## Ramban on Genesis Chapter 45

###### Ramban on Genesis 45:1:1
[Ramban on Genesis 45:1:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:1:1)

**וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק לְכֹל הַנִּצָּבִים עָלָיו** לֹא יָכוֹל לִסְבֹּל שֶׁיִּהְיוּ הַמִּצְרִיִּים נִצָּבִים עָלָיו וְשׁוֹמְעִין שֶׁאֶחָיו מִתְבַּיְּשִׁין בְּהִוָּדְעוֹ לָהֶם, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ה:א'). וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית מ"ה:א'), "לְהִתְאַפֵּק" – לִסְבֹּל. "לְכָל הַנִּצָּבִים עָלָיו" – טַעְמוֹ עַד שֶׁיֵּצְאוּ כָּל הַנִּצָּבִים עָלָיו, וְהֻצְרַךְ לִקְרֹא לְהוֹצִיאָם. אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ה:א') תִּרְגֵּם "לְאִתְחַסָּנָא" – לְהִתְחַזֵּק, וְכֵן "וָאֶתְאַפַּק וָאַעֲלֶה הָעוֹלָה" (שמואל א יג יב), וְכֵן כָּל לְשׁוֹן הִתְאַפְּקוּת בְּכָל מָקוֹם חִזּוּק. וְהַנָּכוֹן בְּעֵינַי שֶׁהָיוּ שָׁם מִבֵּית פַּרְעֹה וּמִן הַמִּצְרִים אֲנָשִׁים רַבִּים יְחַלּוּ פָּנָיו לִמְחֹל לְבִנְיָמִין, כִּי נִכְמְרוּ רַחֲמֵיהֶם עַל תַּחֲנוּנֵי יְהוּדָה, וְלֹא יָכוֹל יוֹסֵף לְהִתְחַזֵּק לְכֻלָּם, וַיִּקְרָא לַעֲבָדָיו הוֹצִיאוּ כָּל אִישׁ נָכְרִי מֵעָלַי, כִּי אֲדַבֵּר עִמָּהֶם, וַיֵּצְאוּ מֵעָלָיו, וּבְצֵאתָם מֵעָלָיו נָתַן אֶת קֹלוֹ בִּבְכִי וַיִּשְׁמְעוּ מִצְרַיִם וְאַנְשֵׁי בֵּית פַּרְעֹה הַמּוּצָאִים מֵעָלָיו, כִּי עוֹדָם בֶּחָצֵר הַחִיצוֹנָה. וְיִתָּכֵן כִּי פֵּרוּשׁ "הַנִּצָּבִים עָלָיו", מְשָׁרְתָיו הָעוֹמְדִים לְפָנָיו, כְּמוֹ "הַנַּעַר הַנִּצָּב עַל הַקּוֹצְרִים" (רות ב ו), "שָׂרֵי הַנִּצָּבִים" (מלכים א ה ל), "לְהִתְיַצֵּב עַל ה'" (איוב א ו). וְטַעַם "וַיִּקְרָא", שֶׁהֵרִים קוֹלוֹ בְּכַעַס וְאָמַר לִמְשָׁרְתָיו, הוֹצִיאוּ כָל אִישׁ מֵעָלַי בִּלְתִּי הָאֲנָשִׁים הָאֵלֶּה. וְטַעַם בַּהוֹצָאָה שֶׁהוֹצִיאָם מִשָּׁם, כְּדֵי שֶׁלֹּא יִשְׁמְעוּ בְּהַזְכִּירוֹ לָהֶם הַמְּכִירָה, כִּי תִהְיֶה לָהֶם גַּם אֵלָיו לְמִכְשׁוֹל, שֶׁיֹּאמְרוּ עַבְדֵי פַּרְעֹה וּמִצְרַיִם עֲלֵיהֶם, אֵלּוּ אַנְשֵׁי בּוֹגְדוֹת, לֹא יָגוּרוּ בְּאַרְצֵנוּ וְלֹא יִדְרְכוּ בְּאַרְמְנוֹתֵינוּ, בָּגְדוּ בַּאֲחִיהֶם גַּם בַּאֲבִיהֶם בָּגְדוּ, מָה יַעֲשׂוּ בַּמֶּלֶךְ וּבְעַמּוֹ, וְגַם בְּיוֹסֵף לֹא יַאֲמִינוּ עוֹד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THEN JOSEPH COULD NOT ‘L’HITHAPEIK’ (REFRAIN HIMSELF) BEFORE ALL THEM THAT STOOD BY HIM. He could not bear that the Egyptians should stand by him witnessing how his brothers would be put to shame when he makes himself known to them. This is the language of Rashi. But Rabbi Abraham ibn Ezra said that *l’hithapeik* means “to bear.” The expression *Before all them that stood by him*, means until all that stood by him would go out, and so it was necessary that he call out that they be removed. Onkelos, however, translated *l’hithapeik* as meaning “to strengthen himself.” Similarly: *‘Va’ethapak” (And I forced myself) and offered the burnt-offering*.³³ Every other form of *hithapkuth* in every place is likewise an expression of strengthening.
The correct interpretation in my opinion is that there were present many people of Pharaoh’s house and other Egyptians, pleading with Joseph to pardon Benjamin, for their compassions were deeply stirred by Judah’s pleas, and Joseph could not overcome them all. He then called forth to his servants, “*Let every* strange *man go out from me*, because I will speak to them.” And when they had gone out, *he wept aloud; and the Egyptians heard, and* the people of *the house of Pharaoh*,³⁴ who had been expelled from his presence, for they were still in the outer court.
It is possible that the expression, *‘hanitzavim’ (them that stood) by him*, means his servants who stood before him, just as: *The servant ‘hanitzav’ (that was set) over the reapers;*³⁵ *‘sarei hanitzavim’ (chief officers);*³⁶ *‘L’hithyatzeiv’ (To present themselves) before the Eternal*.³⁷ And the meaning of *Vayikra* (and he called) is that he raised his voice with anger and said to his servants, “*Cause every man to go out from before me*, except these men.” And the reason for the removal is that he expelled them from there so that they should not hear when he mentions the matter of the sale to his brothers because it would be a source of distress to them and also to himself, for the servants of Pharaoh and the Egyptians will say of them: “These are treacheous people who must not live in our land, nor tread in our palaces. They have acted treacherously against their brother, and also dealt treacherously with their father. What will they do to the king and his people?” They would also no longer believe in Joseph.

footnotes:
³³ I Samuel 13:12.
³⁴ Verse 2 here.
³⁵ Ruth 2:6.
³⁶ I Kings 5:30.
³⁷ Job 1:6.


###### Ramban on Genesis 45:6:1
[Ramban on Genesis 45:6:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:6:1)

**כִּי זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ** הִזְכִּיר לָהֶם מָה שֶׁעָבַר, וְיָדְעוּ גַּם הֵם לוֹמַר כִּי הָאָרֶץ אֲשֶׁר עָבְרוּ עָלֶיהָ שְׁתֵּי שָׁנִים בָּרָעָב וְאָכְלוּ כָּל מָה שֶׁהָיָה בְּיָדָם וְנִתְיַקֵּר הַשַּׁעַר מְאֹד, וְעוֹד יַעַבְרוּ עֲלֵיהֶם חָמֵשׁ שָׁנִים, לֹא תִּהְיֶה לָכֶם בָּהּ מִחְיָה כְּלָל אִם לֹא שְׁלָחַנִי הַשֵּׁם לִפְנֵיכֶם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FOR THESE TWO YEARS HATH THE FAMINE BEEN IN THE LAND. The reason why he mentioned to them what had transpired, which they themselves also knew, was to state that a land which has gone through two years of famine, in which the people had consumed all which they possessed, resulting in exceedingly high prices, and which was destined to experience five more years of famine, could offer them no sustenance whatsoever — had G-d not dispatched me before you.


###### Ramban on Genesis 45:10:1
[Ramban on Genesis 45:10:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:10:1)

**וְיָשַׁבְתָּ בְאֶרֶץ גֹּשֶׁן** הָיָה יוֹסֵף יוֹדֵעַ בְּאָבִיו שֶׁלֹּא יִרְצֶה לַעֲמֹד בְּאֶרֶץ מִצְרַיִם אֲשֶׁר שָׁם הַבִּירָה לַמַּלְכוּת, עַל כֵּן שָׁלַח לוֹ מֵעַתָּה כִּי בְּאֶרֶץ גֹּשֶׁן יוֹשִׁיבֶנּוּ. וְטַעַם "אַתָּה וּבָנֶיךָ" מְחֻבָּר בַּפָּסוּק הָעֶלְיוֹן, רְדָה אֵלַי אַתָּה וּבָנֶיךָ וּבְנֵי בָנֶיךָ וְצֹאנְךָ וּבְקָרְךָ וְכָל אֲשֶׁר לָךְ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT DWELL IN THE LAND OF GOSHEN. Joseph knew that his father would not want to stay in that part of the land of Egypt where the royal palace was. Therefore he now informed him that he will settle him in the land of Goshen. The meaning of the expression, *Thou and thy children*, is that it is connected with the previous verse: *Come down unto me…*³⁸ *thou and thy children, and thy children’s children, and thy flocks, and thy herds, and all that thou hast*.

footnotes:
³⁸ Verse 9 here.


###### Ramban on Genesis 45:11:1
[Ramban on Genesis 45:11:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:11:1)

**וְאָמַר פֶּן תִּוָּרֵשׁ אַתָּה וּבֵיתְךָ** דֶּרֶךְ כָּבוֹד, כִּי לְאֶחָיו אָמַר "כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם" וְ"לָשׁוּם לָכֶם שְׁאֵרִית", שֶׁהָיוּ מֵתִים וְלֹא יִשָּׁאֵר לָהֶם שְׁאֵרִית, אֲבָל לְאָבִיו לֹא רָצָה לֵאמֹר כֵּן. וְאָמַר שֶׁאִם תִּתְעַכֵּב בְּאֶרֶץ כְּנַעַן – תִּוָּרֵשׁ, כִּי אֲנִי לֹא אוּכַל לִשְׁלֹחַ לְךָ לְאֶרֶץ כְּנַעַן לֶחֶם רַב מִגִּנְזֵי הַמֶּלֶךְ, כִּי יַחְשְׁדוּ אוֹתִי שֶׁאֲנִי מוֹכְרוֹ שָׁם לַעֲשׂוֹת לִי שָׁם אוֹצְרוֹת כֶּסֶף וְלָשׁוּב אֶל אַרְצִי וְאֶל מוֹלַדְתִּי, וּבְבוֹאֲכֶם וְיֵדְעוּ כִּי אַתֶּם אָבִי וְאַחַי, יִתֵּן לִי הַמֶּלֶךְ רְשׁוּת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
LEST THOU COME TO POVERTY, THOU, AND THY HOUSEHOLD. Joseph said this by way of respect for his father. To his brothers he said, *For G-d did send me before you to preserve life*,³⁹ and *to give you a remnant*,⁴⁰ but to his father he did not want to say so. Instead, he said, “that if you will delay in the land of Canaan you will be impoverished for I could not send you much food from the royal storehouse as they will suspect me of selling it there in order to accumulate treasures of money and then return to my land and to my birthplace. But when you come here, and they will know that you are my father and brothers, the king will give me permission to sustain you.”

footnotes:
³⁹ Verse 5 here.
⁴⁰ Verse 7 here.


###### Ramban on Genesis 45:12:1
[Ramban on Genesis 45:12:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:12:1)

**כִּי פִי הַמְדַבֵּר אֲלֵיכֶם** בִּלְשׁוֹן הַקֹּדֶשׁ בְּלֹא מֵלִיץ, זֶה דַּעַת הַמְּפָרְשִׁים (רש"י הראב"ע והרד"ק), וְהוּא תַּרְגּוּם אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ה:י"ב). וְיִתָּכֵן שֶׁאָמַר לָהֶם כָּךְ לַאֲמַתְלָא וּלְפִיּוּס, כִּי אֵינֶנָּה רְאָיָה שֶׁיְּדַבֵּר אָדָם אֶחָד בְּמִצְרַיִם בִּלְשׁוֹן הַקֹּדֶשׁ, כִּי עַל דַּעְתִּי הוּא שְׂפַת כְּנַעַן, כִּי אַבְרָהָם לֹא הֱבִיאוֹ מֵאוּר כַּשְׂדִּים וּמֵחָרָן, כִּי אֲרָמִית הִיא, וְהַגַּל הַזֶּה עֵד, וְאֵינֶנּוּ לָשׁוֹן לְאִישׁ אֶחָד לְבַד אֲבָל הוּא לְשׁוֹן כְּנַעַן, וְרַבִּים בְּמִצְרַיִם יוֹדְעִים אוֹתוֹ כִּי קָרוֹב הוּא, וְאַף כִּי הַמּוֹשֵׁל, שֶׁדֶּרֶךְ הַמְּלָכִים וְהַמּוֹשְׁלִים לָדַעַת הַלְּשׁוֹנוֹת, וּכְמוֹ שֶׁתִּרְאֶה בִּנְבוּכַדְנֶצַּר שֶׁאָמַר בִּלְשׁוֹן הַקֹּדֶשׁ (דניאל ב ג) "חֲלוֹם חָלָמְתִּי וַתִּפָּעֶם רוּחִי לָדַעַת אֶת הַחֲלוֹם", בַּעֲבוּר שֶׁהָיוּ שָׁם חַרְטֻמִּים וְאַשָּׁפִים וּמְכַשְּׁפִים וְכַשְׂדִּים מִלְּשׁוֹנוֹת רַבִּים וּמִיִּשְׂרָאֵל, וְכֻלָּם יָבִינוּ אוֹתוֹ, וְהֵם עָנוּ לוֹ בַּאֲרָמִית "וַיְדַבְּרוּ הַכַּשְׂדִּים לַמֶּלֶךְ אֲרָמִית", כִּי הֵם הָיוּ הַקְּרוֹבִים אֵלָיו הַיּוֹשְׁבִים רִאשׁוֹנָה בַּמַּלְכוּת, וְלָהֶם הָיָה הָרְשׁוּת לְדַבֵּר אֶל הַמֶּלֶךְ. וְעוֹד כִּי כַּאֲשֶׁר בָּא יוֹסֵף מִשָּׁם לְמִצְרַיִם יָבֹאוּ רַבִּים. וְיוֹתֵר הָיָה לָהֶם רְאָיָה בְּהַזְכִּירוֹ שְׁמוֹ וְעִנְיַן הַמְּכִירָה, "אֲנִי יוֹסֵף אֲחִיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי מִצְרָיְמָה". וְהַנָּכוֹן בְּעֵינַי כִּי יֹאמַר, וְהִנֵּה עֵינֵיכֶם רוֹאוֹת וְעֵינֵי אָחִי בִנְיָמִן כִּי אֲנִי הַמּוֹשֵׁל וְהָאָדוֹן לְכָל מִצְרַיִם, הַמַּגִּיד לָכֶם מִפִּי כִּי אֲנִי אֲחִיכֶם, וּמְצַוֶּה לְהוֹרִיד אָבִי אֵלַי לְכַלְכְּלוֹ, אִם כֵּן תַּגִּידוּ לְאָבִי אֶת כָּל הַכָּבוֹד וְאֵת כָּל אֲשֶׁר רְאִיתֶם בְּעֵינֵיכֶם, וּתְמַהֲרוּ לְהוֹרִידוֹ אֵלַי, כִּי הַדְּבָרִים אֱמֶת וְיֵשׁ בִּי כֹּחַ לְהַצִּילוֹ וּלְהַחֲיוֹתוֹ בָּרָעָב, וְהוּא כְּמוֹ כִּי פִי אֲנִי דִּבַּרְתִּי, וּבַגְּמָרָא בְּמַסֶּכֶת מְגִלָּה (מגילה ט"ז) אָמְרוּ, כְּפִי כֵּן לִבִּי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THAT IT IS MY MOUTH THAT SPEAKETH UNTO YOU. I.e., in the Holy Language. This is the opinion of the commentators,⁴¹ and it is also the translation of Onkelos. It is possible that Joseph said so to them for plausibility and in order to be conciliatory, for the fact that a person in Egypt speaks the Holy Language is not proof that he is Joseph. It is my opinion that the Holy Language was the language of Canaan for Abraham did not bring it there from Ur of the Chaldees or Haran, as they spoke Aramaic there, as is attested to by “the heap.”⁴² (the heap of witness). Thus it is clear that Aramaic was the spoken language in Abraham’s birthplace. Now it was not the language of one man alone; rather, it was the language of the entire land of Canaan, and many people in Egypt knew it, since Canaan was nearby. We would particularly expect knowledge of languages in the case of a ruler for it is usual for kings and rulers to be linguistic. It is just as you see in the case of Nebuchadnezzar who said in the Holy Language, *I have dreamed a dream, and my spirit is troubled to know the dream*,⁴³ because there were *the magicians, and the enchanters, and the sorcerers, and Chaldeans*,⁴⁴, Verse 2. people of many languages, as well as from Israel, and they all would understand him. They, however, answered him in Aramaic, as it says, *Then spoke the Chaldeans to the king in Aramaic*,⁴⁵, Verse 4. as they were close to him, *and sat first in the kingdom*,⁴⁶ and they had the permission to speak to the king. Moreover, just as Joseph came from Canaan to Egypt, many others also came. Besides, the brothers had greater proof that he was Joseph when he mentioned his name and the circumstance of the sale, saying, *I am Joseph your brother, whom ye sold into Egypt*.⁴⁷
The correct interpretation in my opinion is that Joseph is saying: “*And, behold, your eyes see, and the eyes of my brother Benjamin*, that I, the ruler and lord of all Egypt, am the one telling you with my mouth that I am your brother, and command you to bring down my father to me in order to sustain him. This being so, you will tell my father of all the glory in Egypt, *and of all that you have seen*⁴⁸ with your eyes, and you will hurry and bring him down to me for the words I have spoken are true, and I have the power to deliver him and to keep him alive in the famine.”⁴⁹ This is analogous to saying, “for I have spoken my word.” In the *Gemara* of Tractate Megillah,⁵⁰ the Rabbis have said: “As my mouth, so is my heart,” [meaning: “Just as I indicate no hatred against you in my speech, so is my heart free of hatred against you].”

footnotes:
⁴¹ Rashi, Ibn Ezra and R’dak.
⁴² Above, 31:47. In Aramaic, Laban named it Yegar-sahaduth
⁴³ Daniel 2:3.
⁴⁴ Ibid.
⁴⁵ Ibid.
⁴⁶ Esther 1:14.
⁴⁷ Verse 4 here.
⁴⁸ Verse 13 here.
⁴⁹ See Psalms 33:19.
⁵⁰ 16b.


###### Ramban on Genesis 45:16:1
[Ramban on Genesis 45:16:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:16:1)

וְטַעַם **בָּאוּ אֲחֵי יוֹסֵף** כִּי הָיָה יוֹסֵף מַגִּיד לְבֵית פַּרְעֹה כִּי יֵשׁ לוֹ אַחִים נִכְבָּדִים בְּאֶרֶץ הָעִבְרִים, כִּי גֻּנֹּב גֻּנַּב מִשָּׁם, וְעַתָּה שָׁמְעוּ כִּי בָּאוּ אֲחֵי יוֹסֵף כַּאֲשֶׁר אָמַר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
JOSEPH’s BRETHREN ARE COME. The intent thereof is that Joseph told the house of Pharaoh that he had honorable brothers in the land of the Hebrews, for he had been stolen away from there,⁵¹ and now the Egyptians heard that Joseph’s brothers had come as he said.

footnotes:
⁵¹ See above, 40:15.


###### Ramban on Genesis 45:16:2
[Ramban on Genesis 45:16:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:16:2)

**וַיִּיטַב בְּעֵינֵי פַרְעֹה וּבְעֵינֵי עֲבָדָיו** כִּי הָיָה הַדָּבָר לָהֶם לְחֶרְפָּה שֶׁיִּמְשֹׁל בָּהֶם אִישׁ נָכְרִי, עֶבֶד מִבֵּית הָאֲסוּרִים יָצָא לִמְלֹךְ, וְעַתָּה בְּבוֹא אֵלָיו אַחִים נִכְבָּדִים וְנוֹדַע כִּי הוּא הָגוּן לְהִתְיַצֵּב לִפְנֵי מְלָכִים, שָׂמְחוּ כֻּלָּם בַּדָּבָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IT PLEASED PHARAOH WELL, AND HIS SERVANTS. For it was a disgrace to them to be ruled by a stranger, a servant [of whom it is said], *out of prison he came forth to be king*,⁵² and now when his honorable brothers came to him, and it became known that Joseph was worthy to stand before kings,⁵³ they all rejoiced in the matter.

footnotes:
⁵² Ecclesiastes 4:14.
⁵³ See Proverbs 22:29.


###### Ramban on Genesis 45:19:1
[Ramban on Genesis 45:19:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:19:1)

**וְאַתָּה צֻוֵּיתָה זֹאת עֲשׂוּ** אָמַר הַדָּבָר בְּצַוָּאָה לוֹ מִדַּעְתּוֹ מוּסַר יוֹסֵף, כִּי אֵינֶנּוּ שׁוֹלֵחַ יָד בְּהוֹן הַמֶּלֶךְ וְלֹא יָדַע אִתּוֹ מְאוּמָה, עַל כֵּן חָשַׁב פַּרְעֹה אוּלַי לֹא יִרְצֶה לִשְׁלֹחַ לְאָבִיו דָּבָר, עַל כֵּן אָמַר לוֹ אֲנִי מְצַוֶּה אוֹתְךָ שֶׁתַּעֲשֶׂה זֹאת עַל כָּל פָּנִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
NOW THOU ART COMMANDED, THIS DO YE. Pharaoh stated the matter in the form of a directive to him because his knowledge of Joseph’s integrity assured him that he would not stretch forth a hand to take from the king’s fortune, *and having him, he gave no concern to anything*.⁵⁴ Therefore Pharaoh thought that perhaps Joseph would not want to send his father anything. Hence he said to him, “I command you that you do this in any case.”

footnotes:
⁵⁴ Above, 39:6.


###### Ramban on Genesis 45:23:1
[Ramban on Genesis 45:23:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:23:1)

**וּלְאָבִיו שָׁלַח כְּזֹאת** כַּחֶשְׁבּוֹן הַזֶּה, וּמַהוּ הַחֶשְׁבּוֹן, עֲשָׂרָה חֲמוֹרִים וְגוֹ', לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ה:כ"ג). וְאֵינֶנּוּ נָכוֹן שֶׁיִּרְמֹז עַל הַחֶשְׁבּוֹן, אֲבָל יִתָּכֵן שֶׁיֹּאמַר כְּזֹאת הַמִּנְחָה, וִיהִי שִׁעוּרוֹ וּלְאָבִיו שָׁלַח זֹאת הַמִּנְחָה עֲשָׂרָה חֲמוֹרִים וְגוֹ', וְהַכָּ"ף כְּאִלּוּ יְתֵרָה, רַק דֶּרֶךְ הַלָּשׁוֹן לְדַבֵּר כֵּן, כְּמוֹ "וַתְּדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה עָשָׂה לִי עַבְדֶּךָ" (בראשית ל"ט:י"ט), אוֹ יֹאמַר וּלְאָבִיו שָׁלַח צֵידָה כַּצֵּידָה הַזֹּאת אֲשֶׁר נָתַן לְאֶחָיו, וְלֹא לְהַשְׁווֹתָן, רַק כַּאֲשֶׁר נָתַן לָהֶם צֵידָה לַדֶּרֶךְ בְּלֶכְתָּם כֵּן שָׁלַח לְאָבִיו בָּר וְלֶחֶם וּמָזוֹן לַדֶּרֶךְ בְּבוֹאוֹ, וְהוּא הַנָּכוֹן. וְהִזְכִּיר חֲמוֹרִים וַאֲתֹנֹת, כִּי הַמַּשָּׂא וְנוֹשֵׂא הַמַּשָּׂא הַכֹּל שָׁלַח לוֹ, וְהַמִּנְהָג לִשְׁלֹחַ זְכָרִים וּנְקֵבוֹת כַּאֲשֶׁר עָשָׂה אָבִיו (בראשית ל"ב:ט"ז):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND TO HIS FATHER HE SENT ‘KAZOTH’ (IN LIKE MANNER). I.e., according to this amount. And what was the amount? *Ten asses*, etc. This is the language of Rashi. It is not correct that *kazoth* should refer to the amount [for if it refers to *cheshbon* (amount), it should have said *kazeh* in the masculine, and not *kazoth* in the feminine]. But it is possible that Scripture says, *in like manner*, meaning “according to this gift,” [with the word *minchah* matching the feminine gender of *kazoth*] The purport thereof is, “and to his father he sent this gift: ten asses, etc.,” [with the word *kazoth* being understood as if it were written *zoth*], and the letter *kaph* in the word *kazoth* is considered redundant. However, it is the way of the Sacred Language to express it in this way, just as, *And she spoke to him*, [saying]: *‘ka’dvarim ha’eileh’ (after the manner of these things) did thy servant do to me*.⁵⁵, Verses 17 and 19. It may be that Scripture is saying: “and to his father he sent provision *(tzeidah)*, [which is also in the feminine gender], which was like this provision which he gave to his brothers.” But the intent of the expression is not to make them equal, but only to say that just as he gave them provision for the road when they went to Canaan, so did he send his father *corn and bread and sustenance* for his journey towards Egypt. And this is the correct interpretation. Scripture mentions asses and she-asses to inform us that he sent him both the provisions and the animals that carried them, and it was customary to send males and females, as his father had done.⁵⁶, 32:16.

footnotes:
⁵⁵ Ibid.
⁵⁶ Ibid.


###### Ramban on Genesis 45:24:1
[Ramban on Genesis 45:24:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:24:1)

**אַל תִּרְגְּזוּ בַּדָּרֶךְ** עִנְיַן רֹגֶז לְשׁוֹן רְתֵת וּתְנוּעָה, וְיֵאָמֵר בְּבֹאוֹ מִן הַפַּחַד עַל הָרֹב, "לֵב רַגָּז" (דברים כח סה), "וְרָגְזוּ וְחָלוּ" (שם ב כה), "וְתַחְתַּי אַרְגָּז" (חבקוק ג טז), "וּמֵימֶיךָ בְּרָגְזָה וּבִדְאָגָה תִּשְׁתֶּה" (יחזקאל יב יח), וְלָכֵן הַנָּכוֹן בְּעֵינַי בַּפָּסוּק הַזֶּה שֶׁאָמַר לָהֶם יוֹסֵף אַל תִּפְחֲדוּ בַּדֶּרֶךְ. וְהָעִנְיָן, כִּי בַּעֲבוּר נָשְׂאָם בָּר וָלֶחֶם וּמָזוֹן וְטוּב מִצְרָיִם בִּימֵי הַבַּצָּרוֹת, יִפְחֲדוּ אוּלַי בַּדֶּרֶךְ בְּלֶכְתָּם יָבוֹאוּ עֲלֵיהֶם לִסְטִים, וְכָל שֶׁכֵּן בְּשׁוּבָם עִם כָּל רְכוּשָׁם, וְלֹא יְמַהֲרוּ לַדָּבָר. וְלָכֵן אָמַר לָהֶם שֶׁיֵּלְכוּ בִּזְרִיזוּת וִימַהֲרוּ לָבֹא, כְּמוֹ שֶׁנֶּאֱמַר (בראשית מ"ה:ט') "מַהֲרוּ וַעֲלוּ אֶל אָבִי", וְאַל יִפְחֲדוּ כְּלָל בַּדֶּרֶךְ כִּי שְׁמוֹ עֲלֵיהֶם, שֶׁהוּא הַמּוֹשֵׁל בְּכָל אֶרֶץ מִצְרַיִם וְחַיֵּי כָּל הָאֲרָצוֹת הָהֵם בְּיָדוֹ וּמִמּוֹרָאוֹ יִירְאוּ הַכֹּל, וְיֵלְכוּ וְיָבֹאוּ לְשָׁלוֹם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
DO NOT ‘TIRG’ZU’ BY THE WAY. *Rogez* is an expression of trembling and movement, and is usually applied when the trembling is a result of fear, as for example, *a heart ‘ragaz’ (that is trembling);*⁵⁷ *‘V’ragzu’ (and they shall tremble), and be in anguish;*⁵⁸, 2:25. *And where I stand ‘ergaz’ (I tremble);*⁵⁹ *And drink thy water ‘b’ragzah’ (with trembling) and with anxiety*.⁶⁰ Therefore, the correct interpretation of this verse is, in my opinion, that Joseph said to them, “Do not fear by the way,” and the purport thereof is that since they were carrying *corn and bread and sustenance*⁶¹ and the best of Egypt in the days of the famine, they might fear lest robbers attack them while they travelled on their journey to Canaan, and the moreso when they return to Egypt with all their possessions, and thus they will not hasten the matter.⁶² Therefore he told them that they should go quickly and hurry to come there, as it is said, *Hasten ye, and go up to my father*,³⁸ and they should have no fear at all on the way as his name is upon them. Since he is the ruler of the entire land of Egypt, and the lives of the peoples of those countries are in his hand, and all are fearful of his awe, they will travel and arrive in peace.

footnotes:
⁵⁷ Deuteronomy 28:65.
⁵⁸ Ibid.
⁵⁹ Habakkuk 3:16.
⁶⁰ Ezekiel 12:18.
⁶¹ Verse 23 here.
⁶² See II Chronicles 24:5.
³⁸ Verse 9 here.


###### Ramban on Genesis 45:26:1
[Ramban on Genesis 45:26:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:26:1)

**וַיָּפָג לִבּוֹ** נֶחְלַף לִבּוֹ וְהָלַךְ מִלְּהַאֲמִין, לֹא הָיָה לִבּוֹ פּוֹנֶה אֶל הַדְּבָרִים, לְשׁוֹן מְפִיגִין טַעְמָן לְשׁוֹן מִשְׁנָה (גמ' ביצה יד), וּכְמוֹ "מֵאֵין הֲפוּגוֹת" (איכה ג מט), "וְרֵיחוֹ לֹא נָמָר" (ירמיהו מח יא) מְתֻרְגָּם "וְרֵיחֵהּ לָא פָג", לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ה:כ"ו). וְאֵינֶנּוּ נָכוֹן, כִּי לְשׁוֹן פּוּגָה – שְׁבִיתָה וּבִטּוּל, כְּמוֹ "אַל תִּתְּנִי פוּגַת לָךְ" (איכה ב יח), וְכֵן "עֵינִי נִגְּרָה וְלֹא תִדְמֶה מֵאֵין הֲפֻגוֹת" (שם ג מט), שֶׁנִּגְּרָה תָּמִיד מֵאֵין שְׁבִיתָה וְהֶפְסֵק, וְכֵן מְפִיגִין טַעְמָן – שֶׁמְּפַזְּרִין אוֹתוֹ וּמִתְבַּטֵּל, וְכֵן "עַל כֵּן תָּפוּג תּוֹרָה" (חבקוק א ד), תִּבָּטֵל וְתִפָּסֵק. וְגַם זֶה "וַיָּפָג לִבּוֹ, שֶׁנִּתְבַּטֵּל לִבּוֹ וּפָסְקָה נְשִׁימָתוֹ, כִּי פָּסְקָה תְּנוּעַת הַלֵּב וְהָיָה כְּמֵת. וְזֶה הָעִנְיָן יָדוּעַ בְּבוֹא הַשִּׂמְחָה פִּתְאוֹם, וְהֻזְכַּר בְּסִפְרֵי הָרְפוּאוֹת, כִּי לֹא יִסְבְּלוּ זֶה הַזְּקֵנִים וַחֲלוּשֵׁי הַכֹּחַ, שֶׁיִּתְעַלְּפוּ רַבִּים מֵהֶם בְּבוֹא לָהֶם שִׂמְחָה בְּפֶתַע פִּתְאוֹם, כִּי יִהְיֶה הַלֵּב נִרְחָב וְנִפְתָּח פִּתְאוֹם וְהַחֹם הַתּוֹלָדִי יוֹצֵא וּמִתְפַּזֵּר בְּחִיצוֹנֵי הַגּוּף וְיֵאָפֵס הַלֵּב בְּהִתְקָרְרוֹ, וְהִנֵּה נָפַל הַזָּקֵן כְּמֵת. וְאָמַר "כִּי לֹא הֶאֱמִין לָהֶם", לְהַגִּיד שֶׁעָמַד זְמַן גָּדוֹל מִן הַיּוֹם וְהוּא שׁוֹכֵב דּוּמָם בַּעֲבוּר שֶׁלֹּא הֶאֱמִין לָהֶם, כִּי הַיָּדוּעַ בָּעִלּוּף הַזֶּה שֶׁיִּצְעֲקוּ לוֹ וְיַרְגִּילוּ אוֹתוֹ בַּשִּׂמְחָה הַהִיא עַד שֶׁתִּקָּבַע בּוֹ בְּנַחַת רוּחַ. וְזֶה טַעַם "וַיְדַבְּרוּ אֵלָיו אֵת כָּל דִּבְרֵי יוֹסֵף אֲשֶׁר דִּבֶּר אֲלֵיהֶם וַיַּרְא אֶת הָעֲגָלוֹת", כִּי הָיוּ צוֹעֲקִים בְּאָזְנָיו דִּבְרֵי יוֹסֵף וּמְבִיאִים לְפָנָיו הָעֲגָלוֹת, אָז שָׁבָה רוּחוֹ אֵלָיו וְחָזְרָה נְשִׁימָתוֹ וְחָיָה, וְזֶהוּ "וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם". וְאֻנְקְלוֹס תִּרְגֵּם "וּשְׁרָת רוּחַ נְבוּאָה", בַּעֲבוּר שֶׁהַדָּבָר אֱמֶת הוֹסִיף זֶה וְדָרַשׁ כֵּן בְּמִלַּת רוּחַ, שֶׁלֹּא אָמַר "וַיְחִי יַעֲקֹב אֲבִיהֶם", וַעֲשָׂאוֹ מֵעִנְיַן "רוּחַ ה' אֱלֹהִים עָלַי" (ישעיהו סא א), "וְעַתָּה ה' אֱלֹהִים שְׁלָחַנִי וְרוּחוֹ" (שם מח טז), "אִישׁ אֲשֶׁר רוּחַ בּוֹ" (במדבר כז יח):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘VAYAPHAG’ HIS HEART. His heart passed away and ceased to believe; his heart took no notice of their words. The word *vayaphag* has the same meaning as the Mishnaic expression: “The fragrance of all spices *m’phigin* (escape).”⁶³ Similar is the verse, *Without any ‘haphugoth’ (intermission)*.⁶⁴ The verse, *And his scent is not ‘namar,’*⁶⁵ is rendered in the Targum: “and his scent is not *pag* (passing away).” This is the language of Rashi. But it is not correct, for *phugah* is an expression of cessation and abolition, just as : *give thyself no ‘phugath’ (respite)*.⁶⁶ So also, *Mine eye is poured out, and ceaseth not, without any ‘haphugoth,’*⁶⁴ meaning “mine eye pours out tears steadily without cessation or intermission.” And so likewise, “*m’phigin* (their fragrance)”⁶³ means that the spices scatter the fragrance and it is voided. So also, *Therefore the law is ‘taphug,’*⁶⁷ that is, voided and ceased. In this verse also, *‘vayaphag’ his heart* [thus means that the beat of] his heart was suspended and his breathing ceased, for the movement of the heart ceased and he was as dead. This condition is known when joy suddenly comes upon one, and it is mentioned in the books of medicines that old or feeble persons cannot withstand the shock, for many of them faint when joy comes to them very suddenly. The heart widens and opens suddenly, and its natural heat goes out and scatters throughout the outer parts of the body, and the heart thus ceases to function because of its coolness. Thus the patriarch fell as dead. Scripture says, *for he believed them not*, in order to relate that he remained in that condition a great part of the day, and he lay so without movement because he did not believe them.
Concerning such fainting it is known that people shout to the fainting person and accustom him to that joyful event gradually until he accepts it with a tranquil spirit. And this is the meaning of the verse, *And they told him all the words of Joseph, which he had said unto them, and when he saw the wagons* [*which Joseph had sent to carry him, the spirit of Jacob their father revived*],⁶⁸ for they shouted into his ears the words of Joseph and brought the wagons before him. Then did his spirit return to him, and his breathing began and he was revived. It is this which Scripture says, *And the spirit of Jacob their father revived*. Now Onkelos translated: “The Divine Presence, [which had departed from him when he was in mourning], again rested upon him.” Onkelos added this because the thing is true, and he expounded this interpretation from the word *ruach* (spirit), since Scripture does not say, “and Jacob their father revived,” [but rather, *and the spirit of Jacob their father revived*]. He thus explained the verse here as being analogous to these verses: *The spirit of the Eternal G-d is upon me;*⁶⁹ *And now the Eternal G-d hath sent me and His spirit;*⁷⁰, 48:16. *A man in whom is spirit*.⁷¹

footnotes:
⁶³ Beitza 14a.
⁶⁴ Lamentations 3:49.
⁶⁵ Jeremiah 48:11.
⁶⁶ Lamentations 2:18.
⁶⁴ Lamentations 3:49.
⁶³ Beitza 14a.
⁶⁷ Habakkuk 1:4.
⁶⁸ Verse 27 here.
⁶⁹ Isaiah 61:1.
⁷⁰ Ibid.
⁷¹ Numbers 27:18.


###### Ramban on Genesis 45:27:1
[Ramban on Genesis 45:27:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/45:27:1)

**וַיְדַבְּרוּ אֵלָיו אֵת כָּל דִּבְרֵי יוֹסֵף** יֵרָאֶה לִי עַל דֶּרֶךְ הַפְּשָׁט שֶׁלֹּא הֻגַּד לְיַעֲקֹב כָּל יָמָיו כִּי אֶחָיו מָכְרוּ אֶת יוֹסֵף, אֲבָל חָשַׁב כִּי הָיָה תּוֹעֶה בַּשָּׂדֶה וְהַמּוֹצְאִים אוֹתוֹ לְקָחוּהוּ וּמָכְרוּ אֹתוֹ אֶל מִצְרָיִם, כִּי אֶחָיו לֹא רָצוּ לְהַגִּיד לוֹ חַטָּאתָם, אַף כִּי יָרְאוּ לְנַפְשָׁם פֶּן יִקְצֹף וִיקַלְּלֵם כַּאֲשֶׁר עָשָׂה בִּרְאוּבֵן וְשִׁמְעוֹן וְלֵוִי (להלן מט ג-ז), וְיוֹסֵף בְּמוּסָרוֹ הַטּוֹב לֹא רָצָה לְהַגִּיד לוֹ. וּלְכָךְ נֶאֱמַר "וַיְצַוּוּ אֶל יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר" וְגוֹ', וְאִלּוּ יָדַע יַעֲקֹב בָּעִנְיָן הַזֶּה הָיָה רָאוּי לָהֶם שֶׁיְּחַלּוּ פְּנֵי אֲבִיהֶם בְּמוֹתוֹ לְצַוּוֹת אֶת יוֹסֵף מִפִּיו, כִּי יִשָּׂא פָּנָיו וְלֹא יַמְרֶה אֶת דְּבָרוֹ, וְלֹא הָיוּ בְּסַכָּנָה וְלֹא יִצְטָרְכוּ לִבְדּוֹת מִלִּבָּם דְּבָרִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THEY TOLD HIM ALL THE WORDS OF JOSEPH. It is my opinion, in line with the plain meaning of Scripture, that it was never told to Jacob throughout his entire lifetime that the brothers had sold Joseph. Rather he thought that Joseph had strayed in the field, and those who found him took him and sold him into Egypt. The brothers did not want to tell him of their sin, being afraid for their lives lest he be wroth and curse them as he did to Reuben, Simeon and Levi,⁷² while Joseph in his good ethical conduct did not want to tell him. It is for this reason that it is said, *And they sent a message unto Joseph, saying: Thy father did command before he died*, etc.⁷³, 50:16. And had Jacob known of this matter, it would have been proper for them to plead before their father at the time of his death to command Joseph by word of his mouth, for he would have granted his father’s request and not rebelled against his word, and they would not have been in danger, nor would they need to feign words out of their own hearts.⁷⁴

footnotes:
⁷² Further, 49: 3-7.
⁷³ Ibid.
⁷⁴ See Nehemiah 6:8.