Abravanel

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Exodus Chapter 3, we learn of Moses’ pilot prophecy. The Bible relates that the divine
communiqué took place in a wilderness – from the midst of a fiery, burning bush.

“Now Moses was keeping the flock of Jethro his father-in-law, the priest
of Midian. And he led the flock to the farthest end of the wilderness, and
came to the mountain of God, unto Horeb. And the angel of God
appeared unto him in a flame of fire out of the midst of a bush. And he
looked, and behold the bush burned with fire. And the bush was not
consumed.”

Throughout his commentaries on the Bible, Abravanel deals with Moses’ prophecy at length. Here, he
focuses on the greatest prophet of all time, Moses, and the timing behind Moses’ pilot prophecy.

With the opening verse of this chapter, Holy Scripture teaches Bible students four instrumental aspects
of Moses’ prophecy, truly indispensable knowledge. See Abravanel’s World for the full treatment. Here,
however, we will cover the first one: timing.

Abravanel questions why Moses only received God’s word at this juncture, in a wasteland? Why, for
example, had he not been graced with a heavenly message while growing up in opulence, in Pharaoh’s
palace under the care of the king’s daughter? Or perhaps, Moses should have received bonus prophecy
as the young activist went out to visit his brethren, advocating on their behalf.

Indeed, timing is key. Abravanel cites an ancient history text that chronicles Moses’ life prior to tending
to Jethro’s sheep. That source writes, that after Moses fled Pharaoh’s palace, he headed south and
settled in Ethiopia. There, his career blossomed. In time, he assumed the throne. For our purposes,
though, the question is: Why didn’t the Almighty appear to Moses when he ruled Ethiopia?

Here is the first point about prophecy. It does not rest upon someone surrounded by fame and
grandeur. On this delicate – and elusive – topic of prophecy, Abravanel quotes from Maimonides.

What is the right stuff, Maimonides asks about prophets in a general sense? First, prophets need to
possess analytical prowess and express themselves eloquently. Second, for Maimonides, the Creator’s
messenger must be extraordinarily imaginative. Finally, seers display steely self-discipline, shunning
physical pleasures. Clearly, Abravanel adds, prophets run from foolish pursuits, such as politics. They
properly prioritize.

Abravanel circles back to his original query about the timing of Moses’ first prophecy. He says, that as
long as Moses engaged in politics and amassing temporal power, prophecy eluded him. After his stint in
Ethiopia, Moses left Ethiopia and traveled to Midian. There, he labored as a shepherd and spent his days
hiking deserted desert dunes. Change came, as well as personal growth.

In the “farthest end of the wilderness…the angel of God appeared unto him in a flame of fire out of the
midst of a bush.”Miles from the din of civilization, Moses cared for his father-in-law’s flocks. One day, in
mindful mediation, “he looked, and beheld the bush burned with fire.”

A transformative dialogue with the One Above was about to commence.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Exodus Chapter 4, God bids Moses to return to Egypt. There, he was to address his
fellow countrymen, who had been enslaved by Pharaoh. God assured His prophet success, courtesy of
divine miracle after miracle. Though initially reticent about being up to the task ahead, the Maker chided
the prophet. Ultimately, Moses acquiesced. 

A technical issue arose: Would Moses’ employer, Jethro, grant a leave of absence? Abravanel puts Moses’ request and Jethro’s response into focus.

“And Moses went and returned to Jethro his father-in-law, and said unto him: Let me go, I pray you, and return unto my brethren that are in Egypt, and see whether or not they are still alive.”

Abravanel finds Moses’ request to Jethro ambiguous, if not self-contradictory. “Let me go, I pray you,
and return unto my brethren”implies a long sojourn in Egypt. Moses desired to relocate and dwell
among his fellow Jews. However, “And see whether or not they are still alive” suggests a quick visit.

Abravanel takes Bible students behind the scenes, per se. After Moses accepted his role in God’s plan,
he left Mount Sinai and returned to Midian, where he would visit his father-in-law, Jethro, and seek
permission to go. Without a doubt, Abravanel teaches, Moses had not breathed a word about the
prophecy he had experienced at Sinai. Instead, he asked: “Let me go, I pray you, and return unto my
brethren that are in Egypt.”Moses insinuated a temporary leave of absence.

Bolstering the impression of a visit of short duration, Moses continued: “And see whether or not they
are still alive.” The prophet sorely missed his family and brethren, Moses told Jethro. As for tending
Jethro’s flocks, the prophet professed interest in keeping his job.

Jethro, however, was very astute, a brilliant thinker. He was also kind. Notwithstanding Jethro’s
benevolence, he had put two and two together, suspecting that Moses’s trip was about more than a
family reunion; it was about saving Jews. Jethro further figured that the Jews would not believe Moses,
nor would they heed his speeches.

“And Jethro said to Moses: Go in peace.” For Abravanel, these were not words of permission to leave.
They were, instead, a forewarning.

Egypt, for Moses, was a perilous place. Jethro recalled that the first time Moses went to see his
brethren, it ended with him killing an Egyptian. The second time Moses interfered with the Hebrews,
they snitched on him to local police, who promptly put a bounty on Moses’ head.

“And Jethro said to Moses: Go in peace” is now clearer. For Moses, Egypt was fraught with mortal
danger. His fellow Jews seemed to have a penchant for twisting Moses’ good intentions. Jethro worried
that the treacherous precedent would raise its ugly head, putting Moses’ life at risk. Who knows, the
sage from Midian imagined, perhaps the old charges against Moses would resurface.

“Go in peace”, Jethro cautioned his so-in-law. Though he advised Moses to stay under the radar while in
Egypt and keep a low profile, the perceptive father-in-law understood that would not be the case.

See www.abravanelsworldoftorah.com for all blogs and to purchase Abravanel’s World of Torah.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Exodus Chapter 5, Moses and Aaron petition Pharaoh in the name of God: Let My
People Go. The king was unmoved, let alone impressed. “And Pharaoh said: Who is God that I should
harken unto His voice to let Israel go? I know not God…”

“And afterward Moses and Aaron came, and said unto Pharaoh: Thus
says God, the God of Israel: Let My people go, that they may hold a
feast unto Me in the wilderness. And Pharaoh said: Who is God that I
should harken unto His voice to let Israel go? I know not God, and
moreover I will not let Israel go.”

Abravanel asks about Moses and Aaron’s follow up, after Pharaoh categorically refused them. “And they
said: The God of the Hebrews has spoken to us. Let us go, we pray you, three days’ journey into the
wilderness…”

What in the world, Abravanel questions, were Moses and Aaron thinking? Pharaoh had just stated: “I
know not God, and moreover I will not let Israel go.” Further, what did the two brothers hope to
accomplish with the threat: “Lest He fall upon us with pestilence, or with the sword?” Pharaoh couldn’t
care less about such chatter.

Really, Aaron and Moses knew exactly what they were doing. After they heard Pharaoh profess
ignorance of God, and a refusal to let the Jews celebrate in the desert, the two men doubled down: “The
God of the Hebrews has spoken to us.”It amounted to giving Pharaoh a primer in Jewish history, and
the decisive role God played in it.

Abravanel elaborates on the lecture Moses and Aaron gave to the Egyptian monarch. Pharaoh, they
fired away. Have you heard of the God of Shem and Eiver? Have you heard of the God of Abraham, the
Hebrew, Who rescued the patriarch from a fiery furnace? What about that God Who brought military
victories to Abraham over enemy forces far greater than his?

Aaron and Moshe continued, Abravanel learns. Have you heard about the God of Isaac, Who brought
King Abimelech, the king of the Philistines, to his knees? What about that same God of Jacob, Who
humbled Esau?

The two brothers again addressed Pharaoh, now in present tense. You don’t stand a chance against the
God of the Hebrews. He watches over the Jewish people. That same Almighty spoke to us in a
prophecy, and commanded that we serve Him in the wilderness. A modest request – for you the king
to accept. We’re asking for three days in the desert, to sacrifice to the Almighty.

Moshe and Aaron concluded their remarks with a simple cost/benefit analysis. Besides, Pharaoh, the
celebration will benefit you. Should you turn us down, divine wrath will be brought to bear, in the
form of pestilence and the sword. Consequently, your slaves will be decimated, causing you great loss.
And all because you will not let the Hebrews celebrate for three days!

In sum, Abravanel explains the cogent argument put forth by Moses and Aaron to Pharaoh. The Bible
points out the king’s hubris and obstinacy. Though obnoxious, those traits did not cause Egypt’s utter
ruin. His ignorance of the all-powerful God of Israel did.

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

“And God spoke unto Moses, and said unto him: I am God…And
moreover I have heard the groaning of the children of Israel. Wherefore
say unto the children of Israel: I am God, and I will bring you out from
under the burdens of the Egyptians, and I will deliver you from their
bondage, and I will redeem you with an outstretched arm, and with great
judgments.”

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Exodus chapter 6, God again promises to rescue the Jewish nation from bondage. For
Abravanel, the question here is what appears to be superfluous verbiage. That is, why does the Bible
need to use three synonymous verbs in the verse cited above: “I will bring you out under the burdens”, I
will deliver you from their bondage”,and “I will redeem you?”Surely, Abravanel notes, if God brings out
the Hebrews from their taskmaster’s burdens, perforce He delivers and redeems them.

Also, in the following verse, we read: “And I will take you to Me for a people…and you shall know that I
am God your Almighty, Who brought you out from under the burdens of the Egyptians.”Abravanel asks
why is that particular verb chosen (“brought you out”), but not “deliver” or “redeem?”

Following are the answers. Abravanel provides the mood in Egypt, at this early juncture of Moses’
mission. Both Moses and the Hebrews had grown skeptical about any redemption from slavery, per an
earlier verse: “For since I came to Pharaoh to speak in Your name, he has dealt ill with this people.
Neither have You delivered Your people at all.”

God responded to the prophet’s and nation’s disbelief, by explaining the three reasons or better, moral
imperatives to prove that redemption was a foregone conclusion. For the fuller discussion, see
Abravanel’s World. Here, however, we will briefly touch on the reasons Abravanel brings to answer the
questions brought above.

First, God had, if you will, a vested interest in freeing His people. Until now, all divine promises regarding
the Hebrews had been delivered to the patriarchs, via angelic messengers. That was about to change.
The Maker was intent to speak directly to Moses and to the Hebrew, each person according to their
spiritual level. Thus, the Creator gave His word, per se, to redeem the Jews. “I will bring you out under
the burdens of the Egyptians.”

Second, the land of Israel has been designated for the Jews, as conveyed to the patriarchs in Genesis.
And though the patriarchs had dwelled in the land of Canaan, they did so as sojourners, not owners or
titleholders. Hence, the Almighty needed to take the Hebrews out of Egypt in order to fulfill His pledge
to the patriarchs. “I will deliver you from their bondage.”

The third reason that God needed to bring out the Jews from Egypt had to do with Him being the Judge
of the universe. His people were suffering at the hands of the evil Egyptians, resulting in a travesty of
justice. The Creator could not sit idly or ignore the injustice. Indeed, the covenant between God and the
patriarchs had been predicated on punishing the nation that wronged the Jews: “And also that nation,
whom they shall serve, will I judge.” “And I will redeem you with an outstretched arm.”

Thus, for Abravanel, our verses inform Moses and the Hebrews, in no uncertain terms: freedom awaits.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Exodus chapter 7, Bible students encounter the most fundamental theological
assumption of all: free choice. Indeed, no topic is more central to Judaism. Predictably, every major
commentator has weighed in on free choice, featured front and center in the verse:

“And I will harden Pharaoh’s heart unto you, and multiply My signs and
My wonders in the land of Egypt.”

Abravanel asks: Did God violate Pharaoh’s volition? And if the Creator did remove the king’s ability to
act independently, how can any wrongdoing be imputed to him? Yet clearly, our verse does ascribe
transgression to Pharaoh: “And I will harden Pharaoh’s heart…and multiply My signs and My wonders in
the land of Egypt.”

To be sure, Judaism posits the inviolability of free choice. Humans decide their destiny, without any
interference from Above. See Abravanel’s Worldfor the full discussion of the centrality of free choice in
general, and our chapter in particular. For our purposes, we summarize Abravanel’s main thrust.

God did not bias Pharaoh’s behavior and played no part the king’s refusal to heed Moses’ words.
Although, “And I will harden Pharaoh’s heart” certainly sounds like a divine set-up, it wasn’t.

Abravanel reframes the verse to show that Pharaoh’s mule headedness was the king’s own doing. Here’s
how.

All tallied, ten plagues would devastate Egypt. From the onset of the first plague (bloodying the Nile) to
the last one (killing of Egypt’s firstborn), nearly a year elapsed. A pattern emerged whereby Moses
would: 1) warn Pharaoh, 2) record the monarch’s obstinacy, 3) execute the given plague, and 4) wait
before ushering the upcoming plague.

This methodology gave Pharaoh time to reevaluate matters. He miserably misread the pause in the
action, attributing the plagues to happenstance or bad karma. Perilously, the king mischaracterized the
true Source of Egypt’s troubles, cutting God from the script.

This is key to understanding our verse and the role of Pharaoh’s conduct. When he saw a cessation of a
plague, he concluded that it occurred randomly. Heaven had not, he believed, orchestrated it. Stuff
happens, so Pharaoh thought. The king’s skewered mind brought him to double down.

If this was Pharaoh’s own doing, why does the Bible say: “And I will harden Pharaoh’s heart?” Abravanel
responds that when God slow-walked the procession of the plagues, it gave rise to the king hardening
his heart.

In sum, Pharaoh misinterpreted the drawn-out tempo of the divinely-wrought plagues and brought his
demise. In the next chapter, this is explicit: “But when Pharaoh saw that there was respite, he hardened
his heart…”

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Exodus Chapter 8, Bible students read about the third plague to attack Egypt with a
vengeance: lice.

“And God said to Moses: Say to Aaron – stretch out your rod, and smite
the dust of the earth, that it may become lice throughout the land of
Egypt.”

Abravanel observes that this third plague, unlike the first two (bloodied Nile and frogs), came with no
forewarning to Pharaoh. This is particularly noteworthy, Abravanel says, because subsequent plagues
revert back to the earlier models, whereby Moses does caution Pharaoh about upcoming plagues. What
does the deviation signify here?

Abravanel gives readers a better understanding of the ten plagues. He teaches that the first three
plagues were designed to convey to Pharaoh a fact of life: God exists. When it came to the bloodied Nile
and frogs, the Maker instructed Moses to caution Pharaoh and his advisers. Afterward, Moses repeated
those warnings, but with a caveat. The prophet uttered them to Pharaoh in private.

As a result of Pharaoh’s oath to let the Hebrews go, Moses stopped the plagues. No sooner had the king
received a breather from the plagues, than he reneged on his word. At that juncture, God changed His
tune and tactics. “And God said to Moses: Say to Aaron – stretch out your rod, and smite the dust of the
earth, that it may become lice throughout the land of Egypt.”

Abravanel explains. Moses told Aaron to bypass Pharaoh. The Maker told His prophet to skip the
warning to the king. Instead, Aaron was to take to the streets, relaying a harsh message directly to the
Egyptians: Pharaoh lies through his teeth and doesn’t keep his promises. “And Aaron stretched out his
hand with his rod, and smote the dust of the earth. And there were lice upon man, and upon beast…”

Aaron’s actions manifested indignance at a king who breaks promises. “And Aaron stretched out his
hand…”,Abravanel suggests, was an object lesson: This land is accursed on account of its leader.
Previously, the land of Egypt was luscious and fertile. But now, Pharaoh’s prevarications pock the soil.
Lice abound.

In brief, we have explained why God commanded Moses to forego the warning to Pharaoh. It was an
expedient employed to publicly humiliate the king and expose the ugly truth about his lies. Thus, Aaron
zapped the ground of a once prosperous country and turned the landscape into a vast, maddening
fleabag.

See Abravanel’s World for the in-depth treatment of the Ten Plagues.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Exodus Chapter 9, the Bible details additional plagues to hit Egypt, including boils. On
this particular plague, Abravanel notes an anomaly, giving way to a question: Of all ten plagues, why
does God speak to both Moses and Aaron in the case of boils? In all other instances, the Creator solely
addressed Moses.

“And God said to Moses and to Aaron: Take handfuls of soot of the
furnace, and let Moses throw it heavenward in the sight of Pharaoh. And
it shall become small dust [particles] over all the land of Egypt. And it
shall become rashes that form boils upon man and beast, throughout the
land of Egypt.”

Before delving into the answer, Abravanel adds a second part to his question. It is, why does God
request both Moses and Aaron to “take handfuls of soot of the furnace”, yet only Moses performs the
action with the soot – “And let Moses throw it heavenward?” It begs the question, Abravanel continues,
what role did Aaron play in the plague of boils?

Abravanel learns that the Maker desired Moses to sow the soot in all four directions on the
weathervane: north, south, east, and west. This attests to the four directions that wind blows. God
wanted oozing pus formed from rashes to spread to all corners of Egypt, per the verse cited above: “And
it shall become small dust [particles} over all the land of Egypt.”

Moses, of course, had only two hands. This necessitated Aaron’s assistance. Four hands scooped and
carried four handfuls. Yet, when it came to flinging the soot, the Bible is explicit: “And let Moses throw it
heavenward”– Moses tossed four handfuls to the four winds. Bible students are apprised that Aaron’s
role in this plague had been limited to transporting soot.

In closing, Abravanel shares the following insight. Regarding the plagues, Heaven’s plan took into the
equation the true, inner nature of Moses and Aaron. For our purposes here, Moses was the more
spiritual of the two brothers. Hence, Moses played the active part in the plague of boils, seeing that the
dermatological disorder derived from air or wind.

See Abravanel’s Worldfor more keen observations about the ten plagues.

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. Genesis chapter 15, Abravanel imparts, is rich in material. He arrives at this conclusion
after considerable study, as he writes. We share a snippet from his intriguing comments, one that is sure
to stand Bible students in good stead. For the fuller discussion, see Abravanel’s World.

“After these things the word of God came unto Abram in a vision, saying:
Fear not, Abram. I am your shield. Your reward shall be exceedingly
great.”

“After these things, the word of God came unto Abram…” God pays close attention to the affairs of man.
Providence is the interface between the Maker and man. That is a truism when we speak of common
folk. It is especially true when we speak of prophets. In that vein, Abravanel introduces an important
question on chapter 15’s opening verse quoted above: Why did God appear to Avram at this particular
juncture, and what was His message to him?

In Chapter 14, we read that Abram had just succeeded in pulling off an extremely impressive military
victory over an army far superior in numbers than his. How did that change Abram’s life? According to
Abravanel, it changed everything!

Abravanel theorizes. Before the patriarch handed his royal opponents a drubbing, and prior to Abram
restoring the captives and chattel to the king of Sodom, life for the patriarch was carefree. A picture of
serenity.

That changed après la guerre. Anxiety gripped Abram. Gone were halcyon days, when worry and angst
were unknown. Gone were the quiet days and nights, when the patriarch was footloose and carefree.
Abram’s military feat carried concerns of revenge. As Abravanel puts it, noble warriors don’t take
military setbacks lightly. They will retrench and keep a peeled eye open for the right opportunity to
avenge their honor.

In practical terms, that meant Abram required around the clock bodyguards – lots of them. The
patriarch understood that his days of working as a farmer were a thing of the past. Thoughts of ruthless
and crafty adversaries preoccupied him.

Abram’s sweet and uninterrupted sleep after toiling in the fields was history. In the patriarch’s mind,
nighttime filled with horror, fright. Daytime offered no respite. Wherever Abram turned, he saw sword
toting bodyguards, reminding him of his new reality.

It weighed heavy upon the patriarch, especially because he was unused to restraints. Abram felt that his
life hung in the balance. In a flash, battle cries could erupt, fueling further tension.

Abram’s angst didn’t stop there. Ever since he returned the chattel to the king of Sodom, he fretted. His
stomach ached to consider what he had done. Was it morally reprehensible to return the loot over to a
king and his countrymen who were evil and rotten to the core, sinners against the Almighty’s values? Far
preferable, Abram questioned, had he kept it for himself. With that money, he could have funded and
fed his soldiers, now patrolling 24/7.

In both regards, Providence soothed the patriarch’s sore soul. “Fear not, Abram. I am your shield.” He
heard God’s assuring words. Abram need not think about existential threats from enemies, nor did he
need bodyguards. God had his back.

Further, when it came to returning war spoils to the king of Sodom, the Creator let the patriarch know
that he need not second guess himself. Abram’s altruism was apt. “Your reward shall be exceedingly
great.”Heaven would shower blessing and bounty upon the patriarch. He learned that since the King of
Kings would reward him, it would be an affront to accept gifts from mortal kings, even small ones.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. Chapter 45 brings the revelation that Pharaoh’s viceroy is Joseph. Abravanel shares
profound insights that Joseph had gained along his painful journey in reaching the pinnacle of success.
That journey would pave the way for the family’s deep wounds to heal. At the end of the chapter, focus
shifts to Jacob. How will they break the incredible news that Jacob’s beloved son is alive?

“And they told him saying, Joseph is yet alive. And he is ruler over all the
land of Egypt. And his heart fainted, for he believed them not. And they
told him all the words of Joseph, which he had said unto them. And
when he saw the wagons which Joseph had sent to carry him, the spirit
of Jacob their father revived. And Israel said, It is enough Joseph my son
is yet alive. I will go and see him before I die.”

Abravanel peers into Jacob’s psyche, when his sons return from Egypt and approach him, “saying,
Joseph is yet alive.”From the time of Joseph’s disappearance, Jacob coped with the pain by building a
wall. Whenever Joseph’s name was mentioned, the patriarch withdrew. He checked out.

And so it was when Jacob heard, “Joseph is yet alive.” The patriarch’s defense mechanism went up, “And
his heart fainted, for he believed them not.”Twenty-two years of despair erected a barrier that no one
could penetrate. Jacob’s sons had seen their father’s blank stare before. Indeed, they had become all
too familiar with that wan look whenever any association with Joseph passed their lips. Fresh pain
overtook Jacob. It was as if Joseph had died that very day.

Jacob would not allow himself to believe for a second, that his precious Joseph was yet alive. Still, his
sons persisted. Talk therapy. “And they told him all the words of Joseph, which he had said unto them.”
The pained patriarch’s soul heard words, scripted by Joseph.

Jacob’s disbelief began to slowly melt away. “And when he saw the wagons which Joseph had sent to
carry him, the spirit of Jacob their father revived.” Jacob looked up and saw a royal fleet of wagons that
could only belong to Pharaoh. For once in over two decades, Jacob could lower his defense mechanism.

In time, Joseph’s brothers conveyed the story of Joseph’s rise to power in Egypt. “And he is ruler over all
the land of Egypt.”

Jacob pined to see Joseph. He wasn’t moved by Joseph’s top position. Nor was Jacob interested in
Joseph’s astounding accomplishments. For twenty-two years, one thing tugged at Jacob, without let up
day in and day out. An image of Joseph’s face had indelibly burrowed itself into his inner being, his heart
and soul. “It is enough Joseph my son is yet alive. I will go and see him before I die.” For the aging
patriarch, an arduous ride down to Egypt would be a breeze, each moment bringing him a step closer to
the fulfilment of his wildest dream.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. Roughly half of chapter 47 pertains to Egypt’s economic collapse, as the famine
impoverished an entire population.

“And there was no bread in the land…And Joseph gathered up all the
money that was found in the land of Egypt. And Joseph said: Give me
your cattle, and I will give you [bread] for your cattle…So Joseph bought
all the land of Egypt for Pharaoh. And as for the people, he removed
them from city by city…And Israel dwelt in the land of Egypt…and they
acquired possessions, and were fruitful and multiplied exceedingly.”

Verses ploddingly detail the general and steady decline. Briefly, when the Egyptian’s grain finished, they
spent all their money buying from Pharaoh’s storehouses. Next, there was no money to purchase food.
To forestall starvation, Egyptians sold their livestock to pay for food staples. As the economy further
tanked, Joseph acceded to the people’s offer to barter food for their land, with 80% going to the
farmers, the remaining 20% levied as a government tax.

The chapter winds down and teaches us about widespread Egyptian population transfers, before
reaching its conclusion: “And Israel dwelt in the land of Egypt…and they acquired possessions, and were
fruitful and multiplied exceedingly.”

Abravanel poses a fundamental question: What is this Egyptian story doing in Holy Writ? It is the stuff of
history and belongs in Egyptian annals, but certainly not in the Bible.

To the contrary, Abravanel writes. There is a definite Hebrew angle and the Torah conveys four major
takeaways, giving Bible students a glimpse into divine providence, as it relates to the Jews, the Chosen
People.

1) It says in Psalms: “Behold the eyes of God are toward them who fear Him, toward them who
wait for His mercy. To deliver their soul from death, and to keep them alive in famine.” While
Egyptians languished, the Hebrews thrived, as per our chapter’s last verse.

2) God’s providence shone brightly on His people via Joseph, who funneled money to his family,
catering to their every need. This stands in stark contrast to Egypt, reeling from the mighty
famine. Miraculously, no one badmouthed Joseph for his overt favoritism.

3) The Jews looked on as Egyptians were forcibly moved from one place, far away to another. Few
calamities rank as humiliating as being uprooted, a fate suffered by the local population. As the
saying goes, misery loves company. Displaced Hebrews from Canaan felt a bit of comfort
knowing that they were not the only ones to be shunted from home.

4) Pharaoh taxed the Egyptians 20%, in the form of produce. Later, when the Hebrews received the
Law at Sinai, including an obligation to pay tithes to the priestly tribe and to the poor, Jews
would not complain. After all, they had seen the Egyptians pay a hefty levy to their king.

In sum, Abravanel shows that this chapter, on the surface, may seem like an Egyptian story, but for the
discerning reader, lessons of faith and divine providence abound.

Based on Abravanel’s World of Torah, by Zev Bar Eitan

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. The end of chapter 47 focuses on Jacob’s final days. Earlier in the chapter, we read that
Joseph introduced Pharaoh to Jacob, an encounter the Bible records.

“And Jacob lived in the land of Egypt seventeen years, so the days of
Jacob, the years of his life, were a hundred and forty-seven years.”

The king beheld an old man who appeared ancient, prompting him to ask the patriarch: “And Pharaoh
said unto Jacob: How many are the days of the years of your life?” To this, Jacob answered that he was
one hundred and thirty years old.

Abravanel poses an obvious question. If when Jacob arrived in Egypt the hoary patriarch was one
hundred and thirty, and then we read the verse quoted above, namely, that Jacob lived in Egypt
seventeen years, why does the Bible bother adding the two sums together to arrive at one hundred and
forty-seven? Simple math.

Abravanel explains. After Jacob heard that Joseph was alive in Egypt, he thought to travel to see his
precious son there, and return home to Canaan immediately. No dallying. But then, Jacob arrived in
Beer-Sheba, where God appeared to him.

The patriarch learned about a change in the schedule. Heaven informed Jacob that he and his family
would spend years in Egypt, and that in Egypt he would eventually die.

Jacob learned more. “And Israel dwelt in the land of Egypt, in the land of Goshen.” As for Israel’s sons:
“And they acquired possessions therein, and were fruitful, and multiplied exceedingly.”Years of good
and plenty. Finally, the patriarch heard God tell him the Hebrews would remain in Egypt until He
redeemed them. In a word, Jacob was schooled in the facts of life: God runs the show. His timetable.

In sum, Jacob had originally surmised that he would visit Joseph and head back home. The Creator had
other plans. “And Jacob lived in the land of Egypt seventeen years.”Concerning Jacob’s family, the
previous verse told of their prodigious success and growth: “And they got them possessions therein, and
were fruitful, and multiplied exceedingly.”

The way things turned out, Jacob did not leave Egypt, as he supposed. Instead, he and his family sunk
deep roots in Goshen. When Joseph’s brothers met Pharaoh, they expressed their intent to ride out
Canaan’s famine and immediately go home: “And they said unto Pharaoh: To sojourn in the land are we
come…”

Indeed, nothing of the sort transpired. Jacob and family didn’t budge. And it wasn’t because the
patriarch met a sudden death, and didn’t have time to leave. “And Jacob lived in the land of Egypt
seventeen years.” There was ample opportunity – seventeen years to be exact – to return. Says
Abravanel, that is the reason the Bible adds the two numbers (130+17). It conveys that God’s counsel,
and not Jacob’s or his sons’ plans to the contrary, hit the mark.

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. Chapter 48 brings Bible students closer to Jacob’s final days. The patriarch summoned
Joseph, as our chapter recounts. The blind patriarch revealed to Joseph divine secrets about the future,
a destiny that Heaven laid bare before him in Luz, decades earlier.

“And Jacob said unto Joseph: God Almighty appeared unto me at Luz in
the land of Canaan, and blessed me. And said unto me: Behold, I will
make you fruitful…. And I will make of you a company of peoples, and
will give this land to your seed after you for an everlasting possession.
And Israel beheld Joseph’s sons, and said: Who are these? And Joseph
said unto his father: They are my sons, Whom God has given me
here…Now the eyes of Israel were dim for age, so that he could not
see.”

Abravanel zeroes in on the father-son dialogue. Jacob, as stated, revealed to Joseph that which the
Creator had foretold in Luz. Mysteries galore. Now, as he lies dying, the hoary patriarch could make out
shadows of two men within earshot, hearing Jacob’s divine secrets. It prompted Jacob to ask: “Who are
these?”Answering, Joseph responded: “They are my sons, Whom God has given me here.”

Abravanel asks concerning Joseph’s answer: Why did Joseph tell his father that God had given him two
sons in Egypt? Jacob, of course, knew that when Joseph went to Egypt, he was single and had no
children.

Abravanel clarifies what Joseph meant. Jacob realized that his private conversation with Joseph, was,
well, not private. Two others had been present, eliciting the visually-impaired patriarch’s curiosity:
“Who are these?” Joseph had been listening intently, as his father revealed the future, things he had
heard in Luz. “They are my sons, Whom God has given me here,” Joseph replies.

Joseph wanted to show Jacob that he understood God’s prescient message, uttered in Luz. “Here” does
not refer to location – Egypt. The fact that Ephraim and Manasseh were not born in Canaan was
abundantly clear. Instead, Joseph conveyed the reason behind his fathering two sons in Egypt. “They are
my sons, Whom God has given me here.” That is, as Joseph processed and internalized what God had
foretold to Jacob in Luz.

“And said unto me: Behold, I will make you fruitful…And I will make of you a company of peoples…”
Because of that prophecy spoken in Luz, Joseph comprehended that he had been blessed by Above with
these two sons. Put differently, Joseph realized that elements of the Luz communication materialized. As
a consequence of God’s promise, he had fathered Ephraim and Manasseh in Egypt.

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. Chapter 50 closes out the book of Genesis, chronicling the state funeral procession
accorded to Jacob, the third Hebrew patriarch. Indeed, the procession had been widely attended by
family and Egyptian royalty. “And all the house of Joseph, and his brethren, and his father’s house, only
their little ones and their flocks and herds, they left in the land of Goshen. And there went up with him
both chariots and horsemen. And it was a very great company.”

“And when the days of weeping for him were past, Joseph spoke unto
the house of Pharaoh saying: If I have found favor in your eyes, speak, I
pray you, in the ears of Pharaoh saying: My father made me swear,
saying: Behold, I die. In my grave which I have dug for myself in the land
of Canaan, there you shall bury me.”

The Bible mentions that the Jews’ children, as well as their flocks and herds, remained back in Egypt.
Abravanel questions why Bible students need to know about the cattle and sheep. Was the livestock
planning on taking part in Jacob’s burial, digging his grave? Were cows and goats to deliver stirring
words of eulogy, Abravanel wryly remarks?

Here is the import. Regarding court protocol, Abravanel writes that while Joseph grieved over his father,
he did not permit himself to speak to Pharaoh’s attendants, let alone to Pharaoh himself. This reflects
mourning practices, requiring immediate family of the deceased to rend their garments and put on
sackcloth. It would be an affront to the throne, had Joseph appeared publicly.

“Joseph spoke unto the house of Pharaoh”, for Abravanel, is not literal. Rather, it teaches that Joseph
coached his brothers. They appealed to the house of Pharaoh, soliciting them to have Pharaoh grant
permission to bury Jacob in Hebron. “Now therefore let me go up, I pray you, and bury my father. And I
will come [right] back.”Joseph’s family bolstered their petition with an oral promise made by Joseph to
the patriarch: “My father made me swear…”

Pharaoh granted leave. He was duly impressed with the solemn oath: “And Pharaoh said: Go up, and
bury your father, as he made you swear.”

Great care went into the planning of Jacob’s funeral procession; it would pay homage to the patriarch.
“And Joseph went up to bury his father, and with him went all the servants of Pharaoh, the elders of his
house, and all the elders of the land of Egypt.”Abravanel interjects that Pharaoh may have had ulterior
motives. That is, the monarch may have feared that Joseph and his family might decide to stay in
Canaan, after the interment of their father. It attests to Pharaoh’s observation that Jacob held great
affinity for the Holy Land, while he lived, and even in death. In fact, the twelve tribes hoped to emulate
their father.

Pharaoh wouldn’t hear of it. He began eying the Jews as a potential cheap source of labor. The Hebrews
sought to assuage the king’s concerns, assuring him they had no intention of remaining in Canaan. “Only
the little ones and their flocks and herds, they left in the land of Goshen.”Their womenfolk, babies, and
livestock served as surety; they would not abandon their families and wealth.

Thus, the Bible describes Jacob’s funeral procession. It included the Hebrews and Egyptian notables.
Notably, not all of the patriarch’s family was allowed out. “Only their little ones and their flocks and
herds, they left in the land of Goshen.”For the Hebrews, a storm was brewing.

We now better appreciate the divine wisdom that sequenced the order of Bereshit’s and Shemot’s parshiyot. As for the author, all had been transcribed by Moshe, at the word of God. Moreover, the prophet received commentary on all that the Creator communicated to him. After we have laid out these four introductory rationales, we proceed to Shemot’s commentary, with God’s help.

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.  In Genesis Chapter 46, we read that Jacob packed up his family to leave famine-plagued Canaan
for Egypt, where Joseph ruled. A stopover in Beer Sheba, and a night vision there, nearly put a spike in
the patriarch’s plan. Abravanel puts our verses into perspective. Bible students are the richer for it.

“And Israel took his journey with all that he had, and came to Beer-
Sheba, and offered sacrifices unto the God of his father Isaac. And God
said unto Israel in the visions of the night, and said: Jacob, Jacob. And
he said, Here I am. And He said, I am God, the God of your father. Fear
not to go down into Egypt, for I will there make of you a great nation.”

Abravanel asks: Why did God need to appear to Jacob in Beer-Sheba in order to calm his concerns? “And
He said….Fear not to go down to Egypt.”Curiously, the patriarch gave no impression of fearfulness. At
the end of the last chapter, Jacob seems to state matter-of-factly: “And Israel said…I will go and see him
before I die.”Our chapter segues from the previous one: “And Israel took his journey with all that he
had, and came to Beer-Sheba…” No worries.

Abravanel teaches that Jacob began his journey to Egypt with a stop to Beer-Sheba, because the place
carried warm associations – the patriarchs prayed there. Further, when Jacob fled Canaan for Paddan-
Aram, he had stopped there. That night, Jacob had his ladder vision, a dream that promised him divine
protection.

Presently, when Jacob came to Beer-Sheba, he “offered sacrifices unto the God of his father Isaac.”
Abravanel finds it odd that Jacob didn’t mention, and invoke, his grandfather Abraham, referring only to
his father Isaac.

Here is Abravanel’s read on the verses. Jacob yearned to visit Egypt and set his eyes upon Joseph. On the
other hand, the patriarch feared leaving the Holy Land, the land that divine providence calls home. Here,
then, was Jacob’s quandary – to go or not to go.

This much Jacob knew, as he grappled for clarity. His grandfather, Abraham, had left Canaan for Egypt
during a famine. Yet, after the binding of Isaac, God said to Isaac: “Do not go to Egypt.”The reason for
God’s injunction had to do with wanting to spare Isaac from seedy Egypt, a society immersed in sorcery
and black magic. A mindless culture.

Abraham was permitted to go to Egypt, because divine providence had not yet been assigned as a
guiding force to him. But, as a result of circumcision and the binding of Isaac that changed; providence
attached to the first patriarch’s descendants. God had cleaved to the Chosen People, and the Chosen
People – His servants – cleaved to Him. And providence, as stated above, permeated throughout
Canaan.

This brings us back to Jacob’s predicament. Isaac was told to remain in the Chosen Land, for God’s eyes
are ever watching over it. Recall, that young Jacob experienced the same uneasiness as he fled the Holy
Land for Paddan-Aram. In the ladder dream, God assured him that He would protect him. “I will be with
you and guard you.” For Jacob’s part, he reciprocated in kind in the form of a pledge. He vowed that
when he returned from Paddan-Aram, he would wholeheartedly serve the Creator.

Now, Jacob arrived in Beer-Sheba, in need of divine inspiration. Should the patriarch abort his dream of
seeing Joseph in Egypt? Jacob “offered sacrifice unto the God of his father Isaac.”Would God forbid
Jacob from leaving the Holy Land, as He had stopped Isaac from going there?

A deeply-conflicted Jacob so wanted to see Joseph, just for a second. The patriarch poured his heart
before God, praying for a dispensation. The Maker told him: “And He said, I am God, the God of your
father. Fear not to go down into Egypt.”From Above, permission was granted.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Genesis chapter 30, God’s fulfilment of Jacob’s earlier dream continues to unfold.
Abravanel supplies Bible students with proper context, as well as the right stance with which to
approach divine blessing.

“And Reuben went in the days of wheat harvest, and found mandrakes
in the field, and brought them unto his mother Leah. Then Rachel said to
Leah, give me, I pray you, of your son’s mandrakes.”

“And your seed shall be as the dust of the earth, and you shall spread abroad to the west, and to the
east, and to the north, and to the south…” Indeed, the divine communication to Jacob at Beth-El
foreshadowed a rosy future. His seed would grow exponentially. Still, divine blessing should be
construed as conditional; it depends upon the recipient’s worthiness. In our case here, blessing also
assumes it wouldn’t have come to Jacob and his wives had they sat passively.

“And you shall spread abroad” informed Jacob that, in time, he would father twelve tribes. According to
Jewish tradition, Jacob relayed God’s cheery promise to Rachel and Leah, as well as to their respective
handmaids Bilhah and Zilpah. A close examination of the boys’ names reveals as much, a topic
developed in Abravanel’s World. But for our purposes here, let us set matters straight. Abravanel
agrees with other classic Bible commentators who contend that Leah and Rachel were reproductively
impaired. Thus, action would have to be taken to remedy nature’s obstacle.

“And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them
unto his mother Leah.” The verse suggests that mandrakes boosted fertility. Hence, Rachel’s request to
Leah: “Give me, I pray you, of your son’s mandrakes.”

For Abravanel, there is a fundamental lesson to be noted. That is, even though Jacob’s family operated
under divine providence, and even though God had promised Jacob prodigious seed, it didn’t give the
patriarch and matriarchs license to sit on their heels, and do nothing. Instead, each one’s efforts were
brought to bear. Prayer and medical assistance, in the form of mandrakes, aided in those efforts. If this
were not the case, the Bible would not have bothered mentioning the story about Reuben and the
mandrakes.

Initially, Leah balked and did not want to part with her son’s mandrakes, highlighting her interests to
conceive additional tribes to the rapidly growing nation. However, an arrangement between Rachel and
Leah was worked out. “And Rachel said, therefore he shall lie with you tonight for your son’s
mandrakes.”Tradition attests to Leah conceiving that night.

In brief, this episode in the Bible conveys how the patriarch and matriarchs nudged, in a manner of
speaking, the wonderful tidings communicated in the Jacob ladder vision. They partnered with the One
Above to help bring about divine providence and promise.

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible. Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. Chapter 37 starts one of the Bible’s most disturbing – and protracted – scandals: the sale
of Joseph by his brothers. The sibling’s recrimination, antagonism, conflict, and resolution accompany
readers to the end of the book of Genesis.  But first we read of Jacob's retirement from physical labor.

“And Jacob settled in the land where his father had sojourned, in the
land of Canaan.”

Abravanel sets the scene of the selling of Joseph by first focusing on Jacob. “And Jacob settled in the
land where his father had sojourned, in the land of Canaan.” He asks: What information does the verse
convey? We read in an earlier chapter: “And Jacob came unto Isaac his father to Mamre, to Kiriatharba,
the same is Hebron, where Abraham and Isaac sojourned.” Since the Bible does not mention that Jacob
left or traveled from Hebron, we may safely assume that Jacob settled there.

Abravanel follows up with a second question. “And Jacob settled in the land where his father sojourned”
does not need to spell out the obvious: “In the land of Canaan.” Bible students are fully aware that Isaac
never left Canaan.

According to Abravanel, there are two approaches to this chapter’s lead verses. They provide
remarkable insights into Jacob’s mindset as he settled back home, in Canaan. This blog covers one of the
approaches. See Abravanel’s World for the full treatment.

Abravanel begins by characterizing Jacob during the Paddan-Aram years, when he worked for Laban. An
ambitious go-getter, the patriarch doggedly pursued wealth and material acquisitions – day and night.

From the moment Jacob returned to Isaac in Hebron, his priorities changed. Isaac’s home was wholly
dedicated to spirituality and service to the Maker. Religious opportunity converged from two angles.
One, the first patriarch Abraham set the right tone by establishing Hebron as a place well-suited for
spiritual growth. Jacob’s father, Isaac, for his part, redoubled efforts in maintaining Hebron’s holy aura.
Two, the land of Canaan is wired to inspire man to reach his full potential. God’s chosen land is a fount of divine revelation.

No sooner had Jacob come home than he realigned his goals, himself. Acquiring money and increasing
assets no longer interested him. Instead, Jacob sought solitude, and divine wisdom. He longed to follow
in Abraham’s and Isaac’s footsteps.

But, if Jacob retired, who would pick up the slack and oversee the vast flocks and family empire? The
patriarch eyed his sons, all strapping young men. “And Jacob settled…” He had enough of the nomadic
life, always on the move and lookout for pastures. Now, it was his sons’ turn to keep the business going.

In sum, Jacob’s transition from entrepreneur to noble patriarch occurred when he reached Hebron.
Learning timeless values from Abraham and Isaac, along with the proper ambience and location
afforded by Canaan carried Jacob to ever higher religious awareness. Indeed, Jacob’s spiritual labor
benefited from Hebron’s strong tailwinds, a sacred haunt.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In chapter 42, we read how Joseph’s interpretation of Pharaoh’s dreams was correct.
Seven go-go years in Egypt came and went. A bitter famine began to rear its ugly head. This chapter
focuses on Jacob’s reaction to the harsh reality and existential threat.

“Now Jacob saw that there were provisions in Egypt. And Jacob said
unto his sons: Why do you look upon one another? And he said: Behold,
I have heard that there are supplies in Egypt. Go down there, and buy
for us there, that we may live, and not die.”

Abravanel asks: What is Jacob’s revelation, regarding the news that Egypt was flush with provisions?
After all, Egypt was a vast empire, with much fertile land. It regularly generated a surfeit of crops and
boasted plenty of food supplies. Certainly nothing novel about that. And, of course, Egypt’s
commodities’ market had been well-developed. What, then, did Jacob hear? And what did the patriarch
mean when he asked: “Why do you look upon one another?”

Abravanel explains that Jacob wasn’t interested in disclosing the obvious, namely that Egypt was a
veritable bread basket in the Middle East. Rather, the patriarch had heard that Egypt’s government was
opening their grain to non-Egyptians. “Now Jacob saw that there were provisions in Egypt. And Jacob
said unto his sons: Why do you look upon one another?”

Furthermore, Jacob saw that traveling businessmen were selling Egyptian grain to Canaanites. Jacob’s
family was paying retail. For this the patriarch rebuked his sons, demanding they stop twiddling their
thumbs, per se. “Go down there” Jacob scolded. “And buy for us there, that we may live, and not die.”

Jacob’s sons got an earful about hard work, and healthy attitudes toward making a living and supporting
their families. They should not act arrogantly, as if labor and toil were beneath their honor. Jacob bid
them to stop acting like they were rich and could afford to pay traveling merchants exorbitant prices.
“Go down there”, said Jacob. Don’t put on airs, as if it was too much trouble to go to Egypt and buy
food. In a word, Abravanel teaches the proper Jewish work ethic.

To paraphrase Abravanel: A man must degrade himself, when it comes to buying necessities. Indeed,
there isn’t an ounce of shame or embarrassment in it.

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In chapter 43, a heart-wrenching reunion takes place in Egypt. A disguised Joseph sets his
eyes upon his kid brother, Benjamin. However, Pharaoh’s viceroy isn’t ready to reveal his true identity
and keeps up the façade that Jacob’s sons are treacherous scoundrels and spies.

“And he lifted up his eyes, and saw Benjamin his brother, his mother’s
son, and said: Is this your youngest brother of whom you spoke unto
me? And he said: God be gracious unto you, my son.”

Abravanel asks the meaning of Joseph’s blessing to Benjamin: “And he said: God be gracious unto you,
my son.”What motivated him to bless his younger brother at this juncture? For backstory, Abravanel
calculates that Benjamin was about thirty-one-years old at the time. He adds that Benjamin was married
and a father to ten sons.

The last time that Joseph had seen Benjamin was when his little brother was five or six years old.
Further, Abravanel questions why Joseph snidely asks his brothers: “Is this your youngest brother of
whom you spoke unto me?” Pay attention to the tone.

Abravanel supplies Bible students with important context, prior to answering his questions. “And he
lifted up his eyes, and saw Benjamin…and said: Is this your youngest brother of whom you spoke unto
me?”And then immediately, Joseph blesses Benjamin: “God be gracious unto you, my son.”

Earlier, Joseph accused his brothers of espionage. They denied charges, giving more family details,
including the fact that they had a baby brother who remained in Canaan with his father. Joseph now
beheld the “baby brother”, not a baby at all.

The viceroy feigned anger. He told the men that he was led to believe by their defense that their brother
was a young boy. Joseph would then interrogate the child, who could be expected to talk the truth,
seeing that children are not yet versed in lying. “Is this your youngest brother of whom you spoke unto
me?”Joseph was hardly amused as he looked at an adult, a man in his thirties. Obviously, the young
man could read scripted lines – and lie through his teeth.

But then Joseph thought to himself, that perhaps he overplayed his pretended indignation when he
commented on his younger brother’s age and strength. Joseph sought to counterbalance the positive
description of Benjamin, as an antidote to the ill effects of the evil eye that he may have unwittingly
unleashed. Thus, blessed Benjamin. “And he said: God be gracious unto you, my son.” He prayed to the
Almighty One to bless Benjamin and watch over him, and especially to ward off the evil eye that the
viceroy may have inadvertently provoked with his injudicious words.

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In chapter 44, an epic legal battle takes place between Joseph and Judah. Abravanel sets
the courtroom scene for Bible students so they can better appreciate the legal proceedings.

“Then Judah came near unto him, and said: Please my lord, let your
servant, I pray you, speak a word in my lord’s ears, and let not your
anger burn against your servant, for you are like Pharaoh [in my eyes].”

To begin, Abravanel poses a question on our verse: What does it mean, “Then Judah came near unto
him…?”Two verses earlier we read that Judah had already been conversing with Joseph (still preserving
his anonymity to his brothers): “And Judah said: What shall we say unto my lord…?”

What, then, does it mean now when Judah “came near?” Had Judah been far away, and now moved
somewhere, getting closer to Joseph? Further, Abravanel asks about Judah’s request to “speak a word in
my lord’s ears.”But Judah had been speaking to Joseph, as we noted. Was he not within earshot, per
se?

Abravanel explains our verse’s plain meaning. Earlier in the chapter, Joseph handed down his (contrived)
guilty verdict to Benjamin for stealing his wine goblet. Judah sought to amend Joseph’s decision, begging
for mercy. Asking for Benjamin’s clemency, Judah petitioned Joseph to accept him in his youngest
brother’s stead. He would assume full responsibility for Benjamin’s “crime”, allowing Benjamin to join
his brothers and return to Jacob in Canaan.

Judah sought an appeal to Joseph’s verdict because he had offered Jacob assurances, and underwrote
Benjamin’s safety. “I will be surety for him…” Judah pleaded for a disposition, expressing fears to Joseph
that if Benjamin remained in Egypt, Jacob would writhe in agony and die, so attached was he to his
youngest son.

Judah well understood the delicacy of the mission, considering palace authority; a viceroy’s decision is
not subject to appeal. Discretion was key, Abravanel teaches. Until now, Joseph had been surrounded by
staff, the hearing a public one. That changed. “Then Judah came near unto him.”Judah hoped to speak
with Joseph in privacy. He was, after all, requesting Joseph release a criminal (Benjamin), and
incarcerating an innocent man (Judah), contrary to the viceroy’s indictment: “And he said: “He with
whom it is found shall be my bondman, and you [all] should be blameless.”

“Please my lord, let your servant, I pray you, speak a word in my lord’s ears” suggests a hushed
conversation. Judah knew that confidentiality was vital.

In sum, we now better understand Judah’s tack, one that demanded forethought and tact, so that
Egypt’s viceroy would not lose face by letting Benjamin go free.