Bereishis
Book 1: Genesis


VAYEISHEV - RASHI COMMENTARY


Chapter 37 - Rashi

Verse 1: Yaakov settled, etc.1

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 G-d, 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.2 (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."3 [I.e.,] a spark will go out from Yoseif and consume them all. From an old edition of Rashi.)

Verse 2: This is the history4 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.5 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.6 Another Midrashic exposition: "[Yaakov] settled." Yaakov was seeking to live in tranquility, when the troubles of Yoseif were thrust upon him. [Whenever] the righteous seek to live in tranquility, G-d 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 live in tranquility in this world?

And the lad.7

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 them8 but, he [Yoseif] would be close with them.

Bad reports about them.

Any wrong that he would see in his brothers, the son's of Leah, he would relate to his father: that they ate from the limbs of living animals,9 and that they demeaned the sons of the hand maidens by calling them "slaves," and that they are suspect in illicit relationships.10 He [Yoseif] was, in, turn, smitten by these three: 1) "They slaughtered a goat"11 when he was sold, and they did not eat it while it was alive.12 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."13

Bad reports

Wherever the term {Hebrew Ref} appears it is parladiz in O.F. [gossip]. Whatever bad he could say of them he would relate.

Dibah.

Has the same meaning as [ {Hebrew Ref} ] in: "He makes speak the lips of the sleeping."14

Verse 3: Son of his old age.15

1) Because he was born to him in his old age.16 2) Onkelos translates it: "He was a wise son to him,"17 [because] all that he [Yaakov] had learned from Sheim and Eiver, he transmitted to him [Yoseif]. 3) Another explanation: That his [Yoseif's] facial features18 were identical to his [Yaakov's].

Colorful.

A term meaning garments of fine wool, as in "Fine linen [ {Hebrew Ref} ], and blue material,"19 and as the {Hebrew Ref} [that is mentioned] concerning Tamar and Amnon.20 A Midrashic explanation is [that {Hebrew Ref} ] is for his [Yoseif's] misfortunes; that he was sold to Potiphar, traders, Arabs and Midianites.21

Verse 4: 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.22

Speak to him.

[ {Hebrew Ref} is the same as] {Hebrew Ref} ---to speak with him.

Verse 7: Binding sheaves.

As Onkelos translates it: binding bundles---sheaves. Similarly: "Carrying its sheaves."23 It is similar in Mishnaic Hebrew: "He may take the sheaves and make a pronouncement."24

My sheaf rose.25

[ {Hebrew Ref} means] rose up.

And stood up straight.

[Meaning:] to stand steadfastly straight.26

Verse 8: And his words.27

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

Verse 10: He told it to his father and to his brothers.28

After he had told it to his brothers he retold it to his father in their presence.29

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 here30 that no dream is without meaningless things. But Yaakov intended [by saying "Shall we come?"]31 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."

Verse 11: 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,"32 and similarly, " {Hebrew Ref} for my sin"33 [meaning:] do not wait.

Verse 12: To pasture the sheep.

There are dots on the word {Hebrew Ref} [indicating] that they went only to "pasture" themselves.34

Verse 13: "Here I am."35

A term indicating humility and readiness. He was ready to fulfill his father's command, even though he knew that his brothers hated him.

Verse 14: 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"?36 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."37

And he came to Shechem.38

It is a place with a predisposition to misfortunes. There the Tribes sinned. [They sold Yoseif]. There they abused Dinah.39 There the Kingdom of the House of Dovid was divided, as it is said: "And Rechavom went to Shechem."40

Verse 15: A man found him.41

This refers to [the angel] Gavriel, as it is said: "The man [ {Hebrew Ref} ] Gavriel."42

Verse 17: "They have traveled from here."43

They have removed themselves from [the feeling of] brotherhood.44

"Let us go to Doson."

To seek lawful pretexts concerning you so that they may kill you."45 According to the plain meaning it is the name of a place and Scripture never leaves its plain meaning.

Verse 18: They were plotting against him.

They became filled with conspiracies and deviousness.

Against him.

[ {Hebrew Ref} ] is similar to {Hebrew Ref} ---with him [which is the same as] {Hebrew Ref} ---with him, meaning {Hebrew Ref} ---toward him.46

Verse 20: "Then we will see what will become of his dreams."

R. Yitzchok said: This verse says: "Expound upon me."47 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.48

Verse 21: "Let us not kill him."

[ {Hebrew Ref} should be explained as]: {Hebrew Ref} ---a blow to the soul, which refers to killing.

Verse 22: To rescue him.49

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."

Verse 23: His coat.

[ {Hebrew Ref} ] 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.

Verse 24: 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.

Verse 25: Caravan.

As Onkelos translates it: "A caravan of" [It is called {Hebrew Ref} ] because they travel the road [ {Hebrew Ref} ].

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 {Hebrew Ref} . Similarly, "He showed them the entire house of {Hebrew Ref} ."50 [ {Hebrew Ref} 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 {Hebrew Ref} that is enumerated with the spices of the incense [of the Temple].

And lotus.

In Mishnaic Hebrew it is called {Hebrew Ref} .51 Our Sages explained it as an herb root referred to as aristolochia in Maseches Niddah.52

Verse 26: What gain?

[ {Hebrew Ref} ] what profit? as Onkelos translates it.

And cover up his blood.

[Meaning:] and we will conceal his death.

Verse 27: They listened.

[Meaning:] they agreed with him. Everytime the term {Hebrew Ref} is used to mean agreement, as in the case here, and as in "Yaakov listened to his father."53 [or] "We will do and we will obey,"54 Onkelos translates them as {Hebrew Ref} . But, wherever it [ {Hebrew Ref} ] refers to hearing with the ear such as "They heard the voice of G-d traveling through the garden,"55 [or] "And Rivkah heard,"56 [or] "Yisrael heard,"57 [or] "I heard the complaints,"58 these are all translated by Onkelos as: they heard, she heard, he heard, it is heard before Me.

Verse 28: Midianite merchants passed by.

This was another caravan. This verse indicates that he was sold several times.59

They pulled.

Yaakov's sons [pulled] Yoseif from the pit, and sold him to Arabs; the Arabs to Midianites, and the Midianites to Egyptians.

Verse 29: 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 fasting60 for having exchanged his father's bed.61

Verse 30: Where can I go.

[I.e.,] where can I flee from my father's grief?

Verse 31: A goat.62

Its blood is similar to that of a human.

The coat.

This is [the form of the word as] a noun, [ {Hebrew Ref} ]. When it is in the construct state to the word that follows it, for instance, {Hebrew Ref} ---"Yoseif 's coat." {Hebrew Ref} 63---"A colorful coat," [or] {Hebrew Ref} 64---"A linen coat," it is vocalized thus: {Hebrew Ref} .

Verse 33: And said, "My son's coat ...

is this."

An evil beast has devoured him.

A spark of the Divine Spirit flickered within him.65 It is his destiny that Potiphar's wife would provoke him.66 Why did G-d not reveal [everything] to him?67 Because they [the brothers] excommunicated and cursed anyone who would reveal it and they included G-d with them.68 Yitzchok, however, knew that he [Yoseif] was alive, but thought: "How can I reveal it when G-d does not wish to reveal it to him."

Verse 34: 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."69 and he was thirty years old when he stood before Pharoah.70 [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."71 {Hebrew Ref} ---to me [means] they are upon me---my responsibility and I will ultimately be punished for them.

Verse 35: And all his daughters.72

R. Yehudah says: A twin sister was born with each brother and each [brother] married one [of the sisters].73 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."

[ {Hebrew Ref} ] is the same as {Hebrew Ref} ---for my son. Many times {Hebrew Ref} [to] is used for {Hebrew Ref} [for]. [E.g.,] [ {Hebrew Ref} ]---"Because of Saul," [ {Hebrew Ref} ]---"And because of his bloody house,"74 [or] [ {Hebrew Ref} ]---"Because the ark of G-d was taken," [ {Hebrew Ref} ] "And because of the death of her father-in-law and her husband."75

To the grave, mourning.

In its plain sense it [ {Hebrew Ref} ] means the grave. [Yaakov's intent was:] while still mourning will I be buried and not be consoled all of my life.76 The Midrashic explanation [of {Hebrew Ref} ] is Gehinom [hell]. [I.e.,] this was a sign given to me by G-d that if none of my children die in my lifetime then I am assured not to see Gehinom.

His father wept for him.77

["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.

Verse 36: The executioners.

[ {Hebrew Ref} means] the slaughterers of the kings animals.78


Chapter 38 - Rashi

Verse 1: At that time.

Why is this narrative [of Yehudah] placed here, thereby interrupting the narrative of Yoseif? This is to teach that his brothers demoted him from his important position. When they saw the anguish of their father they said, "You advised us to sell him. Had you advised us to return him we would have listened to you."

He turned away.

From his brothers.

Until [he came to] a man, an Adullamite.

He had become his business-partner.

Verse 2: A Canaanite.79

[Meaning] a merchant.

Verse 5: He [Yehudah] was in Keziv.

[Keziv] is the name of the place. It is my opinion that because [there] she ceased giving birth, it was, therefore, named Keziv; from the same term as, "Will you act towards me as a deceiver [ {Hebrew Ref} ]"?80 [or] "Whose waters will not cease."81 For if this is not [the reason it was called Keziv] why are we informed [of Yehudah's whereabouts]? In Bereishis Rabbah I saw [the following]: "She named him Sheilah, etc., ceasing."82

Verse 7: Wicked in the eyes of Ad-noy.

The same wickedness as that of Onan. [I.e.] he would waste his seed. For it is said of Onan, G-d slew him also.83 [Also, indicating] that Onan's death was for the same sin as the death of Er. Why did Er waste his seed? So that [his wife] would not conceive thereby diminishing her beauty.

Verse 8: And establish seed.

The son will be called by the name of the one who is dead.84

Verse 9: He let it go to waste on the ground.

He would thresh [his seed] inside and disperse it on the outside.

Verse 11: He said, etc.

Meaning, he pushed her off with a straw,85 for he had no intention of having her marry him.

He said, "Lest he also die like his brothers."

She is predisposed to her husbands dying.86

Verse 12: And he went up to his sheep shearers.

[This must be interpreted as if it would have said]: "He went up to Timnah to stand by his sheep shearers."

Verse 13: Has come [lit. is going up] to Timnah.

Whereas concerning Shimshon it is said: "Shimshon went down, etc. to Timnah"!87 [There is no contradiction because] it was situated on the slope of the mountain; from one side they came up to her and from the other side they came down to her.

Verse 14: And disguised herself.

She covered her face so that he not recognize her.

She sat at the crossroads88

[Literally,] at the opening of the eyes, [meaning:] at the crossroads89 which was on the way to Timnah. Our Sages explain it midrashically. At the entrance [of the house] of our father Avraham, whom all eyes longed to see.

For she saw that Sheilah had come of age, etc.

That was why she offered herself to Yehudah, for she desired to have children by him.

Verse 15: And thought she was a harlot.

Because she was sitting at the crossroads.

Because she had covered her face.

And he could [therefore] not see nor recognize her.90 [However,] In the Midrash of our Sages [we find]: Because she [always] covered her face when she was at her father-in-law's [Yehudah's] house, she was a modest woman, therefore, he did not suspect her.91

Verse 16: He turned aside to her on the road.

[Meaning:] from the road which he was [traveling] he turned to the road where she was. In O.F. [ {Hebrew Ref} means] destolir---to turn.

Please.

[Meaning:] prepare yourself and your mind for this. Wherever the term {Hebrew Ref} appears it has the meaning of preparation except where it can be translated as giving. Moreover, those that mean preparation can almost be translated as giving.92

Verse 17: Security.

[ {Hebrew Ref} means] security.

Verse 18: Your signet ring, and your wrap.

Onkelos translates it {Hebrew Ref} [meaning:] the ring that you use as a seal, and the cloak with which you cover yourself.

And she became pregnant by him.93

[She conceived] strong men, as he was; and righteous men, as he was.

Verse 21: The harlot.

[Called {Hebrew Ref} because] she is [ {Hebrew Ref} ] totally dedicated and ready for illicit relationships.

Verse 23: "Let her take it."94

[Meaning:] let her keep what she has.

Lest we are humiliated.

If you continue to search for her the thing will become public and will result in disgrace, for what else is there for me to do to be true to my word?

Behold, I sent her this kid.

Since Yehudah deceived his father with a goat-kid when he dipped Yoseif's coat in its blood, he, too, was deceived with a goat-kid.95

Verse 24: About three months later.

[Meaning:] most of the first [month] and most of the last [third] and the entire middle [month]. The term {Hebrew Ref} means when the months repeated themselves thrice,96 the same form as {Hebrew Ref} ---"Sending of portions,"97 [or] {Hebrew Ref} ---"Sending forth of their hand."98 Onkelos, too, translates it thus. {Hebrew Ref} ---upon the tripling of the months.

Her promiscuity has resulted in pregnancy.

An adjective---pregnant,99 as in {Hebrew Ref} ---"A pregnant woman,"100 and as in {Hebrew Ref} ---"Clear as the sun."101

"And let her be burned."102

Ephraim Maksha'ah103 said in the name of R. Meir: she was the daughter [descendant] of Sheim who was a Kohein.104 They, therefore, sentenced her to be burned.105

Verse 25: She was being taken out.

To be burned.

And she sent [word] to her father-in-law.

She did not wish to disgrace him by saying, "It is by you that I am pregnant." But, [instead she said,] "By the man to whom these belong." She thought: "If he will confess, then let him confess on his own, and if not, then [I prefer to] let them burn me and I will not disgrace him." From here the Sages concluded: Better for a person to be thrown into a fiery furnace106 than to publicly disgrace his fellow-man.

Please recognize.

{Hebrew Ref} is used only as a term of pleading, i.e., please recognize [be aware of] your Creator and do not destroy three lives.107

Verse 26: She is righteous.

In what she has said.

[It is] from me---108

that she has become pregnant. Our Sages interpreted [ {Hebrew Ref} ] midrashically: An ethereal voice said, "From Me [ {Hebrew Ref} ] and through Me did these things come to pass. Because she conducted herself modestly in her father-in-law's house, I have decreed that kings shall descend from her. And it is from the tribe of Yehudah that I have decreed that kings be established for Israel.

Inasmuch that I did not give her.

[Meaning:] she was justified in what she did, inasmuch as I did not give her to my son Sheilah.

He was not ... anymore.

Some say [ {Hebrew Ref} means] he did not continue [to be intimate with her]; whereas others say [that it means] he did not cease [being intimate with her]. A similar instance occurs in reference to Eldad and Meidad: "They did not continue [to prophesy],"109 and Onkelos translates it, "They did not cease."

Verse 27: The time for her to give birth.

But concerning Rivkah it is written: "Her days to give birth were fulfilled!" [This is because] in the latter [the pregnancy] was full term, whereas here they were short [of the full term].

There were twins.

It is spelled full [ {Hebrew Ref} with an {Hebrew Ref} ] whereas, there it spelled {Hebrew Ref} ,110 defective [without an {Hebrew Ref} ] because [there] one [Eisov] was evil [defective] but these [Tamar's twins] were both righteous.

Verse 28: One of the put out his hand.

[Meaning:] one extended his hand outside and after she tied the thread on it he drew it back.

Verse 29: With what strength.

[Meaning:] with what strength you have pushed?

Verse 30: The one upon whose hand was the scarlet thread.

The word {Hebrew Ref} appears here four times, corresponding the four violations committed by Achan,111 who was descended from him [Zorach]. Others say that it is corresponding to the four things that he took [at the battle of Yericho,] a cloak from Shinar, two chunks of silver worth two hundred shekels, and a strand of gold. From Bereishis Rabbah.

He named him Zorach.

Because of the bright112 color of the scarlet thread.


Chapter 39 - Rashi

Verse 1: Yoseif was brought down.

[Scripture now] returns to the earlier narrative, but only interrupted it to relate Yehudah's descent [from power] to the selling of Yoseif, in order to indicate that it was because of him [Yoseif] that they demoted him [Yehudah] from his high position. Also, in order to relate the narrative of Potiphar's wife to the narrative of Tamar, in order to indicate to you that just as this one [Tamar acted] with pure motives so, too, the other one [Potiphar's wife] acted with pure motives. She had seen in her astrological signs that she was destined to have children [descended] from him, but she did not know whether it would be from her or whether from her daughter.113

Verse 3: That Ad-noy was with him.

He would constantly mention the Name of G-d.

Verse 4: All [that] he possessed.

This is an abbreviated expression, omitting the word {Hebrew Ref} ---that.

Verse 6: He did not concern himself with anything about him.

[Meaning:] he paid no attention to anything.

Except for the bread.

A reference to his wife, but expressed euphemistically.114

Yoseif was well-built.

Once he perceived himself as a ruler he began to eat, drink and curl his hair. G-d said: "Your father is in mourning and you curl your hair! I will provoke the bear against you." Immediately:

Verse 7: His master's wife cast her eyes, etc.

Whenever {Hebrew Ref} 115 is used it means immediately after.

Verse 9: And sin against G-d.116

The descendants of Noach were commanded [to observe] the laws of chastity.

Verse 10: To lie next to her.117

Even without intimacy.

To be with her.

In the World-to-Come [in Gehinnom].

Verse 11: It was on such a day.

Meaning: it was when a special day arrived--- a day of merriment, a day of their idolatrous feasts, when they all went to their temples--- that she said, "I have no day as suitable to seduce Yoseif, as this day." She [therefore] told them, "I am ill and cannot go [to the temple]."

To do his work.

Rav and Shmuel [dispute what this means]: One says, [it means] literally, his work, and the other says he intended to have his way with her, but, his father's image appeared to him, etc.,118 as is stated in Maseches Sotah.119

Verse 14: See he brought us.

This is an abbreviated statement. "He brought us," but it is not made clear who brought him. [Actually,] she was referring to her husband.

Hebrew.120

One who comes from the other side of the river.121 [Also,] one who is a descendant of Eiver.

Verse 16: His master.

[The master] of Yoseif.

Verse 17: Came to me.122

In order to mock me, [so did] the Hebrew slave that you brought to us.

Verse 19: When his master heard, etc.

She told him this when they were intimate. This is what she said: "These are the things that your slave did to me." [I.e.,] intimate things such as these.

Verse 21: Granting him favor.

So that he was liked by all who saw him, having the same meaning as: "A beautiful bride and well-liked" [that is found] in the Mishnah.123

Verse 22: He was the one who did it.

As Onkelos translates it: It was done at his command.

Verse 23: Because Ad-noy was with him.

[ {Hebrew Ref} means] because G-d was with him.


Chapter 40 - Rashi

Verse 1: After these events.124

Because that cursed woman made it a habit that this righteous man be a topic of conversation to all, to speak about him and to demean him, G-d brought about the offenses of these [people] so that their attention be diverted to these [people] and not to him [Yoseif]. Also, to bring about a respite to the righteous man through their doings.

An offense was committed.

Concerning one, a fly was found in his cup of aromatic beverage125 while a pebble was found in the bread of the other.

And baker.

Of the bread of the king. The term {Hebrew Ref} ---baking---applies only to bread. In Old French it is pestor [baker].

Verse 4: The chief executioner appointed Yoseif.

To be with them.

They were under guard for a period of time.

[ {Hebrew Ref} refers to] twelve months.126

Verse 5: The two of them had a dream.

Meaning: the same as {Hebrew Ref} .127 That is the plain meaning.128 The Midrashic explanation, however, is: Each of them dreamed the dream of both whereby he dreamed his own dream and the interpretation of the other's [dream]. That is [what is meant by] what is said: "The chief baker saw that he interpreted well."129

Each man according to the interpretation of his dream.

Each of them had a dream that was consistent with the interpretation that was destined to befall them.

Verse 6: Troubled.

[Meaning] sad, as in: "Dejected and sullen,"130 [or:] "The displeasure of G-d I will bear."131

Verse 10: Branches.

Long branches that are called wediz in O.F.

And as it budded.132

[Meaning:] It seemed as if it budded [i.e.,] in my dream it seemed as if it budded. [Meaning:] as if it flowered, and after it budded, the blossoms bloomed and it began to flower, expanin in O.F., after which it produced ripe [grapes]. [As Onkelos translates:] {Hebrew Ref} --- "And when it budded, it brought out blossoms" till here is the Targum of the word {Hebrew Ref} .133 [The budding stage of] {Hebrew Ref} is larger than that of {Hebrew Ref} .134 as is written: "The {Hebrew Ref} will become a ripe grape"135 and it is written: "It brought forth a blossom" and afterwards: "It brought forth {Hebrew Ref} [later blossoms].136

Verse 11: I squeezed.

As Onkelos translates it, "And I pressed." This word occurs frequently in the Mishnah.137

Verse 12: Are three days.

They are a symbol to you of three days. There are many Midrashic explanations [of these words].

Verse 13: Pharaoh will lift your head.138

{Hebrew Ref} is a term meaning counting--- when he will take a count of his other servants to wait on him during the meal, he will count you among them.

Your position.

[Meaning:] your base and your position.

Verse 14: But remember me.

[ {Hebrew Ref} means:] that if you will remember me after things become well for you as I have interpreted.

Please deal kindly with me.

The word {Hebrew Ref} is an expression of pleading.

Verse 16: Fancy baskets.

Baskets made of peeled willows having many holes. They are prevalent in our country. It is customary for those who sell fancy cakes, that are called obledes [in O.F.], to place them in such baskets.

Verse 20: Pharaoh's birthday.

[ {Hebrew Ref} means] his birthday. It is called Ginusia Day [in Greek]. The {Hebrew Ref} form [which is {Hebrew Ref} ---passive causative, is used] because the infant is not born unless it is with the aid of others because a midwife helped the woman give birth. It is for this reason that a midwife is called a {Hebrew Ref} ---one who brings to birth. Similarly,139 "Your birth---on the day of your birth"140 or, "After the leprosy is cleansed [ {Hebrew Ref} ] away"141 because it is cleansed by others.

He lifted the head, etc.142

[Meaning:] he counted them with his other servants, because he was counting those servants that would wait on him at his feast, he remembered these among them, as in {Hebrew Ref} ,143 meaning counting.

Verse 23: The chief butler did not remember.144

On that day.

But forgot him.

Afterwards. Because Yoseif depended on him to remember him it necessitated his remaining imprisoned for two years,145 as is stated: "Fortunate is the man who has made G-d his trust, and has not turned to the arrogant."146 [I.e.,] and does not put his trust in the Egyptians who are called arrogant.


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