AND THEY TOOK HIM AND CAST HIM INTO THE PIT. R. Judah here discoursed on the text: The law of the Lord is perfect, restoring the soul (Ps. 19, 8). ‘The study of the Torah’, he said, ‘procures for a man life in this world and in the world to come, so that he gains the two worlds; and even he that studies the Torah for worldly motives and not purely for its own sake as he ought to, gains a good reward in this world, and escapes punishment in the other.
The Scripture says: “Length of days is in her right hand; in her left hand are riches and honour” (Prov. 3, 6). There is, indeed, length of days for him who devotes himself to the Torah for its own sake. For such a one there is length of days in the other world, where days are indeed days. And further: “in her left hand are riches and honour”, which means good reward in this world.
Moreover, if a man has devoted himself to the Torah for its own sake, when he departs this world the Torah goes before him and proclaims his merit, and shields him against the emissaries of punishment. When a man’s body is laid in the grave, the Torah keeps guard over it; it goes in front of his soul when it soars upwards, breaking through all barriers until the soul reaches its proper place; and it will stand by the man at the time when he is awakened at the resurrection of the dead, in order to defend him against any accusations.
Thus Scripture further says: “When thou liest down, it shall watch over thee; and when thou awakest, it shall talk with thee” (Ibid. 6, 22). The “lying down” is an allusion to the time when man’s body is lying in the grave and is being judged there; the Torah will then protect him; whilst “when thou awakest”, that is, when the dead will rise from the dust, “it shall talk with thee”, that is, plead thy cause.’
R. Eleazar interpreted the clause “it shall talk with thee” to mean that when they rise from the grave the Torah will not be forgotten of them, but they will know it much as they did when they left this world. For their Torah will be preserved from that time, will penetrate within them, and will talk, as it were, within their very inwards;
and moreover, they will be more adept than they were previously, so that points which formerly baffled them in spite of all their labour will now be fully comprehended by them, the Torah itself speaking within them. Hence: “when thou awakest, it will talk with thee”.’ R. Judah said: ‘In a similar way, whoever devotes himself to the study of the Torah in this world will be privileged to study in the world to come; and so we affirm.
On the other hand, the man who fails to study the Torah in this world, and so walks in darkness, when he leaves this world is taken and cast into Gehinnom, a nethermost place, where there will be none to pity him, a place called “tumultuous pit, miry clay” (Ps. 40, 3).
Hence, of him who has not devoted himself to the study of the Torah in this world, but has besmirched himself with the offscourings of this world, it is written: “And they took him and cast him into the pit”, that is, into Gehinnom, a place where those who have not laboured in the Torah are brought to judgement. “And the pit was empty”, in the same way as he was empty: why so? “Because there was no water” (i.e. Torah) in him.
Observe, too, how great is the punishment for neglect of the study of the Torah, seeing that Israel were not exiled from the Holy Land save for having abandoned the Torah, as it is written: “Who is the wise man that may understand this?… Wherefore is the land perished?… And the Lord saith: Because they have forsaken my law, etc.” (Jer. 9, 11).’ R. Judah derived the same lesson from the verse: “Therefore my people are gone into captivity, for want of knowledge” (Is. 5, 13),
that is, because they have not applied themselves to the study of the Torah, which is the foundation of the upper and the lower worlds, as it says: “Were it not for my covenant enduring day and night, I would not have appointed the ordinances of heaven and earth” (Jer. 33, 25).
AND THEY CAST HIM INTO THE PIT. There is a hint here that they cast him ultimately among the Egyptians, a place where there was no sign of true faith. R. Isaac said: ‘Seeing that the pit contained serpents and scorpions, how could Reuben have advised that Joseph should be cast into it in order that “he might deliver him out of their hand, to restore him to his father”? Had he no fear of the serpents and scorpions attacking Joseph? And if they did, how could he deliver him out of their hand, to restore him to his father?
But the truth is that Reuben perceived the intense enmity of the brethren towards Joseph and how intent they were on killing him, and he therefore thought that it was better for him to fall into the pit of serpents and scorpions than to be delivered into the hands of enemies who would have no mercy on him. Hence the saying: “Rather should a man throw himself into a fire or a pit full of serpents and scorpions, than be delivered into the hands of his enemies.”
The reason is that in a place infested with serpents and scorpions, if the man be righteous, God may possibly perform a miracle for him, or it may happen that the merits of his ancestors may stand him in good stead and he will be delivered. But of those who are delivered into the hands of their enemies, few indeed are able to escape.
Hence the expression “that he might deliver him out of their hand”, as much as to say “Let him be delivered, at any rate, out of their hand, and if he is to die in the pit, then it cannot be helped.”
Observe the great piety of Reuben. He knew well the ruthlessness of Simeon and Levi when acting and planning in conjunction, as witnessed by their treatment of Shechem, where they not only slew all the males, but took all their little ones and their wives, all their silver and gold, all their cattle and precious vessels, and everything else they found in the city, and even everything which was in the field, as we read: “and that which was in the city and that which was in the field they took” (Gen. 34, 28).
Reuben thus said to himself: “If such a great city as that could not escape them, should this youth fall into their hands they will not leave of him a single shred.”
Hence he said: “He must at all costs be rescued from them, since they will leave no sign of him for his father to see again; whereas here, if he is killed, his body, at any rate, will remain for me to bring back to my father.” Hence the words: “to bring him back to his father”, that is, even if he die there. Hence, too, Reuben’s words: “The child is not”, that is to say, not even a dead child did I find.
Observe his tactfulness in saying “Let us not take his life,” and not “Do not ye take his life.” Now Reuben was absent when Joseph was sold, as the brethren had each in turn to attend one day on their father, and that day happened to be Reuben’s turn. He was anxious lest on that day Joseph should disappear, and therefore at once HE RETURNED UNTO THE PIT. BUT BEHOLD JOSEPH WAS NOT IN THE PIT ;-not even dead- AND HE RENT HIS CLOTHES. AND HE RETURNED UNTO HIS BRETHREN AND SAID: THE CHILD IS NOT, ETC.
For even Reuben did not know that Joseph had been sold. As already said, the brothers associated the Shekinah with them in the oath of secrecy, and so Reuben did not learn of it until Joseph made himself known to his brethren.
Reuben’s attempt to save Joseph’s life was all the more disinterested, because he knew that the birthright had been taken away from him and given to Joseph, for we thus find that Moses intercedcd on his behalf, praying: “Let Reuben live, and not die” (Deut. 33, 6), i.e., let him live in this world and not die in the world to come; and this prayer was prompted by this action of Reuben and also by his repentance for that other action.1i.e. the affair of Bilhah. For whoever repents of his sin, God preserves in this world and in the world to come.
AND THEY TOOK JOSEPH’S COAT, AND THEY KILLED A HE-GOAT, ETC., the reason being, as has been laid down, that the blood of a he-goat resembles that of a human being. We learn from this passage how particular God is with the righteous, even when they act correctly.
For although Jacob acted fittingly in bringing a he-goat to his father, who was of the side of severity, yet because he thereby deceived his father, he was punished through that other he-goat, the blood of which his sons brought for the purpose of deceiving him.
Of Jacob it is written: “And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck” (Gen. 27, 16); correspondingly, we rcad of his sons: “and they dipped the coat in the blood”, with thc object of deceiving him. It was measure for measure. Likewisc, there we read: “And Isaac trembled very exceedingly” (Ibid. 33), and as a punishment Jacob trembled when his sons uttered the words: “know now whether it is thy son’s coat or not”.
R. Hiya added: ‘There it is written: “whether thou be my very son Esau or not?” (Ibid. 21): correspondingly, here it is written, “whether it is thy son’s or not”. We thus find that the Almighty is particular with the rightcous to a hairbreadth.’
R. Abba said: ‘When the brcthren perccivcd the pain they had caused their father, they were stricken with remorse and cast about to ransom Joseph at all costs, if so by they could discover his whereabouts. But when they found that they were unable to do so, they turned on Judah, who hitherto had been king over them, and deposed him from his high estate. Hence it is written: “And it came to pass at that time, that Judah went down from his brethren.” ‘
וַיִּקָּחֻהוּ וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה וְהַבּוֹר רֵק אֵין בּוֹ מָיִם. רִבִּי יְהוּדָה פָּתַח וְאֲמַר, (תהילים י״ט:ח׳) תּוֹרַת יְיָ תְּמִימָה מְשִׁיבַת נָפֶשׁ (מאן דבטיל מילי דאורייתא כאילו חריב עלמא שלים). כַּמָּה אִית לוֹן לִבְנֵי נָשָׁא לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא, דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא לֶהוֵי לֵיהּ חַיִּים בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי, וְזָכֵי בִּתְרֵין עָלְמִין. וְאֲפִילּוּ מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא וְלָא יִשְׁתַּדַּל בָּהּ לִשְׁמָהּ כְּדְקָא יָאוֹת, זָכֵי לְאֲגַר טַב בְּעַלְמָא דֵין, וְלָא דָיְינִין לֵיהּ בְּהַהוּא עַלְמָא.
AND THEY TOOK HIM AND CAST HIM INTO THE PIT. R. Judah here discoursed on the text: The law of the Lord is perfect, restoring the soul (Ps. 19, 8). ‘The study of the Torah’, he said, ‘procures for a man life in this world and in the world to come, so that he gains the two worlds; and even he that studies the Torah for worldly motives and not purely for its own sake as he ought to, gains a good reward in this world, and escapes punishment in the other.
וְתָּא חֲזֵי, כְּתִיב, (משלי ג׳:ט״ז) אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאלָהּ עשֶׁר וְכָבוֹד. אֹרֶךְ יָמִים בְּהַהוּא דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא לִשְׁמָהּ, דְּאִית לֵיהּ אֹרֶךְ יָמִים בְּהַהוּא עַלְמָא דְּבֵיהּ אוֹרְכָא דְיוֹמִין. וְאִינוּן יוֹמִין אִינוּן יוֹמִין וַדַּאי, תַּמָּן אִיהוּ רָחֲצָנוּ דִקְדוּשָׁא דִלְעֵילָא דְּאִתְרְחִיץ בַּר נָשׁ בְּהַאי עַלְמָא לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא, לְאִתְתַּקְּפָא בְּהַהוּא עַלְמָא בִּשְׂמֹאלָהּ עוֹשֶׁר וְכָבוֹד, אֲגַר טַב וְשַׁלְוָה אִית לֵיהּ בְּהַאי עַלְמָא.
The Scripture says: “Length of days is in her right hand; in her left hand are riches and honour” (Prov. 3, 6). There is, indeed, length of days for him who devotes himself to the Torah for its own sake. For such a one there is length of days in the other world, where days are indeed days. And further: “in her left hand are riches and honour”, which means good reward in this world.
וְכָל מַאן דְּיִשְׁתַּדַּל בְּאוֹרַיְיתָא לִשְׁמָהּ, כַּד נָפִיק מֵהַאי עַלְמָא, אוֹרַיְיתָא אָזְלָא קַמֵּיהּ וְאַכְרָזַת קַמֵּיהּ וְאֲגִינַת עֲלֵיהּ, דְּלָא יִקְרְבוּן בַּהֲדֵיהּ מָארֵיהוֹן דְּדִינָא. כַּד שָׁכִיב גּוּפָא בְּקִבְרָא, הִיא נָטְרַת לֵיהּ. כַּד נִשְׁמָתָא אָזְלָא לְאִסְתַּלְּקָא לְמֵיתַב לְאַתְרָהּ, אִיהִי אָזְלָא קַמָּהּ דְּהַהִיא נִשְׁמָתָא. וְכַמָּה תַּרְעִין אִתָּבְרוּ מִקַּמָּהּ דְּאוֹרַיְיתָא עַד דְּעָאלַת לְדוּכְתָּהּ. וְקָיְימָא עֲלֵיהּ דְּבַר נָשׁ עַד דְּיִתְעַר בְּזִמְנָא דִּיקוּמוּן מֵתַיָיא דְעַלְמָא, וְאִיהִי מַלְפָא סַנֵּיגוֹרָא עֲלֵיהּ.
Moreover, if a man has devoted himself to the Torah for its own sake, when he departs this world the Torah goes before him and proclaims his merit, and shields him against the emissaries of punishment. When a man’s body is laid in the grave, the Torah keeps guard over it; it goes in front of his soul when it soars upwards, breaking through all barriers until the soul reaches its proper place; and it will stand by the man at the time when he is awakened at the resurrection of the dead, in order to defend him against any accusations.
הֲדָא הוּא דִכְתִיב, (משלי ו׳:כ״ב) בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ. בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, כְּמָה דְאִתְּמָר. בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, בְּשַׁעְתָּא דְּשָׁכִיב גּוּפָא בְּקִבְרָא, דְּהָא כְּדֵין בְּהַהוּא זִמְנָא אִתְדָּן גּוּפָא בְּקִבְרָא וּכְדֵין אוֹרַיְיתָא אֲגִינַת עֲלֵיהּ. וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ כְּמָא דְאִתְּמָר בְּזִמְנָא דְּיִתְעָרוּן מֵתֵי עַלְמָא מִן עַפְרָא. הִיא תְשִׂיחֶךָ לְמֶהֱוֵי סַנֵּיגוֹרְיָא עֲלָךְ.
Thus Scripture further says: “When thou liest down, it shall watch over thee; and when thou awakest, it shall talk with thee” (Ibid. 6, 22). The “lying down” is an allusion to the time when man’s body is lying in the grave and is being judged there; the Torah will then protect him; whilst “when thou awakest”, that is, when the dead will rise from the dust, “it shall talk with thee”, that is, plead thy cause.’
רִבִּי אֶלְעָזָר אָמַר, הִיא תְשִׂיחֶךָ. מַאי הִיא תְשִׂיחֶךָ. בְּגִין דְּאַף עַל גַּב דְּהַשְׁתָּא יְקוּמוּן מֵעַפְרָא, אוֹרַיְיתָא לָא יִתְנְשֵׁי מִנְּהוֹן. דְּהָא כְּדֵין יִנְדְּעוּן כָּל הַהִיא אוֹרַיְיתָא דְּשָׁבְקוּ כַּד אִסְתַּלְקוּ מֵהַאי עַלְמָא, הַהִיא אוֹרַיְיתָא נְטִירָא מֵהַהוּא זִמְנָא וְתִיעוּל בְּמֵעַיְיהוּ כְּמִלְּקַדְּמִין וְאִיהִי תְּמַלֵּל בְּמֵעַיְיהוּ.
R. Eleazar interpreted the clause “it shall talk with thee” to mean that when they rise from the grave the Torah will not be forgotten of them, but they will know it much as they did when they left this world. For their Torah will be preserved from that time, will penetrate within them, and will talk, as it were, within their very inwards;
וְכָל מִלִּין מִתְתַּקְּנָן יַתִּיר מִכְּמָה דְּהֲווּ בְּקַדְמִיתָא, דְּהָא כָּל אִינוּן מִלִּין דְּאִיהוּ לָא יָכִיל לְאַדְבָּקָא לוֹ כְּדְקָא יָאוֹת וְאִיהוּ אִשְׁתַּדַּל בְּהוּ וְלָא אִתְדָּבַּק בְּהוּ. כֻּלְּהוּ עָאלִין בְּמֵעוֹי מִתְתַּקְנָן, וְאוֹרַיְיתָא תְּמַלֵּל בֵּיהּ. הֲדָא הוּא דִכְתִיב וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ. רִבִּי יְהוּדָה אָמַר, כְּגַוְונָא דָא כָּל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא בְּהַאי עַלְמָא, זָכֵי לְאִשְׁתַּדְּלָא בָּהּ לְעַלְמָא דְאָתֵי וְהָא אִתְּמָר.
and moreover, they will be more adept than they were previously, so that points which formerly baffled them in spite of all their labour will now be fully comprehended by them, the Torah itself speaking within them. Hence: “when thou awakest, it will talk with thee”.’ R. Judah said: ‘In a similar way, whoever devotes himself to the study of the Torah in this world will be privileged to study in the world to come; and so we affirm.
תָּא חֲזֵי, הַהוּא בַר נָשׁ דְּלָא זָכֵי לְאִשְׁתַּדְּלָא בְּהַאי עַלְמָא בְּאוֹרַיְיתָא, וְאִיהוּ אָזִיל בְּחֲשׁוֹכָא, כַּד נָפִיק מֵהַאי עַלְמָא, נָטְלִין לֵיהּ וְעָאלִין לֵיהּ לַגֵּיהִנֹּם, אֲתַר תַּתָּאָה דְּלָא יְהֵא מְרַחֵם עֲלֵיהּ, דְּאִקְרֵי בּוֹר שָׁאוֹן טִיט הַיָּוֵן. כְּמָה דְאַתְּ אָמֵר, (תהילים מ׳:ג׳) וַיַּעֲלֵנִי מִבּוֹר שָׁאוֹן מִטִּיט הַיָּוֵן וַיָּקֶם עַל סֶלַע רַגְלָי כּוֹנֵן אֲשׁוּרָי.
On the other hand, the man who fails to study the Torah in this world, and so walks in darkness, when he leaves this world is taken and cast into Gehinnom, a nethermost place, where there will be none to pity him, a place called “tumultuous pit, miry clay” (Ps. 40, 3).
וּבְּגִין כָּךְ הַהוּא דְּלָא אִשְׁתַּדַּל בְּאוֹרַיְיתָא בְּהַאי עַלְמָא וְאִתְטַנַּף בְּטִנּוּפֵי עַלְמָא, מַה כְּתִיב וַיִּקָּחֻהוּ וַיַּשְׁלִיכוּ אֹתוֹ הַבּוֹרָה. דָּא הוּא גֵּיהִנֹּם, אֲתַר דְּדַיְינִין לְהוּ לְאִינוּן דְּלָא אִשְׁתַּדְּלוּ בְּאוֹרַיְיתָא. וְהַבּוֹר רֵק, כְּמָה דְאִיהוּ הֲוָה רֵק. מַאי טַעְמָא בְּגִין דְּלָא הֲוָה בֵּיהּ מַיִם.
Hence, of him who has not devoted himself to the study of the Torah in this world, but has besmirched himself with the offscourings of this world, it is written: “And they took him and cast him into the pit”, that is, into Gehinnom, a place where those who have not laboured in the Torah are brought to judgement. “And the pit was empty”, in the same way as he was empty: why so? “Because there was no water” (i.e. Torah) in him.
וְתָא חֲזֵי, כַּמָּה הוּא עוֹנְשָׁא דְּאוֹרַיְיתָא, דְּהָא לָא אִתְגָּלוּ יִשְׂרָאֵל מֵאַרְעָא קַדִּישָׁא, אֶלָּא בְּגִין דְּאִסְתַּלָּקוּ מֵאוֹרַיְיתָא, וְאִשְׁתְּבָקוּ מִינָהּ. הֲדָא הוּא דִכְתִיב, (ירמיהו ט׳:י״א) מִי הָאִישׁ הֶחָכָם וְיָבֵן אֶת זֹאת וְגו' עַל מַה אָבְדָה הָאָרֶץ וְגו'. וַיֹּאמֶר יְיָ עַל עָזְבָם אֶת תּוֹרָתִי וְגו'. רִבִּי יוֹסֵי אָמַר, מֵהָכָא, (ישעיהו ה׳:י״ג) לָכֵן גָּלָה עַמִּי מִבְּלִי דָעַת.
Observe, too, how great is the punishment for neglect of the study of the Torah, seeing that Israel were not exiled from the Holy Land save for having abandoned the Torah, as it is written: “Who is the wise man that may understand this?… Wherefore is the land perished?… And the Lord saith: Because they have forsaken my law, etc.” (Jer. 9, 11).’ R. Judah derived the same lesson from the verse: “Therefore my people are gone into captivity, for want of knowledge” (Is. 5, 13),
בְּגִין כָּךְ כֹּלָּא קָיְימָא עַל קִיּוּמָא דְאוֹרַיְיתָא, וְעַלְמָא לָא אִתְקְיַּים בְּקִיּוּמֵיהּ אֶלָּא בְּאוֹרַיְיתָא, דְּאִיהוּ קִיּוּמָא דְעָלְמִין עֵילָא וְתַתָּא דִּכְתִיב, (ירמיהו ל״ג:כ״ה) אִם לא בְרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לא שָׂמְתִּי:
that is, because they have not applied themselves to the study of the Torah, which is the foundation of the upper and the lower worlds, as it says: “Were it not for my covenant enduring day and night, I would not have appointed the ordinances of heaven and earth” (Jer. 33, 25).
וַיִּקָּחֻהוּ וַיַּשְׁלִיכוּ אוֹתוֹ הַבּוֹרָה, רָמַז עַל דְּאַרְמִיאוּ לֵיהּ לְגוֹ מִצְרָאֵי אֲתַר דְּלָא אִשְׁתַּכַּח רָזָא דִמְהֵימְנוּתָא כְּלָל. רִבִּי יִצְחָק אָמַר, אִי נְחָשִׁין וְעַקְרַבִּין הֲווּ בֵּיהּ, אַמַּאי כְּתִיב בִּרְאוּבֵן לְמַעַן הַצִּיל אוֹתוֹ מִיָּדָם לַהֲשִׁיבוֹ אֶל אָבִיו. וְכִי לָא חַיִּישׁ רְאוּבֵן לְהַאי. דְּהָא אִינוּן נְחָשִׁין וְעַקְרַבִּין יְנַזְקוּן לֵיהּ, וְאֵיךְ אָמַר לַהֲשִׁיבוֹ אֶל אָבִיו, וּכְתִיב לְמַעַן הַצִּיל אוֹתוֹ.
AND THEY CAST HIM INTO THE PIT. There is a hint here that they cast him ultimately among the Egyptians, a place where there was no sign of true faith. R. Isaac said: ‘Seeing that the pit contained serpents and scorpions, how could Reuben have advised that Joseph should be cast into it in order that “he might deliver him out of their hand, to restore him to his father”? Had he no fear of the serpents and scorpions attacking Joseph? And if they did, how could he deliver him out of their hand, to restore him to his father?
אֶלָּא חָמָא רְאוּבֵן דְּנִזְקָא אִשְׁתַּכַּח בִּידַיְיהוּ דְּאֲחוֹי, בְּגִין דְּיָדַע כַּמָּה שָׂנְאִין לֵיהּ וּרְעוּתָא דִלְהוֹן לְקָטְלָא לֵיהּ. אָמַר רְאוּבֵן, טַב לְמִנְפַּל לֵיהּ לְגוֹ גּוֹבָא דִּנְחָשִׁין וְעַקְרַבִּין, וְלָא יִתְמְסַר בִּידָא דְּשַׂנְאוֹי דְּלָא מְרַחֲמֵי עֲלֵיהּ. מִכָּאן אָמְרוּ יַפִּיל בַר נָשׁ גַּרְמֵיהּ לְאֶשָׁא אוֹ לְגוּבָא דִּנְחָשִׁין וְעַקְרַבִּין, וְלָא יִתְמַסַּר בִּידָא דְּשַׂנְאוֹי (דזעירין אינון דיכלי לאשתזבא. ובגין כך אמר למען הציל אותו מידם).
But the truth is that Reuben perceived the intense enmity of the brethren towards Joseph and how intent they were on killing him, and he therefore thought that it was better for him to fall into the pit of serpents and scorpions than to be delivered into the hands of enemies who would have no mercy on him. Hence the saying: “Rather should a man throw himself into a fire or a pit full of serpents and scorpions, than be delivered into the hands of his enemies.”
בְּגִין דְּהָכָא אֲתַר דִּנְחָשִׁים וְעַקְרַבִּים. אִי אִיהוּ צַדִּיקָא, קוּדְשָׁא בְּרִיךְ הוּא יַרְחִישׁ לֵיהּ נִיסָא. וּלְזִמְנִין דִּזְכוּ דְּאֲבָהָן מְסַיְיעִין לֵיהּ לְבַר נָשׁ וְיִשְׁתְּזִיב מִנַּיְיהוּ. אֲבָל כֵּיוָן דְּיִתְמַסַּר בִּידָא דְּשַׂנְאוֹי, זְעִירִין אִינוּן דְּיָכְלִין לְאִשְׁתְּזָבָא.
The reason is that in a place infested with serpents and scorpions, if the man be righteous, God may possibly perform a miracle for him, or it may happen that the merits of his ancestors may stand him in good stead and he will be delivered. But of those who are delivered into the hands of their enemies, few indeed are able to escape.
וּבְגִין כָּךְ אָמַר, לְמַעַן הַצִּיל אוֹתוֹ מִיָּדָם. מִיָּדָם דַּיְיקָא, וְלָא כְּתִיב לְמַעַן הַצִּיל אוֹתוֹ וְתוּ לָא. אֶלָּא אָמַר רְאוּבֵן, יִשְׁתְּזִיב מִן יְדַיְיהוּ, וְאִי יְמוּת בְּגוּבָא יְמוּת. וּבְגִין כָּךְ כְּתִיב וַיִּשְׁמַע רְאוּבֵן וַיַּצִּילֵהוּ מִיָּדָם.
Hence the expression “that he might deliver him out of their hand”, as much as to say “Let him be delivered, at any rate, out of their hand, and if he is to die in the pit, then it cannot be helped.”
תָּא חֲזֵי, כַּמָּה חֲסִידוּתֵיהּ דִּרְאוּבֵן, דִּבְגִין דְּיָדַע דְּשִׁמְעוֹן וְלֵוִי שׁוּתְּפוּתָא וַחֲכִימוּתָא וְחַבְרוּתָא דִּלְהוֹן, קַשְׁיָא אִינוּן. דְּכַד אִתְחַבָּרוּ בִּשְׁכֶם, קָטְלוּ כָּל דְּכוּרָא (ס"א ל"ג והא דקטלו כל דכורא) לָא דַי לוֹן. אֶלָּא דְּנָטְלִין נָשִׁין וָטַף וְכַסְפָּא וְדַהֲבָא וְכָל בְּעִירֵי וְכָל מָאנֵי דִיקָר וְכָל מַאן דְּאִשְׁתַּכַּח בְּקַרְתָּא. וְלָא דַי כָּל דָא, אֶלָּא דְּאָפִילּוּ כָּל מַה דִּבְחַקְלָא נָטְלוּ. דִּכְתִיב, (בראשית לה) וְאֶת אֲשֶׁר בָּעִיר וְאֶת אֲשֶׁר בַּשָּׂדֶה לָקָחוּ.
Observe the great piety of Reuben. He knew well the ruthlessness of Simeon and Levi when acting and planning in conjunction, as witnessed by their treatment of Shechem, where they not only slew all the males, but took all their little ones and their wives, all their silver and gold, all their cattle and precious vessels, and everything else they found in the city, and even everything which was in the field, as we read: “and that which was in the city and that which was in the field they took” (Gen. 34, 28).
אָמַר, וּמַה קַּרְתָּא רַבָּתָא כִּי הַאי לָא אִשְׁתְּזִיב מִנְּהוֹן, אִלְמָלֵא רַבְיָא דָא יִפּוֹל בִּידַיְיהוּ, לָא יַשְׁאֲרוּן מִנֵּיהּ אוּמְצָא בְּעַלְמָא. וְעַל דָּא אָמַר, טַב לְאִשְׁתְּזָבָא מִנַּיְיהוּ דְּלָא יַשְׁאֲרוּן מִנֵּיהּ אִשְׁתָּאֲרוּתָא בְּעַלְמָא, וְלָא יֶחמֵי אַבָּא מִנֵּיהּ כְּלוּם לְעָלְמִין.
Reuben thus said to himself: “If such a great city as that could not escape them, should this youth fall into their hands they will not leave of him a single shred.”
וְהָכָא אִי יְמוּת, לָא יָכְלִין לֵיהּ וְיִשְׁתָּאַר כָּל גּוּפֵיהּ שְׁלִים, וַאֲתִיב לֵיהּ לְאַבָּא שְׁלִים. וְעַל דָּא לְמַעַן הַצִּיל אוֹתוֹ מִיָּדָם לַהֲשִׁיבוֹ אֶל אָבִיו, אַף עַל גַּב דִּימוּת הָתָם. וּבְגִין כָּךְ אָמַר הַיֶּלֶד אֵינֶנּוּ. וְלָא אָמַר אֵינְנּוּ חַי, אֶלָּא אָמַר אֵינֶנּוּ, אֲפִילּוּ מֵת.
Hence he said: “He must at all costs be rescued from them, since they will leave no sign of him for his father to see again; whereas here, if he is killed, his body, at any rate, will remain for me to bring back to my father.” Hence the words: “to bring him back to his father”, that is, even if he die there. Hence, too, Reuben’s words: “The child is not”, that is to say, not even a dead child did I find.
תָּא חֲזֵי, מַאי דְּעֲבַד, דְּאִיהוּ בְּחָכְמְתָא הֲוָה שַׁתִּיף גַּרְמֵיהּ בַּהֲדַיְיהוּ, דִּכְתִיב לא נַכֶּנּוּ נָפֶשׁ, וְלָא כְּתִיב לָא תַכּוּהוּ. וְאִיהוּ לָא הֲוָה תַּמָּן כַּד אִזְדַּבַּן יוֹסֵף, דְּהָא כֻּלְּהוּ מְשַׁמְּשֵׁי לַאֲבוּהוֹן כָּל חַד וְחַד יוֹמָא חַד. וְהַהוּא יוֹמָא דִרְאוּבֵן הֲוָה. וְעַל דָּא בָּעָא דִּבְהַהוּא יוֹמָא דְּהֲוָה שִׁמּוּשָׁא דִילֵיהּ לָא יִתְאֲבִיד יוֹסֵף. וּבְגִין כָּךְ כְּתִיב וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר וְהִנֵּה אֵין יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת בְּגָדָיו. וְהִנֵה אֵין יוֹסֵף דַּיְיקָא. אֲפִילּוּ (חי או) מִית, מִיָּד וַיָּשָׁב אֶל אֶחָיו וַיֹּאמֶר הַיֶּלֶד אֵינֶנּוּ.
Observe his tactfulness in saying “Let us not take his life,” and not “Do not ye take his life.” Now Reuben was absent when Joseph was sold, as the brethren had each in turn to attend one day on their father, and that day happened to be Reuben’s turn. He was anxious lest on that day Joseph should disappear, and therefore at once HE RETURNED UNTO THE PIT. BUT BEHOLD JOSEPH WAS NOT IN THE PIT ;-not even dead- AND HE RENT HIS CLOTHES. AND HE RETURNED UNTO HIS BRETHREN AND SAID: THE CHILD IS NOT, ETC.
וְאֲפִילּוּ רְאוּבֵן לָא יָדַע מֵהַהוּא זְבִינָא דְיוֹסֵף, וְהָא אוּקְמוּהָ דְּאִשְׁתַּתִּיף בְּהוּ שְׁכִינְתָּא, וְעַל דָּא לָא יָדַע רְאוּבֵן מֵהַהוּא זְבִינָא דְיוֹסֵף וְלָא אִתְגַלְיָיא לֵיהּ עַד הַהוּא זִמְנָא דְּאִתְגְּלֵי יוֹסֵף לַאֲחוֹהִי.
For even Reuben did not know that Joseph had been sold. As already said, the brothers associated the Shekinah with them in the oath of secrecy, and so Reuben did not learn of it until Joseph made himself known to his brethren.
תָּא חֲזֵי, כַּמָּה גָּרִים לֵיהּ לִרְאוּבֵן בְּגִין דְּאִיהוּ אִשְׁתַּדַּל לְאַחֲיָיא לֵיהּ לְיוֹסֵף, מַה כְּתִיב, (דברים ל״ג:ו׳) יְחִי רְאוּבֵן וְאַל יָמוֹת וְגו'. דְּהָא בְּגִין דָּא, אַף עַל גַּב דְּיָדַע דְּאִשְׁתְּקִיל בְּכֵירוּתֵיהּ מִנֵּיהּ וְאִתְיְהִיב לְיוֹסֵף, אִשְׁתַּדַּל לְאֲחַיָיא לֵיהּ, וְצַלֵּי משֶׁה וְאֲמַר יְחִי רְאוּבֵן וְאַל יָמוֹת, וְאִתְקְיַּים בְּעַלְמָא דֵין וְאִתְקְיַּים בְּעַלְמָא דְאָתֵי. מַאי טַעְמָא, בְּגִין דָּא, וּבְגִין דְּעֲבַד תְּשׁוּבָה מֵהַהוּא עוֹבָדָא. דְּכָל מַאן דְּעָבִיד תְּשׁוּבָה, קוּדְשָׁא בְּרִיךְ הוּא קַיַּים לֵיהּ בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי.
Reuben’s attempt to save Joseph’s life was all the more disinterested, because he knew that the birthright had been taken away from him and given to Joseph, for we thus find that Moses intercedcd on his behalf, praying: “Let Reuben live, and not die” (Deut. 33, 6), i.e., let him live in this world and not die in the world to come; and this prayer was prompted by this action of Reuben and also by his repentance for that other action.1i.e. the affair of Bilhah. For whoever repents of his sin, God preserves in this world and in the world to come.
תָּא חֲזֵי מַה כְּתִיב, וַיִּקְחוּ אֶת כְּתֹנֶת יוֹסֵף וְגו', הָא אוּקְמוּהָ דִּבְגִין דְּדָמָא דְּשָׂעִיר דַּמְיָא לְדָמָא דְבַר נָשׁ. אֲבָל תָּא חֲזֵי, אַף עַל גַּב דְּמִלָּה אַתְיָא כְּדְקָא חָזֵי, קוּדְשָׁא בְּרִיךְ הוּא מְדַקְדֵּק בְּהוּ בְּצַדִּיקַיָיא אֲפִילּוּ כְּחוּט הַשַּׂעֲרָה.
AND THEY TOOK JOSEPH’S COAT, AND THEY KILLED A HE-GOAT, ETC., the reason being, as has been laid down, that the blood of a he-goat resembles that of a human being. We learn from this passage how particular God is with the righteous, even when they act correctly.
יַעֲקֹב עָבַד עוֹבָדָא כְּדְקָא יָאוֹת. בְּמַאי, בְּגִין דְּאַקְרִיב לְגַבּוֹי אֲבוֹי שָׂעִיר, דְּאִיהוּ סִטְרָא דְּדִינָא קַשְׁיָא. וְעִם כָּל דָּא, בְּגִין דְּאִיהוּ אַקְרִיב שָׂעִיר וְאַכְּחִישׁ לֵיהּ לְאֲבוֹי דְּאִיהוּ סִטְרָא דִילֵיהּ, אִתְעֲנַשׁ בְּהַאי שָׂעִיר אָחֳרָא, דְּאַקְרִיבוּ לֵיהּ בְּנוֹי דָמָא דִילֵיהּ.
For although Jacob acted fittingly in bringing a he-goat to his father, who was of the side of severity, yet because he thereby deceived his father, he was punished through that other he-goat, the blood of which his sons brought for the purpose of deceiving him.
בְּאִיהוּ כְּתִיב, (בראשית כ״ז:ט״ז) וְאֵת עוֹרוֹת גְּדָיֵי הָעִזִּים הִלְבִּישָׁה עַל יָדָיו וְעַל חֶלְקַת צַוָּארָיו, בְּגִין כָּךְ וַיִּטְבְּלוּ אֶת הַכֻּתֹּנֶת בַּדָּם, אַקְרִיבוּ לֵיהּ כֻּתּוֹנְתָּא לְאַכְּחָשָׁא לֵיהּ, וְכֹלָּא דָּא לָקֳבֵל דָּא, אִיהוּ גָּרִים דִּכְתִיב וַיֶּחרַד יִצְחָק חֲרָדָה גְדוֹלָה עַד מְאֹד, בְּגִין כָּךְ גָּרְמוּ לֵיהּ דְּחָרַד חֲרָדָה בְּהַהוּא זִמְנָא דִּכְתִיב הַכֶּר נָא הַכְּתֹנֶת בִּנְךָ הִיא אִם לֹא.
Of Jacob it is written: “And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck” (Gen. 27, 16); correspondingly, we rcad of his sons: “and they dipped the coat in the blood”, with thc object of deceiving him. It was measure for measure. Likewisc, there we read: “And Isaac trembled very exceedingly” (Ibid. 33), and as a punishment Jacob trembled when his sons uttered the words: “know now whether it is thy son’s coat or not”.
רִבִּי חִיָּיא אָמַר, בֵּיהּ כְּתִיב, (בראשית כ״ז:כ״א) הַאַתָּה זֶה בְּנִי עֵשָׂו אִם לֹא. לֵיהּ כְּתִיב, הַכְּתֹנֶת בִּנְךָ הִיא אִם לא. וּבְּגִין כָּךְ קוּדְשָׁא בְּרִיךְ הוּא מְדַקְדֵּק בְּהוּ בְּצַדִּיקַיָא בְּכָל מַה דְּאִינוּן עָבְדִין.
R. Hiya added: ‘There it is written: “whether thou be my very son Esau or not?” (Ibid. 21): correspondingly, here it is written, “whether it is thy son’s or not”. We thus find that the Almighty is particular with the rightcous to a hairbreadth.’
רִבִּי אַבָּא אָמַר, (נ"א אמרז רבי אבא) כֵּיוָן דְּחָמוּ כֻּלְּהוּ שִׁבְטִין הַהוּא צַעֲרָא דְּאֲבוּהוֹן, אִתְנֶחָמוּ וַודַּאי, וִיהִיבוּ גַּרְמַיְיהוּ עֲלֵיהּ דְּיוֹסֵף, דְּיִפְדוּן לֵיהּ אִלְמָלֵא יִשְׁכְּחוּן לֵיהּ. כֵּיוָן דְּחָמוּ דְּלָא יָכִילוּ, אַהֲדָרוּ לְגַבֵּיהּ דִּיהוּדָה וְאַעֲבָרוּ לֵיהּ מֵעֲלַיְיהוּ, בְּגִין דְּאִיהוּ הֲוָה מַלְכָּא עֲלַיְיהוּ. (וכדין ס"א וכיון ד) אַעֲבָרוּהוּ מֵעֲלַיְיהוּ, מַה כְּתִיב, וַיְהִי בָּעֵת הַהִיא וַיֵּרֶד יְהוּדָה וְגו'.
R. Abba said: ‘When the brcthren perccivcd the pain they had caused their father, they were stricken with remorse and cast about to ransom Joseph at all costs, if so by they could discover his whereabouts. But when they found that they were unable to do so, they turned on Judah, who hitherto had been king over them, and deposed him from his high estate. Hence it is written: “And it came to pass at that time, that Judah went down from his brethren.” ‘