Parshas Vayeshev

Torah #1 – Ba’al Hatrurim on Verse 37:1

Torah #2:  Explanation of Verses leading to the Sale of Yosef

Great Torah on Verse 37:26

 וַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ׃

Rashi – מה בצע. מַה מָּמוֹן, כְּתַרְגּוּמוֹ

Torah #1:

Verse 37:1

וַיֵּ֣שֶׁב יַעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן׃

Now Jacob was settled in the land where his father had sojourned, the land of Canaan.

The Ba’al Hatrurim says on Verse  on this verse:

מגורי ב’ במסורה הכא ואידך מגורי אל חרב. אף על פי שהיה לו מגורי אל חרב ישב לו ביניהם משל לאחד שראה כת של כלבים ורצו לנשכו וישב ביניהם כך ישב לו יעקב בין עשו ואלופיו:

Sojournings. The masoretic note, ב – Bais, means that this word appears twice in the Tanach: (i) here; and (ii.)  מְגוּרֵ֤י אֶל־חֶ֙רֶב֙ – Terrors of the sword. (Ezekiel 21:17). Although Jacob had terrors of the sword, he nevertheless settled among (Esau and his descendants). This is analogous to a person who saw a band of dogs (who as if they) sought to bite him.  (To thwart their design) he settled among them; so too, Jacob settled among Esau and his Lords.

The word מְגוּרֵ֤י is used differently in Ezekiel, see the full verse below.  According to Rashi in Ezekiel, it either means “an assemblage” or “fear,” and in Bereshis, it means sojournings.  The Masoretic text  uses the interpretation from Ezekiel to clarify our first verse in Vayeshev by combining it with the meaning in Bereshis of sojourning.  This will be explained in the following Matnos Kuhunah.

This Ba’al Haturim is also a Medresh Rabbah 84:5.

One problem is that Yaakov and Esau lived far apart and the Ba’al Hatrim and Medrash is saying that Yaakov lived amongst Esau.  Perhaps the Baal Haturim is talking far in the future, when the Jews will be exiled to foreign land and not at this moment when Yaakov came back to live with his father..

The Artscroll explains this Ba’al Haturim using the second explanation in the Matnas Kehuna in the Medresh.  

Matnas Kehunah:

כלבים כו’ וישב לו ביניהם. שאז מניחים אותו ובספרים אחרים גרסי’ כת של שונאים וצ”ל שכיון שיושב הוא ביניהם בטוחים הם ממנו שלא יפרסם רשעתם או כיון שמראה עצמו שלבו שלם עמהם ומבקש אהבתם מניחים אותו:

Artscroll translation in the Ba’al Haturim:

When one sees that the dogs were howling and barking at him, he realizes that they feel threatened by the presence of a stranger. But once he joined them, they regarded him as if he were one of their own and did him no harm. Similarly, one who fears a band of evil doers should befriend them.  As long as they think that he seeks their welfare, they will do him no harm. 

The Ba’al Haturim and the Medresh as explained by the Matnas Kehunah in its second understanding,       

 או כיון שמראה עצמו שלבו שלם עמיהם ומבקש אהבתם מניחים אותו seems to be very enlightening and very progressive.  Look at his words  ומבקש אהבתם .  It is not just that the Jews live with the evildoers; it is that we want to work to benefit their lives.  We are not there just to take; we are there to work with them and give back to society.  We don’t assimilate, but we work with them on social and national issues.  The first understanding is also true at other times, וצריך לומר שכיון שיושב הוא ביניהם בטוחים הם ממנו שלא יפרסם רשעתם.  There are times when we have to live in total isolation from general society.   How the Jews react as a community is entirely based on the political situation and the times, based on our Gedolim.  When the Jewish community is small, we can live in complete isolation; however, as the community grows and becomes more numerous, such as in prewar Poland when major cities were ¼ to ⅓ Jewish, or in New York City and Lakewood today, we must work for the betterment of society.

WOW.  This is the Ba’al Haturim, who lived after the crusades in Germany.  He is saying that the purpose of the Jews living in the diaspora is to be a light for the nations.  

Ezekiel 21:17 – זְעַ֤ק וְהֵילֵל֙ בֶּן־אָדָ֔ם כִּי־הִיא֙ הָיְתָ֣ה בְעַמִּ֔י הִ֖יא בְּכׇל־נְשִׂיאֵ֣י יִשְׂרָאֵ֑ל מְגוּרֵ֤י אֶל־חֶ֙רֶב֙ הָי֣וּ אֶת־עַמִּ֔י לָכֵ֖ן סְפֹ֥ק אֶל־יָרֵֽךְ׃

Cry out and wail, Son of Man, for this shall befall My people, this shall befall all the chieftains of Israel: an assemblage with swords came against My people.  Therefore, clap your (hand) against your thigh [in grief].

Rashi on Ezekiel 21:17:

מְגוּרֵי אֶל חֶרֶב. קְבוּצוֹת עַמִּים בָּאִים לַחֶרֶב הָיוּ סְבִיבוֹת עַמִּי, כֵּן תִּרְגֵּם יוֹנָתָן. מְגוּרֵי לְשׁוֹן ״אוֹגֵר בַּקַּיִץ בֵּן מַשְׂכִּיל״ (משלי י:ה), ״אָגְרָה בַקָּצִיר״ (משלי ו:ח), ״נֶהֶרְסוּ מַמְּגוּרוֹת״ (יואל א:יז), ״הַעוֹד הַזֶּרַע בַּמְּגוּרָה״ (חגי ב:יט). וּמְנַחֵם חִבְּרוֹ לְשׁוֹן יִרְאָה, כְּמוֹ ״וַיָּגָר מוֹאָב״ (במדבר כב:ג):

those gathered to the sword Hebrew. מְגוּרֵי, a gathering of nations coming with the sword were around My people. So did Jonathan render מְגוּרֵי, related to the word in (Prov. 10:5): “An intelligent son gathers (אוֹגֵר) in the summer”; (ibid. 6:8), “She gathers (אָגְרָה) her food in the harvest”; (Joel 1:17), “garners (מַמְּגֻרוֹת) are demolished”; (Haggai 2:19), “The seed is still in the granary (בַּמְגוּרָה).” Menachem, however, connected it to the word for fear, like (Num. 22:3): “And Moab became terrified (וַיָגָר).”

 Medresh Rabbah 84:5

מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן (בראשית לו, לא): וְאֵלֶּה הַמְּלָכִים וגו’, וּכְתִיב הָכָא וַיֵּשֶׁב יַעֲקֹב, אָמַר רַבִּי חוּנְיָא מָשָׁל לְאֶחָד שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְרָאָה כַּתְּ שֶׁל כְּלָבִים וְנִתְיָרֵא מֵהֶם וְיָשַׁב לוֹ בֵּינֵיהֶם. כָּךְ כֵּיוָן שֶׁרָאָה אָבִינוּ יַעֲקֹב עֵשָׂו וְאַלּוּפָיו נִתְיָרֵא מֵהֶם וְיָשַׁב לוֹ בֵּינֵיהֶם.

“Jacob settled” – Rabbi Ḥunya said: This is analogous to one who was walking on the way and saw a pack of dogs. He was afraid of them and he sat in their midst.  Dogs pursue those who run, so he sat and did not run.  So, when our patriarch Jacob saw Esau and his chieftains, he feared them and settled in their midst.

Torah #2

While learning this Parsha, we can read the Pesukim two different ways.  #1 is as a Shakespearean play.  This is a story of sibling rivalry, where a father appears to create an atmosphere that fosters this rivalry, leading to one sibling wanting to kill the other.   This is a story about a family and the mistakes they make.  #2 is that the brothers were the foundations of the Jewish people, righteous men, and God’s intervention and directing of the events.  Were there mistakes? definitely.  However, it led to the Jewish people’s destiny being fulfilled.

We as Orthodox Jews who believe in Torah M’Sinai have to believe the scenario laid out in the Midrash that the tribes were the foundation of our people and were righteous and holy men and this is how we have to read the verses.

We start out the Parsha with Yakov loving Yosef above all his brothers and showing his love for him by making for Yosef a special coat, perhaps one that speaks of royalty. Yakov imparted all his knowledge to Yosef.   Yosef reports seemingly bad actions of his brothers. Why did he do this?  It appears that he misjudged them and was trying to rebuke them to change their ways.

The brothers hate him.  Yosef has the dreams and tells his father about them in front of the brothers.  The brothers’ hatred turns into hate fueled by jealousy.  Pasuk 37:11 says

וַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר׃

His brothers were jealous of him, but his father kept the matter in mind.

Why were they jealous?  I believe their jealousy stemmed from the fact that they realized, either consciously or subconsciously, that Yosef possessed great talents and leadership qualities.  He was on a higher level than them and suspected that he would be the leader of the family.  The brothers were righteous, but even righteous men quarrel.  

As the Medresh says that they felt that Yosef was trying to have Yaakov ostracize them from the family, just like Eisav was not part of the Jewish people.  They believed that Yosef was a Rodef, meaning someone who was attempting to harm them spiritually and therefore deserving of death.   

The Parsha continues, and we begin recounting the sequence of events that leads Yosef to Egypt, followed by Yaakov and his family traveling there to fulfill God’s prophecy at the Bris Ben Habesaurim.

Cause #1 – Pasuk 37:12:  the brothers went to Shechem to לִרְע֛וֹת אֶׄתׄ־צֹ֥אן – to feed the sheep.  

Rashi brings down a Midrash and says  לרעות את צאן. נָקוּד עַל אֶת, שֶׁלֹּא הָלְכוּ אֶלָּא לִרְעוֹת אֶת עַצְמָן 

What does the Medresh mean?  They were righteous men.   The Divrei Dovid answers:

ובלאו הכי נראה לתרץ שנדקדק עוד במה שיאמר הכתוב שהלכו לרעות את עצמן לפי זה מה תועלת יוצא לנו מזה. ונראה דהכוונה בזה לרמז שע”י הליכה זו נשתלשל הדבר שירד יעקב למצרים ונתעכב שם וע”י זה היו לבניו מזונות בימי הרעב כמ”ש הכתוב כי למחיה שלחני אלהים לפניכם ואלהים חשבה לטובה, ע”כ אמר כאן שלפי דעת השבטים הלכו לרעות הצאן בשכם אבל הנקודות מרמזים ברוח הקודש שהליכה שלהם היה לרעות את עצמן שע”י זה יהיה להם מחיה וקיום (כנ”ל נכון

Why did they go to Shechem? It was 50 miles from Chevron.  Seems like a far distance just to graze their flock.  Additionally, a bad thing happened in Shechem so why go back?  If they went back at this time, I would guess that they went there many times.  Maybe they went there when sheep had to be fattened.  Perhaps Yaakov was okay with going to Shechem to remind people that the land is not abandoned.  Perhaps based on the Rashi that Shechem was a place to murder and they went there to strengthen their resolve to kill Yosef.

Cause #2 – Pasuk 37:13:  וַיֹּ֨אמֶר יִשְׂרָאֵ֜ל אֶל־יוֹסֵ֗ף הֲל֤וֹא אַחֶ֙יךָ֙ רֹעִ֣ים בִּשְׁכֶ֔ם לְכָ֖ה וְאֶשְׁלָחֲךָ֣ אֲלֵיהֶ֑ם וַיֹּ֥אמֶר ל֖וֹ הִנֵּֽנִי׃

Yisrael said to Yoseif, Aren’t your brothers pasturing [the sheep] in Shechem? Come, I will send you to them. He [Yoseif] said to him, Here I am.

Why would Yaakov send Yosef to inquire about their welfare?  He knew they hated Yosef and probably knew they were not on speaking terms.  Maybe Yaakov felt that this was business so they would talk to one another.  Maybe Yaakov felt that by sending Yosef, Yakov was showing his love for the brothers and this would ease the fighting among the brothers.  Yakov never suspected that Yosef’s life would be in danger.

Cause #3 – Pasuk 37:14:

וַיֹּ֣אמֶר ל֗וֹ לֶךְ־נָ֨א רְאֵ֜ה אֶת־שְׁל֤וֹם אַחֶ֙יךָ֙ וְאֶת־שְׁל֣וֹם הַצֹּ֔אן וַהֲשִׁבֵ֖נִי דָּבָ֑ר וַיִּשְׁלָחֵ֙הוּ֙ מֵעֵ֣מֶק חֶבְר֔וֹן וַיָּבֹ֖א שְׁכֶֽמָה׃

He [Yisrael] said to him, Go please [now], see after the well-being of your brothers, and the welfare of the sheep, and bring me a report. He sent [Yoseif] from the depths [plain] of Chevron, and he came to Shechem.

Rashi says on  וַיִּשְׁלָחֵ֙הוּ֙ מֵעֵ֣מֶק חֶבְר֔וֹן 

מעמק חברון. וַהֲלֹא חֶבְרוֹן בָּהָר, שֶׁנֶּאֱמַר וַיַּעֲלוּ בַנֶּגֶב וַיָּבֹא עַד חֶבְרוֹן (במדבר י”ג), אֶלָּא מֵעֵצָה עֲמֻקָּה שֶׁל אוֹתוֹ צַדִּיק הַקָּבוּר בְּחֶבְרוֹן, לְקַיֵּם מַה שֶּׁנֶּאֱמַר לְאַבְרָהָם בֵּין הַבְּתָרִים כִּי גֵר יִהְיֶה זַרְעֲךָ (בראשית ט״ו:י״ג):

But was not Hebron situated on a hill, as it is said (Numbers 13:22) “And they went up into the South and they came unto Hebron” why then does it state that Jacob sent him from the עמק, (the vale, the deep part) of Hebron? But the meaning is that Jacob sent him in consequence of the necessity of bringing into operation the profound (עמוקה) thought of the righteous man who was buried in Hebron (Midrash Tanchuma, Vayera 22) — in order that there might be fulfilled that which was spoken to Abraham when the Covenant was made ‘between the parts” (cf. 15:13), “thy seed shall be a stranger etc.”

This was preordained.  Yosef was going to end up in Egypt.  The question is – did the 10 brothers lose their freedom of choice and would be the case of Yosef going down to Egypt.  Alternatively, they could have sent Yosef back to their father with a report, and the Yismaleim would have captured him on their own.

Cause #4 – Pasuk 37:15 to 17:

וַיִּמְצָאֵ֣הוּ אִ֔ישׁ וְהִנֵּ֥ה תֹעֶ֖ה בַּשָּׂדֶ֑ה וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ׃

A man found him going astray in the field. The man asked him, What are you seeking?

וַיֹּ֕אמֶר אֶת־אַחַ֖י אָנֹכִ֣י מְבַקֵּ֑שׁ הַגִּֽידָה־נָּ֣א  לִ֔י אֵיפֹ֖ה הֵ֥ם רֹעִֽים׃

He said, I am looking for my brothers, tell me please [now], where are they pasturing?

וַיֹּ֤אמֶר הָאִישׁ֙ נָסְע֣וּ מִזֶּ֔ה כִּ֤י שָׁמַ֙עְתִּי֙ אֹֽמְרִ֔ים נֵלְכָ֖ה דֹּתָ֑יְנָה וַיֵּ֤לֶךְ יוֹסֵף֙ אַחַ֣ר אֶחָ֔יו וַיִּמְצָאֵ֖ם בְּדֹתָֽן׃

The man said, They have traveled on from here, for I heard them say, Let us go to Doson. Yoseif went after his brothers and found them in Doson.

Rashi says that the man is the angel Gavriel who seeks out Yosef and sends him the right direction, seemingly hinting that there are problems ahead. Rashi on Pasuk 17 says:.

נסעו מזה. הִסִּיעוּ עַצְמָן מִן הָאַחְוָה:

they have departed from all feelings of brotherhood.

נלכה דתינה. לְבַקֵּשׁ לְךָ נִכְלֵי דָתוֹת שֶׁיְּמִיתוּךָ בָהֶם. וּלְפִי פְשׁוּטוֹ שֵׁם מָקוֹם הוּא, וְאֵין מִקְרָא יוֹצֵא מִידֵי פְשׁוּטוֹ:

 “let us go to seek some legal (דתות) pretexts” to put you to death. According to the literal sense, however, it is the name of a place, and Scripture never really loses its literal sense (Shabbat 63a).

Cause #5 – Verses 19 -25:  Yosef approaches the brothers. They want to kill him.  Ruvian says we should not directly kill him.  Throw him into a pit.

Why do they want to kill him?  As I said before, they felt he was going to kill him spiritually.  At this point I assume they were either going to stone him or plunge a knife into him.  

Cause #6 – Verse 37:21 – Ruevan saves him.

וַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ׃

Reuvein heard and rescued him from their hands. He said, Let us not kill him.

Verse 37:22 

וַיֹּ֨אמֶר אֲלֵהֶ֣ם ׀ רְאוּבֵן֮ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַהֲשִׁיב֖וֹ אֶל־אָבִֽיו׃

Reuvein said to them, Do not commit bloodshed. Throw him into this pit which is in the wilderness, and do not lay a hand on him. His purpose was to rescue him from their hands, to bring him back to his father.

The Torah is saying that do not think the Ruevain plan was for the brothers not to kill him directly but rather to kill him indirectly.  To put Yosef into a pit and Yosef would die from starvation or snake bites.  The Torah tells us that his real motivation was to save Yosef.  Either he felt Yosef was guilty of a death sentence but felt for whatever reason that cannot punish him or he felt Yosef was not guilty of the death penalty, but he couldn’t go up against his nine brothers.

למען הציל אתו. רוּחַ הַקֹּדֶשׁ מְעִידָה עַל רְאוּבֵן שֶׁלֹּא אָמַר זֹאת אֶלָּא לְהַצִּיל אוֹתוֹ שֶׁיָּבֹא הוּא וְיַעֲלֶנּוּ מִשָּׁם, אָמַר אֲנִי בְכוֹר וְגָדוֹל שֶׁבְּכֻלָּן, לֹא יִתָּלֶה הַסֵּרָחוֹן אֶלָּא בִי:

Cause #7 – Verse 25:

וַיֵּשְׁבוּ֮ לֶֽאֱכׇל־לֶ֒חֶם֒ וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה׃

They sat down [reclined] to eat bread. They raised their eyes and saw—behold a Yishmaelite [Arabian] caravan was coming from Gilod. Their camels were carrying spices, balsam and lotus, bringing them down to Egypt.

Rashi  – וגמליהם נשאים AND THEIR CAMELS WERE BEARING etc. — Why does Scripture specially announce what they were laden with? It is to tell you how great is the reward of the righteous: it is not usual for Arabs to carry anything but naphta and itran (tar) which are evil-smelling, but for this one (Joseph, the righteous) it was specially arranged that they should be carrying fragrant spices so that he should not suffer from a bad odour (Genesis Rabbah 84:17).

This shows this entire sequence of events were pre-ordained.  Yosef was going to be captured and put in that caravan.  Either through sale by the brother or they would have captured him walking back to his father.

More importantly.  They put Yosef in a pit to kill him and then seemingly casually go and have a meal.  No emotion for their brother that they felt they had to kill, no introspection, no doubt.  Look at the word לֶ֒חֶם֒  – two Segols on the top and two on the bottom.  What does this mean, if anything? After research I decided it has no significance.  I spoke to Rabbi Avrohom Isenberg, the Didduk and Pardas expert from Chicago and he said it had no significance.  Normally a “Trop” Segol  ֒  is on the last syllable of a word.  When in time the pronunciation is one the first syllable, the Trop puts a Segol on both places and you only pronounce it on the first syllable.  

Cause 8- Verse 37:26

 וַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ׃

Yehudah said to his brothers, “What will we gain if we kill our brother and cover up his blood?”

I do not understand.  They believed that Yosef was guilty of spiritual murder and deserved a death sentence.  That is the gain.  However, Onkely and Rashi both say that this means what monetary gain do we get?  This makes no sense.  They were wealthy people and were righteous.  Were they stooping so low and being so petty?  

Rashi – מה בצע. מַה מָּמוֹן, כְּתַרְגּוּמוֹ

Rashi adds on the second half of the verse – וכסינו את דמו. וְנַעֲלִים אֶת מִיתָתוֹ

Rashi is adding that וכסינו את דמו not as to bury him, but hide his death.

This second Rashi is very telling and helps us understand this verse.  I believe that the verse indicates Yehuda is experiencing second thoughts.  His subconscious was coming to the surface and he told his brothers “what benefit do we get if we kill even indirectly?”  We are covering up our killing of him and hiding it.  This does not pass the smell test and does not feel right.  We are like thieves in the night.  Let us sell him to the Yismaelim.  Our hands will be clean and we are, in effect, turning this situation to God.  Hashem can return Yosef to his father.  

Onkleys and Rashi are saying that Yehuda expressed his thoughts as what benefit do we get monetarily?  Yes, even righteous people will end up being petty if they choose a path based on hatred and jealousy.  I would add that even if they have good intentions; divisions and fighting cause bad things to happen.   Unfortunately we know this to be true. 

Sforno – 

Verse 37:27

לְכ֞וּ וְנִמְכְּרֶ֣נּוּ לַיִּשְׁמְעֵאלִ֗ים וְיָדֵ֙נוּ֙ אַל־תְּהִי־ב֔וֹ כִּֽי־אָחִ֥ינוּ בְשָׂרֵ֖נוּ ה֑וּא וַֽיִּשְׁמְע֖וּ אֶחָֽיו׃

Come let us sell him to the Yishmaelites [Arabs], and let our hands not be upon him; for he is our brother, our own flesh. His brothers listened [to him.] [obeyed him].

The verses continue and the hand of God is manifested, however, tragedy unfolds.  Yosef ends up in Egypt and they deceive their father and cause tremendous anguish to the family.

וַיַּֽעַבְרוּ֩ אֲנָשִׁ֨ים מִדְיָנִ֜ים סֹֽחֲרִ֗ים וַֽיִּמְשְׁכוּ֙ וַיַּֽעֲל֤וּ אֶת־יוֹסֵף֙ מִן־הַבּ֔וֹר וַיִּמְכְּר֧וּ אֶת־יוֹסֵ֛ף לַיִּשְׁמְעֵאלִ֖ים בְּעֶשְׂרִ֣ים כָּ֑סֶף וַיָּבִ֥יאוּ אֶת־יוֹסֵ֖ף מִצְרָֽיְמָה׃

Midianite merchants passed by. They [the brothers] pulled Yoseif up from the pit and sold Yoseif to the Yishmaelites [Arabs] for twenty pieces of silver. They brought Yoseif to Egypt.

וַיָּ֤שׇׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃

Reuvein returned to the pit, but behold, Yoseif was not in the pit. He [then] tore his clothes [in grief.]

וַיָּ֥שׇׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַאֲנִ֖י אָ֥נָה אֲנִי־בָֽא׃

He returned to his brothers and said, “The boy is not there; and I—where can I go?”

וַיִּקְח֖וּ אֶת־כְּתֹ֣נֶת יוֹסֵ֑ף וַֽיִּשְׁחֲטוּ֙ שְׂעִ֣יר עִזִּ֔ים וַיִּטְבְּל֥וּ אֶת־הַכֻּתֹּ֖נֶת בַּדָּֽם׃

They took Yoseif’s coat, slaughtered a [male] goat, and dipped the coat in the blood.

וַֽיְשַׁלְּח֞וּ אֶת־כְּתֹ֣נֶת הַפַּסִּ֗ים וַיָּבִ֙יאוּ֙ אֶל־אֲבִיהֶ֔ם וַיֹּאמְר֖וּ זֹ֣את מָצָ֑אנוּ הַכֶּר־נָ֗א הַכְּתֹ֧נֶת בִּנְךָ֛ הִ֖וא אִם־לֹֽא׃

They sent the long, colorful coat and brought it to their father, and said, We found this. Please [Now] identify it. Is it your son’s coat or not?

וַיַּכִּירָ֤הּ וַיֹּ֙אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף׃

He recognized it and said, It is my son’s coat. An evil beast has devoured him. Yoseif has been torn to pieces [surely killed].

וַיִּקְרַ֤ע יַעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמׇתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים׃

Yaakov tore his robes, and placed sackcloth on his loins. He mourned for his son for many days.

וַיָּקֻ֩מוּ֩ כׇל־בָּנָ֨יו וְכׇל־בְּנֹתָ֜יו לְנַחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו׃

All his sons and all his daughters rose to console him, but he refused to be consoled [accept consolation]. He said, I will go down to the grave [while I am still] mourning for my son. His father wept for him.

וְהַ֨מְּדָנִ֔ים מָכְר֥וּ אֹת֖וֹ אֶל־מִצְרָ֑יִם לְפֽוֹטִיפַר֙ סְרִ֣יס פַּרְעֹ֔ה שַׂ֖ר הַטַּבָּחִֽים׃ {פ}

The Midianites sold him in Egypt to Potiphar, an officer of Pharaoh, the chief of the slaughterers.