ומקצה אחיו SOME OF HIS BRETHREN — Some of the inferior ones amongst them as to strength — of those who did not look robust. For should Pharaoh find them to be robust men he might press them for military service. The weaker brethren were as follows: Reuben, Simeon, Levi, Issachar and Benjamin, and it was they whose names Moses did not repeat when he blessed them. But the names of the strong ones he mentioned twice: (Deuteronomy 33:7) “And this is for Judah ... hear, Eternal, the voice of Judah”; (Deuteronomy 33:20) “And of Gad he said, Blessed he lie that extendeth Gad”; (Deuteronomy 33:25) “And of Naphtali he said, Naphtali ...” (Deuteronomy 33:22). “And of Dan he said Dan . . .”, and in like manner he repeated the names of Zebulun (Deuteronomy 33:18) and of Asher (Deuteronomy 33:24). This is the version of Genesis Rabbah 95:4 which is a Palestinian Agada. But in our Babylonian Talmud we find that those whose names Moses mentioned twice were the weaker of the brethren and it was these whom he (Joseph) brought before Pharaoh. But six are enumerated above as having their names mentioned twice and he brought only five before Pharaoh. The explanation is that it is true that Judah’s name is mentioned twice, but it is mentioned twice not because he was one of the weaker brethren, but there is another reason for this, as is stated in Bava Kamma 92a. In the Baraitha of Siphre on וזאת הברכה we have the same version as in our Babylonian Talmud.

אנשי חיל MEN OF ACTIVITY — skilled in their occupation of tending sheep.

על אשר לי OVER THAT WHICH IS MINE — over my sheep.

ויברך יעקב AND JACOB BLESSED — this was the greeting of peace, as is usual in the case of all who are granted an interview with kings at long intervals; saluer in old French

שני מגורי — means the days of my being a stranger. All my days I have been a stranger in other peoples’ lands.

ולא השיגו AND THEY HAVE NOT ATTAINED so far as happiness is concerned.

ויברך יעקב AND JACOB BLESSED [PHARAOH] — i.e. he gave him the salutation of peace as is usual for all who take their leave of princes — they salute them and depart. A Midrash however understands this more literally and asks, “What was the blessing with which he blessed him? That the waters of the Nile might rise at his approach Because Egypt does not drink (is not irrigated by) rain-water, but the waters of the Nile rise and irrigate it. And from the time when Jacob blessed him and henceforth, whenever Pharaoh came to the Nile it rose at his coming, overflowed its banks and watered the land. Thus it is stated in Tanchuma Yashan 4:2:26 to נשא.

רעמסס RAMESES — This is part the land of Goshen.

לפי הטף ACCORDING TO THEIR LITTLE ONES — according to the requirements of all their household.

ולחם אין בכל הארץ AND THERE WAS NO BREAD IN ALL THE LAND — Scripture reverts now to the original subject, viz, to the account of the beginning of the years of famine.

ותלה AND FAINTED — This is the same as ותלאה, it means to be wearied, as the Targum renders it. Another example of the root is (Proverbs 26:18) “Like one fatigued who casteth fire-brands”.

בשבר אשר הם שוברים FOR THE CORN WHICH THEY BOUGHT — they gave him the money.

אפס — Render this as the Targum does: שלים IS AT AN END.

וינהלם — is the same as וינהגם AND HE GUIDED, LED THEM. Similar in meaning are (Isaiah 51:18) “There is none (מנהל) to lead her”, and (Psalms 23) “he guideth me (ינהלני) beside the still waters.”

בשנה השנית IN THE SECOND YEAR — of the famine.

'כי אם תם הכסף וגו is the same as כי אשר תם הכסף and the meaning is: but (כי) it is a fact that (אשר) the money and the herds of cattle are exhausted, and everything has now come into my lord's hands.

בלתי אם גויתנו is the same as [NOTHING REMAINS] IF IT BE NOT OUR BODIES.

ותן זרע GIVE US SEED — to sow in the ground. Although Joseph had said (Genesis 45:6) “And there are yet five years when there will be no plowing and sowing”, as soon as Jacob came to Egypt a blessing came with his arrival: they began to sow and the famine came to an end. Thus do we read in the Tosefta of Sotah (Tosefta Sotah 10:3).

לא תשם means it shall not be desolate. The Targum renders it by לא תבור shall not be uncultivated, which has the same meaning as (Mishnah Peah 2:1) שדה בור an uncultivated field — one which is not ploughed.

ותהי הארץ לפרעה SO THE LAND BECAME PHARAOH’S — possessed by him.

ואת העם העביר AND AS FOR THE PEOPLE HE CAUSED THEM TO PASS — Joseph caused them to pass from one city to another city that they might be reminded that they now had no claim to the land. He settled the people of one city in another. There was no need for Scripture to state this except for the purpose of telling you something to Joseph’s credit — that he intended thereby to remove a reproach from his brothers because, since the Egyptians were themselves strangers in the various cities where they then dwelt, they could not call them (Joseph’s brethren) strangers (Chullin 60b).

'מקצה גבול מצרים וגו means thus did he to all the cities of the realm of Egypt FROM ONE EXTREMITY OF THE BOUNDARIES OF EGYPT EVEN TO THE OTHER EXTREMITY THEREOF).

הכהנים mean THE PRIESTS. The term כהן always means one who ministers to Deity except in those cases where it denotes one of high rank, e.g. (Exodus 2:16) “Jethro the chief of (כהן) Midian” and (Genesis 41:45) “the chief of (כהן) On”).

חק לכהנים [FOR] THE PRIESTS HAD A PORTION — an assigned portion of a definite quantity of bread daily.

הא means the same as הנה “behold”, as (Ezekiel 16:43) “I also lo, (הא) will recompense thy way upon thine head”.

לזרע השדה FOR SEED OF THE FIELD — for sowing every year),

ולאשר בבתיכם AND FOR THEM OF YOUR HOUSEHOLDS — means and as food for the servants and maidservants that are in your houses,

טפכם means your young children.

נמצא חן LET US FIND FAVOUR — [IN THE EYES OF MY LORD] in that you should do for us as you have said.

והיינו עבדים לפרעה AND WE SHALL BE PHARAOH’S SERVANTS, paying him this tax annually.

לחק AS A STATUTE — without repeal.

וישב ישראל בארץ מצרים AND ISRAEL ABODE IN THE LAND OF EGYPT — and where in the land of Egypt? בארץ גשן IN THE LAND OF GOSHEN which is a part of the land Egypt.

ויאחזו בה means THEY ACQUIRED POSSESSIONS.

ויחי יעקב AND JACOB LIVED — Why is this section (Sidra) totally closed? Because, comprising as it does an account of the death of Jacob, as soon as our father Jacob departed this life the hearts and eyes of Israel were closed (their eyes became dim and their hearts troubled) because of the misery of the bondage which they then began to impose upon them. Another reason is: because he (Jacob) wished to reveal to his sons the date of the End of Days (i.e. when Israel’s exile would finally end; cf. Rashi on Genesis 49:1), but the vision was closed (concealed) from him (Genesis Rabbah 96:1).

ויקרבו ימי ישראל למות AND WHEN THE DAYS OF ISRAEL S DEATH APPROACHED — Everyone of whom it is stated that his days drew near to die did not attain to the age of his fathers (Genesis Rabbah 76:3). Some editions add: Isaac lived 180 years, whereas Jacob lived only 147. Similarly it is said in the case of David, “his days drew near” and he lived 70 years, whereas his father reached the age of eighty.

ויקרא לבנו ליוסף AND HE CALLED HIS SON JOSEPH — he called that one who had the power in his hands to do what he was about to ask (Genesis Rabbah 96:3).

שים נא ידך PUT, I PRAY THEE, THY HAND — and take an oath.

חסד ואמת MERCY AND TRUTH — The mercy shown to the dead is “mercy of truth” (true, disinterested kindness) since one cannot hope for any reward (Genesis Rabbah 96:5).

אל נא תקברני במצרים BURY ME NOT, I PRAY THEE, IN EGYPT — Because its soil will ultimately become lice which would swarm beneath my body. Further, those who die outside the Land of Israel will not live again at the Resurrection except after the pain caused by the body rolling through underground-passages until it reaches the Holy Land) And another reason is that the Egyptians should not make me (my corpse or my tomb) the object of idolatrous worship (Genesis Rabbah 76:3).

ושכבתי עם אבתי BUT I WILL LIE WITH MY FATHERS — This ו of ושכבתי is the connecting link with the beginning of the verse above: Put thy hand beneath my thigh and swear unto me that you will not bury me in Egypt. For I must ultimately lie with my fathers (i.e. die as all my fathers have died) and you shall carry me out of Egypt. One cannot say that “I will lie with my fathers” means “make me lie with my fathers in the cave” (i.e. bury me), for immediately after this it is written “And thou shalt carry me out of Egypt and bury me in their burying place”. Further we find that wherever the term “lying with one’s fathers” is used it denotes dying and not burial. For instance, (1 Kings 2:10) “and David lay with his fathers”, and afterwards it states “and he was buried in the city of David”.

וישתחו ישראל AND ISRAEL PROSTRATED HIMSELF — The proverb says: Though the lion is king “when the fox has his time, bow to him” (Megillah 16b).

על ראש המטה UPON THE BED’S HEAD — He turned towards the Divine Presence (the Shechinah) (Midrash Tanchuma, Vayechi 3). They (the Rabbis) inferred from this that the Shechinah is above the pillow of a sick person (Shabbat 12b). Another interpretation of על ראש המטה He bowed himself in thanks FOR HIM WHO WAS THE CHIEF (ראש) OF HIS CHILDREN — in thanks because his children were heart-whole with God, and none of them was wicked, for even Joseph who was a king and moreover had been a captive amongst heathen peoples yet maintained his righteousness (Sifré ואתחנן 31).