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Save "Vayeshev ~ the brothers and the pit
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Vayeshev ~ the brothers and the pit

(יב) וַיֵּלְכ֖וּ אֶחָ֑יו לִרְע֛וֹת אֶׄתׄ־צֹ֥אן אֲבִיהֶ֖ם בִּשְׁכֶֽם׃ (יג) וַיֹּ֨אמֶר יִשְׂרָאֵ֜ל אֶל־יוֹסֵ֗ף הֲל֤וֹא אַחֶ֙יךָ֙ רֹעִ֣ים בִּשְׁכֶ֔ם לְכָ֖ה וְאֶשְׁלָחֲךָ֣ אֲלֵיהֶ֑ם וַיֹּ֥אמֶר ל֖וֹ הִנֵּֽנִי׃ (יד) וַיֹּ֣אמֶר ל֗וֹ לֶךְ־נָ֨א רְאֵ֜ה אֶת־שְׁל֤וֹם אַחֶ֙יךָ֙ וְאֶת־שְׁל֣וֹם הַצֹּ֔אן וַהֲשִׁבֵ֖נִי דָּבָ֑ר וַיִּשְׁלָחֵ֙הוּ֙ מֵעֵ֣מֶק חֶבְר֔וֹן וַיָּבֹ֖א שְׁכֶֽמָה׃ (טו) וַיִּמְצָאֵ֣הוּ אִ֔ישׁ וְהִנֵּ֥ה תֹעֶ֖ה בַּשָּׂדֶ֑ה וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ׃ (טז) וַיֹּ֕אמֶר אֶת־אַחַ֖י אָנֹכִ֣י מְבַקֵּ֑שׁ הַגִּֽידָה־נָּ֣א לִ֔י אֵיפֹ֖ה הֵ֥ם רֹעִֽים׃ (יז) וַיֹּ֤אמֶר הָאִישׁ֙ נָסְע֣וּ מִזֶּ֔ה כִּ֤י שָׁמַ֙עְתִּי֙ אֹֽמְרִ֔ים נֵלְכָ֖ה דֹּתָ֑יְנָה וַיֵּ֤לֶךְ יוֹסֵף֙ אַחַ֣ר אֶחָ֔יו וַיִּמְצָאֵ֖ם בְּדֹתָֽן׃

(12) One time, when his brothers had gone to pasture their father’s flock at Shechem, (13) Israel said to Joseph, “Your brothers are pasturing at Shechem. Come, I will send you to them.” He answered, “I am ready.” (14) And he said to him, “Go and see how your brothers are and how the flocks are faring, and bring me back word.” So he sent him from the valley of Hebron. He reached Shechem. (15) A man found him, behold, he was blundering in the fields. The man asked him, “What are you looking for?” (16) He answered, “I am looking for my brothers. Could you tell me where they are pasturing?” (17) The man said, “They have gone from here, for I heard them say: Let us go to Dothan.” So Joseph followed his brothers and found them at Dothan.

~ What is the dynamics in this snapshot of the family? How many brothers are involved?

~ What do we know about Shechem?

~ Who is this man?

~ Note the name used for Yaakov. Note the dots!

(יח) וַיִּרְא֥וּ אֹת֖וֹ מֵרָחֹ֑ק וּבְטֶ֙רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּֽתְנַכְּל֥וּ אֹת֖וֹ לַהֲמִיתֽוֹ׃ (יט) וַיֹּאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא׃ (כ) וְעַתָּ֣ה ׀ לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֙הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּהְי֖וּ חֲלֹמֹתָֽיו׃ (כא) וַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ׃ (כב) וַיֹּ֨אמֶר אֲלֵהֶ֣ם ׀ רְאוּבֵן֮ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַהֲשִׁיב֖וֹ אֶל־אָבִֽיו׃ (כג) וַֽיְהִ֕י כַּֽאֲשֶׁר־בָּ֥א יוֹסֵ֖ף אֶל־אֶחָ֑יו וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתׇּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו׃ (כד) וַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם׃

(18) They saw him from afar, and before he came close to them they conspired to kill him. (19) One of the men said to his brother, “Here comes that dreamer! (20) Come now, let us kill him and throw him into one of the pits; and we can say, ‘A savage beast devoured him.’ We shall see what comes of his dreams!” (21) But when Reuben heard it, he tried to save him from them. He said, “Let us not take his life.” (22) And Reuben went on, “Shed no blood! Cast him into that pit out in the wilderness, but do not touch him yourselves”—intending to save him from them and restore him to his father. (23) When Joseph came up to his brothers, they stripped Joseph of his tunic, the ornamented tunic that he was wearing, (24) and took him and cast him into the pit. The pit was empty; there was no water in it.

~ What is the brothers' plan? Why do you think they have an explanation already concocted?

~ Who is the outlier among the brothers at this moment? Why do you think this is so?

~ Why is the pit empty? What could be in the pit?

(כה) וַיֵּשְׁבוּ֮ לֶֽאֱכׇל־לֶ֒חֶם֒ וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה׃ (כו) וַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ׃ (כז) לְכ֞וּ וְנִמְכְּרֶ֣נּוּ לַיִּשְׁמְעֵאלִ֗ים וְיָדֵ֙נוּ֙ אַל־תְּהִי־ב֔וֹ כִּֽי־אָחִ֥ינוּ בְשָׂרֵ֖נוּ ה֑וּא וַֽיִּשְׁמְע֖וּ אֶחָֽיו׃ (כח) וַיַּֽעַבְרוּ֩ אֲנָשִׁ֨ים מִדְיָנִ֜ים סֹֽחֲרִ֗ים וַֽיִּמְשְׁכוּ֙ וַיַּֽעֲל֤וּ אֶת־יוֹסֵף֙ מִן־הַבּ֔וֹר וַיִּמְכְּר֧וּ אֶת־יוֹסֵ֛ף לַיִּשְׁמְעֵאלִ֖ים בְּעֶשְׂרִ֣ים כָּ֑סֶף וַיָּבִ֥יאוּ אֶת־יוֹסֵ֖ף מִצְרָֽיְמָה׃ (כט) וַיָּ֤שׇׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃ (ל) וַיָּ֥שׇׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַאֲנִ֖י אָ֥נָה אֲנִי־בָֽא׃ (לא) וַיִּקְח֖וּ אֶת־כְּתֹ֣נֶת יוֹסֵ֑ף וַֽיִּשְׁחֲטוּ֙ שְׂעִ֣יר עִזִּ֔ים וַיִּטְבְּל֥וּ אֶת־הַכֻּתֹּ֖נֶת בַּדָּֽם׃ (לב) וַֽיְשַׁלְּח֞וּ אֶת־כְּתֹ֣נֶת הַפַּסִּ֗ים וַיָּבִ֙יאוּ֙ אֶל־אֲבִיהֶ֔ם וַיֹּאמְר֖וּ זֹ֣את מָצָ֑אנוּ הַכֶּר־נָ֗א הַכְּתֹ֧נֶת בִּנְךָ֛ הִ֖וא אִם־לֹֽא׃ (לג) וַיַּכִּירָ֤הּ וַיֹּ֙אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף׃ (לד) וַיִּקְרַ֤ע יַעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמׇתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים׃ (לה) וַיָּקֻ֩מוּ֩ כׇל־בָּנָ֨יו וְכׇל־בְּנֹתָ֜יו לְנַחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו׃

(25) Then they sat down to a meal. Looking up, they saw a caravan of Ishmaelites coming from Gilead, their camels bearing gum, balm, and ladanum to be taken to Egypt. (26) Then Judah said to his brothers, “What do we gain by killing our brother and covering up his blood? (27) Come, let us sell him to the Ishmaelites, but let us not do away with him ourselves. After all, he is our brother, our own flesh.” His brothers agreed. (28) When Midianite traders passed by, they pulled Joseph up out of the pit. They sold Joseph for twenty pieces of silver to the Ishmaelites, who brought Joseph to Egypt. (29) When Reuben returned to the pit and saw that Joseph was not in the pit, he rent his clothes. (30) Returning to his brothers, he said, “The boy is gone! Now, what am I to do?” (31) Then they took Joseph’s tunic, slaughtered a goat, and dipped the tunic in the blood. (32) They sent the ornamented tunic to their father, and they said, “We found this. Please examine it; is it your son’s tunic or not?” (33) He recognized it, and said, “My son’s tunic! A savage beast devoured him! Joseph was torn by a beast!” (34) Jacob rent his clothes, put sackcloth on his loins, and observed mourning for his son many days. (35) All his sons and all his daughters rose to comfort him; but he refused to be comforted, saying, “No, I will go down mourning to my son in Sheol.” Thus his father bewailed him.

~ Who is the outlier now?

~ Where was Reuven?

~ How does Yaakov's reaction confirm the plan of the brothers? Are there outliers in this scene?

Wait! Are those dots?
(א) לרעות את צאן. נָקוּד עַל אֶת, שֶׁלֹּא הָלְכוּ אֶלָּא לִרְעוֹת אֶת עַצְמָן:
(1) לרעות את צאן TO FEED THE FLOCK — The word את has dots above it, to denote that they went only to feed themselves (Genesis Rabbah 84:13).

לרעות את פרש״‎י נקוד על את לא הלכו אלא לרעות עצמן. משמע כאלו את מחוק כלומר לא כל הצאן דוגמא ירעו בשן וגו׳‎ ולא כתיב ירעו את בשן ואת גלעד אבל אם אתה דורש תיבת את משמע שהלכו לרעות את הצאן במקום מרעה. א״‎נ לרעות את עצמן עם צאן אביהם שהרי בכל לשון רעיית בהמה תמצא את.

to pasture ET - Rashi's explanation: The reason that there are two dots over the word את in this verse is that the brothers had not gone to the neighbourhood of Sh’chem in order to look after their father’s flocks, but only to look after themselves, meaning, their own flocks. In other words, that word may be considered as if erased. They had not gone to also tend their all of father’s flocks. We find a similar construction in Michah 7,14: ירעו בשן וגלעד, “the ones which graze in Bashan and Gilead,” where we would have expected the prophet to say: ירעו את בשן ואת גלעד, “They will graze both in Bashan and in Gilead”. If you were to interpret the word את in our verse, it could mean that the brothers had gone to let the flocks graze in a place where there was ample grazing land, or that it means to let their own as well as their fathers’ flocks graze there, there is no possible reason to omit the word את, as we always find it in connection with sheep or cattle grazing.

~ What are the explanations for the dots on top of ET? What can the brothers graze?

~ The Chizkuni says you can't erase that word. Why?

(ב) כִּי דַּע, כִּי כָל רוֹעֶה וְרוֹעֶה יֵשׁ לוֹ נִגּוּן מְיֻחָד לְפִי הָעֲשָׂבִים וּלְפִי הַמָּקוֹם שֶׁהוּא רוֹעֶה שָׁם, כִּי כָל בְּהֵמָה וּבְהֵמָה יֵשׁ לָהּ עֵשֶׂב מְיֻחָד, שֶׁהִיא צְרִיכָה לְאָכְלוֹ. גַּם אֵינוֹ רוֹעֶה תָּמִיד בְּמָקוֹם אֶחָד. וּלְפִי הָעֲשָׂבִים וְהַמָּקוֹם שֶׁרוֹעֶה שָׁם, כֵּן יֵשׁ לוֹ נִגּוּן. כִּי כָל עֵשֶׂב וָעֵשֶׂב יֵשׁ לוֹ שִׁירָה שֶׁאוֹמֵר, שֶׁזֶּה בְּחִינַת פֶּרֶק שִׁירָה, וּמִשִּׁירַת הָעֲשָׂבִים נַעֲשֶׂה נִגּוּן שֶׁל הָרוֹעֶה.

(ג) וְזֶה סוֹד מַה שֶּׁכָּתוּב (שם ד): וַתֵּלֵד עָדָה אֶת יָבָל, הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה, וְשֵׁם אָחִיו יוּבָל, הוּא הָיָה אֲבִי כָּל תֹּפֵשׂ כִּנּוֹר וְעוּגָב. כִּי תֵּכֶף כְּשֶׁהָיָה בָּעוֹלָם רוֹעֵה מִקְנֶה, הָיָה תֵּכֶף כְּלֵי־זֶמֶר כַּנַּ"ל. וְעַל־כֵּן דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, שֶׁהָיָה יֹדֵעַ נַגֵּן (שמואל־א טז), עַל־כֵּן הָיָה רוֹעֶה (שם) כַּנַּ"ל. (גַּם מָצִינוּ בַּאֲבוֹת הָעוֹלָם כֻּלָּם, שֶׁהָיוּ רוֹעֵי מִקְנֶה).

(ד) וְזֶה בְּחִינַת (ישעיהו כ״ד:ט״ז): מִכְּנַף הָאָרֶץ זְמִירוֹת שָׁמַעְנוּ, הַיְנוּ שֶׁזְּמִירוֹת וְנִגּוּנִים יוֹצְאִים מִכְּנַף הָאָרֶץ, כִּי עַל־יְדֵי הָעֲשָׂבִים הַגְּדֵלִים בָּאָרֶץ נַעֲשֶׂה נִגּוּן כַּנַּ"ל. וְעַל־יְדֵי שֶׁהָרוֹעֶה יוֹדֵעַ הַנִּגּוּן, עַל־יְדֵי־זֶה הוּא נוֹתֵן כֹּחַ בְּהָעֲשָׂבִים, וַאֲזַי יֵשׁ לַבְּהֵמוֹת לֶאֱכֹל.

(ה) וְזֶה בְּחִינַת (שׁה"ש ב): הַנִּצָּנִים נִרְאוּ בָאָרֶץ, עֵת הַזָּמִיר הִגִּיעַ, הַיְנוּ שֶׁהַנִּצָּנִים גְּדֵלִים בָּאָרֶץ עַל־יְדֵי הַזֶּמֶר וְהַנִּגּוּן הַשַּׁיָּךְ לָהֶם כַּנַּ"ל. נִמְצָא שֶׁעַל־יְדֵי הַזֶּמֶר וְהַנִּגּוּן שֶׁהָרוֹעֶה יוֹדֵעַ, הוּא נוֹתֵן כֹּחַ בָּעֲשָׂבִים, וְיֵשׁ מִרְעֶה לַבְּהֵמוֹת.

(ו) גַּם הַנִּגּוּן הוּא טוֹבָה לְהָרוֹעֶה בְּעַצְמוֹ, כִּי מֵחֲמַת שֶׁהָרוֹעֶה הוּא תָּמִיד בֵּין בְּהֵמוֹת, הָיָה אֶפְשָׁר שֶׁיַּמְשִׁיכוּ וְיוֹרִידוּ אֶת הָרוֹעֶה מִבְּחִינַת רוּחַ הָאָדָם לְרוּחַ הַבַּהֲמִיּוּת, עַד שֶׁיִּרְעֶה הָרוֹעֶה אֶת עַצְמוֹ, בִּבְחִינַת (בראשית ל״ז:י״ב): וַיֵּלְכוּ לִרְעוֹת אֶת צֹאן אֲבִיהֶם וְכוּ', וּפֵרֵשׁ רַשִׁ"י: שֶׁהָלְכוּ לִרְעוֹת אֶת עַצְמָן.

(ז) וְעַל־יְדֵי הַנִּגּוּן נִצּוֹל מִזֶּה, כִּי הַנִּגּוּן הוּא הִתְבָּרְרוּת הָרוּחַ, שֶׁמְּבָרְרִין רוּחַ הָאָדָם מִן רוּחַ הַבְּהֵמָה, בִּבְחִינַת (קהלת ג׳:כ״א): מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה, וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה, כִּי זֶהוּ עִקָּר הַנִּגּוּן – לְלַקֵּט וּלְבָרֵר הָרוּחַ טוֹבָה, כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְעַל־כֵּן עַל־יְדֵי הַנִּגּוּן נִצּוֹל מֵרוּחַ הַבַּהֲמִיּוּת, כִּי נִתְבָּרֵר רוּחַ הָאָדָם מֵרוּחַ הַבְּהֵמָה עַל־יְדֵי הַנִּגּוּן כַּנַּ"ל:

(2) Know! each and every shepherd has his own special melody, according to the grasses and specific location where he is grazing. This is because each and every animal has a specific grass which it needs to eat. He also does not always pasture in the same place. Thus, his melody is dictated by the grasses and place he pastures. For each and every grass has a song which it sings. This is the concept of Perek Shirah. And from the grass’s song, the shepherd’s melody is created.

(3) This is the deeper meaning of the verse “And Adah bore Yaval; he was the father of tent dwellers with cattle. His brother’s name was Yuval; he was the father of all who play harp and flute” (Genesis 4:20-21). As soon as the world had a shepherd of cattle, there were musical instruments. Therefore, because King David, may peace be upon him, was “a skilled musician” (1 Samuel 16:18), he was “a shepherd” (ibid. :11). {We find, too, that the patriarchs were all shepherds.}

(4) And this is the concept of “From the end of the earth we heard song” (Isaiah 24:16)—i.e., songs and melodies emerge from the end of the earth, because melody is produced through the grasses which grow in the earth, as mentioned above. And because the shepherd knows the melody, he instills the grasses with energy, and so the animals have what to eat.

(5) And this is the concept of “The first blossoms have appeared in the Land, the time of ZaMiR (singing) has arrived” (Song of Songs 2:12). In other words, the “first blossoms” grow in the Land as a result of their particular ZeMeR and melody, as mentioned above. It follows, that through the song and melody which the shepherd knows, he instills the grasses with energy and there is pasture for the animals.

(6) The melody is also beneficial for the shepherd himself. Because the shepherd is constantly in the company of animals, it could happen that they draw and drag him down from the category of human-spirit to animal-spirit. The shepherd might end up grazing himself, as in “they went to pasture their father’s flock…” (Genesis 37:12), which Rashi explains as: they went to pasture themselves.

(7) But through the melody he is saved from this. For melody is the refinement of the spirit, separating human-spirit from animal-spirit, as in “Who knows that it is the spirit of the human being which ascends on high and the spirit of the animal which descends below” (Ecclesiastes 3:21). This is the essence of melody—gathering and selecting the good ruach, as explained elsewhere. The melody therefore saves him from animal- ruach, because through the melody the human- ruach is separated from animal- ruach .

~ What is the function of music for Reb Nachman of Bratslav?

~ How can this commentary help explain what the brothers are doing?

~ How does his commentary foreshadow what the brothers will do to Yosef?

ויאמר יהודה אל אחיו מה בצע וכו'. איתא בגמ' (סנהדרין ו':) כל המברך את יהודא נקרא בוצע. הענין בזה דהנה איתא בגמ' (נדרים ל"ב:) בשעתא דיצר הרע לית מאן דמדכר ליצר טוב, והוא כשהש"י חפץ לנסות את האדם אז משכח ממנו כל חומר האיסור מהדבר שרוצה לנסותו בו, וזה ג"כ היה ענין השבטים כאשר רצו להרגו אז נעלם מהם כל האיסור ורק בעצות זולת ד"ת ניצל מידם וגם הם ניצולו מעון, כי יהודא היה חכם גדול בחכמות עולם הזה ע"כ זמם עצה ואמר מה בצע פי' אף שהיה נראה לו שמצד הדין מותר להרגו כמו שיתבאר אך מה הנאה יגיע לנו מזה. [וכי יתן לי אבי הכתונת פסים, הלא ענין הכתונת פסים שייך רק ליוסף. תשלום.] וכי בשביל זה יאהבנו אבינו ביותר, ומיד כשהוסכם ביניהם שלא יהרגו אותו ראו חומר האיסור שאסור להרגו מצד הדין ג"כ, וזאת העצה שע"פ חכמת עוה"ז אסור לאדם שיגן עמה בעדו בכל עת רק בעת הנסיון שאין עצה אחרת, אבל לפרוש מאיסור בעת שזוכר שהדבר אסור, אסור לו לפרוש את עצמו ע"פ עצה כזאת רק מחמת פקודתו ית'. וזה פי' הגמ' כל המברך את יהודא היינו שישר הדבר בעיניו לעשות תמיד כן נקרא בוצע כי יהודא ג"כ לא לקח לו עצה הזאת בלתי בשעת הנסיון.

“And Yehuda said to his brothers, what will we profit in killing our brother?” (Bereshit, 37:26)
It is written in the Gemara (Sanhedrin, 6b), “whoever blesses [congratulates] Yehuda is called a compromiser.” (“sell out”) Concerning this, it is said in the Gemara (Nedarim, 32b), “at the time of the evil inclination, no one remembers the inclination to good.” When God wants to test a person, God causes the person to forget the very basis of the prohibition in which the person is being tested. So it was with the tribes when they wanted to kill Yosef; then the basis of the prohibition against killing was hidden from them, and he was only saved from counsel outside the realm of Torah. This also saved his brothers from sin. Yehuda was a great sage in the wisdom of this world, therefore he devised advice and said, “what profit [ma beitsa].” This means, even though that it seemed to him that it was lawfully permitted to kill him, as will be explained, still, what benefit will we receive by killing him? And from not killing him our father will love us so much more? And immediately when they decided among themselves not to kill him, they saw the basis of the prohibition, that from the side of the law it was also forbidden. One is forbidden to defend himself by means of this advice based on the wisdom of this world anytime he wants to, he may only do this at a time that he is being tested and there is no other advice to be used. However, he is not to separate from the prohibition at a time when he remembers that it is forbidden, for it is forbidden for him to separate himself based on this kind of counsel unless it a direct commandment from the blessed One. This is the explanation of the Gemara, “all who congratulate Yehuda,” meaning for one who thinks that it always proper to do as Yehuda did, is called a compromiser (or one who compromises with the Torah), for even Yehuda used such advice only at a time of testing.

~ How does the Mei HaShiloach explain the outlier of Yehuda? Does he condone the brothers?

Shechem
קָבְרוּ בִּשְׁכֶם מַאי שְׁנָא בִּשְׁכֶם אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא מִשְּׁכֶם גְּנָבוּהוּ וְלִשְׁכֶם נַחְזִיר אֲבֵידָתוֹ
In the aforementioned verse it states: “And the bones of Joseph, which the children of Israel brought up out of Egypt, they buried in Shechem, in the parcel of ground that Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of money” (Joshua 24:32). The Gemara asks: What is different about Shechem that they specifically chose to bury Joseph there? Rabbi Ḥama, son of Rabbi Ḥanina, says that the Jewish people said: His brothers kidnapped him from Shechem (see Genesis 37:12–28), and to Shechem we should return his lost body.

~ Shechem is an important place in the story of the family, in the arc of the Jewish people. Why?

The midrash adds many...

וַיִּמְצָאֵהוּ אִישׁ וְהִנֵּה תֹעֶה בַּשָּׂדֶה (בראשית לז, טו), אָמַר רַבִּי יַנַּאי שְׁלשָׁה מַלְאָכִים נִזְדַּוְּגוּ לוֹ, וַיִּמְצָאֵהוּ אִישׁ, וַיִּשְׁאָלֵהוּ הָאִישׁ, וַיֹּאמֶר הָאִישׁ. (בראשית לז, יז): נָסְעוּ מִזֶּה, מִמִּדּוֹתָיו שֶׁל מָקוֹם. (בראשית לז, יח): וַיִּרְאוּ אֹתוֹ מֵרָחֹק, אָמְרוּ בּוֹאוּ וּנְשַׁסֶּה בּוֹ אֶת הַכְּלָבִים. (שבראשית לז, יט), וַיֹּאמְרוּ אִישׁ אֶל אָחִיו הִנֵּה בַּעַל הַחֲלֹמוֹת, רַבָּנָן אָמְרֵי הַיְדֵי לֵיהּ אָתָא וְטָעֵין חֶלְמֵיהּ. אָמַר רַבִּי לֵוִי זֶה עָתִיד לְהַשִּׁיאָם לַבְּעָלִים. (בראשית לז, כ): וְעַתָּה לְכוּ וְנַהַרְגֵּהוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם אוֹמְרִים וְנִרְאֶה, וַאֲנִי אוֹמֵר נִרְאֶה, עַתָּה נִרְאֶה (ירמיה מד, כח): דְּבַר מִי יָקוּם, אוֹ שֶׁלִּי אוֹ שֶׁלָּכֶם.

"A man found him, and behold! He was blundering in the field: Rabbi Yannai said: He [Joseph] was met by three angels for scripture says, "A man found him" (Gen. 34:15); "and the man asked him"; and "the man said" (Gen. 34:17). "They have gone from here" - from the character traits of the Place. "And they saw him far off"(Gen. 34:18): They said, 'Let us kill him by inciting the dogs against him.' "And they said one to another behold the dreamer comes"(Gen. 34:19): the rabbis said, “they exclaimed, Behold he is coming wrapped in his dreams”. Rabbi Levi said, “[they said] this one will ensnare us into serving foreign overloads.” "Come now therefore and let us slay him"(Gen. 34:20): The Holy One of Blessing said to them, “You say ‘We shall see’ and I say ‘We shall see’. Indeed "we shall see whose words will be fulfilled." (Jer. 34:28)

~ How many angels?

~ How does this midrash understand the behavior of the brothers?

~ Is Yosef "wrapped up" in his dreams?

וַיִּשְׁמַע רְאוּבֵן וַיַּצִּלֵהוּ (בראשית לז, כא), וְהֵיכָן הָיָה, רַבִּי יוֹסֵי וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יוֹסֵי אָמַר כָּל אֶחָד וְאֶחָד מֵהֶם הָיָה מְשַׁמֵּשׁ אֶת אָבִיו יוֹמוֹ, וְאוֹתוֹ הַיּוֹם שֶׁל רְאוּבֵן הָיָה. רַבִּי נְחֶמְיָה אָמַר, אָמַר רְאוּבֵן אֲנִי בְּכוֹר וְאֵין הַסִּרְחוֹן תָּלוּי אֶלָּא בִּי, רַבָּנָן אָמְרֵי אָמַר רְאוּבֵן הוּא מוֹנֶה אוֹתִי עִם אֶחָי וְאֵינִי מַצִּילוֹ, אֲנִי הָיִיתִי סָבוּר שֶׁנִּדַּחְתִּי מִכֹּחַ אוֹתוֹ מַעֲשֶׂה, וְהוּא מוֹנֶה אוֹתִי עִם אֶחָי, שֶׁנֶּאֱמַר (בראשית לז, ט): וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי, וְאֵינִי מַצִּילוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה פָּתַחְתָּ תְּחִלָּה בְּהַצָּלַת נְפָשׁוֹת, חַיֶּיךָ שֶׁאֵין מַפְרִישִׁין עָרֵי מִקְלָט תְּחִלָּה אֶלָּא בִּתְחוּמֶךָ, הֲדָא הוּא דִכְתִיב (דברים ד, מג): אֶת בֶּצֶר בַּמִּדְבָּר.

"And Reuven heard and tried to saved him" (Gen. 37:21) - where was him? Rabbi Yosi and Rabbi Nehemia and the rabbis [all disagree]. Rabbi Yosi said that every son had to serve their father one day a week, and that day was Reuven's turn. Rabbi Nehemiah said: Reuven said: I am the firstborn, and any loss is attributed to me. The rabbis said: he counts me with my brothers and if I don't save him I will be sure that I will slip [into idolatry] because of the energy of this deed. And he does count me with my brothers, as it says "11 stars bowed down to me" (Gen. 37:9) and I shouldn't save him?! The Holy One of Blessing said: you were the first who tried to save a soul, and [as a reward] I swear that the cities of refuge will begin [being cited] with your territory, as it is written "Bezer, in the wilderness [in the Tableland, belonging to the Reubenites]" (Deut. 4:43).

~ How is the behavior of Reuven, specifically, understood?

וַיְהִי כַּאֲשֶׁר בָּא יוֹסֵף אֶל אֶחָיו וַיַּפְשִׁיטוּ אֶת יוֹסֵף אֶת כֻּתָּנְתּוֹ (בראשית לז, כג), רַבִּי אֶלְעָזָר אָמַר בְּקִלּוּס הָיָה בָּא, וַיַּפְשִׁיטוּ אֶת יוֹסֵף, זֶה הַפִּינָס. אֶת כֻּתָּנְתּוֹ, זֶה חָלוּק. אֶת כְּתֹנֶת הַפַּסִּים, זֶה הַפַּרְגּוֹד. אֲשֶׁר עָלָיו, זוֹ פֶּמִלַּנְיָא שֶׁלּוֹ. (בראשית לז, כד): וַיִּקָּחֻהוּ, וַיִּקָּחֵהוּ כְּתִיב, מִי הָיָה זֶה שִׁמְעוֹן, וְאֵימָתַי פָּרַע לוֹ, לְהַלָּן (בראשית מב, כד): וַיִּקַּח מֵאִתָּם אֶת שִׁמְעוֹן. (בראשית לז, כד): וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה וְהַבּוֹר רֵק אֵין בּוֹ מָיִם, מַיִם אֵין בּוֹ אֲבָל נְחָשִׁים וְעַקְרַבִּים יֵשׁ בּוֹ. שְׁנֵי בּוֹרוֹת הָיוּ, אֶחָד מָלֵא צְרוֹרוֹת וְאֶחָד מָלֵא שְׂרָפִים וְעַקְרַבִּים. אָמַר רַב אֲחָא בּוֹר רֵק, נִתְרוֹקֵן בּוֹרוֹ שֶׁל יַעֲקֹב. אֵין בּוֹ מָיִם, אֵין בּוֹ דִּבְרֵי תוֹרָה שֶׁנִּמְשְׁלוּ לְמַיִם, הֵיךְ מָה דְאַתְּ אָמֵר (ישעיה נה, א): הוֹי כָּל צָמֵא לְכוּ לַמַּיִם, כְּתִיב (דברים כד, ז): כִּי יִמָּצֵא אִישׁ גֹּנֵב נֶפֶשׁ מֵאֶחָיו, וְאַתֶּם מוֹכְרִים אֶת אֲחִיכֶם.

"When Yosef came up to his brothers, they stripped Yosef of his tunic, the colorful tunic that was on him" (Genesis 37:23) Rabbi Elezar said: he [Yosef] came mocking them. "And they stripped Yosef" - this is when they took his traveling cloak. "His tunic" this is [them stripping off] his shirt. "The colorful tunic" this is the tunic itself. "That was on him" this is his breeches. "And they seized him" we read they seized him, but the word can be read as "he seized him" and who was that? Shimeon. When did Yosef pay him back for this? After: "And he took Shimeon from them". "And they tossed him in the pit, and the pit was empty, there was no water in it" - No water in it, but there were snakes and scorpions. There were two pits [in the area] one filled with stones and another with fiery snakes and scorpions. Rav Acha said: the pit was empty - Yaakov's pit emptied. There was no water in it - there were no words of Torah, that are compared metaphorically to water, such as you say "Oy, all who are thirsty come to water" (Isaiah 55:1). It is written "when a man is found stealing a person from his brothers" (Deut. 24:7) and here you are, selling your brother.

~ Why is Rabbi Eleazar attributing a choice of pits to the brothers? Why would they have chosen one filled with snakes and scorpions?

~ "There was no water" - what do we learn about the brothers' behavior, according to Rav Acha?

וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר (בראשית לז, כט), וְהֵיכָן הָיָה, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, כְּשֶׁנִּפְנָה הָלַךְ וְהֵצִיץ לְאוֹתוֹ בּוֹר, הֲדָא הוּא דִכְתִיב: וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעוֹלָם לֹא חָטָא אָדָם לְפָנַי וְעָשָׂה תְּשׁוּבָה, וְאַתָּה פָּתַחְתָּ בִּתְשׁוּבָה תְּחִלָּה, חַיֶּיךָ שֶׁבֶּן בִּנְךָ עוֹמֵד וּפוֹתֵחַ בִּתְשׁוּבָה תְּחִלָּה, וְאֵיזֶה זֶה הוֹשֵׁעַ, שֶׁנֶּאֱמַר (הושע יד, ב): שׁוּבָה יִשְׂרָאֵל עַד ה' אֱלֹהֶיךָ. (בראשית לז, לא): וַיִּקְחוּ אֶת כְּתֹנֶת הַפַּסִּים וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים, וְלָמָּה שְׂעִיר עִזִּים, שֶׁדָּמוֹ דּוֹמֶה לְשֶׁל אָדָם. (בראשית לז, לב): וַיְשַׁלְּחוּ אֶת כְּתֹנֶת הַפַּסִּים וגו'. אָמַר רַבִּי יוֹחָנָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִיהוּדָה אַתָּה אָמַרְתָּ (בראשית לז, לב): הַכֶּר נָא, חַיֶּיךָ שֶׁתָּמָר אוֹמֶרֶת לְךָ (בראשית לח, כה): הַכֶּר נָא. (בראשית לז, לג): וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי, אָמַר לֵית אֲנָא יָדַע מָה אֲנָא חָמֵי, כְּתֹנֶת בְּנִי חַיָּה רָעָה אֲכָלָתְהוּ וגו', אָמַר רַב הוּנָא נִצְנְצָה בּוֹ רוּחַ הַקֹּדֶשׁ, חַיָּה רָעָה אֲכָלָתְהוּ, זוֹ אִשְׁתּוֹ שֶׁל פּוֹטִיפַר.

And Reuven returned to the pit. Where was he? Rabbi Eliezer and Rabbi Yehoshua [disagree]. Rabbi Eliezer said from his sackcloth and fast, when he finished he returned and looked into the pit, as it is written "And Reuven returned to the pit". The Holy One of Blessing said: "there has never been a time ever when a person who sinned before me did teshuva. You were the first one to do teshuva, and [as a reward] I swear that your grandson will stand and open the way to teshuva. Who is this? Hoshea, as it says: "return Israel unto Hashem, your God". "And they took the striped coat and they slaughtered a goat" (Gen. 37:31). Why a goat? Because its blood is similar to human blood. "And they sent the cloak etc" (Gen. 37:32). Rabbi Yochanan said that the Holy One of Blessing said to Yehuda, 'you said to your father 'do you recognize it?' I swear that Tamar will say about you, "do you recognize it?" (Gen. 38:25). "He recognized it and said: 'it is my son's cloak."(Gen. 37:33) I don't know what I am seeing. "A wild animal must have eaten him!' (Gen. 37:33) Rav Huna said the Holy Spirit was on him, when he said he a wild animal - this was Potiphar's wife.

~ What was Reuven's teshuva about?

וַיָּקֻמוּ כָל בָּנָיו וְכָל בְּנֹתָיו (בראשית לז, לה), כַּמָּה בָּנוֹת הָיוּ לוֹ חֲדָא הֲוַת וְהַלְוַאי קְבָרָהּ, אֶלָּא אֵין אָדָם נִמְנַע מִלִקְרֹא לַחֲתָנוֹ בְּנוֹ וּלְכַלָּתוֹ בִּתּוֹ. רַבִּי יְהוּדָה אוֹמֵר לְאַחְיוֹתֵיהֶם נָשְׂאוּ הַשְּׁבָטִים, הֲדָא הוּא דִכְתִיב: וַיָּקֻמוּ כָל בָּנָיו וְכָל בְּנֹתָיו לְנַחֲמוֹ. (בראשית לז, לה): וַיְמָאֵן לְהִתְנַחֵם, מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ כְּתִיב (דברי הימים א ה, ב): כִּי יְהוּדָה גָּבַר בְּאֶחָיו, וּכְתִיב (בראשית לח, יב): וַיִּנָּחֶם יְהוּדָה וַיַּעַל עַל גֹּזְזֵי צֹאנוֹ, וְזֶה אֲבִיהֶם שֶׁל כֻּלָּם וַיְמָאֵן לְהִתְנַחֵם, אָמַר לָהּ מִתְנַחֲמִים עַל הַמֵּתִים וְאֵין מִתְנַחֲמִים עַל הַחַיִּים. (בראשית לז, לה): וַיֵּבְךְּ אֹתוֹ אָבִיו, זֶה יִצְחָק. רַבִּי לֵוִי וְרַבִּי סִימוֹן אָמְרוּ אֶצְלוֹ הָיָה בּוֹכֶה וְכֵיוָן שֶׁיָּצָא מֵאֶצְלוֹ הָיָה הוֹלֵךְ וְרוֹחֵץ וְסָךְ וְאוֹכֵל וְשׁוֹתֶה. וְלָמָּה לֹא גִּלָּה לוֹ, אָמַר, הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא גִּלָּה לוֹ וַאֲנִי מְגַלֶּה לוֹ. אָמַר רַבִּי סִימוֹן עַל שֵׁם כָּל שֶׁמִּתְאַבְּלִין עָלָיו מִתְאַבְּלִין עִמּוֹ.

And all his sons and all his daughters rose (Genesis 37:35) - How many daughters did he have? Only one, and probably she was buried. Rather, this teaches that a person never stops calling their son-in-law "my son" and their daughter-in-law "my daughter". Rabbi Yehudah says: the brothers married [twin] sisters [that were born with them], as it is written "And all his sons and all his daughters rose to console him". "But he refused to be consoled" - a Roman matron asked Rabbi Yosi: it is written "Yehuda became more powerful than his brothers" (II Chron. 5:2) and it is written "when Yehuda was comforted he went to shear his sheep" (Genesis 38:12) and this father, father of all of them, refuses to be comforted!? He answered: it is possible to be comforted for those who died, but it is not possible to be comforted for those alive. "And his father cried over him" - this is Itzchak. Both Rabbi Levi and Rabbi Simon say: he cried at his father Itzchak's [house], and once he left he went and bathed and oiled his skin, and ate and drank. And why did not Itzchak reveal this [that he was alive] to him? Itzchak said: if the Holy One of Blessing did not reveal, I am not revealing. Rabbi Simon said: this is because everyone for whom one mourns, one mourns with.

~ The midrash brings two solutions to the problem "daughters?!" What are they?

~ What is the point of the matrona? How does Rabbi Yosi respond to her? Do you agree with this answer?

~ How does the third scene, of Yaakov crying at Yitzchak's [tent?] actually brought him some measure of comfort?

~ What problem the midrash raises, without really solving, about Yaakov's suffering?

(א) יְיָ עֹז לְעַמּוֹ יִתֵּן, יְיָ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם (תהילים כ״ט:י׳-י״א):

(ב) הִנֵּה יָדוּעַ שֶׁגָּדוֹל הַשָּׁלוֹם, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (עוקצין פ"ג), שֶׁלֹּא מָצָא הַקָּדוֹשׁ־בָּרוּךְ־הוּא כְּלִי מַחֲזִיק בְּרָכָה אֶלָּא הַשָּׁלוֹם.

(ג) וּמַה הוּא הַשָּׁלוֹם, שֶׁמְּחַבֵּר תְּרֵי הֲפָכִים, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (זוהר ויקרא דף יב:) בַּפָּסוּק: עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, כִּי זֶה הַמַּלְאָךְ – מֵאֵשׁ וְזֶה – מִמַּיִם, שֶׁהֵם תְּרֵי הֲפָכִים, כִּי מַיִם מְכַבֶּה אֵשׁ, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא עוֹשֶׂה שָׁלוֹם בֵּינֵיהֶם וּמְחַבְּרָם יַחַד.

(ד) וְהוּא בְּחִינַת יוֹסֵף, כִּי יוֹסֵף מְחַבֵּר תְּרֵי הֲפָכִים – חֲסָדִים וּגְבוּרוֹת.

(ה) לְכָךְ נֶאֱמַר בְּיוֹסֵף (בראשית ל״ז:ב׳): וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה – הוּא בְּחִינַת גְּבוּרוֹת, כִּי שְׂמֹאל דּוֹחָה (סוטה מז), אֶת אַחַי אָנֹכִי מְבַקֵּשׁ (בראשית שם) – הוּא בְּחִינַת חֲסָדִים, כִּי יָמִין מְקָרֶבֶת (סוטה שם).

(ו) וּכְתִיב (בראשית מ״ב:ו׳): וְיוֹסֵף הוּא הַשַּׁלִּיט – הוּא בְּחִינַת גְּבוּרוֹת, הוּא הַמַּשְׁבִּיר לְכָל עַם הָאָרֶץ – זֶה בְּחִינַת חֲסָדִים.

(ז) וְנֶאֱמַר אֶצְלוֹ (שם מא): וַיִקְרְאוּ לְפָנָיו אַבְרֵךְ, וּפֵרֵשׁ רַשִׁ"י: אָב בְּחָכְמָה וְרַךְ בְּשָׁנִים; שֶׁהוּא מֹחִין דְּגַדְלוּת וְקַטְנוּת [שֶׁהֵם בְּחִינַת חֲסָדִים וּגְבוּרוֹת, כַּיָּדוּעַ]:

(1)Ad-nai Oz L’Aamo Yiten (God Gives His People Strength); God blesses His people with peace.” (Psalms 29:11)

(2) Behold, the great value of peace is known. As our Sages, of blessed memory, taught: The Holy One, blessed be He, found no suitable vessel to contain blessing other than peace (Uktzin 3:12) .

(3) What is peace? It is the uniting of opposites. As our Sages, of blessed memory, expounded the verse (Job 25:2), “He makes peace in His heights”— this angel is made of fire and this one is from water (Zohar III, 12b). These are opposites, since water extinguishes fire. Yet God makes peace between them and unites them.

(4) This is the aspect of Yosef. Yosef joins opposites—benevolences and severities.

(5) Therefore, of Yosef it is said: “Yosef brought bad reports of them [to their father]” (Genesis 37:2). This is the element of severities, since the left hand pushes away (Sotah 47a). Yet it is also written concerning [Yosef], “I am seeking my brothers” (Genesis 37:16). Seeking is the element of benevolences, since the right hand brings close (Sotah 47a) .

(6) In addition, it is written (Genesis 42:6), “Yosef was the ruler,” which is the aspect of severities; “he was the provider of food for all the people,” which is the aspect of benevolences.

(7) Thus it is said of him (ibid. 41:43): “[those going] before him proclaimed, ‘ AVReiKh (the viceroy)’,” which Rashi explains as: AV (an elder) in wisdom, and RaKh (young) in years. This alludes to expanded and contracted consciousness, {which correspond to benevolences and severities, as is known}.

~ How does Reb Nachman of Bratzlav understand the character of Yosef?

פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, (בראשית כ״ד:י״ב) וַיִקַּח מֵאִתָּם אֶת שִׁמְעוֹן וַיֶּאֱסוֹר אוֹתוֹ לְעֵינֵיהֶם. וְכִי מַה חָמָא יוֹסֵף לְמֵיסַב לְשִׁמְעוֹן עִמֵּיהּ יַתִּיר מֵאֲחוֹהִי. אֶלָּא, אָמַר יוֹסֵף, בְכָל אֲתַר שִׁמְעוֹן (ולוי) פְּתִיחוּתָא דְּדִינָא אִיהוּ (אינון), וְהַהִיא שַׁעֲתָא דַּאֲזִילְנָא מֵאַבָּא לְגַבַּיְיהוּ דְּאֶחָי, שִׁמְעוֹן פָּתַח בְּקַדְמִיתָא בְּדִינָא, הֲדָא הוּא דִכְתִיב, (בראשית ל״ז:י״ט-כ׳) וַיֹּאמְרוּ אִישׁ אֶל אָחִיו הִנֵּה בַּעַל הַחֲלוֹמוֹת הַלָּזֶה בָּא וְעַתָּה לְכוּ וְגוֹ'. לְבָתַר בִשְׁכֶם, (בראשית ל״ד:כ״ה) וַיִּקְחוּ שְׁנֵי בְּנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי, כֻּלְּהוּ בְּדִינָא הֲווֹ. טַב לְמֵיסַב דָּא, וְלָא יִתְּעַר קְטָטוּתָא בְּכֻלְּהוּ שְׁבָטִין.

Rabbi Shimeon began with the verse: "and he took Shimeon from them, and bound him in front of them" (Genesis 42:24). And what did Yosef see that he showed partiality in Shimeon more than the brothers? Rather, Yosef said: in every place Shimeon (and Levi) are, there is an opening for strict judgment, and at that moment when I went from my father to my brothers, Shimeon opened the strict judgment [against me], as it is written "a man said to his brother here comes that dreamer, come now etc" (Genesis 37:19-20), and before, in Shechem, "and the sons of Yaakov, Shimeon and Levi, each man took" (Genesis 34:25) - all was in strict judgment. It is better to select this one, and not to stir up fights among all the tribes.

וְתָנֵינָן, מַאי קָא חָמָא שִׁמְעוֹן לְאִזְדַּוְּוגָא בְּלֵוִי יַתִּיר מִכֹּלָּא. וְהָא רְאוּבֵן הֲוָה אָחוּהָּ וְסָמִיךְ לֵיהּ, אֶלָּא שִׁמְעוֹן חָמָא וְיָדַע דְּלֵוִי מִסִּטְרָא דְּדִינָא קָא אָתֵי, וְשִׁמְעוֹן מִסִּטְרָא דְּדִינָא קַשְׁיָא יַתִּיר אִתְאֲחָד. אָמַר נִתְעֲרָב חַד בְּחַד וַאֲנָן נֶחֱרִיב עָלְמָא. מָה עָבֵד קוּדְשָׁא בְּרִיךְ הוּא, נָטַל לֵיהּ לְחוּלָקֵיהּ לְלֵוִי, אָמַר מִכָּאן וּלְהָלְאָה שִׁמְעוֹן לֵיתִיב בְּקוּפְטִירָא בַּהֲדֵּיהּ בִּלְחוֹדוֹי.

It was taught: what did Shimeon see that he connected to Levi more than the others? Behold, Reuven was his closest brother, but Shimeon saw and knew that Levi was from the side of strict judgment, and Shimeon being from the side of harsh judgment connected to him more. He said: let us join with one another and destroy the world. What did the Holy One of Blessing? God took Levi to God's part, and said, from here onward Shimeon will sit tied with ropes, alone.

~ How can Shimon and Levi be seen as strict judgment? What did they do in Shechem?

~ In the pair, who is the leader and who is the follower according to the Zohar?

וְאִתְקְרֵי בּוֹר, דְּנָפַל שָׁמָּה שׁוֹר, דָּא דִּכְתִיב בְּיוֹסֵף, (דברים ל״ג:י״ז) בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. דְּאִתְּמַר בֵּיהּ, (בראשית ל״ז:כ״ד) וַיַּשְׁלִיכוּ אוֹתוֹ הַבּוֹרָה. נוּקְבָּא בִּישָׁא. וְהַבּוֹר רֵק, דְּכוּרָא (נ''א דבורא), רֵק בְּלָא תּוֹרָה, אֲבָל נְחָשִׁים וְעַקְרַבִּים יֵשׁ בּוֹ. וְדָא גָּלוּתָא רְבִיעָאָה, דּוֹר דִּרְשָׁעִים מָלֵא נְחָשִׁים וְעַקְרַבִּים, רַמָּאִים כִּנְחָשִׁים וְעַקְרַבִּים, דְּעַקְרִין מִלֵּי דְּרַבָּנָן, וְדַיְינִין לְשַׁקְרָא, עָלַיְיהוּ אִתְּמַר, (איכה א׳:ה׳) הָיוּ צָרֶיהָ לְרֹאשׁ. (שמות ב׳:י״ב) וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ דְּיִשְׂרָאֵל, בְּאִלֵּין רַשִׁיעַיָּא עֵרֶב רַב, וְדָא בְּסוֹף גָּלוּתָא. וּבְגִין דָּא קֵץ דְּפוּרְקָנָא נוֹקֵב עַד הַתְּהוֹם רַבָּה. וְרַעְיָא מְהֵימָנָא, תְּהוֹם הוּא הַמָּוֶת בְּהִיפוּךְ אַתְוָון, וְלֵית מָוֶת אֶלָּא עֲנִיּוּתָא, אַנְתְּ נְחִיתַת תַּמָּן. וְהָא קָא אִתְבְּרִיר לְעֵילָּא, קַמֵּי תַּנָּאִים וַאֲמוֹרָאִים, וְכֻלְּהוּ נַחְתִין בְּגִינָךְ בִּתְהוֹמָא לְסַיְּיעָא לָךְ.

[The fourth exile] is called a pit where an ox has fallen. This is why it is written of Yosef, "The firstling of his herd, grandeur is his" (Deut. 33:17), of him it says, "And they...cast him into a pit" (Gen. 37:24), which is the female; "and the pit was empty" is the male, which is empty, without Torah, but with snakes and scorpions in it. This is the fourth exile, which is a generation of evil people, filled with snakes and scorpions that are scoundrels like snakes and who are scorpions (akrabim) since they uprooted (akru) the words of the sages and give false judgments. Of them it says, "Her adversaries have become the chief" (Eichah 1:5). "And he looked this way and that, and when he saw that there was no man" (Shemot 2:12) of Yisrael among the wicked mixed multitude. This will be at the end of exile. And because of that the end, the time of redemption bores all the way to the great abyss. And the Faithful Shepherd: Tehom [abyss see Gen. 1:2] is Hamavet [the death'] spelled backwards, and death is no other than poverty. It has been clarified up high, before the Tannaim and Amoraim, that they will all descend for your sake into the deep [the fourth exile], to help you.

~ The pit is seen as a symbol in the Zohar. Of what?

~ Going back to Reb Nachman of Bratslav and the question of the shepherd's song, what happened to the brothers? What kind of exile is this?

(ט) דַּרְגָּא עֲשִׂירָאָה בְּיִרְאַת יְיָ', אִית יִרְאָה וְאִית יִרְאָה, לַאו כָּל אַפַּיָּא שָׁוִין, אִית יִרְאָה דְּדָחִיל בַּר נַשׁ לְקוּדְשָׁא בְּרִיךְ הוּא בְּגִין דְּלָא יַלְקֶה לֵיהּ בִּרְצוּעָה, דְאִתְּמַר

The tenth level in the fear of God. There is fear and there is fear. Not all presences are the same. There is fear that a person trembles so that the Holy One of Blessing will not hit that person with a leather strap. Of this fear it is said

בָּהּ (בראשית א ב) וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ, מִסִּטְרָא דְאִילָנָא דְטוֹב וָרָע, דְּאִיהִי אַרְעָא רֵקַנְיָא, שִׁפְחָא בִישָׁא, כְּגַוְונָא דְחַד מֵאַרְבַּע אָבוֹת נְזִיקִין דְּאִיהוּ הַבּוֹר, וּכְגַוְונָא דְבוֹר דְּיוֹסֵף, דְּאוּקְמוּהוּ עֲלֵיהּ הַבֹּרָה, וְהַבּוֹר רֵק וכו' (בראשית לז כד), הַבֹּרָה נֻקְבָא בִּישָׁא, בּוֹר דְּכוּרָא, וּבוֹר בְּגִין דְּאִיהוּ מִתַּמָּן, אוּקְמוּהוּ עֲלֵיהּ אֵין בּוּר יְרֵא חֵטְא, בָּתַר דְּלֵית בֵּיהּ יִרְאַת יְיָ'.

"and the earth was uninformed and void" (Gen. 1:2) - [this fear comes] from the side of the tree of good and evil, and this is the empty land, the bad maidservant, similar to the four basic examples of damages, one of which is the pit, similar to the pit [bor] of Yosef, which is the Pit. "And the pit was empty, there is no water in it" (Gen. 37:24). The bad maidservant is the pit, and "the pit" is the male, and we tech regarding this "a boor [bor] cannot fear sin" (Avot 2:5), this is because this boor has no [true] fear of God.

(ב) מָאן דְּאִיהוּ דָחִיל מִגּוֹ אוֹרַיְיתָא דְאִיהִי תִּפְאֶרֶת, דְּמִנֵּיהּ נָפְקַת, כְּגוֹן דָּא אִיהִי שְׁקוּלָה לְגַבֵּיהּ, וּבְגִין דָּא אֵין כָּל יִרְאָה שָׁוָה, דְּהָא יִרְאַת יְיָ' הִיא מַלְכוּת דִּילֵיהּ, כְּלִילָא מִכָּל פִּקּוּדֵי אוֹרַיְיתָא, בְּגִין דְּאִיהִי יִרְאָה דְנָפְקַת מִגּוֹ תּוֹרָה דְאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא, דְאִיהוּ יהו''ה, דִּבְגִינָהּ אוּקְמוּהוּ מָארֵי מַתְנִיתִין, גְּדוֹלָה תּוֹרָה שֶׁמְּבִיאָה לְאָדָם לִידֵי מַעֲשֶׂה, דְּאִי בַּר נַשׁ לָא יָדַע אוֹרַיְיתָא, וְאַגְרָא דְפִקּוּדַיָּיא דִילָהּ, וְעוֹנְשִׁין דִּילָהּ לְמָאן דְּעָבַר עַל פִּקּוּדַיָּא, וּמָאן הוּא דְבָרָא אוֹרַיְיתָא, וּמָאן הוּא דִיְהִיב לָהּ לְיִשְׂרָאֵל, אֵיךְ דָּחִיל לֵיהּ וְנָטִיר פִּקּוּדוֹי, וּבְגִין דָּא אָמַר דָּוִד לִשְׁלֹמֹה בְּנוֹ (ד''ה א כח ט) דַּע אֶת אלה''י אָבִיךָ וְעָבְדֵהוּ.

A person who trembles because of Torah, which is Balance, then Torah comes out from that person, one such has a Higher Balance, and because of this not all fears are the same. There is fear of God which comes due to God's Kingship, which includes all the mitzvot of the Torah, because there is fear that comes because of Torah, which is the middle pillar, and this is [the name] Havay"ah. In that way the masters of the Mishnah said: "Torah is great because it leads to action" (cf. Kiddushin 40b), because if a person does not know Torah, and the reward for the mitzvot, and the punishments for the transgressions, and who created Torah and who gave it to Israel, how will that person actually fear and observe the mitzvot? And in that vein David said to Shlomo his son "know the God of your father and serve God." (I Chron. 28:9)

(ג) דְּאִי בַּר נַשׁ לָא אִשְׁתְּמוֹדָע הַהוּא דִיְהִיב לֵיהּ אוֹרַיְיתָא, וּמַנִּי לֵיהּ לְנַטְרָא לָהּ, אֵיךְ דָּחִיל מִנֵּיהּ וְעָבִיד פִּקּוּדוֹי, וּבְגִין דָּא אוּקְמוּהוּ רַבָּנָן, וְלֹא עַם הָאָרֶץ חָסִיד, וְאֵין בּוּר יְרֵא חֵטְא.

Because if a person does not recognize who is the One who gave Torah to that person, and what the person is supposed to observe, how would the person fear and observe the mitzvot? And regarding this the rabbis said: an ignorant cannot be pious, and a boor cannot fear sin (Avot 2:5).

~ The pit is seen as a yet another symbol. Of what?

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