וְהַקֹּל נִשְׁמַע בֵּית פַּרְעֹה (בראשית מה, טז), כְּתִיב (שיר השירים ו, ט): אַחַת הִיא יוֹנָתִי תַמָּתִי, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם, (שיר השירים ו, ט): אַחַת הִיא לְאִמָּהּ, זֶה יִצְחָק, שֶׁהָיָה יָחִיד לְאִמּוֹ, (שיר השירים ו, ט): בָּרָה הִיא לְיוֹלַדְתָּהּ, זֶה יַעֲקֹב, שֶׁהָיָה בָּרוּר לְאִמּוֹ שֶׁהוּא צַדִּיק, (שיר השירים ו, ט): רָאוּהָ בָנוֹת וַיְאַשְׁרוּהָ, אֵלּוּ הַשְּׁבָטִים, שֶׁנֶּאֱמַר: וְהַקֹּל נִשְׁמַע בֵּית פַּרְעֹה וגו'. (שיר השירים ו, ט): מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְּלוּהָ, זֶה יוֹסֵף, שֶׁנֶּאֱמַר (בראשית מא, לח): הֲנִמְצָא כָזֶה וגו'. “The news was heard in Pharaoh's house, saying: Joseph's brothers have come; and it was good in the eyes of Pharaoh, and the eyes of his servants” (Genesis 45:16).
“The news was heard in Pharaoh's house.” It is written: “One is my faultless dove” (Song of Songs 6:9) – this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24). “One to her mother” (Song of Songs 6:9) – this is Isaac, who was his mother’s only son. “Pure [bara] to the one who bore her” (Song of Songs 6:9) – this is Jacob, as it was clear [barur] to his mother that he was righteous. “Girls saw her and lauded her” (Song of Songs 6:9) – these are the tribes, as it is stated: “The news was heard in Pharaoh's house…” “Queens and concubines, and praised her” (Song of Songs 6:9) – this is Joseph, as it is stated: “Can we find [a man] like this [in whom there is the spirit of God]” (Genesis 41:38).
זֹאת עֲשׂוּ, וּקְחוּ אֶת אֲבִיכֶם וגו' אֶת טוּב (בראשית מה, יז יח), זֶה גְּרִיס שֶׁל פּוֹל שֶׁהוּא עַל עִיקַת נֶפֶשׁ. (בראשית מה, כב כג): לְכֻלָּם נָתַן לָאִישׁ וגו' וּלְאָבִיו שָׁלַח כְּזֹאת עֲשָׂרָה חֲמֹרִים וגו', אָמַר רַבִּי יֹאשְׁיָה הָלְכוּ בִנְדָרִים אַחַר שִׂיחַת בְּנֵי אָדָם. בָּר, עִבּוּר. לֶחֶם, כְּמַשְׁמָעוֹ. מָזוֹן, אָמַר רַב אַחָא בַּר אִילָא מִכָּאן שֶׁכָּל הַדְּבָרִים קְרוּיִם מָזוֹן. רַבִּי יוֹחָנָן כַּד הֲוָה אָכֵיל חֲלוּטִין הֲוָה אֲמַר לָא אֲכָלִית מָזוֹן יוֹמָא דָא. (בראשית מה, כד): וַיְשַׁלַּח אֶת אֶחָיו וגו', אָמַר לָהֶם אַל תִּפְסְעוּ פְּסִיעָה גַסָּה וְאַל תַּעֲמִידוּ עַצְמְכֶם מִדִּבְרֵי תוֹרָה, וְהַכְנִיסוּ חַמָּה לָעִיר. “Pharaoh said to Joseph: Say to your brothers: Do this: Load your animals, and go, and come to the land of Canaan, and take your father and your households, and come to me, and I will give you the finest of the land of Egypt, and you shall eat the fat of the land” (Genesis 45:17-18).
“Do this…and take your father…the finest” – this is split beans, which are effective in soothing the uneasiness of the soul.
“To all of them he gave, each man changes of garments, and to Benjamin he gave three hundred pieces of silver, and five changes of garments” (Genesis 45:22).
“And to his father he sent as follows: Ten donkeys laden with the bounty of Egypt, and ten female donkeys laden with grain, and bread, and food for his father for the journey” (Genesis 45:23).
“To all of them he gave, each man…. And to his father he sent as follows: Ten donkeys…[ten female donkeys laden with grain [bar], and bread [veleḥem], and food[mazon]]” – Rabbi Yoshiya said: Regarding vows, one follows colloquial speech. Bar – grain, leḥem – [bread], in its plain sense, mazon – Rav Aḥa bar Eila said: From here [it may be derived] that all foodstuffs are called mazon. [But] Rabbi Yoḥanan, when he would eat boiled grain, would say: I did not eat mazon today.
“He sent his brothers and they went, and he said to them: Do not quarrel on the way” (Genesis 45:24).
“He sent his brothers…” – he said to them: ‘Do not stride long strides, do not refrain yourselves from [studying] matters of Torah, and enter the city while the sun [still shines].’
וַיַּעֲלוּ מִמִּצְרָיִם, וַיַּגִּדוּ לוֹ לֵאמֹר עוֹד יוֹסֵף חַי וַיָּפָג לִבּוֹ (בראשית מה, כה כו), תָּנֵי רַבִּי חִיָּא מַה טִּיבוֹ שֶׁל בַּדָּאי הַזֶּה, אֲפִלּוּ אוֹמֵר דְּבָרִים שֶׁל אֱמֶת אֵין מַאֲמִינִים אוֹתוֹ. (בראשית מה, כז): וַיַּרְא אֶת הָעֲגָלוֹת, אוֹתָן עֲגָלוֹת שֶׁשָּׁלַח פַּרְעֹה לָשֵׂאת אוֹתוֹ, הָיְתָה עֲבוֹדַת כּוֹכָבִים חֲקוּקָה עֲלֵיהֶם עָמַד יְהוּדָה וּשְׂרָפָן, לָמוּד הוּא הַשֵּׁבֶט לִהְיוֹת שׂוֹרֵף עֲבוֹדַת כּוֹכָבִים. רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן בַּר שָׁאוּל אָמַר לָהֶם אִם יַאֲמִין לָכֶם הֲרֵי מוּטָב, וְאִם לָאו אַתֶּם אוֹמְרִים לוֹ בְּשָׁעָה שֶׁפָּרַשְׁתִּי מִמְּךָ לֹא בְּפָרָשַׁת עֶגְלָה עֲרוּפָה הָיִיתִי עוֹסֵק, הֲדָא הוּא דִכְתִיב: וַיַּרְא אֶת הָעֲגָלוֹת וַתְּחִי רוּחַ. (בראשית מה, כח): וַיֹּאמֶר יִשְׂרָאֵל רַב, רַב כֹּחוֹ שֶׁל יוֹסֵף בְּנִי, שֶׁכַּמָּה צָרוֹת הִגִּיעוּהוּ וַעֲדַיִן הוּא עוֹמֵד בְּצִדְקוֹ הַרְבֵּה מִמֶּנִּי שֶׁחָטָאתִי שֶׁאָמַרְתִּי (ישעיה מ, כז): נִסְתְּרָה דַּרְכִּי מֵה', וּבָטוּחַ אֲנִי שֶׁיֵּשׁ לִי בְּמָה רַב טוּבְךָ (תהלים לא, כ). “They went up from Egypt, and they came to the land of Canaan, to Jacob their father” (Genesis 45:25).
“They told him, saying: Joseph is still alive, and he is ruler over the entire land of Egypt. His heart was faint because he did not believe them (Genesis 45:26).
“They went up from Egypt…. They told him, saying: Joseph is still alive…his heart was faint” – Rabbi Ḥiyya taught: What is the plight of the liar? Even if he says truthful matters, he is not believed.
“They spoke to him all the words of Joseph that he had spoken to them, and he saw the wagons that Joseph sent to convey him, and the spirit of Jacob their father was revived” (Genesis 45:27).
“He saw the wagons” – the wagons that Pharaoh had sent to carry him had idols etched on them. Judah stood and burned them. That tribe is experienced in burning idols.1See II Samuel 5:21; I Chronicles 14:12.
Rabbi Levi [said] in the name of Rabbi Yoḥanan bar Shaul: [Joseph] said to them: ‘If he believes you, fine. If not, say to him: “At the moment that I took my leave of you, was I not engaged in [studying] the passage of the beheaded calf [egla]?’ That is what is written: “He saw the wagons [haagalot]…and the spirit…was revived.”
“Israel said: Enough, Joseph my son is still alive; I will go and see him before I die” (Genesis 45:28).
“Israel said: Enough [rav]” – the power of my son Joseph is great [rav], as many troubles befell him, but still he remained in his righteousness much more than I did, as I sinned when I said: “My way is hidden from the Lord” (Isaiah 40:27). But I am certain that I have a portion in “how great is Your goodness” (Psalms 31:20).2Jacob knew through divine inspiration that if none of his sons were to die during his lifetime, he would be assured of a place in the World to Come (Etz Yosef, based on Tanḥuma (Warsaw ed.) Vayigash 9).
וַיִּסַּע יִשְׂרָאֵל וְכָל אֲשֶׁר לוֹ וַיָּבֹא בְּאֵרָה שָׁבַע (בראשית מו, א), לְהֵיכָן הָלַךְ, אָמַר רַב נַחְמָן שֶׁהָלַךְ לָקֹץ אֲרָזִים שֶׁנָּטַע אַבְרָהָם זְקֵנוֹ בִּבְאֵר שָׁבַע, הֵיךְ מָה דְאַתְּ אָמַר (בראשית כא, לג): וַיִּטַּע וגו'. כְּתִיב (שמות כו, כח): וְהַבְּרִיחַ הַתִּיכֹן בְּתוֹךְ הַקְּרָשִׁים, אָמַר רַבִּי לֵוִי וְהַבְּרִיחַ הַתִּיכֹן שְׁנַיִם וּשְׁלשִׁים אַמָּה הָיוּ בוֹ, מֵהֵיכָן מָצְאוּ אוֹתוֹ לַשָּׁעָה, אֶלָּא מְלַמֵּד שֶׁהָיוּ מֻצְנָעִין עִמָּהֶם מִימוֹת יַעֲקֹב אָבִינוּ, הֲדָא הוּא דִכְתִיב (שמות לה, כד): וְכֹל אֲשֶׁר נִמְצָא אִתּוֹ עֲצֵי שִׁטִּים, אֲשֶׁר יִמָּצֵא אִתּוֹ אֵין כְּתִיב כָּאן אֶלָּא אֲשֶׁר נִמְצָא אִתּוֹ. אָמַר רַבִּי לֵוִי מִמִּגְדַל צְבָעֲיָא קְצָצוּם וֶהֱבִיאוּם עִמָּהֶם לְמִצְרַיִם וְלֹא נִמְצָא בָהֶם לֹא קֶשֶׁר וְלֹא פֶקַע. אָעִין דְּשִׁטִּים הֲוָה בְּמִגְדְּלָא וְהָיוּ נוֹהֲגִים בָּהֶם אִסּוּר מִשּׁוּם קְדֻשַּׁת הָאָרוֹן, אֲתוֹן וְשָׁאֲלוּן לְרַבִּי חֲנִינָא חַבְרֵיהוֹן וְרַבָּנָן, אָמַר לָהֶם אַל תְּשַׁנּוּ מִמִּנְהַג אֲבוֹתֵיכֶם. “Israel, and everything that he had, traveled and came to Beersheba, and he slaughtered feast-offerings to the God of his father Isaac” (Genesis 46:1).
“Israel, and everything that he had, traveled and came to Beersheba” – where did he go? Rav Naḥman said: He went to cut down the cedars that his grandfather Abraham had planted in Beersheba, just as it says: “He planted…[in Beersheba]” (Genesis 21:33). It is written: “And the central bar inside the boards” (Exodus 26:28). Rabbi Levi said: The central bar was thirty-two cubits long. Where did they find it at that time?3Where did they get such a long piece of wood in the wilderness, just when they needed it to build that part of the Tabernacle? It teaches that they were hidden with them from the days of Jacob our patriarch. That is what is written: “And everyone with whom acacia wood was found” (Exodus 35:24). “With whom [acacia wood] could be found” is not written here, but rather, “with whom [acacia wood] was found.”4This implies that it was already in their possession.
Rabbi Levi said: They chopped them down from Migdal Tzevaaya,5This is the name of a place in the Land of Israel. and they brought them with them to Egypt, and neither was a knot nor a crack was found in them. There were acacia trees in Migdela, and they treated them as prohibited due to the sanctity of the Ark.6Even in the times of the Sages of the midrash, acacia trees grew in Migdela, but due to the tradition that the wood eventually used for the Ark and the rest of the Tabernacle had been cut from there, the people of Migdela would not make use of the acacia trees. They came and asked Rabbi Ḥanina, colleague of the Rabbis. He said to them: ‘Do not deviate from the custom of your fathers.’
וַיִּזְבַּח זְבָחִים לֵאלֹהֵי אָבִיו יִצְחָק (בראשית מו, א), אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי חָזַרְתִּי עַל כָּל בַּעֲלֵי אַגָּדָה שֶׁבַּדָּרוֹם שֶׁיֹּאמְרוּ לִי פָּסוּק זֶה וְלֹא אָמְרוּ לִי עַד שֶׁעָמַדְתִּי עִם יְהוּדָה בֶּן פְּדָיָה בֶּן אֲחוֹתוֹ שֶׁל בֶּן הַקַּפָּר, וְאָמַר לִי הָרַב וְהַתַּלְמִיד שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ, בִּתְּחִלָּה שׁוֹאֲלִים בִּשְׁלוֹם הַתַּלְמִיד וְאַחַר כָּךְ שׁוֹאֲלִים בִּשְׁלוֹם הָרַב. אָמַר רַב הוּנָא כַּד אֲתָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לִטְבֶרְיָה שְׁאֵלֵיהּ לְרַבִּי יוֹחָנָן וּלְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר שֶׁחַיָּב אָדָם בִּכְבוֹד אָבִיו יוֹתֵר מִכְּבוֹד זְקֵנוֹ, וְרֵישׁ לָקִישׁ אָמַר עַל בְּרִית הַשְּׁבָטִים הִקְרִיב. בַּר קַפָּרָא וְרַבִּי יוֹסֵף בַּר פַּטְרוֹס חַד מִנְּהוֹן אֲמַר מָה אַבָּא הָיָה לָהוּט אַחַר גְּרוֹנוֹ אַף אֲנִי לָהוּט אַחַר גְּרוֹנִי, וְאוֹחֲרָנָא אָמַר מַה אַבָּא מְשַׁנֶּה בֵּן מִבָּנָיו אַף אֲנִי מְשַׁנֶּה בֵּן מִבָּנָי. חָזַרְתִּי וְאָמַרְתִּי אַבָּא לֹא הָיָה עָלָיו אֶלָּא טַרְחוּת נֶפֶשׁ אַחַת בִּלְבָד, אֲבָל אֲנִי יֵשׁ עָלַי טַרְחוּת שִׁבְעִים נָפֶשׁ. רַבִּי יוּדָן אָמַר חָמֵשׁ בְּרָכוֹת בֵּרְכַנִי אַבָּא כְּנֶגְדָן נִגְלָה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא חֲמִשָּׁה פְּעָמִים וּבֵרְכָנִי. רַבִּי יוּדָן אָמַר חוֹרִי, רַבִּי יוּדָן אָמַר הָיִיתִי סָבוּר שֶׁהוּא מַטְעִימֵנִי מֵאוֹתָן הַבְּרָכוֹת, וּמָה הָיוּ אוֹתָן הַבְּרָכוֹת (בראשית כז, כט): יַעַבְדוּךָ עַמִּים וְיִשְׁתַּחֲווּ לְךָ לְאֻמִּים, זֶה יוֹסֵף. רַבִּי בֶּרֶכְיָה אָמַר תַּרְתֵּי, רַבִּי בֶּרֶכְיָה אָמַר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עַל בְּרִיָּה כְּשֶׁהוּא חַי אֶלָּא עַל בַּעֲלֵי יִסּוּרִין, לְפִיכָךְ אֵין כְּתִיב כָּאן וַיִּזְבַּח זְבָחִים לֵאלֹהֵי יַעֲקֹב, אֶלָּא לֵאלֹהֵי אָבִיו יִצְחָק שֶׁכְּבָר מֵת. רַבִּי בֶּרֶכְיָה אָמַר אוֹחֳרֵי, שֶׁהָיָה בַּעַל יִסּוּרִין. רַבָּנָן אָמְרֵי רוֹאִים אֶפְרוֹ שֶׁל יִצְחָק כְּאִלּוּ צָבוּר עַל גַּבֵּי הַמִּזְבֵּחַ, לְכָךְ הִזְכִּיר אֶת יִצְחָק. “He slaughtered feast-offerings to the God of his father Isaac” – Rabbi Yehoshua ben Levi said: I circulated among all of the aggada experts in the south so that they would explain this verse to me,7His question was why Jacob invoked the God of Isaac and did not mention Abraham. but they could not tell me [the explanation] until I stood with Yehuda ben Pedaya, the son of ben Kappar’s sister. He said to me: ‘If a teacher and disciple are walking on the way, one first inquires after the wellbeing of the disciple, and then one inquires after the wellbeing of the teacher.’8The disciples would walk before the teacher. That is why Jacob invoked the name of the God of Isaac and not the God of Abraham.
Rav Huna said: When Rabbi Yehoshua ben Levi came to Tiberias, he asked Rabbi Yoḥanan and Reish Lakish. Rabbi Yoḥanan said: ‘A person is obligated in the honor of his father more than the honor of his grandfather.’ Reish Lakish said: He sacrificed offerings for the covenant of the tribes.9This is the covenant that God made with Abraham that would be fulfilled through Isaac and not Ishmael (see Genesis 17:21).
Bar Kappara and Rabbi Yosef bar Patros, one said: [Jacob said:] ‘Just as Father was eager to satisfy his throat, I, too, am eager to satisfy my throat.’10Isaac had loved Esau because of the food he brought him (see Genesis 25:28), and Jacob was descending to Egypt to be sustained by Joseph (see Etz Yosef). The other said: [Jacob said:] ‘Just as Father distinguished one son from his other son, so, too, I distinguished one son from my other sons.11Jacob had shown preferential treatment toward Joseph, which had led to the events that brought Jacob to travel to Egypt, and he now brought offerings in order to achieve atonement (Etz Yosef). Alternatively, in Egypt, Joseph would rule over and provide for the entire family, which would give him an elevated status (Yefeh To’ar). Therefore, Jacob said he was going to Egypt despite this danger only because of the needs of the many people who required sustenance. Then I said: Father had only the burden of one life, but I have the burden of seventy lives upon me.’12Jacob said he was descending to Egypt.
Rabbi Yudan said: [Jacob said:] ‘Father blessed me with five blessings. Corresponding to them, the Holy One blessed be He appeared to me five times and blessed me.’
Rabbi Yudan said another [explanation], Rabbi Yudan said: [Jacob said:] ‘I was under the impression that He would give me a taste of those blessings.’ What were those blessings? “Peoples will serve you and nations will prostrate themselves to you” (Genesis 27:29) – this is Joseph.13Jacob saw that one of the blessings granted to him by Isaac was being fulfilled through Joseph, so he brought offerings of thanksgiving, and particularly mentioned “the God of his father Isaac.” Rabbi Berekhya said two [statements], Rabbi Berekhya said: The Holy One blessed be He associates His name with a living person only for those who undergo suffering. That is why it is not written here: “He slaughtered feast-offerings to the God of Jacob,” but rather, “to the God of his father Isaac,” who was already dead. Rabbi Berekhya said another [explanation]: It is because he had undergone suffering. The Rabbis say: Isaac’s ashes are viewed as though they are accumulated upon the altar. That is why he mentioned Isaac.
וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאֹת הַלַּיְלָה, וַיֹּאמֶר אָנֹכִי הָאֵל בֵּית אֵל, וְאָנֹכִי אַעַלְךָ גַּם עָלֹה (בראשית מו, ב ד), אוֹתְךָ וְאֶת כָּל הַצַּדִּיקִים כַּיּוֹצֵא בְךָ. (בראשית מו, ד): וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיךָ וגו', רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמַר עַל מְנָת וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיךָ. (בראשית מו, ה ז): וַיָּקָם יַעֲקֹב וגו' וַיִּקְחוּ אֶת מִקְנֵיהֶם, בָּנָיו וּבְנֵי בָנָיו, אָמַר רַבִּי יְהוּדָה בַּר אִלְעָאי בְּנוֹת בָּנִים הֲרֵי הֵן כְּבָנִים, וּבְנֵי בָנוֹת אֵינָן כְּבָנִים. “God spoke to Israel in the visions of the night, and said: Jacob, Jacob, and he said: Here I am” (Genesis 46:2).
“He said: I am God, the God of your father; do not fear to go down to Egypt, as I will make you a great nation there” (Genesis 46:3).
“I will go down with you to Egypt and I will also take you up again and Joseph will place his hand over your eyes” (Genesis 46:4).
“God spoke to Israel in the visions of the night…He said: I am the God Beit El14These words do not appear in the verse and should be deleted (Rashash). … and I will also take you up again” – you and all the righteous like you.
“And Joseph will place his hand over your eyes…” – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Provided that “Joseph will place his hand over your eyes.”15This means that Joseph would take care of Jacob, and provide for all his needs, and Jacob would not have to attend to his own livelihood. Alternatively, it means that Joseph would close Jacob’s eyes after his death, in which case God is stating that He will bring Jacob back to the Land of Israel eventually, but not in his lifetime (Yefeh To’ar).
“Jacob arose from Beersheba and the sons of Israel conveyed Jacob their father, and their children, and their wives, in the wagons that Pharaoh sent to convey him” (Genesis 46:5).
“They took their livestock, and their property that they had acquired in the land of Canaan, and they came to Egypt: Jacob, and all his descendants with him” (Genesis 46:6).
“His sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his descendants, he brought with him to Egypt” (Genesis 46:7).
“Jacob arose…. They took their livestock…His sons, and his sons’ sons…” – Rabbi Yehuda bar Ilai said: Daughters of sons are considered like sons. Sons of daughters are not considered like sons.
וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה, וּבְנֵי יִשָׂשכָר תּוֹלָע וּפֻוָּה וְיוֹב וְשִׁמְרֹן (בראשית מו, ח יג), רַבִּי מֵאִיר חֲמָא חַד שַׁמְרָאי אֲמַר לֵיהּ מֵהֵיכָן אֲתֵית, אֲמַר לֵיהּ מִן דְּיוֹסֵף, אֲמַר לֵיהּ רַבִּי מֵאִיר לָא, אֲמַר לֵיהּ שַׁמְרָאי וְאֶלָּא דְמַאן, אֲמַר לֵיהּ מִן דְּיִשָׂשׂכָר. אֲמַר לֵיהּ מְנָא לָךְ, אֲמַר לֵיהּ דִּכְתִיב: וּבְנֵי יִשָׂשׂכָר תּוֹלָע וּפֻוָּה וְיוֹב וְשִׁמְרֹן, אֵלִּין שַׁמְרַיָא. אֲזַל לְגַבֵּי אַפְטוֹרִיקַיָּא אֲמַר לֵיהּ אֲמַר לִי סָבְהוֹן דִּיהוּדָאי חֲדָא מִלָּא וְהִיא תַמְהָא. אֲמַר לֵיהּ מָה הִיא, אֲמַר לֵיהּ אָמַר לִי מִן דְּמַאן אֲתֵית, אֲמָרִית לֵיהּ מִן דְּיוֹסֵף, אֲמַר לִי לָא מִן דְּיִשָׂשׂכָר, דִּכְתִיב: וּבְנֵי יִשָׂשׂכָר תּוֹלָע וּפֻוָּה וְיוֹב וְשִׁמְרֹן, אֵלִּין שַׁמְרַיָא. אֲמַר לֵיהּ חַיֶּיךָ מִן דְּיוֹסֵף אַפְקָךְ מִן דְּיִשָׂשׂכָר לָא אַעֲלָךְ. “And these are the names of the children of Israel who were coming to Egypt, Jacob and his sons: The firstborn of Jacob, Reuben” (Genesis 46:8).
“And the sons of Issachar: Tola, and Puva, and Yov, and Shimron” (Genesis 46:13).
“And these are the names of the children of Israel who were coming to Egypt…. And the sons of Issachar: Tola, and Puva, and Yov, and Shimron” – Rabbi Meir saw a certain Samaritan. Rabbi Meir said to him: ‘From where did you descend?’ He said to him: ‘From Joseph.’ Rabbi Meir said to him: ‘No.’ The Samaritan said to him: ‘But rather from whom?’ He said to him: ‘From Issachar.’ He said to him: ‘From where do you know?’ He said to him: ‘As it is written: “And the sons of Issachar: Tola, and Puva, and Yov, and Shimron” – these are the Samaritans.’ He went to the [Samaritan] patriarch. He said to him: ‘A Jewish elder said to me a certain matter and it is astonishing.’ He said to him: ‘What is it?’ He said to him: ‘He said to me: From where did you descend? I said to him: From Joseph. He said to me: No, from Issachar, as it is written: “And the sons of Issachar: Tola, and Puva, and Yov, and Shimron” – these are the Samaritans.’ He said to him: ‘As you live, from Joseph he removed you, but he has not brought you to be from Issachar.’16The Samaritans were not actually Jewish at all. Rabbi Meir’s intent was merely to undermine their claim to be descended from Joseph, but not to say that actually they had descended from Issachar (see Yefeh To’ar).
וּבְנֵי בִנְיָמִין בֶּלַע וגו' (בראשית מו, כא), בְּשָׁעָה שֶׁעָמַד יוֹסֵף עִם בִּנְיָמִין שְׁאֵלֵיהּ אִית לָךְ בְּנִין, אֲמַר לֵיהּ אִין, אֲמַר לֵיהּ כַּמָּה, אֲמַר לֵיהּ עֲשָׂרָה. אֲמַר וּמַה שְּׁמָהוֹן, אֲמַר לֵיהּ הֲוָה לִי חַד אָח וְהָיוּ מַעֲשָׂיו נָאִים וּנְעִימִים וְנִשְׁבָּה מִמֶּנִּי, וְהוֹצֵאתִי לָהֶם שֵׁמוֹת לְשֵׁם הַמְאֹרָע שֶׁלּוֹ, בֶּלַע, שֶׁנִּבְלַע מִמֶּנִּי. בֶּכֶר, שֶׁהָיָה בְּכוֹר לִי. אַשְׁבֵּל, שֶׁנִּשְׁבָּה מִמֶּנִּי. גֵּרָא, שֶׁגָּר בְּאֶרֶץ אַחֶרֶת. נַעֲמָן, שֶׁהָיוּ מַעֲשָׂיו נָאִים וּנְעִימִים. אֵחִי, שֶׁהָיָה אָחִי וַדַּאי. וָרֹאשׁ, שֶׁהָיָה לִי לְרֹאשׁ, וְהוּא [ראשון] רֹאשָׁן שֶׁל אֶחָיו, שֶׁנֶּאֱמַר (דברים לג, טז): תָּבוֹאתָה לְרֹאשׁ יוֹסֵף. מֻפִּים, שֶׁהָיָה יָפֶה מְאֹד בְּכָל דָּבָר, וְשֶׁכָּל הֲלָכוֹת שֶׁמָּסְרוּ שֵׁם וְעֵבֶר לְיַעֲקֹב מְסָרוֹ לוֹ. וְחֻפִּים, שֶׁלֹא רָאָה בְּחֻפָּתִי וְלֹא רָאִיתִי בְּחֻפָּתוֹ, וְשֶׁחִפּוּ עָלָיו דְּבָרִים וְאָמְרוּ (בראשית לז, לג): חַיָּה רָעָה אֲכָלָתְהוּ. וָאָרְדְּ, שֶׁהָיָה דּוֹמֶה לְוֶרֶד. וָאָרְדְּ, עַל שֵׁם (בראשית לז, לה): כִּי אֵרֵד אֶל בְּנִי אָבֵל שְׁאֹלָה. (בראשית מו, כד): וּבְנֵי נַפְתָּלִי, שֶׁהָיוּ מֻפְתָּלִין עַל שִׁבְעִים וּשְׁתַּיִם נִיר, שֶׁהָיוּ פּוֹתְלִין אֶת עֲבוֹדַת הַנִּיר. (בראשית מו, כד): יַחְצְאֵל, שֶׁחִצּוּ אֱלוֹהוֹת בְּיָדָן, וְהֵן מְצַחְצְחִין בְּשִׁנֵּיהֶם וּמַלְעִיגִים בְּשִׂפְתוֹתֵיהֶן. (בראשית מו, כד): וְגוּנִי, שֶׁהָיוּ מְגֻנִּים בִּלְשׁוֹנָם. (בראשית מו, כד): וְיֵצֶר, שֶׁהָיָה יִצְרָן קָשֶׁה מִכָּל בְּנֵי אָדָם. (בראשית מו, כד): וְשִׁלֵּם, שֶׁהָיוּ מֻשְׁלָמִים לְיִצְרָם וּמְשַׁלְּמִין רָעָה תַּחַת טוֹבָה. “And the sons of Benjamin: Bela, and Bekher, and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Ḥupim, and Ard” (Genesis 46:21).
“And the sons of Benjamin: Bela…” – when Joseph stood with Benjamin, he asked him: ‘Do you have sons?’ He said to him: ‘Yes.’ He said to him: ‘How many?’ He said to him: ‘Ten.’ He said: ‘What are their names?’ He said to him: ‘I had one brother. His actions were fine and pleasant, and he was taken captive from me, and I gave them names based on his experience. “Bela” – as he was swallowed [nivla] up from me; “Bekher” – as he was my firstborn [bekhor] [brother]; “Ashbel” – as he was taken captive [nishba] from me; “Gera” – as he resides [gar] in another land; “Naaman” – as his actions were fine [na’im] and pleasant [ne’imim]; “Eḥi” – as he was my full-fledged brother [aḥi]; “and Rosh” – as he was a leader [rosh] for me, and he was the head [roshan] of his brothers, as it is stated: “May his blessing rest on the head of [lerosh] Joseph” (Deuteronomy 33:16); “Mupim” – as he was very fine [yafeh] in all respects, and all the halakhot that Shem and Ever transmitted to Jacob, he transmitted to him.17Mupim – mo pihem – directly from their mouths. “And Ḥupim” – as he did not see my wedding canopy [beḥupati] and I did not see his wedding canopy [beḥupato], and they concealed [veḥipu] matters in his regard and said: “A savage beast devoured him” (Genesis 37:33). “And Ard” – as he was like a rose [vered]. “And Ard” – after: [Jacob said:] “For I will descend [ered] mourning to my son to the grave” (Genesis 37:35).’
“And the sons of Naphtali: Yaḥtze'el, and Guni, and Yetzer, and Shilem” (Genesis 46:24).
“And the sons of Naphtali” – their [creations] were twisted [muftalin] on seventy-two heddles;18A heddle is an integral part of a loom. as they twisted [potelin] the work of heddles.19They were expert weavers. “Yaḥtze'el” – they broke [sheḥitzu] the gods in their hand and they cut [metzaḥtzeḥin] with their teeth and would sneer with their lips.20They would break idols, and make cutting remarks and disdainful facial expressions about idolatry (see Yefeh To’ar; Etz Yosef). However, see Matnot Kehuna, where these statements are interpreted to mean that they fashioned idols and made disparaging comments toward God. “And Guni” – they spoke in derogatory [megunim] language. “And Yetzer” – their [evil] inclination was stronger than that of all [other] people. “And Shilem” – they were devoted [mushlamim] to their inclination21Alternatively, they were devoted to God despite their strong evil inclination (Yefeh To’ar). and would repay [umshalmin] goodness with evil.
כָּל הַנֶּפֶשׁ הַבָּאָה וגו' וּבְנֵי יוֹסֵף אֲשֶׁר יֻלַּד לוֹ וגו' (בראשית מו, כו כז), רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן רָאִיתָ מִיָּמֶיךָ אָדָם נוֹתֵן לַחֲבֵרוֹ שִׁשִּׁים וְשִׁשָּׁה כּוֹסוֹת וְחוֹזֵר וְנוֹתֵן לוֹ אַף שְׁלשָׁה וְהוּא מוֹנֶה אוֹתָם שִׁבְעִים, אֶלָּא זוֹ יוֹכֶבֶד שֶׁהִשְׁלִימָה מִנְיָן שֶׁל יִשְׂרָאֵל בְּמִצְרָיִם. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר יוֹכֶבֶד עִבּוּרָהּ בְּאֶרֶץ כְּנַעַן, וְלֵדָתָהּ בְּאֶרֶץ מִצְרַיִם, הֲדָא הוּא דִכְתִיב (במדבר כו, נט): וְשֵׁם אֵשֶׁת עַמְרָם יוֹכֶבֶד וגו', עַל פְּיָילֵי דְמִצְרַיִם נוֹלְדָה. וְרַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, לָמוּד הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת מוֹנֶה אֶת הַשֵּׁבֶט הַזֶּה עַד שֶׁהוּא בִּמְעֵי אִמּוֹ, הֲדָא הוּא דִכְתִיב (דברי הימים א כה, ג): לִידוּתוּן בְּנֵי יְדוּתוּן גְּדַלְיָהוּ וּצְרִי וִישַׁעְיָהוּ חֲשַׁבְיָהוּ וּמַתִּתְיָהוּ, חֲמִשָּׁה בִּפְרָט, וּבִכְלָלָן שִׁשָּׁה. אֶלָּא אַף (דברי הימים א כה, יז): שִׁמְעִי, מְנָאוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בִּמְעֵי אִמּוֹ. וְאִם יֹאמַר לְךָ אָדָם עֲשִׂירִי שִׁמְעִי, אֱמֹר לוֹ עֲשִׂירִי לַדּוּכָן. וְרַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן שִׁמֵּשׁ אָבִינוּ יַעֲקֹב מִטָּתוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרֵא אוֹתָם נְפָשׁוֹת, הֲדָא הוּא דִכְתִיב (במדבר כג, י): וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל, אָמַר רַבִּי בֶּרֶכְיָה כַּשָּׂרָף הַזֶּה שֶׁאֵינוֹ מַסְפִּיק לָצֵאת עַד שֶׁמַּסְפִּיגִין אוֹתוֹ. וְיֵשׁ אוֹמְרִים יַעֲקֹב הִשְׁלִים עִמָּהֶם אֶת הַמִּנְיָן. אָמַר רַבִּי יִצְחָק מָשָׁל לִשְׁתֵּי לִגְיוֹנוֹת שֶׁל מֶלֶךְ, דְּיוּקְמָנִיאוֹת וְגֵאוֹסְטַיינָא, בְּשָׁעָה שֶׁהַמֶּלֶךְ נִמְנָה עִם אֵלּוּ נִמְצְאוּ שְׁלֵמִים, וּבְשָׁעָה שֶׁהַמֶּלֶךְ עוֹד נִמְנָה עִם אֵלּוּ נִמְצְאוּ שְׁלֵמִים. וְיֵשׁ אוֹמְרִים הַקָּדוֹשׁ בָּרוּךְ הוּא הִשְׁלִים עִמָּהֶם אֶת הַמִּנְיָן. וְיֵשׁ אוֹמְרִים חוּשִׁים בֶּן דָּן הִשְׁלִים עִמָּהֶן אֶת הַמִּנְיָן. בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר מָצְאוּ כָּתוּב (בראשית מו, כג): וּבֶן דָּן חוּשִׁים, הֲדָא הוּא דִכְתִיב (שמואל ב כד, ו): וַיָּבֹאוּ הַגִּלְעָדָה וְאֶל אֶרֶץ תַּחְתִּים חָדְשִׁי וגו', בֵּית יֶרַח, יֶרַח סִינִים, מִדָּה כְּנֶגֶד מִדָּה, דָּן נִכְנַס בְּצַלְמוֹנִיתוֹ אֵצֶל אָבִיו וּמִתְבָּרֵךְ בְּשִׁבְעִים אֶלֶף, וּבִנְיָמִין נִכְנַס בַּעֲשָׂרָה וּמִתְבָּרֵךְ בְּאַרְבָּעִים אֶלֶף. וְיֵשׁ אוֹמְרִים סֶרַח בַּת אָשֵׁר הִשְׁלִימָה עִמָּהֶן אֶת הַמִּנְיָן, הֲדָא הוּא דִכְתִיב (שמואל ב כ, טז יז): וַתִּקְרָא אִשָּׁה חֲכָמָה מִן הָעִיר וַיִּקְרַב אֵלֶיהָ וַתֹּאמֶר הָאִשָּׁה הַאַתָּה יוֹאָב, אָמְרָה שִׁמְךָ יוֹאָב לוֹמַר שֶׁאַתָּה אָב לְיִשְׂרָאֵל וְאֵין אַתָּה אֶלָּא קוֹצֵר וְלֵית אַתְּ לְפוּם שְׁמָךְ, וְלֵית אַתְּ וְדָוִד בְּנֵי תוֹרָה, עַד כָּאן תַּמּוּ דִּבְרֵי תוֹרָה, לֹא כְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם, וְאָמַר לָהּ מַאן אַתְּ, אָמְרָה לֵיהּ (שמואל ב כ, יט): אָנֹכִי שְׁלֻמֵי אֱמוּנֵי יִשְׂרָאֵל, אֲנִי הוּא שֶׁהִשְׁלַמְתִּי מִנְיָינָן שֶׁל יִשְׂרָאֵל בְּמִצְרַיִם, אֲנִי הוּא שֶׁהִשְׁלַמְתִּי נֶאֱמָן לְנֶאֱמָן, יוֹסֵף לְמשֶׁה, מָה (שמואל ב כ, יט): אַתָּה מְבַקֵּשׁ לְהָמִית עִיר וְלִי שֶׁאֲנִי אֵם בְּיִשְׂרָאֵל, מִיָּד (שמואל ב כ, כ): וַיַּעַן יוֹאָב וַיֹּאמַר חָלִילָה חָלִילָה לִי וגו', חָלִילָה חָלִילָה שְׁתֵּי פְּעָמִים, חָלִילָה לְדָוִד, חָלִילָה לְיוֹאָב, חָלִילָה לְמַלְכוּת בֵּית דָּוִד, אֶלָּא (שמואל ב כ, כא): לֹא כֵן, אֶלָּא (שמואל ב כ, כא): כִּי אִישׁ מֵהַר אֶפְרָיִם שֶׁבַע בֶּן בִּכְרִי שְׁמוֹ נָשָׂא יָדוֹ בַּמֶּלֶךְ בְּדָוִד, אִם בַּמֶּלֶךְ לָמָּה בְּדָוִד, וְאִם בְּדָוִד לָמָּה בַּמֶּלֶךְ, אֶלָּא אָמַר רַבִּי עֲזַרְיָא בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן כָּל שֶׁמַּעֲמִיד פָּנָיו בַּמֶּלֶךְ כְּאִלּוּ הֶעֱמִיד פָּנָיו בְּתַלְמִיד חָכָם כָּל שֶׁכֵּן בַּמֶּלֶךְ וְתַלְמִיד חָכָם. רַבִּי יוּדָן אָמַר כָּל הַמֵּעִיז פָּנָיו בַּמֶּלֶךְ כְּאִלּוּ מֵעִיז פָּנָיו בַּשְּׁכִינָה. (שמואל ב כ, כא): וַתֹּאמֶר הִנֵּה רֹאשׁוֹ מֻשְׁלָךְ אֵלֶיךָ, מְנָא יָדְעָה, אֶלָּא אָמְרָה כָּל דְּמַחְצִיף אַפֵּיהּ בְּמַלְכוּת בֵּית דָּוִד מֵרִים הוּא רֵאשֵׁיהּ מִלְּעֵיל, מִיָּד (שמואל ב כ, כב): וַתָּבוֹא הָאִשָּׁה אֶל כָּל הָעָם בְּחָכְמָתָהּ, אָמְרָה לְהוֹן לֵית אַתּוּן יָדְעִין מִלַּיָּא דְדָוִד, הֵידָא אֻמָּה קָמַת בְּהוֹן הֵידָא מַלְכוּתָא קָמַת בְּהוֹן, אָמְרִין לָהּ וּמַהוּ בָּעֵי, אָמְרָה לְהוֹן אֶלֶף גּוּבְרִין, וְלָא טָב אֶלֶף גּוּבְרִין מִלְּמֶחָרְבָה מְדִינַתְכוֹן, אֲמָרוּ לָהּ כָּל חַד וְחַד לֵיהַב לְפוּם מַה דְּאִית לֵיהּ. אָמְרָה לְהוֹן דִּלְמָא אַגַּב פִּיּוּסָא שָׁבֵיק צִבְחַר. עָבְדָא נַפְשָׁהּ כְּמָה דְאָזְלָא מְפַיְסָא וְהָדְרָה מֵאֶלֶף לַחֲמֵשׁ מְאִין, לְמֵאָה, לַעֲשָׂרָה, לְחַד וְהוּא אַכְסַנָּאי, וּמַנּוֹ שֶׁבַע בֶּן בִּכְרִי, מִיָּד וַיִּכְרְתוּ אֶת רֹאשׁוֹ. תָּנֵי סִיעָה שֶׁל בְּנֵי אָדָם שֶׁאָמְרוּ לָהֶם גּוֹיִם תְּנוּ לָנוּ אֶחָד מִכֶּם וְנַהַרְגֶּנּוּ וְאִם לָאו אָנוּ הוֹרְגִים אֶתְכֶם, יֵהָרְגוּ כֻּלָּם וְאַל יִמְסְרוּ נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, וְאִם יִחֲדוּהוּ לָהֶן כְּשֶׁבַע בֶּן בִּכְרִי, נוֹתְנִין וְאַל יֵהָרְגוּ כֻּלָּם. אָמַר רַבִּי יְהוּדָה בַּמֶּה דְבָרִים אֲמוּרִים בִּזְּמַן שֶׁהוּא מִבִּפְנִים וְהֵן מִבַּחוּץ, אֲבָל הוּא מִבִּפְנִים וְהֵן מִבִּפְנִים, הוֹאִיל וְהוּא נֶהֱרַג וְהֵן נֶהֱרָגִים, יִתְּנוּ לָהֶם וְאַל יֵהָרְגוּ כֻּלָּם, כְּגוֹן שֶׁהוּא אוֹמֵר (שמואל ב כ, כב): וַתָּבוֹא הָאִשָּׁה אֶל כָּל הָעָם, הוֹאִיל וְהוּא נֶהֱרָג וְאַתֶּם נֶהֱרָגִים, תְּנוּהוּ לָהֶם וְאַל תֵּהָרְגוּ כֻּלְּכֶם. רַבִּי שִׁמְעוֹן אוֹמֵר כָּל הַמּוֹרֵד בְּמַלְכוּת בֵּית דָּוִד חַיָּב מִיתָה. עוּלָא בֶּן קִישָׁר תְּבַעְתֵּיהּ מַלְכוּתָא, קָם וַעֲרַק לְגַבֵּי רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לְלוֹד, שְׁדַר פַּרְדִיסְקֵי בַּתְרֵיהּ, אִיטְפַּל לֵיהּ רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וּפַיְסֵיהּ וְאָמַר לֵיהּ מוּטָב דְּלִיקְטִיל הַהוּא גַבְרָא וְלָא לֵיעָנְשֵׁי צִבּוּרָא עַל יְדֵיהּ, אִיפַיַּס לֵיהּ וְיַהֲבֵי נִיהֲלֵיהּ. הֲוָה קָא מִשְׁתָּעֵי אֵלִיָּהוּ בַּהֲדֵיהּ, כֵּיוָן דַּעֲבֵיד הָכֵי לָא אֲתָא לְגַבֵּיהּ, צָם עֲלוֹי תְּלָתִין יוֹמִין וְאִתְחֲזֵי לֵיהּ, אֲמַר לֵיהּ מַאי טַעְמָא אַפְגַר מָר, אֲמַר לֵיהּ וְכִי חָבֵר אֲנִי לְמָסוֹרוֹת, אֲמַר לֵיהּ וְלָא מַתְנִיתָּא הִיא, סִיעָה שֶׁל בְּנֵי אָדָם וכו', אָמַר וְכִי מִשְׁנַת חֲסִידִים הִיא, מִיבָּעֵי לְהַאי מִלְּתָא מִתְעַבְדָא עַל יְדֵי אַחֲרִינֵי וְלָא עַל יְדָךְ. תָּנֵי בְּשָׁעָה שֶׁעָלָה נְבוּכַדְנֶצַּר לִכְבּוֹשׁ אֶת יְהוֹיָקִים עָלָה וְיָשַׁב בְּדָפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדָה סַנְהֶדְּרֵי גְדוֹלָה לִקְרָאתוֹ, אָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת הַזֶּה לֵחָרֵב, אָמַר לָהֶם לָאו, אֶלָּא יְהוֹיָקִים מֶלֶךְ יְהוּדָה מָרַד בִּי תְּנוּ אוֹתוֹ לִי וַאֲנִי אֵלֵךְ, אֲזַלּוּן וְאָמְרִין לִיהוֹיָקִים נְבוּכַדְנֶצַּר בְּעֵי לָךְ, אֲמַר לְהוּ וְכָךְ עוֹשִׂים, דּוֹחִים נֶפֶשׁ מִפְּנֵי נָפֶשׁ, לֹא כֵן כְּתִיב (דברים כג, טז): לֹא תַסְגִּיר עֶבֶד אֶל אֲדֹנָיו. אָמְרוּ לוֹ לֹא כָךְ עָשָׂה זְקֵנְךָ לְשֶׁבַע בֶּן בִּכְרִי, הֲדָא הוּא דִכְתִיב (שמואל ב כ, כא): הִנֵּה רֹאשׁוֹ מֻשְׁלָךְ אֵלֶיךָ בְּעַד הַחוֹמָה, כֵּיוָן שֶׁלֹא שָׁמַע לָהֶם עָמְדוּ וּנְטָלוּהוּ וְשִׁלְשְׁלוּ אוֹתוֹ וּפַיְלֵיהּ. “All the people who were coming with Jacob to Egypt, the products of his loins, aside from the wives of Jacob's sons; all the people were sixty-six” (Genesis 46:26).
“And the sons of Joseph, who were born to him in Egypt, were two people; all the people of the house of Jacob, who came to Egypt, were seventy” (Genesis 46:27).
“All the people who were coming…. And the sons of Joseph, who were born to him…” – Rabbi Levi in the name of Rabbi Shmuel bar Naḥman: Have you ever in your days seen a person give another sixty-six cups, and then give him another three, and he counts them as seventy? Rather, this is Yokheved, who completed the tally of Israel in Egypt.22The verses list a total of sixty-nine people but it then states that the total was seventy. This is an allusion to Yokheved, who was born as they arrived in Egypt, and is counted in the final tally even though she is not listed by name. Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: Yokheved was conceived in the land of Canaan, and born in the land of Egypt. That is what is written: “The name of Amram's wife was Yokheved, [daughter of Levi, who was born to Levi in Egypt]” (Numbers 26:59) – she was born at the gates of Egypt.
And Rabbi Levi in the name of Rabbi Shmuel bar Naḥman: The Holy One blessed be He is accustomed to count this tribe while it is still in its mother’s womb. That is what is written: “For Yedutun, the sons of Yedutun: Gedalyahu, and Tzeri, and Yeshayahu, Ḥashavyahu, and Matityahu, [six]” (I Chronicles 25:3) – they are five [who are mentioned] specifically, but a total of six. However, there is “Shimi” (I Chronicles 25:17). The Holy One blessed be He counted him while he was still in his mother’s womb. And were a person to say to you: “The tenth was Shimi” (I Chronicles 25:17), say to him: Tenth for the platform.23This is regarding the order in which they would perform their role as singers on the platform in the Temple.
And Rabbi Levi in the name of Rabbi Shmuel bar Naḥman: [From the time] our patriarch Jacob would engage in conjugal relations, the Holy One blessed be He would call [his future children] souls. That is what is written: “Or tallied one-quarter [rova]24Rova is understood as a reference to the sexual act (see, similarly, Leviticus 18:23). The Holy One blessed be He counts them even before conception. of Israel” (Numbers 23:10). Rabbi Berekhya said: It is like sap, which is absorbed even before it has emerged.
Some say: Jacob completed the tally with them.25The final tally of seventy includes Jacob himself. Rabbi Yitzḥak said: This is analogous to two of the emperor’s legions, the Decumani and the Augustiani. When the emperor is counted with these they are deemed complete, and when the emperor is counted with those, as well, they are deemed complete.26Since the emperor is sometimes found with each legion, he is included in their official number.
Some say: The Holy One blessed be He completed the tally with them.27The final tally of seventy includes God Himself, who accompanied Jacob and his family into exile in Egypt.
Some say: Ḥushim son of Dan completed the tally with them.28The verse states: “The sons of Dan: Ḥushim” (Genesis 46:23) – it says “the sons” in plural, because Ḥushim was counted as two. This is because he had many offspring. In Rabbi Meir’s Torah they found it written: “The son of Dan: Ḥushim.”29The word “son” appeared in the singular rather than in the plural. Some explain that this means that Rabbi Meir wrote the word “son” on the side of his scroll next to the word “sons” as an explanatory note, so that it would not be understood that Dan actually had more than just one son. This supports the idea that the word “sons” is written in plural to indicate that Ḥushim counted as two in the count of the seventy members of Jacob’s family (Yefeh To’ar). That is what is written: “They came to the Gilad, and to the land of Taḥtim Ḥodshi, [and they came to Dan Yaan]” (II Samuel 24:6) – Beit Yeraḥ, Yeraḥ Sinim.30These were the names of these places in the talmudic period. A measure for a measure:31This is the way the midrash expounds the word Yaan that is appended to the name Dan, as this word means “because” and indicates a “measure for measure” cause and effect. See, similarly, Leviticus 26:43. Dan entered in his darkened state32With just one son, who was deaf. before his father, and was blessed with seventy thousand.33In the two censuses in the Book of Numbers, the tribe of Dan numbered between sixty and seventy thousand (see Numbers 1:39, 26:43). Benjamin entered with ten, and was blessed with forty thousand.34Although Benjamin had ten sons, his tribe numbered only around thirty-five thousand and forty-five thousand respectively during the two censuses in the Book of Numbers (see Numbers 1:37, 26:41).
Some say: Seraḥ daughter of Asher completed the tally with them. That is what is written: “A wise woman called from the city…. He approached her, and the woman said: Are you Yoav?” (II Samuel 20:16–17). She said to him: ‘Your name is Yoav, to say that you are a father [av] to Israel, but you are nothing but a reaper,35A killer. and you do not correspond to your name. Are you and David not versed in Torah, or has Torah now ceased [to be in effect]? Is it not written: “When you approach a city to wage war against it, you shall call to it for peace”?’ (Deuteronomy 20:10). He said to her: ‘Who are you?’ She said to him: “I am the peaceful [shelumei] and loyal [emunei] of Israel” (II Samuel 20:19)36The plural terms shelumei and emunei are difficult in context, and the midrash therefore expounds these terms. – I am the one who completed [shehishlamti] the tally [minyanan] of Israel in Egypt. I am the one who delivered the loyal to the loyal – Joseph to Moses.37Seraḥ showed Moses where Joseph was buried so that he could take Joseph’s bones from Egypt to the Land of Israel (Sota 13a). Why “do you seek to destroy a city” (II Samuel 20:19), and I, who am “a mother in Israel”? (II Samuel 20:19). Immediately, “Yoav answered and said: Far be it, far be it from me [that I would ruin or destroy]” (II Samuel 20:20). “Far be it, far be it,” twice – far be it from David, far be it from Yoav, far be it from the kingdom of the house of David. “[The matter] is not so. Rather, a man from Mount Ephraim, Sheva son of Bikhri is his name, has raised his hand against the king, against David (II Samuel 20:21) – if [he already said] “against the king,” why [did he also say] “against David”; if “against David,” why “against the king”? Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: Anyone who is impudent to a king, it is as though he was impudent to a Torah scholar; all the more so, [if he is impudent] to a king and a Torah scholar. Rabbi Yudan said: Anyone who is impudent to a king, it is as though he is impudent to the Divine Presence.
“[The woman] said…Behold, his head will be cast to you” (II Samuel 20:21). How did she know?38How did she know she would be able to apprehend Sheva ben Bikhri. It is because she said: ‘Anyone who is impudent to the kingdom of the house of David, will be beheaded from above.’39God will ensure that he is apprehended. Immediately, “the woman came to all the people, in her wisdom” (II Samuel 20:22). She said to them: ‘Do you not know the exploits of David? What nation stood against him? What kingdom stood against him?’ They said to her: ‘What does he want?’ She said to them: ‘One thousand men; are one thousand men not preferable to destroying your entire city?’ They said to her: ‘Let each and every one give in accordance with what he has.’40Each household will turn over a proportion of its members. She said to them: ‘Perhaps, as the result of appeasement, he will forgo a bit.’ She made herself out as though she was going to appease and returned; from one thousand to five hundred,41She made them believe she had negotiated Yoav down from the one thousand men that he demanded to only five hundred. to one hundred, to ten, to one, and he is a guest. ‘Who is it?’ ‘It is Sheva son of Bikhri.’ Immediately, they severed his head.
It is taught: A group of people to whom the gentiles said: ‘Give us one of you and we will kill him, and if not, we will kill all of you,’ they shall all be killed, and they shall not deliver one soul of Israel. But if they designated him for them, like Sheva son of Bikhri, they shall give, and all of them shall not be killed. Rabbi Yehuda said: In what case are these matters stated? It is when he is inside and they are outside.42When he is trapped by the besieging army but they are not totally trapped, it is possible they will escape the army even if they do not deliver him to the army. Consequently, they may not turn him over. But if he is inside and they are inside, since he will be killed and they will be killed, they shall deliver him to them and all of them will not be killed. Like it says: “The woman came to all the people” (II Samuel 20:22) – since he will be killed and you will be killed, give him to them and let you all not be killed. Rabbi Shimon says: Anyone who revolts against the kingdom of the house of David is liable to death.
Ulla ben Kishar was sought by the empire. He rose and fled to Rabbi Yehoshua ben Levi to Lod. They sent a messenger after him. Rabbi Yehoshua ben Levi approached [Ulla ben Kishar] and appeased him. He said to him: ‘It is preferable that this man [i.e. you] be killed, and let the entire community not be punished on his account.’ He appeased him and he delivered him to [the messenger]. Elijah was accustomed to speak with [Rabbi Yehoshua ben Levi]. Once he did this, [Elijah] did not come to him any longer. He fasted over him for thirty days, and he appeared to him. [Rabbi Yehoshua ben Levi] said to him: ‘What is the reason that my master absented himself?’ He said to him: ‘Do I associate with informers?’ He said to him: ‘Is it not a baraita: A group of people…’ He said to him: ‘Is that a mishna of the pious? That act should have been performed by others and not by you.’
It is taught: When Nebuchadnezzar ascended to conquer Yehoyakim, he ascended and encamped at Daphne at Antioch. The Great Sanhedrin descended to greet him. They said to him: ‘Has the time arrived for this house to be destroyed?’ He said to them: ‘No, but Yehoyakim king of Judah has revolted against me. Give him to me and I will go.’ They went and said to Yehoyakim: ‘Nebuchadnezzar wants you.’ He said to them: ‘Is this how one acts? Does one disregard one life in favor of another life? Is it not so written: “You shall not hand over a slave to his master”?’ (Deuteronomy 23:16). They said to him: ‘Is this not what your ancestor did to Sheva son of Bikhri? That is what is written: “Behold, his head is cast to you over the wall”’ (II Samuel 20:21). When [Yehoyakim] did not heed them, they rose, took him, and lowered him [to Nebuchadnezzar], who dismembered him.