בראשית רבה פ״הBereshit Rabbah 85

Section 1א׳

וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו (בראשית לח, א), (מלאכי ב, יא): בָּגְדָה יְהוּדָה וְתוֹעֵבָה נֶעֶשְׂתָה וגו', אֲמַר לֵיהּ כָּפַרְתְּ יְהוּדָה שְׁקַרְתְּ יְהוּדָה, וְתוֹעֵבָה נֶעֶשְׂתָה בְּיִשְׂרָאֵל, יְהוּדָה נַעֲשָׂה חֻלִּין, (מלאכי ב, יא): כִּי חִלֵּל יְהוּדָה קֹדֶשׁ ה' אֲשֶׁר אָהֵב. וַיְהִי בָּעֵת הַהִיא, (מיכה א, טו): עֹד הַיֹּרֵשׁ אָבִיא לָךְ יוֹשֶׁבֶת מָרֵשָׁה עַד עֲדֻלָּם יָבוֹא, מַלְכָּן וּקְדוֹשָׁן שֶׁל יִשְׂרָאֵל, עַד עֲדֻלָּם יָבוֹא כְּבוֹדָן שֶׁל יִשְׂרָאֵל, עַד עֲדֻלָּם יָבוֹא, דִּכְתִיב (בראשית לח, א): וַיֵּט עַד אִישׁ עֲדֻלָּמִי. וַיְהִי בָּעֵת הַהִוא, רַבִּי שְׁמוּאֵל בַּר נַחְמָן פָּתַח (ירמיה כט, יא): כִּי אָנֹכִי יָדַעְתִּי אֶת הַמַּחֲשָׁבֹת, שְׁבָטִים הָיוּ עֲסוּקִין בִּמְכִירָתוֹ שֶׁל יוֹסֵף, וְיוֹסֵף הָיָה עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, רְאוּבֵן הָיָה עָסוּק בְּשַׂקּוֹ וְתַעֲנִיתוֹ, וְיַעֲקֹב הָיָה עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, וִיהוּדָה הָיָה עָסוּק לִקַּח לוֹ אִשָּׁה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה עוֹסֵק בּוֹרֵא אוֹרוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, וַיְהִי בָּעֵת הַהִיא וַיֵּרֶד יְהוּדָה. (ישעיה סו, ז): בְּטֶרֶם תָּחִיל יָלָדָה, קֹדֶם שֶׁלֹא נוֹלַד מְשַׁעְבֵּד הָרִאשׁוֹן נוֹלַד גּוֹאֵל הָאַחֲרוֹן, וַיְהִי בָּעֵת הַהִוא, מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, וְהַמְּדָנִים מָכְרוּ אֹתוֹ אֶל מִצְרַיִם.

“It was at that time; Judah descended from his brothers and turned to an Adulamite man, and his name was Ḥira” (Genesis 38:1). “It was at that time; Judah descended from his brothers” – “Judah has betrayed, and an abomination has been performed…” (Malachi 2:11). [God] said to him: ‘You have denied, Judah; you have lied, Judah’ – “and an abomination has been performed in Israel” (Malachi 2:11). ‘Judah has become profane’ – “for Judah has profaned the holy of the Lord that He loves” (Malachi 2:11). “It was at that time.” “I will yet bring to you a dispossessor, inhabitant of Maresha; [the glory of Israel] will come as far as Adulam” (Micah 1:15) – the King and Holy One of Israel. [Alternatively,] should the glory of Israel have “come as far as Adulam”? “Come as far as Adulam” – as it is written: “And turned to an Adulamite man.” “It was at that time” – Rabbi Shmuel bar Naḥman began: “For I have known the thoughts” (Jeremiah 29:11) – the tribes were engaged in the sale of Joseph, Joseph was engaged in his sackcloth and his fasting, Reuben was engaged in his sackcloth and his fasting, Jacob was engaged in his sackcloth and his fasting, Judah was engaged in taking a wife for himself, and the Holy One blessed be He was engaged in creating the light of the messianic king: “It was at that time, Judah descended from his brothers.” “Before she begins labor, she will give birth” (Isaiah 66:7) – before the first one who would enslave [Israel] was born, the ultimate redeemer was born. “It was at that time” – what is written prior to the matter? “The Medanites sold him to Egypt” (Genesis 37:36).

Section 2ב׳

וַיְהִי בָּעֵת הַהִוא, וְלֹא הָיָה צָרִיךְ קְרָיָה לְמֵימַר אֶלָּא (בראשית לט, א): וְיוֹסֵף הוּרַד מִצְרָיְמָה, וּמִפְּנֵי מָה הִסְמִיךְ פָּרָשָׁה זוֹ לָזוֹ, רַבִּי אֶלְעָזָר וְרַבִּי יוֹחָנָן, רַבִּי אֶלְעָזָר אָמַר כְּדֵי לִסְמֹךְ יְרִידָה לִירִידָה. רַבִּי יוֹחָנָן אָמַר כְּדֵי לִסְמֹךְ הַכֶּר לְהַכֶּר. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּדֵי לִסְמֹךְ מַעֲשֵׂה תָּמָר לְמַעֲשֵׂה אִשְׁתּוֹ שֶׁל פּוֹטִיפַר, מַה זּוֹ לְשֵׁם שָׁמַיִם אַף זוֹ לְשֵׁם שָׁמַיִם, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי רוֹאָה הָיְתָה בְּאַסְטְרוֹלוֹגִין שֶׁלָּהּ שֶׁהִיא עֲתִידָה לְהַעֲמִיד מִמֶּנּוּ בֵּן, וְלֹא הָיְתָה יוֹדַעַת אִם מִמֶּנָּהּ אִם מִבִּתָּהּ, הֲדָא הוּא דִכְתִיב (ישעיה מז, יג): מוֹדִיעִים לֶחֳדָשִׁים מֵאֲשֶׁר יָבֹאוּ עָלָיִךְ. רַבִּי אַיְּבוּ אָמַר מֵאֲשֶׁר וְלֹא כָּל אֲשֶׁר, וְדִכְוָתָהּ (בראשית ב, כה): וְלֹא יִתְבּשָׁשׁוּ, (בראשית ג, א): וְהַנָּחָשׁ הָיָה עָרוּם, לֹא הָיָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא (בראשית ג, כא): וַיַּעַשׂ ה' לְאָדָם וּלְאִשְׁתּוֹ וגו', רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אָמַר לְהוֹדִיעֲךָ מֵאֵיזֶה חֵטְא קָפַץ עֲלֵיהֶם אוֹתוֹ רָשָׁע, מִתּוֹךְ שֶׁרָאָה אוֹתָן מִתְעַסְּקִין בְּדֶרֶךְ אֶרֶץ נִתְאַוָּה לָהֶם. אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנִין, שֶׁלֹא לְהַפְסִיק בְּפָרָשָׁתוֹ שֶׁל נָחָשׁ, וְדִכְוָתָהּ (דניאל ד, לד): וְדִי מַהְלְכִין בְּגֵוָה יָכִל לְהַשְׁפָּלָה, (דניאל ה, א): בֵּלְשַׁאצַּר מַלְכָּא, (דניאל ו, א): וְדָרְיָוֶשׁ מָדָאָה, וְהֵיכָן הוּא אֱוִיל מְרוֹדָךְ, רַבִּי אֶלְעָזָר אָמַר כְּדֵי לִסְמֹךְ רָשָׁע אֶל רָשָׁע, קוֹצֵץ לְקוֹצֵץ, גֵּיוְתָן לְגֵיוְתָן. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּדֵי לִסְמֹךְ הֶפְסֵק מַלְכוּת לְהֶפְסֵק מַלְכוּת. וְדִכְוָתָהּ (דניאל ה, ל): בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְאשַׁצַּר מַלְכָּא כַשְׂדָּאָה (דניאל ו, א): וְדָרְיָוֶשׁ מָדָאָה וגו', וְהָן הוּא (דניאל ח, א): בִּשְׁנַת שָׁלשׁ לְמַלְכוּת בֵּלְשַׁצַּר הַמֶּלֶךְ, רַב הוּנָא אָמַר שֶׁלֹא יֹאמְרוּ דִּבְרֵי פִּיּוּטִין הֵם, כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁאֲמָרוֹ בְּרוּחַ הַקֹּדֶשׁ. רַבָּנָן אָמְרֵי כְּדֵי לְסָרֵג עַל הַסֵּפֶר כֻּלּוֹ שֶׁאֲמָרוֹ בְּרוּחַ הַקֹּדֶשׁ, אַף הָכָא נָמֵי מִתְבָּעֵי מֵימַר וְיוֹסֵף הוּרַד מִצְרַיְמָה, וּכְתִיב וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו, אָמַר בּוֹאוּ וּנְפַזֵּר עַצְמֵנוּ, שֶׁכָּל זְמַן שֶׁאָנוּ מְכֻנָּסִין הַשְּׁטָר מָצוּי לְהִגָּבוֹת, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשָׂרָה בְּנֵי אָדָם שֶׁנִּמְצְאוּ בִּגְנֵבָה אֵין אֶחָד נִתְּפַס עַל יְדֵי כֻלָּם, וְכֵיוָן שֶׁנִּמְצְאוּ בַּגָּבִיעַ, אָמְרוּ (בראשית מד, טז): הָאֱלֹהִים מָצָא אֶת עֲוֹן עֲבָדֶיךָ, אָמַר רַבִּי יִצְחָק מָצָא בַּעַל חוֹב מָקוֹם לִגְבּוֹת שְׁטַר חוֹבוֹ. אָמַר רַבִּי לֵוִי כָּזֶה שֶׁהוּא מְמַצֶּה אֶת הֶחָבִית וּמַעֲמִיד אוֹתָהּ עַל שְׁמָרֶיהָ. רַבָּנָן אָמְרֵי בּוֹאוּ וּנְפַרְנֵס עַצְמֵנוּ, לְשֶׁעָבַר הָיָה זָקוּק לְהַשִּׂיאֵנוּ נָשִׁים, וְעַכְשָׁיו הוּא עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, אֵינוֹ בְּדִין שֶׁיְהֵא עָסוּק לְהַשִּׂיאֵנוּ נָשִׁים. אָמְרוּ לוֹ לִיהוּדָה וְלֹא אַתְּ הוּא הָרֹאשׁ שֶׁל כֻּלָּנוּ, עֲמֹד אַתָּה וּפַרְנֵס אֶת עַצְמֶךָ, מִיָּד וַיֵּרֶד יְהוּדָה, יְרִידָה הִיא לוֹ שֶׁנָּשָׂא לְגוֹיָה, יְרִידָה הִיא לוֹ שֶׁקָּבַר אֶת אִשְׁתּוֹ וּבָנָיו.

“It was at that time” – the verse should have said only: “Joseph was taken down to Egypt” (Genesis 39:1). Why, then, did it juxtapose this portion to that one? Rabbi Elazar and Rabbi Yoḥanan: Rabbi Elazar said: In order to juxtapose descent to descent. Rabbi Yoḥanan said: In order to juxtapose “identify” (Genesis 37:32) to “identify” (Genesis 38:25). Rabbi Shmuel bar Naḥman said: In order to juxtapose the incident of Tamar to the incident of Potifar’s wife. Just as this one, [Tamar, acted] for the sake of Heaven, so too, that one, [Potifar’s wife, acted] for the sake of Heaven, as Rabbi Yehoshua ben Levi said: She saw through her astrology that she was destined to bring forth a child from him, but she did not know whether it would be from her or from her daughter. That is what is written: “[The astrologers, the stargazers,] who foretell by the new moons of that which will befall you” (Isaiah 47:13). Rabbi Aivu said: [They foretell] “of that which [will befall you]” but not all that [will befall you]. Similarly, “[They were both naked, the man and his wife,] and they were not ashamed” (Genesis 2:25), “the serpent was…cunning” (Genesis 3:1). The verse should have said only: “The Lord God made for Adam and for his wife [hide tunics, and clothed them]” (Genesis 3:21). Rabbi Yehoshua ben Korḥa said: It is to inform you for what reason that wicked one [the serpent] accosted them; because it saw them engaged in conjugal relations, it lusted after them. Rabbi Yaakov of Kefar Ḥanin said: So as not to end with the portion of the serpent. Similarly, “[Now I, Nebuchadnezzar, praise, exalt, and glorify the King of heaven…] and He is able to humble those who walk in arrogance” (Daniel 4:34), “King Belshatzar” (Daniel 5:1) and “Darius the Mede” (Daniel 6:1). Where is Evil Merodakh? Rabbi Elazar said: To juxtapose a wicked one to a wicked one, a tormentor to a tormentor, a conceited one to a conceited one. Rabbi Shmuel bar Naḥman said: In order to juxtapose a reign that was truncated to a reign that was truncated. Similarly, “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30), “and Darius the Mede [received the kingdom]” (Daniel 6:1). Where is [the chapter beginning:] “In the third year of the reign of King Belshatzar” (Daniel 8:1)? Rav Huna said: So that they will not say that this is mere literature; so that everyone will know that he said it through the divine spirit. The Rabbis say: In order to indicate regarding the whole book that it was stated through the divine spirit. Here too, it should have said: “Joseph was taken down to Egypt” (Genesis 39:1), but it is written: “Judah descended from his brothers.” [Judah] said [to his brothers]: ‘Let us disperse ourselves, for so long as we are together, the promissory note is liable to be collected.’ The Holy One blessed be He said to them: If ten people were implicated for robbery, can one not be apprehended for the act of them all? When they were implicated regarding the goblet, they said: “God has found [matza] the iniquity of your servants” (Genesis 44:16). Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Levi said: Like this one who empties [mematze] the barrel and leaves it with only its dregs. The Rabbis say: [Judah said:] ‘Come and let us provide for ourselves. In the past, he [Jacob] would have felt obligated to arrange for us to marry wives, but now he is preoccupied with his sackcloth and fasting. It is not right that he should engage in [arranging for us to marry wives.’ They said to Judah: ‘Are you not the leader of us all? You arise and provide for yourself.’ Immediately, “Judah descended” – it is a descent for him that he married a gentile woman. It is a descent for him that he buried his wife and his sons.

Section 3ג׳

רַבִּי יְהוּדָה בַּר סִימוֹן וְרַבִּי חָנִין בְּשֵׁם רַבִּי יוֹחָנָן, כָּל מִי שֶׁהוּא מַתְחִיל בְּמִצְוָה וְאֵינוֹ גוֹמְרָהּ קוֹבֵר אֶת אִשְׁתּוֹ וְאֶת בָּנָיו, מִמִּי אַתָּה לָמֵד מִיהוּדָה (בראשית לז, כו): וַיֹּאמֶר יְהוּדָה אֶל אֶחָיו מַה בֶּצַע וגו', הָיָה לוֹ לְהוֹלִיכוֹ עַל כְּתֵפוֹ אֵצֶל אָבִיו, מַה גָּרַם לוֹ, קָבַר אִשְׁתּוֹ וּבָנָיו. רַב הוּנָא בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי, כָּל מִי שֶׁמַּתְחִיל בְּמִצְוָה וְאֵינוֹ גּוֹמְרָהּ וְאַחֵר בָּא וְגוֹמְרָהּ, הִיא נִקְרֵאת עַל שְׁמוֹ שֶׁל שֵׁנִי, הֲדָא הוּא דִכְתִיב (יהושע כד, לב): וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְּנֵי יִשְׂרָאֵל, וַהֲלוֹא משֶׁה הֶעֱלָם, שֶׁנֶּאֱמַר (שמות יג, יט): וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ, אֶלָּא לְפִי שֶׁנִּגְזַר עָלָיו שֶׁלֹא יִכָּנֵס לָאָרֶץ וְאֵלּוּ נִטְפְּלוּ בָּהֶם, לְפִיכָךְ נִקְרֵאת עַל שְׁמָם. וְאֶת עַצְמוֹת יוֹסֵף וגו', מוֹשְׁלִים אוֹתוֹ לְמָה הַדָּבָר דּוֹמֶה לְלִיסְטִים שֶׁנִּכְנְסוּ לְמַרְתֵּף אֶחָד שֶׁל יַיִן, נָטְלוּ קַנְקַן אֶחָד וְשָׁתוּ, הֵצִיץ עֲלֵיהֶם בַּעַל הַמַּרְתֵּף אָמַר לָהֶם יֶעֱרַב לָכֶם יְבֻשָּׂם לָכֶם יִמְתַּק לָכֶם, שְׁתִיתֶם אֶת הַיַּיִן הַחֲזִירוּ אֶת הַקַּנְקַן לִמְקוֹמָהּ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַשְּׁבָטִים מְכַרְתֶּם אֶת יוֹסֵף הַחֲזִירוּ עַצְמוֹתָיו לִמְקוֹמָן. דָּבָר אַחֵר, אָמַר לָהֶם יוֹסֵף לַמָּקוֹם שֶׁגְּנַבְתּוּנִי שָׁם תַּחְזִירוּנִי, (בראשית לז, יג): הֲלוֹא אַחֶיךָ רֹעִים בִּשְׁכֶם, כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר (יהושע כד, לב): וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם קָבְרוּ בִשְׁכֶם.

Rabbi Yehuda bar Simon and Rabbi Ḥanin in the name of Rabbi Yoḥanan: Anyone who begins a mitzva and does not complete it, buries his wife and his children. From whom do you derive this? It is from Judah. “Judah said to his brothers: What profit is it [if we kill our brother and conceal his blood?]” (Genesis 37:26). He should have borne him on his shoulder to his father. What did it cause for him? He buried his wife and his children. Rav Huna in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Anyone who begins a mitzva and does not complete it, but another comes and completes it, it is attributed to the second one. That is what is written: “Joseph’s bones, which the children of Israel took up” (Joshua 24:32). Did Moses not take them up, as it is stated: “Moses took Joseph’s bones with him” (Exodus 13:19)? But since it was decreed upon him that he would not enter the land, and these [the children of Israel] tended to them, it is therefore attributed to them. “Joseph’s bones…” (Joshua 24:32) – they analogize it; to what is the matter comparable? To robbers who entered a certain wine cellar. They took a particular jug and drank. The owner of the cellar peered at them. He said to them: ‘May it be pleasant for you, may it be enjoyable for you, may it be sweet for you. You drank the wine, restore the jug to its place.’ So, the Holy One blessed be He said to the tribes: ‘You sold Joseph. Restore his bones to their place.’ Another matter: Joseph said to them: ‘To the place from which you abducted me, return me’ – “are your brothers not herding in Shekhem?” (Genesis 37:13). That is what the children of Israel did: “Joseph’s bones, which the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32).