meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Radak/Torah/Radak on Genesis/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.txt"}
text: Radak on Genesis
  רד"ק על בראשית
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  Radak on Genesis
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  That it was good. Even herbs that are too sharp to consume as food or drink can be used for medicinal purposes.
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Let the waters teem (<i>yishretzu</i>). This term indicates prolific reproduction. It is used only with regard to the creatures of the sea, which are indeed far more abundant than those of the dry land.
  
  Verse 21
  
  
  And thus Elokim created. Unlike the dry land, the sea was not imbued with sufficient power to produce living souls on its own. It was necessary, therefore, for Hashem to intervene directly in the production of the sea creatures. For the same reason marine fauna becomes sparser the further one goes from the shore.
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  The beasts. This refers to beasts of prey such as the lion and the bear, which are imbued with an affinity for unpopulated regions to minimize the harm that they do. 
  Everything that creeps. These also favor desolate areas, with the exception of a few harmless species. The name <i>remes</i> alludes to their scurrying manner of locomotion. Note that no mention at all is made of the maggots generated by rotting things. 
  And Elokim saw that it was good. Even harmful creatures have beneficial uses. For example, snake flesh is used as an antidote for poison. Alternatively, the “good” is that every creature possesses the faculties necessary for its survival: predators — claws and strength, prey — speed and wariness. And all are provided with abundant sources of nourishment.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
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  Verse 9
  
  Pleasant to look at. The trees of the Garden were exceptionally beautiful and stately. And good for food. All the trees of the Garden bore fruit and their produce was superior to that of all other trees. Adam dwelt in the Garden for only a brief time and his offspring not at all. Therefore all the fruit remains for Israel to enjoy in the Messianic Age. The Tree of Life. By nature this tree granted health and long life.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
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  Verse 21
  
  
  
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  Verse 24
  
  Therefore a man shall leave his father and his mother. This does not mean that he is exempt from honoring them but only that after marriage he is no longer to dwell with them but with his wife.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  From the fruit … we may eat. Chavah replied, “It is not as you say; we are permitted to eat of all the other trees!” But of the fruit … lest you die. “Moreover, it is for our own good that we are forbidden to eat of the tree that is in the middle of the Garden, lest we die.” Chavah may have assumed that its fruit was poisonous.
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  That the tree was good for food. She saw that its fruit was as appealing as that of other trees and should presumably be just as edible. Why, then, should it be any more harmful than the others? Moreover, she reasoned, the serpent was probably correct that it was effective as a means of obtaining wisdom.And she also gave it to her husband <i>with her</i>. They ate of it together. Thus she ate twice and he ate once.
  
  Verse 7
  
  
  
  Verse 8
  
  
  They heard. They understood that it was Hashem’s voice coming to rebuke them. The man and his wife hid themselves. They were embarrassed because the fig leaves did not cover their nakedness well. Hashem intentionally forewarned them of His impending revelation so that they could hide themselves, from which it can be inferred that one should never enter a room unannounced.
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  Cursed are you. Unlike Adam and Chavah, the serpent had no excuse at all; therefore Hashem did not wait for him to reply but cursed him straight away.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  She gave birth again. The fact that there is no mention of a second conception lends support to the <i>Midrash</i> (<i>Bereishis Rabbah</i> 22) according to which Kayin and Hevel were twins. She gave birth again. Literally, “She continued to give birth.” The Sages explain that each son was born with a female twin, thus there was a “continuation” to his birth. She gave birth … to … Hevel. “The sons of men are nothing,” (see <i>Tehillim</i> 62:10). Perhaps after their expulsion Chavah sensed the precariousness of the human condition.
  
  Verse 3
  
  In the course of time. Literally, “at the end of [a period of] days” — i.e., from the time that he began working the land. Some say this means at the end of a year (see <i>Vayikra</i> 25:30). Some fruit. No mention is made of which fruit, but apparently it was of an inferior variety or perhaps he offered what was left over after he had taken for his own needs. According to <i>Pirkei DeRabbi Eliezer</i> he offered flax seed. Thus garments of flax and wool are forbidden to avoid mingling Kayin’s offering with that of Hevel.
  
  Verse 4
  
  
  
  Verse 5
  
  But to Kayin and his offering. Hashem was not pleased with Kayin because his intentions were not praiseworthy, nor was He pleased with his offering because it was of inferior quality. And depressed (literally, “his face fell”). Kayin lowered his face like one who is ashamed.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  Ad-noy then said. Hashem’s intention was to demonstrate that it is impossible to hide one’s deeds from Him. I know not. Since Hashem did not ask straight out, “Why did you kill your brother?” Kayin still thought that His knowledge was limited.
  
  Verse 10
  
  
  
  Verse 11
  
  Now you are cursed. This seems to suggest that the curse applied to Kayin alone. It will no longer give you. The land would now yield even less than after Adam’s sin
  
  Verse 12
  
  
  
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  Verse 16
  
  
  
  Verse 17
  
  
  
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  The father. That is, the forerunner. Of those who live in tents. His predecessors had pastured their flocks near town.
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  Then men began (<i>huchal</i>). Some render this, “Then they desecrated.” At that time people began calling the astronomical bodies by Hashem’s name, believing them to be intermediaries between Him and His creatures. This was the beginning of idolatry.
  
  
  
  
  
  
  
  
  
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  Verse 2
  
  
  
  Verse 3
  
  
  
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  Verse 5
  
  Adonoy saw. Hashem created the world to be totally, or at least mostly, good; therefore as soon as evil predominates, it loses its right to exist.
  
  Verse 6
  
  
  
  Verse 7
  
  
  From man to beast. The beasts were only created for the sake of human beings; therefore if the latter were to be destroyed there would be no purpose in the former. Moreover, it would have required a special miracle to save the animals from the flood and outside of the human realm Providence only looks after species, not individuals.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  Noach fathered. Noach’s sons are mentioned again here to indicate that in addition to serving Hashem himself, he taught his children to do likewise.
  
  
  
  
  
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  On that very day. Earlier (v. 7:1) it is implied that Noach entered the ark at the beginning of the seven days, yet here it is implied that he entered only at the end. The resolution is that during these days they could enter and exit freely. Then on the seventh day they entered and remained there.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  Ad-noy then shut him in. He ensured that the battering of the water would not make the slightest hole.
  
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  Verse 21
  
  Every man. That is, not only the beasts but even human beings with their great cunning could not save themselves. The word “every” is meant to include even the giants in their mountain holdouts.
  
  Verse 22
  
  
  
  Verse 23
  
  They were obliterated. The word “obliterated” is repeated to indicate that no sign of them remained. According to the Sages the first indicates obliteration in this world while the second indicates obliteration in the next world.
  
  
  
  
  
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  [Began] to dry. It was still like mud, dry on the surface but soft underneath. Noach knew that Hashem would tell them when it was safe to go out.
  
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  His sons, his wife and son’s wives. The women are mentioned separately because they were afraid to go out until the men did so.
  
  
  
  
  
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  This is the sign. Hashem repeated this promise several times so that Noach would be utterly assured. According to the <i>Midrash</i> only the first mention of the word “covenant” in this passage is needed contextually; the other six are to correspond to the six days of creation.
  
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  Cham the father of Canaan. Failing to cover his father’s shame and speaking of it mirthfully to his brothers were Canaan-like acts, through which he showed that he was indeed his spiritual forebear.
  
  
  
  
  
  
  
  
  
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  Ad-noy descended. Whenever Hashem examines the deeds of lowly created beings He is said to “descend.”
  
  
  The sons of man.  They are called this to emphasize the baseness they displayed in following their own desires rather than their Creator’s will — Hashem wanted them to settle the entire earth yet they chose to remain in one place.
  
  Verse 6
  
  
  
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  Verse 8
  
  Ad-noy scattered them. He scattered them by jumbling their language. Once they could no longer communicate they could no longer work together and the speakers of the various languages went to settle in different places. In this way the entire planet became populated. Nevertheless, most of them settled in the north because of the temperate climate.
  
  Verse 9
  
  
  
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  The wife of his son Avram. This seemingly superfluous phrase indicates that Sarai was indeed Avram’s soul-mate and that she left Ur Kasdim not under compulsion but to do Hashem’s will.
  
  Verse 32
  
  
  Terach died in Charan. The Torah emphasizes this to teach that Terach abandoned idolatry and his home in Ur Kasdim only out of love of his son, not because he had really changed his beliefs. Avraham may have succeeded in persuading him to observe the rest of the Noachide laws, but idol worship was too deeply ingrained in those generations to be easily uprooted.
  
  
  
  
  
  Verse 1
  
  
  
  Go from your land. God withheld his destination from him so that Avraham’s love for Him would be made known. It is difficult to abandon one’s home, one’s birthplace and one’s family to move to an unfamiliar land. Moreover, God did not even promise that it would be a goodly land. Nevertheless, Avraham accepted the command with love.
  
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  As Ad-noy had told him. He did not ask questions but had faith that God would fulfill His promises.
  
  Verse 5
  
  
  
  The wife of his son Avram. This seemingly superfluous phrase indicates that Sarai was indeed Avram’s soul-mate and that she left Ur Kasdim not under compulsion but to do Hashem’s will.
  
  
  
  
  
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  To the site of the altar. It is easier to concentrate if one always worships in the same place.
  
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  Wicked and sinful exceedingly. The evildoers among them did not hesitate to sin openly.
  
  Verse 14
  
  
  
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  As the dust of the earth. On the simple level this is an exaggeration. According to the <i>Midrash</i> when Avraham’s descendants disobey God’s will they are trampled like the dust, but when they obey they are likened to the stars (as in v. 15:5).
  
  
  
  
  
  
  
  
  
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  How will I know. He did not doubt that his descendants would inherit the land but he was concerned that they might forfeit it through sin.
  
  Verse 9
  
  
  
  Verse 10
  
  He split them. Yisrael’s oppressors would be divided in religion and war until they destroyed one another. The bird, however, he did not split. Yisrael, by contrast, would not divide into sects and even the northern and southern kingdoms would one day be reunited.
  
  
  
  
  
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  Her mistress became slighted. Hagar thought that since she had born Avram an heir she would now become his principle wife.
  
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  Sarai dealt harshly. She assigned her difficult tasks and perhaps even beat her. It is clear from God’s blessing to Hagar (v. 11) that He was not pleased with Sarah’s conduct. Avram was also not pleased, but he refrained from interfering in order not to disturb the peace of his home.
  
  Verse 7
  
  
  
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  I will greatly multiply. The angel, as God’s emissary, spoke in the first person in God’s name.
  
  
  
  
  
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  Avraham took. Avraham circumcised the others before circumcising himself lest he lack the strength to do so afterwards on the same day.
  
  
  
  
  
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  My Master. Literally, “masters.” He was addressing only the leader but used the plural out of respect. This episode is recorded in detail to illustrate how one should act towards his fellows.
  
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  Sarah was listening. When she realized they were speaking about her she came to listen, but the angels could not have seen her because their backs were to the door.
  
  Verse 11
  
  
  
  Verse 12
  
  Sarah laughed. She scoffed silently at the emissary’s prediction, not realizing that he was an angel. Nevertheless, she did not laugh aloud out of modesty and respect.
  
  
  
  
  
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  He made a feast … and baked matzos. Since they arrived at night he was unable to prepare more substantial food. Alternatively, it is proper to offer wayfarers food that can be prepared quickly because they are weary from the road.
  
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  Avraham got up early. From this verse the Sages learned that Avraham enacted the morning prayers. He taught that one should give thanks for the daylight and pray before turning to mundane affairs. To the place. From here we learn that one should pray in the same place every day.
  
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  There is no man on earth. It is unlikely that they thought the world had been destroyed because when they left Zoar it was still intact. Moreover, they knew that Sedom and Amorah were destroyed on account of their wickedness. Rather, they were afraid that no man would want them since they came from one of the condemned cities.
  
  Verse 32
  
  
  
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  Lot’s daughters became pregnant. They did not need to lay with him a second time.
  
  
  
  
  
  Verse 1
  
  Avraham journeyed. Scripture does not explain why he left the groves of Mamrei. Perhaps he wished to perform an act of acquisition in the entire land on behalf of his descendants.
  
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  Avimelech had not come near. Providence took away his appetite to protect Sarah.
  Will You also kill an innocent nation. If You kill me — their upright king — it is as if you killed my entire people. Moreover, I too am innocent because I believed her to be single.
  
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  For he is a prophet. He is close to Me and I am swift to hear his prayers. He will pray for you. I will not pardon you unless you persuade him to pray for you.
   You will live. That is, be healed.  
  All that is yours. Avimelech’s entire household, because all of them acquiesced in Sarah’s abduction
  
  
  
  
  
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  Avraham planted an <i>eishel</i>. He planted a sapling near the well as testimony that its ownership was now uncontested. <i>Eishel</i>. According to the Sages this is an acronym for <i>achilah</i> (eating), <i>shetiyah</i> (drinking) and <i>linah</i> (lodging). Avraham taught the people of Beer Sheva that one must provide wayfarers with these three things.  
  There he proclaimed. He felt a special need to strengthen awareness of Hashem at this time in light of the abduction of Sarah and the stealing of the well.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Verse 36
  
  Sarah … gave birth. Even though he has another son, he bestowed all his property upon Yitzchok because he was born to him by Sarah, his kinswoman, and because he was born to him in his old age.
  
  Verse 37
  
  My oath (<i>alasi</i>). Literally, “My curse.” But Avraham actually said, <i>shevuasi</i> — “My oath” (v. 8). Eliezer used a stronger term to encourage them to agree. My family. He used this expression rather than, “my father’s house,” to indicate that if he could not find a match for Yitzchok in Avraham’s father’s house, he was permitted to turn to his mother’s house (<i>Radak</i>).
  
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  Lavan and Besueil. Lavan is mentioned before his father because on account of Besueil’s great age, Lavan actually ran the household. 
  We cannot say anything. It is clear from your account that Hashem is behind the matter.
  
  Verse 51
  
  
  
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  Rivkah and her maidens set off. All the while that her family accompanied her she walked with them out of courtesy. Only after they departed did she mount her camel.
  
  Verse 62
  
  
  
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  Verse 64
  
  She let herself down. She dismounted hurriedly to don her veil so that her fiancé would not see her face until after they were married.
  
  
  
  
  
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  Avraham was the father of Yitzchok. The Torah began Yitzchok’s genealogy with his father because he was so upright and benevolent that all recognized that he was Avraham’s son.
  
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  Verse 21
  
  Yitzchok prayed. Because of his great love for his wife he declined to take another, but instead prayed profusely on her behalf.
  On behalf of (or “across from”) his wife. He prayed that he would be granted offspring through her rather than having to take another wife. Alternatively, he stood across from her when he prayed in order to keep her in mind.
  
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  Sell your birthright. Yaakov did this because he found it difficult to treat his brother with the respect that custom required towards the first born. Nevertheless, in the end Yaakov was forced to show him even greater honor out of fear; see 33:3.
  
  
  
  
  
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  Yitzchok’s servants came. Hashem arranged for them to arrive before Avimelech’s entourage departed so that they would witness yet another example of his good fortune and hold him in even greater awe.
  
  
  
  
  
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  Yitzchok had grown old. Yitzchok mistakenly took his blindness for a sign that death was near.
  
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  Made it into a tasty dish. Yitzchok was very wealthy and had no shortage of food; nevertheless, the elderly often long for novel and rare delicacies such as venison. So that my soul will bless you. Yitzchok knew that Eisov was not a good man, which is why he thought that he would need his blessing. Yaakov, on the other hand, would enjoy Hashem’s blessing to Avraham and did not need his father’s blessing, just as Yitzchak was not blessed by his father.
  
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  Come close to me and kiss me. Usually the greater personage kisses the lesser, but since Yitzchok was blind and could only grope to find him, he asked his son to kiss him instead.
  
  Verse 27
  
  
  And he blessed him. The combination of the food, drink and pleasant fragrance enabled him to receive the spirit of prophecy in order to bless him.
  
  Verse 28
  
  The dew of heaven. He mentions dew but not rain because dew is always desirable, whereas rain can sometimes be destructive.
  
  
  
  
  
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  Eisov realized. Yitzchok had expressed displeasure with Eisov’s marriages from the outset. Now, however, Eisov saw that his father objected to such an extent that he sent Yaakov to Paddan Aram.
  
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  And if I return in peace. That is, with a wife and children, otherwise he could not be said to have “returned in peace,” since he was forbidden to marry a Canaanite. 
  And Ad-noy will be my God. That is, he would set aside worldly affairs and dedicate himself entirely to His service. This stone … will become a House of God. He vowed to build a temple and altar for the exclusive service of Hashem. Alternatively, he would instruct his offspring to build a temple when they inherited the land.
  
  
  
  
  
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  There was a large stone. Since this was their only well they wanted the flocks to be watered one right after another so that the water remaining in the trough after each one would not go to waste.
  
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  He loved Rochel more than Leah. It is clear from this verse that he loved Leah as well, although not as much as Rochel.
  
  Verse 31
  
  Ad-noy saw that Leah was the hated one. Yaakov did not actually hate her, but he loved Rochel more. It was on account of the pain this caused her that Hashem opened her womb.  
  He opened her womb. Implying that until now she was infertile.
  
  Verse 32
  
  
  
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  <i>He</i> therefore named him Leivi. Because of his joy at the baby’s birth Yaakov bestowed the name that Leah had chosen. He also saw prophetically that Leivi’s descendants would be “attached” to Hashem, which explains why only this child was named by him.
  
  
  
  
  
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  Yaakov became very angry. He only became angry because she attributed the ability to give her children to him rather than to Hashem.
  
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  And bore Yaakov a son. This phrase is written each time one of the maidservants gave birth to emphasize that they had the status of proper wives and that their sons enjoyed the same rights of blessing, inheritance and office-holding as Yaakov’s other sons.
  
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  Leah went out to meet him. Since Yaakov did not know of their agreement he would have gone to Rochel’s tent and then it would have been improper for Leah to call him out.
  
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  Afterwards she gave birth. It is not written that she “conceived again and bore a daughter” because Deenah was Zevulun’s twin.
  
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  Do not give me anything. Do not give me a pre-established amount but let my reward be determined by Hashem.
  
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  The man became … prosperous. Literally, “The man burst forth very greatly” — it was as if his property burst all bounds until it could no longer be contained.
  
  
  
  
  
  Verse 1
  
  He heard the words. Lavan’s sons spoke this way among themselves and with their father, in the presence of Yaakov’s sons.
  
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  Elokim appeared. In Yaakov’s honor, just as He appeared to Avimelech in Avraham’s honor in 20:3.
  
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  I did not eat any rams. Since the meat of rams is of poor quality it is usual for shepherds to eat them on occasion.
  
  
  
  
  
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  He spent that night there. While he was waiting for Hashem’s reply he prepared his gift to Eisov, 
  because even a righteous person must not rely upon miracles. In fact, Hashem withheld His reply — in the form of the “man” that Yaakov encountered — until after he sent his gift.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Binyomin. “The son of my right hand” — this name reflected Yaakov’s affection for him because he was born to him in his old age.
  
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  Eisov and Yaakov. Even though Yaakov purchased the right of the first born from Eisov, he treated him with deference ever since they were reconciled.
  
  
  
  
  
  
  
  
  
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  Here I am. It did not occur either to Yoseif or his father that the brothers would actually harm him. This entire episode was orchestrated by Hashem to fulfill what was foretold to Avraham in the Covenant Between the Pieces.
  
  
  
  
  
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  Please recognize. Because Yehudah had said to his father, “Please identify it” (<i>haker na</i>), regarding Yoseif’s coat (37:32), Hashem arranged that Tamar would now say to him, “Please recognize”.
  
  
  
  
  
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  After these events. After he had achieved honor and security, the episode of his master’s wife befell him.
  
  
  
  
  
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  In another three days. He deduced that the branches represented days, not months, because of the swiftness with which blossoms bloomed.
  
  
  
  
  
  
  
  
  
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  Yoseif’s ten brothers. Scripture identifies them by his name rather than their father’s to underscore that it was on his account that they set out and that with their arrival in Egypt his dream was fulfilled.
  
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  Among the others. They did not stand out because many came from the land of Canaan.
  
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  Yoseif recognized … But they did not recognize. He acted as a brother toward them by refraining from harming them, whereas they had not acted as brothers toward him.
  
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  It is just as I said. If you are really brothers, why did one remain behind? After all, your wives and children could have tended your father.
  
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  I fear God. I do not wish for your families to starve.
  
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  That is why this trouble. Whenever trouble befalls a person he should examine his deeds to determine what wrong he has committed and repent.
  
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  And now his blood. Since they heard nothing of him after the sale they assumed that he died, either naturally or through foul play, and they held themselves responsible.
  
  
  
  
  
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  I will have sinned. I will consider myself under a ban for the rest of my life. Even though he made this curse conditional, it took effect in part nevertheless; see Rashi on <i>Devarim</i> 33:7.
  
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  A hidden gift (literally, “hidden treasure”). If you found money in your sacks it was simply a blessing from Hashem, like finding buried treasure.
  
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  The men looked … in astonishment. Since they were all born within seven years of one another, how could he have known who was older? According to the Midrash he pretended to divine their positions with his goblet and seated them correspondingly. He placed Binyamin next to himself on the grounds that they had both lost their mothers.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  The God of his father Yitzchok. He offered sacrifices to Hashem who restrained Yitzchok from going to Egypt in a time of famine (26:2) to see if He would restrain him as well. In the merit of the sacrifices he hoped to receive a prophetic message.
  
  
  
  
  
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  They acquired property. In addition to what Yoseif had granted them.
  
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  The days … drew near. He felt his death approaching and was concerned lest he die before commanding Yoseif regarding his burial.
  
  Deal kindly and truthfully. “Truthfully” refers to his duty to bury him while “kindly” refers to the extra kindness of transporting his body to the Holy Land
  
  
  
  
  
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  He too will become great. At the time of the exodus the tribe of Ephraim was larger, but when they entered Canaan Menasheh was larger. Ephraim’s true superiority, however, lay in the prophets and kings that would descend from him.
  
  
  
  
  
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  Verse 4
  
  
  
  Verse 5
  
  
  Instruments of violence. Killing the people of Shechem, other than Shechem himself, was unjust. Moreover, it placed us all in danger.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  A young lion … a lion. Yehudah would begin like a young cub — although even then he would precede his brothers in many things — but once David was crowned he would be like a full grown lion.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  They made him bitter. This refers to Potiphar and his wife, not to the brothers. Yaakov would not have mentioned their crime in the midst of blessing them.