## Radak on Genesis Chapter 43

###### Radak on Genesis 43:1:1
[Radak on Genesis 43:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:1:1)

**וְהָרָעָב כָּבֵד.** אָמַר לָהֶם יְהוּדָה לְאֶחָיו הַנִּיחוּ לַזָּקֵן עַד שֶׁתִּכְלֶה הַתְּבוּאָה מִן הַבַּיִת, כִּי אָז יִתְרַצֶּה לָנוּ לִשְׁלֹחַ בְּנוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והרעב, Yehudah said to his brothers not to argue with their aged father until there would be no more bread in the house at which time he would agree to send his son Binyamin with the brothers.


###### Radak on Genesis 43:3:1
[Radak on Genesis 43:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:3:1)

**הָעֵד הֵעִד.** עִנְיַן הַתְרָאָה, לְפִי שֶׁאָדָם מַתְרֶה אֶת חֲבֵרוֹ בִּפְנֵי עֵדִים יֹאמְרוּ הַתְרָאָה בִּלְשׁוֹן הָעֵדָה. וְכָל הַדְּבָרִים הָאֵלֶּה מְבֹאָרִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
העד העיד, when a caution is issued to people in the presence of witnesses, the caution is not called התראה, “warning,” but עדות, “testimony.”


###### Radak on Genesis 43:8:1
[Radak on Genesis 43:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:8:1)

**גַּם־אֲנַחְנוּ גַם־אַתָּה.** כָּל אֶחָד לְרַבּוֹת עַל חֲבֵרוֹ, כֵּן הוּא דֶּרֶךְ הַלָּשׁוֹן. אָמַר לוֹ שֶׁיֵּלֵךְ אֶחָד בְּסָפֵק וְלֹא נָמוּת כֻּלָּנוּ בָּרָעָב, וְעַל כָּל זֶה אָנֹכִי אֶעֶרְבֶנּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גם אנחנו גן אתה גם טפנו, each one in addition to the one already mentioned. What Yehudah meant was it was better that one Binyamin should come along with them although his safe return was subject to some doubt, than they should all die, something which would be a certainty.


###### Radak on Genesis 43:9:1
[Radak on Genesis 43:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:9:1)

**וְחָטָאתִי.** אֶחֱשֹׂב עַצְמִי לְפָנֶיךָ כְּחוֹטֵא וּמְנֻדֶּה כָּל הַיָּמִים. וּמִכָּאן לָמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מכות יא:) מְנֻדֶּה עַל תְּנַאי אֲפִלּוּ מֵעַצְמוֹ צָרִיךְ הֲפָרָה, מְנָלַן? מִיהוּדָה דִּכְתִיב **אִם לֹא הֲבִיאֹתִיו וְגוֹ׳**. וְכָל אַרְבָּעִים שָׁנָה הָיוּ עַצְמוֹתָיו מְגֻלְגָּלִים בָּאָרוֹן בַּעֲוֹן זֶה עַד שֶׁבִּקֵּשׁ מֹשֶׁה עֲלֵיהֶם רַחֲמִים, דִּכְתִיב ״וְזֹאת לִיהוּדָה״ (דברים לג:ז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וחטאתי לך, Yehudah did not really man that if he did not bring Binyamin back this would automatically be a sin in the objective meaning of the word. He meant that he would consider himself as a sinner against his father forever in the unlikely event that this would happen. He would guarantee his brother’s return under such conditions. These considerations prompted our sages in Makkot 11 to characterise Yehudah as placing himself in the position of a conditional outcast, מנודה, they derive the halachah that someone who places himself in such a state requires the court to annul his conditional vow, status. Needless to say that ostracising oneself from the Jewish community even conditionally is forbidden, and we have a tradition that the bones inside Yehudah’s coffin were rattling for the entire 40 years the Jewish people carried the coffins of the 12 founding leaders of the tribes with them through the desert. This stopped only at the request of Moses who asked mercy for Yehudah in his final blessing in Deuteronomy 33,7, וזאת 'ליהודה וגו


###### Radak on Genesis 43:11:1
[Radak on Genesis 43:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:11:1)

**אִם כֵּן אֵפוֹא.** שֶׁלֹּא אוּכַל לְעַכְּבוֹ עַתָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אם כן אפוא, if the situation is such that I cannot detain Binyamin here,


###### Radak on Genesis 43:11:2
[Radak on Genesis 43:11:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:11:2)

**זֹאת עֲשׂוּ.** לְכַפֵּר פְּנֵי אֲדֹנֵי הָאָרֶץ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
זאת עשו, in order to curry favour with the ruler of the land;


###### Radak on Genesis 43:11:3
[Radak on Genesis 43:11:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:11:3)

**מִזִּמְרַת הָאָרֶץ.** מֵהַדְּבָרִים הַמְשַׁבְּחִים אֶת הָאָרֶץ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מזמרת הארץ, of the produce which this land is especially famous for;


###### Radak on Genesis 43:11:4
[Radak on Genesis 43:11:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:11:4)

**מְעַט צֳרִי וּמְעַט דְּבַשׁ.** הַצֳּרִי וְהַדְּבַשׁ הָיוּ מוֹצִיאִין מֵאֶרֶץ יִשְׂרָאֵל לִשְׁאָר אֲרָצוֹת, כְּמוֹ שֶׁנֶּאֱמַר בְּפָרָשַׁת צוֹר: ״יְהוּדָה וְאֶרֶץ יִשְׂרָאֵל הֵמָּה רֹכְלַיִךְ בְּחִטֵּי מִנִּית וּפַנַּג וּדְבַשׁ וָשֶׁמֶן וָצֹרִי״ (יחזקאל כז:יז), וְצֳרִי הוּא הַנִּקְרָא בַּלְסָמָא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מעט צרי ומעט דבש, both of these products were known as exports from the land of Canaan. as is spelled out specifically in Ezekiel 27,17 יהודה וארץ ישראל המה רוכליך בחטי מנית ופגג ודבש ושמן וצרי, Yehudah and the Land of Israel, they were your peddlers. With wheat from Minis, balsam oil, honey, oil and balm, etc.” צרי is known as “balsam” nowadays.


###### Radak on Genesis 43:11:5
[Radak on Genesis 43:11:5](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:11:5)

**נְכֹאת.** פֵּרְשׁוּ בְּבְרֵאשִׁית רַבָּה (צא, יא) שַׁעֲוָה. וְ**לֹט**, מַסְטוֹכִי. וּפֵרְשׁוּ **דְּבַשׁ** בָּרִיא כָּאֶבֶן. וְהַגָּאוֹן ר׳ סַעַדְיָה פֵּרַשׁ **צֳרִי** טְרִיאַקִי. **נְכֹאת**, כְּרִיב, וְ**לֹט** שִׁיךְ בָּלוֹט, וְהוּא הַנִּקְרָא עַרְמוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נכאת, according to Bereshit Rabbah 91,11 this is wax. In the same paragraph there דבש is understood as “hard as stone.” Rabbi Saadyah Gaon explains the word צרי, as Triaki, and נכאת as some kind of cabbage (cauliflower), and לוט as lotononis, something better known today as armon, chestnut.


###### Radak on Genesis 43:11:6
[Radak on Genesis 43:11:6](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:11:6)

**בָּטְנִים.** הֵם הַנִּקְרָאִים צְנוֹבָר, וּבַעֲרָבִי פַּצְיוֹלַשׁ בְּלַעַ״ז.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בטנים, which are known in Arabic as piniulash. Apparently this nut was known in Spain as tzenuvar.


###### Radak on Genesis 43:11:7
[Radak on Genesis 43:11:7](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:11:7)

**וּשְׁקֵדִים.** יָדוּעַ. וּבְבְּרֵאשִׁית רַבָּה (צא:יא) ״מֶשַׁח דְּלוּזִים, מֶשַׁח דְּבָטִים״, וְהַשְּׁקֵדִים נִקְרָאִים לַאוּן בַּעֲרָבִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושקדים, almonds, something familiar to all of us. In Bereshit Rabbah 91,11 both the words בטנים and שקדים are understood as referring to an ointment based on the oil of these nuts. [why would Yaakov send something as common as peanuts and almonds? Ed.]


###### Radak on Genesis 43:12:1
[Radak on Genesis 43:12:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:12:1)

**וְכֶסֶף מִשְׁנֶה.** וְכֶסֶף שֵׁנִי, וְכֵן ״מִשְׁנֶה שִׁבָּרוֹן״ (ירמיהו יז:יח), שִׁבָּרוֹן שֵׁנִי, כִּי הוּא סֶגוֹ״ל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וכסף משנה, and a second amount of money. The word משנה occurs in the same sense as here in Jeremiah 17,18 ומשנה שברון, “and shatter them with double destruction.” The vowel segol instead of tzeyreh in שני, indicates that the word is not in a construct mode.


###### Radak on Genesis 43:12:2
[Radak on Genesis 43:12:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:12:2)

**אוּלַי מִשְׁגֶּה הוּא.** אוּלַי מוֹכְרֵי הַתְּבוּאָה הִנִּיחוּ צְרוֹרוֹת כַּסְפֵּיהֶם בַּתְּבוּאָה לְפִי שָׁעָה, וּכְשֶׁמָּדְדוּ בַּמִּדָּה הָיָה הַכֶּסֶף בְּתוֹךְ הַתְּבוּאָה וְנִכְנַס בַּמִּדָּה וּבַשַּׂק עִמָּהּ, וּכְשֶׁתַּחֲזִירוּהוּ יַחֲזִיקוּ אֶתְכֶם כְּנֶאֱמָנִים וְיִיטַב לָכֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אולי משגה הוא, perhaps one of the people selling the grain and filling the sacks of the buyers had mistakenly and temporarily put a bag of coins in the bag of the brothers forgetting about it and had not retrieved it. At the time when they counted the money to tally it with the quantity of grain sold, it had already been mixed up in the grain and there was no knowing where it had disappeared to. When you now bring it back, you will establish your reputation as being trustworthy by doing this.


###### Radak on Genesis 43:14:1
[Radak on Genesis 43:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:14:1)

**וְשִׁלַּח.** יְשַׁלְּחֶנּוּ מִמַּאֲסָרוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושלח, he will release Shimon to you from his imprisonment.


###### Radak on Genesis 43:14:2
[Radak on Genesis 43:14:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:14:2)

**כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי.** לְפִי שֶׁכָּפַל הָעִנְיָן שִׁנָּה הַמִּלּוֹת כַּמִּנְהָג, הָרִאשׁוֹן לְגִזְרַת פָּעוּל וְהַשֵּׁנִי לְגִזְרַת פָּעַל, וְאָמַר: וַאֲנִי מָה אוּכַל לַעֲשׂוֹת אִם יִקְרֶה מִקְרֶה בְּאֶחָד מִכֶּם כַּאֲשֶׁר שָׁכֹלְתִּי מִיּוֹסֵף, שָׁכַלְתִּי מֵאֶחָד מִכֶּם שֶׁיִּקְרֶה בּוֹ מִקְרֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כאשר שכלתי שכלתי, seeing the subject matter is being repeated, Yaakov changed the wording he used, something that is standard procedure in Scriptures, as we pointed out previously. (21,1) The first word shakolti is from a passive mode, whereas the second word shakalti is an active mode. What he meant was: “what can I do if some mishap will befall one of you, just as I have already had to endure the bereavement of Joseph having been lost. I may have to make peace with the idea of losing anyone of you due to whatever mishap will befall him. [The first word refers to the past, when it had never occurred to Yaakov that something might happen to Joseph; hence it is described as something in which Yaakov views himself as having been totally passive. If something were to happen now, he could not view himself as a totally passive bystander, seeing he had agonised about the very fact that it might happen. Therefore, according to the author, the active mode is justified here. Ed.]


###### Radak on Genesis 43:15:1
[Radak on Genesis 43:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:15:1)

**וַיַּעַמְדוּ לִפְנֵי יוֹסֵף.** שֶׁמְּצָאוּהוּ בַּשּׁוּק לְפִי דַרְכָּם שֶׁהָיוּ הוֹלְכִים לְבֵית מְלוֹנָם, וְהוּא לֹא שָׁאַל לָהֶם לְשָׁלוֹם בַּשּׁוּק עַד שֶׁיִּהְיוּ בְּבֵיתוֹ. וְכֵיוָן שֶׁרָאָה אוֹתָם אָמַר לַאֲשֶׁר עַל בֵּיתוֹ לַהֲבִיאָם אֶל בֵּיתוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעמדו לפני יוסף, they encountered Joseph in the public square while on their way to the hotel. When Joseph saw them he did not offer any kind of greeting in public until they would be in his house. However, as soon as he saw them he instructed his servant, the one in charge of his household, to bring them to his private residence.


###### Radak on Genesis 43:16:1
[Radak on Genesis 43:16:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:16:1)

**בַּצָּהֳרָיִם.** בַּחֲצִי הַיּוֹם שֶׁהוּא עֵת אֲכִילַת הַשָּׂרִים וְהַשּׁוֹפְטִים שֶׁיִּתְעַסְּקוּ בְּצָרְכֵי הָעִיר, כְּמוֹ שֶׁאָמַר ״וְשָׂרַיִךְ בָּעֵת יֹאכֵלוּ״ (קהלת י:יז), וְיוֹסֵף הָיָה תַּחַת יָדוֹ כָּל דִּבְרֵי הָאָרֶץ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בצהרים. At midday, the hour of day at which princes, judges, the nobility, all people who look after public affairs consume their main meal, as we know from Kohelet 10,17 ושריך בעת יאכלו, “and your ministers eat at a proper time.” Joseph belonged to this category of people, seeing that all public affairs were under his control.


###### Radak on Genesis 43:18:1
[Radak on Genesis 43:18:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:18:1)

**לְהִתְגֹּלֵל עָלֵינוּ.** עֲלִילוֹת וְגִלְגּוּלִים, לֵאמֹר שֶׁאֲנַחְנוּ לָקַחְנוּ הַכֶּסֶף, וְיִרְצֶה לְהִתְנַפֵּל עָלֵינוּ, כִּי מִתְּחִלָּה דִּבֶּר אִתָּנוּ קָשׁוֹת, וְעַתָּה רוֹצֶה לָבֹא עָלֵינוּ בְּתַחְבּוּלָה כְּדֵי שֶׁיִּקַּח אוֹתָנוּ לַעֲבָדִים כְּמִשְׁפַּט גַּנָּבִים, וְלָקַחַת אֶת חֲמֹרֵינוּ וְאֶת אֲשֶׁר יֶשׁ לָנוּ פֹּה, כִּי לוּלֵי זֶה לָמָּה הֵבִיא אוֹתָנוּ בְּבֵיתוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
להתגולל עלינו, the reason he brought us to his private palace was in order to subject us to accusations concerning the money we were supposed to have stolen, something which he will use as a pretext להתנפל עלנו, to attack us seeing that he had been ill disposed against us from the beginning, when he had treated us as suspected spies. Now he will use the trumped up charges in order to keep us as slaves, a traditional punishment for thieves. He probably also wants to confiscate our donkeys What other reason could possibly account for his taking us to his private residence!


###### Radak on Genesis 43:19:1
[Radak on Genesis 43:19:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:19:1)

**פֶּתַח הַבָּיִת.** כְּדֵי שֶׁלֹּא יִשְׁמְעוּ אַנְשֵׁי הַבַּיִת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
פתח הבית, in order that the people of Joseph’s household should not overhear them.


###### Radak on Genesis 43:20:1
[Radak on Genesis 43:20:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:20:1)

**בִּי אֲדֹנִי.** עִנְיַן בַּקָּשָׁה וְתַחֲנָה, וְאָמְרוּ לוֹ הַדְּבָרִים כַּאֲשֶׁר הָיָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמרו בי אדוני, we have a request; they then proceeded to explain to him what they had experienced with the money, and why they had brought this extra amount with them now.


###### Radak on Genesis 43:23:1
[Radak on Genesis 43:23:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:23:1)

**מַטְמוֹן.** אִם מְצָאתֶם כֶּסֶף, בִּרְכַּת הָאֵל הִיא שֶׁנָּתַן לָכֶם כְּאָדָם שֶׁמּוֹצֵא מַטְמוֹן, אֲבָל **כַּסְפְּכֶם בָּא אֵלָי**, אַל תִּירְאוּ מִזֶּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מטמון, if you found this money in your sacks it was a gift from heaven, comparable to if a human being had given you a treasure. But as far as the money you owed for your purchases is concerned, כספכם בא אלי, “I did receive your money.”


###### Radak on Genesis 43:23:2
[Radak on Genesis 43:23:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:23:2)

**וַיּוֹצֵא.** צִוָּה שֶׁיּוֹצִיאוּהוּ מִן הַמִּשְׁמָר וּלְהָבִיאוֹ אֲלֵיהֶם מִיָּד לְחַזֵּק לִבָּם וּלְנַחֲמָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Immediately after saying this, ויוצא, he gave instructions to have Shimon brought out to join them. He did this so promptly in order to allay their fears and suspicions and to comfort them.


###### Radak on Genesis 43:24:1
[Radak on Genesis 43:24:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:24:1)

**וַיָּבֵא.** הִכְנִיסָם לַבַּיִת מִפֶּתַח הַבַּיִת שֶׁדִּבְּרוּ עִמּוֹ שָׁם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבא, he escorted them inside from the entrance where they had been having the conversation.


###### Radak on Genesis 43:25:1
[Radak on Genesis 43:25:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:25:1)

**וַיָּכִינוּ.** סִדְּרוּ אֶת הַמִּנְחָה כְּדֵי שֶׁיְּבִיאוּהוּ לְפָנָיו דֶּרֶךְ כָּבוֹד כְּשֶׁיָּבוֹא לַבַּיִת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויכינו, they arranged the gifts they had brought in a manner that would look appropriately impressive by the time Joseph would come home.


###### Radak on Genesis 43:25:2
[Radak on Genesis 43:25:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:25:2)

**כִּי שָׁמְעוּ.** מֵאֲשֶׁר עַל הַבַּיִת, גַּם מֵאַנְשֵׁי הַבַּיִת שֶׁהָיוּ מְכִינִים הַסְּעוּדָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי שמעו, from the official in charge of Joseph’s palace that they were preparing the meal.


###### Radak on Genesis 43:25:3
[Radak on Genesis 43:25:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:25:3)

**לָחֶם.** כְּלָל לְכָל מַאֲכָל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לחם, a term which is inclusive, meaning the entire meal.


###### Radak on Genesis 43:26:1
[Radak on Genesis 43:26:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:26:1)

**וַיָּבִיאוּ.** הָאָלֶ״ף דְּגוּשָׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבא...ויביאו, the letter א in the word ויביאו has a dagesh.


###### Radak on Genesis 43:26:2
[Radak on Genesis 43:26:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:26:2)

**הַבָּיְתָה.** בְּאוֹתוֹ בַּיִת שֶׁהָיָה הוּא שָׁם, כִּי גַּם הֵם הָיוּ בַּבַּיִת, אֶלָּא שֶׁבְּבֵית אָדָם גָּדוֹל הַרְבֵּה בָּתִּים שָׁם, וְהֵם הָיוּ בַּבַּיִת הַחִיצוֹן וְהוּא הָיָה בַּבַּיִת הַפְּנִימִי בְּהֵיכָלוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הביתה, to the house where they were being dined, for although they were also in the same “house,” they were not in the same compound. In the house or palace of an important personage there are many smaller separate buildings. The brothers at this time had been in one of the outer buildings, whereas Joseph occupied the inner palace, so that the line “they brought the gift they carried with them to the inner palace to him,” is quite justified.


###### Radak on Genesis 43:28:1
[Radak on Genesis 43:28:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:28:1)

**וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ.** לְשֵׁם אֲבִיהֶם הִשְׁתַּחֲווּ לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקדו וישתחוו, when they prostrated themselves this was with the intention of making an obeisance to their father after whom Joseph had inquired (although outwardly, this was not noticeable).


###### Radak on Genesis 43:29:1
[Radak on Genesis 43:29:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:29:1)

**וַיִּשָּׂא עֵינָיו.** כִּי הָיוּ בְּעִרְבּוּבְיָא לְפָנָיו וְנָשָׂא עֵינָיו אֶל בִּנְיָמִין.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישא עיניו, seeing that they all surrounded him without any specific order of seniority, Joseph looked up in order to recognise his brother Binyamin, [who had only been about 10 years old at the time he had last seen him. Ed.]


###### Radak on Genesis 43:29:2
[Radak on Genesis 43:29:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:29:2)

**יָחְנְךָ.** מִשְׁפָּטוֹ עַל הַמִּנְהָג יְחָנְּךָ בְּדַגְּשׁוּת הַנּוּ״ן, לְחֶסְרוֹן נוּ״ן הַכֶּפֶל, וְהֵקַלּוּ הַמִּלָּה כְּמוֹ שֶׁהֵקַלּוּ רַבִּים מִפָּעֳלֵי הַכֶּפֶל, וְהוּטְלָה תְּנוּעַת הַחֵי״ת עַל הַיוּ״ד. וְכֵן בָּא כָּמוֹהוּ ״חָנוּן יָחְנְךָ״ (ישעיה ל:יט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יחנך בני; the word יחנך has the same meaning as if the Torah had written yechancha with a dagesh in the letter נ avoiding the doubling of the letter נ. The word has been written in the conjugation kal, something that occurs quite frequently when the root contains a dual consonant, i.e. חנן. We find exactly the same construction with our root in Isaiah 30,19 חנון יחנך.


###### Radak on Genesis 43:30:1
[Radak on Genesis 43:30:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:30:1)

**נִכְמְרוּ.** כְּתַרְגּוּמוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נכמרו, as translated by Onkelos “his feelings of mercy had been aroused.”


###### Radak on Genesis 43:31:1
[Radak on Genesis 43:31:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:31:1)

**וַיִּתְאַפַּק.** הִתְחַזֵּק בְּעַצְמוֹ מִלִּבְכּוֹת עוֹד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירחץ...ויתאפק; he managed to gain control of himself and to stop himself from weeping anymore.


###### Radak on Genesis 43:32:1
[Radak on Genesis 43:32:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:32:1)

**וַיָּשִׂימוּ לוֹ לְבַדּוֹ.** דֶּרֶךְ גְּדֻלָּה וְכָבוֹד כְּמִנְהָגוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישימו לו לבדו, they served him separately as a symbol of his exalted position.


###### Radak on Genesis 43:32:2
[Radak on Genesis 43:32:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:32:2)

**וְלָהֶם לְבַדָּם... וְלַמִּצְרִים לְבַדָּם**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולהם לבדם, ולמצרים לבדם, and the brothers separately, and the Egyptians separately again, כי לא יוכלון, for the Hebrews were eating meat, as we know from the instructions to slaughter meat which had been issued in verse 15. Egyptians did not eat sheep or goats, and the only reason they raised these animals was for their wool and their milk. [According to Rashi and evidence cited in Torah Shleymah 92,5, the reason why the Egyptians did not eat sheep was that they considered sheep a deity, and it was inconceivable for them to consume their deities.]


###### Radak on Genesis 43:32:3
[Radak on Genesis 43:32:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:32:3)

אָמַר הַטַּעַם **כִּי לֹא יוּכְלוּן.** כִּי הָעִבְרִים הָיוּ אוֹכְלִים בָּשָׂר, כְּמוֹ שֶׁאָמַר ״וּטְבֹחַ טֶבַח״ (בראשית מג:טז), וְהַמִּצְרִים לֹא הָיוּ אוֹכְלִים. וּמַה שֶּׁהָיוּ מְגַדְּלִין הַצֹּאן, לְחָלָב וּלְגִזָּה. וְאָמְרוּ שֶׁהָיוּ עוֹבְדִים מַזַּל טָלֶה, לְפִיכָךְ לֹא הָיוּ אוֹכְלִים שׁוּם בְּשַׂר בְּהֵמָה.


###### Radak on Genesis 43:33:1
[Radak on Genesis 43:33:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:33:1)

**וַיֵּשְׁבוּ לְפָנָיו.** כְּמוֹ שֶׁצִּוָּה הוּא לְהוֹשִׁיבָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישבו לפניו, in the order in which Joseph had given instructions to seat them.


###### Radak on Genesis 43:33:2
[Radak on Genesis 43:33:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:33:2)

**הַבְּכֹר כִּבְכֹרָתוֹ... וַיִּתְמְהוּ.** כִּי אֵיךְ הָיָה מַכִּיר אֲנָשִׁים שֶׁנּוֹלְדוּ כֻּלָּם כְּשֶׁבַע שָׁנִים מִי גָּדוֹל מֵחֲבֵרוֹ, וְזֶה הָיָה תָּמוּהַּ בְּעֵינֵיהֶם. וּבִבְרֵאשִׁית רַבָּה (צב:ה) נָטַל הַגָּבִיעַ וְעָשָׂה עַצְמוֹ כִּמְרִיחַ וְאָמַר: יְהוּדָה שֶׁהוּא מֶלֶךְ יֵשֵׁב בָּרֹאשׁ, רְאוּבֵן שֶׁהוּא בְּכוֹר שֵׁנִי לוֹ וְכֵן כֻּלָּם, וְאָמַר: בִּנְיָמִין לֵית לֵיהּ אִמָּא וַאֲנָא לֵית לִי אִמָּא לֵישֵׁב גַּבָּאי, לְפִיכָךְ **וַיִּתְמְהוּ הָאֲנָשִׁים**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הבכור כבכורתו ויתמהו, the oldest in accordance with his seniority etc. They were amazed. They could not explain to themselves how Joseph had known their respective ages seeing that only seven years separated all of them from the oldest except for Binyamin, whom they had described as the youngest so that Joseph knew about him. According to Bereshit Rabbah 92,5 Joseph had made a great pretense of consulting the goblet he used to drink from to determine the seating arrangement to correspond with their importance. He would claim that seeing that Yehudah was destined to become a king, he should sit at the head of the brothers. Reuven who was the biological senior of the brothers should sit next to Yehudah. He would continue in this fashion, explaining the reason why he had chosen to seat the brothers in the sequence he assigned to them. When he came to Binyamin, he said: “seeing that I have no mother and he has no mother let him sit closest to me.” No wonder that the brothers were utterly confused by this.


###### Radak on Genesis 43:34:1
[Radak on Genesis 43:34:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/43:34:1)

**וַיִּשָּׂא.** הַנּוֹשֵׂא, וְכֵן ״וַיֻּגַּד לְיַעֲקֹב״ (בראשית מח:ב) – הַמַּגִּיד. וְכָל זֶה הַקֵּרוּב שֶׁקֵּרְבָם וְשֶׁכִּבְּדָם חָשְׁבוּ הֵם כִּי הָיָה עוֹשֶׂה חֵלֶף מַה שֶּׁהִקְנִיטָם וְצִעֲרָם, וּבִנְיָמִין הָיָה מְחַבֵּב יוֹתֵר לְפִי שֶׁהֱבִיאוֹ מֵאַרְצוֹ וְהִפְרִידוֹ מֵאָבִיו לְלֹא דָבָר, וְהָיָה מֵפִיס דַּעְתּוֹ בָּזֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישא, the person who handed out the gifts. We find a similar construction where the subject is presumed without being named or being specifically referred to in 48,2 when Yaakov is informed that Joseph is about to visit him. The Torah there also uses the impersonal ויגד, “someone told,” without bothering to inform the reader who it was that informed Yaakov. All this friendliness which Joseph displayed during the meal was intended to contrast with the manner in which they, the brothers would do everything in their power to cause him anguish and discomfort prior to the time when they had sold him. He displayed especial fondness for Binyamin because he had been forced to come to Egypt on account of what must have seemed like his caprice, and to compensate him for having been separated from his father for no apparent reason. At least, these were some of the thoughts which the brothers thought of to explain Joseph’s strange behaviour.