Vayeshev: differenze tra le versioni

Versione delle 15:37, 26 set 2016

Versione delle 14:06, 9 mag 2017

Riga 1:

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{{T|lingua=inglese|argomento=ebraismo|data=febbraio 2013}}

:''Da non confondersi con [[Vayishlach]]''.

Riga 8 ⟶ 6:

La [[parashah]] racconta le storie di come gli altri figli di [[Giacobbe]] vendettero [[Giuseppe (patriarca)|Giuseppe]] come schiavo in [[Antico Egitto|Egitto]], di come [[Giuda (tribù)|Giuda]] fece torto a sua figlia [[Tamar]] e se ne rese conto, e come Giuseppe servì [[Putifarre]] e fu imprigionato per una falsa accusa di aggressione della moglie di costui.

[[File:Konstantin Flavitsky 001.jpg|thumb|upright=2|Giuseppe venduto dai fratelli e preso da una carovana (dipinto di Konstantin Flavitsky del 1855)]]

==Letture==

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In traditional Sabbath Torah reading, the parshah is divided into seven readings, or {{Hebrew|עליות}}, ''[[Aliyah (Torah)|aliyot]]''. In the [[Masoretic Text]] of the [[Tanakh]] ([[Hebrew Bible]]), Parshah Vayeshev has three "open portion" ({{Hebrew|פתוחה}}, ''petuchah'') divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter {{Hebrew|פ}} (''peh''), roughly equivalent to the English letter “P”). Parshah Vayeshev has one further subdivision, called a "closed portion" ({{Hebrew|סתומה}}, ''setumah'') division (abbreviated with the Hebrew letter {{Hebrew|ס}} (''samekh''), roughly equivalent to the English letter "S") within the second open portion ({{Hebrew|פתוחה}}, ''petuchah''). The first open portion ({{Hebrew|פתוחה}}, ''petuchah'') spans the first three readings ({{Hebrew|עליות}}, ''aliyot''). The second open portion ({{Hebrew|פתוחה}}, ''petuchah'') spans the fourth through sixth readings ({{Hebrew|עליות}}, ''aliyot''). And the third open portion ({{Hebrew|פתוחה}}, ''petuchah'') coincides with the seventh reading ({{Hebrew|עליה}}, ''aliyah''). The single closed portion ({{Hebrew|סתומה}}, ''setumah'') division sets off the fourth reading ({{Hebrew|עליה}}, ''aliyah'') from the fifth reading ({{Hebrew|עליה}}, ''aliyah'').<ref>See, e.g., ''The Schottenstein Edition Interlinear Chumash: Bereishis/Genesis''. Edited by Menachem Davis, 217–42. Brooklyn: [[ArtScroll|Mesorah Publications]], 2006. ISBN 1-4226-0202-8.</ref>

[[File:Tissot Joseph Reveals His Dream to His Brethren.jpg|thumb|300px|Joseph Reveals His Dream to His Brethren (watercolor circa 1896–1902 by [[James Tissot]])]]

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===Prima lettura — Genesi 37:1–11===

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In the first reading ({{Hebrew|עליה}}, ''aliyah''), Jacob lived in the land of [[Canaan]], and this is his family's story.<ref>{{Bibleverse||Genesis|37:1–2.|HE}}</ref> When Joseph was 17, he fed the flock with his brothers, and he brought Jacob an evil report about his brothers.<ref>{{Bibleverse||Genesis|37:2.|HE}}</ref> Because Joseph was the son of Jacob's old age, Jacob loved him more than his other children, and Jacob made him a coat of many colors, which caused Joseph's brothers to hate him.<ref>{{Bibleverse||Genesis|37:3–4.|HE}}</ref> And Joseph made his brothers hate him more when he told them that he dreamed that they were binding sheaves in the field, and their sheaves bowed down to his sheaf.<ref>{{Bibleverse||Genesis|37:5–7.|HE}}</ref> He told his brothers another dream, in which the sun, the moon, and eleven stars bowed down to him, and when he told his father, Jacob rebuked him, asking whether he, Joseph's mother, and his brothers would bow down to Joseph.<ref>{{Bibleverse||Genesis|37:9–10.|HE}}</ref> Joseph's brothers envied him, but Jacob kept what he said in mind.<ref>{{Bibleverse||Genesis|37:11.|HE}}</ref> The first reading ({{Hebrew|עליה}}, ''aliyah'') ends here.<ref>See, e.g., ''The Schottenstein Edition Interlinear Chumash'', at 220–21.</ref>

[[File:Friedrich Wilhelm Schadow 001.jpg|thumb|left|230px|Jacob Sees Joseph’s Coat (painting circa 1816–1817 by [[Friedrich Wilhelm Schadow]])]]

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===Seconda lettura — Genesi 37:12–22===

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In the second reading ({{Hebrew|עליה}}, ''aliyah''), when the brothers went to feed the flock in [[Shechem]], Jacob sent Joseph to see whether all was well with them.<ref>{{Bibleverse||Genesis|37:12–14.|HE}}</ref> A man found Joseph and asked him what he sought, and when he told the man that he sought his brothers, the man told him that they had departed for [[Dothan (ancient city)|Dothan]].<ref>{{Bibleverse||Genesis|37:15–17.|HE}}</ref> When Joseph's brothers saw him coming, they conspired to kill him, cast him into a pit, say that a beast had devoured him, and see what would become of his dreams then.<ref>{{Bibleverse||Genesis|37:18–20.|HE}}</ref> But [[Reuben (Bible)|Reuben]] persuaded them not to kill him but to cast him into a pit, hoping to restore him to Jacob later.<ref>{{Bibleverse||Genesis|37:21–22.|HE}}</ref> The second reading ({{Hebrew|עליה}}, ''aliyah'') ends here.<ref>See, e.g., ''The Schottenstein Edition Interlinear Chumash'', at 223.</ref>

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===Terza lettura — Genesi 37:23–36===

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In the third reading ({{Hebrew|עליה}}, ''aliyah''), Joseph's brothers stripped him of his coat of many colors and cast him into an empty pit.<ref>{{Bibleverse||Genesis|37:23–24.|HE}}</ref> They sat down to eat, and when they saw a caravan of [[Ishmaelites]] from [[Gilead]] bringing spices and balm to Egypt, Judah persuaded the brothers to sell Joseph to the Ishmaelites.<ref>{{Bibleverse||Genesis|37:25–27.|HE}}</ref> Passing [[Midian]]ite merchants drew Joseph out of the pit, and sold Joseph to the Ishmaelites for 20 [[shekel]]s of [[silver]], and they brought him to Egypt.<ref>{{Bibleverse||Genesis|37:28.|HE}}</ref> When Reuben returned to the pit and Joseph was gone, he rent his clothes and asked his brothers where he could go now.<ref>{{Bibleverse||Genesis|37:29–30.|HE}}</ref> They took Joseph's coat of many colors, dipped it in goat's blood, and sent it to Jacob to identify.<ref>{{Bibleverse||Genesis|37:31–32.|HE}}</ref> Jacob concluded that a beast had devoured Joseph, and rent his garments, put on sackcloth, and mourned for his son.<ref>{{Bibleverse||Genesis|37:33–34.|HE}}</ref> All his sons and daughters tried in vain to comfort him.<ref>{{Bibleverse||Genesis|37:35.|HE}}</ref> And the Midianites sold Joseph in Egypt to Potiphar, [[Pharaoh]]’s captain of the guard.<ref>{{Bibleverse||Genesis|37:36.|HE}}</ref> The third reading ({{Hebrew|עליה}}, ''aliyah'') and the first open portion ({{Hebrew|פתוחה}}, ''petuchah'') end here with the end of chapter {{Bibleverse-nb||Genesis|37.|HE}}<ref>See, e.g., ''The Schottenstein Edition Interlinear Chumash'', at 227.</ref>

[[File:Rembrandt's school Tamar.JPG|thumb|230px|left|Judah and Tamar (painting circa 1650–1660 by the school of [[Rembrandt]])]]

[[File:Emile Jean Horace Vernet 001.jpg|thumb|200px|Judah and Tamar (1840 painting by [[Horace Vernet]])]]

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===Quarta lettura — Genesi capitolo 38===

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In the fourth reading ({{Hebrew|עליה}}, ''aliyah''), chapter {{Bibleverse-nb||Genesis|38,|HE}} Judah left his brothers to live near an [[Adullam]]ite named Hirah.<ref>{{Bibleverse||Genesis|38:1.|HE}}</ref> Judah married the daughter of a Canaanite named Shua and had three sons named [[Er (Biblical name)|Er]], [[Onan]], and [[Shelah (son of Judah)|Shelah]].<ref>{{Bibleverse||Genesis|38:2–5.|HE}}</ref> Judah arranged for Er to marry a woman named Tamar, but Er was wicked and [[Names of God in Judaism|God]] killed him.<ref>{{Bibleverse||Genesis|38:6–7.|HE}}</ref> Judah directed Onan to perform a [[Yibbum|brother’s duty]] and have children with Tamar in Er's name.<ref>{{Bibleverse||Genesis|38:8.|HE}}</ref> But Onan knew that the children would not be counted as his, so he spilled his seed, and God killed him as well.<ref>{{Bibleverse||Genesis|38:9–10.|HE}}</ref> Then Judah told Tamar to remain a widow in his house until Shelah could grown up, thinking that if Tamar wed Shelah, he might also die.<ref>{{Bibleverse||Genesis|38:11.|HE}}</ref> Later, when Judah's wife died, he went with his friend Hirah to his sheep-shearers at [[Timnah]].<ref>{{Bibleverse||Genesis|38:12.|HE}}</ref> When Tamar learned that Judah had gone to Timnah, she took off her widow's garments and put on a veil and sat on the road to Timnah, for she saw that Shelah had grown up and Judah had not given her to be his wife.<ref>{{Bibleverse||Genesis|38:13–14.|HE}}</ref> Judah took her for a harlot, offered her a young goat for her services, and gave her his signet and staff as a pledge for payment, and they cohabited and she conceived.<ref>{{Bibleverse||Genesis|38:15–18.|HE}}</ref> Judah sent Hirah to deliver the young goat and collect his pledge, but he asked about and did not find her.<ref>{{Bibleverse||Genesis|38:20–21.|HE}}</ref> When Hirah reported to Judah that the men of the place said that there had been no harlot there, Judah put the matter to rest so as not to be put to shame.<ref>{{Bibleverse||Genesis|38:22–23.|HE}}</ref> About three months later, Judah heard that Tamar had played the harlot and become pregnant, and he ordered her to be brought forth and burned.<ref>{{Bibleverse||Genesis|38:24.|HE}}</ref> When they seized her, she sent Judah the pledge to identify, saying that she was pregnant by the man whose things they were.<ref>{{Bibleverse||Genesis|38:25.|HE}}</ref> Judah acknowledged them and said that she was more righteous than he, inasmuch as he had failed to give her to Shelah.<ref>{{Bibleverse||Genesis|38:26.|HE}}</ref> When Tamar delivered, one twin — whom she would name [[Zerah]] — put out a hand and the midwife bound it with a scarlet thread, but then he drew it back and his brother — whom she would name [[Pharez|Perez]] — came out.<ref>{{Bibleverse||Genesis|38:27–30.|HE}}</ref> The fourth reading ({{Hebrew|עליה}}, ''aliyah'') and a closed portion ({{Hebrew|סתומה}}, ''setumah'') end here with the end of chapter {{Bibleverse-nb||Genesis|38.|HE}}<ref>See, e.g., ''The Schottenstein Edition Interlinear Chumash'', at 233.</ref>

[[File:Philipp Veit 002.jpg|thumb|200px|Joseph and the Wife of Potiphar (painting circa 1816–1817 by [[Philipp Veit]])]]

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===Quinta lettura — Genesi 39:1–6===

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In the fifth reading ({{Hebrew|עליה}}, ''aliyah''), in chapter {{Bibleverse-nb||Genesis|39,|HE}} Pharaoh's captain of the guard Potiphar bought Joseph from the Ishmaelites.<ref>{{Bibleverse||Genesis|39:1.|HE}}</ref> When Potiphar saw that God was with Joseph and prospered all that he did, Potiphar appointed him overseer over his house and gave him charge of all that he had, and God blessed Pharaoh's house for Joseph's sake.<ref>{{Bibleverse||Genesis|39:2–5.|HE}}</ref> Now Joseph was handsome.<ref>{{Bibleverse||Genesis|39:6.|HE}}</ref> The fifth reading ({{Hebrew|עליה}}, ''aliyah'') ends here.<ref>See, e.g., ''The Schottenstein Edition Interlinear Chumash'', at 235.</ref>

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===Sesta lettura — Genesi 39:7–23===

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In the sixth reading ({{Hebrew|עליה}}, ''aliyah''), Potiphar's wife repeatedly asked Joseph to lie with her, but he declined, asking how he could sin so against Potiphar and God.<ref>{{Bibleverse||Genesis|39:7–10.|HE}}</ref> One day, when the men of the house were away, she caught him by his garment and asked him to lie with her, but he fled, leaving his garment behind.<ref>{{Bibleverse||Genesis|39:11–12.|HE}}</ref> When Potiphar came home, she accused Joseph of trying to force himself on her, and Potiphar put Joseph in the prison where the king's prisoners were held.<ref>{{Bibleverse||Genesis|39:16–20.|HE}}</ref> But God was with Joseph, and gave him favor in the sight of the warden, who committed all the prisoners to Joseph's charge.<ref>{{Bibleverse||Genesis|39:21–23.|HE}}</ref> The sixth reading ({{Hebrew|עליה}}, ''aliyah'') and the second open portion ({{Hebrew|פתוחה}}, ''petuchah'') end here with the end of chapter {{Bibleverse-nb||Genesis|39.|HE}}<ref>See, e.g., ''The Schottenstein Edition Interlinear Chumash'', at 238.</ref>

[[File:Friedrich Wilhelm Schadow 002.jpg|thumb|left|200px|Joseph Interprets Dreams in Prison (painting circa 1816–1817 by Friedrich Wilhelm Schadow)]]

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===Settima lettura — Genesi capitolo 40===

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In the sixth reading ({{Hebrew|עליה}}, ''aliyah''), chapter {{Bibleverse-nb||Genesis|40,|HE}} when the Pharaoh's butler and baker offended him, the Pharaoh put them into the prison as well.<ref>{{Bibleverse||Genesis|40:1–4.|HE}}</ref> One night, the butler and the baker each dreamed a dream.<ref>{{Bibleverse||Genesis|40:5.|HE}}</ref> Finding them sad, Joseph asked the cause, and they told him that it was because no one could interpret their dreams.<ref>{{Bibleverse||Genesis|40:6–8.|HE}}</ref> Acknowledging that interpretations belong to God, Joseph asked them to tell him their dreams.<ref>{{Bibleverse||Genesis|40:8.|HE}}</ref> The butler told Joseph that he dreamt that he saw a vine with three branches blossom and bring forth grapes, which he took and pressed into Pharaoh's cup, which he gave to Pharaoh.<ref>{{Bibleverse||Genesis|40:9–11.|HE}}</ref> Joseph interpreted that within three days, Pharaoh would lift up the butler's head and restore him to his office, where he would give Pharaoh his cup just as he used to do.<ref>{{Bibleverse||Genesis|40:12–13.|HE}}</ref> And Joseph asked the butler to remember him and mention him to Pharaoh, so that he might be brought out of the prison, for he had been stolen away from his land and had done nothing to warrant his imprisonment.<ref>{{Bibleverse||Genesis|40:14–15.|HE}}</ref> When the baker saw that the interpretation of the butler's dream was good, he told Joseph his dream: He saw three baskets of white bread on his head, and the birds ate them out of the basket.<ref>{{Bibleverse||Genesis|40:16–17.|HE}}</ref> Joseph interpreted that within three days Pharaoh would lift up the baker's head and hang him on a tree, and the birds would eat his flesh.<ref>{{Bibleverse||Genesis|40:18–19.|HE}}</ref> In the ''maftir'' ({{Hebrew|מפטיר}}) reading that concludes the parshah,<ref>See, e.g., ''The Schottenstein Edition Interlinear Chumash'', at 242.</ref> on the third day, which was Pharaoh's birthday, Pharaoh made a feast, restored the chief butler to his butlership, and hanged the baker, just as Joseph had predicted.<ref>{{Bibleverse||Genesis|40:20–22.|HE}}</ref> But the butler forgot about Joseph.<ref>{{Bibleverse||Genesis|40:23.|HE}}</ref> The seventh reading ({{Hebrew|עליה}}, ''aliyah''), the third open portion ({{Hebrew|פתוחה}}, ''petuchah''), chapter {{Bibleverse-nb||Genesis|40,|HE}} and the parshah end here.<ref>See, e.g., ''The Schottenstein Edition Interlinear Chumash'', at 242.</ref>

[[File:Thamar par Cabanel.jpg|thumb|300px|Amnon and Tamar (1892 painting by [[Alexandre Cabanel]])]]

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==Interpretazione intrabiblica==

===Genesi capitolo 37===

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{{Bibleverse||Genesis|37:3|HE}} reports that Jacob made Joseph “a coat of many colors” ({{Hebrew|כְּתֹנֶת פַּסִּים}}, ''ketonet pasim''). Similarly, [[Books of Samuel|2 Samuel]] {{Bibleverse-nb|2|Samuel|13:18|HE}} reports that [[David]]’s daughter [[Tamar (2 Samuel)|Tamar]] had “a garment of many colors” ({{Hebrew|כְּתֹנֶת פַּסִּים}}, ''ketonet pasim''). {{Bibleverse|2|Samuel|13:18|HE}} explains that “with such robes were the king's daughters that were virgins appareled.” As {{Bibleverse||Genesis|37:23–24|HE}} reports Joseph's half-brothers assaulted him, {{Bibleverse|2|Samuel|13:14|HE}} recounts that Tamar's half-brother [[Amnon]] assaulted her. And as {{Bibleverse||Genesis|37:31–33|HE}} reports that Joseph's coat was marred to make it appear that Joseph was torn in pieces, {{Bibleverse|2|Samuel|13:19|HE}} reports that Tamar's coat was torn.

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==Interpretazione rabbinica classica==

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===Genesis chapter 37===

[[Yochanan bar Nafcha|Rabbi Johanan]] taught that wherever Scripture uses the term “And he abode” ({{Hebrew|וַיֵּשֶׁב}}, ''vayeshev''), as it does in {{Bibleverse||Genesis|37:1,|HE}} it presages trouble. Thus in {{Bibleverse-lb||Numbers|25:1,|HE}} “And Israel abode in Shittim” is followed by “and the people began to commit whoredom with the daughters of Moab.” In {{Bibleverse||Genesis|37:1,|HE}} “And Jacob dwelt in the land where his father was a stranger, in the land of Canaan,” is followed by {{Bibleverse||Genesis|37:3,|HE}} “and Joseph brought to his father their evil report.” In {{Bibleverse||Genesis|47:27,|HE}} “And Israel dwelt in the land of Egypt, in the country of Goshen,” is followed by {{Bibleverse||Genesis|47:29,|HE}} “And the time drew near that Israel must die.” In [[Books of Kings|1 Kings]] {{Bibleverse-nb|1|Kings|5:5,|HE}} “And Judah and Israel dwelt safely, every man under his vine and under his fig tree,” is followed by {{Bibleverse|1|Kings|11:14,|HE}} “And the Lord stirred up an adversary unto [[Solomon]], Hadad the Edomite; he was the king's seed in Edom.”<ref>[[Talmud|Babylonian Talmud]] [http://www.halakhah.com/sanhedrin/sanhedrin_106.html Sanhedrin 106a.]</ref>

[[Rabbi Helbo]] quoted [[Rabbi Jonathan]] to teach that the words of {{Bibleverse||Genesis|37:2,|HE}} “These are the generations of Jacob, Joseph,” indicate that the firstborn should have come from Rachel, but Leah prayed for mercy before Rachel did. On account of Rachel's modesty, however, God restored the rights of the firstborn to Rachel's son Joseph from Leah's son Reuben. To teach what caused Leah to anticipate Rachel with her prayer for mercy, [[Abba Arika|Rav]] taught that Leah's eyes were sore (as {{Bibleverse||Genesis|29:17|HE}} reports) from her crying about what she heard at the crossroads. There she heard people saying: “Rebecca has two sons, and Laban has two daughters; the elder daughter should marry the elder son, and the younger daughter should marry the younger son.” Leah inquired about the elder son, and the people said that he was a wicked man, a highway robber. And Leah asked about the younger son, and the people said that he was “a quiet man dwelling in tents.” ({{Bibleverse||Genesis|25:27.|HE}}) So she cried about her fate until her eyelashes fell out. This accounts for the words of {{Bibleverse||Genesis|29:31,|HE}} “And the Lord saw that Leah was hated, and He opened her womb,” which mean not that Leah was actually hated, but rather that God saw that Esau's conduct was hateful to Leah, so he rewarded her prayer for mercy by opening her womb first.<ref>[http://www.halakhah.com/bababathra/bababathra_123.html Babylonian Talmud Bava Batra 123a.]</ref>

[[File:Joseph Recounting His Dreams.jpg|thumb|left|350px|Joseph Recounting His Dreams (drawing by Rembrandt)]]

After introducing “the line of Jacob,” {{Bibleverse||Genesis|37:2|HE}} cites only Joseph. The [[Gemara]] explained that the verse indicates that Joseph was worthy of having 12 tribes descend from him, as they did from his father Jacob. But Joseph diminished some of his procreative powers in order to resist Potiphar's wife in {{Bibleverse||Genesis|39:7–12.|HE}} Nevertheless ten sons (who, added to Joseph's two, made the total of 12) issued from Joseph's brother Benjamin and were given names on Joseph's account (as {{Bibleverse||Genesis|46:21|HE}} reports). A son was called Bela, because Joseph was swallowed up (''nivla'') among the peoples. A son was called Becher, because Joseph was the firstborn (''bechor'') of his mother. A son was called Ashbel, because God sent Joseph into captivity (''shevao el''). A son was called Gera, because Joseph dwelt (''gar'') in a strange land. A son was called Naaman, because Joseph was especially beloved (''na'im''). Sons were called Ehi and Rosh, because Joseph was to Benjamin “my brother” (''achi'') and chief (''rosh''). Sons were called Muppim and Huppim, because Benjamin said that Joseph did not see Benjamin's marriage-canopy (''chuppah''). A son was called Ard, because Joseph descended (''yarad'') among the peoples. Others explain that he was called Ard, because Joseph's face was like a rose (''vered'').<ref>[http://www.halakhah.com/sotah/sotah_36.html#PARTb Babylonian Talmud Sotah 36b.]</ref>

Rabbi Levi used {{Bibleverse||Genesis|37:2,|HE}} {{Bibleverse-nb||Genesis|41:46,|HE}} and {{Bibleverse-nb||Genesis|45:6|HE}} to calculate that Joseph's dreams that his brothers would bow to him took 22 years to come true, and deduced that a person should thus wait for as much as 22 years for a positive dream's fulfillment.<ref>[http://www.halakhah.com/berakoth/berakoth_55.html#PARTb Babylonian Talmud Berakhot 55b.]</ref>

[[File:Holman Josephs Dream.jpg|thumb|300px|Joseph’s Dream (illustration from the 1890 Holman Bible)]]

Rava bar Mehasia said in the name of Rav Hama bar Goria in Rav's name that a man should never single out one son among his other sons, for on account of the small weight of silk that Jacob gave Joseph more than he gave his other sons (as reported in {{Bibleverse||Genesis|37:3|HE}}), his brothers became jealous of Joseph and the matter resulted in the Israelites' descent into Egypt.<ref>[http://www.halakhah.com/shabbath/shabbath_10.html#PARTb Babylonian Talmud Shabbat 10b;] see also Genesis Rabbah 84:8. Land of Israel, 5th century. Reprinted in, e.g., ''Midrash Rabbah: Genesis''. Translated by H. Freedman and Maurice Simon, volume 2, page 775. London: Soncino Press, 1939. ISBN 0-900689-38-2.</ref>

Noting that in {{Bibleverse||Genesis|37:10,|HE}} Jacob asked Joseph, “Shall I and your mother . . . indeed come,” when Joseph's mother Rachel was then dead, Rabbi Levi said in the name of Rabbi Hama ben [[Haninah]] that Jacob believed that resurrection would take place in his days. But Rabbi Levi taught that Jacob did not know that Joseph's dream in fact applied to Bilhah, Rachel's handmaid, who had brought Joseph up like a mother.<ref>[[Genesis Rabba]]h 84:11.</ref>

Noting that dots appear over the word ''et'' ({{Hebrew|אֶת}}, the direct object indicator) in {{Bibleverse||Genesis|37:12,|HE}} which says, “And his brethren went to feed their father's flock,” a [[Midrash]] reinterpreted the verse to intimate that Joseph's brothers actually went to feed themselves.<ref>Genesis Rabbah 84:13.</ref>

Reading in {{Bibleverse||Genesis|37:15–17|HE}} the three parallel clauses, “And a certain man found him,” “And the man asked him,” “And the man said,” [[Rabbi Yannai]] deduced that three angels met Joseph.<ref>Genesis Rabbah 84:14.</ref>

Noting that {{Bibleverse||Genesis|37:21|HE}} reports, “And Reuben heard it,” a Midrash asked where Reuben had been. [[Judah ben Ilai|Rabbi Judah]] taught that each one of the brothers attended to Jacob one day, and that day it was Reuben's turn. [[Rabbi Nehemiah]] taught that Reuben reasoned that he was the firstborn and he alone would be held responsible for the crime. The Rabbis taught that Reuben reasoned that Joseph had included Reuben with his brethren in Joseph's dream of the sun and the moon and the eleven stars in {{Bibleverse||Genesis|37:9,|HE}} when Reuben thought that he had been expelled from the company of his brothers on account of the incident of {{Bibleverse||Genesis|35:22.|HE}} Because Joseph counted Reuben as a brother, Reuben felt motivated to rescue Joseph. And since Reuben was the first to engage in life saving, God decreed that the [[Cities of Refuge]] would be set up first within the borders of the [[Tribe of Reuben]] in {{Bibleverse-lb||Deuteronomy|4:43.|HE}}<ref>Genesis Rabbah 84:15.</ref>

[[File:Tissot Joseph's Brothers Raise Him from the Pit in Order To Sell Him.gif|thumb|left|175px|Joseph's Brothers Raise Him from the Pit in Order To Sell Him (watercolor circa 1896–1902 by James Tissot)]]

[[File:Joseph Sold by His Brothers.jpg|thumb|230px|Joseph Sold by His Brothers (illustration from a Bible card published 1907 by the Providence Lithograph Company)]]

Reading {{Bibleverse||Genesis|37:21,|HE}} Rabbi Eleazar contrasted Reuben's magnanimity with Esau's jealousy. As {{Bibleverse||Genesis|25:33|HE}} reports, Esau voluntarily sold his birthright, but as {{Bibleverse||Genesis|27:41|HE}} says, “Esau hated Jacob,” and as {{Bibleverse||Genesis|27:36|HE}} says, “And he said, ‘Is not he rightly named Jacob? for he has supplanted me these two times.'” In Reuben's case, Joseph took Reuben's birthright from him against his will, as [[Books of Chronicles|1 Chronicles]] {{Bibleverse-nb|1|Chronicles|5:1|HE}} reports, “for as much as he defiled his father's couch, his birthright was given to the sons of Joseph.” Nonetheless, Reuben was not jealous of Joseph, as {{Bibleverse||Genesis|37:21|HE}} reports, “And Reuben heard it, and delivered him out of their hand.”<ref>[http://www.halakhah.com/berakoth/berakoth_7.html#PARTb Babylonian Talmud Berakhot 7b.]</ref>

Interpreting the detail of the phrase in {{Bibleverse||Genesis|37:23,|HE}} “they stripped Joseph of his coat, the coat of many colors that was on him,” a Midrash taught that Joseph's brothers stripped him of his cloak, his shirt, his tunic, and his breeches.<ref>Genesis Rabbah 84:16.</ref>

A Midrash asked who “took him, and cast him into the pit” in {{Bibleverse||Genesis|37:24,|HE}} and replied that it was his brother [[Simeon (Hebrew Bible)|Simeon]]. And the Midrash taught that Simeon was repaid when in {{Bibleverse||Genesis|42:24,|HE}} Joseph took Simeon from among the brothers and had him bound before their eyes.<ref>Genesis Rabbah 84:16.</ref>

Interpreting the words, “the pit was empty, there was no water in it,” in {{Bibleverse||Genesis|37:24,|HE}} a Midrash taught that there was indeed no water in it, but snakes and serpents were in it. And because the word “pit” appears twice in {{Bibleverse||Genesis|37:24,|HE}} the Midrash deduced that there were two pits, one full of pebbles, and the other full of snakes and scorpions. [[Rabbi Aha]] interpreted the words “the pit was empty” to teach that Jacob's pit was emptied — Jacob's children were emptied of their compassion. The Midrash interpreted the words “there was no water in it” to teach that there was no recognition of Torah in it, as Torah is likened to water, as {{Bibleverse-lb||Isaiah|55:1|HE}} says, “everyone that thirsts, come for water.” For the Torah (in {{Bibleverse||Deuteronomy|24:7|HE}}) says, “If a man be found stealing any of his brethren of the children of Israel . . . and sell him, then that thief shall die,” and yet Joseph's brothers sold their brother.<ref>Genesis Rabbah 84:16.</ref>

Rabbi Judah ben Ilai taught that Scripture speaks in praise of Judah. Rabbi Judah noted that on three occasions, Scripture records that Judah spoke before his brethren, and they made him king over them (bowing to his authority): (1) in {{Bibleverse||Genesis|37:26,|HE}} which reports, “Judah said to his brethren: ‘What profit is it if we slay our brother'”; (2) in {{Bibleverse||Genesis|44:14,|HE}} which reports, “Judah and his brethren came to Joseph's house”; and (3) in {{Bibleverse||Genesis|44:18,|HE}} which reports, “Then Judah came near” to Joseph to argue for Benjamin.<ref>Genesis Rabbah 84:17.</ref>

A Midrash taught that because Judah acted worthily and saved Joseph from death (in {{Bibleverse||Genesis|37:26–27|HE}}) and saved Tamar and her two children from death (in {{Bibleverse||Genesis|38:26,|HE}} for as {{Bibleverse||Genesis|38:24|HE}} reports, Tamar was then three months pregnant), God delivered four of Judah's descendants, [[Daniel]] from the lion's den as a reward for Joseph, and three from the fire — [[Shadrach, Meshach, and Abednego|Hananiah, Mishael, and Azariah]] — as a reward for Perez, Zerah, and Tamar, as {{Bibleverse||Genesis|38:24|HE}} reports that Tamar and thus also her two unborn children Perez and Zerah had been sentenced to be burned.<ref>Genesis Rabbah 97.</ref>

[[File:Tissot Joseph Sold into Egypt.jpg|thumb|275px|Joseph Sold into Egypt (watercolor circa 1896–1902 by James Tissot)]]

Rabbi Judah ben Simon taught that God required each of the Israelites to give a half-shekel (as reported in {{Bibleverse||Exodus|38:26|HE}}) because (as reported in {{Bibleverse||Genesis|37:28|HE}}) their ancestors had sold Joseph to the Ishmaelites for 20 shekels.<ref>Genesis Rabbah 84:18.</ref>

Reading {{Bibleverse||Genesis|37:32,|HE}} “and they sent the coat of many colors, and they brought it to their father; and said: ‘This have we found. Know now whether it is your son's coat or not,'” Rabbi Johanan taught that God ordained that since Judah said this to his father, he too would hear (from Tamar in {{Bibleverse||Genesis|38:25|HE}}) the challenge: Know now, whose are these?<ref>Genesis Rabbah 84:19.</ref>

Reading {{Bibleverse||Genesis|37:36,|HE}} a Midrash asked how many times Joseph was sold. Rabbi Judan and [[Rav Huna]] disagreed. Rabbi Judan maintained that Joseph was sold four times: His brothers sold him to the Ishmaelites, the Ishmaelites to the merchants, the merchants to the Midianites, and the Midianites into Egypt. Rav Huna said Joseph was sold five times, concluding with the Midianites selling him to the Egyptians, and the Egyptians to Potiphar.<ref>Genesis Rabbah 84:22.</ref>

[[File:Figures Judah Gives his Signet, Bracelets and Staff in Pledge to Tamar.jpg|thumb|left|220px|Judah Gives his Signet, Bracelets and Staff in Pledge to Tamar (illustration from the 1728 ''Figures de la Bible'')]]

===Genesis chapter 38===

The [[Mishnah]] taught that notwithstanding its mature content, in the synagogue, Jews read and translated Tamar's story in {{Bibleverse||Genesis|38|HE}}.<ref>Mishnah Megillah 4:10; [http://www.halakhah.com/pdf/moed/Megilah.pdf Babylonian Talmud Megillah 25a.]</ref> The Gemara questioned why the Mishnah bothered to say so and proposed that one might think that Jews should forbear out of respect for Judah. But the Gemara deduced that the Mishnah instructed that Jews read and translate the chapter to show that the chapter actually redounds to Judah's credit, as it records in {{Bibleverse||Genesis|38:26|HE}} that he confessed his wrongdoing.<ref>[http://www.halakhah.com/pdf/moed/Megilah.pdf Babylonian Talmud Megillah 25b.]</ref>

[[Rabbi Berekiah]] taught in the name of Rabbi [[Samuel ben Nahman]] that the term “and he went down” ({{Hebrew|וַיֵּרֶד}}, ''vayered''), which appears in {{Bibleverse||Genesis|38:1,|HE}} implies excommunication. The Midrash told that when Joseph's brothers tried to comfort Jacob and he refused to be comforted, they told Jacob that Judah was responsible. They said that had Judah only told them not to sell Joseph, they would have obeyed. But Judah told them that they should sell Joseph to the Ishmaelites (as reported in {{Bibleverse||Genesis|37:27|HE}}). As a result, the brothers excommunicated Judah (when they saw the grief that they had caused Jacob), for {{Bibleverse||Genesis|38:1|HE}} says, “And it came to pass at that time, that Judah ''went down'' ({{Hebrew|וַיֵּרֶד}}, ''vayered'') from his brethren.” The Midrash argued that {{Bibleverse||Genesis|38:1|HE}} could have said “and he went” ({{Hebrew|וַיֵּלֶךְ}}, ''vayelekh'') instead of “and he went down” ({{Hebrew|וַיֵּרֶד}}, ''vayered''). Thus the Midrash deduced that Judah suffered a descent and was excommunicated by his brothers.<ref>Exodus Rabbah 42:3.</ref>

[[File:Tammar.jpg|thumb|180px|Tamar (2009 painting by and copyright Lidia Kozenitzky; for licensing information, double-click on the image)]]

Rav Zutra bar Tobiah said in the name of [[Abba Arika|Rav]] (or according to others, Rav Hanah bar Bizna said it in the name of Rabbi Simeon the Pious, or according to others, Rabbi Johanan said in the name of Rabbi [[Shimon bar Yochai|Simeon ben Yohai]]) that it is better for a person to choose to be executed in a fiery furnace than to shame another in public. For even to save herself from being burned, Tamar in {{Bibleverse||Genesis|38:25|HE}} did not implicate Judah publicly by name.<ref>[http://www.halakhah.com/berakoth/berakoth_43.html#PARTb Babylonian Talmud Berakhot 43b.]</ref>

The Gemara derived from {{Bibleverse||Genesis|38:25|HE}} a lesson about how to give to the poor. The Gemara told a story. A poor man lived in Mar Ukba's neighborhood, and every day Mar Ukba would put four [[Zuz (Jewish coin)|zuz]] into the poor man's door socket. One day, the poor man thought that he would try to find out who did him this kindness. That day Mar Ukba came home from the house of study with his wife. When the poor man saw them moving the door to make their donation, the poor man went to greet them, but they fled and ran into a furnace from which the fire had just been swept. They did so because, as [[Sutra I|Mar Zutra bar Tobiah]] said in the name of [[Abba Arika|Rav]] (or others say Rav Huna bar Bizna said in the name of [[Simeon the Just|Rabbi Simeon the Pious]], and still others say Rabbi Johanan said in the name of Rabbi Simeon ben Yohai), it is better for a person to go into a fiery furnace than to shame a neighbor publicly. One can derive this from {{Bibleverse||Genesis|38:25,|HE}} where [[Tamar (Genesis)|Tamar]], who was subject to being burned for the adultery with which [[Judah (Bible)|Judah]] had charged her, rather than publicly shame Judah with the facts of his complicity, sent Judah's possessions to him with the message, “By the man whose these are am I with child.”<ref>[http://www.halakhah.com/kethuboth/kethuboth_67.html#PARTb Babylonian Talmud Ketubot 67b.]</ref>

A Midrash taught that the words "Judah, you shall your brothers praise ({{Hebrew|יוֹדוּךָ}}, ''yoducha'')" in {{Bibleverse||Genesis|49:8|HE}} signify that because Judah confessed (the same word as "praise") in {{Bibleverse||Genesis|38:26,|HE}} in connection with Tamar, Judah's brothers would praise Judah in this world and in the world to come (accepting descendants of Judah as their king). And in accordance with Jacob's blessing, 30 kings descended from Judah, for as {{Bibleverse-lb||Ruth|4:18|HE}} reports, David descended from Judah, and if one counts David, Solomon, [[Rehoboam]], [[Abijah of Judah|Abijah]], [[Asa of Judah|Asa]], [[Jehoshaphat]] and his successors until [[Jeconiah]] and [[Zedekiah]] (one finds 30 generations from Judah's son Perez to Zedekiah). And so the Midrash taught it shall be in the world to come (the Messianic era), for as {{Bibleverse-lb||Ezekiel|37:25|HE}} foretells, "And David My servant shall be their prince forever."<ref>Genesis Rabbah 97.</ref>

Rabbi Johanan noted a similarity between the Hebrew verb “to break” and the name “Perez” ({{Hebrew|פָּרֶץ}}) in {{Bibleverse||Genesis|38:29|HE}} and deduced that the name presaged that kings would descend from him, for a king breaks for himself a way. Rabbi Johanan also noted that the name “Zerah” ({{Hebrew|זָרַח}}) in {{Bibleverse||Genesis|38:30|HE}} is related to the Hebrew root meaning “to shine” and deduced that the name presaged that important men would descend from him.<ref>[http://www.halakhah.com/yebamoth/yebamoth_76.html#PARTb Babylonian Talmud Yevamot 76b.]</ref>

===Genesis chapter 39===

A Midrash taught that from the moment Joseph arrived in Potiphar's house (in the words of {{Bibleverse||Genesis|39:2–3|HE}}), “The Lord was with Joseph, and he was successful . . . and his master saw that the Lord was with him.” But the Midrash questioned whether the wicked Potiphar could see that God was with Joseph. So the Midrash interpreted the words “the Lord was with Joseph” in {{Bibleverse||Genesis|39:2|HE}} to mean that God's Name never left Joseph's lips. When Joseph came to minister to Potiphar, he would whisper a prayer that God grant him favor in God's eyes and in the eyes of all who saw him. Potiphar asked Joseph what he was whispering and whether Joseph was employing sorcery against him. Joseph replied that he was praying that he should find favor with Potiphar. Thus {{Bibleverse||Genesis|39:3|HE}} reports, “His master saw that the Lord was with him.”<ref>Midrash [[Tanhuma]] Vayeshev 8. 6th–7th century. Reprinted in, e.g., ''Metsudah Midrash Tanchuma.'' Translated and annotated by Avraham Davis; edited by Yaakov Y.H. Pupko, volume 2, pages 202–03. Monsey, New York: Eastern Book Press, 2006.</ref>

Rabbi Phinehas taught in [[Simeon bar Yochai|Rabbi Simon’s]] name that the words, “And the Lord was with Joseph,” in {{Bibleverse||Genesis|39:2|HE}} demonstrated that Joseph brought the ''[[Shekhinah|Shechinah]]'' (Divine Presence) down to Egypt with him.<ref>Genesis Rabbah 86:2. Reprinted in, e.g., ''Midrash Rabbah: Genesis''. Translated by H. Freedman and Maurice Simon, volume 2, pages 800–01.</ref>

A Midrash asked whether the words of {{Bibleverse||Genesis|39:2,|HE}} “And the Lord was with Joseph,” implied that God was not with the other tribal ancestors. Rabbi Judan compared this to a drover who had twelve cows before him laden with wine. When one of the cows entered a shop belonging to a nonbeliever, the drover left the eleven and followed the one into the nonbeliever's shop. When asked why he left the eleven to follow the one, he replied that he was not concerned that wine carried by the eleven in the street would be rendered [[Kosher wine|impure because it was used for idolatry]], but he was concerned that the wine carried into the nonbeliever's shop might be. Similarly, Jacob's other sons were grown up and under their father's control, but Joseph was young and away from his father's supervision. Therefore, in the words of {{Bibleverse||Genesis|39:2,|HE}} “the Lord was with Joseph.”<ref>Genesis Rabbah 86:4. Reprinted in, e.g., ''Midrash Rabbah: Genesis''. Translated by H. Freedman and Maurice Simon, volume 2, page 803.</ref>

The [[Tosefta]] deduced from {{Bibleverse||Genesis|39:5|HE}} that before Joseph arrived, Potiphar's house had not received a blessing, and that it was because of Joseph's arrival that Potiphar's house was blessed thereafter.<ref>Tosefta Sotah 10:8.</ref>

[[File:Joseph and Potiphar's Wife, 1649.jpg|thumb|left|250px|Joseph and Potiphar’s Wife (1649 painting by [[Guercino]] at the [[National Gallery of Art]])]]

[[File:Joseph and Potiphar's Wife.jpg|thumb|225px|Joseph and Potiphar's Wife (1631 painting by [[Guido Reni]])]]

Rav Hana (or some say Hanin) bar Bizna said in the name of Rabbi [[Simeon the Just|Simeon the Pious]] that because Joseph sanctified God's Name in private when he resisted Potiphar's wife's advances, one letter from God's Name was added to Joseph's name. Rabbi Johanan interpreted the words, “And it came to pass about this time, that he went into the house to do his work,” in {{Bibleverse||Genesis|39:11|HE}} to teach that both Joseph and Potiphar's wife had the intention to act immorally. Rav and Samuel differed in their interpretation of the words “he went into the house to do his work.” One said that it really means that Joseph went to do his household work, but the other said that Joseph went to satisfy his desires. Interpreting the words, “And there was none of the men of the house there within,” in {{Bibleverse||Genesis|39:11,|HE}} the Gemara asked whether it was possible that no man was present in a huge house like Potiphar's. A [[Baraita]] was taught in the School of [[Rabbi Ishmael]] that the day was Potiphar's household's feast-day, and they had all gone to their idolatrous temple, but Potiphar's wife had pretended to be ill, because she thought that she would not again have an opportunity like that day to associate with Joseph. The Gemara taught that just at the moment reported in {{Bibleverse||Genesis|39:12|HE}} when “she caught him by his garment, saying: ‘Lie with me,' Jacob's image came and appeared to Joseph through the window. Jacob told Joseph that Joseph and his brothers were destined to have their names inscribed upon the stones of the [[ephod]], and Jacob asked whether it was Joseph's wish to have his name expunged from the ephod and be called an associate of harlots, as {{Bibleverse-lb||Proverbs|29:3|HE}} says, “He that keeps company with harlots wastes his substance.” Immediately, in the words of {{Bibleverse||Genesis|49:24,|HE}} “his bow abode in strength.” Rabbi Johanan said in the name of Rabbi Meir that this means that his passion subsided. And then, in the words of {{Bibleverse||Genesis|49:24,|HE}} “the arms of his hands were made active,” meaning that he stuck his hands in the ground and his lust went out from between his fingernails.<ref>[http://www.halakhah.com/sotah/sotah_36.html#PARTb Babylonian Talmud Sotah 36b.]</ref>

Rabbi Johanan said that he would sit at the gate of the bathhouse (''[[mikvah]]''), and when Jewish women came out they would look at him and have children as handsome as he was. The Rabbis asked him whether he was not afraid of the [[evil eye]] for being so boastful. He replied that the evil eye has no power over the descendants of Joseph, citing the words of {{Bibleverse||Genesis|49:22,|HE}} “Joseph is a fruitful vine, a fruitful vine above the eye [''alei ayin''].” Rabbi [[Abbahu]] taught that one should not read ''alei ayin'' (“by a fountain”), but ''olei ayin'' (“rising over the eye”). Rabbi Judah (or some say Jose) son of Rabbi Haninah deduced from the words “And let them [the descendants of Joseph] multiply like fishes [''ve-yidgu''] in the midst of the earth” in {{Bibleverse||Genesis|48:16|HE}} that just as fish (''dagim'') in the sea are covered by water and thus the evil eye has no power over them, so the evil eye has no power over the descendants of Joseph. Alternatively, the evil eye has no power over the descendants of Joseph because the evil eye has no power over the eye that refused to enjoy what did not belong to it — Potiphar's wife — as reported in {{Bibleverse||Genesis|39:7–12.|HE}}<ref>[http://www.halakhah.com/berakoth/berakoth_20.html Babylonian Talmud Berakhot 20a;] see also [http://www.halakhah.com/berakoth/berakoth_55.html#PARTb Berakhot 55b.]</ref>

[[File:Joseph Faithful in Prison.jpg|thumb|left|200px|Joseph Faithful in Prison (illustration from a Bible card published 1907 by the Providence Lithograph Company)]]

The Gemara asked whether the words in {{Bibleverse||Exodus|6:25,|HE}} “And [[Eleazar]] Aaron's son took him one of the daughters of ''Putiel'' to wife” did not convey that Eleazar's son [[Phinehas]] descended from [[Jethro (Bible)|Jethro]], who fattened (''piteim'') calves for idol worship. The Gemara then provided an alternative explanation: {{Bibleverse||Exodus|6:25|HE}} could mean that Phinehas descended from Joseph, who conquered (''pitpeit'') his passions (resisting Potiphar's wife, as reported in {{Bibleverse||Genesis|39|HE}}). But the Gemara asked, did not the tribes sneer at Phinehas and (as reported in [http://www.halakhah.com/sanhedrin/sanhedrin_82.html#PARTb Babylonian Talmud Sanhedrin 82b] and [http://www.halakhah.com/sotah/sotah_43.html Sotah 43a]) question how a youth (Phinehas) whose mother's father crammed calves for idol-worship could kill the head of a tribe in Israel ([[Zimri (prince)|Zimri]], Prince of [[Tribe of Simeon|Simeon]], as reported in {{Bibleverse||Numbers|25|HE}}). The Gemara explained that the real explanation was that Phinehas descended from both Joseph and Jethro. If Phinehas's mother's father descended from Joseph, then Phinehas's mother's mother descended from Jethro. And if Phinehas's mother's father descended from Jethro, then Phinehas's mother's mother descended from Joseph. The Gemara explained that {{Bibleverse||Exodus|6:25|HE}} implies this dual explanation of “Putiel” when it says, “of the daughters of Putiel,” because the plural “daughters” implies two lines of ancestry (from both Joseph and Jethro).<ref>[http://www.halakhah.com/bababathra/bababathra_109.html#PARTb Babylonian Talmud Bava Batra 109b–10a;] see also Exodus Rabbah 7:5.</ref>

===Genesis chapter 40===

Rabbi Samuel ben Nahman taught that the Sages instituted the tradition that Jews drink four cups of wine at the [[Passover Seder]] in allusion to the four cups mentioned in {{Bibleverse||Genesis|40:11–13,|HE}} which says: “‘Pharaoh's ''cup'' was in my hand; and I took the grapes, and pressed them into Pharaoh's ''cup'', and I gave the ''cup'' into Pharaoh's hand.' And Joseph said to him: ‘This is the interpretation of it: . . . within yet three days shall Pharaoh lift up your head, and restore you to your office; and you shall give Pharaoh's ''cup'' into his hand, after the former manner when you were his butler.”<ref>Genesis Rabbah 88:5.</ref>

Rabbi Eleazar deduced from the report of {{Bibleverse||Genesis|40:16|HE}} that “the chief baker saw that the interpretation was correct” that each of them was shown his own dream and the interpretation of the other one's dream.<ref>[http://www.halakhah.com/berakoth/berakoth_55.html#PARTb Babylonian Talmud Berakhot 55b.]</ref>

[[File:Zohar.png|thumb|130px|The Title Page of the Zohar]]

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==Interpretazione rabbinica medievale==

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===Genesis chapter 39===

Reading the words of {{Bibleverse||Genesis|39:2,|HE}} “And the Lord was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian,” the [[Zohar]] taught that wherever the righteous walk, God protects them and never abandons them. The Zohar taught that Joseph walked through “the valley of the shadow of death” (in the words of [[Psalms|Psalm]] {{Bibleverse-nb||Psalm|23:4|HE}}), having been brought down to Egypt, but the ''Shechinah'' was with him, as {{Bibleverse||Genesis|39:2|HE}} states, “And the Lord was with Joseph.” Because of the ''Shechinah's'' presence, all that Joseph did prospered in his hand. If he had something in his hand and his master wanted something else, it changed in his hand to the thing that his master wanted. Hence, {{Bibleverse||Genesis|39:3|HE}} says, “made to prosper in his hand,” as God was with him. Noting that {{Bibleverse||Genesis|39:3|HE}} does not say, “And his master ''knew'',” but “And his master ''saw'',” the Zohar deduced that Potiphar saw every day with his eyes the miracles that God performed by the hand of Joseph. {{Bibleverse||Genesis|39:5|HE}} reports, “the Lord blessed the Egyptian's house for Joseph's sake,” and the Zohar taught that God guards the righteous, and for their sakes also guards the wicked with whom they are associated, so that the wicked receive blessings through the righteous. The Zohar told that Joseph was thrown into the dungeon, in the words of {{Bibleverse||Psalm|105:18,|HE}} “His feet they hurt with fetters, his person was laid in iron.” And then God liberated him and made him ruler over Egypt, fulfilling the words of {{Bibleverse||Psalm|37:28,|HE}} which reports that God “forsakes not his saints; they are preserved forever.” Thus the Zohar taught that God shields the righteous in this world and in the world to come.<ref>Zohar, Bereshit, section 1, page 189a–b.</ref>

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==Comandamenti==

Secondo [[Maimonide]] e lo ''[[Noach (parashah)#cite note-80|Sefer ha-Chinuch]]'', non ci sono [[Mitzvah|comandamenti]] ([[mitzvot]]) in questa parshah.<ref>[[Maimonide]], ''[[Mishneh Torah]]''. [[Cairo]], Egitto, 1170–1180. Ristamp. su Maimonide, ''The Commandments: Sefer Ha-Mitzvoth of Maimonides''. Trad. {{en}} di Charles B. Chavel, 2 voll. Londra: Soncino Press, 1967. ISBN 0-900689-71-4. ''Sefer HaHinnuch: The Book of [Mitzvah] Education''. Trad. di Charles Wengrov, 1:87. Gerusalemme: Feldheim Pub., 1991. ISBN 0-87306-179-9.</ref>

Riga 172 ⟶ 18:

Quando inizia [[Hanukkah]] in uno [[Shabbat]], due Shabbat cadono durante tale [[festività ebraiche|festività]]. Nel qual caso, la Parshah Vayeshev viene officiata nel primo giorno di Hanukkah (come è successo nel [[2009]]) e la haftarah è {{passo biblico2|Zaccaria|2:14-4:7}}.

==Riferimenti==

===Antichi===

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*[http://www.jimloy.com/egypt/brothers.htm “The Story of Two Brothers.”] Egypt, circa 1225 BCE. Reprinted in, e.g., [[James B. Pritchard]]. ''Ancient Near Eastern Texts Relating to the Old Testament'', 23–25. Princeton: Princeton University Press, 1969. ISBN 0-691-03503-2.

[[File:Homer British Museum.jpg|thumb|60px|[[Homer]]]]

*[[Homer]], ''[[Iliad]]'' [[s:The Iliad/Book VI|Book 6]] ([[Bellerophon]] accused of rape); [[s:The Iliad/Book IX|Book 9]] ([[Phoenix (son of Amyntor)|Phoenix]] and father's concubine). Greece, 8th–6th century BCE.

*[[Euripides]]. ''[[Hippolytus (play)|Hippolytus]]'' Athens, 428 BCE. ([[Phaedra (mythology)|Phaedra's]] false accusation of rape).

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===Biblici===

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*{{Bibleverse||Deuteronomy|25:5–10|HE}} ([[yibbum|levirate marriage]]).

*{{Bibleverse|2|Samuel|11:2–12:13|HE}} (admission of sexual sin); {{Bibleverse-nb|2|Samuel|13:18|HE}} (garment of many colors).

*{{Bibleverse-lb||Jeremiah|31:14|HE}} (31:15 in NJPS) (refusal to be comforted for lost son of Rachel); {{Bibleverse-nb||Jeremiah|39:6–13|HE}} (thrown into a pit).

*{{Bibleverse-lb||Daniel|2:1–49;|HE}} {{Bibleverse-nb||Daniel|4:1–5:31|HE}} (interpreting dreams).

[[File:Philon.jpg|thumb|60px|[[Philo]]]]

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===Non rabbinici===

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*[[Philo]]. [http://www.earlychristianwritings.com/yonge/book10.html ''On the Unchangeableness of God''] 25:119. [[Alexandria]], Egypt, early 1st century CE. Reprinted in, e.g., ''The Works of Philo: Complete and Unabridged, New Updated Edition''. Translated by [[Charles Duke Yonge]], 168. Peabody, Mass.: Hendrickson Pub., 1993. ISBN 0-943575-93-1.

*[[Josephus]]. ''[[Antiquities of the Jews|Antiquities]]'' 2:2:1–2:5:3. Circa 93–94. Reprinted in, e.g., ''The Works of Josephus: Complete and Unabridged, New Updated Edition''. Translated by [[William Whiston]], 52–57. Peabody, Mass.: Hendrickson Pub., 1987. ISBN 0-913573-86-8.

*[[Qur'an]]: [[s:Quran/12#Chapter 12:1-6|12:4–42.]] Arabia, 7th century.

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===Rabbinici classici===

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*Mishnah Megillah 4:10. Land of Israel, circa 200 CE. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by [[Jacob Neusner]], 323. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4.

*Tosefta: [http://www.toseftaonline.org/english_translation/tosefta_berachot_first_edition_final.pdf Berakhot 4:16, 18;] Sanhedrin 1:3; Sotah 6:6, 9:3, 10:8; Niddah 1:7. Land of Israel, circa 300 CE. Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner. Peabody, Mass.: Hendrickson Pub., 2002. ISBN 1-56563-642-2.

*[[Jerusalem Talmud]]: Peah 8a; Yoma 49b; Sanhedrin 2a, 27b. Land of Israel, circa 400 CE. Reprinted in, e.g., ''Talmud Yerushalmi''. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, vols. 3, 21. Brooklyn: Mesorah Publications, 2006–2012.

[[File:Talmud-Berachoth.jpg|thumb|60px|[[Talmud]]]]

*Babylonian [[Talmud]]: [http://www.halakhah.com/berakoth/berakoth_7.html#PARTb Berakhot 7b,] [http://www.halakhah.com/berakoth/berakoth_34.html#PARTb 34b,] [http://www.halakhah.com/berakoth/berakoth_43.html#PARTb 43b,] [http://www.halakhah.com/berakoth/berakoth_55.html 55a;] [http://www.halakhah.com/shabbath/shabbath_22.html Shabbat 22a,] [http://www.halakhah.com/shabbath/shabbath_49.html#PARTb 49b;] [http://www.halakhah.com/pdf/moed/Pesachim.pdf Pesachim 50a;] [http://www.halakhah.com/pdf/moed/Yoma.pdf Yoma 35b;] [http://www.halakhah.com/pdf/moed/Megilah.pdf Megillah 10b, 22b;] [http://www.halakhah.com/pdf/moed/Chagigah.pdf Chagigah 3a;] [http://www.halakhah.com/yebamoth/yebamoth_34.html#PARTb Yevamot 34b,] [http://www.halakhah.com/yebamoth/yebamoth_59.html 59a;] [http://www.halakhah.com/kethuboth/kethuboth_67.html#PARTb Ketubot 67b;] [http://www.halakhah.com/nazir/nazir_23.html Nazir 23a,] [http://www.halakhah.com/nazir/nazir_23.html#PARTb 23b;] [http://www.halakhah.com/sotah/sotah_3.html#PARTb Sotah 3b,] [http://www.halakhah.com/sotah/sotah_7.html#PARTb 7b,] [http://www.halakhah.com/sotah/sotah_9.html 9a,] [http://www.halakhah.com/sotah/sotah_10.html 10a–11a,] [http://www.halakhah.com/sotah/sotah_13.html#PARTb 13b,] [http://www.halakhah.com/sotah/sotah_36.html#PARTb 36b,] [http://www.halakhah.com/sotah/sotah_43.html 43a;] [http://www.halakhah.com/babakamma/babakamma_92.html Baba Kama 92a;] [http://www.halakhah.com/babamezia/babamezia_59.html Baba Metzia 59a,] [http://www.halakhah.com/babamezia/babamezia_117.html 117a;] [http://www.halakhah.com/bababathra/bababathra_109.html#PARTb Baba Batra 109b,] [http://www.halakhah.com/bababathra/bababathra_123.html 123a;] [http://www.halakhah.com/sanhedrin/sanhedrin_6.html#PARTb Sanhedrin 6b,] [http://www.halakhah.com/sanhedrin/sanhedrin_19.html#PARTb 19b,] [http://www.halakhah.com/sanhedrin/sanhedrin_52.html#PARTb 52b,] [http://www.halakhah.com/sanhedrin/sanhedrin_102.html 102a,] [http://www.halakhah.com/sanhedrin/sanhedrin_106.html 106a;] [http://www.halakhah.com/pdf/nezikin/Shevuoth.pdf Shevuot 16b;] [http://www.halakhah.com/pdf/nezikin/Makkoth.pdf Makkot 9a,10a, 23b;] [http://www.halakhah.com/zarah/zarah_5.html Avodah Zarah 5a,] [http://www.halakhah.com/zarah/zarah_36.html#PARTb 36b;] [http://www.halakhah.com/horayoth/horayoth_10.html#PARTb Horayot 10b;] [http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Zevachim 88b;] [http://www.halakhah.com/pdf/kodoshim/Chullin.pdf Chullin 92a, 113a;] [http://www.halakhah.com/pdf/kodoshim/Arachin.pdf Arachin 15b, 16a;] [http://www.halakhah.com/niddah/niddah_8.html#PARTb Niddah 8b,] [http://www.halakhah.com/niddah/niddah_13.html 13a–b,] [http://www.halakhah.com/niddah/niddah_28.html 28a.] Babylonia, 6th century. Reprinted in, e.g., ''Talmud Bavli''. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Pubs., 2006.

--->

===Medievali===

{{...}}

<!--- da tradurre

*[[Rashi]]. ''Commentary''. [http://www.chabad.org/library/article.asp?AID=8232&showrashi=true Genesis 37–40.] [[Troyes]], France, late 11th century. Reprinted in, e.g., Rashi. ''The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated''. Translated and annotated by Yisrael Isser Zvi Herczeg, 1:409–46. Brooklyn: Mesorah Publications, 1995. ISBN 0-89906-026-9.

*“Sermon on ''Wa-Yesheb''.” Second half of the 13th century. In Marc Saperstein. ''Jewish Preaching, 1200–1800: An Anthology'', 124–36. New Haven: Yale University Press, 1989. ISBN 0-300-04355-4.

*[[Zohar]] [http://www.kabbalah.com/k/index.php/p=zohar/zohar&vol=11 1:179a–193a.] Spain, late 13th century. Reprinted in, e.g., ''The Zohar''. Translated by Harry Sperling and Maurice Simon. 5 vols. London: Soncino Press, 1934.

[[File:Thomas Hobbes (portrait).jpg|thumb|60px|[[Thomas Hobbes|Hobbes]]]]

*[[Jami]]. ''[[s:Joseph and Zuleika|Joseph and Zuleika]]''. Persia, 15th century. In, e.g., ''Joseph and Zuleika''. Translated by Charles F. Horne. Kessinger Pub., 2005. ISBN 1-4253-2805-9.

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===Moderni===

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<!--- da tradurre

*[[Thomas Hobbes]]. ''[[Leviathan (book)|Leviathan]]'', [[s:Leviathan/The_Third_Part#Chapter_XXXVI:_Of_the_Word_of_God.2C_and_of_Prophets|3:36.]] England, 1651. Reprint edited by [[C. B. Macpherson]], 454. Harmondsworth, England: Penguin Classics, 1982. ISBN 0-14-043195-0.

*[[Moshe Chaim Luzzatto]]. ''[[Mesillat Yesharim]]'', [http://www.shechem.org/torah/mesyesh/4.htm ch. 4]. Amsterdam, 1740. Reprinted in ''Mesillat Yesharim: The Path of the Just'', 55. Jerusalem: Feldheim, 1966. ISBN 0-87306-114-4.

*[[Maurice Elvey]]. ''[[Potiphar's Wife]]''. Britain: British International Pictures (BIP), 1931.

*Irving Fineman. ''Jacob, An Autobiograhical Novel''. New York: Random House, 1941.

[[File:Thomas Mann 1937.jpg|thumb|60px|[[Thomas Mann|Mann]]]]

*[[Thomas Mann]]. ''[[Joseph and His Brothers]]''. Translated by [[John E. Woods]], 14–15, 17–18, 36–37, 43–92, 130, 257, 269-71, 274–75, 303-04, 309, 315–1107, 1254–86. New York: Alfred A. Knopf, 2005. ISBN 1-4000-4001-9. Originally published as ''Joseph und seine Brüder''. Stockholm: Bermann-Fischer Verlag, 1943.

*[[A. M. Klein]]. “Joseph.” Canada, 1944. Reprinted in ''The Collected Poems of A.M. Klein'', 11. Toronto: McGraw-Hill Ryerson, 1974. ISBN 0-07-077625-3.

*George W. Coats. “Widow's Rights: A Crux in the Structure of Genesis 38.” ''[[Catholic Biblical Quarterly]]''. 34 (1972): 461–66.

*[[Umberto Cassuto]]. “The Story of Tamar and Judah.” In ''Biblical and Oriental Studies''. Translated by [[Israel Abrahams]], volume 1, pages 29–40. Jerusalem: Magnes Press, 1973. ISBN 9652234761.

*George W. Coats. “The Joseph Story and Wisdom: a Reappraisal.” ''Catholic Biblical Quarterly''. 35 (1973): 285–97.

*George W. Coats. “Redactional Unity in Genesis 37–50.” ''[[Journal of Biblical Literature]]''. 93 (1974): 15–21.

*Donald A. Seybold. “Paradox and Symmetry in the Joseph Narrative.” In ''Literary Interpretations of Biblical Narratives''. Edited by Kenneth R.R. Gros Louis, with James S. Ackerman & Thayer S. Warshaw, 59–73. Nashville: Abingdon Press, 1974. ISBN 0-687-22131-5.

*George W. Coats. ''From Canaan to Egypt: Structural and Theological Context for the Joseph Story''. Washington: Catholic Biblical Association, 1975. ISBN 0-915170-03-5.

*John A. Emerton. “Some Problems in Genesis XXXVIII.” ''[[Vetus Testamentum]]''. 25 (1975): 338–61.

*John A. Emerton. “An Examination of a Recent Structuralist Interpretation of Genesis Xxxviii.” ''Vetus Testamentum''. 26 (1976): 79–98.

*[[Elie Wiesel]]. “Joseph, or the Education of a ''Tzaddik''.” In ''Messengers of God: Biblical Portraits & Legends'', 139–73. New York: Random House, 1976. ISBN 0-394-49740-6.

*Judah Goldin. “The Youngest Son, or Where Does Genesis 38 Belong.” ''Journal of Biblical Literature''. 96 (1977): 27–44.

*[[Robert Alter]]. “Joseph and His Brothers.” ''[[Commentary (magazine)|Commentary]]''. 70/5 (November 1980): 59–69.

*Edward L. Greenstein. “An Equivocal Reading of the Sale of Joseph.” In ''Literary Interpretations of Biblical Narratives: Volume II''. Edited by Kenneth R.R. Gros Louis, with James S. Ackerman, 114–25. Nashville: Abingdon Press, 1982. ISBN 0-687-22132-3. *Adele Berlin. ''Poetics and Interpretation of Biblical Narrative'', 60–61. Sheffield: The Almond Press, 1984. ISBN 0-907459-24-2.

*Marc Gellman. “The Coat of Many Colors.” In ''Does God Have a Big Toe? Stories About Stories in the Bible'', 61–64. New York: HarperCollins, 1989. ISBN 0-06-022432-0.

*[[Frederick Buechner]]. ''The Son of Laughter'', 205–40. New York: HarperSanFrancisco, 1993. ISBN 0-06-250116-X.

*[[Aaron Wildavsky]]. ''Assimilation versus Separation: Joseph the Administrator and the Politics of Religion in Biblical Israel''. New Brunswick, N.J.: Transaction Publishers, 1993. ISBN 1-56000-081-3.

*Shalom Goldman. ''The Wiles of Women/the Wiles of Men: Joseph and Potiphar's Wife in Ancient Near Eastern, Jewish, and Islamic Folklore''. Albany, N.Y.: [[State University of New York Press]], 1995. ISBN 0-7914-2683-1.

*[[Francine Rivers]]. ''Unveiled: Tamar''. Wheaton, Ill.: Tyndale House Publishers, 2000. ISBN 0-8423-1947-6.

*[[Joseph Telushkin]]. ''The Ten Commandments of Character: Essential Advice for Living an Honorable, Ethical, Honest Life'', 91–94, 129–32. New York: Bell Tower, 2003. ISBN 1-4000-4509-6.

*[[Robert Alter]]. ''The Five Books of Moses: A Translation with Commentary'', xx, xxii–xxiii, xl, 206–29. New York: W.W. Norton & Co., 2004. ISBN 0-393-01955-1.

*Frank Anthony Spina. “Tamar's Resolve, Judah's Family, Israel's Future.” In ''The Faith of the Outsider: Exclusion and Inclusion in the Biblical Story'', 25–51. William B. Eerdmans Publishing Company, 2005. ISBN 0-8028-2864-7.

*Nili Shupak. “A Fresh Look at the Dreams of the Officials and of Pharaoh in the Story of Joseph (Genesis 40–41) in the Light of Egyptian Dreams.” ''Journal of the Ancient Near Eastern Society''. 30 (2006): 103–138.

*Suzanne A. Brody. “Brothers-in-arms.” In ''Dancing in the White Spaces: The Yearly Torah Cycle and More Poems'', 71. Shelbyville, Kentucky: Wasteland Press, 2007. ISBN 1-60047-112-9.

*[[Esther Jungreis]]. ''Life Is a Test'', 106–12, 240–41. Brooklyn: Shaar Press, 2007. ISBN 1-4226-0609-0.

*Hillel I. Millgram. ''The Joseph Paradox: A Radical Reading of Genesis 37–50''. Jefferson, North Carolina: McFarland and Company, 2012. ISBN 0-7864-6850-5.

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==Collegamenti esterni==

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<!--- da tradurre

===Texts===

*{{cita web|http://www.mechon-mamre.org/p/pt/pt0137.htm|Masoretic text and 1917 JPS translation}}

*{{cita web|url=http://bible.ort.org/books/torahd5.asp?action=displaypage&book=1&chapter=37&verse=1&portion=9|titolo=Hear the parshah chanted}}

*{{cita web|http://www.mechon-mamre.org/p/pt/ptmp3prq.htm#mp3|Hear the parshah read in Hebrew}}

===Commentaries===

{{col-begin}}

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*{{cita web|url=http://ajrca.org/index.php?s=vayeshev&search.x=11&search.y=14|titolo=Academy for Jewish Religion, California}}

*{{cita web|http://ajrsem.org/tag/vayeshev/|Academy for Jewish Religion, New York}}

*{{cita web|http://www.aish.com/tp/43919062.html|Aish.com}}

*{{cita web|http://www.akhlah.com/parsha/bereshit/vayeshev/vayeshev.php|Akhlah: The Jewish Children’s Learning Network}}

*{{cita web|url=http://judaism.ajula.edu/Content/InfoUnits.asp?CID=904|titolo=American Jewish University}}

*{{cita web|http://www.anshe.org/parsha/vayeishev.htm|Anshe Emes Synagogue, Los Angeles}}

*{{cita web|http://www.arigoldwag.com/pp.html|Ari Goldwag}}

*{{cita web|http://www.biu.ac.il/JH/Parasha/eng/vayeshev/vayesh.shtml|Bar-Ilan University}}

*{{cita web|url=http://www.chabad.org/article.asp?AID=15555|titolo=Chabad.org}}

*{{cita web|http://www.eparsha.com/#drash|eparsha.com}}

*{{cita web|http://www.g-dcast.com/vayeshev|G-dcast}}

*{{cita web|http://www.vbm-torah.org/bereishit.htm|The Israel Koschitzky Virtual Beit Midrash}}

*{{cita web|http://www.jewishagency.org/JewishAgency/English/Jewish+Education/Compelling+Content/Jewish+Time/Jewish+Sources/Iyunum/Parashat+Vayeshev.htm|Jewish Agency for Israel}}

*{{cita web|http://www.jtsa.edu/x1941.xml#gen|Jewish Theological Seminary}}

*{{cita web|http://www.mishpacha.com/Browse/Article/490/Vayeishev-Training-for-the-Future|Miriam Aflalo}}

*{{cita web|http://www.myjewishlearning.com/texts/Weekly_Torah_Commentary/vayeshev_index.htm|MyJewishLearning.com}}

*{{cita web|http://ohr.edu/yhiy/article.php/2432|Ohr Sameach}}

*{{cita web|http://www.ou.org/torah/archive1.htm|Orthodox Union}}

*{{cita web|http://www.oztorah.com/category/vayyeshev/|OzTorah, Torah from Australia}}

| width="50%" align="{{{align|left}}}" valign="{{{valign|top}}}" style="border:0"|

*{{cita web|http://www.netivot-shalom.org.il/eparsha.php|Oz Ve Shalom — Netivot Shalom}}

*{{cita web|http://www.pardes.org.il/online_learning/parsha_quizzes/09_vayyeshev.php|Pardes from Jerusalem}}

*{{cita web|http://www.parshaparts.com/archive/5767/full_email-vayeishev.pdf|Parshah Parts}}

*{{cita web|http://rabbidovlinzer.blogspot.com/search/label/Parshat%20Vayeshev|Rabbi Dov Linzer}}

*{{cita web|url=http://www.rabbishmuel.com/browse.cgi?type=torah_sermons|titolo=Rabbi Shmuel Herzfeld}}

*{{cita web|http://www4.jrf.org/recon-dt#Vayeshev|Reconstructionist Judaism}}

*{{cita web|http://www.judaicseminar.org/|Sephardic Institute}}

*{{cita web|url=http://www.shiur.com/index.php?category=Vayeshev|titolo=Shiur.com}}

*{{cita web|http://www.ohrtorahstone.org.il/parsha/index.htm|Rabbi Shlomo Riskin}}

*{{cita web|http://www.613.org/par-ber.html#b9|613.org Jewish Torah Audio}}

*{{cita web|http://tanach.org/vayesh.htm|Tanach Study Center}}

*{{cita web|http://www.tfdixie.com/parshat/vayeishev/|Torah from Dixie}}

*{{cita web|url=http://www.torah.org/learning/parsha/parsha.html?id1=9|titolo=Torah.org}}

*{{cita web|http://torahvort.com/jewiki/index.php/Vayeshev|TorahVort.com}}

*{{cita web|http://urj.org/torah/genesis/index.cfm?|Union for Reform Judaism}}

*{{cita web|http://www.chiefrabbi.org/ReadContent1847.aspx|United Hebrew Congregations of the Commonwealth}}

*{{cita web|http://www.uscj.org/JewishLivingandLearning/WeeklyParashah/TorahSparks/Archive/Default.aspx|United Synagogue of Conservative Judaism}}

*{{cita web|http://www.shemayisrael.com/parsha/bonchek/archives/archives.htm|What’s Bothering Rashi?}}

*{{cita web|url=http://www.yctorah.org/index.php?option=com_search&Itemid=99999999&searchword=vayeshev&submit=Search&searchphrase=any&ordering=newest|titolo=Yeshivat Chovevei Torah}}

*{{cita web|http://www.yutorah.org/|Yeshiva University}}

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==Note==

<references />

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{{Figli di Noè}}

{{Popolo ebraico}}

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[[Categoria:Parashot]]