The Sale of Joseph

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Joseph's Shocking Genesis Betrayal

TANAKH

The sale of Joseph by his brothers is a pivotal moment that sets the stage for the Israelites' eventual exile in Egypt. The book of Genesis recounts how Joseph's brothers sold him to the Ishmaelites for twenty pieces of silver, leading to his journey to Egypt.

Come, let us sell him to the Ishmaelites, but let us not do away with him ourselves. After all, he is our brother, our own flesh.” His brothers agreed. When Midianite traders passed by, they pulled Joseph up out of the pit. They sold Joseph for twenty pieces of silver to the Ishmaelites, who brought Joseph to Egypt.

Genesis 37:27-28

The Fabrication of Yosef's Fate

COMMENTARY

Judah's potential fabrication of Joseph being 'torn to pieces' to elicit mercy from Jacob is explored in the Siftei Chakhamim, a supercommentary on Rashi's Torah commentary. The text examines the suspicion that Judah, in an effort to persuade Jacob to allow Benjamin to go with them to Egypt, falsely attributed Joseph's fate to wild animals. This interpretation questions the sincerity of Judah's statement and explores its implications within the biblical narrative.

This teaches that he suspected them of killing him or selling him as they did to Yoseif. You might ask: It is implied that now, when they asked for Binyamin to go down with them, that Yaakov realized they had sold Yoseif, [or killed him]. If so, why did he later say to them (44:27-28): “You know that... surely he is torn to pieces,” [i.e., by a wild beast]? (Re’m) This is not a question because nowhere do we find Yaakov saying, “Surely he is torn to pieces,” to his sons. It was only Yehudah who said this to Yoseif, in his father’s name…

Siftei Chakhamim, Genesis 42:36:1

Yaakov's Rebuke and the Sale of Joseph

HALAKHAH

Yaakov's rebuke of Shimon and Levi for their roles in the sale of Yosef uses specific terms that are directly associated with Yosef in other parts of the Torah. Rabbi Chaim Jachter's analysis in Gray Matter explores the ethical and legal implications of Yaakov's rebuke within the broader context of Jewish law.

The Rambam might respond by noting that Yaakov on his deathbed (Bereishit 49:7) criticized Shimon and Levi for their leading roles in the sale of Yosef, but not for killing the residents of Shechem. Indeed, the words “ish” and “shor” used in Yaakov’s rebuke fit Yosef, as he is referred to as a shor in Moshe Rabbeinu’s final blessing (Devarim 34:17) and is called an ish no fewer than fourteen times in Sefer Bereishit.

Gray Matter III, Israel, Halachic Perspectives on Civilian Casualties 13

Judah's Enduring Legacy

MUSAR

Judah's intervention earned him and his descendants divine protection and an enduring legacy. In Shemirat HaLashon, Rabbi Yisrael Meir Kagan (the Chofetz Chaim) illustrates the lasting impact of Judah's actions on the stability of the Davidic dynasty.

And see further that the Holy One Blessed be He does not withhold [any] reward [that is due]. We have already mentioned above that in the counsel of Judah there was also great good for Joseph, for he rescued him from death. It was in this regard that Jacob said about him (Bereshith 49:8): "Judah — you, will your brothers praise" (see Rashi there). Our sages of blessed memory have said that because he saved Joseph from death the L-rd pitied the kingdom of the house of Judah, not destroying their seed until the destruction of the Temple, unlike the other kings of Israel, who were all temporary…

Shemirat HaLashon, Book II 12:7

Midianites vs Ishmaelites Explained

COMMENTARY

The terms 'Midianites' and 'Ishmaelites' are used interchangeably in the story of Joseph, reflecting their close tribal relationship. Rashbam, a medieval Jewish commentator known for his plain meaning approach, clarifies this interchangeable use in his commentary on Genesis 37:36.

והמדנים מכרו אותו אל מצרים. The Midianites, Medanites, and the Ishmaelites are brotherly tribes. (compare 25,20) According to the plain meaning of the text, they are the same people, sometimes called by one name, other times by the other name. This is why the Torah wrote here that the Midianites had sold him, whereas the Ishmaelites had transported him there.

Rashbam on Genesis 37:36:1

The Shechinah and Joseph's Brothers

KABBALAH

The Zohar reveals the profound involvement of the Shechinah (Divine Presence) in the brothers' oath to Joseph, adding a deep spiritual dimension to the event. This mystical text delves into the esoteric implications of the biblical narrative of Joseph, focusing on how the Divine Presence was intertwined with the actions and decisions of Jacob and his sons.

Hence, when they sold Joseph they were in the company of the Shekinah, and, furthermore, they associated the Shekinah with them in their oath (not to reveal the affair of Joseph); and until the fate of Joseph became known, the Shekinah did not rest on Jacob.

Zohar, Vayeshev 8:96

The Misfortunes of Shechem

COMMENTARY

Shechem is a place marked by recurring misfortune in Jewish history, encompassing events such as the rape of Dinah, the sale of Joseph, and the division of the kingdom of David. Rabbeinu Bachya’s commentary on Genesis 37:14:1 delves into the profound historical and spiritual significance of Shechem.

ויבא שכמה, “he came to Shechem.” a place destined for a variety of unhappy events (Tanchuma Vayeshev 2). In Shechem Dinah had been raped; In Shechem they sold Joseph. In Shechem the kingdom of David was divided and the ten tribes elected Jerobam as their king. (Kings I 12,1). After Jerobam had been elected king he built up that city (Kings I 12,25).

Rabbeinu Bahya, Bereshit 37:14:1

Contrasting Leadership Styles

COMMENTARY

The contrasting leadership styles of Reuven and Yehudah offer profound insights into decision-making and moral responsibility. Rabbi Francis Nataf's analysis of the biblical story of Joseph and his brothers in Genesis reveals the different approaches Reuven and Yehudah take regarding Joseph's fate.

Comparing Reuven’s and Yehudah’s respective plans to save Yosef, we notice striking differences. First, we see that Reuven tries to manipulate his brothers, whereas Yehudah works through consensus: Reuven tells them to throw Yosef into the pit, so that he can secretly take him out later when the rest of the brothers are not looking. Manipulative leader-ship is naturally problematic. Its surreptitious nature means that it is more fragile, requiring constant secrecy, lest the leader’s true intentions be revealed. It also engenders distrust.

Redeeming Relevance; Genesis 6:19

The Perilous Pit

TALMUD

The pit into which Joseph was cast was not just empty; it was filled with snakes and scorpions, adding a layer of peril to his situation. The Talmud in Tractate Chagigah offers a deeper interpretation of the phrase 'the pit was empty, there was no water in it' from Genesis 37:24.

The Gemara cites another statement of Rabbi Tanḥum. Rav Kahana said that Rabbi Natan bar Manyumi taught in the name of Rabbi Tanḥum: What is the meaning of that which is written with regard to Joseph: “And they took him, and cast him into the pit; and the pit was empty, there was no water in it” (Genesis 37:24). By inference from that which is stated: “And the pit was empty,” don’t I know that there was no water in it? Rather, this teaches that there was no water in it, but there were snakes and scorpions in it.

Chagigah 3a:14

Mystical Insights on Joseph

MUSAR

The sale of Joseph was not just a historical event but a profound spiritual and mystical episode with deep implications for the Jewish people. In the Shenei Luchot HaBerit, Rabbi Isaiah Horowitz delves into the mystical dimensions of this narrative, exploring themes such as the removal and restoration of the Holy Spirit.

We explained that those letters signified death, i.e. the spilling of man's blood. The removal of the letter א caused the substitution of the letter ע. This meant that עור ובשר, skin and flesh, replaced the entity previously called אדם, and death in the form of blood entered the world. Expressed differently, Adam's כתונת was removed. When Jacob provided Joseph with a כתונת, this symbolized the reversal of that negative development. When the brothers dipped that כתונת, coat, in blood, they symbolically nullified Jacob's intention…

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 26

Repentance and Redemption

COMMENTARY

Through genuine repentance, even the negative actions of Joseph's brothers can be reinterpreted and redeemed as part of a divine plan. Rabbi Jonathan Sacks' commentary on the Torah portion 'Vayechi' in Genesis explores the theme of repentance and its transformative power.

However, once the brothers had undergone complete repentance, their original intent was cancelled out. It was now possible to see the good, as well as the bad, consequences of their act – and to attribute the former to them. Stripped of their initial aim, the act could instead be defined by what part it played in a providential drama whose outcome was only now fully apparent in retrospect. To reverse a comment by Shakespeare’s Mark Antony, the good they did would live after them; the bad was interred with the past (Julius Caesar, act iii, scene 2.)…

Covenant and Conversation; Genesis; The Book of the Beginnings, Vayechi, The Future of the Past 21

The Hypocrisy of the Brothers

LITURGY

The brothers condemned kidnapping while hypocritically selling their own brother into slavery. This text, part of the Yom Kippur Musaf service, recounts the martyrdom of ten rabbis by the Romans and reflects on historical suffering and sacrifices.

They answered him: “The kidnapper should be put to death.” He then exclaimed “Where are your fathers, who sold their brother and dealt him to a caravan of Ishmaelites for pairs of shoes.”

Machzor Yom Kippur Ashkenaz, Musaf for Yom Kippur, The Ten Martyrs 6

Reuben's Struggle to Save Joseph

MIDRASH

Reuben's internal conflict and sense of duty as the eldest brother add a layer of emotional depth to the story of Joseph and his brothers. Louis Ginzberg's early 20th-century work, Legends of the Jews, offers a rich narrative expansion on the biblical account, delving into the motivations and struggles of the characters.

Reuben had several reasons for interceding in behalf of Joseph. He knew that he as the oldest of the brethren would be held responsible by their father, if any evil befell him. Besides, Reuben was grateful to Joseph for having reckoned him among the eleven sons of Jacob in narrating his dream of the sun, moon, and stars. Since his disrespectful bearing toward Jacob, he had not thought himself worthy of being considered one of his sons. First Reuben tried to restrain his brethren from their purpose, and he addressed them in words full of love and compassion…

Legends of the Jews 2:1:20

Reuben's Redemption

COMMENTARY

Reuben's actions reveal his intention to save Joseph, setting him apart from his brothers. The 18th-century commentary Or HaChaim by Rabbi Chaim ibn Attar provides a detailed analysis of Reuben's role in the story of Joseph and his brothers.

Reuben reacted to the brothers having said that they were being punished for not having displayed compassion when Joseph pleaded with them, something in which they had included him also. Reuben retorted that he did not consider himself included in that sin as he had warned: "do not commit a sin against the boy!" Even though at that time he had only warned them not to lay a hand upon Joseph and to throw him into the pit, his intention had been as if he had said: "do not commit a sin." The Torah itself exonerated Reuben independently by revealing Reuben's intention to restore Joseph to his…

Or HaChaim on Genesis 42:22:2

The Hidden Hatred of Joseph's Brothers

SECOND TEMPLE

The brothers' suppressed envy and hatred towards Joseph grew more violent over time due to lack of expression. Philo of Alexandria, a first-century Jewish philosopher, delves into the psychological dynamics within Joseph's family, offering a unique perspective on the biblical narrative.

[5] But envy, which is ever the enemy of high success, in this case too set to work and created division in a household where every part had been happily flourishing, and stirred up the many brethren against the one. They displayed ill-will to Joseph as a counterpoise to his father’s goodwill, and equalled his love with their hatred. They did not, however, proclaim that hatred aloud, but kept it a secret among themselves, and thus it naturally grew to greater bitterness. For emotions which are cooped up and find no vent become more violent because expression is stifled.

On Joseph 2:1

Joseph's Journey to Egypt

TARGUM

The story of Joseph's journey to Egypt is a pivotal moment in the Torah, and understanding the specific details of his journey and his purchase by Potiphar adds depth to this narrative. The Targum Onkelos, an ancient Aramaic translation and interpretation of the Torah, provides unique insights into the story of Joseph's journey.

Yoseif was brought down to Egypt. He was purchased by Potiphar—an officer of Pharaoh, the chief of the slaughterers, an Egyptian—from the Yishmaelites [Arabs] who had brought him down there.

Onkelos Genesis 39:1

Joseph sold into slavery, illustration by Owen Jones from "The History of Joseph and His Brethren" (Day & Son, 1869)

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