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פרשה: וישב · עלייה: ראשון (חסד)

בראשית: ל"ז:א׳ - ל"ז:י"א
ל"ז:א׳ וַיֵּ֣שֶׁב יַעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן׃
37:1 Now Jacob was settled in the land where his father had sojourned, the land of Canaan.
37:1 And Jacob dwelt in the land of his father’s sojournings, in the land of Canaan.
ל"ז:א׳ וִיתֵיב יַעֲקֹב בְּאַרְעָא תּוֹתָבוּת אֲבוּהִי בְּאַרְעָא דִּכְנָעַן:
ל"ז:א׳ אור החיים
1וַיֵּשֶׁב יַעֲקֹב וְגוֹ׳. צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לוֹמַר פָּסוּק זֶה, שֶׁהֲלֹא כְּבָר אָמַר בַּפָּרָשָׁה הַקּוֹדֶמֶת (בראשית ל״ה:כ״ז) ״וַיָּבֹא יַעֲקֹב וְגוֹ׳ הִיא חֶבְרוֹן אֲשֶׁר גָּר שָׁם אַבְרָהָם וְיִצְחָק״, וְכָל עוֹד שֶׁלֹּא יוֹדִיעַ הַכָּתוּב שֶׁיָּצָא, יוֹדֵעַ אֲנִי כִּי שָׁם קָנָה יְשִׁיבָתוֹ. עוֹד צָרִיךְ לָדַעַת לָמָּה כָּפַל לוֹמַר אֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן, וְאִם לְיַחֵד הַמָּקוֹם הָיָה לוֹ לוֹמַר בְּחֶבְרוֹן, וְאִם לְהוֹדִיעַ כִּי הוּא אֶרֶץ מְגוּרֵי אָבִיו הֲלֹא כְּבָר אָמַר בַּפָּרָשָׁה הַקּוֹדֶמֶת ״אֲשֶׁר גָּר שָׁם אַבְרָהָם וְיִצְחָק״?
וישב יעקב בארץ מגורי אביו בארץ כנען. Jacob settled down in the land where his father sojourned, the land of Canaan. At first glance the entire verse seems superfluous seeing we have read in 35,27 that Jacob returned to Kiryat Arba the town where his father and grandfather had lived. As long as Jacob did not leave that town again, why did the fact that Jacob had settled there have to be repeated? Besides, why did the Torah have to say both: a) in the land his father sojourned, and b) the land of Canaan? If the Torah only wanted to pinpoint the place all that was necessary was the word "in Chevron." We already know that both Abraham and Isaac had lived there.
2אָכֵן לֶהֱיוֹת שֶׁקָּדַם לוֹמַר בַּפָּרָשָׁה הַקּוֹדֶמֶת וְהוֹדִיעַ כִּי עֵשָׂו אָחִיו יָרַשׁ אֶת הַר שֵׂעִיר מִכֹּחַ זְכוּת אָבִיו, חָל עַל הַכָּתוּב לְהוֹדִיעַ יְרֻשַּׁת יַעֲקֹב. וְאָמַר וַיֵּשֶׁב וְגוֹ׳, נִתְכַּוֵּן לְהוֹדִיעַ מִדַּת טוּבוֹ שֶׁלֹּא הִתְנַהֵג בָּאָרֶץ אֶלָּא בְּגֵרוּת, הֲגַם שֶׁרָאָה שֶׁעֵשָׂו יָרַשׁ יְרֻשָּׁתוֹ וְהָאָדוֹן דִּקְדֵּק לוֹמַר אֵלָיו שֶׁנָּתַן לוֹ בְּיִחוּד אֶת הָאָרֶץ, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בַּפָּרָשָׁה הַקּוֹדֶמֶת (בראשית ל״ה:י״ב) בְּפָסוּק ״לְךָ אֶתְּנֶנָּה״, אַף עַל פִּי כֵן לֹא עָשָׂה בּוֹ רֹשֶׁם וְהָיָה מִתְגּוֹרֵר בְּגֵרוּת כְּמוֹ שֶׁהָיָה אָבִיו בְּאֶרֶץ כְּנָעַן פֵּרוּשׁ: שֶׁהָיָה מִתְנַהֵג בָּהּ כְּאֶרֶץ לֹא לוֹ אֶלָּא אֶרֶץ כְּנָעַן.
However, since the Torah told us in the preceding paragraph that Jacob's brother Esau inherited the land of Se-ir thanks to the merit of his fathers, the Torah also had to tell us what Jacob's heritage was. The entire verse is an acknowledgment of Jacob's goodness. Although he had noted that his brother had inherited the land of Har Se-ir (see my commentary on 35,12), he, Jacob did not do so but was content to continue on the basis of his fathers who had merely considered themselves as sojourning on that land, i.e. he still viewed it as ארץ כנען.
3אוֹ יֹאמַר, הֲגַם שֶׁהִיא אֶרֶץ כְּנַעַן הַנִּתֶּנֶת לוֹ מוֹרָשָׁה, אַף עַל פִּי כֵן הָיָה גֵּר בָּהּ עַד שֶׁנִּתְגַּלְגְּלוּ הַדְּבָרִים עַל יְדֵי תּוֹלְדוֹת יוֹסֵף, וְהוּא אָמְרוֹ אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף וְגוֹ׳, וְנִמְכַּר לְמִצְרַיִם וְיָרְדוּ אֲבוֹתֵינוּ מִצְרַיִם, וְהֶעֱלָה אוֹתָם הַמַּבְטִיחַ לְקַיֵּם הַבְטָחָתוֹ אֶל הָאָרֶץ וְיָרְשׁוּ נַחֲלָתָם.
Another possibility is that it is called here the land of Canaan which had been given to Jacob by G'd as an inheritance although he personally conducted himself there as if he were only an alien until the trouble with Joseph happened. This is one of the meanings of: "These are the developments of Jacob, Joseph." It means that effectively, the history of the development of the Jews as a people began with the sale of Joseph, the subsequent descent into Egypt, how G'd redeemed them from there and kept His promise and how they eventually inherited the land of Caanan.
ל"ז:ב׳ אֵ֣לֶּה ׀ תֹּלְד֣וֹת יַעֲקֹ֗ב יוֹסֵ֞ף בֶּן־שְׁבַֽע־עֶשְׂרֵ֤ה שָׁנָה֙ הָיָ֨ה רֹעֶ֤ה אֶת־אֶחָיו֙ בַּצֹּ֔אן וְה֣וּא נַ֗עַר אֶת־בְּנֵ֥י בִלְהָ֛ה וְאֶת־בְּנֵ֥י זִלְפָּ֖ה נְשֵׁ֣י אָבִ֑יו וַיָּבֵ֥א יוֹסֵ֛ף אֶת־דִּבָּתָ֥ם רָעָ֖ה אֶל־אֲבִיהֶֽם׃
37:2 This, then, is the line of Jacob: At seventeen years of age, Joseph tended the flocks with his brothers, as a helper to the sons of his father’s wives Bilhah and Zilpah. And Joseph brought bad reports of them to their father.
37:2 These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren, being still a lad even with the sons of Bilhah, and with the sons of Zilpah, his father’s wives; and Joseph brought evil report of them unto their father.
ל"ז:ב׳ אִלֵּין תּוּלְדַת יַעֲקֹב יוֹסֵף בַּר שְׁבַע עַסְרֵי שְׁנִין (כַּד) הֲוָה רָעֵי עִם אֲחוֹהִי בַּעֲנָא וְהוּא מְרַבֵּי עִם בְּנֵי בִלְהָה וְעִם בְּנֵי זִלְפָּה נְשֵׁי אֲבוּהִי וְאַיְתִי יוֹסֵף יָת דִּבְּהוֹן בִּישָׁא לְוַת אֲבוּהוֹן:
דבה. לְשׁוֹן דּוֹבֵב שִׂפְתֵי יְשֵׁנִים (שיר ז'):
ל"ז:ב׳ אור החיים
1אֵלֶּה תּוֹלְדוֹת. רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (בראשית רבה פרק י״ב) כָּל מָקוֹם שֶׁנֶּאֱמַר אֵלֶּה וְגוֹ׳, וְכָאן פָּסַל תּוֹלְדוֹת עֵשָׂו, וְאִם לָזֶה כִּוֵּן לֹא הָיָה צָרִיךְ, כִּי כְּבָר נִפְסַל עֵשָׂו וְהַיּוֹצֵא מֵהַפָּסוּל פָּסוּל.
אלה תולדות, These are the developments, etc. Our sages in Bereshit Rabbah 12,3 say that wherever a paragraph commences with the word אלה this represents a contrast to and criticism of what has been reported previously. On the other hand, when a paragraph commences with the word ואלה, it suggests a continuation of what preceded it. Here the word אלה is intended to criticise or disqualify what Esau had done. If that was indeed the intent of the Torah it is unnecessary seeing that Esau himself was unfit; anything he did would be improper anyway.
2עוֹד צָרִיךְ לָדַעַת אָמְרוֹ תּוֹלְדוֹת יַעֲקֹב יוֹסֵף, וְהֵיכָן הֵם עֲשָׂרָה שְׁבָטִים? וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה פד:ו) מֵהֶם אָמְרוּ כִּי יְכַוֵּן לוֹמַר שֶׁהוּא הָעִקָּר, וּמֵהֶם אָמְרוּ כִּי כְּמוֹ שֶׁאֵרַע לָזֶה אֵרַע לָזֶה, זֶה נוֹלַד מָהוּל וְזֶה נוֹלַד מָהוּל, וְזֶה מֵהַדְּרָשׁ.
We also need to analyse the meaning of תלדת יעקב יוסף. What happened to the other tribes? Our sages in Bereshit Rabbah 84,6 claim that Joseph was the principal descendant of Jacob. Others say that it reflects the similarities Jacob and Joseph experienced in their respective fates. Both were already born without a foreskin, etc. Of course, this is all homiletics.
3וְיֵרָאֶה כַּוָּנַת הַכָּתוּב הִיא עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית לז:ב), בִּקֵּשׁ יַעֲקֹב אָבִינוּ לֵישֵׁב בְּשַׁלְוָה, קָפַץ עָלָיו רוּגְזוֹ שֶׁל יוֹסֵף, וְהוּא אָמְרוֹ ״אֵלֶּה תּוֹלְדוֹתָיו שֶׁל יַעֲקֹב״, פֵּרוּשׁ: מַה שֶׁעָבַר עָלָיו מֵהָרוֹגֶז, שֶׁהַכָּתוּב בָּא לְהוֹדִיעַ מְכִירַת יוֹסֵף וְצַעֲרוֹ שֶׁל יַעֲקֹב. הוּא יַעֲקֹב הַגּוֹרֵם בְּמַה שֶׁבִּקֵּשׁ לֵישֵׁב, דִּכְתִיב ״וַיֵּשֶׁב יַעֲקֹב״, וּבָזֶה תּוֹלְדוֹתָיו הֵם אֵלֶּה ״יוֹסֵף בֶּן״ וְגוֹ׳ וְנִתְגַּלְגְּלוּ הַדְּבָרִים, כִּי הָאָדָם גּוֹרֵם לְעַצְמוֹ אֶת כָּל אֲשֶׁר תָּבֹאנָה עָלָיו. כִּי אֵין דָּבָר רַע בָּא מֵהָאָדוֹן הַטּוֹב לַכֹּל, וּבִפְרָט לִידִידָיו, יַעֲקֹב וְכַיּוֹצֵא בּוֹ.
I believe that the plain meaning of the verse is what the other sages say, namely that Jacob wanted to enjoy peace and quiet in this world; as a result he suffered the upsetting experience with Joseph, literally, קפץ עליו רוגזו של יוסף. Joseph's sale, etc, is all blamed on Jacob's desire to enjoy peace and serenity on this earth. We therefore must understand the verse thus: "Jacob wanted to settle down; the consequence of Jacob's settling down was Joseph (his sale, etc)." The Torah teaches us the basic lesson that man brings upon himself whatever befalls him. Harm does not originate with G'd who is the source of all that is good by definition; Jacob was no exception to this rule.
4עוֹד יִרְצֶה לְהוֹדִיעַ שֶׁהֲגַם שֶׁעָבְרוּ כַּמָּה מְאוֹרָעוֹת רָעוֹת עַל יַעֲקֹב מִיּוֹם הֱיוֹתוֹ, נִרְדָּף מֵעֵשָׂו מִלָּבָן עֲמוּס הַתְּלָאוֹת, יֵחָשְׁבוּ כֻּלָּם כְּאַיִן בְּעֵרֶךְ מְאוֹרָע זֶה שֶׁל יוֹסֵף, וְהוּא אָמְרוֹ אֵלֶּה פָּסַל מְאוֹרָעוֹת שֶׁעָבְרוּ עָלָיו כִּי כֻלָּם כְּאַיִן יֵחָשְׁבוּ עַל יַעֲקֹב הַרְגָּשׁוֹתֵיהֶם.
Our verse also wants to inform us that in spite of all the various trials such as the life and death struggle with Esau, his oppression by Laban, etc., which Jacob had experienced up until that point in his life, these were all as nothing compared to what he would still have to endure through the sale of Joseph, etc. This is why the Torah commences the paragraph with the word אלה. This word is meant to put his previous problems into a new perspective.
5עוֹד יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (סוטה לו:) רָאוּי הָיָה יוֹסֵף לְהַעֲמִיד י״ב שְׁבָטִים כְּיַעֲקֹב, אֶלָּא עַל יְדֵי מַעֲשֵׂה פּוֹטִיפַר ״וַיָּפֹזּוּ זְרוֹעֵי יָדָיו״ – עֲשָׂרָה הֵמָּה הַצַּדִּיקִים יָצְאוּ מֵעֲשָׂרָה אֶצְבְּעוֹתָיו, וְלֹא נִשְׁאֲרוּ לוֹ אֶלָּא שְׁנַיִם – אֶפְרַיִם וּמְנַשֶּׁה, וְהוּא שֶׁרָמַז כָּאן בְּאָמְרוֹ אֵלֶּה תּוֹלְדוֹת וְגוֹ׳, פָּסַל פְּרָט אֶחָד מֵהַי״ב שֶׁלֹּא הָיוּ בָּעוֹלָם מֵהַטַּעַם הַנִּזְכָּר.
Another meaning of these words is explained in Sotah 36 where we are told that Joseph was actually meant to become the father of twelve tribes; he lost that opportunity on account of his involvement with the wife of Potiphar, when, according to the Midrash, he was able to resist the lures of that lady only by ejaculating semen through his ten fingertips instead of through the regular channel for such an acitivity. As a result he became the founder of only two tribes, Ephrayim and Menashe. The defective spelling of the word תלדת, minimum plural two, hints at the above mentioned aggadah. The word אלה "cancelled" the previous intention to make Joseph founder of twelve tribes.
6עוֹד יִתְבָּאֵר עַל דֶּרֶךְ אָמְרוֹ בְּסֵפֶר תְּהִלִּים (עז:טז) ״בְּנֵי יַעֲקֹב וְיוֹסֵף סֶלָה״. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין יט:) שֶׁטַּעַם שֶׁיִּחֵס בְּנֵי יַעֲקֹב לְיַעֲקֹב וּלְיוֹסֵף, לֶהֱיוֹת שֶׁיּוֹסֵף זָנָם בִּשְׁנֵי רָעָב וּפִרְנְסָם נִקְרְאוּ עַל שְׁמוֹ, עַד כָּאן. וְהוּא עַצְמוֹ שֶׁרָמַז כָּאן בְּאָמְרוֹ תּוֹלְדוֹת יַעֲקֹב יוֹסֵף, פֵּרוּשׁ: בְּאֶמְצָעוּת יוֹסֵף הָיָה קִיּוּם לְכָל תּוֹלְדוֹתָיו. אוֹ יִרְצֶה עַל זֶה הַדֶּרֶךְ, תּוֹלְדוֹת יַעֲקֹב וְגַם יוֹסֵף. וְהַרְבֵּה מִקְרָאוֹת מְדַבְּרִים כֵּן, דִּכְתִיב (שמות א:ב) ״רְאוּבֵן שִׁמְעוֹן״, וּכְאִלּוּ אָמַר ״וְשִׁמְעוֹן״. גַּם כָּאן כְּאִלּוּ אָמַר ״וְיוֹסֵף״, וְנָתַן הַכָּתוּב טַעַם לִקְרִיאַת שֵׁם כֻּלָּם עָלָיו בְּמַה שֶׁגָּמַר אוֹמֶר בֶּן שְׁבַע עֶשְׂרֵה וְגוֹ׳, וְנִתְגַּלְגְּלוּ הַדְּבָרִים וְיָרַד מִצְרַיְמָה וְעָלָה לִגְדֻלָּה וְהֻצְרְכוּ אֶחָיו אֵלָיו וּפִרְנְסָם וְאֶת טַפָּם, וּלְטַעַם זֶה יִקָּרְאוּ עַל שְׁמוֹ כִּי הוּא הַזָּן וּמְפַרְנֵס לְכֻלָּן:
Still another meaning that we can find in this verse is based on Psalms 77,16 בני יעקב ויוסף סלה. "The sons of Jacob and Joseph, selah." Sanhedrin 19 explains that the reason that the sons of Jacob and Joseph are lumped together here is that Joseph provided the brothers and their families with food during the famine. Whenever someone assumes the burden of feeding someone else he is entitled to be called by that someone's name. This is alluded to in the sequence of the words תלדת יעקב יוסף, "the descendants of Jacob were possible only by the grace of Joseph." These words could also be translated as "the descendants of Jacob and Joseph." We have several examples of this in the Bible, such as in Exodus 1,2 ראובן שמעון. The meaning is ראובן ושמעון. Here too we must mentally add a conjunctive letter ו before the name יוסף. The Torah provides the rationale why the whole family is included in the name Joseph, i.e. he was the whole family's provider.
7בֶּן שְׁבַע עֶשְׂרֵה. טַעַם שֶׁהֻצְרַךְ לְסַפֵּר שְׁנֵי יוֹסֵף, נִתְכַּוֵּן לְהוֹדִיעַ אָמְרָם זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת בְּרָכוֹת (נה:) לְעוֹלָם יְצַפֶּה אָדָם לַחֲלוֹם טוֹב עַד עֶשְׂרִים וּשְׁתַּיִם שָׁנָה וְכוּ׳, וְאִם כֵּן אִם לֹא הָיָה מוֹדִיעַ הַכָּתוּב בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה לֹא הָיִינוּ יוֹדְעִים זֶה:
בן שבע עשרה שנה. seventeen years old. The reason the Torah had to tell us Joseph's age was because we know from Berachot 55 that if a person had a good dream he should wait up to twenty two years for it to become true. Had we not been informed here that Joseph was seventeen at the time he had these dreams we would not have known that rule.
8עוֹד יִרְצֶה עַל דֶּרֶךְ אָמְרָם בַּגְּמָרָא (קידושין כט:), הַאי דַּעֲדִיפְנָא מֵחַבְרַאי דְּנָסִיבְנָא בְּשִׁיתְסַר וְכוּ׳, הֲרֵי כִּי בְּשִׁיתְסַר לֹא יִתְגַּבֵּר הַחוֹמֶר וְיֵצֶר הָרַע עַל הָאָדָם כְּמוֹ בְּשִׁיבְסַר, וְהוּא מַה שֶׁהֻצְרַךְ הַכָּתוּב לְהוֹדִיעַ כִּי יוֹסֵף הָיָה בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה, כִּי בְּאֶמְצָעוּת הַגָּעַת הַזְּמַן הָיָה בּוֹ צַד תִּגְבּוֹרֶת אֱנוֹשִׁית לְהִתְגָּרוֹת בְּאֶחָיו וּלְהָבִיא דִּבָּתָם רָעָה וְגוֹ׳, וְעַיֵּן בְּסָמוּךְ:
The Torah also alludes to another lesson mentioned in Kidushin 29. Rabbi Chisdah there describes himself as superior to his friends because he married at sixteen. The evil urge is not as strong in a person who is sixteen as it is in a person who is seventeen years of age. By telling us Joseph's age when the sale occurred we know that his evil urge was very active within him at that time. This may have accounted for his provocative conduct towards his brothers and the fact that he engaged in tale-bearing.
9הָיָה רוֹעֶה וְגוֹ׳. קָשֶׁה, הָיָה לוֹ לוֹמַר ״הָיָה רוֹעֶה הַצֹּאן אֶת אֶחָיו״, כִּי לֹא לְאֶחָיו הָיָה רוֹעֶה. עוֹד צָרִיךְ לָדַעַת הַכַּוָּנָה בְּאָמְרוֹ וְהוּא נַעַר וְגוֹ׳. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה פָּרָשָׁה פ״ד) אָמְרוּ הָיָה עוֹשֶׂה מַעֲשֵׂה נַעֲרוּת, וּלְדִבְרֵיהֶם לָמָּה אֶת בְּנֵי בִלְהָה, וּפֵרֵשׁ רַשִׁ״י וְהָיָה רָגִיל אֶת בְּנֵי בִלְהָה, וְהוּא פֵּרוּשׁ רָחוֹק. עוֹד צָרִיךְ לָדַעַת אָמְרוֹ נְשֵׁי אָבִיו, מִי לֹא יָדַע כִּי הֵם נְשֵׁי אָבִיו? עוֹד צָרִיךְ לְדַקְדֵּק אָמְרוֹ וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם וְגוֹ׳, מַה הִיא דִּבָּתָם רָעָה, וְעַל מִי סָמַךְ עָלָיו הַכָּתוּב לְהָבִין אֶת הַדְּבָרִים, וְלֹא בָּא הַכָּתוּב לִסְתּוֹם אֶלָּא לְפָרֵשׁ.
היה דעה את אחיו בצאן, he used to tend the flocks with his brothers. The wording seems unusual. We would have expected: היה רעה הצאן את אחיו. Besides, why did the Torah add the words: "he was a lad," when we are told his age in the same breath? Bereshit Rabbah 84,7 explains this by saying that Joseph indulged in childish activities. If that were true why would he do so only with the children of Bilhah? Rashi explains that he felt at home in the environment of Bilhah who had been the handmaid of his mother. This is even more far-fetched; why did the Torah mention נשי אביו, "his father's wives? We must also know what precisely the רבתם רעה, the evil reports about the brothers which Joseph brought to his father consisted of? The Torah is not intended to complicate an issue by speaking in riddles but to help us understand it! We believe therefore that the Torah wanted us to know that this is what happened.
10אָכֵן כַּוָּנַת הַכָּתוּב הוּא עַל זֶה הַדֶּרֶךְ: הָיָה רוֹעֶה אֶת אֶחָיו בְּעִנְיַן הַצֹּאן, פֵּרוּשׁ בְּדֶרֶךְ אֲכִילַת צֹאן. וְאָמְרוֹ וְהוּא נַעַר פֵּרוּשׁ מִזְּמַן הֱיוֹתוֹ נַעַר וְהוּא מִתְגּוֹרֵר וּמִתְחַבֵּר עִם בְּנֵי בִלְהָה. וְאָמְרוֹ נְשֵׁי אָבִיו פֵּרוּשׁ לְחָשְׁבָם בְּגֶדֶר נְשֵׁי אָבִיו בְּאֵין הֶפְרֵשׁ מִמֶּנּוּ אֲלֵיהֶם, וּבָזֶה לֹא קָשֶׁה שֶׁקּוֹרֵא אוֹתוֹ נַעַר וְהוּא בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה כִּי חוֹזֵר אֶל זְמַן הַקּוֹדֵם. וּמִמּוֹצָא דָבָר אַתָּה לָמֵד מֵאָמְרוֹ רוֹעֶה אֶת אֶחָיו בְּדִין הַצֹּאן – הָא לָמַדְתָּ שֶׁנֶּחְשְׁדוּ אֶצְלוֹ בִּפְרָט זֶה, וּמֵאָמְרוֹ ״אֶת בְּנֵי בִלְהָה וְגוֹ׳ נְשֵׁי אָבִיו״ – הָא לָמַדְתָּ כִּי הוּא הָיָה חוֹשֵׁב כֵּן וְלֹא זוּלָתוֹ. וּמֵעַתָּה כְּשֶׁאָמַר הַכָּתוּב ״וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם״ הוּא עַל פְּרָטִים הַנִּרְמָזִים בְּסָמוּךְ, וְהוּא שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּרוּחַ קָדְשָׁם שֶׁאָמַר עֲלֵיהֶם שֶׁהָיוּ אוֹכְלִים אֵבֶר מִן הַחַי, וְהוּא הַנִּרְמָז בַּצֹּאן, וְגַם אָמְרָם שֶׁהָיוּ מְזַלְזְלִים בִּבְנֵי הַשְּׁפָחוֹת, הוּא הַנִּרְמָז בְּאָמְרוֹ ״נְשֵׁי אָבִיו״, כִּי לֹא מַחְשְׁבוֹתָיו מַחְשְׁבוֹתָם, וּמִזֶּה יָצָא לָהֶם לְזַלְזֵל בָּהֶם. וְאוּלַי כִּי גַּם מִטַּעַם זֶה יָצָא חֲשַׁד עֲרָיוֹת כְּשֶׁיִּהְיוּ נֶחְשָׁבִים בְּעֵינֵיהֶם כִּשְׁפָחוֹת וְלֹא בְּמַדְרֵגַת נָשִׁים, וְחָשַׁב יוֹסֵף כִּי כַּוָּנָתָם שֶׁל הָאַחִים כְּדַעַת הָרַמְבַּ״ם (הלכות עבדים פרק ט) בְּדִין הַבָּא עַל שִׁפְחָתוֹ סְתָם, שֶׁהַוָּלָד עֶבֶד עַד שֶׁיְּפָרֵשׁ בְּפֵרוּשׁ שֶׁבָּא עָלֶיהָ לְשֵׁם אִישׁוּת. וּמֵעַתָּה כְּשֶׁאֶחָיו מְזַלְזְלִים בִּבְנֵי הַשְּׁפָחוֹת גִּלּוּ דַעְתָּם כִּי מִן הַסְּתָם הַוָּלָד עֶבֶד, וְהַשְּׁפָחוֹת אֵין לָהֶם מִשְׁפַּט אֵשֶׁת אָב אֶלָּא כִּמְפֻתַּת אָבִיו וַאֲנוּסָתוֹ שֶׁהָיוּ מֻתָּרוֹת לָהֶם לְהִזָּקֵק לָהֶם, וַחֲשָׁדָם שֶׁיִּשְׁכְּבוּ הָאֲנָשִׁים עִמָּהֶם וְאֵין רַע לִסְבָרָתָם. וְלִסְבָרַת יוֹסֵף אִיפַּסְקָא הֲלָכָה כְּדַעַת הָרִי״ף (פרק ב דיבמות) שֶׁהַבּוֹעֵל סְתָם עֲשָׂאָהּ בַּת חוֹרִין וְהַוָּלָד כָּשֵׁר, וְדִין נְשֵׁי אָבִיו לָהֶם. וְעַל פְּרָט זֶה גַּם כֵּן נִתְכַּוֵּן בְּאָמְרוֹ דִּבָּתָם רָעָה, וְנֶעֱנַשׁ יוֹסֵף עַל הַדָּבָר אֵיךְ יַחְשֹׁב בַּצַּדִּיקִים שֶׁיִּטְעוּ בַּדָּבָר, שֶׁהֲלֹא גַּם לְדַעַת הָרַמְבַּ״ם יוֹדֶה בְּאָדָם צַדִּיק כְּיַעֲקֹב כִּי מִן הַסְּתָם לְשֵׁם אִישׁוּת בָּעַל. וְעוֹד שֶׁבְּפֵרוּשׁ אִתְּמַר (תרגום יונתן בן עוזיאל ויצא ל:ד) כְּשֶׁנְּתָנוּם רָחֵל וְלֵאָה כְּדֵי שֶׁיִּהְיוּ בְּחֶזְקַת מְשֻׁחְרָרִים נְתָנוּם, וּמִן הַסְּתָם יָדְעוּ הַשְּׁבָטִים בַּדָּבָר.
The words היה רעה את אחיו בצאן refer to the sheep the brothers were accused of eating. The words והוא נער refer to Joseph's earlier childhood during which he had spent much time with the sons of Bilhah. The reason the Torah mentions נשי אביו is to tell us that Joseph did not discriminate against the sons of the handmaidens but related to their mothers as "his father's wives." This is especially mentioned as only Joseph treated Bilhah and Zilpah as wives of Jacob in the full sense of the word. According to the Midrash there Joseph suspected his brothers of eating parts of the sheep while the animal was still alive. The Torah disproved this suspicion later when it reported that the brothers even slaughtered an animal, which they were presumably not going to eat, before they dipped Joseph's tunic in its blood. [I suppose the author feels that the word רעה, tending, could also be read as רעה, evil, to account for this allusion to Joseph's suspicions of his brothers. Ed.] Joseph's suspecting his brothers of immoral behaviour may have stemmed from their viewing the handmaidens as merely slaves and their belittling the sons of the handmaidens. When Joseph observed how the brothers belittled their half-brothers this may have caused him to begin to belittle the sons of Leah instead. The author discusses the halachic aspects of the issue of someone who sleeps with a handmaid, concluding that at any rate someone of the stature of Jacob would certainly do so only in order to raise the woman in question to a higher status, and the children would automatically be free men.
11וְטַעַם שֶׁמָּצִינוּ הַשְּׁבָטִים שֶׁהָיוּ יַחַד בְּעֵצָה אַחַת בִּמְכִירַת יוֹסֵף, וּבִכְלָלָם הָיוּ גַּם בְּנֵי הַשְּׁפָחוֹת. אוּלַי שֶׁגַּם בָּהֶם דִּבֵּר פְּרָט אִסּוּר אֵבֶר מִן הַחַי. אוֹ אֶפְשָׁר שֶׁנָּשְׂאוּ פָנִים לְשִׁשָּׁה בְּנֵי הַגְּבִירָה וְהִסְכִּימוּ לַעֲצָתָם בִּמְכִירָתוֹ, הֲגַם שֶׁהָיָה לִבָּם שָׁלֵם עִמּוֹ.
The problem with all the above speculations in the Midrash is why, if four of the brothers were treated as inferior, all of them voted against Joseph and agreed to sell him? Perhaps it was because Joseph had included them in the suspicions about their eating habits which he had related to his father. Alternatively, these four brothers exploited that opportunity to gain favour with the sons of Leah although they themselves harboured no ill feelings against Joseph.
ל"ז:ג׳ וְיִשְׂרָאֵ֗ל אָהַ֤ב אֶת־יוֹסֵף֙ מִכָּל־בָּנָ֔יו כִּֽי־בֶן־זְקֻנִ֥ים ה֖וּא ל֑וֹ וְעָ֥שָׂה ל֖וֹ כְּתֹ֥נֶת פַּסִּֽים׃
37:3 Now Israel loved Joseph best of all his sons, for he was the child of his old age; and he had made him an ornamented tunic.aOr “a coat of many colors”; meaning of Heb. uncertain.
37:3 Now Israel loved Joseph more than all his children, because he was the son of his old age; and he made him a coat of many colours.
ל"ז:ג׳ וְיִשְׂרָאֵל רְחֵם יָת יוֹסֵף מִכָּל בְּנוֹהִי אֲרֵי בַר חַכִּים הוּא לֵיהּ וַעֲבַד לֵיהּ כִּתּוּנָא דְפַסֵּי:
ל"ז:ג׳ אור החיים
1וְיִשְׂרָאֵל אָהַב וְגוֹ׳. הִקְדִּים לָתֵת טַעַם לְמַשְׂטֵמָתָם שֶׁל אַחִים לְאָח קָטָן וְאָמַר וְיִשְׂרָאֵל וְגוֹ׳, פֵּרוּשׁ כִּי הֲגַם שֶׁיּוֹסֵף הוֹצִיא דִּבַּת אֶחָיו, אַף עַל פִּי כֵן לֹא הָיָה דָּבָר רַע יוֹצֵא, כִּי הָיוּ הָאַחִים מִתְוַכְּחִים עִמּוֹ וּמוֹכִיחִים אוֹתוֹ וְסָרָה קִנְאָתָם. אֶלָּא לְצַד כִּי נוֹסַף דָּבָר זֶה שֶׁאָהַב יִשְׂרָאֵל וְגוֹ׳ מִכָּל אֶחָיו, פֵּרוּשׁ יוֹתֵר מִכֻּלָּן יַחַד, גַּם פִּרְסֵם הָאַהֲבָה וְהוֹדִיעָהּ לָהֶם בְּמַה שֶׁעָשָׂה לוֹ כְּתֹנֶת פַּסִּים, וַהֲרֵי זֶה מַגִּיד שֶׁיָּדְעוּ וְיָדַע אֲבִיהֶן שֶׁיָּדְעוּ, וְהוּא אָמְרוֹ וַיִּרְאוּ אֶחָיו כִּי וְגוֹ׳. וּמֵעַתָּה בְּבוֹא הַשִּׂנְאָה לֹא הָיָה לָהּ תִּקְוָה לְתַקֵּן וְלָשׂוּם שָׁלוֹם, וְהוּא אָמְרוֹ וַיִּשְׂנְאוּ אוֹתוֹ, פֵּרוּשׁ מִמַּה שֶׁקָּדַם מַעֲשָׂיו שֶׁהֵבִיא דִּבָּתָם רָעָה וְלֹא יָכְלוּ וְגוֹ׳, לְצַד רוֹאָם כִּי הוּא אָהוּב מִכֻּלָּן לְאָבִיו אֵין מְצִיאוּת לְהִתְוַכֵּחַ עִמּוֹ כִּי דְּבָרָיו יִצְדְּקוּ וְלֹא דִּבְרֵיהֶם, וְכֵיוָן שֶׁאֵינָם יְכוֹלִין לְהַעְמִידוֹ בְּתוֹכַחַת מְגֻלָּה שֶׁיִּכָּלֵם עַל אֲשֶׁר עָשָׂהוּ וְלֹא יָשׁוּב עוֹד בַּדָּבָר הַזֶּה אֵין מְצִיאוּת לַחְזֹר בּוֹ. וְהוּא אָמְרוֹ וְלֹא יָכְלוּ דַּבְּרוֹ בְּקֹשִׁי לְשָׁלוֹם, פֵּרוּשׁ לַעֲשׂוֹת בְּאֶמְצָעוּת זֶה שָׁלוֹם.
וישראל אהב את יוסף, Israel loved Joseph, etc. The Torah reported this here in order to provide the rationale for the brothers' hatred of their younger, i.e. their "little" brother Joseph. The reason the verse begins with the conjunctive letter ו in front of ישראל is to inform us that if the tale-bearing would have been the only problem, the brothers could have coped with that; they would have argued with Joseph and convinced him that his suspicions were unfounded. It was the additional element of their father displaying distinct favoritism which poisoned the atmosphere between Joseph and his brothers. Not only did Jacob love Joseph better than all his other sons combined, but he even made a public display of this. Once this hatred of Joseph had become a factor in their mutual relations nothing could correct the situation. There was no longer any point in the brothers speaking peacefully, i.e. trying to make peace with the tale-bearer, seeing he was so clearly their father's favorite.
ל"ז:ד׳ וַיִּרְא֣וּ אֶחָ֗יו כִּֽי־אֹת֞וֹ אָהַ֤ב אֲבִיהֶם֙ מִכָּל־אֶחָ֔יו וַֽיִּשְׂנְא֖וּ אֹת֑וֹ וְלֹ֥א יָכְל֖וּ דַּבְּר֥וֹ לְשָׁלֹֽם׃
37:4 And when his brothers saw that their father loved him more than any of his brothers, they hated him so that they could not speak a friendly word to him.
37:4 And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
ל"ז:ד׳ וַחֲזוֹ אֲחוֹהִי אֲרֵי יָתֵיהּ רְחֵם אֲבוּהוֹן מִכָּל אֲחוֹהִי וּסְנוֹ יָתֵיהּ וְלָא צָבָן לְמַלָּלָא עִמֵּיהּ לִשְׁלָם:
ל"ז:ה׳ וַיַּחֲלֹ֤ם יוֹסֵף֙ חֲל֔וֹם וַיַּגֵּ֖ד לְאֶחָ֑יו וַיּוֹסִ֥פוּ ע֖וֹד שְׂנֹ֥א אֹתֽוֹ׃
37:5 Once Joseph had a dream which he told to his brothers; and they hated him even more.
37:5 And Joseph dreamed a dream, and he told it to his brethren; and they hated him yet the more.
ל"ז:ה׳ וַחֲלַם יוֹסֵף חֶלְמָא וְחַוִּי לַאֲחוֹהִי וְאוֹסִיפוּ עוֹד סְנוֹ יָתֵיהּ:
ל"ז:ה׳ אור החיים
1וַיַּחֲלֹם יוֹסֵף וְגוֹ׳. צָרִיךְ לָדַעַת לָמָּה הָיָה יוֹסֵף מַגְדִּיל הַשִּׂנְאָה בְּמַה שֶׁהָיָה מְסַפֵּר חֲלוֹמוֹת גְּדֻלָּתוֹ מַגִּידוֹת, וּמַה גַּם אַחַר יָדְעוֹ כִּי הוּא שָׂנוּי בְּעֵינֵיהֶם, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה פד:יא) בְּפָסוּק ״וַיֹּאמֶר לוֹ הִנֵּנִי״, שֶׁמָּסַר עַצְמוֹ לְמִיתָה. וְאוּלַי כִּי נִתְכַּוֵּן לְהוֹדִיעַ אוֹתָם כִּי מִן הַשָּׁמַיִם הֶעֱלוּהוּ לְמַעְלָה, וּמַעֲשֵׂה יַעֲקֹב הִיא בְּהַסְכָּמַת עֶלְיוֹנִים, וּמִזֶּה יֶחְדְּלוּ מִשְּׂנֹא אוֹתוֹ.
ויחלום יוסף חלום. Joseph had a dream. Why did Joseph add to his brothers' hatred of him by telling them of his grandiose dreams? Furthermore, knowing as he did that the brothers hated him fiercely, why did he accept his father's mission (verse 14) and venture "into the lion's den?" (According to Bereshit Rabbah 84,11 even Jacob could not understand Joseph's preparedness to accept his mission) Perhaps Joseph went to tell his brothers that they were wrong in ascribing his dreams to his ambitions, but that for some resaon G'd planned to elevate him to a high position and that Jacob's agreeing to send him on this mission was a sign that all of this had been approved by G'd. He may have hoped to assuage their hatred of him by accepting the misssion.
2אוֹ יְכַוֵּן לְהוֹדִיעָם כִּי עֲדַיִן יִצְטָרְכוּ אֵלָיו וְיָבוֹאוּ וְיִשְׁתַּחֲווּ לוֹ, וְאוּלַי כִּי בְּיָדְעָם כֵּן יַרְחִיקוּ הַשִּׂנְאָה, לְבַל יִנְקֹם מֵהֶם לְעֵת יִפְּלוּ לְפָנָיו, כִּי הַשְּׁבָטִים יָכוֹפוּ רֹאשָׁם לִגְזֵרַת אֵל עֶלְיוֹן וּלְמִצְבְּיֵהּ.
On the other hand, he may have warned them that the time would come when they would have need of him, and that they might do better to suppress their hatred of him pending further developments; otherwise they would expose themselves to retaliation on his part when the time came. He was convinced that the brothers would accept what seemed to them a heavenly decree.
3אוֹ יְכַוֵּן לְקָרֵב הַלְּבָבוֹת יַחַד, וְהוּא עַל דֶּרֶךְ אָמְרָם בְּפֶרֶק הָרוֹאֶה (ברכות נה:) כִּי כָל הַחֲלוֹמוֹת הוֹלְכִים אַחַר הַפֶּה. וְאָמְרוּ עוֹד שֶׁיֵּלֵךְ אֵצֶל מְרַחֲמֵי לֵיהּ (ראש שם) וְיִפְתְּרֶנּוּ לוֹ, וְיוֹסֵף חָשַׁב שֶׁבְּסַפְּרוֹ חֲלוֹמוֹתָיו לָהֶם יָדוּנוּ בְּעַצְמָן כִּי לִבּוֹ שָׁלֵם עִמָּהֶם כְּמִשְׁפַּט הָאַחִים הָאֲהוּבִים. וּלְצַד שֶׁקָּדְמָה שִׂנְאָה וְקִנְאָה – נִנְעֲלוּ שַׁעֲרֵי הָאַהֲבָה בְּלִבָּם, וְהָיוּ דָּנִים הַכֹּל לְהִשְׂתָּרְרוּת עֲלֵיהֶם וְכוּ׳:
There is yet another possibility. Joseph actually hoped to draw his brothers' hearts nearer to him. We have a saying Berachot 55 that כל החלומות הולכים אחר הפה, that "all dreams follow the mouth." [What the interpreter sees in the dream determines its true meaning. The reader is referred to an excellent analysis of this statement by Rabbi Yitzchak Arama in chapter 29 of his Akeydat Yitzchak, see my translation page 247, second edition. Ed.] The rabbis also say that one should enquire from someone who is well disposed towards him when searching for the meaning of one's dream (Rosh on that paragraph). Joseph hoped that by telling the brothers of his dreams they would themselves find an acceptable and plausible explanation which would put their minds at ease. At least they would realise that Joseph had no ambition to become king over them. Why else would he be silly enough to provoke their hatred by telling them about his dreams? All of this might have worked if the existing hatred had not already closed the brothers' minds to any conciliatory gestures.
4וַיַּחֲלֹם יוֹסֵף וְגוֹ׳. הַכָּתוּב יָעִיד עָלָיו כִּי חָלַם, לִשְׁלֹל חֲשָׁד שֶׁהָיָה בּוֹדֶה מִלִּבּוֹ שֶׁחָלַם לְהִשְׂתָּרֵר עֲלֵיהֶם. גַּם בַּחֲלוֹם שֵׁנִי הוֹדִיעַ הַכָּתוּב (בראשית לז:ט) ״וַיַּחֲלֹם״ לְהַצְדִּיק דִּבְרֵי יוֹסֵף.
ויחלום יוסף Joseph dreamed. The Torah reports that Joseph only dreamed so that we should not think that he hallucinated making himself believe he had dreamed when in fact he entertained thoughts of lording it over his brothers. The reason that in verse 9 the Torah repeats again that Joseph dreamed is also to emphasise that it was a nocturnal vision, that he had not made up the story he told his brothers.
5וַיַּגֵּד לְאֶחָיו. פֵּרוּשׁ, שֶׁחָלַם חֲלוֹם טוֹב שֶׁבָּזֶה הָיוּ בְּעֵינֵיהֶם קָשִׁים כַּגִּידִים, וְלֹא הִזְכִּיר הַכָּתוּב הַחֲלוֹם כִּי הוּא שֶׁאָמַר בְּסָמוּךְ ״שִׁמְעוּ נָא״, וְאֵין לוֹמַר שֶׁהָיָה חֲלוֹם אַחֵר, שֶׁאִם כֵּן לָמָּה לֹא הוֹדִיעוֹ הַכָּתוּב, וְאִם לְצַד שֶׁלֹּא נִתְקַיֵּים, לָמָּה יְסַפֵּר הַכָּתוּב חֲלוֹם שָׁוְא יְדַבֵּר. וְאִם לְהוֹדִיעַ סִבַּת הַשִּׂנְאָה הִנֵּה יַסְפִּיק הַקּוֹדֵם וּשְׁנֵי הַחֲלוֹמוֹת. אֶלָּא וַדַּאי שֶׁהוּא הַחֲלוֹם שֶׁאָמַר בְּסָמוּךְ, וּמִתְּחִלָּה אָמַר לָהֶם סְתָם חֲלוֹם מַעֲלָה חָלַמְתִּי, וּלְצַד שֶׁלֹּא הָיוּ רוֹצִים לִשְׁמוֹעַ לוֹ חֲלוֹמוֹ לְצַד שִׂנְאָתָם הִפְסִיק בַּסִּפּוּר וְהָיָה מְחַלֶּה פְּנֵיהֶם לִשְׁמוֹעַ לוֹ וְאָמַר ״שִׁמְעוּ נָא״ וְגוֹ׳:
ויגד לאחיו. He told his brothers. It was a good dream. The brothers were tough as nails and did not even want to know what he had dreamed; this is why he had to say: "please listen to the dream I have dreamed." I am sure that the Torah does not here refer to a dream the content of which has not been mentioned, nor to a dream which did not come true. If the latter, why mention the existence of such a dream? If to tell us that the brothers hated him even more, this too has already been adequately explained. We must therefore assume that these words refer to the dream Joseph revealed only after having insisted that the brothers listen to his dream.
ל"ז:ו׳ וַיֹּ֖אמֶר אֲלֵיהֶ֑ם שִׁמְעוּ־נָ֕א הַחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֥ר חָלָֽמְתִּי׃
37:6 He said to them, “Hear this dream which I have dreamed:
37:6 And he said unto them: ‘Hear, I pray you, this dream which I have dreamed:
ל"ז:ו׳ וַאֲמַר לְהוֹן שְׁמָעוּ כְעַן חֶלְמָא הָדֵין דִּי חֲלֵמִית:
ל"ז:ו׳ אור החיים
1שִׁמְעוּ נָא הַחֲלוֹם. טַעַם אָמְרוֹ ״נָא״. לְמָה שֶׁפֵּרַשְׁתִּי שֶׁלֹּא הָיוּ רוֹצִים לִשְׁמוֹעַ, אָמַר לָהֶם ״נָא״ לְשׁוֹן בַּקָּשָׁה:
שמעו נא החלום, please listen to the dream, etc. He had to add the word נא, please, because at first they had refused to listen.
2אוֹ יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (ברכות נו.) כִּי עִקַּר פִּתְרוֹן הַחֲלוֹם הוּא דַּוְקָא בְּיוֹמוֹ וְלֹא בְּיוֹם אַחֵר, וְלָזֶה מִתְעַנִּין תַּעֲנִית חֲלוֹם אֲפִלּוּ בְּשַׁבָּת וְאֵינוֹ נִדְחֶה לְיוֹם אַחֵר. לָזֶה אָמַר נָא פֵּרוּשׁ, עַתָּה, וְלֹא תְאַחֲרוּ לִזְמַן אַחֵר כְּדֵי שֶׁיִּתְקַיֵּם. גַּם יְכַוֵּן לוֹמַר לָהֶם לְבַל יַחְשְׁבוּ אוֹתוֹ כִּי כְּבָר הָלַךְ לְרַחֲמָיו וִידִידָיו וְסִפֵּר לָהֶם הַחֲלוֹם וּפִתְרוֹנוֹ לְטוֹבָה הִגִּידוּ, וּכְפִי זֶה בָּטְלָה מַחְשַׁבְתּוֹ הַטּוֹבָה שֶׁחָשַׁב לְקָרֵב לִבְבוֹת אֶחָיו כְּמוֹ שֶׁפֵּרַשְׁתִּי בַּפָּסוּק שֶׁלִּפְנֵי זֶה, כִּי אֵין הוֹכָחָה שֶׁבְּחֶזְקַת אוֹהֲבִים הֵם כִּי כְּבָר קָדַם עִקַּר הַפִּתְרוֹן וּפְתָרוּהוּ לְטוֹבָה, אוֹת לָזֶה לֹא חָשׁ לָבוֹא אֶצְלָם שֶׁהֲגַם שֶׁיִּפְתְּרוּהוּ לְרָעָה כְּבָר נִתְקַיֵּם כַּפִּתְרוֹן הָרִאשׁוֹן, לָזֶה אָמַר ״נָא״. וְאִם תֹּאמַר וַהֲלֹא אָמְרוּ בְּהָרוֹאֶה (ברכות נה.) אָמַר רַבִּי בְּנָאָה, פַּעַם אַחַת חָלַמְתִּי חֲלוֹם אֶחָד וְהָלַכְתִּי אֵצֶל עֶשְׂרִים וְאַרְבָּעָה פּוֹתְרֵי חֲלוֹם שֶׁהָיוּ בִּירוּשָׁלַיִם, וּמַה שֶׁפָּתַר לִי זֶה לֹא פָּתַר לִי זֶה, וְכֻלָּם נִתְקַיְּמוּ בִּי, עַד כָּאן. אוּלַי דַּוְקָא שֶׁאֵין הַפִּתְרוֹנִים סוֹתְרִים, אֲבָל אִם הֵם סוֹתְרִים אֵין פּוֹתֵר שֵׁנִי מוֹצִיא מִפִּתְרוֹן רִאשׁוֹן. וְחָשׁ יוֹסֵף שֶׁיָּדוּנוּ אוֹתוֹ בָּזֶה, וְאָמַר שִׁמְעוּ נָא פֵּרוּשׁ, עַתָּה הוּא מְסַפֵּר הַדָּבָר וְלֹא קֹדֶם סִפְּרוֹ לְזוּלַת.
Alternatively, in accordance with Berachot 56, dreams should preferably be interpreted on the day following (the same day) the night they have been dreamt. This is the reason that one may fast even on the Sabbath if one has had a bad dream. Joseph therefore insisted that the brothers hear him out at once. Any delay might result in the dream not being fulfilled. He may also have wanted to prove to them that he had not told any of his friends about this dream expecting them to give him a positive interpretation, but had instead come to his brothers first. Had he first told his friends of his dream the brothers would not have believed that he wanted to convince them that he wanted to be on good terms with them. According to Berachot 55 Rabbi Banah once told his dream to 24 different interpreters and received 24 different interpretations, each one of which proved correct. It is possible that this was so because none contradicted any of the other interpretations. When contradictory interpretations are received the more recent interpretation cannot cancel out a previous one. Joseph may have wanted to convince the brothers of his תמימות, his sincerity, by offering them a chance to come up with a negative interpretation of his dream which his friends could not later on nullify. He did this by urging them to listen to his dream immediately.
3הַחֲלוֹם הַזֶּה. אָמְרוֹ הֵ״א הַיְדִיעָה, לֶהֱיוֹת שֶׁכְּבָר הִגִּיד לָהֶם שֶׁחֲלוֹם חָלַם וְלֹא פֵּרֵשׁ הַחֲלוֹם, וְחָזַר לוֹמַר: שִׁמְעוּ נָא הַחֲלוֹם הַזֶּה שֶׁהִגַּדְתִּי לָכֶם שֶׁחָלַמְתִּי.
החלום הזה, "this dream." The use of the definitive article ה in front of the word חלום indicates that he had already told them that he had had a dream without revealing any details about it. Now he repeated: "please listen to the dream which I have dreamed."
ל"ז:ז׳ וְ֠הִנֵּה אֲנַ֜חְנוּ מְאַלְּמִ֤ים אֲלֻמִּים֙ בְּת֣וֹךְ הַשָּׂדֶ֔ה וְהִנֵּ֛ה קָ֥מָה אֲלֻמָּתִ֖י וְגַם־נִצָּ֑בָה וְהִנֵּ֤ה תְסֻבֶּ֙ינָה֙ אֲלֻמֹּ֣תֵיכֶ֔ם וַתִּֽשְׁתַּחֲוֶ֖יןָ לַאֲלֻמָּתִֽי׃
37:7 There we were binding sheaves in the field, when suddenly my sheaf stood up and remained upright; then your sheaves gathered around and bowed low to my sheaf.”
37:7 for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.’
ל"ז:ז׳ וְהָא אֲנַחְנָא מְאַסְּרִין אֱסָרָן בְּגוֹ חַקְלָא וְהָא קָמַת אֱסַרְתִּי וְאַף אִזְדְּקָפַת וְהָא מִסְתַּחֲרָן אֱסָרָתְכוֹן וְסָגְדָן לֶאֱסַרְתִּי:
ל"ז:ז׳ אור החיים
1וְהִנֵּה אֲנַחְנוּ וְגוֹ׳. אָמַר שָׁלֹשׁ פְּעָמִים וְהִנֵּה. דַּע כִּי הַחֲלוֹם אֲשֶׁר יִהְיֶה מַרְאֵה הַנְּבוּאָה וְהוֹדָעָה מֵהַמּוֹדִיעִים שֶׁלִּפְנֵי ה׳, הָאוֹת וְהַמּוֹפֵת הוּא אִם יִהְיֶה הַחֲלוֹם לַחוֹלֵם בָּהִיר וְצָהִיר כַּיּוֹם יָאִיר, שֶׁיִּהְיֶה הַדָּבָר בְּעֵינָיו כְּאִלּוּ הוּא בְּהָקִיץ מַמָּשׁ, בָּא הָאוֹת וְהַמּוֹפֵת לְהוֹדִיעַ כִּי מַחֲזֵה שַׁדַּי יֶחֱזֶה. כִּי הַחֲלוֹמוֹת אֲשֶׁר צְעִירִים יְשַׁחֲקוּ בוֹ יִהְיֶה בִּלְבּוּל הָרַעְיוֹן וְהַגְזָמַת הַנִּדְמֶה. עַל כֵּן סִפֵּר יוֹסֵף וְאָמַר ״וְהִנֵּה״ בְּכָל פְּרָט, שֶׁכָּל דָּבָר שֶׁהֶרְאוּהוּ הָיָה בָּרוּר בְּעֵינֵי שִׂכְלוֹ כְּאִלּוּ הָיָה רוֹאֵהוּ עַתָּה שֶׁהוּא בְּהָקִיץ בְּהַשְׁלָמַת דַּעְתּוֹ, וְאֵין זֶה אֶלָּא חֲלוֹם צוֹדֵק.
והנה אנחנו מאלמים אלומים, "Here we were tying sheaves, etc." Why is the word והנה repeated three times in this verse? You should appreciate that if a dream is to be perceived as a prophetic vision, it is essential that it be as clear and distinct as bright daylight. The person dreaming it should have the feeling that he actually experiences what he sees in the dream as if it were reality. When these conditions are met, he may consider the dream as a prophetic revelation. Dreams that young people dream are often blurred or contain unlikely and exaggerated occurrences. When Joseph told his dream to the brothers he repeated the word והנה three times to demonstrate that each part of the dream had been crystal clear, and that at the time he had thought that the events shown him in the dream were actually happening. This is why he thought that the dream foretold the future in some way.
2וְהִנֵּה אֲנַחְנוּ וְגוֹ׳. הֶרְאוּהוּ בַּחֲלוֹם הָאֲלוּמּוֹת, הֵם חֲבִילוֹת חֲבִילוֹת שֶׁל מִצְווֹת שֶׁעוֹשִׂים כֻּלָּם יַחַד, וְהֶרְאוּהוּ שֶׁחֲבִילָתוֹ יוֹתֵר מִתְקוֹמֶמֶת מִכֻּלָּן בְּמַעֲשֶׂה שֶׁעָבַר עָלָיו עִם אֵשֶׁת פּוֹטִיפַר, וְגַם נִצָּבָה שֶׁהָיָה שַׁלִּיט וְנִצָּב עַל כָּל אֶרֶץ מִצְרַיִם, וְעוֹד שֶׁכָּל הָאֲלוּמּוֹת שֶׁל הָאַחִים מֻכְנָעִים וּמֻשְׁפָּלִים לִפְנֵי זְכוּתוֹ שֶׁל יוֹסֵף כִּי הוּא דָּבָר הַמַּעֲמִיד לְכֻלָּן, וְזָן וּפִרְנֵס אוֹתָם, וְנִתְכַּוֵּן לְהוֹדִיעָם זֶה אוּלַי יָסִירוּ שִׂנְאָתָם בְּיָדְעָם הַדְּבָרִים.
In the dream G'd showed him the bundles. These bundles represented bundles of מצות which all of the brothers would perform jointly; his own bundle stood more upright than the others as an allusion to his experience with the wife of Potiphar whose advances he had to resist. The fact that his bundle remained standing upright indicated that he would become a ruler in Egypt. All the bundles of the brothers would be relatively downgraded before the merit of Joseph because in the final analysis he provided for all of them and kept them alive during the famine. Joseph hoped that by foretelling them about this their attitude towards him would change for the better.
ל"ז:ח׳ וַיֹּ֤אמְרוּ לוֹ֙ אֶחָ֔יו הֲמָלֹ֤ךְ תִּמְלֹךְ֙ עָלֵ֔ינוּ אִם־מָשׁ֥וֹל תִּמְשֹׁ֖ל בָּ֑נוּ וַיּוֹסִ֤פוּ עוֹד֙ שְׂנֹ֣א אֹת֔וֹ עַל־חֲלֹמֹתָ֖יו וְעַל־דְּבָרָֽיו׃
37:8 His brothers answered, “Do you mean to reign over us? Do you mean to rule over us?” And they hated him even more for his talk about his dreams.
37:8 And his brethren said to him: ‘Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?’ And they hated him yet the more for his dreams, and for his words.
ל"ז:ח׳ וַאֲמָרוּ לֵיהּ אֲחוֹהִי הֲמַלְכוּ אַתְּ מְדַמֵּי לְמִמְלַךְ עָלָנָא אוֹ שׁוּלְטָן אַתְּ סְבִיר לְמִשְׁלַט בָּנָא וְאוֹסִיפוּ עוֹד סְנוֹ יָתֵיהּ עַל חֶלְמוֹהִי וְעַל פִּתְגָּמוֹהִי:
ל"ז:ח׳ אור החיים
1וַיֹּאמְרוּ לוֹ אֶחָיו וְגוֹ׳. טַעַם כֶּפֶל הֲמָלֹךְ אִם מָשׁוֹל: לִהְיוֹת כִּי יֵשׁ בְּפֵרוּשׁ הַחֲלוֹם שְׁתֵּי דְּרָכִים, הָאַחַת מַלְכוּת מַמָּשׁ, וְהַשְּׁנִיָּה מֶמְשָׁלָה. וְהִנֵּה הַמַּלְכוּת הִיא בְּגֶדֶר סָפֵק בַּפִּתְרוֹן, אֲבָל הַמֶּמְשָׁלָה בְּגֶדֶר מֻחְלָט. לָזֶה הֱשִׁיבוּהוּ עַל סְפֵק מַלְכוּת וְעַל הֶחְלֵט מֶמְשָׁלָה. כְּנֶגֶד מַלְכוּת אָמְרוּ ״הֲמָלֹךְ״ – הַמִּסְתַּפֵּק אַתָּה לִמְלֹךְ אֲפִלּוּ בְּגֶדֶר סָפֵק? וּכְנֶגֶד הֶחְלֵט מֶמְשָׁלָה אָמְרוּ ״אִם מָשׁוֹל״. וְלָזֶה תִּרְגֵּם אוּנְקְלוֹס בְּמַלְכוּת ״אַתְּ מְדַמֵּי״ וּבְמֶמְשָׁלָה ״אַתְּ סְבִיר״. וְטַעַם כֶּפֶל ״הֲמָלֹךְ תִּמְלֹךְ״ וְלֹא הִסְפִּיק לוֹמַר ״הֲתִמְלֹךְ עָלֵינוּ הֲתִמְשֹׁל בָּנוּ״ – נִתְכַּוְּנוּ לוֹמַר שְׁתֵּי תְּמִיהוֹת: הָאַחַת עַל הַמַּלְכוּת מִצַּד עַצְמָהּ, אֲפִלּוּ לֹא יִהְיֶה מֶלֶךְ אֶלָּא עַל פִּנַּת הָעַמִּים דָּבָר גָּדוֹל הוּא, וְלֹא דַי זֶה אֶלָּא ״תִּמְלֹךְ עָלֵינוּ״. שֶׁכְּבָר בָּאָה לָהֶם הַקַּבָּלָה כִּי יְהוּדָה מֶלֶךְ עַל כֻּלָּם, וְאֵיךְ יָבֹא הַחִזָּיוֹן לְהֵפֶךְ קַבָּלָה אֲמִתִּית? וְגַם אָמְרוֹ ״הֲתִמְשֹׁל״ יִתְכַּוְּנוּ אֶל הַדֶּרֶךְ עַצְמוֹ.
ויאמרו לו אחיו, His brothers said to him, etc. We need to understand why both the word מלך and the word משל are repeated here. This dream could have been interpreted in two ways. 1) It could presage that Joseph would become an actual physical ruler i.e. מלך; 2) it could presage merely ממשלה. The interpretation that Joseph would become an actual ruler was an interpretation that allowed for some doubt, whereas the interpretation that he would become a משל, a highly placed administrator, seemed absolutely certain. This is why they answered him in accordance with either of these possibilities. Concerning the possibility of his becoming an actual ruler they asked: המלך תמלך עלינו? "Are you really considering the possibility of becoming king over us?" Concerning the definite prediction that he would become a highly placed administrator, they asked אם משל תמשל בנו, "are you going to be administrator over us? Onkelos has referred to this distinction when he rendered the first המלך as את מדמי "do you imagine, etc?" whereas he renders the word אם משל as את סביר, do you think, etc?" The brothers repeated the words because they were amazed at two aspects of the interpretation. 1) Do you think you will become king at all? 2) Do you think your authority as king will also extend over us? The reason for their incredulity was the fact that they had a tradition that Yehudah would become king over all of them. How could Joseph's vision uproot such a tradition?
2עוֹד יְכַוְּנוּ לוֹמַר בְּכֶפֶל הַדְּבָרִים עַל זֶה הַדֶּרֶךְ: לֶהֱיוֹת שֶׁאַתָּה חוֹשֵׁב לִמְלוֹךְ, לָזֶה בָּא הַחֲלוֹם שֶׁתִּמְלוֹךְ וְגוֹ׳, וּכְמוֹ כֵן הֲמָשׁוֹל וְגוֹ׳, וְהַכַּוָּנָה בָּזֶה ״רַעְיוֹנָךְ עַל מִשְׁכְּבָךְ סְלִיקוּ״ (דניאל ב:כט).
Another reason these words are repeated is that they accused Joseph of dreaming at night what he had been day-dreaming about by day. They said: "It is only because you have a desire to rule over us that you are able to have such dreams even at night!" This would correspond to Daniel 2,29: רעיוניך על משכבך סלקו "your thoughts (of the day) returned to you while you were on your bed (at night)."
3וַיּוֹסִיפוּ עוֹד וְגוֹ׳. לְפִי מַה שֶׁפֵּרַשְׁתִּי שֶׁלֹּא הָיָה אֶלָּא חֲלוֹם אֶחָד, טַעַם אָמְרוֹ עַל חֲלוֹמֹתָיו לְשׁוֹן רַבִּים. לֶהֱיוֹת שֶׁהָיוּ בַּחֲלוֹמוֹ הַרְבֵּה פְּרָטִים: קָמָה אֲלֻמָּתִי א׳, וְגַם נִצָּבָה ב׳, וְהִנֵּה תְסֻבֶּינָה וְגוֹ׳, לָזֶה אָמַר לְשׁוֹן רַבִּים.
ויוסיפו עוד שנוא אוחו, They hated him even more, etc. Since we explained that the dream under discussion is only one, we need to understand why the Torah mentions that the reason the brothers hated Joseph even more was because of "his dreams" (pl). This is accounted for by the various details in the dream. Each time Joseph had said והנה, the brothers understood this as a separate dream.
4וְעַל דְּבָרָיו. פֵּרוּשׁ, שֶׁדִּבֵּר אֲלֵיהֶם הַחֲלוֹם, לוּ יִהְיֶה שֶׁחָלַם כֵּן לֹא הָיָה מוֹצִיא מִפִּיו כַּדְּבָרִים הָאֵלֶּה:
ועל דבריו. and because of his talk. Because he told them the contents of his dream. It was bad enough that he had such dreams; talking about them made it even worse.
5עוֹד יִרְצֶה עַל דֶּרֶךְ אָמְרָם בְּפֶרֶק הָרוֹאֶה (ברכות נו.) אָמַר לֵיהּ קֵיסָר לְרַבִּי יְהוֹשֻׁעַ וְגוֹ׳, הִרְהֵר כּוּלֵיהּ יוֹמָא, לְאוֹרְתָא וְכוּ׳, רַעְיוֹנָךְ עַל מִשְׁכְּבָךְ וְכוּ׳, וְלָזֶה חָשְׁדוּ לְיוֹסֵף כִּי לֶהֱיוֹתוֹ חוֹשֵׁב מַחְשָׁבוֹת הִשְׂתָּרְרוּת עֲלֵיהֶם רַעְיוֹנָיו וְכוּ׳, וְהוּא אָמְרוֹ עַל דְּבָרָיו פֵּרוּשׁ עַל דֶּרֶךְ אָמְרוֹ (קהלת ג:יח) ״עַל דִּבְרַת בְּנֵי הָאָדָם״ וְגוֹ׳, כִּי עַל יְדֵי מַעֲשָׂיו וּמַחְשְׁבוֹתָיו אֲשֶׁר הִתְעַסֵּק בְּהִשְׂתָּרְרוּת עַל הָאַחִים הוּא הַסּוֹבֵב לַחֲלוֹם כָּל מִן דֵּין.
Another reason maybe the one we already mentioned. The brothers felt that Joseph's dreams reflected his aspirations during daytime.
6אוֹ יֹאמַר עַל דֶּרֶךְ אָמְרָם בְּפֶרֶק הָרוֹאֶה (ברכות נה:) כָּל חֶלְמָא דְּלָא וְכוּ׳ כְּאִגַּרְתָּא דְּלָא מִקַּרְיָא, וְהוּא אָמְרוֹ עַל חֲלוֹמוֹתָיו וְעַל דְּבָרָיו שֶׁאֵינוֹ מַעֲלִימוֹ וְהוּא מְבַקֵּשׁ לְקַיְּמוֹ בְּמַה שֶׁמְּסַפְּרוֹ וּמְבַקֵּשׁ פִּתְרוֹנוֹ, הֲרֵי זֶה מַגִּיד כִּי חָפֵץ הוּא לִמְשׁוֹל בְּאֶחָיו, וְדָבָר זֶה יַכְפִּיל הַשִּׂנְאָה בְּהַפְלָגָה.
7אוֹ יֹאמַר עַל דְּבָרָיו, שֶׁמְּדַבֵּר עִמָּהֶם כְּרֵעַ כְּאָח וּלְבָבוֹ חוֹרֵשׁ אָוֶן לָהֶם, וְלָזֶה תִּגְדַּל הַשִּׂנְאָה בְּסִבָּה זוֹ. עוֹד עַל דְּבָרָיו שֶׁאֵינוֹ מִתְבַּיֵּשׁ לְדַבֵּר לְאֶחָיו הַגְּדוֹלִים מִמֶּנּוּ פָּנִים בְּפָנִים שֶׁיִּמְלוֹךְ עֲלֵיהֶם, וְזֶה יַגִּיד גּוֹבַהּ לִבּוֹ בִּפְשִׁיטוּת מְדַבֵּר גְּדוֹלוֹת וְחוֹשֵׁב כִּי הַדָּבָר פָּשׁוּט עַד גֶּדֶר שֶׁלֹּא יַקְפִּידוּ עַל הַדָּבָר, וְלָזֶה גָּדְלָה שִׂנְאָתָם וְהָיָה מַה שֶׁהָיָה.
It is also possible that the meaning of the expression ועל דבריו is that whereas he spoke to them as if he were soliciting their friendship and brotherliness, in his heart he strove all the time to become a ruler over them.
ל"ז:ט׳ וַיַּחֲלֹ֥ם עוֹד֙ חֲל֣וֹם אַחֵ֔ר וַיְסַפֵּ֥ר אֹת֖וֹ לְאֶחָ֑יו וַיֹּ֗אמֶר הִנֵּ֨ה חָלַ֤מְתִּֽי חֲלוֹם֙ ע֔וֹד וְהִנֵּ֧ה הַשֶּׁ֣מֶשׁ וְהַיָּרֵ֗חַ וְאַחַ֤ד עָשָׂר֙ כּֽוֹכָבִ֔ים מִֽשְׁתַּחֲוִ֖ים לִֽי׃
37:9 He dreamed another dream and told it to his brothers, saying, “Look, I have had another dream: And this time, the sun, the moon, and eleven stars were bowing down to me.”
37:9 And he dreamed yet another dream, and told it to his brethren, and said: ‘Behold, I have dreamed yet a dream: and, behold, the sun and the moon and eleven stars bowed down to me.’
ל"ז:ט׳ וַחֲלַם עוֹד חֶלְמָא אָחֲרָנָא וְאִשְׁתָּעֵי יָתֵיהּ לַאֲחוֹהִי וַאֲמַר הָא חֲלֵמִית חֶלְמָא עוֹד וְהָא שִׁמְשָׁא וְסִהֲרָא וְחַד עֲשַׂר כּוֹכְבַיָּא סָגְדָן לִי:
ל"ז:י׳ וַיְסַפֵּ֣ר אֶל־אָבִיו֮ וְאֶל־אֶחָיו֒ וַיִּגְעַר־בּ֣וֹ אָבִ֔יו וַיֹּ֣אמֶר ל֔וֹ מָ֛ה הַחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֣ר חָלָ֑מְתָּ הֲב֣וֹא נָב֗וֹא אֲנִי֙ וְאִמְּךָ֣ וְאַחֶ֔יךָ לְהִשְׁתַּחֲוֺ֥ת לְךָ֖ אָֽרְצָה׃
37:10 And when he told it to his father and brothers, his father berated him. “What,” he said to him, “is this dream you have dreamed? Are we to come, I and your mother and your brothers, and bow low to you to the ground?”
37:10 And he told it to his father, and to his brethren; and his father rebuked him, and said unto him: ‘What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down to thee to the earth?’
ל"ז:י׳ וְאִשְׁתָּעֵי לַאֲבוּהִי וְלַאֲחוֹהִי וּנְזַף בֵּיהּ אֲבוּהִי וַאֲמַר לֵיהּ מָה חֶלְמָא הָדֵין דִּי חֲלֵמְתָּא הֲמֵיתָא נֵיתֵי אֲנָא וְאִמָּךְ וְאַחָיךְ לְמִסְגֻּד לָךְ עַל אַרְעָא:
ל"ז:י׳ אור החיים
1וַיִּגְעַר בּוֹ וְגוֹ׳. לְהָסִיר קִנְאַת הָאַחִים, וְסָתַר הַחֲלוֹם בְּקֻשְׁיַת ״אֲנִי וְאִמְּךָ״, כִּי מֵהַמְּנִיעָה הַמֻּחְלֶטֶת הִיא. וְהַטַּעַם כִּי לֹא יַעֲלֶה עַל הַדַּעַת כִּי בְּנֵי יַעֲקֹב תַּשִּׂיגֵם הַגְּדֻלָּה מֵהָאֻמּוֹת אֶלָּא דַּוְקָא מֵאֲבִיהֶם, וּמֵעַתָּה אֵין מְצִיאוּת שֶׁיִּשְׁתַּחֲוֶה לוֹ אָבִיו, וּמִמֵּילָא סָתַר הַחֲלוֹם בִּפְנֵי הָאַחִים, וּלְבָבוֹ לֹא כֵּן יַחְשׁוֹב.
ויגער בו אביו, His father rebuked him, etc. He did so in order to remove the brothers' hatred towards him. He contradicted the interpretation of the dream by questioning how his father and mother could possibly bow down to Joseph? He implied that the sons of Jacob would not attain greatness through the Gentiles rather than through their father. Since the idea that his father would bow down to him was ludicrous, the brothers had no cause to worry. Jacob personally did not discount the dream, however.
ל"ז:י"א וַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר׃
37:11 So his brothers were wrought up at him, and his father kept the matter in mind.
37:11 And his brethren envied him; but his father kept the saying in mind. .
ל"ז:י"א וְקַנִּיאוּ בֵיהּ אֲחוֹהִי וַאֲבוּהִי נְטַר יָת פִּתְגָּמָא:
ל"ז:י"א אור החיים
1וַיְקַנְאוּ בוֹ אֶחָיו. בַּחֲלוֹם זֶה הֵסִירוּ הַסָּפֵק שֶׁהָיָה לָהֶם בַּחֲלוֹם רִאשׁוֹן, שֶׁבָּא הַחֲלוֹם לְסִבַּת מַחְשְׁבוֹתָיו, כִּי וַדַּאי שֶׁלֹּא חָשַׁב וְלֹא עָלָה עַל דַּעְתּוֹ לְהִשְׂתָּרֵר עַל אָבִיו, וְאֵין זֶה אֶלָּא הוֹדָעַת דָּבָר מֵהַשָּׁמַיִם, וְלָזֶה נִכְנְסָה בָּהֶם קִנְאָה.
ויקנאו בו אחיו, His brothers were jealous of him. When the brothers had heard this second dream they backtracked from accusing Joseph of wanting to be a ruler over all of them; they agreed that Joseph could not have aspired to rule over his own father. The very fact that he had such a dream, however, indicated that he had received a message from heaven. They were jealous of Joseph having received that communication.

התחבר כדי לעקוב אחר הקריאה