## Ramban on Genesis Chapter 47

###### Ramban on Genesis 47:4:1
[Ramban on Genesis 47:4:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:4:1)

**לָגוּר בָּאָרֶץ בָּאנוּ כִּי אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ** אֲנִי תָּמֵהַּ בַּטַּעַם הַזֶּה שֶׁאָמְרוּ לוֹ, כִּי גַּם בְּמִצְרַיִם אֵין מִרְעֶה כִּי כָבֵד הָרָעָב בְּאֶרֶץ מִצְרַיִם כְּמוֹ בְּאֶרֶץ כְּנַעַן אוֹ יוֹתֵר, כִּי עָלֶיהָ הָיְתָה עִקַּר הַגְּזֵרָה. וְאוּלַי אָמְרוּ כִּי בְּאֶרֶץ כְּנַעַן מִפְּנֵי כֹּבֶד הָרָעָב יֹאכְלוּ הָאֲנָשִׁים עֵשֶׂב הַשָּׂדֶה וְלֹא יַשְׁאִירוּ מִחְיָה לַבְּהֵמָה, אֲבָל בְּאֶרֶץ מִצְרַיִם יֵשׁ בָּהּ שֶׁבֶר יִחְיוּ בּוֹ הָאֲנָשִׁים וְתִשָּׁאֵר בָּהּ מִרְעֶה מְעַט. וְיִתָּכֵן שֶׁהָיָה בְּאֶרֶץ מִצְרַיִם מִרְעֶה מְעַט בָּאָחוּ מִפְּנֵי הַיְּאוֹרִים וְהָאֲגַמִּים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
TO SOJOURN IN THE LAND ARE WE COME; FOR THERE IS NO PASTURE FOR THY SERVANTS’ FLOCKS. I wonder about this reason which they told to Pharaoh, for there was also no pasture in Egypt; the famine was as severe in the land of Egypt as it was in the land of Canaan, or even more so, for it was against Egypt that the main decree was directed. Perhaps they said that in the land of Canaan, due to the severity of the famine, people were eating the grass of the field and were not leaving any sustenance for the cattle. However, in the land of Egypt where there is corn, people subsist on that, and thus in Egypt there is a little pasture left. It is possible that in the land of Egypt there was a little pasture in the reedgrass on account of the rivers and the ponds.


###### Ramban on Genesis 47:5:1
[Ramban on Genesis 47:5:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:5:1)

**אָבִיךָ וְאַחֶיךָ בָּאוּ אֵלֶיךָ** הַכְנָסַת דְּבָרִים, כְּאוֹמֵר הִנֵּה שָׁמַעְתִּי כִּי אָבִיךָ וְאַחֶיךָ בָּאוּ וְאֶרֶץ מִצְרַיִם לְפָנֶיךָ הִיא. וְהַנָּכוֹן בְּעֵינַי שֶׁיֹּאמַר אָבִיךָ וְאַחֶיךָ אֵלֶיךָ בָּאוּ לְשֵׁמַע כְּבוֹדְךָ, וְעָלֶיךָ הִשְׁלִיכוּ יְהָבָם, רְאֵה שֶׁתַּעֲשֶׂה עִמָּהֶם טוֹבָה כִּי עָלֶיךָ הַדָּבָר וְיֵשׁ לְאֵל יָדְךָ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THY FATHER AND THY BRETHREN ARE COME UNTO THEE. This introduction is as if to say: “Now I have heard that your father and your brothers have come, and the land of Egypt is before you.” The correct interpretation appears to me to be that Pharaoh said to Joseph: “Your father and your brothers have come to you because they have heard of your glory, and it is upon you that they have cast their burden. See that you treat them well for it is your responsibility and it is within your power.”


###### Ramban on Genesis 47:7:1
[Ramban on Genesis 47:7:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:7:1)

**וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה** הִיא שְׁאֵלַת שָׁלוֹם כְּדֶרֶךְ כָּל הַנִּרְאִין לִפְנֵי מְלָכִים לִפְרָקִים, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ז:ז'). וְאֵינוֹ נִרְאֶה כֵן, שֶׁאֵין מִדֶּרֶךְ מוּסַר הַמְּלוּכָה שֶׁיִּשְׁאַל אָדָם בִּשְׁלוֹם הַמֶּלֶךְ, וּכְמוֹ שֶׁאָמְרוּ (שבת פט), כְּלוּם יֵשׁ עֶבֶד שֶׁנּוֹתֵן שָׁלוֹם לְרַבּוֹ. אֲבָל הָיָה בְּרָכָה מַמָּשׁ, שֶׁדֶּרֶךְ הַזְּקֵנִים וְהַחֲסִידִים הַבָּאִים לִפְנֵי הַמְּלָכִים לְבָרֵךְ אוֹתָם בְּעֹשֶׁר וּנְכָסִים וְכָבוֹד וְהִתְנַשֵּׂא מַלְכוּתָם, וּכְעִנְיָן שֶׁאָמַר הַכָּתוּב (מלכים א א לא) "יְחִי אֲדֹנִי הַמֶּלֶךְ דָּוִד לְעֹלָם". וּבְצֵאתוֹ מִלְּפָנָיו חָזַר וּבֵרַךְ אוֹתוֹ, לִטֹּל רְשׁוּת מִלְּפָנָיו, וְאָמְרוּ רַבּוֹתֵינוּ (תנחומא נשא כו), שֶׁיַּעֲלֶה נִילוּס לְרַגְלוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND JACOB BLESSED PHARAOH. This refers to a salutation, as is customary for all who are granted an occasional interview with kings. Thus the language of Rashi. But this does not appear to be so, for it is not royal protocol for a person to greet the king, and the Rabbis have similarly said:²³² “May a servant greet the king?” Instead, it refers to a real blessing which Jacob bestowed upon Pharaoh, for it is customary for aged and pious people who come before kings to bless them with wealth, possessions, honor, and the advancement of their kingdom, even as Scripture says, *Let my lord king David live forever*.²³³ Upon his taking leave of Pharaoh, Jacob again blessed him²³⁴ in order to take permission to leave. Our Rabbis have said²³⁵ that he blessed him that the Nile might rise at his approach.

footnotes:
²³² Shabbath 89a.
²³³ I Kings 1:31.
²³⁴ Verse 10 here.
²³⁵ Tanchuma Naso 26, and mentioned here by Rashi.


###### Ramban on Genesis 47:9:1
[Ramban on Genesis 47:9:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:9:1)

**מְעַט וְרָעִים הָיוּ יְמֵי שְׁנֵי חַיַּי** לֹא יָדַעְתִּי טַעַם הַזָּקֵן אָבִינוּ, מָה מוּסָר הוּא שֶׁיִּתְאוֹנֵן אֶל הַמֶּלֶךְ, וּמָה טַעַם לֵאמֹר "וְלֹא הִשִּׂיגוּ אֶת יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי", כִּי אוּלַי עוֹד יַשִּׂיגֵם וְיִחְיֶה יוֹתֵר מֵהֶם. וְנִרְאֶה לִי כִּי יַעֲקֹב אָבִינוּ זָרְקָה בּוֹ שֵׂיבָה וְהָיָה נִרְאֶה זָקֵן מְאֹד, וּפַרְעֹה תָּמַהּ עַל זִקְנוּתוֹ, כִּי אֵין רֹב אַנְשֵׁי זְמַנּוֹ מַאֲרִיכִים יָמִים כָּל כָּךְ, שֶׁכְּבָר קָצְרוּ שְׁנוֹתָם, וְלָכֵן שָׁאַל לוֹ "כַּמָּה יְמֵי שְׁנֵי חַיֶּיךָ", כִּי לֹא רָאִיתִי כְּמוֹתְךָ זָקֵן בְּכָל מַלְכוּתִי. אָז עָנָה יַעֲקֹב כִּי יָמָיו שְׁלֹשִׁים וּמְאַת שָׁנָה, וְאַל יִתְמַהּ בָּהֶם כִּי מְעַט הֵם כְּנֶגֶד שְׁנוֹת אֲבוֹתָיו שֶׁחָיוּ יוֹתֵר, אֲבָל מִפְּנֵי הֱיוֹתָם רָעִים בְּעָמָל וַאֲנָחָה זָרְקָה בּוֹ שֵׂיבָה וְנִרְאָה זָקֵן מְאֹד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FEW AND EVIL HAVE BEEN THE DAYS OF THE YEARS OF MY LIFE. I know no reason for this comment by our aged patriarch. Is it ethical for a person to complain to the king? And what sense is there in saying, *and they have not attained unto the days of the years of the life of my fathers?* He may yet possibly attain them and live even longer than they did!
It appears to me that our father Jacob had turned gray, and he appeared very old. Pharaoh wondered about his age, for most people of his time did not live very long as the lifespan of mankind had already been shortened.²³⁶ He therefore asked him, “*How many are the days of the years of thy life*,²³⁷ as I have not seen a man as aged as you in my entire kingdom?” Then Jacob answered that he was one hundred and thirty years of age, and that he should not wonder at the years he had lived for they are few when compared with the lifespans of his fathers who had lived longer. However, on account of their having been hard years of toil and groaning, he had turned gray and he appeared extremely old.

footnotes:
²³⁶ See Ramban, above, 5:4.
²³⁷ Verse 8 here.


###### Ramban on Genesis 47:11:1
[Ramban on Genesis 47:11:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:11:1)

וְטַעַם **וַיּוֹשֵׁב יוֹסֵף וַיִּתֵּן לָהֶם אֲחֻזָּה וְגוֹ'** שֶׁהוֹשִׁיב אוֹתָם בְּמֵיטַב הָאָרֶץ וּבַאֲחֻזָּה שֶׁנָּתַן לָהֶם, כִּי לֹא רָצָה שֶׁיִּהְיוּ כְּגֵרִים בָּאָרֶץ וְקָנָה לָהֶם בָּתִּים וְנַחֲלַת שָׂדֶה וְכֶרֶם נָתַן לָהֶם, וְזֶה מֵרְשׁוּת פַּרְעֹה, כִּי הֵם אָמְרוּ "לָגוּר בָּאָרֶץ בָּאנוּ", לֹא לָדוּר, וּכְשֶׁיַּעֲבֹר הָרָעָב נָשׁוּב לְאַרְצֵנוּ, וּפַרְעֹה אָמַר לְיוֹסֵף "הוֹשֵׁב אֶת אָבִיךָ", שֶׁיּוֹשִׁיבֵם כְּאַנְשֵׁי הָאָרֶץ הַתּוֹשָׁבִים בְּאֶרֶץ גֹּשֶׁן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND JOSEPH SETTLED HIS FATHER AND HIS BRETHREN AND GAVE THEM A POSSESSION, etc. The meaning thereof is that he settled them in the choicest land and with the possession which he gave them since he did not want them to be as strangers in the land. Thus he bought them houses and gave them *an inheritance of fields and vineyards*.²³⁸ This he did with the permission of Pharaoh because they had said, “*To sojourn in the land are we come*,²³⁹ not to live, and when the famine will pass we will return to our land.” But Pharaoh said to Joseph, *Settle thy father*,²⁴⁰ meaning that he settle them in the manner of citizens of the land who reside in the land of Goshen.

footnotes:
²³⁸ Numbers 16:14.
²³⁹ Verse 4 here.
²⁴⁰ Verse 6 here.


###### Ramban on Genesis 47:14:1
[Ramban on Genesis 47:14:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:14:1)

**וַיְלַקֵּט יוֹסֵף אֶת כָּל הַכֶּסֶף וְגוֹ'** סִפֵּר הַכָּתוּב זֶה וְגָמַר הָעִנְיָן בְּכָל הַפָּרָשָׁה לְהוֹדִיעַ מַעֲלוֹת יוֹסֵף בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת, וְכִי הָיָה אִישׁ אֱמוּנִים שֶׁהֵבִיא כָּל הַכֶּסֶף בֵּית פַּרְעֹה וְלֹא עָשָׂה לְעַצְמוֹ אוֹצְרוֹת כֶּסֶף וּמַטְמוֹנֵי מִסְתָּרִים בְּאֶרֶץ מִצְרַיִם אוֹ לְשָׁלְחוֹ לְאֶרֶץ כְּנַעַן, אֲבָל נָתַן לַמֶּלֶךְ הַבּוֹטֵחַ בּוֹ כָּל הַכֶּסֶף וְקָנָה לוֹ אֶת הָאֲדָמָה גַּם הַגּוּפוֹת, וּמָצָא בָּזֶה חֵן גַּם כֵּן בְּעֵינֵי הָעָם, כִּי הַשֵּׁם הוּא הַמַּצְלִיחַ אֶת יְרֵאָיו:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND JOSEPH GATHERED UP ALL THE MONEY, etc. Scripture relates this and goes on to complete the subject in this entire section in order to make known Joseph’s excellence *in wisdom, in understanding, and in knowledge*,²⁴¹ and that he was *a faithful man*²⁴² in that he brought all money into Pharaoh’s house and did not accumulate for himself treasures of money and secret hiding places for wealth in the land of Egypt, or send it to the land of Canaan. Instead, he gave all money to the king who trusted him and purchased the land for him, and even the bodies of the Egyptians. Through this endeavor, he found grace even in the eyes of the people, for it is G-d Who causes those who fear Him to prosper.

footnotes:
²⁴¹ Exodus 31:3.
²⁴² Proverbs 20:6.


###### Ramban on Genesis 47:15:1
[Ramban on Genesis 47:15:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:15:1)

**וַיִּתֹּם הַכֶּסֶף מֵאֶרֶץ מִצְרַיִם וּמֵאֶרֶץ כְּנַעַן וַיָּבֹאוּ כָל מִצְרַיִם אֶל יוֹסֵף וְגוֹ'** וְהִזְכִּיר כִּי תַּם הַכֶּסֶף מֵאֶרֶץ כְּנַעַן, בַּעֲבוּר כִּי מִצְרַיִם בְּבוֹאָם אֶל יוֹסֵף יַזְכִּירוּ לוֹ זֶה, כִּי אָמְרוּ, אַחֲרֵי שֶׁתַּם הַכֶּסֶף גַּם מֵאֶרֶץ כְּנַעַן וְלֹא יָבֹאוּ עוֹד אֵלֶיךָ לִשְׁבֹּר, לָמָּה נָמוּת נֶגְדֶּךָ כִּי אָפֵס כָּסֶף וּתְמִיתֵנוּ חִנָּם, וְתִשָּׁאֵר הַתְּבוּאָה בְּיָדְךָ וְאֵין קוֹנֶה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND WHEN THE MONEY WAS ALL SPENT IN THE LAND OF EGYPT, AND IN THE LAND OF CANAAN, ALL THE EGYPTIANS CAME UNTO JOSEPH, etc. Scripture mentions that the money in the land of Canaan had been exhausted because when the Egyptians came before Joseph they reminded him of this, for they said: “Since the money is also exhausted in the land of Canaan, and since they will no longer come to buy food, *why should we die in thy presence? For the money is at an end*, and you will cause our death in vain, for the food will remain in your hand, and no man shall buy it.”


###### Ramban on Genesis 47:18:1
[Ramban on Genesis 47:18:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:18:1)

**וַיָּבֹאוּ אֵלָיו בַּשָּׁנָה הַשֵּׁנִית** לִשְׁנֵי הָרָעָב, וְאַף עַל פִּי שֶׁאָמַר יוֹסֵף "וְעוֹד חָמֵשׁ שָׁנִים אֲשֶׁר אֵין חָרִישׁ וְקָצִיר" (בראשית מ"ה:ו'), מִכֵּיוָן שֶׁבָּא יַעֲקֹב לְמִצְרַיִם בָּאֲתָה בְּרָכָה לְרַגְלוֹ וְהִתְחִילוּ לִזְרֹעַ וְכָלָה הָרָעָב, וְכֵן שָׁנִינוּ בְּתוֹסֶפְתָּא דְּסוֹטָה (י ג), לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ז:י"ט). וְכָךְ הֻזְכַּר (בראשית רבה פ"ט:ט'), אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא שְׁתֵּי שָׁנִים עָשָׂה רָעָב, כֵּיוָן שֶׁיָּרַד יַעֲקֹב אָבִינוּ לְמִצְרַיִם כָּלָה הָרָעָב, וְאֵימָתַי חָזְרוּ בִּימֵי יְחֶזְקֵאל וְכוּ'. וְאִם כֵּן לֹא נִתְקַיְּמוּ דִּבְרֵי יוֹסֵף כְּפִתְרוֹנוֹ, וְיָבֹא הָעִנְיָן לַחְשֹׁד אוֹתוֹ בְּחָכְמָתוֹ. וְאוּלַי נֹאמַר שֶׁהָיָה הָרָעָב בְּאֶרֶץ כְּנַעַן כִּדְבַר יוֹסֵף, אֲבָל בְּמִצְרַיִם יָרַד יַעֲקֹב אָבִינוּ אֶל הַיְאוֹר לְעֵינֵי פַּרְעֹה וּלְעֵינֵי כָּל מִצְרַיִם וְרָאוּ כָּל עַמּוֹ שֶׁעָלָה נִילוּס לִקְרָאתוֹ, וְיָדְעוּ כִּי בִּרְכַּת ה' הִיא לְרַגְלֵי הַנָּבִיא. וְאִם כֵּן יִהְיֶה "וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו לֶחֶם לְפִי הַטָּף" בִּשְׁאָר שְׁנֵי הַשָּׂבָע וְכָל יְמֵי חֲיוֹת אָבִיו, כִּי גַּם אַחֲרֵי מוֹת אָבִיו אָמַר "אָנֹכִי אֲכַלְכֵּל אֶתְכֶם וְאֶת טַפְּכֶם" (בראשית נ':כ"א). וְעִם כָּל זֶה אֲנִי תָּמֵהַּ, שֶׁאִם כֵּן לֹא הָיָה הַחֲלוֹם אֱמֶת, כִּי הֶרְאוּ לוֹ אֶת הַגְּזֵרָה וְלֹא הָעִנְיָן הַנִּהְיֶה וְהַנַּעֲשֶׂה בָּהֶם. וְרָאִיתִי שָׁם בַּתּוֹסֶפְתָּא דְּסוֹטָה, אָמַר רַבִּי יוֹסֵי, כֵּיוָן שֶׁמֵּת יַעֲקֹב אָבִינוּ חָזַר הָרָעָב לְיָשְׁנוֹ וְכוּ'. וְעוֹד שָׁנִינוּ בְּסִפְרֵי (עקב לח), "וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה", בַּמֶּה בֵּרְכוֹ, שֶׁנִּמְנַע שְׁנֵי הָרָעָב, אַף עַל פִּי כֵן שָׁלְמוּ אַחַר מִיתָתוֹ, שֶׁנֶּאֱמַר "וְעַתָּה אַל תִּירָאוּ אָנֹכִי אֲכַלְכֵּל אֶתְכֶם", מָה כִּלְכּוּל הָאָמוּר לְהַלָּן (פרק מה יא) בִּשְׁנֵי רְעָבוֹן הַכָּתוּב מְדַבֵּר, אַף כִּלְכּוּל הָאָמוּר כָּאן בִּשְׁנֵי רְעָבוֹן הַכָּתוּב מְדַבֵּר. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זֶה קִדּוּשׁ הַשֵּׁם שֶׁדִּבְרֵי צַדִּיקִים קַיָּמִין בְּחַיֵּיהֶם וְנִטָּלִין לְאַחַר מִיתָתָן. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, רוֹאֶה אֲנִי אֶת דִּבְרֵי רַבִּי יוֹסֵי מִדִּבְרֵי אַבָּא, שֶׁזֶּה קִדּוּשׁ הַשֵּׁם שֶׁכָּל זְמַן שֶׁהַצַּדִּיקִים בָּעוֹלָם בְּרָכָה בָּעוֹלָם, נִסְתַּלְּקוּ מִן הָעוֹלָם נִסְתַּלְּקָה בְּרָכָה מִן הָעוֹלָם, עַד כָּאן. וְהִנֵּה הִשְׁלִים הָרָעָב חָמֵשׁ הַשָּׁנִים הַנּוֹתָרוֹת. וְדַעַת רַבִּי אַבְרָהָם שֶׁהָיוּ אֵלּוּ שְׁתֵּי הַשָּׁנִים לְאַחַר בּוֹא יַעֲקֹב לְמִצְרַיִם, וְכָךְ כָּתַב, מָצִינוּ בַּדְּרָשׁ כִּי נִסְתַּלֵּק הָרָעָב בִּזְכוּת יַעֲקֹב, גַּם יִתָּכֵן שֶׁהָיָה רָעָב שָׁלֹשׁ שָׁנִים וְלֹא הָיָה כְּמוֹ ד' שֶׁעָבְרוּ. וְאֵין דְּבָרָיו נְכוֹנִים כְּלָל, כִּי מִסְפַּר הַחֲלוֹם וְשִׁבְרוֹ יַשְׁוֶה כָּל הַשֶּׁבַע שָׁנִים, וְאִלּוּ הָיָה כֵּן יַזְכִּיר הַכָּתוּב עִנְיָנָם שֶׁל הַשָּׁנִים הָאֵלֶּה. אֲבָל עַל דֶּרֶךְ הַפְּשָׁט לִקֵּט יוֹסֵף אֶת כָּל הַכֶּסֶף הַנִּמְצָא בְאֶרֶץ מִצְרַיִם וּבְאֶרֶץ כְּנַעַן בְּחָמֵשׁ שָׁנִים וְהֵבִיא אוֹתוֹ אֶל פַּרְעֹה, כִּי אֵיךְ יִתָּכֵן שֶׁיִּתֹּם הַכֶּסֶף וְהַמִּקְנֶה בְּשָׁנָה אַחַת, אֲבָל הַכֶּסֶף הִסְפִּיק לָהֶם כָּל חָמֵשׁ שָׁנִים, כִּי כֵן הַדָּבָר בְּמִנְהָגוֹ שֶׁל עוֹלָם. וּבַעֲבוּר שֶׁלֹּא נִתְחַדֵּשׁ וְנִשְׁתַּנָּה דָּבָר אֶחָד בְּכָל אֵלֶּה הַשָּׁנִים לֹא סִפֵּר בָּהֶם הַכָּתוּב, רַק "וַיְלַקֵּט יוֹסֵף אֶת כָּל הַכֶּסֶף" וְגוֹ'. וְאַחֲרֵי שֶׁתַּם הַכֶּסֶף סִפֵּר שֶׁבָּאוּ אֶל יוֹסֵף, וְהָיָה זֶה בַּשָּׁנָה הַשִּׁשִּׁית, וְנָתַן לָהֶם בְּמִקְנֵיהֶם לֶחֶם, רַק נִהֲלָם בּוֹ שֶׁיֹּאכְלוּ לְפִי חַיּוּתָם וְלֹא לְשָׂבְעָה. וַתִּתֹּם הַשָּׁנָה הַהִיא אֲשֶׁר נָדַר לָהֶם לְנַהֲלָם בַּלֶּחֶם בְּכָל מִקְנֵיהֶם, וְהִיא הַשָּׁנָה הַשִּׁשִּׁית, וַיָּבֹאוּ אֵלָיו בַּשָּׁנָה הַשֵּׁנִית לָהּ וְאָמְרוּ לוֹ שֶׁיִּקְנֶה אוֹתָם וְאֶת אַדְמָתָם בַּלֶּחֶם שֶׁיַּאֲכִילֵם בַּשָּׁנָה הַזֹּאת הַשְּׁבִיעִית, וְאַחַר שֶׁתִּהְיֶה הָאָרֶץ לְפַרְעֹה יִתֵּן לָהֶם זֶרַע שֶׁלֹּא תֵּשַׁם הָאֲדָמָה, כִּי יָדְעוּ כִּי כָּלוּ שֶׁבַע שְׁנֵי הָרָעָב וְיִהְיֶה לָהֶם זֶרַע וְקָצִיר. וְזֶה טַעַם "וַיְכַלְכֵּל יוֹסֵף לֶחֶם לְפִי הַטָּף", שֶׁנָּתַן לָהֶם בִּשְׁנוֹת הָרָעָב כְּדֵי צָרְכָם לֶחֶם, כִּי "לְפִי הַטָּף" יִרְמֹז כֵּן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THEY CAME UNTO HIM IN THE SECOND YEAR. I.e., the second year of the years of the famine. Now although Joseph had said, *And there are yet five years when there will be no plowing and sowing*,²⁴³ as soon as Jacob came to Egypt a blessing came with his arrival, and they began to sow and the famine came to an end. And thus we read in the Tosephta of Tractate Sotah.²⁴⁴ means “addition.” This is a collection of Tannaitic teachings compiled by Rabbi Chiya and Rabbi Oshayah soon after the Mishnah was completed by Rabbi Yehudah Hanasi. Thus the language of Rashi. And it is similarly mentioned in Bereshith Rabbah:²⁴⁵ “Rabbi Yosei the son of Rabbi Chanina said that the famine lasted for two years, for when our father Jacob went down to Egypt the famine ceased. When did it return? In the days of Ezekiel, etc.” But if so, then Joseph’s words regarding his interpretation of [Pharaoh’s dream which predicted the seven years of famine] were not fulfilled, and would thus cause people to doubt his wisdom! Perhaps we shall say that the famine continued in the land of Canaan as Joseph had said, but in Egypt our father Jacob went down to the river in the presence of Pharaoh and all of Egypt, whereupon all his people saw that the waters in the Nile rose as he approached it, and thus they knew that G-d’s blessing was due to the prophet’s arrival. In that case, the verse stating, *And Joseph sustained his father, and his brethren, and all his father’s household, with bread, according to the want of their little children*,²⁴⁶ applies to the remainder of the seven years and for as long as his father lived,²⁴⁷ for even after his father’s death, Joseph said, *I will sustain you and your little ones*.²⁴⁸
Yet, with all this, I wonder: for if so, then Pharaoh’s dream was not true since it only revealed the decree to him but not what would ultimately become of those seven years! Now I have seen there in the Tosephta of Tractate Sotah:²⁴⁴ means “addition.” This is a collection of Tannaitic teachings compiled by Rabbi Chiya and Rabbi Oshayah soon after the Mishnah was completed by Rabbi Yehudah Hanasi. “Rabbi Yosei said that as soon as our father Jacob died, the famine reverted to its former condition, etc.” We have further been taught in the Sifre:²⁴⁹ “*And Jacob blessed Pharaoh*.²³⁴ How did he bless him? [His blessing was] that the years of famine should cease. Nevertheless they were completed after Jacob’s death, as it is said, *Now therefore fear ye not; I will sustain you*.²⁴⁸ Now just as ‘sustaining’ mentioned above²⁵⁰. by Scripture refers to years of famine, so also ‘sustaining’ mentioned here²⁴⁸ refers to years of famine. Rabbi Shimon says, ‘It is not a sanctification of G-d’s Name for the words of the righteous to be effective as long as they live, and then to be removed after their death.’ Rabbi Eleazar the son of Rabbi Shimon said, ‘I accept the opinion of Rabbi Yosei rather than that of my father, for it is indeed a sanctification of G-d’s Name for there to be a blessing in the world for the period that the righteous are in the world, and for the blessing to remove from the world when they leave.’” Thus far the text of the Tosephta. Thus the remaining five years of the famine were completed.
The opinion of Rabbi Abraham ibn Ezra is that these two years, [recounted in Verses 14-20, during which the Egyptians gave their money and cattle to Joseph in exchange for food], occurred after Jacob had come to Egypt, [and since there were two years of famine before he came to Egypt, this accounts for four of the seven years of famine]. And Ibn Ezra wrote as follows: “We find in homiletic texts of the Rabbis that the famine was removed by the merit of Jacob. It is also possible that there were three more years of famine, but that they were not as severe as the first four years which had passed.” But Ibn Ezra’s words are not at all correct. The account of the dream and its interpretation make all seven years alike, and, had it been as he said, Scripture would have mentioned the different nature of these three last years.
In line with the plain meaning of Scripture, Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan during a period of five years, and he brought it to Pharaoh, for how is it possible for the money and cattle to be exhausted in one year? Rather, the money sufficed them for the entire five years, as is the usual way of the world.²⁵¹ Now since nothing was initiated, and no change of any kind occurred during all these years, Scripture relates nothing about them except, *And Joseph gathered up all the money*, etc.²⁵² When the money was exhausted, Scripture relates that they came to Joseph — this was in the sixth year of the famine — and he gave them bread in exchange for their cattle. He fed them with bread only to the extent of sustaining them, but not to satiety. *And when that year was ended*,²⁵³ in which he had vowed to them that he would feed them with bread in exchange for their cattle—which was the sixth year—*they came unto him the second year*, [i.e., the year following the sixth year of famine being discussed], and they told him that he should purchase them and their land for the bread which he will feed them during that seventh year, and since the land will then belong to Pharaoh, he should give them seed so that the land will not be desolate, for they knew that when the seven years of famine will be completed, they will have planting and reaping. The verse stating, *And Joseph sustained his father…with bread, according to the want of their little ones*,²⁴⁶ thus means that he furnished them with bread sufficient for their needs during the famine, as the expression, *according to the want of their little ones*, indicates.

footnotes:
²⁴³ Above, 45:6.
²⁴⁴ 10:9. Tosephta
²⁴⁵ 89:11.
²⁴⁶ Verse 12 here.
²⁴⁷ According to the Tur’s version of Ramban, this passage reads: “applies to the years of plenty of his father’s entire lifespan.”
²⁴⁸ Further, 50:21.
²⁴⁴ 10:9. Tosephta
²⁴⁹ Sifre Eikev, 38.
²³⁴ Verse 10 here.
²⁴⁸ Further, 50:21.
²⁵⁰ Above, 45:11. And there I will sustain thee, for there are yet five years of famine
²⁴⁸ Further, 50:21.
²⁵¹ In a time of famine, people conserve money and make it last for a long period of time.
²⁵² Verse 14 here.
²⁵³ Verse 18 here.
²⁴⁶ Verse 12 here.


###### Ramban on Genesis 47:19:1
[Ramban on Genesis 47:19:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:19:1)

**קְנֵה אֹתָנוּ וְאֶת אַדְמָתֵנוּ** הִנֵּה אָמְרוּ לוֹ שֶׁגַּם גּוּפָם יִקְנֶה לַעֲבָדִים לְפַרְעֹה, וְכֵן אָמַר "הֵן קָנִיתִי אֶתְכֶם הַיּוֹם וְאֶת אַדְמַתְכֶם", אֲבָל אָמַר "וַיִּקֶן יוֹסֵף אֶת כָּל אַדְמַת מִצְרַיִם לְפַרְעֹה כִּי מָכְרוּ מִצְרַיִם אִישׁ שָׂדֵהוּ", וְלֹא אָמַר שֶׁיִּקְנֶה גּוּפָם, רַק הָאֲדָמָה. וְהַטַּעַם, כִּי הֵם אָמְרוּ לוֹ שֶׁיִּקְנֶה אוֹתָם לַעֲבָדִים עוֹשֵׂי מְלֶאכֶת הַמֶּלֶךְ כִּרְצוֹנוֹ, וְהוּא לֹא רָצָה רַק לִקְנוֹת אֶת הָאֲדָמָה, וְהִתְנָה עִמָּהֶם שֶׁיַּעַבְדוּ אוֹתָהּ לְעוֹלָם וְיִהְיוּ בָּהּ אֲרִיסֵי בָּתֵּי אָבוֹת לְפַרְעֹה. וְאַחֲרֵי כֵן אָמַר לָהֶם, "הֵן קָנִיתִי אֶתְכֶם הַיּוֹם וְאֶת אַדְמַתְכֶם לְפַרְעֹה", לֹא לַעֲבָדִים כַּאֲשֶׁר אֲמַרְתֶּם לִי, רַק עִם הָאֲדָמָה תִּהְיוּ לוֹ, וְהִנֵּה רָאוּי שֶׁיִּטֹּל הַמֶּלֶךְ שֶׁהוּא אֲדוֹן הַקַּרְקַע אַרְבַּע הַיָּדוֹת וְאַתֶּם הַחֲמִישִׁית, אֲבָל אֲנִי אֶתְחַסֵּד עִמָּכֶם שֶׁתִּטְּלוּ אַתֶּם חֵלֶק בַּעַל הַקַּרְקַע וּפַרְעֹה יִטֹּל הַחֵלֶק הָרָאוּי לָאָרִיס, אֲבָל תִּהְיוּ קְנוּיִים לוֹ שֶׁלֹּא תּוּכְלוּ לַעֲזֹב אֶת הַשָּׂדוֹת. וְזֶה טַעַם מָה שֶׁנָּדְרוּ לוֹ "וְהָאֲדָמָה לֹא תֵשָׁם", שֶׁלֹּא תֵּשַׁם לְעוֹלָם. וּלְכָךְ אָמְרוּ לוֹ "נִמְצָא חֵן בְּעֵינֵי אֲדֹנִי", שֶׁהֵקַלְתָּ עָלֵינוּ לִטֹּל אַרְבַּע הַיָּדוֹת שֶׁנּוּכַל לִחְיוֹת בָּהֶם, "וְהָיִינוּ עֲבָדִים לְפַרְעֹה" כַּאֲשֶׁר נָדַרְנוּ, שֶׁנַּעֲבֹד אֶת הָאֲדָמָה לִרְצוֹנוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BUY US AND OUR LAND. Now they said to him that he should also purchase their bodies as servants for Pharaoh, and thus did Joseph say, *Behold, I have bought you this day and your land*.²⁵⁴ However, Scripture records, *And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field*,²⁵⁵ but it does not say that he bought their bodies, only the land. The reason for it is that the Egyptians told Joseph that he should purchase them as servants to perform the king’s business as he pleases. But Joseph wanted to buy only the land, and he made a condition with them that they work on it forever, thus becoming Pharaoh’s family tenants. Afterwards he said to them, “*Behold, I have bought you this day and your land for Pharaoh*,²⁵⁴ not as servants as you told me, but you will belong to him with the land. Now it is proper that the king, who is now lord of the land, take four parts of the harvest and that you take the remaining fifth, but I will deal kindly with you in that you will take the portion due to the owner of the land, and Pharaoh will take the portion due the tenant. However, you will be sold to him in that you will not be able to leave the fields.” This is the meaning of that which they vowed to him, *And the land will not be desolate*²⁵⁶ meaning that it will never be desolate. For this reason they said to Joseph, “*We have found favor in the sight of my lord*,²⁵⁷ for you have been lenient with us by permitting us to take four parts of the harvest so that we may use them to live, *and we will be Pharaoh’s servants*,²⁵⁷ as we have vowed, in that we will work the ground in accordance with his will.”
Vayechi

footnotes:
²⁵⁴ Verse 23 here.
²⁵⁵ Verse 20 here.
²⁵⁴ Verse 23 here.
²⁵⁶ Verse 19 here.
²⁵⁷ Verse 25 here.
²⁵⁷ Verse 25 here.


###### Ramban on Genesis 47:28:1
[Ramban on Genesis 47:28:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:28:1)

**וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה** כְּבָר הִזְכַּרְתִּי (רמב"ן על בראשית מ"ג:י"ד) כִּי רֶדֶת יַעֲקֹב לְמִצְרַיִם הוּא גָּלוּתֵנוּ הַיּוֹם בְּיַד הַחַיָּה הָרְבִיעִית (דניאל ז ז) רוֹמִי הָרְשָׁעָה, כִּי בְּנֵי יַעֲקֹב הֵם עַצְמָם סִבְּבוּ רִדְתָּם שָׁם בִּמְכִירַת יוֹסֵף אֲחִיהֶם, וְיַעֲקֹב יָרַד שָׁם מִפְּנֵי הָרָעָב וְחָשַׁב לְהִנָּצֵל עִם בְּנוֹ בְּבֵית אוֹהֵב לוֹ, כִּי פַּרְעֹה אוֹהֵב אֶת יוֹסֵף וּכְבֵן לוֹ, וְהָיוּ סְבוּרִים לַעֲלוֹת מִשָּׁם כִּכְלוֹת הָרָעָב מֵאֶרֶץ כְּנַעַן, כְּמוֹ שֶׁאָמְרוּ (בראשית מ"ז:ד') "לָגוּר בָּאָרֶץ בָּאנוּ כִּי אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ כִּי כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן", וְהִנֵּה לֹא עָלוּ, אֲבָל אָרַךְ עֲלֵיהֶם הַגָּלוּת וּמֵת שָׁם וְעָלוּ עַצְמוֹתָיו, וְזִקְנֵי פַּרְעֹה וְשָׂרָיו הֶעֱלוּהוּ וְעָשׂוּ עִמּוֹ אֵבֶל כָּבֵד, וְכֵן אֲנַחְנוּ עִם רוֹמִי וֶאֱדוֹם אַחֵינוּ הֲסִבּוֹנוּ בִּיאָתֵנוּ בְּיָדָם, כִּי כָּרְתוּ בְּרִית עִם הָרוֹמִיִּים, וְאַגְרִיפַּס הַמֶּלֶךְ הָאַחֲרוֹן לְבַיִת שֵׁנִי בָּרַח אֲלֵיהֶם לְעֶזְרָה, וּמִפְּנֵי הָרָעָב נִלְכְּדוּ אַנְשֵׁי יְרוּשָׁלַיִם, וְהַגָּלוּת אָרַךְ עָלֵינוּ מְאֹד לֹא נוֹדַע קִצּוֹ כִּשְׁאָר הַגָּלֻיּוֹת, וַאֲנַחְנוּ בּוֹ כְּמֵתִים אוֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ נִגְזַרְנוּ לָנוּ, וְיַעֲלוּ אוֹתָנוּ מִכָּל הָעַמִּים מִנְחָה לַה', וְיִהְיֶה לָהֶם אֵבֶל כָּבֵד בִּרְאוֹתָם כְּבוֹדֵנוּ, וַאֲנַחְנוּ נִרְאֶה בְּנִקְמַת ה', יְקִימֵנוּ וְנִחְיֶה לְפָנָיו:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND JACOB LIVED IN THE LAND OF EGYPT SEVENTEEN YEARS. I have already mentioned¹ that Jacob’s descent into Egypt alludes to our present exile at the hand of the “fourth beast,”². which represents Rome. [There are many parallels,] for it was Jacob’s sons themselves who, by the sale of their brother Joseph, caused their going down there. Jacob, moreover, went there on account of the famine, thinking to find relief with his son in the house of his son’s friend, for Pharaoh loved Joseph and considered him as a son. It was their hope to ascend from there as soon as the famine would cease in the land of Canaan, just as they said, *To sojourn in the land we have come, for thy servants have no pasture for their flocks, for the famine is heavy in the land of Canaan*.³ But then they did not come up, but instead the exile prolonged itself upon Jacob and he died there, and his bones ascended from there accompanied by all the elders and courtiers of Pharaoh, who instituted severe lamentation for him. Our relationship with our brothers Rome and Edom is similar. We ourselves have caused our falling into their clutches, as they⁴ made a covenant with the Romans, and Agrippa, the last king during the Second Temple, fled to them for help. It was due to famine that Jerusalem was captured by the Romans, and the exile has exceedingly prolonged itself over us, with its end, unlike the other exiles,⁵ being unknown. We are in it as the dead, who say, “Our bones are dried up, we are completely cut off.”⁶ But in the end they will bring us from all the nations as *an offering to the Eternal*,⁷ and they will be in deep sorrow as they will behold our glory, and we will see the vengeance of the Eternal. *May He raise us, that we may live in His presence*.⁸

footnotes:
¹ Above, 43:14.
² In Daniel’s vision concerning the Four Kingdoms, the fourth beast symbolizes Rome. See Daniel 7:7, also Note 8 in Seder Vayeitzei
³ Above, 47:4.
⁴ The Hasmonean rulers during the Second Temple era. See Abodah Zarah 8b.
⁵ It was known that the Babylonian Exile would last for a period of seventy years, (Jeremiah 25:12; II Chronicles 36:21). There was also a terminus known for the Egyptian Exile, (above 15:13).
⁶ See Ezekiel 37:11.
⁷ Isaiah 66:20.
⁸ Hosea 6:2.


###### Ramban on Genesis 47:29:1
[Ramban on Genesis 47:29:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:29:1)

**וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת** פִּתְרוֹנוֹ, כַּאֲשֶׁר קָרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת קָרָא לִבְנוֹ לְיוֹסֵף, וְהוּא בַּשָּׁנָה הָאַחֲרוֹנָה לְיָמָיו. וְעִנְיָנוֹ, כִּי הִרְגִּישׁ בְּעַצְמוֹ אֲפִיסַת הַכֹּחוֹת וְיִתְרוֹן הַחֻלְשָׁה וְאֵינֶנּוּ חוֹלֶה, אֲבָל יָדַע כִּי לֹא יַאֲרִיךְ יָמִים, וְלָכֵן קָרָא לִבְנוֹ לְיוֹסֵף, וְאַחֲרֵי שׁוּב יוֹסֵף לְמִצְרַיִם חָלָה, וְהֻגַּד לְיוֹסֵף וּבָא לְפָנָיו עִם שְׁנֵי בָּנָיו כְּדֵי שֶׁיְּבָרְכֵם. וְכֵן "וַיִּקְרְבוּ יְמֵי דָוִד לָמוּת" (מלכים א ב א), וְשָׁם (שם פסוק ב) נֶאֱמַר "אָנֹכִי הֹלֵךְ בְּדֶרֶךְ כָּל הָאָרֶץ", כִּי יָדַע בְּנַפְשׁוֹ כֵּן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND WHEN THE DAYS OF ISRAEL DREW NEAR TO DIE. This means when the time for Israel’s death approached, which was during the last year of his life,⁹ he called his son Joseph. The purport of it is that he felt exhaustion and undue weakness in himself, but he was not sick. Rather, he knew that he would not live much longer, and therefore he called his son Joseph. Now after Joseph returned to Egypt [from visiting with his father who lived in Goshen, Jacob] became ill, whereupon Joseph was informed, and he came before him with his two sons so that he [Jacob] would bless them.
In a similar sense is the verse, *Now the days of David drew near that he should die*,¹⁰ and there it says, *I go the way of all the earth*,¹¹, Verse 2. [which clearly indicates that the meaning of the first verse is] that David knew in his heart that his end was approaching.

footnotes:
⁹ Ramban’s intent is to say that the verse does not refer to Jacob’s day of death but to the general period in his life when he felt his powers beginning to ebb.
¹⁰ I Kings 2:1. There too the sense of the verse is that this occurred some time before David’s death.
¹¹ Ibid.


###### Ramban on Genesis 47:31:1
[Ramban on Genesis 47:31:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/47:31:1)

**הִשָּׁבְעָה לִי וַיִּשָּׁבַע לוֹ** לֹא הָיָה יַעֲקֹב חוֹשֵׁד בִּבְנוֹ הַצַּדִּיק הָאָהוּב לוֹ שֶׁיַּמְרֶה עַל מִצְוַת אָבִיו וְעַל הַדָּבָר אֲשֶׁר הִבְטִיחוֹ וְאָמַר "אָנֹכִי אֶעֱשֶׂה כִדְבָרֶיךָ", אֲבָל עָשָׂה כֵן לְחַזֵּק הָעִנְיָן בְּעֵינֵי פַּרְעֹה, אוּלַי לֹא יִתֵּן לוֹ רְשׁוּת לְהִפָּרֵד מִמֶּנּוּ, וְיֹאמַר לוֹ שְׁלַח אֶת אַחֶיךָ וְאֶת עֲבָדֶיךָ וְיַעֲלוּהוּ שָׁם, אוֹ שֶׁיַּחְפֹּץ פַּרְעֹה שֶׁיִּקָּבֵר הַנָּבִיא בְּאַרְצוֹ לְכָבוֹד לָהֶם וְלִזְכוּת, וְלָכֵן הִשְׁבִּיעוֹ, כִּי לֹא יִהְיֶה נָכוֹן לְהַעֲבִירוֹ עַל שְׁבוּעָתוֹ, וְגַם יוֹסֵף יִצְטָרֵךְ יוֹתֵר לְהִשְׁתַּדֵּל בָּעִנְיָן מִפְּנֵי הַשְּׁבוּעָה, וְכֵן הָיָה הַדָּבָר, כְּמוֹ שֶׁאָמַר (בראשית נ':ו') "עֲלֵה וּקְבֹר אֶת אָבִיךָ כַּאֲשֶׁר הִשְׁבִּיעֶךָ":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SWEAR UNTO ME. AND HE SWORE UNTO HIM. Jacob did not suspect that his righteous and beloved son would disobey his father’s command and renege on the matter which he had promised him by saying, *I will do according to thy words*.¹² But Jacob did so in order to strengthen the matter in the eyes of Pharaoh, as perhaps he might not give Joseph permission to leave him, and he would instead say to him, “Send your brothers and your servants, and they will bring him up there.” It may be that Pharaoh would want the prophet¹³ to be buried in his country as an honor and privilege to them. It was for this reason that he made him swear for it would not then be proper for him to force Joseph to violate his oath, and Joseph too would feel more obligated to fulfill his father’s wish on account of the oath. Such indeed was the case, as Pharaoh said, *Go up, and bury thy father, as he made you swear*.¹⁴

footnotes:
¹² Verse 30 here.
¹³ Jacob. — Rashi quotes Hilchoth Gedoloth in Megillah 14a that Jacob was one of the forty-eight prophets that arose in Israel.
¹⁴ 50:6.