## Radak on Genesis Chapter 44

###### Radak on Genesis 44:1:1
[Radak on Genesis 44:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:1:1)

**וַיְצַו.** כָּל אֵלֶּה הַדְּבָרִים מְבֹאָרִים, וְעָשָׂה יוֹסֵף כָּל זֶה כְּדֵי לְהַקְנִיטָם כָּל אֲשֶׁר יוּכַל מִבִּלְתִּי שֶׁיָּרַע לָהֶם וְשֶׁלֹּא יִגַּע לֹא בְּגוּפָם וְלֹא בְּמָמוֹנָם, וְעָשָׂה הַכֹּל בְּחָכְמָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצו, all the matters described are quite clear to the reader. Joseph arranged this whole charade in order to discomfort the brothers and to make them feel afraid without actually causing them any harm, and not hurting them physically or even economically. He displayed great wisdom in what he did.


###### Radak on Genesis 44:3:1
[Radak on Genesis 44:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:3:1)

**הַבֹּקֶר אוֹר.** פֹּעַל עָבָר מִגִּזְרַת פָּעוּל, וְכֵן ״כִּי אֹרוּ עֵינָי״ (שמואל א יד:כט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הבקר אור, the word אור here is a verb in the active mode of the passive conjugation We encounter a similar construction in Samuel I 14,29, כי אורו עיני, “for my eyes have lit up.”


###### Radak on Genesis 44:3:2
[Radak on Genesis 44:3:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:3:2)

**וַחֲמֹרֵיהֶם.** עִם חֲמוֹרֵיהֶם טְעוּנִים, שִׁלְּחָם בְּשָׁלוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וחמוריהם, they were given a sendoff together with their fully loaded donkeys.


###### Radak on Genesis 44:4:1
[Radak on Genesis 44:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:4:1)

**אֶת הָעִיר.** מִן הָעִיר, וְכֵן ״כְּצֵאתִי אֶת הָעִיר״ (שמות ט:כט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הם יצאו את העיר, the word את in this verse means “from.” A similar construction is found in Exodus 9,29 כצאתי את העיר, “when I leave the boundaries of the city.”


###### Radak on Genesis 44:4:2
[Radak on Genesis 44:4:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:4:2)

**הִרְחִיקוּ.** פֹּעַל עוֹמֵד, וְכֵן ״הֵמָּה הִרְחִיקוּ מִבֵּית מִיכָה״ (שופטים יח:כב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הרחיקו, a verb in the intransitive mode. A similar construction of the same verb occurs in Judges 18,22 המה הרחיקו מבית מיכה, “they had traveled a certain distance from the house of Micah.”


###### Radak on Genesis 44:4:3
[Radak on Genesis 44:4:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:4:3)

**וְהִשַּׂגְתָּם.** כְּדֵי שֶׁתַּשִּׂיגֵם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והשגתם, hurry in order that you catch up with them.


###### Radak on Genesis 44:5:1
[Radak on Genesis 44:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:5:1)

**נַחֵשׁ יְנַחֵשׁ.** יֵשׁ מְפָרְשִׁים: יִשְׁאַל לַמְנַחֲשִׁים בַּעֲבוּרוֹ מִי לְקָחוֹ, אוֹ פֵּרוּשׁוֹ: יַחְשֹׁב אֲבֵדַת הַגָּבִיעַ לְנַחַשׁ רַע לְעַצְמוֹ שֶׁאָבַד מִמֶּנּוּ הַכְּלִי שֶׁהָיָה שׁוֹתֶה בּוֹ, וְהַכֹּל מְבֹאָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נחש ינחש, some commentators understand this expression to mean “is in the habit of consulting oracles, or people who are expert at doing this.” It is also possible that the expression means that the loss of the goblet represents a bad omen for Joseph as it deprives him of the instrument by which he could foretell the future. The entire sequence from here to verse 10 is quite clear.


###### Radak on Genesis 44:10:1
[Radak on Genesis 44:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:10:1)

**כְּדִבְרֵיכֶם כֶּן־הוּא.** כֵּן הוּא הַדִּין כְּמוֹ שֶׁאַתֶּם אוֹמְרִים, אֲבָל אֲנִי אָקֵל מִדִּבְרֵיכֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר, גם עתה כדבריכם כן הוא, he meant that although legally speaking the law is as you say, I will be more lenient with you, etc.


###### Radak on Genesis 44:10:2
[Radak on Genesis 44:10:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:10:2)

**אֲשֶׁר יִמָּצֵא וְגוֹ׳.** וְיֵשׁ מְפָרְשִׁים **כְדִבְרֵיכֶם כֶּן־הוּא** שֶׁאֲמַרְתֶּם שֶׁהֲשִׁיבוֹתֶם אֶת הַכֶּסֶף מֵאֶרֶץ כְּנַעַן וַאֲנִי מַחֲזִיקְכֶם כִּנְאֱמָנִים, אֲבָל מִי שֶׁיִּמָּצֵא הַגָּבִיעַ בְּיָדוֹ יִהְיֶה־לִּי עָבֶד וְאַתֶּם נְקִיִּים אֵין עֲלֵיכֶם אַשְׁמָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר ימצא, the one in whose possession, etc. Other commentators interpret the words כדבריכם כן הוא to mean that your argument that you are honest as proven by your bringing back the money you found is acceptable, [but it does not apply to either Shimon or Binyamin, neither of whom have brought back any money.] but if the goblet is found in someone’s sack, that individual will have to be my master’s slave. I will however, not hold you responsible by association.


###### Radak on Genesis 44:12:1
[Radak on Genesis 44:12:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:12:1)

**בַּגָּדוֹל הֵחֵל.** כְּדֵי שֶׁלֹּא יַחְשְׁדוּהוּ שֶׁהוּא יוֹדֵעַ בַּדָּבָר, לְפִיכָךְ חִפֵּשׂ עַל הַסֵּדֶר. וְיָדַע הַגָּדוֹל וְהַקָּטָן כְּמוֹ שֶׁסִּדְּרָם יוֹסֵף כְּשֶׁיָּשְׁבוּ לְפָנָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויחפש, בגדול החל, in order that they should not suspect him of having planted the goblet in Binyamin’s sack, he made a show of starting to search the oldest, etc. He knew their respective rank in seniority from the way Joseph had seated them at the meal.


###### Radak on Genesis 44:13:1
[Radak on Genesis 44:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:13:1)

**וַיַּעֲמֹס.** עָמַס כָּל אֶחָד מַשָּׂאוֹ עַל חֲמוֹרוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעמס, each one of them reloaded his ass.


###### Radak on Genesis 44:16:1
[Radak on Genesis 44:16:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:16:1)

**וּמַה־נִּצְטַדָּק.** לֹא נוּכַל לוֹמַר שֶׁאֲנַחְנוּ צַדִּיקִים בָּזֶה, כְּמוֹ שֶׁאֲנַחְנוּ צַדִּיקִים בִּדְבַר הַכֶּסֶף.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ומה נצעק, what good would it do if we loudly proclaim our innocence. In the matter of the goblet we cannot argue that we have already previously proved our honesty, as we could in respect of the money we had brought back.


###### Radak on Genesis 44:16:2
[Radak on Genesis 44:16:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:16:2)

**הָאֱלֹהִים מָצָא.** אֶת עֲוֹנֵנוּ מְזֻמָּן לְפָנָיו לְהַעֲנִישֵׁנוּ עָלָיו וְהִכְשִׁילָנוּ בָּזֶה, וְזֶה נֶאֱמַר עַל דֶּרֶךְ ״וְנָתַתִּי מִכְשׁוֹל לְפָנָיו״ (יחזקאל ג:כ).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
האלוקים מצא, G’d found our guilt and has now devised a way to trap us and to punish us. This corresponds to how the prophet Ezekiel 3,20 describes G’d’s modus operandi, saying ונתתי מכשול לפניו, “I shall place a stumbling block before him” (a penitent who slides back into sin).


###### Radak on Genesis 44:17:1
[Radak on Genesis 44:17:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:17:1)

**אֶל אֲבִיכֶם.** הַמְצַפֶּה לָכֶם עַל הַתְּבוּאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אל אביכם. Who is waiting for you to bring back food.


###### Radak on Genesis 44:18:1
[Radak on Genesis 44:18:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:18:1)

**כִּי כָמוֹךָ כְּפַרְעֹה.** שְׁנֵי כַּפִּי״ן הַדִּמְיוֹן בָּאִים לְהַשְׁווֹת הַדְּבָרִים, וְכֵן ״כָּעֶבֶד כַּאדֹנָיו״ (ישעיה כד:ב), כְּלוֹמַר אַתָּה מוֹשֵׁל כְּפַרְעֹה וּפַרְעֹה כָּמוֹךָ, וְיָרֵא אֲנִי לְדַבֵּר לְפָנֶיךָ כְּמוֹ לִפְנֵי פַּרְעֹה, וּמִפְּנֵי הַצָּרָה הַגְּדוֹלָה שֶׁמְּצָאַתְנוּ לֹא אוּכַל לִשְׁתֹּק, וְעַל כָּל מַה שֶּׁאֲדַבֵּר **אַל יִחַר אַפְּךָ בְּעַבְדֶּךָ**. וְאַתָּה בַּתְּחִלָּה בָּאתָ בַּעֲלִילָה עָלֵינוּ, שֶׁלֹּא בָּאתָ כֵּן לִשְׁאָר בְּנֵי אָדָם הַבָּאִים לִקְנוֹת הַתְּבוּאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי כמוך כפרעה, the repeated use of the prefix כ is meant to draw a comparison between the two subjects mentioned. We find a parallel construction in Isaiah 24,2 כעבד כאדוניו, “like master like servant.” [that verse contains a string of these comparisons. Ed.] What Yehudah meant was “on the one hand you rule like Pharaoh, and Pharaoh is like you in many respects.” I am therefore as afraid to speak up in front of you as I would be afraid to speak up in front of Pharaoh. However, due to the extreme difficulty we are finding ourselves in I cannot remain silent. I can only ask that in all that I am going to say אל יחר אפך בעבדך, “do not become angry at your servant.” You have already accused us of crimes when we first came here, as distinct from other people who came to buy grain whom you did not subject to such treatment.”


###### Radak on Genesis 44:19:1
[Radak on Genesis 44:19:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:19:1)

**אֲדֹנִי שָׁאַל.** סִפֵּר לוֹ כָּל הַדְּבָרִים כְּמוֹ שֶׁהָיָה, שֶׁיֶּהֱמוּ רַחֲמָיו עַל הַזָּקֵן וְלֹא יְעַכֵּב הַנַּעַר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אדוני שאל, he proceeded to tell Joseph the sequence of events in a manner calculated to arouse Joseph’s sympathy for the plight of his aged father.


###### Radak on Genesis 44:30:1
[Radak on Genesis 44:30:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:30:1)

**וְנַפְשׁוֹ קְשׁוּרָה בְנַפְשׁוֹ.** מֵרֹב אַהֲבָה, וְאִם לֹא יָשׁוּב הַנַּעַר אִתָּנוּ תֵּצֵא נַפְשׁוֹ וְתִהְיֶה הָאַשְׁמָה רַבָּה עָלֵינוּ וְעָלֶיךָ שֶׁסִּבַּבְתָּ אֶת מִיתָתוֹ. וְאִם תֹּאמַר כִּי חָטָא לְךָ, וַהֲלֹא אַתָּה אָמַרְתָּ ״וְאָשִׂימָה עֵינִי״ (בראשית מד:כא), וְאַיֵּה הַשָּׂמַת עַיִן? אִם לֹא חָטָא לְךָ אֵינוֹ צָרִיךְ לְהַשָּׂמַת עַיִן, אֲבָל אִם חָטָא לְךָ, כְּמוֹ שֶׁאַתָּה אוֹמֵר, כִּי הוּא לֹא לְקָחוֹ, אֲבָל אַחַר שֶׁנִּמְצָא בְּאַמְתַּחְתּוֹ לֹא נוּכַל לְכַחֵשׁ, וְאִם תִּשָּׂא עֲוֹנוֹ זוֹ הִיא תְּשׂוּמַת עַיִן. וְאִם תֹּאמַר לָמָּה אֲדַבֵּר אֲנִי עָלָיו יוֹתֵר מֵאֶחָי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונפשו קשורה בנפשו; due to the intense love he has for this son. If he will not return with us, my father will die and both we and you will be guilty of having brought about his death. If you claim that he has sinned against you, consider against this the fact that you had claimed you merely wanted to see him, i.e. to convince yourself of his existence, not of his being a righteous individual. We fulfilled this request by bringing him with us. We are faced with the dilemma that he says he has not taken the goblet, whereas you claim he has sinned against you seeing the goblet has been found in his bag, which may be circumstantial evidence hard to refute, but it is still his word against yours. If you were now to forgive his presumed guilt this would constitute the תשומת עין, “setting your eye on him,” which is what you requested in the first place. If you were to ask why I of all my brothers have chosen to be the spokesman,


###### Radak on Genesis 44:32:1
[Radak on Genesis 44:32:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/44:32:1)

**כִּי עַבְדְּךָ עָרַב אֶת־הַנַּעַר.** עַתָּה אִם לֹא תִרְצֶה לְכַפֵּר עֲוֹנוֹ, קָחֵנִי בִּמְקוֹמוֹ, כִּי לְכָל דָּבָר אֲנִי טוֹב מִמֶּנּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי עבדך ערב את הנער, I have guaranteed him; if you now do not want to forgive his presumed guilt, take me in his stead because I am more useful to you as a slave than he is.