Rashi on TanakhGenesis 42

Yaakov saw that food was being sold in Egypt. But, how did he see it? Certainly he did not see it, but only heard it, as is written: “Behold, I have heard, etc.” Then, why does it say: “He saw”? He saw a holy indistinct vision that his hope [שֶׁבֶר] is in Egypt. This was not an actual prophecy to explicitly tell him that this was Yoseif.

Why would you have everyone gazing at you? “Why do you show yourselves before the Yishmaelites and Children of Eisov as though you are satiated?” For at that time they still had grain. To me it seems that the plain meaning of לָמָה תִּתְרָאוּ is: “Why would you have everyone gazing at you and wondering why you do not seek food for yourselves before what you have is totally consumed?” I have heard from others that it [תִּתְרָאוּ] is a term for leanness; [i.e.,] “Why should you become lean through hunger?” This is similar to: “He who satisfies others shall himself be satisfied.”

Go down there. He did not say לְכוּ —go! [but, rather, רְדוּ]. This alludes to the 210 years that they were subjugated to Egypt corresponding to the numerical value of רְדוּ.

Yoseif’s brothers went down. It does not refer to them as Yaakov’s sons. This teaches us that they regretted selling him and they made up their minds to conduct themselves in a brotherly manner with him, and to ransom him for any amount of money which might be demanded of them.

Ten. Why need this be written? It is not written: “But Binyamin, Yoseif’s brother, Yaakov did not send”? But, [the answer is that] concerning their brotherliness, they were ten separate [individuals] because neither was their love for him nor their hatred for him equal. But, when it came to the buying of grain they all were of one heart [and mind].

Misfortune might befall him. Could misfortune not befall him at home? R. Eliezer ben Yaakov said: We learn from this that the Satan accuses [attempts to harm] during a time of danger.

Among the others who came. They hid themselves [among the people] so that they would not be recognized. For their father had commanded them not to show themselves all together at one entrance [into the city] but, rather, that each should enter at a different entrance so that they not be affected by the evil eye since they were all handsome and strong.

And they prostrated themselves to him with their faces. [וַיִשְׁתַּחֲווּ לוֹ אַפַּיִם means] they prostrated themselves to him on their faces. Similarly every הִשְתַּחֲוָאָה [in Scripture] implies the stretching out of the hands and feet.

But he acted like a stranger to them. He acted as a נָכְרִי [stranger] to them in his conversation by speaking harshly.

Yoseif recognized, etc. For he left them as bearded men.

But they did not recognize him. For he departed from them beardless and now they found him fully bearded. The Midrashic explanation is: “Yoseif recognized his brothers” [means that] when they were in his power he recognized the fact that they were his brothers and took pity on them. “But, they did not recognize him” when he fell into their hands to act toward him with brotherliness.

That he had dreamt about them. [לָהֶם here has the meaning of] עֲלֵיהֶם —about them. He now knew that they [the dreams] were fulfilled for they had bowed down to him.

Where the land is exposed. [עֶרְוַת הָאָרֶץ means] where the land is exposed-± where it is most vulnerable to be conquered, as in: “He has exposed her womb,” and as in: “Naked and bare.” So, too, every עֶרְוָה in Scripture has the meaning of being exposed. Onkelos translates it: “בִּדְקָא of the land,” as in בֶּדֶק הַבַּיִת, [meaning:] the defective part of the house. But, he was not careful to translate it according to its literal meaning.

No my master. Do not say this, rather “Your servants have come to buy food.”

We are all the sons of one man. There was a spark of the Holy Spirit in them, and they included him [Yoseif] with them, for he, too, was son of their father.

Honest. [Meaning:] truthful, as in: “You have spoken truthfully,” [or] “The daughters of Tzelofchad speak rightly,” [or] “His anger is untruthful arrogance.”

You have come to see where the land is exposed. For you entered through ten different gates of the city. Why did you not all enter through one gate?

They said, your servants are twelve brothers, etc. And because of that one that is no more, we scattered throughout the city in order to search for him.

That is just what I said. [I.e,] “The statement that I made, [namely] that you are spies is true and correct.” That is [the explanation] according to the plain sense. [However], the Midrashic explanation is: He said to them, “If you found him and a great deal of money were demanded of you, would you ransom him?” “Yes,” they answered. He then said to them, “And if they tell you that they will not return him for any money, what would you do?” They replied, “That is what we have come for—to kill or to be killed.” He said to them, “It is just as I said, you have come to kill the people of the city. I have divined through my goblet that two of you destroyed the great city of Shechem.”

By Pharaoh’s life. [Meaning:] if Pharaoh lives. Whenever he swore falsely he would swear by Pharaoh’s life.

You shall not leave from here. [Meaning:] from this place.

Whether there is any truth with you. [הַאֱמֶת אִתְּכֶם means:] whether there is truth with you. Therefore, the ה"א is vocalized with a patach because it is as if in question form. And if not. [If you do not] bring him, then: by Pharaoh’s life, you are spies.

Prison. [מִשְׁמָר means:] prison.

Imprisoned in your place of guarding. [I.e.,] in which you are now imprisoned.

And you [the others] go bring. To your father’s house.

Food for your famished households. [I.e.,] that you bought for the hunger of the people of your houses.

So that your words will be verified. [וְיֵאָמְנוּ means:] they will be shown to be true and be verified as in: “Amein, amein”—It is true, it is true, and as in: “Please, verify your words.”

In truth. As Onkelos translates it בְּקוּשְטָא —in truth. I have seen it in Ber. Rab. that in Roman [Latin] אֲבָל means בְּרַם —truly.

Has come upon us. The accent [of בָּאָה] is on the ב' because it is in the past perfect tense, for it had already come upon them. [Therefore,] Onkelos translates it אָתַת לָנָא —has come upon us.

And now his blood. The words אֶת and גַם indicate additional inclusions—[not only] his blood, but the blood of the old father as well.

They did not know that Yoseif listened [understood]. [I.e.,] that he understood their language and in his presence they spoke thus.

Because there was an interpreter between them. For when they spoke with him the interpreter was between them, who knew Hebrew and Egyptian, and he would interpret their words to Yoseif and Yoseif’s words to them. They, therefore, thought that Yoseif did not understand Hebrew.

The Interpreter. This refers to his son Menasheh.

He turned away from them. He moved some distance away from them so that they should not see him crying.

And cried. Because he heard that they had regrets.

Shimon. He was the one that threw him into the pit; he was the one who said to Leivi, “Here comes the dreamer.” Another explanation [as to why Shimon was selected:] Yoseif intended to separate him from Leivi, lest the two of them conspire to kill him.

And had him bound before their eyes. He bound him only while he was seen by them. Once they departed he freed him and gave him food and drink.

The one opened. This was Leivi [who is referred to as הָאֶחָד] because he was left alone [יָחִיד] without his companion, Shimon.

Where they stayed overnight [בַּמָלוֹן actually means:] at the place they stayed overnight.

His bag. It is the sack.

And behold it also is in my bag. [Meaning:] the money, as well as the grain.

What is this that Elohim has done to us. To cause us to be falsely accused. For it was returned only that we may be falsely accused.

And you will [again] do business in the land. [תִּסְחָרוּ literally means:] you will travel around. All terms of סוֹחֲרִים — merchants or סְחוֹרָה —merchandise [stem from the root סחר —encircle] because [merchants] travel about and around [as they search] for merchandise.

Bundle of money. [צְרוֹר כַּסְפּוֹ means:] his bundle of money.

You have deprived me of children. This teaches that he suspected them of killing him [Shimon] or selling him, as they did to Yoseif.

You have deprived me of children. One whose children have been lost is called שַׁכּוּל.

My son will not go down with you. He did not accept Reuvein’s offer. He said, “This firstborn is a fool. He offers to kill his sons. Are they his sons only and not my sons?”