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Riga 8:
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|
==Letture==
Riga 15:
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>
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===Prima lettura — Genesi 37:1–11===
Riga 22:
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>
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===Seconda lettura — Genesi 37:12–22===
Riga 34:
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>
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[[File:Emile Jean Horace Vernet 001.jpg|thumb{{subst:#ifeq:{{subst:#expr: (((200 / 220) round 1) <= 1.1) and (((200 / 220) round 1) >= 0.9)}}|
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===Quarta lettura — Genesi capitolo 38===
Riga 42:
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>
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===Quinta lettura — Genesi 39:1–6===
Riga 54:
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>
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===Settima lettura — Genesi capitolo 40===
Riga 61:
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>
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==Interpretazione intrabiblica==
Riga 77:
[[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>
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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{{subst:#ifeq:{{subst:#expr: (((300 / 220) round 1) <= 1.1) and (((300 / 220) round 1) >= 0.9)}}|
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>
Riga 93:
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>
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[[File:Joseph Sold by His Brothers.jpg|thumb{{subst:#ifeq:{{subst:#expr: (((230 / 220) round 1) <= 1.1) and (((230 / 220) round 1) >= 0.9)}}|
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>
Riga 107:
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>
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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>
Riga 114:
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>
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===Genesis chapter 38===
Riga 121:
[[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>
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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>
Riga 139:
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>
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[[File:Joseph and Potiphar's Wife.jpg|thumb{{subst:#ifeq:{{subst:#expr: (((225 / 220) round 1) <= 1.1) and (((225 / 220) round 1) >= 0.9)}}|
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{{subst:#ifeq:{{subst:#expr: (((200 / 220) round 1) <= 1.1) and (((200 / 220) round 1) >= 0.9)}}|
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>
Riga 153:
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{{subst:#ifeq:{{subst:#expr: (((130 / 220) round 1) <= 1.1) and (((130 / 220) round 1) >= 0.9)}}|0|{{subst:!}}upright{{subst:#ifeq:{{subst:#expr: (((130 / 220) round 2) <= 0.8) and (((130 / 220) round 1) > 0.7)}}|0|={{subst:#expr: (130 / 220) round 1}}}}}}|The Title Page of the Zohar]]
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==Interpretazione rabbinica medievale==
Riga 164:
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>
[[File:Prophet amos.jpg|thumb|
==Haftarah==
Riga 177:
<!--- da tradurre
*[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
*[[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).
Riga 188:
*{{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
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===Non rabbinici===
Riga 203:
*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
*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.
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Riga 212:
*“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
*[[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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Riga 222:
*[[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
*[[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.
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