“כאשר כלו לאכל WHEN THEY HAD EATEN UP — Judah said to them: Leave the old man alone until the house will run short of bread (Midrash Tanchuma, Miketz 8). כאשר כלו WHEN THEY HAD FINISHED [EATING THE GRAIN] — The Targum renders it by כד שציאו which means “when they finished” in the sense of making an end of doing an action. He who has the reading in the Targum כד ספיקו “when they had enough” is in error. The words (24:22) כאשר כלו הגמלים לשתות “when the camels had finished drinking” are rightly rendered in the Targum כד ספיקו which means “when they had drunk sufficient for their needs”, for that was the end of their drinking. Here, however, this phrase “when they had finished eating” refers to the time when the food came to an end, and we should render it in the Targum by כד שציאו when they had finished (which means finishing in the sense of nothing being left over).”

“העד העד [THE MAN] DID SOLEMNLY PROTEST UNTO US — The Hebrew is an expression signifying warning and it is derived from the root עוד to bear witness, because a warning is, as a rule, given in the presence of witnesses. Other examples are (Jeremiah 11:7) “I earnestly forewarned (העדותי) your fathers”, and (Exodus 19:21) “Go, warn (העד) the people. “לא תראו מני בלתי אחיכם אתכם means YE SHALL NOT SEE ME IF YOUR BROTHER BE NOT WITH YOU — Onkelos renders it by אלהין כד אחוכון עמכון ,“except when your brother is with you” adding the word כד when, to which there is no corresponding word in the Hebrew text. He gave the explanation of the word (בלתי) correctly, but he was not particular to translate according to the exact expression used in the text.”

“לנו ולמולדתנו CONCERNING OURSELVES AND CONCERNING OUR KINDRED — concerning our families. A Midrashic comment based upon the meaning of מולדת, “birth” — He asked of us concerning the circumstances of our birth — is: he could even tell us of what kind of wood our cradles were made (Genesis Rabbah 91:10). ונגד לו AND WE TOLD HIM that we had a father and a brother. על פי הדברים האלה ACCORDING TO THE TENOR OF THESE WORDS — we were forced to tell him according to the tenor of the questions he put to us. כי יאמר THAT HE WOULD SAY — The word כי is used here in the sense of אשר “that”. The word כי may be used in the sense of אם and אם may be used in the sense of אשר; therefore this (i.e. אשר) is one of the four meanings in which כי, according to the Rabbis, is used, viz., אם (Rosh Hashanah 3a), for the word כי here has the same meaning as אם, as in (24:33) עד אם דברתי דברי “until that I have spoken my words” (where אם is the same as כי or אשר).”

“ונחיה THAT WE MAY LIVE — (literally, and we shall live). The spirit of prophecy was enkindled within him. He said: owing to this journey your spirit will live again, which indeed happened, as it is said, (Genesis 45:27) “And the spirit of Jacob, their father, revived”. ולא נמות AND THAT WE MAY NOT DIE of hunger. As for Benjamin it is doubtful whether he will be seized or whether he will not be seized, but as for us, we shall certainly all die of hunger if we do not go. It is better that you should let go what is doubtful and snatch at what is certain (Genesis Rabbah 91:6).”

“Nevertheless Benjamin, the youngest, was kept back and still stayed close to his loving father. The bonds of the law held him back, and ancestral custom. The famine was increasing because he was coming late. Two brothers, Reuben and Judah—that is, humility and confession—make intercession on his behalf. He has them as guarantees with his father; to them Benjamin is entrusted. One of them is the firstborn, the other restored to life. The firstborn represents the law; the one restored to life, the gospel. The young Benjamin is led down by them and arrives, accompanied by good fragrances and carrying with him the cement with which stones of marble are fastened together; thus by his own preaching as by a spiritual cement he might fasten together living stones. He also carries honey, which destroys the harmful effects of an internal wound, without the bitter pain of any cutting. Such indeed was the preaching of Paul that it destroyed the festering infection and drained off the tainted fluid with the sting of its argument, for it sought rather to cauterize the sick vitals of the heart than to cut them. That the incense is a sign of prayer and the cassia and aloes are signs of burial, David the psalmist taught us when he said, "myrrh and aloes and cassia from your garments." For Paul came to preach the cross of the Lord, an oak that is always verdant. And almonds appear, which are rather hard in the shell but more tender in the meat—it was right that Aaron's priestly rod was of the almond tree, and Jeremiah's staff as well5—double money too. Who would doubt that these gifts were useful? For the life of the patriarch and the preaching of the apostle are always verdant in the heart of each person, and the speech of the saints shines brightly with the splendor of the precept of salvation, like silver tried by the fire. And it is with reason that they carry double money, for in them there is prefigured the coming of Paul, who presented presbyters who labor in the word and in the teaching with a double honor.”

“(Chapter 43, Verse 11) And bring gifts to the man, some resin, and honey, incense, and resin, and turpentine, and nuts. Or, as Aquila and Symmachus translated, almonds. Therefore, we have included this chapter to know where in our codices the term 'incense' is found, in Hebrew it is 'Necotha' (), which Aquila translated as storax. From which the house of 'nechota,' which is read in Isaiah (39:21), is understood to be the most obvious cell for incense, or storax, as different fragrances are stored in it.”

“אפוא NOW — This is really a redundant word used in Hebrew for stylistic purposes. If it be so that I am compelled to do this — that I must send him with you — I must endeavour to seek where (אי) there is here (פה) some measure and plan to propose to you and therefore, I say: “Do this”. מזמרת הארץ OF THE CHOICE PRODUCTS OF THE LAND — This is rendered in the Targum by “Take of that which is praised in the land” — that about which people sing its praise (מזמרים) when it comes into existence (Genesis Rabbah 91:11). נכאת is WAX (Genesis Rabbah 91:11; cf. 37:25). בטנים PISTACHIO-NUTS — I do not know what these are. but in the definitions given in the Dictionary of R. Machir I have read that they are Pistachios; I think that they are peaches.”

“Then Jacob was constrained by the famine, whether he was willing or not, to send Benjamin with them. So he gave them supplies and sent them off with blessings and said, "Just as I was bereaved of Rachel, so am I now bereaved of Rachel's children." Judah comforted his father and said, "If I do not bring back Benjamin and set him before you, then let me bear the blame forever." Then they took some of the choice fruits of the land: gum, pistachio nuts, which are berries, and so forth. They then went down and stood before Joseph. Joseph commanded his steward to give them lodging in his house.”

“ואל שדי AND GOD ALMIGHTY — Now you lack nothing except prayer, and therefore I pray for you (Genesis Rabbah 91:11). אל שדי God שֶׁ-דַּי who gives plenteous mercy and in whose hand is sufficient power to give — may He give you mercy. This is the real meaning of the words. A Midrashic explanation is: He who said to the Universe, “Enough!”, may He say “Enough!” to my troubles. I have had no rest since my youth — trouble through Laban, trouble through Esau, the trouble of Rachel, the trouble of Dinah, the trouble of Joseph, the trouble of Simeon, the trouble of Benjamin (Genesis Rabbah 92:1). ושלח לכם means AND MAY HE RELEASE UNTO YOU, as the Targum renders it — may He release him from his bonds. It has the same meaning as (Exodus 21:26) “He shall let him go, יְשַׁלְּחֶנוּ (Piel) free”. It would not have been correct to translate it in the Targum by “and may he send to you your other brother”, because, as a matter of fact, they were going there where he was. את אחיכם YOUR BROTHER — This refers to Simeon. אחר THE OTHER ONE — The spirit of prophecy was diffused upon him so that he included Joseph also (Genesis Rabbah 92:3). ואני AND AS FOR ME — until you return I shall feel myself bereaved of my children being in constant suspense. כאשר שכלתי means EVEN AS I AM BEREAVED of Joseph and of Simeon שכלתי I SHALL BE BEREAVED of Benjamin.”

“THAT HE MAY SEND AWAY YOUR OTHER BROTHER, AND BENJAMIN. In line with the literal interpretation of Scripture, it would seem that Simeon was not a favorite of his father because of the Shechem affair. This was why he did not say, “My son Simeon, and Benjamin,” as he would not mention him by name, and as he left him in Egypt for a long time. Indeed, had there been food in his house, he would not yet have sent Benjamin, and he would have left him [Simeon] in Egypt. Now Rashi wrote, “The other one: the spirit of prophecy was enkindled within Jacob so as to include Joseph.” In Bereshith Rabbah they also said: “That he may send away your brother: this refers to Joseph. The other one: this refers to Simeon.” This is correct, for at the moment of prayer, Jacob directed his heart to pray in a general manner for the other one [Joseph] also, for perhaps he is still alive. There in Bereshith Rabbah, the Rabbis expounded on the verse in yet another way, saying, “Rabbi Yehoshua ben Levi interpreted the verse as alluding to the exiles: And G-d Almighty give you compassion before the man — this is a reference to the Holy One, blessed be He, as it is said, The Eternal is a man of war, and it is written, And He gave them compassion before their captors. That he may send away your brother — this alludes to the Ten Tribes exiled by the Assyrians. The other one, and Benjamin — this refers to the exile of Judah and Benjamin. And as for me, bereaved by the First Destruction [brought about by the Babylonians], I am bereaved by the Second Destruction [caused by the Romans], but no more will I be bereaved.” This is the language of the Rabbis, may their memory be blessed. The intent of this text is to suggest that Jacob’s going down to Egypt alludes to our present exile at the hand of Edom, as I will explain,. and the prophet [Jacob] saw this matter at its very inception, and so he prayed about it in a general way, which was applicable to the moment as well as to the future. This verse, according to their interpretation, contains a great mystic thought. Jacob was saying: “And G-d Almighty, by the Divine attribute of justice, give you the compassion that is before Him,” meaning that “He should direct you upward from the Divine attribute of justice to that of compassion.” The student versed in the mystic teachings of the Torah will understand. AND AS FOR ME, AS I AM BEREAVED, I AM BEREAVED. “And as for me, until you return I shall be bereaved because of doubt. As I am bereaved of Joseph and Simeon, I am bereaved of Benjamin.” These are the words of Rashi. The correct interpretation is that Jacob is saying that “you can no longer add to my bereavement as I am already bereaved.” He thus consoled himself about everything that came upon him by his great suffering for Joseph. In a similar sense is the verse, And as I perish, I perish, meaning “I have already perished,). and if the king will slay me he will not add to my destruction.””

“ואת בנימין [AND THEY TOOK DOUBLE MONEY] AND BENJAMIN — We render this in the Targum by ודברו ית בנימן “and they led Benjamin away”, because the same expression cannot be used in Aramaic for taking money and for taking a person. In the case of a thing that can be taken in the hand the Targum uses ונסיב “and he carried” for the Hebrew verb לקח, whilst in the case of a person who is taken by persuasion (literally, by leading him with words) the Targum uses ודבר and he led away.”

“וטבח טבח והכן AND SLAUGHTER THE BEASTS AND MAKE READY — The Hebrew is the same as ולטבח טבח ולהכין (infinitives) “and to slaughter… and to prepare”. The word וּטְבֹחַ is not an imperative, for this should be וּטְבַח (as from שָׁלַח the imperative is שְׁלַח). בצהרים AT NOON — This word is rendered in the Targum by בשירותא which in Aramaic denotes the first meal during the day ; in old French disner. It occurs frequently in the Talmud: (Taanit 11a, lib) “He threw the dog שירותיה his meal; (Berakhot 39b) “he cut bread for the whole of שירותא his meal.” But wherever צהרים means noon it is translated in the Targum by טיהרא.”

“But when the [brothers] saw Joseph's servants hurrying to unburden their beasts and to bring in their baggage, they said to themselves, grieving, "We have bereaved our father of Benjamin, and we shall never again see the face of our father. It was with treachery that our money was put into the openings of our packs, so that if we escape [the charge of] spying they might seize us and make us slaves [on the charge] of theft. Let us confess to the steward about the money before he begins to accuse us so that our brother Benjamin might free us from [the charge of] spying and the confession of our lips from [the charge of] theft."”

“וייראו האנשים AND THE MEN WERE AFRAID — The word ויראו is written with two yods and its translation in the Targum is ודחילו and they were afraid. כי הובאו בית יוסף BECAUSE THEY WERE BROUGHT INTO JOSEPH S HOUSE, and it was not usual for other people who came to buy corn to stay overnight in Joseph’s house but in the inns of the city. וייראו AND THEY WERE AFRAID, because this could be only for the purpose of putting them in prison. אנחנו מובאים WE HAVE BEEN BROUGHT inside this house. להתגלל means THAT THERE MAY BE ROLLED UPON US an accusation regarding the money AND THAT THIS MAY FALL UPON US. And according to Onkelos who rendered ולהתנפל עלינו by ולאסתקפא עלנא, it signifies seeking an occasion — just as we render in the Targum the words (Deuteronomy 12:17) עלילת דברים, which mean a pretext, by תסקופי מלין “intrigues” — but he did not translate it literally. The word ולהתגלל which he translated by לאתרברבא “to play the lord over us” he takes as connected in meaning with (Ecclesiastes 12:6) “the bowl of (גלת) gold”, and (Nahum 2:8) “And Huzzab the queen (גלתה) is carried away”, where these words from the root גלל denote symbolically royal rank.”

“THAT HE MAY DEVISE SOME PRETEXT (‘L’HITHGOLEIL’) AGAINST US. The word l’hithgoleil is of the same root as: And Amasa lay wallowing (‘mithgoleil’) in blood? And every cloak rolled (‘m’golalah’) in blood. [Its meaning is] as a man who turns from side to side upon his fellow. AND TO FALL UPON US. I.e., as a man who intentionally throws his full stature upon his fellow. Now Onkelos translated l’hithgoleil as meaning “to play the lord over us,” meaning that he will elevate himself above us, as the sea raises its waves. Onkelos rendered the expression, and to fall upon us, as le’istakapha, meaning “to accuse us of things which did not occur,” since things which did not occur are expressed by the Hebrew word nopheil (falling), just as it says, Not one thing failed (‘naphal’). Similarly did Onkelos translate Wanton charges (‘aliloth d’varim’) as taskophei milin (intrigues). Jonathan too translated to’einah (pretext) as thuskapha. AND TO TAKE US FOR SERVANTS, AND OUR ASSES. The reason why they mention their asses in the verse is that they would feel apprehensive about them, saying, “Now they will also take our asses with their sacks, and we will not be able to send grain to our families, and thus they will all perish of famine.””

“Then the [brothers] approached Joseph's steward and said to him, "When we returned the first time we opened our sacks, and behold, there was each one's money in the opening of his sack. We are now returning it to you because it is not right that we take the money for the grain together with the grain." But when the steward saw how terrified they were, he consoled them and said, "Rest assured, do not be afraid. It is not because of the money, which I received, that we are bringing you into this house. We have eagerly awaited you because of the truth that is found among you. You are not going to be condemned for something that you did not take. You have been summoned to recline and be seated before our master, for he is just, and by the honor that he has reserved for you this second time, he wishes to make you forget the disgrace that you endured the first time."”

“And they began to desire to plead their case to the man who was steward of the house at the door of the house. They still hesitate to enter in and prefer to be justified from their works, for they desire to prove a case rather than to receive grace, and so they are refuted at the gates. But the one who awaits the fruit of the Virgin's womb and the inheritance of the Lord is dealing in the goods of the Son and is not ashamed at the gate. Rather, at the end of this life he drives back the enemy so that the latter, who is aware of his quite serious guilt, may not hinder him as he hastens to higher things. On this account, the steward answered them in a mystical sense. And know who this is, when you read that Moses was faithful in all his house. For Moses and Peter and Paul and the other saints are the stewards, but Christ alone is the master. It is written, "Moses was faithful in all his house as a servant for a testimony of those things which had been said, but Christ as the Son in his own house, which house we are, if we hold fast liberty and the glory of the hope."”

“‘BI ADONI’ (O, MY LORD). The word bi is an expression of entreaty and supplication. In Aramaic, we have bai bai. Thus the language of Rashi. Now it is a very strange thing to associate the Hebrew word bi with a word from the Tarsian here in a derogatory sense to emphasize the difficulty of associating a word of the sacred Hebrew language with a “Tarsian” root. language, which is unlike it, for the word bai is all one root; it cannot be changed, nor can you obtain the form of the word bi from this Aramaic root. Moreover, this word bai does not connote entreaty and supplication, as the Rabbi [Rashi] states. Rather it is an expression of distress and affliction over a tragedy and mishap, similar to the word avoi in the Sacred Language. This is well known in the Arabic language, where the poets customarily use it in their elegies, always with a patach under the beth: bai. In the Greek language the word is bia — the beth having a shva — and is used to express distress and grief. Thus you find in Bereshith Rabbah, Seder Bereshith, that the Sages say: “What is the meaning of the verse, Extol Him that rideth upon the skies, the Eternal (‘bayah’) is His Name? There is no place whatever that does not have an officer in charge of its grievances. Agricus is in charge of grievances in his state; Agratus is in charge of grievances in his state. In the same way, who is in charge of the grievances (baya) in His world? [It is] the Holy One, blessed be He.” That is to say, every place has someone in charge of hearing complaints of distress and injustice, and the Holy One, blessed be He, is in charge of the cries of the oppressed, who cry, baya. Again, before us in the Midrash Bereshith Rabbah of the Parshath (section of) Vayigash Eilav: “Judah said to Joseph, ‘You do baya (violence) against us. You had said to us thus: That I May set mine eyes upon him. Is this “casting an eye” upon him?’” And in the Parshath Vay’hi B’shalach, you find in Shmoth Rabbah: “Do I ever baya (wrong) any creature?” And in the Parshath Vayishma Yithro, we find in Shmoth Rabbah: “Once a man has been appointed and he has put on the mantle of leadership, all communal burdens are upon him. If he sees a man doing baya against his fellow, or committing some transgression, and he fails to protest it, he is punished on account thereof.” And in the Parshath Isha Ki Thazria we find:. “I raise a cry of violence (baya) against you.” And so also in many places. Now Onkelos, who translated Bi Adoni here as b’va’u riboni (O please, my lord), did not intend to suggest that the Hebrew word bi is a derivative of the Aramaic ba’u, but he merely translated it in accordance with its context, for the word bi is always found as an expression of supplication. Rabbi Abraham ibn Ezra says that bi adoni is a shortened form in the Sacred Language, and its meaning is as in the verse, Upon me, my lord, upon me be the iniquity, thus meaning, “do to me whatever you wish, but listen to me.” But if this interpretation of Ibn Ezra is correct, it should follow that a person should also be able to say in Hebrew, “‘bi’ my brother,” or “‘bi,’ listen to me.” And yet nowhere do we find the word bi except in conjunction with the word adoni (my lord), or with the Honored Name of G-d when it is written with the letters aleph, daleth, which is also an expression of lordship. It is for this reason that I say that the meaning of the word bi is “by myself”: “By my life! you are lord and ruler.” The two pronouns (by my self) and adoni (my lord). The use of the double first person pronoun when one would be sufficient is for the purpose of emphasis, and it is found in many places in Scripture, as Ramban proceeds to demonstrate. serve for the purpose of emphasis, just as: But me, even me thy servant; Upon me, my lord, upon me. Similar to this is the verse, That thou art against Me, against thy help, appears twice: bi be’ezracha, when one would be sufficient: bi ezracha (in Me is thy help). The double beth is for emphasis. meaning “I serve as your help.””

“They indeed had said to him, "We found the money of each one of us in our sacks. We have brought back our money in full weight." O mighty mysteries, and mysteries clearly portrayed! This is to say: Why are you puffed up? Do you assume too often that the money you have in your sacks is your own? What indeed do you have which you have not received? But if you have received it, why do you boast as if you have not received it? Now you have been satisfied, you have become rich; you believe that you possess the money, but the God of your fathers has given the money to you. He is your God, he is the God of your ancestors, and you have denied him. But he grants pardon and forgiveness and receives you back if you should return. He is the one who does not ask your money but gives his own. He has given you money in your sacks. Now your sacks hold money that used to hold mire; and therefore he is your companion who says, "You have cut off my sackcloth and have clothed me with gladness." The gift of gladness is Christ. He is your money; he is your price. The Lord Jesus does not demand from you the price of his grain, does not ask the weight of your money. Your money is unsound; the money in your purse is not good. "I have received your good money"; that is, it is not your material money but your spiritual money that is good. You have brought it down out of faith and devotion like the sons of Jacob; it is expended without loss and is counted out without any deficit, seeing that for such a price the loss that is death is avoided and the profit that is life is gained.”

“HE HATH GIVEN YOU A HIDDEN TREASURE (‘MATMON’) IN YOUR BAGS. Rabbi Abraham ibn Ezra said that Joseph told them that “it is possible that some one had a hidden treasure in his house which he forgot, and it fell to your lot for your money came to me.” Now these are but words of consolation, for how did it happen that each one of the brothers received the precise amount of money which he paid for the grain! Rather, the correct interpretation is that all matter which is hidden is called matmon in Hebrew: The lazy man hides (‘taman’) his hand in the dish; We have stores hidden (‘matmonim’) in the field. Thus Joseph told them that it is customary for ass-drivers who buy grain that each one put his money in his sack, and the attendant in charge of the sales took the sacks from those who came and filled ten sacks with grain, and the money remained hidden under the grain. Then the attendant’s master came and commanded him to pour these ten bags into the vessels of Jacob’s sons as he wanted to send them away in a hurry or because he was not in charge of taking money. Thus it happened that each one found his exact amount of money at the opening of the sack, as each one had brought the amount of money for a donkey’s load worth of bread. This constantly occurs in market-places and store-houses where sales take place in a great confusion of people.”

“ויבא האיש AND THE MAN BROUGHT [THE MEN] — There is here a mention of bringing in after bringing in has been mentioned in Genesis 43:17, because then they hustled him outside so that they spoke to him at the door of the house (cf. Genesis 43:18 and Genesis 43:19 where they said אנחנו מובאים “we are being brought”), but as soon as he said to them “Peace be with you” they followed and went after him, into the house (Genesis Rabbah 92:4).”

“"And they made ready the presents, until Joseph came at noon." Paul's faith hastened the coming of noon. Before, Paul was blind; afterward he began to see the light of justice, because if anyone opens his way to the Lord and hopes in him, the Lord will also bring forth his justice as the light and his judgment as the noon. And when God appeared to Abraham by the oak of Mamre, it was noon, and the everlasting light from the Lord's presence shone on him. It is noon when the real Joseph enters into his house to dine. The day shines more at that time, when we celebrate the sacred mysteries.”

“"And they brought him the presents." We bring the presents; he renews the banquet. He says, "Serve the bread," which the Hebrews take by themselves, but the Egyptians cannot eat it. But how generous was his kindness before the banquet! What a moral lesson in his practice of consideration and courtesy! The brothers were still suspicious concerning the false accusation that they thought was being prepared against them by Joseph. He invited them to dinner. Their inclination wavered; his kindness persevered. He is the first to speak, the first to ask, "How are you?" And again he says, "Is the old man your father well?" It is the part of a superior to invite the inferior to conversation, to inspire confidence in his discourse, to ask not only after them but also after their parents. They answer him, "Your servant, our father, is well." Joseph said "the old man" so as to do him honor; they called him "servant" so as to offer the service of their humility. "Old age" suggests honor and dignity, whereas "servitude" appears submissive and more closely related to modesty than to pride.”

“When Joseph entered the house, his brothers brought him an offering and bowed down to him trembling. He inquired about their welfare, and they took heart. He asked if their father was alive, and they were put at ease. He asked whether that one was their brother, and he blessed him and said, "God be gracious to you my son," and all fear was taken from their mind. It was in the Egyptian language that Joseph blessed Benjamin, and it was through an interpreter that they heard these initial [exchanges].”

“Moreover, "Joseph saw them and Benjamin his brother by the same mother." The Hebrews are seen now, and they are seen by Christ, who is the true Joseph, when they come with the figure who symbolizes Paul. And Joseph speaks to them gently and mildly, inviting them to take food together. Earlier, however, when they came without Benjamin, he did not even recognize them but turned away from them, as it is written, "and he spoke harshly to them." For they did not recognize him by whom they were recognized. They advance, then, by the merit of Paul, whom the Lord Jesus loved more than the other brothers, as being a younger brother begotten from the same mother. Let the Jews turn to him whom they have denied to be their Lord. Even though he was crucified from their synagogue, yet he loves them more as born of the same parent, if only they come to know, even late, the Author of their salvation. But being aware of their own offenses, they do not believe that Christ is so very merciful as to forgive their sin and pardon their wrongdoing. And thus their future line of conduct was prefigured in the patriarchs. They were invited to grace, were summoned to the banquet of the table of salvation and suspected that a false accusation was being readied against them and an ambush was being laid.”

“אלהים יחנך בני GOD BE GRACIOUS UNTO THEE, MY SON — With regard of the other sons of Jacob we have heard the expression “grace” used — viz., (33:5) “[The children] whom God hath graciously given (חנן) to thy servant”. But Benjamin had not then been born and therefore was not included amongst the children of whom Jacob used this term; on this account Joseph used the term “grace” in blessing him (Genesis Rabbah 92:5).”

“כי נכמרו רחמיו FOR HIS COMPASSION WAS EXCITED — He asked him, “Have you a brother of the same mother as yourself?” — He replied, “I had a brother but I know not where he is”. — “Have you sons?” He replied, “I have ten”. Joseph asked him, “And what are their names?” Benjamin replied, “Bela, Becher etc.” (cf. 46:21). Joseph then enquired, “What are the ideas underlying these names?” He replied, “They all have some reference to my brother and the troubles that have befallen him. I called them Bela (בלע) because he disappeared (נבלע) amongst alien nations; Becher (בכר) because he was the firstborn (בכור) of his mother; Ashbel (אשבאל) because God sent him into captivity (שבאו אל), Gera (גרא) because he had to live (גר) in a foreign country; Naaman (נעמן) because he was exceedingly pleasant (נעים); Ahi (אחי) and Rosh (ראש) because he was my brother (אח) and my superior (ראש) ; Muppim (מופים) because he learned from the mouth (מפי) of my father; Huppim (חופים) because he did not witness my marriage (חופה —marriage canopy) and I did not witness his marriage; and Ard (ארד) because he went down (ירד) amongst the nations” — just as it related in Treatise Sotah 36b. When he heard all this immediately his affection was enkindled. נכמרו means WAS ENKINDLED, BECAME HOT — In Mishnaic Hebrew we have (Bava Metzia 74a) “upon (כומר) a mass of heated olives”; in Aramaic (Pesachim 58a) “because of the (מכמר) drying up (through heat of the weather) of the meat”. And in Biblical Hebrew we have (Lamentations 5:10) “Our skin is hot (נכמרו) as though by an oven” — i.e. it became hot and full of wrinkles “because of the burning heat of the famine”, for it is the nature of any skin to wrinkle and shrink together when it becomes hot.”

“Joseph began to make his brothers sit down as if around his [divining] cup; the elder according to his status as elder and the youngest according to his youth. It is amazing that his brothers did not recognize him: not by the money in their provisions when they went home the first time, not when Joseph had Simeon bound, not when he asked about his old father when they brought Benjamin back, not when they were accused of cheating, not from the fact that he made them stay in his house and blessed Benjamin, not even from the fact that he knew the names of all of them. This was all the more [amazing] since even his appearance was so similar. Even if his majesty had deluded them, his dreams should have jarred their memory. Although they did not recognize Joseph because of his majesty, his rank and his angry tongue, it was nevertheless because of the Lord that he remained hidden from them until his dreams should be fulfilled in them who had sold him in order to render them false.”

“הבכור כבכרתו THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT — He struck the goblet and called aloud: Reuben, Simeon, Levi, Judah, Issachar and Zebulon, sons of one mother, take your seats at the table in this order which is the order in which you were born — and similarly in the case of them all. When he reached Benjamin’s name he said, “This one has no mother and I have no mother — let him sit beside me” (Genesis Rabbah 92:5).”

“Joseph, as I was saying, was a holy man who conquered cruelty with true piety; who was sold into Egypt not by chance but that he might supply Egypt with food and his own brothers too, who had sold him. That Joseph invited his brothers to dine. But just listen to what happened: "And he drank, and became merry at noon." Is that true, and is it literally possible that a holy man became drunk? Noah also was inebriated but had been really inebriated. Joseph had been intoxicated; Noah also was intoxicated in his own house. See, there is a mystery. First, let us review the mystery itself, and when we have done that, let us fathom its meaning. After the deluge, Noah drank and became drunk in his own house, and his thighs were uncovered, and he was exposed in his nakedness. The elder brother came along and laughed; the younger, however, covered him up. All this is said in type of the Savior, for on the cross he had drunk of the passion: "Father, if it is possible, let this cup pass away from me." He drank and was inebriated, and his thighs were laid bare—the dishonor of the cross. The older brothers, the Jews, came along and laughed; the younger, the Gentiles, covered up his disagreement. Hence the imprecation: "Cursed be Canaan; he shall be the lowest of slaves to his brothers."28Behold, that condemnation continues down to this day. We, the younger people, give orders to the older people, the Jews. As the Lord is inebriated in his passion, his saints are inebriated every day in the ardor of their faith, inebriated in the Holy Spirit. You, who yesterday were heaping together gold, today, you are throwing it away. Are you not a madman to those who do not know what it is all about? Finally, when the Holy Spirit descended upon the apostles and filled them, and they spoke many different languages; they were accused of being full of new wine.”

“משאת means PORTIONS OF FOOD. חמש ידות FIVE TIMES — His own portion that was due to him alike with his brothers and additional portions given to him by Joseph, Asenath, Manasseh and Ephraim (Genesis Rabbah 92.5). וישכרו עמו AND THEY DRANK WITH HIM — but from the day they sold him they had not drunk wine nor had he drunk wine. That day, however, they drank wine (Genesis Rabbah 92:5).”