## Radak on Genesis Chapter 46

###### Radak on Genesis 46:1:1
[Radak on Genesis 46:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:1:1)

**לֵאלֹהֵי אָבִיו יִצְחָק.** אָמַר כֵּן לְפִי שֶׁיִּצְחָק אָבִיו הָיָה רְצוֹנוֹ לָרֶדֶת מִצְרַיִם מִפְּנֵי הָרָעָב וְאָמַר לוֹ הָאֵל ״אַל תֵּרֵד מִצְרָיְמָה״ (בראשית כו:ב); וְזָבַח זְבָחִים בִּבְאֵר שָׁבַע שֶׁהוּא בִּקְצֵה אֶרֶץ כְּנַעַן, וְקֹדֶם שֶׁיֵּצֵא מִן הָאָרֶץ רָצָה לָדַעַת רְצוֹן הָאֵל אִם יִמְנָעֵנּוּ כַּאֲשֶׁר מָנַע אָבִיו יִצְחָק אוֹ לֹא, וְזָבַח זְבָחִים כְּדֵי שֶׁתָּבוֹא אֵלָיו רוּחַ נְבוּאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לאלוקי אביו יצחק. The reason why Yitzchok is mentioned here is because he too was about to escape from a famine by traveling to Egypt, whereas in his case, G’d stopped him from going there. (26,2) Yaakov, as opposed to his father, offered meat offerings at Beer Sheva. This town was at the border of the land of Canaan, and he wanted to enquire from G’d if he had His approval in his undertaking to leave the Holy Land a second time in his life. The sacrifices he offered were intended to restore the Holy Spirit to him which had departed when Joseph had departed from him.


###### Radak on Genesis 46:2:1
[Radak on Genesis 46:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:2:1)

**יַעֲקֹב יַעֲקֹב.** כָּפַל לוֹ הַקְּרִיאָה, לְפִי שֶׁעָמַד כַּמָּה שָׁנִים שֶׁלֹּא שָׁרְתָה עָלָיו רוּחַ נְבוּאָה, קָרָאוֹ פַּעֲמַיִם כְּדֵי שֶׁיִּתְבּוֹנֵן כִּי רוּחַ נְבוּאָה הִיא שֶׁקּוֹרֵא לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
!ויאמר: יעקב! יעקב; the reason this call to Yaakov is repeated is to illustrate that for how many years Yaakov had not been favoured with a communication from G’d. By repeating his name at this point, Yaakov was alerted to the fact that he would receive a prophetic insight.


###### Radak on Genesis 46:3:1
[Radak on Genesis 46:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:3:1)

**אֱלֹהֵי אָבִיךָ.** שֶׁמְּנַעְתִּיו מֵרְדָה מִצְרַיִם, אֲבָל לְךָ אֲנִי אוֹמֵר שֶׁלֹּא תִירָא מֵרֶדֶת שָׁם, כִּי לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם, וְתֵרֵד אַתָּה וּבֵיתְךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלוקי אביך, the very G’d Who prevented your father from descending to Egypt is now telling you not to be afraid to undertake this journey together with your family, as כי לגוי גדול, the redeeming feature of this journey will be that I will cause you to develop into a great nation there. The promise was fulfilled in Exodus 1,7 where we read that the Israelites multiplied and became a very powerful people in Egypt.


###### Radak on Genesis 46:3:2
[Radak on Genesis 46:3:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:3:2)

**אֲשִׂימְךָ.** רְצוֹנוֹ לוֹמַר: אָשִׂים בָּנֶיךָ. וְכֵן **אָעַלְךָ**, אַעֲלֶה בָּנֶיךָ מִשָּׁם לָרֶשֶׁת אֶת הָאָרֶץ הַזֹּאת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשימך, i.e. “I will make your children.” What G’d is reported as saying to Yaakov here in verse 4, i.e. אעלך, “I will lead you up” (back to the land of Canaan) is also to be understood as referring to Yaakov’s descendants, the purpose being to inherit the land of Canaan, not to G’d accompanying Yaakov’s his bodily remains.


###### Radak on Genesis 46:4:1
[Radak on Genesis 46:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:4:1)

**אָנֹכִי אֵרֵד עִמְּךָ.** שֶׁלֹּא יִקְרְךָ רַע בַּדֶּרֶךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אנכי ארד עמך, the meaning of these words is that you will not suffer a mishap on the way to Egypt.


###### Radak on Genesis 46:4:2
[Radak on Genesis 46:4:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:4:2)

**וְאָנֹכִי אַעַלְךָ.** כְּמוֹ שֶׁפֵּרַשְׁנוּ. אוֹ פֵּרוּשׁוֹ עַל עַצְמוֹ שֶׁיִּהְיֶה עִמּוֹ כְּשֶׁיַּעֲלוּהוּ לְקִבְרוֹ. וְאָמַר **גַּם־עָלֹה**, עַל בָּנָיו שֶׁיַּעֲלוּם מִשָּׁם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואנכי אעלך, as we explained already on the preceding verse. Another possible explanation: the words refer to the person of Yaakov himself, G’d promising that He would be with him on his way to burial in the land of Canaan. The reason G’d added the words: גם עלה would then be a reference to his children who would carry him from Egypt to Canaan to be buried there.


###### Radak on Genesis 46:4:3
[Radak on Genesis 46:4:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:4:3)

**וְיוֹסֵף יָשִׁית יָדוֹ.** כְּמוֹ שֶׁאָמַר ״וַיִּפֹּל יוֹסֵף עַל פְּנֵי אָבִיו״ (בראשית נ:א), וּבִשְּׂרוֹ בָּזֶה שֶׁיִּשָּׁאֵר יוֹסֵף אַחֲרָיו לְכַלְכֵּל בָּנָיו וּבְנֵי בָנָיו כָּל אוֹתָן הַשָּׁנִים שֶׁחָיָה אַחֲרָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויוסף ישית ידו על עיניך, we see that this promise was fulfilled in 50,1 when the Torah reports ויפול יוסף על פני אביו, “that Joseph fell on the face of his father.” The promise mentioned here included the fact that after Yaakov’s death Joseph would look after the economic requirements of the brothers and their families. [presumably based on Yaakov’s knowledge that the famine would start again after his death. Ed.]


###### Radak on Genesis 46:7:1
[Radak on Genesis 46:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:7:1)

**בְּנֹתָיו.** דִּינָה בִּתּוֹ וְכַלּוֹתָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בנותיו, his daughter Dinah and his daughters-in-law.


###### Radak on Genesis 46:7:2
[Radak on Genesis 46:7:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:7:2)

**וּבְנוֹת בָּנָיו.** כַּלּוֹתָם וְשֶׂרַח בַּת אָשֵׁר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ובנות בניו, His daughters-in-law and Serach the daughter of Asher


###### Radak on Genesis 46:10:1
[Radak on Genesis 46:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:10:1)

**וְשָׁאוּל בֶּן־הַכְּנַעֲנִית.** נִרְאֶה כִּי כֻּלָּם נִזְהֲרוּ בְּמִצְוַת אַבְרָהָם זְקֵנָם שֶׁלֹּא לִקַּח אִשָּׁה מִבְּנוֹת כְּנַעַן, וְשִׁמְעוֹן גַּם כֵּן, אֶלָּא אַחַר שֶׁלָּקַח אִשְׁתּוֹ רִאשׁוֹנָה וְהָיָה לוֹ בָּנִים מִמֶּנָּה לָקַח אִשָּׁה אַחֶרֶת כְּנַעֲנִית וְהָיָה לוֹ מִמֶּנָּה שָׁאוּל, לְפִיכָךְ פִּרְסְמוֹ הַכָּתוּב. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ כִּי כְּנַעֲנִית זֹאת הִיא דִּינָה וּקְרָאָהּ כְּנַעֲנִית לְפִי שֶׁנִּבְעֲלָה לִכְנַעֲנִי, וְשִׁמְעוֹן נְשָׂאָהּ לְאִשָּׁה כְּמוֹ שֶׁכָּתַבְנוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושאול בם הכנענית, it appears that all of Yaakov’s sons abided by his aversion to intermarry with Canaanites. Even Shimon also honoured this tradition. However, after he had married a woman who was not a Canaanite and had had children by her, he married an additional wife who was a Canaanite. Shaul was a son of that second wife of his. Seeing that this had been a breach of the tradition, the Torah alludes to it in considering this son as the “son of the Canaanite woman.” Our sages on 34,26 took the view that Shimon had taken pity on his sister Dinah who had been raped by a Canaanite, and married her and the son from the rape was the one named Shaul. (based on Bereshit Rabbah 80,11)


###### Radak on Genesis 46:15:1
[Radak on Genesis 46:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:15:1)

**כָּל־נֶפֶשׁ בָּנָיו וּבְנוֹתָיו שְׁלֹשִׁים וְשָׁלֹשׁ.** וּבְפִרְטָן אֵין אָנוּ מוֹצְאִים אֶלָּא שְׁלֹשִׁים וּשְׁתַּיִם. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בבא בתרא קכג) כִּי יוֹכֶבֶד בַּת לֵוִי נוֹלְדָה בֵּין הַחוֹמוֹת, לְפִיכָךְ לֹא מָנָה אוֹתָהּ בִּפְרָט, כִּי לֹא נוֹלְדָה כְּשֶׁבָּאוּ בַּחוֹמָה הַחִיצוֹנָה, וְקֹדֶם שֶׁנִּכְנְסוּ בְּתוֹךְ הַחוֹמָה הַפְּנִימִית נוֹלְדָה, לְפִיכָךְ אָמַר **שְׁלֹשִׁים וְשָׁלֹשׁ**, וְזֶהוּ **בְנוֹתָיו** כִּי שְׁתֵּי בָנוֹת הָיוּ: דִּינָה וְיוֹכֶבֶד. וְכָתַב הֶחָכָם רַבִּי אַבְרָהָם אִבְּן עֶזְרָא, וְכֵן כָּתַב אָבִי אַבָּא זִכְרוֹנוֹ לִבְרָכָה, כִּי יַעֲקֹב בִּכְלַל הַשִּׁבְעִים, וְכֵן אָמַר בַּתְּחִלָּה ״יַעֲקֹב וּבָנָיו״ (בראשית מו:ח); וּלְפֵרוּשָׁם יִהְיֶה טַעַם **וּבְנוֹתָיו** כְּטַעַם ״וּבְנֵי דָן חֻשִׁים״ (בראשית מו:כג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כל נפש בניו ובנותיו שלושים ושלוש. If we count the names mentioned we find only 32 names. This prompted the sages to say that Yocheved, daughter of Levi, was born on the way to Egypt when Levi’s wife had just arrived at the border so that on arrival the requisite number of Israelites entered Egypt. (Baba Batra 123) She could not have been enumerated at departure, not having born and named as yet. This is also why we find the word בנותיו, “his daughters, (pl.) “as an obscure reference to Yocheved [daughter and granddaughter being lumped together as “daughter.” Serach, being a daughter of Asher who was a son of Zilpah, is mentioned separately as a “sister” in verse 17. Ed.] Both Ibn Ezra and my father wrote that the number 33 is made up by the addition of Yaakov to the total [although he was not anyone’s descendant, so that it is difficult to see him as included in the words בני ישראל in verse 8. Ed.] According to the commentary of these two scholars the words ובנותיו would have to be understood as similar to “ובני דן,” and the sons of Dan, seeing that he is reported as having had only one son by the name of Chushim (verse 23)


###### Radak on Genesis 46:23:1
[Radak on Genesis 46:23:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:23:1)

**וּבְנֵי דָן חֻשִׁים.** לֹא הָיָה לוֹ אֶלָּא בֵּן אֶחָד וּשְׁמוֹ חֻשִׁים. וְאָמַר **וּבְנֵי** כְּאִלּוּ אָמַר כָּל הַבָּנִים שֶׁהָיוּ לֹא הָיָה אֶלָּא זֶה, וְכֵן ״וּבְנֵי אֵיתָן עֲזַרְיָה״ (דברי הימים א ב:ח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ובני דן חושים. At the time he moved to Egypt he had only this one son. The reason the Torah commences our verse with the word ובני, “and the sons of, etc.,” is as if the Torah had meant to say “and all the sons of Dan were only one, i.e. Chushim.” Similar formulations are found in Chronicles I 2,8 ובני איתן עזריה, where Azaryah, though the only son of Eytan, is described as part of Eytan’s children, i.e. בני.


###### Radak on Genesis 46:26:1
[Radak on Genesis 46:26:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:26:1)

**כָּל־נֶפֶשׁ הַבָּאָה.** אָמַר בָּזֶה הַמִּסְפָּר פְּעָמִים חֶשְׁבּוֹן הַזְּכָרִים, כְּמוֹ אַרְבָּעָה עָשָׂר, שִׁבְעָה, וּפְעָמִים חֶשְׁבּוֹן הַנְּקֵבוֹת כְּמוֹ שְׁלֹשִׁים וְשָׁלֹשׁ, שֵׁשׁ עֶשְׂרֵה, לְפִי שֶׁהַגּוּף בִּלְשׁוֹן זָכָר וְהַנֶּפֶשׁ בִּלְשׁוֹן נְקֵבָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כל הנפש הבאה, we are told about number of the members of Yaakov’s household appearing with the masculine ending twice, such as the number fourteen in verse 22, and the number seven in verse 25. On the other hand, in verse 15 the Torah uses the feminine ending for the number 33 (שלושים ושלוש) and in verse 18 it uses the feminine ending for the number 16 (שש עשרה). The reason for this apparent anomaly is that the noun נפש mentioned in verse 26, for instance is feminine, hence the number associated with that noun has to be in the feminine mode also. The word בני being in the masculine mode, however, determines that the adjective or attribute accompanying it be in the same mode, i.e. masculine.


###### Radak on Genesis 46:27:1
[Radak on Genesis 46:27:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:27:1)

**הַבָּאָה.** מִלְעֵיל, שֶׁהוּא פֹּעַל עָבָר, וּפֵרוּשׁוֹ אֲשֶׁר בָּאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הבאה, the stress is on the second to last syllable, seeing that the verb is in the past tense. The meaning of the word is the same as if the Torah had written אשר באה, “who had arrived,”


###### Radak on Genesis 46:27:2
[Radak on Genesis 46:27:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:27:2)

וּבְאָמְרוֹ **מִצְרַיְמָה.** וְהֵם לֹא בָּאוּ לְעִיר מִצְרַיִם בְּבוֹאָם אֶלָּא בְּגֹשֶׁן, רוֹצֶה לוֹמַר **מִצְרַיְמָה** לְאֶרֶץ מִצְרַיִם וְגֹשֶׁן בִּכְלָלָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מצרימה, an inaccuracy, as the family did not arrive in Egypt, but in Goshen, a border province. The word is used as an “umbrella,” i.e. a description of the entire state.


###### Radak on Genesis 46:28:1
[Radak on Genesis 46:28:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:28:1)

**וְאֶת יְהוּדָה.** יַעֲקֹב שָׁלַח לְפָנָיו אֶת יְהוּדָה אֶל יוֹסֵף שֶׁיּוֹרֶה לְפָנָיו הַדֶּרֶךְ לְגֹשֶׁן, כְּמוֹ שֶׁשָּׁלַח לוֹ יוֹסֵף ״וְיָשַׁבְתָּ בְּאֶרֶץ גֹּשֶׁן״ (בראשית מה:י). אוֹ פֵּרוּשׁוֹ **לְהוֹרֹת**, שֶׁיֵּצֵא לְפָנָיו קֹדֶם שֶׁיִּכָּנְסוּ לָעִיר שֶׁיּוֹרֶה אוֹתָם אָנָה יִכָּנְסוּ בָּעִיר אוֹ מַה יַּעֲשׂוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואת יהודה, Yaakov sent him ahead to Joseph in order for him to be given details about Goshen, the part of the country Joseph had said his brothers would be settled in (45,10) Alternatively, the meaning of our verse may be that the word להורות, refers to Yehudah providing information to Yaakov, to make sure the family would proceed on the best route and the best location in Goshen.


###### Radak on Genesis 46:29:1
[Radak on Genesis 46:29:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:29:1)

**וַיֵּרָא אֵלָיו.** פֵּרֵשׁ אֲדֹנִי אֲבִי זִכְרוֹנוֹ לִבְרָכָה נִרְאָה אֵלָיו מֵרָחוֹק, שֶׁיֹּאמְרוּ לוֹ: זֶה יוֹסֵף הַבָּא לִקְרָאתְךָ, עַד גִּשְׁתּוֹ אֵלָיו, שֶׁלֹּא יֵרָאֶה לוֹ בְּפֶתַע פִּתְאֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא אליו, my grandfather explained this somewhat strange formulation saying that Joseph appeared to Yaakov from a distance, someone having pointed him out to Yaakov, (he did not know what Joseph looked like at this time). This gave Yaakov an opportunity to adopt the appropriate posture before coming face to face with such a mighty ruler and not to be disoriented due to a sudden encounter.


###### Radak on Genesis 46:29:2
[Radak on Genesis 46:29:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:29:2)

**וַיִּפֹּל עַל־צַוָּארָיו.** בְּגִשְׁתּוֹ אֵלָיו נָפַל עַל צַוְּארֵי אָבִיו וּבָכָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויפול על צואריו, when Joseph had come close enough to his father he fell around his neck weeping for joy for a considerable period of time. The meaning of the word.


###### Radak on Genesis 46:29:3
[Radak on Genesis 46:29:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:29:3)

וּפֵרוּשׁ **עוֹד** יוֹתֵר, כְּמוֹ ״וַיֹּאמֶר ה׳ אֵלָיו עוֹד״ (שמות ד:ו), כְּלוֹמַר פַּעַם אַחַר פַּעַם, כִּי כְּשֶׁהָיָה בּוֹכֶה וְעָמַד, הָיָה חוֹזֵר עוֹד לִבְכּוֹת. אֲבָל יַעֲקֹב לֹא בָּכָה עַל צַוְּארֵי יוֹסֵף, אֲבָל בָּכָה בֶּאֱמֶת, אֶלָּא שֶׁלֹּא נָפַל עַל צַוְּארֵי יוֹסֵף לִבְכּוֹת עַל צַוָּארָיו. וְיֵשׁ דְּרָשׁ (מסכתא דרך ארץ) כִּי יַעֲקֹב הָיָה קוֹרֵא שְׁמַע בְּאוֹתָהּ שָׁעָה, לְפִיכָךְ לֹא בָּכָה יַעֲקֹב עַל צַוָּארָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עוד, is that this went on for a time. We find the word used in this sense in Exodus 4,6 where G’d is persisting in His efforts to convince Moses to accept the position of Israel’s leader by showing him miracles he could perform to legitimise himself before his people. The word describes something that happened repeatedly, at intervals. Yaakov wept only once, whereas Joseph wept repeatedly. Some commentators claim that Yaakov did not weep at all but was preoccupied with reciting the שמע ישראל, an affirmation of G’d and His uniqueness which he formulated on that occasion for the first time. (compare Rashi)


###### Radak on Genesis 46:30:1
[Radak on Genesis 46:30:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:30:1)

**אָמוּתָה הַפָּעַם.** אֵינִי חוֹשֵׁשׁ שֶׁאִם אָמוּת הַפַּעַם הַזֹּאת, אַחֲרֵי רְאוֹתִי אֶת פָּנֶיךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אמותה הפעם, I am not longer dissatisfied if I were to die now, having been granted my wish to see you with my own eyes once more before my death.


###### Radak on Genesis 46:31:1
[Radak on Genesis 46:31:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:31:1)

**וַיֹּאמֶר יוֹסֵף אֶל־אֶחָיו.** אֵין סָפֵק כִּי מֵאָבִיו לָקַח רְשׁוּת תְּחִלָּה, אֶלָּא זָכַר אֶחָיו לְעִנְיַן מַה שֶּׁאָמַר לָהֶם ״וְהָיָה כִּי יִקְרָא לָכֶם פַּרְעֹה״ (בראשית מו:לג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר יוסף אל אחיו, there can be no question that he did not say what follows before first having secured his father’s consent. [What was under discussion was a matter of major importance, i.e. how to preserve the integrity of Yaakov’s family as a clan, and how to minimize assimilation with the local population through voluntary ghettoisation. Pharaoh’s offer of the brothers participating in the political life of Egypt, something Joseph anticipated, had to be declined without giving offence to him. Ed.] The reason the Torah only mentions Joseph speaking to the brothers was that it was the brothers to whom the above-mentioned offer would be made.


###### Radak on Genesis 46:31:2
[Radak on Genesis 46:31:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:31:2)

**אֶעֱלֶה.** הִנֵּה כַּאֲשֶׁר הָלַךְ מִמִּצְרַיִם לְגֹשֶׁן, אָמַר ״וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו גֹּשְׁנָה״ (בראשית מו:כט), וְאֵיךְ אָמַר בְּשׁוּבוֹ לְמִצְרַיִם מִגֹּשֶׁן אֶעֱלֶה? אֶלָּא פֵּרוּשׁ אֶעֱלֶה עַל הַמֶּרְכָּבָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אעלה. The word poses a problem, Joseph having been described previously as “ascending” when going to meet his father. How could he now again be ”ascending” on the return journey to his capital? We must therefore understand the word as not referring to the return journey but to Joseph climbing back into his carriage.


###### Radak on Genesis 46:34:1
[Radak on Genesis 46:34:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:34:1)

**בַּעֲבוּר תֵּשְׁבוּ בְּאֶרֶץ גֹּשֶׁן.** לְפִי שֶׁהָיְתָה אֶרֶץ מִקְנֶה, וְעוֹד כְּדֵי שֶׁלֹּא יִקַּח אֶתְכֶם לַעֲבוֹדַת הַמֶּלֶךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בעבור תשבו בארץ גשן, seeing it was a land in which cattle were being raised. Furthermore, Joseph did what he did in order to prevent Pharaoh from enlisting his brothers in Pharaoh’s political and military echelon.


###### Radak on Genesis 46:34:2
[Radak on Genesis 46:34:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/46:34:2)

**כִּי תוֹעֲבַת מִצְרַיִם כָּל רֹעֵה צֹאן.** לְפִי שֶׁאֵין רוֹעִים אוֹתָם אֶלָּא לֶאֱכֹל אֶת בְּשָׂרָם, וּמִצְרַיִם לֹא הָיוּ מְגַדְּלִין מֵהֶם אֶלָּא מְעַט לְגִזָּה וּלְחָלָב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי תועבת מצרים כל רועה צאן, seeing that they did not eat the flesh of sheep, they detested anyone raising these animals. They only raised the number of such animals needed for their wool and milk.