2 times in this verse. 9 unique roots are used. Frequent roots: "not" (root לא, 127x in Genesis); "other" (root אחר, 105x in Genesis); "in·our·hand" (root יד, 88x in Genesis). The etnachta (major mid-verse pause) falls on 'to·buy·food', dividing the verse into phrases of 5 and 5 words. Full calculation: וְכֶ֧סֶף [and·silver] (166) + אַחֵ֛ר [other] (209) + הוֹרַ֥דְנוּ [we·brought·down] (271) + בְיָדֵ֖נוּ [in·our·hand] (72) + לִשְׁבׇּר־אֹ֑כֶל [to·buy·food] (583) + לֹ֣א [not] (31) + יָדַ֔עְנוּ [we·know] (140) + מִי־שָׂ֥ם [who·put] (390) + כַּסְפֵּ֖נוּ [our·money] (216) + בְּאַמְתְּחֹתֵֽינוּ [in·our·bags] (917) = 2995.
Onkelos
And other money we have brought down in our hand to buy grain; we do not know who put our money into our sacks.
And he said: "Peace be to you, fear not; your God, and the God of your father, has given you treasure in your sacks; I had your money." And he brought Simeon out to them.
verse value 4578
Insights
Verse structure: 17 words, 81 letters. The shortest word is "came" (בָּ֣א, 2 letters) and the longest is "in·your·bags" (בְּאַמְתְּחֹ֣תֵיכֶ֔ם, 9 letters). Words sharing gematria 90: to·you, to·you. 4 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "your·God" (אֱלֹ֨הֵיכֶ֜ם), "a·treasure" (מַטְמוֹן֙), "in·your·bags" (בְּאַמְתְּחֹ֣תֵיכֶ֔ם). The root אל appears 3 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 604x in Genesis); "your·God" (root אלה, 301x in Genesis); "do·not·fear" (root אל, 242x in Genesis). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 14 and 3 words.
Onkelos
And he said: Peace be with you, do not be afraid. Your God and the God of your father has given you a treasure in your sacks; your money came to me. And he brought Simeon out to them.
Rashi
אלהיכם YOUR GOD — your God because of your own merits: and if your own merits do not suffice, then ואלהי אביכם THE GOD OF YOUR FATHER — because of your father’s merits HE HAS GIVEN YOU A TREASURE (Genesis Rabbah 92:4).
Ramban
HE HATH GIVEN YOU A HIDDEN TREASURE (‘MATMON’) IN YOUR BAGS. Rabbi Abraham ibn Ezra said that Joseph told them that “it is possible that some one had a hidden treasure in his house which he forgot, and it fell to your lot for your money came to me.”Now these are but words of consolation, for how did it happen that each one of the brothers received the precise amount of money which he paid for the grain! Rather, the correct interpretation is that all matter which is hidden is called matmon in Hebrew: The lazy man hides (‘taman’) his hand in the dish; We have stores hidden (‘matmonim’) in the field. Thus Joseph told them that it is customary for ass-drivers who buy grain that each one put his money in his sack, and the attendant in charge of the sales took the sacks from those who came and filled ten sacks with grain, and the money remained hidden under the grain. Then the attendant’s master came and commanded him to pour these ten bags into the vessels of Jacob’s sons as he wanted to send them away in a hurry or because he was not in charge of taking money. Neither did he know that the attendant who was supposed to have received the money had not received it. Thus the mistake occurred. Thus it happened that each one found his exact amount of money at the opening of the sack, as each one had brought the amount of money for a donkey’s load worth of bread. This constantly occurs in market-places and store-houses where sales take place in a great confusion of people.
Ibn Ezra
"gave you a treasure" — It is possible that there was in someone's possession a treasure that was left in his home and forgotten when [the money] was placed in the storehouse, and it fell to your lot; for [he says,] "your money came to me."
Or HaChaim
שלום לכם, אל תיראו, "all is well with you, do not fear." Joseph's adjutant volunteered this statement without having consulted with his master first. According to Midrash Tanchuma on this verse Joseph's adjutant was his son Menashe, and we have an example here of the power of the son exceeding that of his father. Menashe was certain that his father would concur with his remarks. The reason Menashe added: "do not fear" was because he could see fear expressed on the brothers' faces. The Torah confirms this (verse 18) when it wrote: וייראו האנשים, "The men were afraid." נתן לכם מטמון. "He has given you a treasure." He meant that some person has hidden his money in your sacks and G'd has given it to you seeing the original owners have given up hope of retrieving it, and Gentiles are not required to make public announcements when they find something valuable. He led Shimon out to them in order to lift their spirits by proving his positive attitude towards them.
Tur HaArokh
נתן לכם מטמון, “has given you a treasure;” possibly someone had hidden a treasure in the cushion of his sack, and he kept this in the cellar of his house with other sacks. When he left the house he forgot it so that you have become the beneficiaries. Nachmanides writes that Joseph’s official’s words, were intended only to reconcile the brothers to the fact that they had found their original money. Nobody in his right mind could ascribe the fact that all ten brothers had found precisely the same amount of money in each of their sacks to fate. Clearly, someone had deliberately placed those sums of money there. The truth is that anything hidden, concealed, unaccounted for, is called מטמון, the root of the word deriving from טמן, hide, secrete. All the grain buyers kept their money at the bottom of their sacks, and when the seller filled the sacks with grain he would first empty these sacks of the money at the bottom. This was an everyday occurrence at all the markets. Since the grain was sold in units of so many bushels per sack, every sack contained an equal amount of money at the bottom. The seller did not pour the grain into the sacks in the presence of the purchaser, every transaction being based on mutual trust. The queues of purchasers were long, the confusion and pressure considerable, so that the fastest most efficient way had to be devised to serve as many customers per day as was possible. Keeping all this in mind, what the official said to the brothers did not sound quite so implausible. When there were so many people to whom this money could have belonged, and there were no identifying marks on the money, the rule was: “finders keepers.”
And the man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave their asses provender.
verse value 3865
Insights
Verse structure: 11 words, 59 letters. The shortest word is "and·brought" (וַיָּבֵ֥א, 4 letters) and the longest is "the·men" (אֶת־הָאֲנָשִׁ֖ים, 8 letters). 4 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "and·gave·water" (וַיִּתֶּן־מַ֙יִם֙), "and·washed" (וַיִּרְחֲצ֣וּ), "their·feet" (רַגְלֵיהֶ֔ם). The root איש appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·brought" (root בוא, 213x in Genesis); "Joseph" (root יוסף, 156x in Genesis); "the·man" (root איש, 153x in Genesis). The etnachta (major mid-verse pause) falls on 'Joseph', dividing the verse into phrases of 5 and 6 words. Full calculation: וַיָּבֵ֥א [and·brought] (19) + הָאִ֛ישׁ [the·man] (316) + אֶת־הָאֲנָשִׁ֖ים [the·men] (807) + בֵּ֣יתָה [house] (417) + יוֹסֵ֑ף [Joseph] (156) + וַיִּתֶּן־מַ֙יִם֙ [and·gave·water] (556) + וַיִּרְחֲצ֣וּ [and·washed] (320) + רַגְלֵיהֶ֔ם [their·feet] (288) + וַיִּתֵּ֥ן [and·gave] (466) + מִסְפּ֖וֹא [fodder] (187) + לַחֲמֹֽרֵיהֶֽם [for·their·donkeys] (333) = 3865.
Onkelos
And the man brought the men into Joseph's house, and gave water and they washed their feet, and he gave fodder to their donkeys.
Rashi
ויבא האיש AND THE MAN BROUGHT [THE MEN] — There is here a mention of bringing in after bringing in has been mentioned in Genesis 43:17, because then they hustled him outside so that they spoke to him at the door of the house (cf. Genesis 43:18 and Genesis 43:19 where they said אנחנו מובאים “we are being brought”), but as soon as he said to them “Peace be with you” they followed and went after him, into the house (Genesis Rabbah 92:4).
Ibn Ezra
"to Joseph's house" (baytah Yosef) — according to the grammatical rule of the language, [this means] "to the house of Joseph."
Or HaChaim
ויבא האיש את האנשים ביתה יוסף. The man (adjutant) brought the men into Joseph's home. Why has the Torah repeated the fact that the brothers were brought to the home of Joseph? We have already been told about this in verse 18? Apparently they were interrupted before they entered Joseph's home when they stopped in front of the house. The reason was that the brothers first wanted to explain that they had found their money in their bags when they had arrived back in Canaan. They wanted to know why they were being brought to Joseph's home. They were not sure whether this bode them good or ill. After Shimon had been released they realised that they were to be made welcome. This is why the Torah had to repeat the fact that they were brought to Joseph's palace, i.e. as guests not as prisoners.
And they made ready the present against Joseph's coming at noon; for they heard that they should eat bread there.
verse value 2158
Insights
Verse structure: 10 words, 46 letters. Verse gematria: 2158 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "the·present" (אֶת־הַמִּנְחָ֔ה, 7 letters). 2 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "and·they·prepared" (וַיָּכִ֙ינוּ֙), "they·had·heard" (שָֽׁמְע֔וּ). 10 unique roots are used. Frequent roots: "until·comes" (root בוא, 213x in Genesis); "because·there" (root שם, 180x in Genesis); "for" (root כי, 167x in Genesis). The etnachta (major mid-verse pause) falls on 'noon', dividing the verse into phrases of 5 and 5 words. Full calculation: וַיָּכִ֙ינוּ֙ [and·they·prepared] (102) + אֶת־הַמִּנְחָ֔ה [the·present] (509) + עַד־בּ֥וֹא [until·comes] (83) + יוֹסֵ֖ף [Joseph] (156) + בַּֽצׇּהֳרָ֑יִם [noon] (347) + כִּ֣י [for] (30) + שָֽׁמְע֔וּ [they·had·heard] (416) + כִּי־שָׁ֖ם [because·there] (370) + יֹ֥אכְלוּ [they·would·eat] (67) + לָֽחֶם [bread] (78) = 2158.
Onkelos
And they prepared the gift until Joseph's arrival at the midday meal, for they heard that they would eat a meal there.
Rashi
ויכינו means AND THEY MADE READY — they laid it out ornately in fine vessels.
Chizkuni
ויכינו את המנחה, “they set about to arrange the gift in a presentable fashion.”
Rashbam
ויכינו את המנחה, while the produce had been wrapped in the sacks on the way, it had suffered somewhat, and the brothers now tried to restore these items to the appearance of freshness.
Targum Yonatan
And they made ready the present against the entrance of Joseph at the noon-day feast; for they had heard from him that they were to eat bread there.
And when Joseph came home, they brought him the present which was in their hand into the house, and bowed down to him to the earth.
verse value 3224 — ל֛וֹ = 36 (double-Chai)
Insights
Verse structure: 10 words, 53 letters. Notable word values: "to·him" (ל֛וֹ) = 36, double chai. Verse gematria: 3224 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·him" (ל֛וֹ, 2 letters) and the longest is "and·bowed·down·to·him" (וַיִּשְׁתַּחֲווּ־ל֖וֹ, 9 letters). Words sharing gematria 422: the·house, the·house. 1 word in this verse appears nowhere else in Genesis. Unique to this verse in Genesis (hapax): "that·was·in·their·hand" (אֲשֶׁר־בְּיָדָ֖ם). The root בוא appears 2 times in this verse. 8 unique roots are used. Frequent roots: "to·the·ground" (root ארץ, 305x in Genesis); "and·came" (root בוא, 213x in Genesis); "Joseph" (root יוסף, 156x in Genesis). The etnachta (major mid-verse pause) falls on 'the·house', dividing the verse into phrases of 8 and 2 words. Full calculation: וַיָּבֹ֤א [and·came] (19) + יוֹסֵף֙ [Joseph] (156) + הַבַּ֔יְתָה [the·house] (422) + וַיָּבִ֥יאּוּ [and·they·brought] (35) + ל֛וֹ [to·him] (36) + אֶת־הַמִּנְחָ֥ה [the·present] (509) + אֲשֶׁר־בְּיָדָ֖ם [that·was·in·their·hand] (557) + הַבָּ֑יְתָה [the·house] (422) + וַיִּשְׁתַּחֲווּ־ל֖וֹ [and·bowed·down·to·him] (772) + אָֽרְצָה [to·the·ground] (296) = 3224.
Onkelos
And Joseph came into the house, and they brought him the gift that was in their hand into the house, and they bowed down to him to the ground.
Rashi
הביתה [THEY BROUGHT THE PRESENT] INTO THE HOUSE — from the outer hall into the reception hall.
Or HaChaim
ויביאו לו את המנחה, They brought him the gift, etc. They had prepared this gift in a room which was especially set aside for such gifts, whereas they themselves proceeded to a different room, a room exclusively Joseph's. The Torah tells us that the brothers had entered a room in which Joseph was present in order to present their gift.
And he asked them of their welfare, and said: "Is your father well, the old man of whom you spoke? Is he yet alive?"
verse value 3042 — חָֽי = 18 (chai)
Insights
Verse structure: 11 words, 48 letters. Notable word values: "alive" (חָֽי) = 18, chai, 'life'. Verse gematria: 3042 is divisible by 26, the value of the divine name Hashem. The shortest word is "alive" (חָֽי, 2 letters) and the longest is "is·he·still" (הַעוֹדֶ֖נּוּ, 6 letters). 2 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "the·aged·one" (הַזָּקֵ֖ן), "is·he·still" (הַעוֹדֶ֖נּוּ). The root שלום appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·said" (root אמר, 604x in Genesis); "which" (root אשר, 313x in Genesis); "your·father" (root אב, 196x in Genesis). The etnachta (major mid-verse pause) falls on 'you·spoke', dividing the verse into phrases of 9 and 2 words. Full calculation: וַיִּשְׁאַ֤ל [and·asked] (347) + לָהֶם֙ [to·them] (75) + לְשָׁל֔וֹם [about·welfare] (406) + וַיֹּ֗אמֶר [and·said] (257) + הֲשָׁל֛וֹם [is·all·well] (381) + אֲבִיכֶ֥ם [your·father] (73) + הַזָּקֵ֖ן [the·aged·one] (162) + אֲשֶׁ֣ר [which] (501) + אֲמַרְתֶּ֑ם [you·spoke] (681) + הַעוֹדֶ֖נּוּ [is·he·still] (141) + חָֽי [alive] (18) = 3042.
Onkelos
And he inquired of them about their welfare and said: Is your aged father well, of whom you spoke? Is he still living?
Ibn Ezra
"Is your aged father well?" — A noun is used in place of an adjective. This is an abbreviated form, as if he had said, "Is it well with your father?"; similarly, "you are well" (1 Samuel 25:6).
Sforno
השלום? is he well (healthy) in body? Physical health consists of opposite forces in the body being in perfect balance with one another. [hence the word שלום, “being at peace, being in perfect harmony,” is an acceptable word for describing physical health. Ed.] אביכם הזקן אשר אמרתם, I am asking, seeing that it is not frequent that aged people are in physically good health. Our sages already stated that “the lips of the aged have a tendency to become worn out and their ears to become hard of hearing.”
Or HaChaim
וישאל להם לשלום. He asked them how they were, etc. Joseph first enquired how the brothers were before he enquired after their father's wellbeing. One first greets the people present before enquiring after those who are not present. השלום אביכם הזקן, is your aged father well? How could Joseph enquire after the wellbeing of the brothers' father before he had even ascertained that Jacob was still alive as he did at the end of the verse? If the enquiry after their father's wellbeing meant if he was still alive, why did Joseph ask about this twice? The brothers' reply is difficult also. They too first answered that their father was well and then added that he was alive. What news did they add by confirming that their father was still alive? Perhaps Joseph wanted to know if Jacob's wellbeing had been affected by his aging or whether he was as spry as ever. Perhaps this is why he added the word עודנו, i.e. is he as well as when you came here the last time? This is why Joseph was clever in asking first about their father's welfare before asking if he was still alive. The question then was not whether Jacob was actually alive, but whether he was as alive as the last time. An aging father could have been described as being well even if his mental and physical alertness had declined somewhat with age.
Tur HaArokh
השלום אביכם?, “is your father well?” Joseph referred to Yaakov. הזקן, “the old man?” This was a reference to Yitzchok [who had been alive when Joseph had been abducted. Ed.]
And they said: "Your servant our father is well, he is yet alive." And they bowed the head, and made obeisance.
verse value 1880 — חָ֑י = 18 (chai)
Insights
Verse structure: 8 words, 40 letters. Notable word values: "living" (חָ֑י) = 18, chai, 'life'. The shortest word is "living" (חָ֑י, 2 letters) and the longest is "and·bowed·down" (וַיִּֽשְׁתַּחֲוֽוּ, 7 letters). Words sharing gematria 126: to·your·servant, and·bowed·the·head. 1 word in this verse appears nowhere else in Genesis. Unique to this verse in Genesis (hapax): "and·bowed·the·head" (וַֽיִּקְּד֖וּ). 8 unique roots are used. Frequent roots: "and·they·said" (root אמר, 604x in Genesis); "to·our·father" (root אב, 196x in Genesis); "to·your·servant" (root עבד, 109x in Genesis). The etnachta (major mid-verse pause) falls on 'living', dividing the verse into phrases of 6 and 2 words. Full calculation: וַיֹּאמְר֗וּ [and·they·said] (263) + שָׁל֛וֹם [well] (376) + לְעַבְדְּךָ֥ [to·your·servant] (126) + לְאָבִ֖ינוּ [to·our·father] (99) + עוֹדֶ֣נּוּ [still] (136) + חָ֑י [living] (18) + וַֽיִּקְּד֖וּ [and·bowed·the·head] (126) + וַיִּֽשְׁתַּחֲוֽוּ [and·bowed·down] (736) = 1880.
Onkelos
And they said: Your servant, our father, is well; he is still living. And they knelt and bowed down.
Rashi
ויקדו וישתחו AND THEY BOWED THE HEAD AND PROSTRATED THEMSELVES — in recognition of his enquiry regarding their welfare. The root קדד denotes bowing the head: the verb שחה in the Hiphil denotes prostration upon the ground (Megillah 22b).
Ibn Ezra
"and they bowed" (vayiqdu) — they placed the crown of the head to the ground; and they had already prostrated themselves [before this].
Sforno
שלום לעבדך לאבינו עודנו חי, also your servant our father is well. He does not enjoy the serenity of the dead but he is still very much alive. ויקדו וישתחוו, in acknowledgement of the kind inquiry after their father’s well being.
Chizkuni
וישתחו, “they prostrated themselves;” the word is written as if in the singular mode, with the last letter ו missing. (Actually it is missing in our editions of the Torah, but is meant to be read as if it were not missing.) [Compare comment by minchat shay according to whom it is spelled in the singular mode, but is to be read in the plural mode. Ed.]
Tur HaArokh
שלום לעבדך לאבינו, “your servant, our father, is well.” They spoke only about Yaakov seeing that “הזקן” Yitzchok had died during the many years Joseph had been away from home. One does not answer a question dealing with something distressing.
And he lifted up his eyes, and saw Benjamin his brother, his mother's son, and said: "Is this your youngest brother of whom you spoke to me?" And he said: "God be gracious to you, my son."
verse value 3600 — אֱלֹהִ֥ים = 86 (Elohim)
Insights
Verse structure: 17 words, 75 letters. Notable word values: "God" (אֱלֹהִ֥ים) = 86, equal to Elohim. Verse gematria: 3600 = 60². The shortest word is "is·this" (הֲזֶה֙, 3 letters) and the longest is "Benjamin" (אֶת־בִּנְיָמִ֣ין, 8 letters). Words sharing gematria 257: and·said, and·said. 2 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "son·of·his·mother" (בֶּן־אִמּוֹ֒), "may·be·gracious·to·you" (יׇחְנְךָ֖). The root אמר appears 3 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 604x in Genesis); "which" (root אשר, 313x in Genesis); "God" (root אלה, 301x in Genesis). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 13 and 4 words.
Onkelos
And he lifted his eyes and saw Benjamin his brother, his mother's son, and he said: Is this your youngest brother of whom you told me? And he said: May it be from before Hashem that He have mercy upon you, my son.
Rashi
אלהים יחנך בני GOD BE GRACIOUS UNTO THEE, MY SON — With regard of the other sons of Jacob we have heard the expression “grace” used — viz., (33:5) “[The children] whom God hath graciously given (חנן) to thy servant”. But Benjamin had not then been born and therefore was not included amongst the children of whom Jacob used this term; on this account Joseph used the term “grace” in blessing him (Genesis Rabbah 92:5).
Ibn Ezra
"May God be gracious to you" (Elohim yochonekha) — this form has no [standard] grammatical pattern. Perhaps it was altered in this way on account of the guttural letter [in the root].
Sforno
Elokim be gracious. Since you are the only remaining son of your mother, as the brother’s had told him (see 44:20), may Hashem give you grace so that your brothers will feel affection towards you.
Chizkuni
אלוהים יחנך בני, ”may G-d show you favour my son!” the letter י is vocalised with a kametz, and the letter ח with a sh’va.
Rabbeinu Bahya
אלו-הים יחנך בני, “may G’d be gracious to you my son.” The expression is similar to the one used by Yaakov when he referred to his children as the ones whom חנן אלו-הים “G’d was gracious enough to grant him.” (Genesis 33,5). Binyamin had not yet been born at the time so Joseph used the expression here to include him in that blessing.
Tur HaArokh
וירא את בנימין אחיו בן אמו, “when he saw Binyamin, brother by his mother, etc.” Binyamin’s features reminded him of the looks of his mother sufficiently to recognise him by the resemblance. [Binyamin had only been 6-7 years old when Joseph had been sold. Ed.].
And Joseph made haste; for his compassion was deeply stirred toward his brother; and he sought where to weep; and he entered into his chamber, and wept there.
verse value 2583
Insights
Verse structure: 11 words, 53 letters. The shortest word is "there" (שָֽׁמָּה, 3 letters) and the longest is "for·were·stirred" (כִּֽי־נִכְמְר֤וּ, 7 letters). 5 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "for·were·stirred" (כִּֽי־נִכְמְר֤וּ), "his·compassion" (רַחֲמָיו֙), "and·sought" (וַיְבַקֵּ֖שׁ). The root בכה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·went·in" (root בוא, 213x in Genesis); "there" (root שם, 180x in Genesis); "to·his·brother" (root אח, 164x in Genesis). The etnachta (major mid-verse pause) falls on 'to·weep', dividing the verse into phrases of 7 and 4 words. Full calculation: וַיְמַהֵ֣ר [and·hastened] (261) + יוֹסֵ֗ף [Joseph] (156) + כִּֽי־נִכְמְר֤וּ [for·were·stirred] (346) + רַחֲמָיו֙ [his·compassion] (264) + אֶל־אָחִ֔יו [to·his·brother] (56) + וַיְבַקֵּ֖שׁ [and·sought] (418) + לִבְכּ֑וֹת [to·weep] (458) + וַיָּבֹ֥א [and·went·in] (19) + הַחַ֖דְרָה [into·the·room] (222) + וַיֵּ֥בְךְּ [and·wept] (38) + שָֽׁמָּה [there] (345) = 2583.
Onkelos
And Joseph hurried, for his compassion was stirred toward his brother, and he sought to weep; and he went into the inner chamber and wept there.
Rashi
כי נכמרו רחמיו FOR HIS COMPASSION WAS EXCITED — He asked him, “Have you a brother of the same mother as yourself?” — He replied, “I had a brother but I know not where he is”. — “Have you sons?” He replied, “I have ten”. Joseph asked him, “And what are their names?” Benjamin replied, “Bela, Becher etc.” (cf. 46:21). Joseph then enquired, “What are the ideas underlying these names?” He replied, “They all have some reference to my brother and the troubles that have befallen him. I called them Bela (בלע) because he disappeared (נבלע) amongst alien nations; Becher (בכר) because he was the firstborn (בכור) of his mother; Ashbel (אשבאל) because God sent him into captivity (שבאו אל), Gera (גרא) because he had to live (גר) in a foreign country; Naaman (נעמן) because he was exceedingly pleasant (נעים); Ahi (אחי) and Rosh (ראש) because he was my brother (אח) and my superior (ראש); Muppim (מופים) because he learned from the mouth (מפי) of my father; Huppim (חופים) because he did not witness my marriage (חופה —marriage canopy) and I did not witness his marriage; and Ard (ארד) because he went down (ירד) amongst the nations” — just as it related in Treatise Sotah 36b. When he heard all this immediately his affection was enkindled. נכמרו means WAS ENKINDLED, BECAME HOT — In Mishnaic Hebrew we have (Bava Metzia 74a) “upon (כומר) a mass of heated olives”; in Aramaic (Pesachim 58a) “because of the (מכמר) drying up (through heat of the weather) of the meat”. And in Biblical Hebrew we have (Lamentations 5:10) “Our skin is hot (נכמרו) as though by an oven” — i.e. it became hot and full of wrinkles “because of the burning heat of the famine”, for it is the nature of any skin to wrinkle and shrink together when it becomes hot.
Ibn Ezra
"for they yearned" (ki nikhmu) — they burned and were kindled; similarly, "our skin is hot like an oven" (Lamentations 5:10).
Sforno
ויבך שמה, while he was thinking of the anguish his father and his brothers had experienced all these years.
Rabbeinu Bahya
כי נכמרו רחמיו, “for his compassion had been stirred.” This is a common feeling between people who share the same father and mother. [Seeing Binyamin was the only one of the brothers who was a full brother to Joseph, his feelings were more tender towards him. Ed.] According to Bereshit Rabbah 94,5 the words כי נכמרו רחמיו אל אחיו allude to the following conversation between Joseph and Binyamin. Joseph asked: “do you have a full brother, one that has both the same father and mother as you?” Binyamin answered that he used to have such a brother but that he did not know what had become of him. When Joseph probed further, asking him if he had any children, Binyamin replied that indeed he had ten sons. To Joseph’s inquiry after the names of his sons, Binyamin told him the names. Joseph wanted to know the meaning of these names. Binyamin explained that they all represented his grief over his missing brother. The name Bela, for instance, represented the fact that apparently his missing brother had been “swallowed” up amongst the other nations so that his identity no longer could be determined. (The Midrash continues to elaborate on similar meanings of all of Binyamin’s sons.) Having heard all this, Joseph was so close to weeping that he had to leave the room in order not to give himself away.
And he washed his face, and came out; and he refrained himself, and said: "Set on bread."
verse value 1855
Insights
Verse structure: 7 words, 31 letters. The shortest word is "bread" (לָֽחֶם, 3 letters) and the longest is "and·controlled·himself" (וַיִּ֨תְאַפַּ֔ק, 6 letters). 3 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "and·washed" (וַיִּרְחַ֥ץ), "and·controlled·himself" (וַיִּ֨תְאַפַּ֔ק), "put" (שִׂ֥ימוּ). 7 unique roots are used. Frequent roots: "and·said" (root אמר, 604x in Genesis); "his·face" (root פנים, 133x in Genesis); "and·went·out" (root יצא, 77x in Genesis). The etnachta (major mid-verse pause) falls on 'and·went·out', dividing the verse into phrases of 3 and 4 words. Full calculation: וַיִּרְחַ֥ץ [and·washed] (314) + פָּנָ֖יו [his·face] (146) + וַיֵּצֵ֑א [and·went·out] (107) + וַיִּ֨תְאַפַּ֔ק [and·controlled·himself] (597) + וַיֹּ֖אמֶר [and·said] (257) + שִׂ֥ימוּ [put] (356) + לָֽחֶם [bread] (78) = 1855.
Onkelos
And he washed his face and came out, and he composed himself and said: Set out the food.
Rashi
ויתאפק AND HE REFRAINED HIMSELF — He made a strong effort. The root in this sense occurs in (Job 41:7) אפיקי “the strong parts of the shields”. Similar also is (Job 12:21) “And He looseth the belt of the (אפיקים) strong”.
Chizkuni
וירחץ פניו, “he washed his face;” seeing that he had to sit with them and to stand up after the meal, and they would otherwise see that he had been crying, unless he washed his face immediately. But earlier, in 42,24, where he did not have to face his brothers except very briefly, he did not feel the need to wash his face.
And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination to the Egyptians.
verse value 4002 — ל֛וֹ = 36 (double-Chai)
Insights
Verse structure: 19 words, 87 letters. Notable word values: "to·him" (ל֛וֹ) = 36, double chai. The shortest word is "to·him" (ל֛וֹ, 2 letters) and the longest is "the·Hebrews" (אֶת־הָֽעִבְרִים֙, 8 letters). Words sharing gematria 81: and·to·them, to·eat. 4 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "and·for·the·Egyptians" (וְלַמִּצְרִ֞ים), "who·eat" (הָאֹכְלִ֤ים), "the·Hebrews" (אֶת־הָֽעִבְרִים֙). The root בד appears 3 times in this verse. 14 unique roots are used. Frequent roots: "that" (root כי, 167x in Genesis); "not" (root לא, 127x in Genesis); "and·for·the·Egyptians" (root מצרי, 81x in Genesis). The etnachta (major mid-verse pause) falls on 'by·themselves', dividing the verse into phrases of 5 and 14 words.
Onkelos
And they set out for him by himself, and for them by themselves, and for the Egyptians who ate with him by themselves, for the Egyptians were not able to eat bread with the Hebrews, because the animals that the Egyptians worship the Hebrews eat.
Rashi
כי תועבה היא FOR THAT IS AN ABOMINATION — it is a hateful thing to the Egyptians to eat together with the Hebrews. Onkelos states a reason for this.
Sforno
וישימו לו לבדו, in order that his brothers should not notice that he too was a Hebrew. כי לא יוכלון המצרים, this is why he did not eat together with his brothers, and neither he nor his brothers ate with the Egyptians.
Chizkuni
כי תועבה למצרים, “for it was something detestable for Egyptians;” Egyptians detested eating at the same table as aliens, as they felt that they were a superior race and everyone else was way inferior. We have an example of this in Isaiah 30,7 as well as in verse 39(?) here, i.e. ומצרים הבל וריק יעזרו לכן קראתי לזאת רהב לשבת, the help of Egypt I call empty and vain, I call this a disgrace and chagrin to dwell alongside them.”
Rashbam
It would be spitting and a shame for the Egyptians to eat with the people from across the river [ever hanahar], since those people were contemptible in their eyes, and the Egyptians were haughty, as it is written (Isa. 30:7), "I call this, 'They are a threat that has ceased.'" Similarly (Gen. 46:34), "For all shepherds are abhorrent to Egyptians" — they despised shepherds because sheep were contemptible in their eyes, as it is written (Exod. 8:22), "If we sacrifice that which is untouchable to the Egyptians before their very eyes, will they not stone us!" That which is repulsive to the Egyptians and disgusting, if we sacrifice it before their eyes to our Rock, won't they despise us, stoning us in a shaming way, as we find (II Sam. 15:5-6), "Shim'i ben Geira came out from there, hurling insults as he came. He threw stones" He cursed David and stoned with dirt, in a shaming way.
And they sat before him, the firstborn according to his birthright, and the youngest according to his youth; and the men marvelled one with another.
verse value 4038
Insights
Verse structure: 10 words, 53 letters. The shortest word is "man" (אִ֥ישׁ, 3 letters) and the longest is "according·to·his·birthright" (כִּבְכֹ֣רָת֔וֹ, 6 letters). 4 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "according·to·his·birthright" (כִּבְכֹ֣רָת֔וֹ), "and·the·youngest" (וְהַצָּעִ֖יר), "according·to·his·youth" (כִּצְעִרָת֑וֹ). The root צעיר appears 2 times in this verse. 8 unique roots are used. Frequent roots: "the·men" (root איש, 153x in Genesis); "before·him" (root פנים, 133x in Genesis); "and·sat" (root ישב, 72x in Genesis). The etnachta (major mid-verse pause) falls on 'according·to·his·youth', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיֵּשְׁב֣וּ [and·sat] (324) + לְפָנָ֔יו [before·him] (176) + הַבְּכֹר֙ [the·oldest] (227) + כִּבְכֹ֣רָת֔וֹ [according·to·his·birthright] (648) + וְהַצָּעִ֖יר [and·the·youngest] (381) + כִּצְעִרָת֑וֹ [according·to·his·youth] (786) + וַיִּתְמְה֥וּ [and·were·astonished] (467) + הָאֲנָשִׁ֖ים [the·men] (406) + אִ֥ישׁ [man] (311) + אֶל־רֵעֵֽהוּ [to·his·fellow] (312) = 4038.
Onkelos
And they were seated before him, the eldest according to his seniority and the youngest according to his youth, and the men looked at one another in astonishment.
Rashi
הבכור כבכרתו THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT — He struck the goblet and called aloud: Reuben, Simeon, Levi, Judah, Issachar and Zebulon, sons of one mother, take your seats at the table in this order which is the order in which you were born — and similarly in the case of them all. When he reached Benjamin’s name he said, “This one has no mother and I have no mother — let him sit beside me” (Genesis Rabbah 92:5).
Chizkuni
הבכור כבכורתו, “the firstborn according to the mother he was the firstborn of.” Rashi explains: when it came to seating Binyamin, seeing that he did no longer have a mother, he seated him according to his being the youngest as the brothers had told him on their first visit. Joseph thought that the mothers of the others were still alive, [although we know from Yaakov’s remarks on his deathbed that Leah had already been buried by him in the cave of Machpelah (Genesis 49,31). The brothers who were not firstborns seated themselves in the order of their seniority, seeing that it does not say concerning them that ויושיב אותם, “he seated them.”. Ed.] ויתמהו האנשים, “the men were amazed;” clearly this does not refer to the line: וישבו לפניו, “they sat before him;” their amazement was at the separation between the separate seating arrangement between 1) himself, 2) the Egyptians, and 3) themselves, the Hebrews. What they could not understand was why Joseph was seated by himself seeing that in their opinion he was also an Egyptian. They concluded that he must be of a different people or religion altogether.
Rabbeinu Bahya
הבכור כבכורתו, “the firstborn in accordance with his birthright.” Joseph would strike his goblet and pronounce: ”Reuven, Shimon, Levi, Yehudah, Issachar and Zevulun are all sons of one mother.” He proceeded to seat them in the order of their birth. He repeated the same procedure with the other sons also. When he came to Binyamin, he said: “this one does not have a mother; I do not have a mother either.” He therefore placed Binyamin next to himself. This caused ויתמהו האנשים איש אל רעהו, “the men were looking at each other in astonishment.” The previous passage was taken from Bereshit Rabbah 92,5. At this point, the brothers began to wonder about the hidden properties of Joseph’s goblet. The problem with this interpretation of the words: “they were astonished,” is that if indeed the goblet possessed magic properties, Egypt was the country in which the magic arts had been perfected and the brothers should not have had any special reason to wonder about this. It appears that there was an element of vocal communication involved here, something other than the known varieties of Egyptian magic. Whereas normally, the people practicing the art of sorcery, magic, could hear only by means of living creatures which themselves possess a mouth, i.e. an organ by means of which they emit sounds which may be interpreted as words, in this instance an inert object such as Joseph’s goblet appeared to communicate such words to its owner. Our sages who are on record as saying that even the ears of corn proclaim their song of praise to G’d, have described the times the ears of corn as doing this as being when the wind blows, i.e. when there are sound vibrations, some of which the ears of corn exploit in order to communicate their feeling to G’d. (compare Rashi on Rosh Hashanah 8 where these ears of corn are described as singing their song during the month of Nissan). At any rate, experts are able to discern more than just sounds when the wind blows through the corn fields. Joseph’s brothers (mistakenly) believed that the sound of Joseph striking the goblet translated to him into words, into an intelligent message. It was something they had never heard of.
And portions were taken to them from before him; but Benjamin's portion was five times so much as any of theirs. And they drank, and became intoxicated with him.
verse value 6241
Insights
Verse structure: 15 words, 61 letters. Verse gematria: 6241 = 79². The shortest word is "from" (מֵאֵ֣ת, 3 letters) and the longest is "and·became·intoxicated" (וַֽיִּשְׁכְּר֖וּ, 6 letters). Words sharing gematria 741: portions, the·portion·of. 5 words in this verse appear nowhere else in Genesis. Unique to this verse in Genesis (hapax): "and·was·greater" (וַתֵּ֜רֶב), "than·the·portion·of" (מִמַּשְׂאֹ֥ת), "all·of·them" (כֻּלָּ֖ם). The root משאת appears 3 times in this verse. 12 unique roots are used. Frequent roots: "to·them" (root אל, 242x in Genesis); "his·face" (root פנים, 133x in Genesis); "all·of·them" (root כל, 127x in Genesis). First appearance of the root משאת ("portions") in Genesis. The etnachta (major mid-verse pause) falls on 'portions', dividing the verse into phrases of 12 and 3 words.
Onkelos
He had portions brought from before him to them, and Benjamin's portion was five times as large as the portions of all the others. And they drank and became intoxicated with him.
Rashi
משאת means PORTIONS OF FOOD. חמש ידות FIVE TIMES — His own portion that was due to him alike with his brothers and additional portions given to him by Joseph, Asenath, Manasseh and Ephraim (Genesis Rabbah 92.5). וישכרו עמו AND THEY DRANK WITH HIM — but from the day they sold him they had not drunk wine nor had he drunk wine. That day, however, they drank wine (Genesis Rabbah 92:5).
Ibn Ezra
"And he sent portions" (massa'ot) — gifts. "Portions" (yadot) — shares. "From the portions of all of them" — from the gift allotted to each one of them. For it would be far-fetched to give him five portions over and above each and every individual share.
Sforno
ותרב משאת בנימין, to see if the brothers would display signs of jealousy. חמש ידות, five fold; the brothers would be served one serving each for every two of them, whereas Binyamin was given a portion equal in size to the portions served to each set of two brothers. This was Joseph’s way of showing that he considered Binyamin as equal to all of them combined. [the author was at pains to justify why Joseph gave Binyamin five times as much, not 4 times or 6 times, for instance. Ed.] וישכרו עמו, they were being served the kind of wines drunk by Royalty, something they were not used to, so that it made them drunk. They were careless in not leaving over some of the first kind of wine served them as was the custom for anyone invited to dine with Royalty. Compare Proverbs 23,1 כי תשב ללחום את מושל בין תבין את אשר לפניך, “when you sit down to dine with a ruler, consider well who is before you.”
Chizkuni
וישא משאת מאת פניו, “portions were brought from him to them;” they were all served portions approved by Joseph as appropriate;ותרב משאת בנימין, “it turned out that Binyamin’s portion was greater than that of the other brothers as Joseph had so instructed the waiters.” וישכרו עמו, “they drank wine with him and got drunk;” at that time drinking wine with gentiles if that wine had not specifically been prepared for idolatrous purposes was not yet forbidden for Hebrews.
Rabbeinu Bahya
חמש ידות, “five times as great,” How did Joseph arrive at this amount? He gave Binyamin his share, plus the share of his wife Ossnat and his two sons making a total of five shares. וישתו וישכרו עמו, “they drank and became drunk together with him.” This was the first time the brothers had drunk intoxicating drinks since the day they had sold Joseph some twenty years previously. Joseph too had not touched intoxicating drink since that day. This is alluded to in Genesis 49,26 where Yaakov described Joseph as נזיר אחיו, “a Nazirite with his brothers.”
Kli Yakar
“And he sent portions from before him, etc.” The brothers assumed that he was giving them gifts and honoring them in order to appease them for having falsely suspected them of being spies. And Benjamin’s portion was increased because through this suspicion, they had needlessly brought him into danger during the journey. However, the truth is that there is a hint here to the future, as Rashi explains later (45:14) regarding and he fell upon Benjamin’s neck and wept — that he wept over the Temple that would be built in his portion and was destined to be destroyed. According to this interpretation, we can say that this is why Benjamin’s portion was increased five-fold [yadot] — as a hint to future generations that the Temple would be built in his portion, and it would contain five things in greater measure, namely: the Divine Presence, the Ark, the Urim and Thummim, prophecy, and heavenly fire — all of which were missing in the Second Temple. A hint to this matter: five times yad equals numerically 70 [represented by the letter ayin], alluding to the Temple being the “eye [ayin] of the earth,” where the 70 members of the Sanhedrin sat, and where 70 bulls were offered corresponding to the 70 nations. Regarding this, he said God be gracious to you, my son, because the Temple possesses an aspect of grace, as it is written And he shall bring forth the headstone with shoutings of “Grace, grace unto it” (Zechariah 4:7).
Tur HaArokh
וישתו וישכרו עמו, “they drank with him and became drunk.” Joseph had planned to make them drunk so that they would not examine their sacks and bags before leaving, as they would be bound to do so as not have anything planted on them as had happened the first time. When they awoke late in the morning, he urged them to make haste and leave.
Onkelos