Rashi on TanakhGenesis 37

Yaakov settled, etc. After it [Scripture] has written for you concerning the settlements of Eisov and his descendants in a concise manner— because they were neither notable nor important enough to warrant a detailed explanation of how they settled, or the narrative of their wars by which they drove out the Chorites; it now proceeds to detail for you the settlements of Yaakov and his descendants at length and the sequence of events which were their cause. Because they are esteemed before God, they deserve to be discussed at length. You also find [this, concerning] the ten generations from Adam to Noach: “So-and-so gave birth to so-and-so.” But, when it came to Noach [Scripture] discussed him at length. Similarly, concerning the ten generations from Noach till Avraham [Scripture] speaks of them in concise terms, and when [the narrative] reaches Avraham it discusses him at length. This is comparable to a jewel that has fallen into the sand. A person searches the sand and sifts it through a sieve until he finds the jewel. Once he finds the jewel, he discards the pebbles from his hand and takes hold of the jewel. (Another explanation of “Yaakov settled:” [There was once] a particular flax dealer whose camels arrived laden with flax. The blacksmith wondered: “Where will all this flax be stored?” There was a wise man there who responded: “Just one spark that goes out from your bellows burns all of it.” Likewise, Yaakov saw all the chiefs [of Eisov] that are enumerated above. he wondered and said: “Who is it that could vanquish them all?” What is written later? “This the history of Yaakov, Yoseif.” For it is written: “The House of Yaakov shall be a fire and the House of Yoseif a flame and the House of Eisov straw.” [I.e.,] a spark will go out from Yoseif and consume them all. From an old edition of Rashi.)

This is the history of Yaakov. [Meaning:] This is the history of the children of Yaakov. These are their settlements, and occurrences until they came to their ultimate settlement. The first cause is: “Yoseif at the age of seventeen years.” As a result of this it came about that they went down to Egypt. This follows the plain explanation of Scripture so as to place all phrases in perspective. The Midrash, however, explains [it differently]: Scripture identifies Yaakov’s children as Yoseif for several reasons. First, Yaakov’s entire purpose in working for Lavan was only for the sake of Rochel. [Secondly,] Yoseif’s facial features resembled his [Yaakov’s]. [Also,] everything that happened to Yaakov happened [in similar fashion] to Yoseif: This one was hated, and the other was hated; This one’s brother is seeking to kill him, and the other’s brothers are seeking to kill him. There are many other examples in Bereishis Rabbah. Another Midrashic exposition: “[Yaakov] settled.” Yaakov was seeking to be settled in tranquility, when the troubles of Yoseif were thrust upon him. [Whenever] the righteous seek to be settled in tranquility, God says, “Is it not sufficient for the righteous [to have] what has been prepared for them in the World-to-Come that they should also want to be settled in tranquility in this world?

And the lad. He did things that were childish, he fixed his hair, and touched-up his eyes so that he should appear handsome.

With the sons of Bilhah. Meaning that he associated with the sons of Bilhah because his brothers would demean them but, he [Yoseif] would be close with them.

Bad reports about them. Any wrong that he would see in his brothers, the sons of Leah, he would relate to his father: that they ate from the limbs of living animals, and that they demeaned the sons of the hand maidens by calling them “slaves,” and that they are suspect in illicit relationships. He [Yoseif] was, in, turn, smitten by these three: 1) “They slaughtered a goat” when he was sold, and they did not eat it while it was alive. 2) For the slander he related about them that they called their brothers “slaves,” Yoseif was sold as a slave. 3) For the illicit relationship that he related about them “His master’s wife cast her [eyes], etc.”

Bad reports Wherever the term דִבָּה appears it is parladiz in O.F. [gossip]. Whatever bad he could say of them he would relate.

Dibah. Has the same meaning as [דוֹבֵב] in: “He makes speak the lips of the sleeping.”

Son of his old age. 1) Because he was born to him in his old age. 2) Onkelos translates it: “He was a wise son to him,” [because] all that he [Yaakov] had learned from Sheim and Eiver, he transmitted to him [Yoseif]. 3) Another explanation: That his [Yoseif’s] facial features were identical to his [Yaakov’s].

Colorful. A term meaning garments of fine wool, as in “Fine linen [כַּרְפַּס], and blue material,” and as the כְּתוֹנֶת הַפַּסִים [that is mentioned] concerning Tamar and Amnon. A Midrashic explanation is [that פַּסִים] is for his [Yoseif’s] misfortunes; that he was sold to Potiphar, traders, Arabs and Midianites.

They could not speak to him peaceably. From their denigration we learn their praise, for they did not speak one thing with their mouth [while thinking] another thing in their heart.

Speak to him. [דַבְּרוֹ is the same as] לְדַבֵּר עִמוֹ —to speak with him.

Binding sheaves. As Onkelos translates it: binding bundles—sheaves. Similarly: “Carrying its sheaves.” It is similar in Mishnaic Hebrew: “He may take the sheaves and make a pronouncement.”

My sheaf rose. [קָמָה means] rose up.

And stood up straight. [Meaning:] to stand steadfastly straight.

And his words. [Meaning:] for the bad reports about them that he would bring to their father.

He told it to his father and to his brothers. After he had told it to his brothers he retold it to his father in their presence.

He rebuked him. Because he was bringing hatred upon himself.

Shall we come? “Has not your mother already died?” But he [Yaakov] did not know that these things were referring to Bilhah who had raised him [Yoseif] like his mother. However, our Sages learned from here that no dream is without meaningless things. But Yaakov intended [by saying “Shall we come?”] to make his sons ignore the whole matter so that they would not be jealous of him. He, therefore, said to him “Shall we come, etc.” [conveying:] “Just as it is impossible concerning your mother, so is the rest [of the dream] meaningless.”

Kept the matter in mind. [I.e.,] he waited and looked forward when it would come to be [fulfilled]. Similarly, “That look forward to the keeping of a promise,” and similarly, “לֹא תִשְׁמוֹר for my sin” [meaning:] do not wait.

To pasture the sheep. There are dots on the word אֶת [indicating] that they went only to “pasture” themselves.

“Here I am.” A term indicating humility and readiness. He was ready to fulfill his father’s command, even though he knew that his brothers hated him.

From the depths of Chevron. But, is not Chevron on a mountain, as it is said: “They went up to the South and came until Chevron”? But, [“depth” refers to] the deep wisdom of that righteous man [Avraham] buried in Chevron —to fulfill what was said to Avraham at the Covenant of the Split Pieces “For your descendants will be strangers.”

And he came to Shechem. It is a place with a predisposition to misfortunes. There the Tribes sinned. [They sold Yoseif]. There they abused Dinah. There the Kingdom of the House of Dovid was divided, as it is said: “And Rechavom went to Shechem.”

A man found him. This refers to [the angel] Gavriel, as it is said: “The man [וְהָאִישׁ] Gavriel.”

“They have traveled from here.” They have removed themselves from [the feeling of] brotherhood.

“Let us go to Doson.” To seek lawful pretexts concerning you so that they may kill you.” According to the plain meaning it is the name of a place and Scripture never leaves its plain meaning.

They were plotting against him. They became filled with conspiracies and deviousness.

Against him. [אוֹתוֹ] is similar to אִתּוֹ —with him [which is the same as] עִמוֹ —with him, meaning אֵלָיו —toward him.

“Then we will see what will become of his dreams.” R. Yitzchok said: This verse says: “Expound upon me.” It is the Divine Spirit that is saying this: They are saying, “Let us kill him,” but, the verse concludes “Let us see what will become of his dreams,” [i.e.,] let us see whose words will be fulfilled, yours or Mine? It is impossible that it was they [the brothers] who said, “Let us see what will become of his dreams,” for once they kill him, his dreams would [automatically] have no meaning.

“Let us not kill him.” [נֶפֶשׁ should be explained as]: מַכַּת נֶפֶשׁ —a blow to the soul, which refers to killing.

To rescue him. The Divine Spirit testifies concerning Reuvein, that he said this only in order to rescue him, that he may [later] come and rescue him from there. He thought: “I am the firstborn and the oldest of them all; the blame will be put only on me.”

His coat. [כְּתֹנֶת] is a shirt [or coat].

The long, colorful coat. This is an additional one that his father gave him in excess of what was given to the brothers.

The pit was empty, there was no water in it. From the statement: “The pit was empty” don’t I know that there was no water in it? Then what does “There was no water” come to teach? [It teaches] there was no water in it but there were snakes and scorpions in it.

Caravan. As Onkelos translates it: “A caravan of” [It is called אֹרְחַת] because they travel the road [אֹרַח].

Their camels were carrying, etc. Why does Scripture announce what they were carrying? It is to let us know the reward of the righteous. Because it is unusual for Arabs to carry anything, but naphta and itran whose odor is foul. But for this one [Yoseif] it was arranged [that they be carrying] good smelling spices so that he not be harmed by the foul odor.

Spices. Any collection of many types of spices is called נְכֹאת. Similarly, “He showed them the entire house of נְכוֹתֹה .” [נְכֹתֹה meaning:] the place where the spices are mixed. Onkelos, however, translates it was wax.

Balsam. It is a sap that drips from balsam trees. It is [identical with] the נָטָף that is enumerated with the spices of the incense [of the Temple].

And lotus. In Mishnaic Hebrew it is called לוֹטִיתָא. Our Sages explained it as an herb root referred to as aristolochia in Maseches Niddah.

What gain? [מַה בֶּצַע] what profit? as Onkelos translates it.

And cover up his blood. [Meaning:] and we will conceal his death.

They listened. [Meaning:] they agreed with him. Everytime the term שְׁמִיעָה is used to mean agreement, as in the case here, and as in “Yaakov listened to his father.” [or] “We will do and we will obey,” Onkelos translates them as נְקַבֵּל. But, wherever it [שְׁמִיעָה] refers to hearing with the ear such as “They heard the voice of God traveling through the garden,” [or] “And Rivkah heard,” [or] “Yisrael heard,” [or] “I heard the complaints,” these are all translated by Onkelos as: they heard, she heard, he heard, it is heard before Me.

Midianite merchants passed by. This was another caravan. This verse indicates that he was sold several times.

They pulled. Yaakov’s sons [pulled] Yoseif from the pit, and sold him to the Yishmaelites; the Yishmaelites to Midianites, and the Midianites to Egyptians.

Reuvein returned. He [Reuvein] was not present when he [Yoseif] was sold, for his day [his turn] had arrived to go and to attend to his father. Another explanation: He was occupied with his sack-cloth and fasting for having disturbed his father’s sleeping arrangement.

Where can I go. [I.e.,] where can I flee from my father’s grief?

A goat. Its blood is similar to that of a human.

The coat. This is [the form of the word as] a noun, [הַכֻּתֹּנֶת]. When it is in the construct state to the word that follows it, for instance, כְּתֹנֶת יוֹסֵף —“Yoseif’s coat.” כְּתֹנֶת פַּסִים —“A colorful coat,” [or] כְּתֹנֶת בַּד —“A linen coat,” it is vocalized thus: כְּתֹנֶת.

And said, “My son’s coat … is this.”

An evil beast has devoured him. A spark of the Divine Spirit flickered within him. It is his destiny that Potiphar’s wife would provoke him. Why did God not reveal [everything] to him? Because they [the brothers] banned and cursed anyone who would reveal it and they included God with them. Yitzchok, however, knew that he [Yoseif] was alive, but thought: “How can I reveal it when God does not wish to reveal it to him.”

For many days. Twenty-two years, from when he left him until Yaakov went down to Egypt. As it is said: “Yoseif was seventeen years old, etc.” and he was thirty years old when he stood before Pharoah. [Add] the seven years of plenty and the two years of hunger, at which time Yaakov came to Egypt, which is a total of twenty-two years, corresponding to the twenty-two years that Yaakov did not fulfill the [precept of] honoring one’s father and mother— the twenty years he was at Lavan’s house and the two years he was en route upon his return from Lavan’s house, one and a half years in Sukkos and six months in Beis Eil. This was [the reference] when he said to Lavan, “These twenty years that I have been in your house.” לִי —to me [means] they are upon me—my responsibility and I will ultimately be punished for them.

And all his daughters. R. Yehudah says: A twin sister was born with each brother and each [brother] married one [of the sisters]. R. Nechemia says: [Their wives] were Canaanites. Then what is the meaning of “And all his daughters?” [It means] his daughters-in-law, because a person does not hesitate to call his son-in-law, his son; and his daughter-in-law, his daughter.

But he refused to be consoled. A person cannot accept consolation for one who is alive, but is thought to be dead, because only for the dead was it decreed that he be forgotten, but not for the living.

“I will go down for my son.” [אֶל בְּנִי] is the same as עַל בְּנִי — for my son. Many times אֶל [to] is used for עַל [for]. [E.g.,] [אֶל]—“Because of Saul,” [וְאֶל]—“And because of his bloody house,” [or] [אֶל]—“Because the ark of God was taken,” [וְאֶל] “And because of the death of her father-in-law and her husband.”

To the grave, mourning. In its plain sense it [שְׁאֹל] means the grave. [Yaakov’s intent was:] while still mourning will I be buried and not be consoled all of my life. The Midrashic explanation [of שְׁאֹל] is Gehinom [hell]. [I.e.,] this was a sign given to me by God that if none of my children die in my lifetime then I am assured not to see Gehinom.

His father wept for him. [“His father” refers to] Yitzchok who cried because of Yaakov’s anguish, but he did not mourn, for he knew that he [Yoseif] was alive.

The slaughterers. [הַטַבָּחִים means] the slaughterers of the kings animals.