Joseph Slave Trade

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

(1) AND JACOB DWELT IN THE LAND OF HIS FATHERS. The meaning of the verse is that since Scripture had said that the chiefs of Esau dwelt in the land of their possessions . — that is to say, the land which they took to themselves as a possession forever —

it now says that Jacob, however, dwelt as his father had, as a stranger in a land which was not their own but which belonged to the Canaanites.

The purport is to relate that they Isaac and Jacob. elected to dwell in the Chosen Land, and that G-d’s words to Abraham, That thy seed shall be a stranger in a land that is not theirs, Above, 15:13. were fulfilled in them but not in Esau, for Jacob alone shall be called their progeny. “Their”: Abraham and Isaac.

(13) And [God] said to Abram, “Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years; (14) but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth. (15) As for you,
You shall go to your ancestors in peace;
You shall be buried at a ripe old age. (16) And they shall return here in the fourth generation, for the iniquity of the Amorites is not yet complete.”

שלשים שנה וארבע מאות שנה FOUR HUNDRED AND THIRTY YEARS — Altogether from the birth of Isaac until now were 400 years, and we must reckon from that event, for only from the time when Abraham had offspring from Sarah could the prophecy (Genesis 15:13) “Thy offspring shall be a stranger” be fulfilled; and there had been 30 years since that decree made at “the convenant between the parts” until the birth of Isaac.

It is impossible to say that this means that they were 430 years in the land of Egypt alone, for Kohath was one of those who came into Egypt with Jacob (Genesis 46:11); go and reckon all his years and all the years of Amram his son and the whole eighty years of Moses, the latter’s son, until the Exodus and you will not find that they total to so many; and you must admit that Kohath had already lived many years before he went down to Egypt, and that many of Amram’s years are included in the years of his father Kohath, and that many of the 80 years of Moses are included in the years of his father Amram, so that you see that you will not find 400 years from the time of Israel’s coming into Egypt until the Exodus.

You are compelled to admit, even though unwillingly, that the other settlements which the patriarchs made in lands other than Egypt come also under the name of “sojourning as a stranger” (גרות), including also that at Hebron, even though it was in Canaan itself, because it is said, (Genesis 35:27) “[Hebron] where Abraham and Isaac sojourned”, and it says, (Exodus 6:4) “[the land Canaan], the land of their sojournings wherein they sojourned”. Consequently you must necessarily say that the prophecy, “thy offspring shall be strangers… [four hundred years]” began only from the time when he had offspring. And only if you reckon the 400 years from the birth of Isaac will you find that from the time they came into Egypt until the time they left it, was 210 years (as alluded to in Genesis 15:13). This was one of the passages which they altered for king Ptolemy (Mekhilta; Megillah 9a).

(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.

(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.

About that time Judah left his brothers and camped near a certain Adullamite whose name was Hirah.

Judah recognized them, and said, “She is more in the right than I, inasmuch as I did not give her to my son Shelah.” And he was not intimate with her again. When the time came for her to give birth, there were twins in her womb! While she was in labor, one of them put out a hand, and the midwife tied a crimson thread on that hand, to signify: This one came out first. But just then it drew back its hand, and out came its brother; and she said, “What a breach you have made for yourself!” So he was named Perez. Afterward his brother came out, on whose hand was the crimson thread; he was named Zerah.

(2) ה׳ was with Joseph, and he was a successful man; and he stayed in the house of his Egyptian master.

(33) “Accordingly, let Pharaoh find someone who’s discerning and wise, whom you can set over the land of Egypt.

(9) O youth, enjoy yourself while you are young! Let your heart lead you to enjoyment in the days of your youth. Follow the desires of your heart and the glances of your eyes—but know well that God will call you to account for all such things— (10) and banish care from your mind, and pluck sorrow out of your flesh! For youth and black hair are fleeting.

[1] (Proverbs 1:1): "The proverbs of Solomon the son of David, king of Israel" - Rabbi Shimon ben Yochai said: Wisdom and understanding are one, where there is wisdom there is understanding, and where there is understanding there is wisdom. And since he fasted for forty days and sought wisdom, God did not withhold his reward, as it is written (1 Kings 5:26): "And the Lord gave wisdom to Solomon," and it is written: (1 Kings 5:11): "And he was wiser than all men" - this refers to Adam the first, as it is written about Solomon (Proverbs 30:2): "For I am more brutish than any man, and have not the understanding of a man"; "than Ethan from the East" - this is Abraham, as it is written (Isaiah 41:2): "Who raised up one from the east, He calls him to His foot"; "Heman" - this is Moses, as it is said (Numbers 12:7): "Not so, My servant Moses, in all My house he is faithful";

"Calcol" - this is Joseph, as it is written (Genesis 47:12): "And Joseph sustained his father, and his brothers";

(8) My son, heed the discipline of your father,
And do not forsake the instruction of your mother; (9) For they are a graceful wreath upon your head,
A necklace about your throat.
(10) My son, if sinners entice you, do not yield; (11) If they say, “Come with us,
Let us set an ambush to shed blood,
Let us lie in wait for the innocent
(Without cause!) (12) Like Sheol, let us swallow them alive;
Whole, like those who go down into the Pit. (13) We shall obtain every precious treasure;
We shall fill our homes with loot. (14) Throw in your lot with us;
We shall all have a common purse.” (15) My son, do not set out with them;
Keep your feet from their path. (16) For their feet run to evil;
They hurry to shed blood. (17) In the eyes of every winged creature
The outspread net means nothing. (18) But they lie in ambush for their own blood;
They lie in wait for their own lives. (19) Such is the fate of all who pursue unjust gain;
It takes the life of its possessor.
(20) WisdombIn Proverbs, wisdom is personified as a woman. cries aloud in the streets,
Raises her voice in the squares. (21) At the head of the busy streets she calls;
At the entrance of the gates, in the city, she speaks out: (22) “How long will you simple ones love simplicity,
You scoffers be eager to scoff,
You dullards hate knowledge? (23) You are indifferent to my rebuke;
I will now speak my mind to you,
And let you know my thoughts. (24) Since you refused me when I called,
And paid no heed when I extended my hand, (25) You spurned all my advice,
And would not hear my rebuke, (26) I will laugh at your calamity,
And mock when terror comes upon you, (27) When terror comes like a disaster,
And calamity arrives like a whirlwind,
When trouble and distress come upon you. (28) Then they shall call me but I will not answer;
They shall seek me but not find me. (29) Because they hated knowledge,
And did not choose fear of the LORD; (30) They refused my advice,
And disdained all my rebukes, (31) They shall eat the fruit of their ways,
And have their fill of their own counsels. (32) The tranquillity of the simple will kill them,
And the complacency of dullards will destroy them. (33) But he who listens to me will dwell in safety,
Untroubled by the terror of misfortune.”

(9) [9] "If they say, 'Come with us, let us lie in wait for blood; let us lurk secretly for the innocent without cause'" - These are the brothers of Joseph, who were lurking and saying, 'When will the end come, and we will kill him?' And when he came to them, they began to say to one another, 'This is the hour; this is the season,' and the Divine Presence (Shechinah) was jesting and saying, 'Woe to them for the blood of this righteous one.' Therefore, it is said, "We will lurk secretly for the innocent without cause." And of them all, none wanted to save him except Reuben, as it is said, "Reuben heard, and he saved him from their hand." He said to them, 'Come, and I will give you advice,' They said to him, 'What advice are you giving us?' He said to them, 'Let us throw him into the pit while he is alive, and our hand will not be upon him,' From where [do we learn this]? As it is stated: (Proverbs 1:12): "We will swallow them up alive as the grave, and whole, as those that go down into the pit" - that he went down to the pit in his innocence, and he did not know what they were going to do to him. Rabbi Levi ben Zavdai said: "Who lowered [Joseph] into the pit from among all his brothers? You must say it was Simeon and Levi, as it is said (Genesis 49:6), 'Into their council let my soul not enter.' But Reuben intended to save him and return him to his father, as it is said (Genesis 37:22), 'That he might save him from their hand, to restore him to his father.' (Genesis 37:29): 'And Reuben returned to the pit' - where was he? Rabbi Judah and Rabbi Nehemiah [disagreed]: Rabbi Judah said, 'The burden of the household was thrust upon him, and as soon as he was free from his burden, he came and looked into the pit and did not find him. This is the meaning of "And Reuben returned to the pit, and behold, Joseph was not in the pit, and he tore his clothes."' Rabbi Nehemiah said, 'He was occupied in his sackcloth and fasting over the incident that occurred, and he did not turn [from it], and as soon as he was free from his sackcloth and fasting, he came and looked into the pit and did not find him, as it says "And Reuben returned to the pit, etc." '

Not only that, but once they sold him, the Divine Presence (Shechinah) mocked them and said to them (Isaiah 55:8), 'For my thoughts are not your thoughts, etc.,' not with the thought that you think, 'nor your ways my ways,' and not in the way that you say, for if there were not a decree from before Me, your counsel would be nothing. (Proverbs 1:13): 'All precious substance shall we find, our houses shall be filled with spoil' - this is the sale of Joseph, who was a precious son to his father, as it is said (Genesis 37:3), 'For he was the son of his old age,' he was found to sustain them, as it is written (Genesis 45:5), 'For God sent me before you to preserve life.' 'Our houses shall be filled with spoil' - that they filled their houses with silver and gold from Joseph's treasures.

Rabbi Joshua ben Levi said: The ten martyrs were drawn [to their deaths] only by the sin of selling Joseph.

Rabbi Avin said: You must say that ten were exacted from every generation, and still, that sin persists.

Rebbi Berekhiah, Rebbi Levi in the name of Rebbi Simeon ben Laqish: Because they sold Rachel’s firstborn for twenty pieces of silver; each of them shall redeem his firstborn with twenty pieces of silver. Rebbi Phineas in the name of Rebbi Levi: Because they sold Rachel’s firstborn for twenty pieces of silver and each of them received a minted coin, each of them shall give a minted coin as his sheqel.

(3) Having learned the Written law from those who are compared to heaps of grain [Torah Scholars], who understand how to examine the Written Law; He [Luliano Caesar] began to study “These are the Laws,”Shemos 21; the sixth chapter in the book of Shemos which details many of the laws dealing with criminal behavior. and with malicious intent, read the verse: “If one kidnaps a person and sells him, if he is found in his hands, he shall be put to death.”Shemos 21:16. In the “Midrash of the ten murdered martyrs” (version III) it is written, “Once Luliano Caesar decided (to study the Torah), he brought ten Sages to interpret the Scriptures for him. He read about the sale of Yosef (by his brothers) and also that if one kidnaps a person, he is put to death.”

(4) The head of the idolator swelled with malice and commanded to fill his palace with shoes In the Midrash (version II), it is stated that he “lined the entire palace with shoes in order that they should recognize for what item Yosef was sold, as it says: “For shoes”: for money to buy shoes (Amos 2:6). He summoned ten great scholars who understood the Law and all of its intricacies.

(5) [He ordered]: “decide this case objectively and don't distort it with intentional trickery, but rather bring it out to its true light: According to the Midrash (version I), first the Sages agreed to judge the case objectively, after which the question was posed. If a man was found to have kidnapped one of his brothers, from among the Children of Yisrael; treating him as a slave and selling him.”

(6) They answered him: According to the Midrash (version I), the dialogue proceeds as follows: “If so, then you deserve the death penalty.” They asked “Why?” He answered, “For the sale of Yosef, who was sold by his brothers.” “The kidnapper should be put to death.” He then exclaimed “Where are your fathers, who sold their brother and dealt him to a caravan of Ishmaelites for pairs of shoes.”200The source is the verse in Amos (2:6) “For you have sold a righteous man for money, and a pauper for shoes”; the Midrash Pirke De’Rabi Eliezer (38) explains that each brother took two silver coins to buy himself a pair of shoes.

(7) You, therefore, must accept the law of God upon yourselves, for from the time of your fathers there has been none like yourselves In the Midrash (version III) it is written that Rabbi Yishmael asked the Angel Micha’el, “Hasn’t Hashem found anyone else from whom to take punishment for Yosef other than us?” He answered him “It is your good fortune that Hashem has not found any righteous among the sons of Yaakov but you.” For if they were still living, I would judge them before you, but now, you must bear the guilt of the sin of your fathers.

And the men continued their journey and on their road they passed Ephrath the place where ‎Rachel was buried. And when Joseph came near his mother's grave, he ran to the grave and he ‎fell upon it and wept. And Joseph cried out loudly upon his mother's grave, saying: Oh my ‎mother, my mother, thou who gavest me birth, awake and arise now to see thy son sold unto ‎slavery with no one to have compassion upon him. Oh arise to look at thy son, and weep with ‎me in my affliction, and see the hearts of my brothers. Oh my mother arouse and awake and ‎direct thy warfare against my brothers, who have stripped me of my coat and sold me into ‎slavery now for the second time, and have torn me away from my father where there is no ‎one to have pity upon me. Arouse and bring thy complaints against them before the Lord and ‎see who is to be justified in the judgment and who is to be condemned. Arise oh my mother, ‎awake from thy sleep, and see my father whose soul is with me this day, and comfort him and ‎console his heart. And Joseph spoke continually to his mother; and he cried aloud and wept ‎bitterly upon his mother's grave; and he ceased speaking and from the bitterness of his heart ‎he became silent like a stone upon the grave.

And Joseph heard a voice speaking unto him ‎from under the ground, answering him in bitterness of heart in a voice of weeping and prayer, ‎in these words: My son Joseph, oh my son, I have heard the voice of thy weeping and crying, ‎and I have seen thy tears and I know thy affliction, oh my son It grieveth me for thy sake, oh ‎my son. And new sorrow hath been added to my sorrow. And now my son Joseph, hope thou ‎in the Lord and wait for his help and do not fear, for the Lord is with thee to deliver thee from ‎all trouble. Arise my son and go down with thy masters unto Egypt, and do not fear for the ‎Lord is with thee my son And she continued to speak unto Joseph according to these words ‎and then she was silent. And when Joseph heard this he was greatly astonished, and he kept ‎on weeping.

And one of the Ishmaelites saw him weeping and lamenting over the grave, and ‎his wrath was kindled against Joseph, and he drove him away from the grave, and he beat him ‎and cursed him. And Joseph said unto the men: Let me find grace in your eyes and carry me ‎back unto my father's house, and he will reward you with great riches. And they answered ‎unto him, saying: Verily thou art a slave and where is thy father? For hadst thou a father thou ‎shouldst not have been sold into slavery, this the second time, and for such a small price. And ‎their anger was excited against him, and they beat him and Joseph wept bitterly. And the Lord ‎saw Joseph's affliction, and he smote these men once more.

Composed: Middle-Age Spain, 1300 CE

Sefer Ha-Yashar (The Book of Righteousness); one of the most popular ethical books in the Middle Ages. It was frequently attributed to R. Tam, the tosafist, who wrote a book by a similar name. Some manuscripts attribute the book to Zerahiah ha-Yevani, but there is no evidence for this. Others have suggested R. Jonah Gerondi as the author but his ideas are contradicted by Sefer Ha-Yashar. It remains an anonymous work probably written in the 13th century.