“He sent Judah before him to Joseph, to guide him to Goshen, and they came to the land of Goshen” (Genesis 46:28). “He sent Judah before him to Joseph.” It is written: “Wolf and lamb will graze as one, and a lion, like cattle, will eat straw” (Isaiah 65:25). Come and see that everything that the Holy One blessed be He has struck in this world, He will heal in the future. The blind will be healed, as it is stated: “Then the eyes of the blind will be opened” (Isaiah 35:5). The lame will be healed, as it is stated: “Then the lame will leap like a deer and the tongue of the dumb will sing” (Isaiah 35:6). Just as a person departs, so he returns.1A person will return to life at the resurrection of the dead, as he was when he died. If he departs blind he returns blind; [if he was] deaf, he returns deaf; [if he was] mute, he returns mute. Just as he goes [to the grave] clothed, so he returns clothed. From whom do you derive it? It is from Samuel, who was seen by Saul.2This is not meant literally, as it was the woman conjurer who saw Samuel, while Saul himself did not see him (see I Samuel 28:11–14; Vayikra Rabba 26:7). The meaning is that Saul initiated the incident in which Samuel was seen by the conjurer. What did [Saul] say to the woman? “What is his appearance? She said: An old man…and he is clad in a robe” (I Samuel 28:14), as so he was clad, as it is stated: “His mother made him a small robe” (I Samuel 2:19). Why is it that just as a person departs, so he returns? It is so [people] do not say: ‘When they were alive He did not heal them; did the Holy One blessed be He heal them when they were dead and then bring them back? It seems that these are not they, but others.’ The Holy One blessed be He says: ‘If so, let these stand as they departed, and then I will heal them.’ Why? “[So that you may know and believe Me and understand that I am He;] before Me no god was formed” (Isaiah 43:10), so I will heal them. The beasts will also be cured, as it is stated: “Wolf and lamb will graze as one” (Isaiah 65:25). All will be healed, but the one who brought harm upon all will not be healed, but rather, “and a serpent, dust will be its food” (Isaiah 65:25). Why? Because he took the creations down to the dust. Another matter, “wolf and lamb.” “Wolf” – this is Benjamin.3See Genesis 49:27. “And lamb” – these are the tribes, as it is stated: “Israel are scattered sheep” (Jeremiah 50:17). “Will graze as one” – when? It was when Benjamin descended with them, and Jacob was saying to them: “My son will not descend with you” (Genesis 42:38). When the time arrived and he descended with them, they placed him between them and were guarding him. Likewise, regarding Joseph, it says: “He lifted his eyes, and saw Benjamin” (Genesis 43:29).4He was able to see him only after lifting his eyes because the brothers surrounded him. “A lion” – this is Judah; “Judah is a lion cub” (Genesis 49:9). “Like cattle” – this is Joseph; “A firstborn bull is his majesty” (Deuteronomy 33:17). They were found eating together – “they sat before him…he gave gifts” (Genesis 43:33–34). That is, “and a lion, like cattle, will eat straw” (Isaiah 65:25). That is why “he sent Judah before him.”5This was a demonstration that Judah and Joseph were now at peace.
The verse states: “The jealousy of Ephraim will cease” (Isaiah 11:13) – because Jacob our patriarch believed that Judah had killed Joseph when he brought him the tunic, as it is stated: “He recognized it, and said: My son's tunic, an evil beast devoured him” (Genesis 37:33), and an evil beast is none other than a lion.
Another matter, “he sent Judah before him.” Rabbi Ḥanina son of Rabbi Aḥa, and Rabbi Ḥanina, one said: To arrange a residence for him. And one said: To arrange an academy in which he would teach Torah matters and in which the tribes would study. Know that it is so; when Joseph departed from him, he knew at which chapter that he was teaching him he left him. When Joseph’s brothers came to him and said to him: “Joseph is still alive… his heart was faint [because he did not believe them]” (Genesis 45:26). He remembered at which chapter he left him, and said to himself: I know that it was at the chapter of the beheaded calf [egla arufa] that Joseph left me. He said to them: ‘If you know at what chapter Joseph left me, I will believe you.’ Joseph, too, knew at what chapter he left him. What did Joseph do? He gave them wagons [agalot], as it is stated: “Joseph gave them wagons by Pharaoh’s order” (Genesis 45:21). This is to teach you that everywhere Jacob would settle he would study Torah, just as his fathers would. At this point, the Torah had not been given, but it is written of Abraham: “[Because Abraham heeded My voice,] and he kept My charge, [My commands, My decrees, and My Torahs]” (Genesis 26:5) – from where did Abraham learn the Torah? Rabban Shimon says: His two kidneys became like two jugs of water and they would gush Torah. From where is it derived that it is so? As it is stated: “Even on nights [my kidneys] instruct me” (Psalms 16:7). Rabbi Levi said: He studied Torah on his own, as it is stated: “The dissembler in his heart shall have his fill from his own ways, and a good man shall be satisfied from himself” (Proverbs 14:14). Rabbi Yonatan Sar HaBira said: Abraham knew even the joining of cooked foods, as it is stated: “Because Abraham heeded…” (Genesis 26:5).6The end of the verse mentions “My Torahs,” in plural, implying both the written and oral Torahs. The oral Torah includes even rabbinic laws, like the joining of cooked foods [eruv tavshilin]. The rabbis forbade cooking on a festival day for Shabbat unless one prepares two cooked items for Shabbat before the festival day (see Beitza 15b). How old was Abraham when he recognized his Creator? He recognized his Creator at the age of forty-eight years old. Reish Lakish said: At the age of three years old, as “ekev” is written, the numerical value of ekev, and Abraham lived one hundred and seventy-five years.7The verse states “because [ekev] Abraham heeded My voice…” The numerical value of the word ekev is one hundred and seventy-two, implying that Abraham heeded God’s voice for one hundred and seventy-two years. You learn from this that at age three, he recognized his Creator. He would observe the details of the Torah and would teach his children, as it is stated: “For I have loved him, [so that he will command his children and his household after him and they will observe the way of the Lord]” (Genesis 18:19). The Holy One blessed be He said to him: ‘You taught your children in this world, but in the World to Come, I, in My glory, will teach all of you the Torah,’ as it is stated: “All your children will be students of the Lord” (Isaiah 54:13).
“From among his brothers he took five men, and he presented them before Pharaoh” (Genesis 47:2). “From among [miktze] his brothers he took five men” – why did the verse state “from among [miktze] his brothers”? It is to teach you that they were not mighty.8The term katze indicates those on the periphery; those who are relatively weak. Who were these five men? They were Reuben, Levi, Benjamin, Simeon, and Issachar. Why did Joseph the righteous select these five men from his brothers? It is because he knew each and every mighty one among his brothers, and he acted wisely. He said: ‘If I present the mighty ones before pharaoh, he will see them and make them his warriors.’ Anyone whose name was repeated in Moses’s blessing was mighty, and anyone whose name was not repeated, was not mighty. Judah, who was mighty, his name was repeated, as it is stated: “This is for Judah, and he said: Hear, Lord, the voice of Judah” (Deuteronomy 33:7). Therefore, he did not present him before Pharaoh. Likewise Naphtali, as it is stated: “Of Naphtali he said: Naphtali” (Deuteronomy 33:23). Likewise Asher, as it is stated: “Of Asher he said: Blessed of sons is Asher” (Deuteronomy 33:24). Likewise Dan, as it is stated: “Of Dan he said: Dan” (Deuteronomy 33:22). Likewise Zebulun, as it is stated: “Of Zebulun he said: Rejoice, Zebulun” (Deuteronomy 33:18). And likewise Gad – “Of Gad he said: Blessed is He who expands Gad” (Deuteronomy 33:20). That is why he did not present these before Pharaoh. The rest, whose names were not repeated, were not mighty. Therefore, he presented them before Pharaoh. That is why it is written: “From among his brothers he took.” It does not mention their names here because they were not mighty. “Joseph said: Give your livestock, and I will give you for your livestock, if silver has run out” (Genesis 47:16). “Joseph said: Give your livestock…” – your horse is before me. You are exposed as a peeled onion.9You can claim that you have no money, but not that you have nothing. I see your horses. 10This is not part of the midrash but a later addition that suggests an explanation of the preceding sentence, on the basis of Genesis 47:18.
וְאֶת יְהוּדָה שָׁלַח לְפָנָיו (בראשית מו, כח), כְּתִיב (ישעיה סה, כה): זְאֵב וְטָלֶה יִרְעוּ כְאֶחָד וְאַרְיֵה כַּבָּקָר יֹאכַל תֶּבֶן, בּוֹא וּרְאֵה כָּל מַה שֶּׁהִכָּה הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם הַזֶּה מְרַפֵּא אוֹתָן לֶעָתִיד לָבוֹא, הָעִוְרִים מִתְרַפְּאִים, שֶׁנֶּאֱמַר (ישעיה לה, ה): אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים, וְהַפִּסְחִים מִתְרַפְּאִים, שֶׁנֶּאֱמַר (ישעיה לה, ו): אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם, וּכְשֵׁם שֶׁאָדָם הוֹלֵךְ כָּךְ הוּא בָּא, הוֹלֵךְ עִוֵּר וּבָא עִוֵּר, חֵרֵשׁ וּבָא חֵרֵשׁ, אִלֵּם וּבָא אִלֵּם, כְּשֵׁם שֶׁהוּא הוֹלֵךְ לָבוּשׁ כָּךְ הוּא בָּא לָבוּשׁ, מִמִּי אַתְּ לָמֵד מִשְּׁמוּאֵל, שֶׁרָאָה אוֹתוֹ שָׁאוּל מַהוּ אוֹמֵר לָאִשָּׁה (שמואל א כח, יד): מַה תָּאֳרוֹ וַתֹּאמֶר אִישׁ זָקֵן וְהוּא עֹטֶה מְעִיל, שֶׁכָּךְ הָיָה לָבוּשׁ, שֶׁנֶּאֱמַר (שמואל א ב, יט): וּמְעִיל קָטֹן תַּעֲשֶׂה לוֹ אִמּוֹ. וְלָמָּה כְּשֵׁם שֶׁהָאָדָם הוֹלֵךְ כָּךְ הוּא בָּא, שֶׁלֹא יֹאמְרוּ כְּשֶׁהֵם חַיִּים לֹא רִפְּאָן מִשֶּׁמֵּתוּ רִפְּאָן הַקָּדוֹשׁ בָּרוּךְ הוּא וְאַחַר כָּךְ הֱבִיאָן דּוֹמֶה שֶׁאֵינָן אוֹתָן אֶלָּא אֵלּוּ אֲחֵרִים הֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם כֵּן יַעַמְדוּ כְּמוֹ שֶׁהָלְכוּ וְאַחַר כָּךְ אֲנִי מְרַפֵּא אוֹתָן, לָמָּה (ישעיה מג, י): לְפָנַי לֹא נוֹצַר אֵל, וַאֲנִי מְרַפֵּא אוֹתָן. וְאַף הַחַיּוֹת מִתְרַפְּאוֹת, שֶׁנֶּאֱמַר (ישעיה סה, כה): זְאֵב וְטָלֶה יִרְעוּ כְאֶחָד, הַכֹּל מִתְרַפְּאִים מִי שֶׁהֵבִיא מַכָּה עַל הַכֹּל אֵינוֹ מִתְרַפֵּא, אֶלָּא (ישעיה סה, כה): וְנָחָשׁ עָפָר לַחְמוֹ, לָמָּה שֶׁהוּא הוֹרִיד הַבְּרִיּוֹת לֶעָפָר. דָּבָר אַחֵר, זְאֵב וְטָלֶה, זְאֵב, זֶה בִּנְיָמִין. וְטָלֶה, אֵלּוּ הַשְּׁבָטִים. שֶׁנֶּאֱמַר (ירמיה נ, יז): שֶׂה פְזוּרָה יִשְׂרָאֵל. יִרְעוּ כְאֶחָד, אֵימָתַי כְּשֶׁיָּרַד בִּנְיָמִין עִמָּהֶם וְהָיָה יַעֲקֹב אוֹמֵר לָהֶם (בראשית מב, לח): לֹא יֵרֵד בְּנִי עִמָּכֶם, וְכֵיוָן שֶׁהִגִּיעַ הַשָּׁעָה וְיָרַד עִמָּהֶם הָיוּ מְמַצְעִים אוֹתוֹ וְהָיוּ מְשַׁמְּרִין אוֹתוֹ, וְכֵן בְּיוֹסֵף אוֹמֵר (בראשית מג, כט): וַיִּשָּׂא אֶת עֵינָיו וַיַּרְא אֶת בִּנְיָמִין. אַרְיֵה, זֶה יְהוּדָה (בראשית מט, ט): גּוּר אַרְיֵה יְהוּדָה. כַּבָּקָר, זֶה יוֹסֵף (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ, נִמְצְאוּ אוֹכְלִים כְּאַחַת (בראשית מג, לג): וַיֵּשְׁבוּ לְפָנָיו וגו' וַיִּשָּׂא מַשְּׂאֹת, הֱוֵי וְאַרְיֵה כַּבָּקָר יֹאכַל תֶּבֶן, לְפִיכָךְ וְאֶת יְהוּדָה שָׁלַח לְפָנָיו.
“He sent Judah before him to Joseph, to guide him to Goshen, and they came to the land of Goshen” (Genesis 46:28).
“He sent Judah before him to Joseph.” It is written: “Wolf and lamb will graze as one, and a lion, like cattle, will eat straw” (Isaiah 65:25). Come and see that everything that the Holy One blessed be He has struck in this world, He will heal in the future. The blind will be healed, as it is stated: “Then the eyes of the blind will be opened” (Isaiah 35:5). The lame will be healed, as it is stated: “Then the lame will leap like a deer and the tongue of the dumb will sing” (Isaiah 35:6). Just as a person departs, so he returns.1A person will return to life at the resurrection of the dead, as he was when he died. If he departs blind he returns blind; [if he was] deaf, he returns deaf; [if he was] mute, he returns mute. Just as he goes [to the grave] clothed, so he returns clothed. From whom do you derive it? It is from Samuel, who was seen by Saul.2This is not meant literally, as it was the woman conjurer who saw Samuel, while Saul himself did not see him (see I Samuel 28:11–14; Vayikra Rabba 26:7). The meaning is that Saul initiated the incident in which Samuel was seen by the conjurer. What did [Saul] say to the woman? “What is his appearance? She said: An old man…and he is clad in a robe” (I Samuel 28:14), as so he was clad, as it is stated: “His mother made him a small robe” (I Samuel 2:19).
Why is it that just as a person departs, so he returns? It is so [people] do not say: ‘When they were alive He did not heal them; did the Holy One blessed be He heal them when they were dead and then bring them back? It seems that these are not they, but others.’ The Holy One blessed be He says: ‘If so, let these stand as they departed, and then I will heal them.’ Why? “[So that you may know and believe Me and understand that I am He;] before Me no god was formed” (Isaiah 43:10), so I will heal them. The beasts will also be cured, as it is stated: “Wolf and lamb will graze as one” (Isaiah 65:25). All will be healed, but the one who brought harm upon all will not be healed, but rather, “and a serpent, dust will be its food” (Isaiah 65:25). Why? Because he took the creations down to the dust.
Another matter, “wolf and lamb.” “Wolf” – this is Benjamin.3See Genesis 49:27. “And lamb” – these are the tribes, as it is stated: “Israel are scattered sheep” (Jeremiah 50:17). “Will graze as one” – when? It was when Benjamin descended with them, and Jacob was saying to them: “My son will not descend with you” (Genesis 42:38). When the time arrived and he descended with them, they placed him between them and were guarding him. Likewise, regarding Joseph, it says: “He lifted his eyes, and saw Benjamin” (Genesis 43:29).4He was able to see him only after lifting his eyes because the brothers surrounded him. “A lion” – this is Judah; “Judah is a lion cub” (Genesis 49:9). “Like cattle” – this is Joseph; “A firstborn bull is his majesty” (Deuteronomy 33:17). They were found eating together – “they sat before him…he gave gifts” (Genesis 43:33–34). That is, “and a lion, like cattle, will eat straw” (Isaiah 65:25). That is why “he sent Judah before him.”5This was a demonstration that Judah and Joseph were now at peace.
אָמַר הַכָּתוּב (ישעיה יא, יג): וְסָרָה קִנְאַת אֶפְרַיִם, לְפִי שֶׁהָיָה יַעֲקֹב אָבִינוּ סָבוּר שֶׁיְּהוּדָה הָרַג אֶת יוֹסֵף בְּשָׁעָה שֶׁהֵבִיאוּ לוֹ אֶת הַכֻּתֹּנֶת, שֶׁנֶּאֱמַר (בראשית לז, לג): וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי חַיָּה רָעָה, וְאֵין חַיָּה רָעָה אֶלָּא אַרְיֵה.
The verse states: “The jealousy of Ephraim will cease” (Isaiah 11:13) – because Jacob our patriarch believed that Judah had killed Joseph when he brought him the tunic, as it is stated: “He recognized it, and said: My son's tunic, an evil beast devoured him” (Genesis 37:33), and an evil beast is none other than a lion.
דָּבָר אַחֵר, וְאֶת יְהוּדָה שָׁלַח לְפָנָיו, רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַחָא וְרַבִּי חֲנִינָא, חַד אָמַר לְהַתְקִין לוֹ בֵּית דִּירָה, וְחַד אָמַר לְהַתְקִין לוֹ בֵּית וַעַד שֶׁיְהֵא מוֹרֶה בוֹ דִּבְרֵי תוֹרָה וְשֶׁיִּהְיוּ הַשְּׁבָטִים לוֹמְדִים בּוֹ, תֵּדַע לְךָ שֶׁהוּא כֵּן, כֵּיוָן שֶׁהָלַךְ לוֹ יוֹסֵף מֵאֶצְלוֹ הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנּוּ שֶׁהָיָה מַשְׁנֶה אוֹתוֹ, כֵּיוָן שֶׁבָּאוּ אֲחֵי יוֹסֵף אֶצְלוֹ וְאָמְרוּ לוֹ (בראשית מה, כו): עוֹד יוֹסֵף חַי וַיָּפָג לִבּוֹ, נִזְכַּר בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנוּ, וְאָמַר בְּלִבּוֹ יוֹדֵעַ אֲנִי שֶׁבְּפֶרֶק עֶגְלָה עֲרוּפָה פֵּרַשׁ מִמֶּנִּי יוֹסֵף, אָמַר לָהֶם אִם אַתֶּם יוֹדְעִים בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנִּי אֲנִי מַאֲמִין לָכֶם, אַף יוֹסֵף הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנּוּ, מֶה עָשָׂה יוֹסֵף נָתַן לָהֶם עֲגָלוֹת, שֶׁנֶּאֱמַר (בראשית מה, כא): וַיִּתֵּן לָהֶם יוֹסֵף עֲגָלוֹת עַל פִּי פַרְעֹה, לְלַמֶּדְךָ שֶׁבְּכָל מָקוֹם שֶׁהָיָה יַעֲקֹב יוֹשֵׁב הָיָה עוֹסֵק בַּתּוֹרָה כְּשֵׁם שֶׁהָיוּ אֲבוֹתָיו. וְעַד עַכְשָׁיו לֹא נִתְּנָה תּוֹרָה וּכְתִיב בְּאַבְרָהָם (בראשית כו, ה): וַיִּשְׁמֹר מִשְׁמַרְתִּי, וּמֵהֵיכָן לָמַד אַבְרָהָם אֶת הַתּוֹרָה, רַבָּן שִׁמְעוֹן אוֹמֵר נַעֲשׂוּ שְׁתֵּי כִּלְיוֹתָיו כִּשְׁתֵּי כַּדִּים שֶׁל מַיִם וְהָיוּ נוֹבְעוֹת תּוֹרָה, וּמִנַּיִן שֶׁכֵּן הוּא, שֶׁנֶּאֱמַר (תהלים טז, ז): אַף לֵילוֹת יִסְרוּנִי וגו'. רַבִּי לֵוִי אָמַר מֵעַצְמוֹ לָמַד תּוֹרָה, שֶׁנֶּאֱמַר (משלי יד, יד): מִדְּרָכָיו יִשְׂבַּע סוּג לֵב וּמֵעָלָיו אִישׁ טוֹב. רַבִּי יוֹנָתָן שַׂר הַבִּירָה אָמַר אֲפִלּוּ עֵרוּבֵי תַּבְשִׁילִין הָיָה אַבְרָהָם יוֹדֵעַ, שֶׁנֶּאֱמַר (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם וגו'. וּבֶן כַּמָּה שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אֶת בּוֹרְאוֹ. רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים, דִּכְתִיב עֵקֶב מִנְיַן עֵקֶ"ב, וְאַבְרָהָם חָיָה מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנִים, נִמְצֵאתָ לָמֵד שֶׁבֶּן שָׁלשׁ שָׁנִים הִכִּיר אֶת בּוֹרְאוֹ, וְהָיָה מְשַׁמֵּר דִּקְדּוּקֵי תּוֹרָה וְהָיָה מְלַמֵּד אֶת בָּנָיו, שֶׁנֶּאֱמַר (בראשית יח, יט): כִּי יְדַעְתִּיו וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה לִמַּדְתָּ בָּנֶיךָ תּוֹרָה בָּעוֹלָם הַזֶּה, אֲבָל בָּעוֹלָם הַבָּא אֲנִי בִּכְבוֹדִי מְלַמֵּד לָכֶם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה':
Another matter, “he sent Judah before him.” Rabbi Ḥanina son of Rabbi Aḥa, and Rabbi Ḥanina, one said: To arrange a residence for him. And one said: To arrange an academy in which he would teach Torah matters and in which the tribes would study. Know that it is so; when Joseph departed from him, he knew at which chapter that he was teaching him he left him. When Joseph’s brothers came to him and said to him: “Joseph is still alive… his heart was faint [because he did not believe them]” (Genesis 45:26). He remembered at which chapter he left him, and said to himself: I know that it was at the chapter of the beheaded calf [egla arufa] that Joseph left me. He said to them: ‘If you know at what chapter Joseph left me, I will believe you.’ Joseph, too, knew at what chapter he left him. What did Joseph do? He gave them wagons [agalot], as it is stated: “Joseph gave them wagons by Pharaoh’s order” (Genesis 45:21). This is to teach you that everywhere Jacob would settle he would study Torah, just as his fathers would.
At this point, the Torah had not been given, but it is written of Abraham: “[Because Abraham heeded My voice,] and he kept My charge, [My commands, My decrees, and My Torahs]” (Genesis 26:5) – from where did Abraham learn the Torah? Rabban Shimon says: His two kidneys became like two jugs of water and they would gush Torah. From where is it derived that it is so? As it is stated: “Even on nights [my kidneys] instruct me” (Psalms 16:7). Rabbi Levi said: He studied Torah on his own, as it is stated: “The dissembler in his heart shall have his fill from his own ways, and a good man shall be satisfied from himself” (Proverbs 14:14). Rabbi Yonatan Sar HaBira said: Abraham knew even the joining of cooked foods, as it is stated: “Because Abraham heeded…” (Genesis 26:5).6The end of the verse mentions “My Torahs,” in plural, implying both the written and oral Torahs. The oral Torah includes even rabbinic laws, like the joining of cooked foods [eruv tavshilin]. The rabbis forbade cooking on a festival day for Shabbat unless one prepares two cooked items for Shabbat before the festival day (see Beitza 15b).
How old was Abraham when he recognized his Creator? He recognized his Creator at the age of forty-eight years old. Reish Lakish said: At the age of three years old, as “ekev” is written, the numerical value of ekev, and Abraham lived one hundred and seventy-five years.7The verse states “because [ekev] Abraham heeded My voice…” The numerical value of the word ekev is one hundred and seventy-two, implying that Abraham heeded God’s voice for one hundred and seventy-two years. You learn from this that at age three, he recognized his Creator. He would observe the details of the Torah and would teach his children, as it is stated: “For I have loved him, [so that he will command his children and his household after him and they will observe the way of the Lord]” (Genesis 18:19). The Holy One blessed be He said to him: ‘You taught your children in this world, but in the World to Come, I, in My glory, will teach all of you the Torah,’ as it is stated: “All your children will be students of the Lord” (Isaiah 54:13).
וּמִקְצֵה אֶחָיו לָקַח חֲמִשָּׁה אֲנָשִׁים (בראשית מז, ב), מִפְּנֵי מָה אָמַר הַכָּתוּב וּמִקְצֵה אֶחָיו, לְלַמֶּדְךָ שֶׁלֹא הָיוּ גִבּוֹרִים, וּמִי הָיוּ הַלָּלוּ חֲמִשָּׁה אֲנָשִׁים, רְאוּבֵן לֵוִי בִּנְיָמִין שִׁמְעוֹן יִשָׂשׂכָר. וּמִפְּנֵי מָה לָקַח יוֹסֵף הַצַּדִּיק הַלָּלוּ חֲמִשָּׁה אֲנָשִׁים מֵאֶחָיו, שֶׁהָיָה יוֹדֵעַ בְּאֶחָיו כָּל גִּבּוֹר וְגִבּוֹר שֶׁהָיָה בָּהֶם, וְעָשָׂה הַדָּבָר בְּחָכְמָה, אָמַר, אִם מַעֲמִיד אֲנִי גִבּוֹרִים לִפְנֵי פַּרְעֹה, רוֹאֶה אוֹתָן וְעוֹשֶׂה אוֹתָן אַנְשֵׁי מִלְחַמְתּוֹ. כָּל מִי שֶׁכָּפַל שְׁמוֹ בְּבִרְכָתוֹ שֶׁל משֶׁה הָיָה גִבּוֹר וְכָל מִי שֶׁלֹא כָּפַל שְׁמוֹ לֹא הָיָה גִבּוֹר, יְהוּדָה שֶׁהָיָה גִבּוֹר כָּפַל שְׁמוֹ, שֶׁנֶּאֱמַר (דברים לג, ז): וְזֹאת לִיהוּדָה שְׁמַע ה' קוֹל יְהוּדָה, לְפִיכָךְ לֹא הֶעֱמִיד אוֹתוֹ לִפְנֵי פַּרְעֹה. וּכְגוֹן נַפְתָּלִי, שֶׁנֶּאֱמַר (דברים לג, כג): וּלְנַפְתָּלִי אָמַר נַפְתָּלִי, וּכְגוֹן אָשֵׁר (דברים לג, כד): וּלְאָשֵׁר אָמַר בָּרוּךְ מִבָּנִים אָשֵׁר, וּכְגוֹן דָּן, שֶׁנֶּאֱמַר (דברים לג, יח): וּלְדָן אָמַר דָּן, וּכְגוֹן זְבוּלֻן, שֶׁנֶּאֱמַר (דברים לג, יח): וְלִזְבוּלֻן אָמַר שְׂמַח זְבוּלֻן, וּכְגוֹן גָּד (דברים לג, כ): וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד, לְפִיכָךְ לֹא הֶעֱמִיד אֵלּוּ לִפְנֵי פַּרְעֹה, וְהַשְּׁאָר שֶׁלֹא כָּפַל שְׁמוֹתָם לֹא הָיוּ גִבּוֹרִים, לְפִיכָךְ הֶעֱמִידָם לִפְנֵי פַּרְעֹה, לְכָךְ כְּתִיב: וּמִקְצֵה אֶחָיו לָקַח, וְלֹא זָכַר שְׁמוֹתָם כָּאן לְפִי שֶׁלֹא הָיוּ גִבּוֹרִים. (בראשית מז, טז): וַיֹּאמֶר יוֹסֵף הָבוּ מִקְנֵיכֶם וגו', הַסּוּס לְקָבְלִי וּקְלַף בָּצְלַיָא [פרוש: כבר הלכו מנגדנו מהם מתו מהם נמכרו ומכספנו ומחמורנו אנו ערומים מהם וקלופים כבצל הנקלף, מתו הסוסים והשלכנו בחוץ מנגדנו והכלבים אכלום וקלפו את עורם].
“From among his brothers he took five men, and he presented them before Pharaoh” (Genesis 47:2).
10This is not part of the midrash but a later addition that suggests an explanation of the preceding sentence, on the basis of Genesis 47:18.
“From among [miktze] his brothers he took five men” – why did the verse state “from among [miktze] his brothers”? It is to teach you that they were not mighty.8The term katze indicates those on the periphery; those who are relatively weak. Who were these five men? They were Reuben, Levi, Benjamin, Simeon, and Issachar. Why did Joseph the righteous select these five men from his brothers? It is because he knew each and every mighty one among his brothers, and he acted wisely. He said: ‘If I present the mighty ones before pharaoh, he will see them and make them his warriors.’ Anyone whose name was repeated in Moses’s blessing was mighty, and anyone whose name was not repeated, was not mighty. Judah, who was mighty, his name was repeated, as it is stated: “This is for Judah, and he said: Hear, Lord, the voice of Judah” (Deuteronomy 33:7). Therefore, he did not present him before Pharaoh. Likewise Naphtali, as it is stated: “Of Naphtali he said: Naphtali” (Deuteronomy 33:23). Likewise Asher, as it is stated: “Of Asher he said: Blessed of sons is Asher” (Deuteronomy 33:24). Likewise Dan, as it is stated: “Of Dan he said: Dan” (Deuteronomy 33:22). Likewise Zebulun, as it is stated: “Of Zebulun he said: Rejoice, Zebulun” (Deuteronomy 33:18). And likewise Gad – “Of Gad he said: Blessed is He who expands Gad” (Deuteronomy 33:20). That is why he did not present these before Pharaoh. The rest, whose names were not repeated, were not mighty. Therefore, he presented them before Pharaoh. That is why it is written: “From among his brothers he took.” It does not mention their names here because they were not mighty.
“Joseph said: Give your livestock, and I will give you for your livestock, if silver has run out” (Genesis 47:16).
“Joseph said: Give your livestock…” – your horse is before me. You are exposed as a peeled onion.9You can claim that you have no money, but not that you have nothing. I see your horses.