## Rashi on Genesis Chapter 42 ###### Rashi on Genesis 42:1:1 [Rashi on Genesis 42:1:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:1:1) **וירא יעקב כי יש שבר במצרים.** וּמֵהֵיכָן רָאָה? וַהֲלֹא לֹא רָאָה אֶלָּא שָׁמַע, שֶׁנֶּאֱמַר הִנֵּה שָׁמַעְתִּי וְגוֹ' וּמַהוּ וַיַּרְא? רָאָה בְאַסְפַּקְלַרְיָא שֶׁל קֹדֶשׁ שֶׁעֲדַיִן יֵשׁ לוֹ שֶׁבֶר בְּמִצְרַיִם; וְלֹא הָיְתָה נְבוּאָה מַמָּשׁ לְהוֹדִיעוֹ בְּפֵרוּשׁ שֶׁזֶּה יוֹסֵף: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** וירא יעקב כי יש שבר כמצרים AND JACOB SAW THAT THERE WAS A SALE OF CORN IN EGYPT — How did he see it? Surely he did not see but he heard it, as it is said (v. 2) “Behold, I have heard ... What, then, is meant by “And Jacob saw”? He saw in a holy dim vision that there was שֶׂבֶר hope for him in Egypt, but it was not a true prophetic vision telling him plainly that it was Joseph in whom his hope lay (Genesis Rabbah 91:6). ###### Rashi on Genesis 42:1:2 [Rashi on Genesis 42:1:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:1:2) **למה תתראו.** לָמָּה תַּרְאוּ עַצְמְכֶם בִּפְנֵי בְנֵי יִשְׁמָעֵאל וּבְנֵי עֵשָׂו כְּאִלּוּ אַתֶּם שְׂבֵעִים? בְּאוֹתָהּ שָׁעָה עֲדַיִן הָיָה לָהֶם תְּבוּאָה (תענית י'). וְלִי נִרְאֶה פְּשׁוּטוֹ לָמָּה תִּתְרָאוּ, לָמָּה יְהְיוּ הַכֹּל מִסְתַּכְּלִין בָּכֶם וּמַתְמִיהִים בָּכֶם, שֶׁאֵין אַתֶּם מְבַקְּשִׁים לָכֶם אֹכֶל בְּטֶרֶם שֶׁיִּכְלֶה מַה שֶּׁבְּיֶדְכֶם. וּמִפִּי אַחֵרִים שָׁמַעְתִּי, שֶׁהוּא לְשׁוֹן כְּחִישָׁה, לָמָּה תִּהְיוּ כְּחוּשִׁים בָּרָעָב, וְדוֹמֶה לוֹ וּמַרְוֶה גַּם הוּא יוֹרֶא (משלי י"א): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** למה תתראו WHY DO YE LOOK UPON ONE ANOTHER? — Why do you show yourselves (pretend) before the children of Ishmael and the children of Esau as though you have plenty to eat (Taanit 10b). For at that time they still had some grain. I am of opinion that the real meaning of למה תתראו is: Why should every one gaze at you and wonder at you because you do not search for food before what you have in your possession comes to an end. From others I have heard that it has the meaning of leanness: why should you become lean through hunger? A similar use of the verb as that in the first explanation is (Proverbs 11:25) “And he that satisfieth abundantly shall be satisfied (יורא) also himself”. ###### Rashi on Genesis 42:2:1 [Rashi on Genesis 42:2:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:2:1) **רדו שמה.** וְלֹא אָמַר לְכוּ, רֶמֶז לְמָאתַיִם וְעֶשֶׂר שָׁנִים שֶׁנִּשְׁתַּעְבְּדוּ לְמִצְרַיִם כְּמִנְיַן רד"ו: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** רדו שמה GO DOWN THITHER — He did not say to them לכו “Go ye” but רדו an allusion to the 210 years during which Israel was to be enslaved in Egypt corresponding to the numerical value of (רד״ו (210 (Genesis Rabbah 91:2). ###### Rashi on Genesis 42:3:1 [Rashi on Genesis 42:3:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:3:1) **וירדו אחי יוסף.** וְלֹא כָתַב בְּנֵי יַעֲקֹב, מְלַמֵּד שֶׁהָיוּ מִתְחָרְטִים בִּמְכִירָתוֹ וְנָתְנוּ לִבָּם לְהִתְנַהֵג עִמּוֹ בְּאַחְוָה וְלִפְדּוֹתוֹ בְּכָל מָמוֹן שֶׁיִּפְסְקוּ עֲלֵיהֶם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** וירדו אחי יוסף AND JOSEPH S BRETHREN WENT DOWN — It does not call them “the sons of Jacob” (as in 5:5), thus suggesting that they regretted having sold him and that they had made up their mind to behave towards him in a brotherly manner and to redeem him at whatever price people might fix for them to pay (Midrash Tanchuma, Miketz 8). ###### Rashi on Genesis 42:3:2 [Rashi on Genesis 42:3:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:3:2) **עשרה.** מַה תַּלְמוּד לוֹמַר, וַהֲלֹא כְתִיב וְאֶת בִּנְיָמִין אֲחִי יוֹסֵף לֹא שָׁלַח? אֶלָּא לְעִנְיַן הָאַחְוָה הָיוּ חֲלוּקִין לְי' שֶׁלֹּא הָיְתָה אַהֲבַת כֻּלָּם וְשִׂנְאַת כֻּלָּם שָׁוָה לוֹ; אֲבָל לְעִנְיַן לִשְׁבֹּר בָּר כֻּלָּם לֵב אֶחָד לָהֶם (בראשית רבה): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** עשרה TEN — What is the mention of this number intended to tell us? Is it not written (Genesis 42:4) “but Benjamin, Joseph’s brother did he not send” (and we therefore know that only ten brothers went to Egypt)? But it means to suggest that so far as their feeling of brotherhood towards Joseph was concerned they were divided into ten, because the love and hatred that all of them bore him were not alike, where as in regard to buying corn they were at one and united (Genesis Rabbah 91:2). ###### Rashi on Genesis 42:4:1 [Rashi on Genesis 42:4:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:4:1) **פן יקראנו אסון.** וּבַבַּיִת לֹא יִקְרָאֶנּוּ? אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, מִכָּאן שֶׁהַשָּׂטָן מְקַטְרֵג בִּשְׁעַת הַסַּכָּנָה (בראשית רבה): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** פן יקראנו אסון LEST MISCHIEF BEFALL HIM — And at home could not mischief befall him?! Rabbi Eliezer the son of Jacob said: We may infer from this that Satan accuses a man at the time of danger (Midrash Tanchuma, Vayigash 1). ###### Rashi on Genesis 42:5:1 [Rashi on Genesis 42:5:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:5:1) **בתוך הבאים.** מַטְמִינִין עַצְמָם שֶׁלֹּא יַכִּירוּם, לְפִי שֶׁצִּוָּה לָהֶם אֲבִיהֶם שֶׁלֹּא יִתְרָאוּ כֻּלָּם בְּפֶתַח א', אֶלָּא שֶׁיִּכָּנֵס כָּל א' בְּפִתְחוֹ, כְּדֵי שֶׁלֹּא תִּשְׁלֹט בָּהֶם עַיִן הָרָע, שֶׁכֻּלָּם נָאִים וְכֻלָּם גִּבּוֹרִים: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** בתוך הבאים AMONG THOSE THAT CAME — They hid themselves in the crowd that people should not recognize them, for their father had bidden them not to show themselves all at one entrance to the city but that each should enter by a different gate in order that the evil eye should not have power over them (i.e. that they should not attract the envious attention of the people) for they were all handsome and stalwart men (Midrash Tanchuma 1.:10:6). ###### Rashi on Genesis 42:6:1 [Rashi on Genesis 42:6:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:6:1) **וישתחוו לו אפים.** נִשְׁתַּטְּחוּ לוֹ עַל פְּנֵיהֶם, וְכֵן כָּל הִשְׁתַּחֲוָאָה פִּשּׁוּט יָדַיִם וְרַגְלַיִם הוּא: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** וישתחוו לו אפים means THEY PROSTRATED THEMSELVES ON THEIR FACES— Similarly wherever various forms of this verb (שחה) in the Hithpael occur it implies stretching out the hands and feet when a person casts himself on the ground in the act of prostration (Megillah 22b). ###### Rashi on Genesis 42:7:1 [Rashi on Genesis 42:7:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:7:1) **ויתנכר אליהם.** נַעֲשָׂה לָהֶם כְּנָכְרִי בִּדְבָרִים לְדַבֵּר קָשׁוֹת: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ויתנכר אליהם HE MADE HIMSELF STRANGE UNTO THEM — He made himself like a נכרי a stranger to them in his conversation, speaking harshly (Genesis Rabbah 91:7). ###### Rashi on Genesis 42:8:1 [Rashi on Genesis 42:8:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:8:1) **ויכר יוסף וגו'.** לְפִי שֶׁהִנִּיחָם חֲתוּמֵי זָקָן: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** 'ויכר יוסף וגו AND JOSEPH RECOGNISED HIS BRETHREN etc. — because, when he left them they were full-bearded (Yevamot 88a). ###### Rashi on Genesis 42:8:2 [Rashi on Genesis 42:8:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:8:2) **והם לא הכרהו.** שֶׁיָּצָא מֵאֶצְלָם בְּלֹא חֲתִימַת זָקָן, וְעַכְשָׁו בָּא בַחֲתִימַת זָקָן (כתובות כ"ז): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** והם לא הכירהו BUT THEY RECOGNISED HIM NOT — because when he left them he had no beard whereas now he had grown a beard. ###### Rashi on Genesis 42:8:3 [Rashi on Genesis 42:8:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:8:3) וּמִ"אַ **ויכר יוסף את אחיו** כְּשֶׁנִּמְסְרוּ בְיָדוֹ הִכִּיר שֶׁהֵם אֶחָיו וְרִחֵם עֲלֵיהֶם, וְהֵם לֹא הִכִּירוּהוּ כְּשֶׁנָּפַל בְּיָדָם לִנְהֹג בּוֹ אַחְוָה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** A Midrashic explanation is: ויכר יוסף את אחיו JOSEPH RECOGNISED HIS BRETHREN — Now that they were in his power he recognised them as his brothers and had pity on them, והם לא הכירהו but when he fell into their power, “they did not recognize him” as their brother, by acting towards him in brotherly manner (Genesis Rabbah 91:7). ###### Rashi on Genesis 42:9:1 [Rashi on Genesis 42:9:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:9:1) **אשר חלם להם.** עֲלֵיהֶם; וְיָדַע שֶׁנִּתְקַיְּמוּ שֶׁהֲרֵי הִשְׁתַּחֲווּ לוֹ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** אשר חלם להם WHICH HE HAD DREAMED OF THEM — להם means “about them”. He then knew that they (the dreams) were being fulfilled, for they (his brothers) had bowed down to him. ###### Rashi on Genesis 42:9:2 [Rashi on Genesis 42:9:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:9:2) **ערות הארץ.** גִּלּוּי הָאָרֶץ – מֵהֵיכָן הִיא נוֹחָה לִכָּבֵשׁ, כְּמוֹ אֶת מְקֹרָהּ הֶעֱרָה (ויקרא כ'), וּכְמוֹ עֵרֹם וְעֶרְיָה (יחזקאל ט"ז) וְכֵן כָּל עֶרְוָה שֶׁבַּמִּקְרָא לְ' גִּלּוּי, וְתַ"אֻ בִּדְקָא דְּאַרְעָא, כְּמוֹ בֶּדֶק הַבַּיִת (מלכים ב י"ב), רְעוּעַ הַבַּיִת, אֲבָל לֹא דִּקְדֵּק לְפָרְשׁוֹ אַחַר לְשׁוֹן הַמִּקְרָא: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ערות הארץ means THE NAKEDNESS OF THE LAND — from which side it might easily be conquered. Of similar meaning are, (Leviticus 20:18) “He hath made naked (הערה) her fountain”; (Ezekiel 16:7), “naked and עריה) bare”. Indeed all forms of this root ערה signify “uncovering”). Onkelos renders it by “the breach (בדקא) of the land”, similar to (2 Kings 12:6), “the breach (בדק) of the house”— the defective places in the house — but he was not particular to translate according to the wording of the text (i.e. literally). ###### Rashi on Genesis 42:10:1 [Rashi on Genesis 42:10:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:10:1) **לא אדני.** לֹא תֹאמַר כֵּן, שֶׁהֲרֵי עֲבָדֶיךָ בָּאוּ לִשְׁבָּר אֹכֶל: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** לא אדני NAY, MY LORD — do not say this, for behold ועבדיך באו לשבר אכל THY SERVANTS HAVE COME TO BUY FOOD. ###### Rashi on Genesis 42:11:1 [Rashi on Genesis 42:11:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:11:1) **כלנו בני איש אחד נחנו.** נִצְנְצָה בָהֶם רוּחַ הַקֹּדֶשׁ וּכְלָלוּהוּ עִמָּהֶם, שֶׁאַף הוּא בֶּן אֲבִיהֶם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** כלנו בני איש אחד נחנו WE ARE ALL ONE MAN’S SONS — The Holy Spirit was enkindled in them and they included him with themselves (by using the word “We”) that he, also, was the son of their father (Genesis Rabbah 91:7). ###### Rashi on Genesis 42:11:2 [Rashi on Genesis 42:11:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:11:2) **כנים.** אֲמִתִּיִּים, כְּמוֹ כֵּן דִּבַּרְתָּ (שמות י'), כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת (במדבר כ"ז), וְעֶבְרָתוֹ לֹא כֵן בַּדָּיו (ישעיהו ט"ז): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** כנים means TRUE MEN — Similar examples of כן in sense of true, right, are (Exodus 10:29) “Thou hast spoken right (כן)”; (Numbers 27:7) “The daughters of Zelophechad speak (כן) right”; (Isaiah 16:6) “and his wrath, his untruthful (לא־כן) boastings”. ###### Rashi on Genesis 42:12:1 [Rashi on Genesis 42:12:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:12:1) **כי ערות הארץ באתם לראות.** שֶׁהֲרֵי נִכְנַסְתֶּם בְּי' שַׁעֲרֵי הָעִיר, לָמָּה לֹא נִכְנַסְתֶּם בְּשַׁעַר א'? (בראשית רבה): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** כי ערות הארץ באתם לראות BUT TO SEE THE NAKEDNESS OF THE LAND YE ARE COME — I still insist that you are spies, for what you have just said bears this out for you have entered by ten different gates of the city; why did you not all enter by the same gate if you are really brothers and travelled together? (Genesis Rabbah 91:6). ###### Rashi on Genesis 42:13:1 [Rashi on Genesis 42:13:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:13:1) **ויאמרו שנים עשר עבדיך וגו'.** וּבִשְׁבִיל אוֹתוֹ א' שֶׁאֵינֶנּוּ נִתְפַּזַּרְנוּ בָעִיר לְבַקְּשׁוֹ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** 'ויאמרו שנים עשר עבדיך וגו AND THEY SAID, THY SERVANTS WERE TWELVE BRETHREN — [AND ONE IS NO MORE], and it is on account of that one who is no more that we dispersed ourselves through the city in order that we might search for him (Genesis Rabbah 91:6). ###### Rashi on Genesis 42:14:1 [Rashi on Genesis 42:14:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:14:1) **הוא אשר דברתי.** הַדָּבָר אֲשֶׁר דִּבַּרְתִּי שֶׁאַתֶּם מְרַגְּלִים, הוּא הָאֱמֶת וְהַנָּכוֹן, זֶהוּ לְפִי פְשׁוּטוֹ. וּמִדְרָשׁוֹ אָמַר לָהֶם וְאִלּוּ מְצָאתֶם אוֹתוֹ וְיִפְסְקוּ עֲלֵיכֶם מָמוֹן הַרְבֵּה, תִּפְדּוּהוּ? אָמְרוּ לוֹ הֵן, אָמַר לָהֶם וְאִם יֹאמְרוּ לָכֶם שֶׁלֹּא יַחֲזִירוּהוּ בְשׁוּם מָמוֹן, מַה תַּעֲשׂוּ? אָמְרוּ לוֹ לְכָךְ בָּאנוּ, לַהֲרֹג אוֹ לֵהָרֵג, אָמַר לָהֶם הוּא אֲשֶׁר דִּבַּרְתִּי אֲלֵיכֶם, לַהֲרֹג בְּנֵי הָעִיר בָּאתֶם, מְנַחֵשׁ אֲנִי בְּגָבִיעַ שֶׁלִּי שֶׁשְּׁנַיִם מִכֶּם הֶחֱרִיבוּ כְּרַךְ גָּדוֹל שֶׁל שְׁכֶם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** הוא אשר דברתי THAT IS IT THAT I SPAKE UNTO YOU — The statement which I made — that you are spies — is true and certain. This is the meaning according to the literal sense of the words. A Midrashic explanation is: he said to them, “And if you find him (your brother) and they demand of YOU a large sum, would you redeem him?” They answered him, “Certainly!” He asked them, “If they tell you that they will not restore him to you for any sum of money, what would you do?” They replied, “That is what we have come for — to kill or to be killed”. Whereupon he retorted:הוא אשר דברתי אליכם THAT IS JUST WHAT I SAID TO YOU — you have come to kill the people of this city. I have divined by my goblet that two of you destroyed the great city of Shechem (Genesis Rabbah 91:7). ###### Rashi on Genesis 42:15:1 [Rashi on Genesis 42:15:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:15:1) **חי פרעה.** אִם יִחְיֶה פַּרְעֹה. כְּשֶׁהָיָה נִשְׁבָּע לַשֶּׁקֶר, הָיָה נִשְׁבָּע בְּחַיֵּי פַרְעֹה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** חי פרעה BY THE LIFE OF PHARAOH — If Pharaoh lives! Whenever he swore for the sake of appearance (literally, falsely) he swore by Pharaoh’s life (Genesis Rabbah 91:7). ###### Rashi on Genesis 42:15:2 [Rashi on Genesis 42:15:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:15:2) **אם תצאו מזה.** מִן הַמָּקוֹם הַזֶּה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** אם תצאו מזה YE SHALL NOT GO FORTH FROM THIS i.e. from this place. ###### Rashi on Genesis 42:16:1 [Rashi on Genesis 42:16:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:16:1) **האמת אתכם.** אִם אֱמֶת אִתְּכֶם, לְפִיכָךְ הֵ"א נָקוּד פַּתָּח, שֶׁהוּא כְמוֹ בִלְשׁוֹן תֵּמַהּ **ואם לא** תְבִיאוּהוּ, **חי פרעה, כי מרגלים אתם**: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** האמת אתכם means WHETHER THERE BE TRUTH IN YOU — therefore the ה has the vowel Patach, because it is a kind of question. And if you do not (ואם לא) bring) him חי פרעה כי מרגלים אתם BY THE LIFE OF PHARAOH, SURELY YOU ARE SPIES. ###### Rashi on Genesis 42:17:1 [Rashi on Genesis 42:17:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:17:1) **משמר.** בֵּית הָאֲסוּרִים: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** משמר WARD — the prison-house. ###### Rashi on Genesis 42:19:1 [Rashi on Genesis 42:19:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:19:1) **בבית משמרכם.** שֶׁאַתֶּם אֲסוּרִים בּוֹ עַכְשָׁו: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** בבית משמרכם (literally, in the house of your ward) — the house in which you are at present imprisoned. ###### Rashi on Genesis 42:19:2 [Rashi on Genesis 42:19:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:19:2) **ואתם לכו הביאו.** לְבֵית אֲבִיכֶם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ואתם לכו הביאו BUT YE, GO, CARRY to your father’s house. ###### Rashi on Genesis 42:19:3 [Rashi on Genesis 42:19:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:19:3) **שבר רעבון בתיכם.** מַה שֶּׁקְּנִיתֶם לְרַעֲבוֹן אַנְשֵׁי בָתֵּיכֶם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** שבר רעבון בתיכם CORN FOR THE FAMINE OF YOUR HOUSES — what you have purchased for the hunger of the people in your houses. ###### Rashi on Genesis 42:20:1 [Rashi on Genesis 42:20:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:20:1) **ויאמנו דבריכם.** יִתְאַמְּתוּ וְיִתְקַיְּמוּ; כְּמוֹ אָמֵן אָמֵן (במדבר ה'), וּכְמוֹ, יֵאָמֶן נָא דְּבָרְךָ (מלכים א ח'): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ויאמנו דבריכם— means so shall your words be verified and confirmed. Other examples are, (Numbers 5:22) “It is true, it is true (אמן אמן)”, and (1 Kings 8:26) “Let thy word, I pray thee, be verified (יאמן).” ###### Rashi on Genesis 42:21:1 [Rashi on Genesis 42:21:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:21:1) **אבל.** כְּתַרְגּוּמוֹ בְּקוּשְׁטָא, וְרָאִיתִי בִּבְ"רַ לִישְׁנָא דְרוֹמָאָה הוּא אֲבָל – בְּרַם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** אבל VERILY — It is to be understood as the Targum renders it: בקושטא “in truth”. I have seen a statement in (Genesis Rabbah 91:8) that in the Roman (Latin) language אבל means ברם (verum) truly, indeed. ###### Rashi on Genesis 42:21:2 [Rashi on Genesis 42:21:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:21:2) **באה אלינו.** טַעֲמוֹ בַּבֵּי"ת, לְפִי שֶׁהוּא בִּלְשׁוֹן עָבָר, שֶׁכְּבָר בָּאָה, וְתַרְגּוּמוֹ אֲתַת לָנָא: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** באה אלינו [THIS DISTRESS] HAS COME UPON US — The word באה has the accent upon the ב because it is the perfect tense — for it had already come upon them. The Targum therefore renders it by אתת which is a perfect tense in Aramaic — it has come. ###### Rashi on Genesis 42:22:1 [Rashi on Genesis 42:22:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:22:1) **וגם דמו.** אֵתִין וְגַמִּין רִבּוּיִין – דָּמוֹ וְגַם דַּם הַזָּקֵן: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** וגם דמו ALSO HIS BLOOD [IS REQUIRED] — the particles את and גם extend the scope of the clause; here it implies “his blood and also the blood of his old father” (Genesis Rabbah 91:8). ###### Rashi on Genesis 42:23:1 [Rashi on Genesis 42:23:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:23:1) **והם לא ידעו כי שמע יוסף.** מֵבִין לְשׁוֹנָם, וּבְפָנָיו הָיוּ מְדַבְּרִים כֵּן: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** והם לא ידעו כי שמע יוסף AND THEY KNEW NOT THAT JOSEPH שמע UNDERSTOOD their language, and they said this in his presence. ###### Rashi on Genesis 42:23:2 [Rashi on Genesis 42:23:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:23:2) **כי המליץ בינתם.** כִּי כְּשֶׁהָיוּ מְדַבְּרִים עִמּוֹ הָיָה הַמֵּלִיץ בֵּינֵיהֶם הַיּוֹדֵעַ לָשׁוֹן עִבְרִי וְלָשׁוֹן מִצְרִי, וְהָיָה מֵלִיץ דִּבְרֵיהֶם לְיוֹסֵף וְדִבְרֵי יוֹסֵף לָהֶם, לְכָךְ הָיוּ סְבוּרִים שֶׁאֵין יוֹסֵף מַכִּיר בְּלָשׁוֹן עִבְרִי: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** כי המליץ בינתם FOR THE INTERPRETER WAS BETWEEN THEM — for when they had spoken to him there was an interpreter between them who knew both the Hebrew and the Egyptian languages. He interpreted their words to Joseph and Joseph’s words to them. Consequently they were under the impression that Joseph did not understand the Hebrew language. ###### Rashi on Genesis 42:23:3 [Rashi on Genesis 42:23:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:23:3) **המליץ.** זֶה מְנַשֶּׁה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** המליץ THE INTERPRETER — This was Manasseh (Genesis Rabbah 91:8). ###### Rashi on Genesis 42:24:1 [Rashi on Genesis 42:24:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:24:1) **ויסב מעליהם.** נִתְרַחֵק מֵעֲלֵיהֶם שֶׁלֹּא יִרְאוּהוּ בּוֹכֶה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ויסב מעליהם AND HE TURNED AWAY FROM THEM — He moved some distance away from them so that they should not see him weeping. ###### Rashi on Genesis 42:24:2 [Rashi on Genesis 42:24:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:24:2) **ויבך.** לְפִי שֶׁשָּׁמַע שֶׁהָיוּ מִתְחָרְטִין: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ויבך AND HE WEPT because he heard that they regretted their past conduct to him. ###### Rashi on Genesis 42:24:3 [Rashi on Genesis 42:24:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:24:3) **את שמעון.** הוּא הִשְׁלִיכוֹ לַבּוֹר, הוּא שֶׁאָמַר לְלֵוִי הִנֵּה בַּעַל הַחֲלֹמוֹת הַלָּזֶה בָּא (בראשית רבה). דָּבָר אַחֵר נִתְכַּוֵּן יוֹסֵף לְהַפְרִידוֹ מִלֵּוִי, שֶׁמָּא יִתְיָעֲצוּ שְׁנֵיהֶם לַהֲרֹג אוֹתוֹ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** את שמען SIMEON — he had cast him into the pit and it was he who had said to Levi “Behold, this dreamer cometh” (Tanchuma Yashan 1:10:17). Another explanation is: It was Joseph’s intention to separate him from Levi lest the two of them might conspire to kill him. ###### Rashi on Genesis 42:24:4 [Rashi on Genesis 42:24:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:24:4) **ויאסר אתו לעיניהם.** לֹא אֲסָרוֹ אֶלָּא לְעֵינֵיהֶם, וְכֵיוָן שֶׁיָּצְאוּ הוֹצִיאוֹ וְהֶאֱכִילוֹ וְהִשְׁקָהוּ (בראשית רבה): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ויאסור אתו לעיניהם AND HE BOUND HIM BEFORE THEIR EYES — He only kept him in bonds whilst he was before their eyes, but as soon as they departed he freed him and gave him food and drink (Genesis Rabbah 91:8). ###### Rashi on Genesis 42:27:1 [Rashi on Genesis 42:27:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:27:1) **ויפתח האחד.** הוּא לֵוִי, שֶׁנִּשְׁאַר יָחִיד מִשִּׁמְעוֹן בֶּן זוּגוֹ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ויפתח האחד literally, AND THE ONE OPENED HIS SACK — This was Levi who remained alone (one) being without Simeon his companion (cf Targum Jonathan). ###### Rashi on Genesis 42:27:2 [Rashi on Genesis 42:27:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:27:2) **במלון.** בַּמָּקוֹם שֶׁלָּנוּ בַּלַּיְלָה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** במלון means the place where they stayed over night — THE INN. ###### Rashi on Genesis 42:27:3 [Rashi on Genesis 42:27:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:27:3) **אמתחתו.** הוּא שַׂק: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** אמתחתו is the sack (שק) just mentioned. ###### Rashi on Genesis 42:28:1 [Rashi on Genesis 42:28:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:28:1) **וגם הנה באמתחתי.** גַּם הַכֶּסֶף בּוֹ עִם הַתְּבוּאָה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** וגם הנה באמתחתי AND, LO, IT IS EVEN IN MY SACK — the money also (גם) is in it together with the grain. ###### Rashi on Genesis 42:28:2 [Rashi on Genesis 42:28:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:28:2) **מה זאת עשה אלהים לנו.** לַהֲבִיאֵנוּ לִידֵי עֲלִילָה זוֹ, שֶׁלֹּא הוּשַׁב אֶלָּא לְהִתְעוֹלֵל עָלֵינוּ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** מה זאת עשה אלהים לנו WHAT IS THIS THAT GOD HATH DONE UNTO US by bringing us into the danger of this accusation? For the money can only have been put back into our sacks in order to bring an accusation against us. ###### Rashi on Genesis 42:34:1 [Rashi on Genesis 42:34:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:34:1) **ואת הארץ תסחרו.** תְּסוֹבְבוּ; וְכָל לְשׁוֹן סוֹחֲרִים וּסְחוֹרָה עַל שֵׁם שֶׁמְּחַזְרִים וְסוֹבְבִים אַחַר הַפְּרַקְמַטְיָא: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ואת הארץ תסחרו AND YE SHALL TRAVEL IN THE LAND — It means literally, “ye may travel round the land”. All such words as סוחרים merchants, סחורה merchandise, are derived from this root סחר to go round, because the merchants travel round looking for merchandise. ###### Rashi on Genesis 42:35:1 [Rashi on Genesis 42:35:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:35:1) **צרור כספו.** קֶשֶׁר כַּסְפּוֹ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** צרור כספו means HIS BUNDLE OF MONEY. ###### Rashi on Genesis 42:36:1 [Rashi on Genesis 42:36:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:36:1) **אתי שכלתם.** מְלַמֵּד שֶׁחֲשָׁדָן שֶׁמָּא הֲרָגוּהוּ אוֹ מְכָרוּהוּ כְיוֹסֵף: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** אתי שכלתם ME YE HAVE BEREAVED OF CHILDREN — The inference is that he suspected them of having slain or sold him (Simeon) as they had done to Joseph (Genesis Rabbah 91:9). ###### Rashi on Genesis 42:36:2 [Rashi on Genesis 42:36:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:36:2) **שכלתם.** כָּל מִי שֶׁבָּנָיו אֲבוּדִים קָרוּי שַׁכּוּל: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** שכלתם YE HAVE BEREAVED — any-one whose children are lost to him may be called (שכול) bereaved. ###### Rashi on Genesis 42:38:1 [Rashi on Genesis 42:38:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/42:38:1) **לא ירד בני עמכם.** לֹא קִבֵּל דְּבָרָיו שֶׁל רְאוּבֵן, אָמַר בְּכוֹר שׁוֹטֶה הוּא זֶה, הוּא אוֹמֵר לְהָמִית בָּנָיו, וְכִי בָנָיו הֵם וְלֹא בָּנַי? (בראשית רבה): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** לא ירד בני עמכם MY SON SHALL NOT GO DOWN WITH YOU — He did not accept Reuben’s offer. He said, “What a fool is this oldest son of mine! He suggests that I should kill his sons. Are they his only and not mine also?” (Genesis Rabbah 91:9)