Bereshit Rabbah 100

דְּעוּ כִּי ה' הוּא הָאֱלֹהִים (תהלים ק, ג), רַבִּי יְהוּדָה בַּר סִימוֹן וְרַבִּי אַחָא, רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר דְּעוּ כִּי ה' הוּא הָאֱלֹהִים הוּא עָשָׂנוּ וְלֹא אֲנַחְנוּ בָּרָאנוּ אֶת נַפְשֵׁנוּ, לֹא כְפַרְעֹה שֶׁאָמַר (יחזקאל כט, ג): לִי יְאֹרִי וַאֲנִי עֲשִׂיתִינִי. וְרַבִּי אַחָא אָמַר דְּעוּ כִּי ה' הוּא הָאֱלֹהִים הוּא עָשָׂנוּ וְלֹא אָנוּ מַשְׁלִימִים אֶת נַפְשׁוֹתֵינוּ. וַיְכַל יַעֲקֹב לְצַוֹּת אֶת בָּנָיו (בראשית מט, לג), שְׁלשָׁה צִוּוּיִם נֶאֶמְרוּ בָּעִנְיָן, (בראשית מט, כט): וַיְצַו אוֹתָם וַיֹּאמֶר אֲלֵהֶם אֲנִי נֶאֱסָף אֶל עַמִּי, אִם זְכִיתֶם לָכֶם זְכִיתֶם בְּעַצְמִי, וְאִם לָאו מִשֶּׁאֲנִי מִסְתַּלֵּק מִן הָעוֹלָם אֵצֶל אֲבוֹתַי אֲנִי הוֹלֵךְ, שֶׁנֶּאֱמַר (בראשית מט, כט): אֲנִי נֶאֱסָף אֶל עַמִּי, כֵּיוָן שֶׁנִּסְתַּלֵּק מִיָּד (בראשית נ, יב): וַיַּעַשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם, חָנְטוּ אוֹתוֹ וְהֶעֱלוּהוּ בְּמִטָּתוֹ.

“Know that the Lord is God” (Psalms 100:3) – Rabbi Yehuda bar Simon and Rabbi Aḥa, Rabbi Yehuda bar Simon said: “Know that the Lord is God, He made us, and we did not [velo]” (Psalms 100:3) create ourselves, unlike Pharaoh, who said: “My river is mine and I made myself” (Ezekiel 29:3). Rabbi Aḥa said: “Know that the Lord is God, He made us and to Him [velo]” we devote ourselves. “Jacob concluded commanding his sons, he drew his feet to the bed, and he expired, and he was gathered to his people” (Genesis 49:33). “Jacob concluded commanding his sons” – three commands were stated regarding the matter: “He commanded them and said to them: I am to be gathered to my people” (Genesis 49:29) – if you merit for yourselves, you will merit me. If not, when I depart from the world, I will go to my fathers, as it is stated: “I am to be gathered to my people” (Genesis 49:29). When he departed, immediately: “His sons did to him just as he commanded them” (Genesis 50:12) – they embalmed him and took him up [to Canaan] in his bier.

וַיְכַל יַעֲקֹב לְצַוֹּת אֶת בָּנָיו (בראשית מט, לג), (בראשית נ, יב): וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם, הָרִאשׁוֹן עַל עֲבוֹדַת כּוֹכָבִים, הֵיךְ מָה דְאַתְּ אָמַר (הושע ה, יא): כִּי הוֹאִיל הָלַךְ אַחֲרֵי צָו, הַשֵּׁנִי עַל בִּרְכַּת הַשֵּׁם, הֵיךְ מָה דְאַתְּ אָמַר (ויקרא כד, טז): וְנֹקֵב שֵׁם ה' מוֹת יוּמָת וגו', הַשְּׁלִישִׁי עַל נְשִׂיאַת הַמִּטָּה, אָמַר לָהֶם תְּנוּ דַעְתְּכֶם שֶׁלֹא יִגַּע עָרֵל [אחד] בְּמִטָּתִי, שֶׁלֹא לְסַלֵּק אֶת הַשְּׁכִינָה מֵעָלַי, אֶלָּא כַּסֵּדֶר הַזֶּה עֲשׂוּ לִי, שְׂאוּ אוֹתִי שְׁלשָׁה מִן הַצָּפוֹן וּשְׁלשָׁה מִן הַדָּרוֹם שְׁלשָׁה מִן הַמִּזְרָח שְׁלשָׁה מִן הַמַּעֲרָב, כְּשֵׁם שֶׁאַתֶּם עוֹשִׂין לִי כָּךְ אַתֶּם עֲתִידִין לְהֵעָשׂוֹת אַרְבָּעָה דְּגָלִים בַּמִּדְבָּר וְהַשְּׁכִינָה בָּאֶמְצַע. רַבֵּנוּ צִוָּה שְׁלשָׁה דְּבָרִים לִפְנֵי מִיתָתוֹ, אָמַר לָהֶם אַל תִּסְפְּדוּנִי בָּעֲיָרוֹת, וְאַל תָּזוּז אַלְמְנוּתִי מִתּוֹךְ בֵּיתִי, וּמִי שֶׁנִּטַּפֵּל בִּי בְּחַיַּי הוּא יְטַפֵּל בִּי בְּמוֹתִי. אַל תִּסְפְּדוּנִי בָּעֲיָרוֹת, מִפְּנֵי הַמַּחְלֹקֶת. וְאַל תָּזוּז אַלְמְנוּתִי מִתּוֹךְ בֵּיתִי, וְלָא מַתְנִיתָּא הִיא אַלְמָנָה שֶׁאָמְרָה אִי אֶפְשִׁי לָזוּז מִבֵּית בַּעֲלִי אֵין יוֹרְשִׁין יְכוֹלִין לוֹמַר לָהּ לְכִי לְבֵית אָבִיךְ וְאָנוּ זָנִין אוֹתָךְ, אֶלָּא זָנִין אוֹתָהּ וְנוֹתְנִין לָהּ מָדוֹר לְפִי כְּבוֹדָהּ, אֶלָּא לְפִי שֶׁדַּרְכּוֹ שֶׁל נָשִׂיא לִהְיוֹת כָּל חֲפָצָיו מִשֶּׁל צִבּוּר וְזֶה עַל יְדֵי שֶׁלֹא נֶהֱנָה מִשֶּׁל צִבּוּר כְּלוּם, לְפִיכָךְ הוּא אוֹמֵר אַל תָּזוּז אַלְמְנוּתִי מִתּוֹךְ בֵּיתִי. אָמַר רַבִּי דּוֹסְתָּאי דְּלָא יֹאמְרוּן לָהּ בֵּיתָא דִּנְשִׂיאוּתָא הוּא יִשְׁתַּעְבֵּד לִנְשִׂיאוּתָא. מִי שֶׁנִּטַּפֵּל בִּי בְּחַיַּי הוּא יְטַפֵּל בִּי בְּמוֹתִי, אָמַר רַבִּי חֲנִינָא צִפּוֹרָאָה כְּגוֹן יוֹסֵי הַפִּינוֹס וְיוֹסֵי הַפַּרְתִּי. רַבִּי חִזְקִיָּה מוֹסִיף עוֹד תַּרְתֵּי, אַל תַּרְבּוּ עָלַי תַּכְרִיכִין וּתְהֵא אֲרוֹנִי נְקוּפָה לָאָרֶץ, אַל תַּרְבּוּ עָלַי תַּכְרִיכִין, מִפְּנֵי רִמָּה. וּתְהֵא אֲרוֹנִי נְקוּפָה לָאָרֶץ, מִפְּנֵי הַמַּבּוּל. מִלְּתָא דְרַבִּי אָמַר לָא כְּמָה דְבַר נָשׁ אָזֵיל הוּא אָתֵי, מִלֵּיהוֹן דְּרַבָּנָן דְּאִינוּן אָמְרִין כְּמָה דְבַר נָשׁ אָזֵיל הוּא אָתֵי. רַבִּי יוֹחָנָן מְפַקֵּד וְאָמַר, לָא תַלְבִּישׁוּנִי לָא חִיוָרִין וְלָא אוּכָּמִין אֶלָּא מָאנִין דִבְרִיקָה, אִם מִתְבְּעֵית עִם צַדִּיקַיָא לָא יָדְעִין בִּי רַשִּׁיעַיָא, וְאִם אִתְבְּעֵית עִם רַשִּׁיעַיָא לָא יָדְעִין בִּי צַדִּיקַיָא. רַבִּי יֹאשִׁיָה הֲוָה מְפַקֵּד וְאָמַר אַלְבִּישׁוּנִי מָאנִין חִיוָרִין חֲפִיתִין. אָמְרִין לֵיהּ רַבָּךְ אֲמַר כְּדֵין וְאַתְּ אֲמַר כְּדֵין, אֲמַר לְהוֹן מָה אֲנָא בָּהֵית בְּעוֹבָדָאי. רַבִּי יִרְמְיָה הֲוָה מְפַקֵּד וְאָמַר אַלְבִּשׁוּנִי מָאנִין חִיוָרִין חֲפִיתִין וְאַלְבִּשׁוּנִי דַּרְדְּסָאי וַהֲבוּן חֻטְרִי בְּיָדִי וְסַנְדְּלָאי בְּרַגְלַי וַהֲבוּ יָתִי עַל אָרְחָא, דְּאִם אִתְבְּעֵית אֲנָא קָאֵים אוֹטְמִיס, הֲדָא הוּא דְּאָמַר רַבִּי יוֹנָה בְּשֵׁם רַבִּי חָמָא רַגְלוֹהִי דְּבַר נָשׁ עֲרָבָתֵיהּ מְקָמָאתֵיהּ בְּכָל אֲתַר דְּמִתְבָּעֵי.

“Jacob concluded commanding his sons.” “His sons did to him just as he commanded them” (Genesis 50:12). The first was regarding idol worship, just as it says: “Because he willingly followed an order” (Hosea 5:11). The second was regarding blessing the Name, just as it says: “When he blasphemes the name he shall be put to death” (Leviticus 24:16). The third was regarding bearing the bier. He said to them: ‘Pay attention that no uncircumcised one will touch my bier, so as not to cause the Divine Presence to depart from upon me. Instead, act according to the following arrangement: Bear me, three from the north, three from the south, three from the east, three from the west. Just as you do for me, so you are destined to be arranged into four banners in the wilderness, with the Divine Presence in the center.’ Rabbeinu [Yehuda HaNasi] commanded three matters before his death. He said to them: ‘Do not eulogize me in the small towns, do not move my widow from my house, and those who tended to me during my lifetime shall tend to me in my death.’ Do not eulogize me in the small towns – because of dispute. Do not move my widow from my house – is it not a baraita: A widow who said: ‘I do not wish to move from my husband’s house,’ the heirs cannot say to her: ‘Go to your father’s house and we will sustain you,’ but rather, they sustain her and provide her with residence in accordance with her standing. It is, rather, because it is typical for the Nasi to have all his belongings from the public, but this one, because he did not benefit from the public at all, that is why he said: ‘Do not move my widow from my house.’ Rabbi Dostai said: So they will not say to her that the house of the Nasi is dedicated to the office of the Nasi. ‘Those who tended to me during my lifetime shall tend to me in my death’ – Rabbi Ḥanina of Tzippori said: Like Yosei HaPinos and Yosei HaParti. Rabbi Ḥizkiya added two more: ‘Do not put on me many shrouds’ and ‘Have my coffin be perforated to [be open to] the ground.’ Do not put on me many shrouds – because they attract maggots. Have my coffin be perforated to [be open to] the ground – due to decomposition. The statement of Rabbi [Yehuda HaNasi] indicates: Not in the way that a person goes does he come. The statement of the Rabbis is that they say: As a person goes, so he comes. Rabbi Yoḥanan commanded and said: ‘Do not clothe me not in white and not in black, but in colored garments. If I am summoned to be with the righteous, the wicked will not know me. If I am summoned to be with the wicked, the righteous will not know me.’ Rabbi Yoshiya would command and say: ‘Clothe me in fine white garments.’ They said to him: ‘Your master said this, and you said that?’ He said to them: ‘Need I be ashamed of my actions?’ Rabbi Yirmeya would command and say: ‘Clothe me in fine white garments, clothe me in socks. Place my staff in my hand and my sandals on my feet and place me adjacent to the road, so if I am summoned, I will arise prepared.’ That is what Rabbi Yona said in the name of Rabbi Ḥama: A man’s feet are his guarantors to bring him wherever he is summoned.

וַיִּפֹּל יוֹסֵף וגו' וַיְצַו יוֹסֵף אֶת עֲבָדָיו (בראשית נ, א ב), לָמָּה מֵת יוֹסֵף בִּפְנֵי אֶחָיו, רַבִּי וְרַבָּנָן, רַבִּי אָמַר עַל שֶׁחָנַט אֶת אָבִיו, אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא הָיִיתִי יָכוֹל לִשְׁמֹר אֶת צַדִּיקִי, לֹא כָךְ אָמַרְתִּי לוֹ (ישעיה מא, יד): אַל תִּירְאִי תּוֹלַעַת יַעֲקֹב, אַל תִּרְאִי תּוֹלַעַת אֶת יַעֲקֹב. וְרַבָּנָן אָמְרֵי הוּא שֶׁצִּוָּה אוֹתָן שֶׁיַּחַנְטוּ אוֹתוֹ, הֲדָא הוּא דִכְתִיב (בראשית נ, יב): וַיַּעֲשׂוּ בָנָיו לוֹ וגו', עַל דַּעְתֵּיהּ דְּרַבִּי נִיחָא, עַל דַּעְתְּהוֹן דְּרַבָּנָן קָרוֹב לַחֲמִשָּׁה פְּעָמִים יְהוּדָה אוֹמֵר: עַבְדְּךָ אָבִי עַבְדְּךָ אָבִי, וְהוּא שׁוֹמֵעַ וְשׁוֹתֵק.

“Joseph fell upon his father’s face, wept upon him, and kissed him” (Genesis 50:1). “Joseph commanded his servants, the physicians, to embalm his father. The physicians embalmed Israel” (Genesis 50:2). “Joseph fell…Joseph commanded his servants” – why did Joseph die before his brothers? Rabbi [Yehuda HaNasi] and the Rabbis, Rabbi [Yehuda HaNasi] said: Because he embalmed his father. The Holy One blessed be He said to him: ‘Was I not able to preserve My righteous one? Did I not say to him: “Do not fear [ti’re’i], worm of Jacob” (Isaiah 41:14) – worm, do not see [tiri] Jacob?’ The Rabbis say: It was he [Jacob] who commanded them to embalm him. That is what is written: “His sons did to him [just as he commanded them]” (Genesis 50:12). According to the opinion of Rabbi [Yehuda HaNasi], it works out well. According to the opinion of the Rabbis, [it is because] almost five times, Judah said: “Your servant, my father, your servant, my father” and Joseph heard and remained silent.

וַיִּמְלְאוּ לוֹ אַרְבָּעִים יוֹם, וַיַּעַבְרוּ יְמֵי בְכִיתוֹ (בראשית נ, ג ד), הָכָא אַתְּ אָמַר וַיַּעַבְרוּ יְמֵי בְכִיתוֹ, וּלְהַלָּן אַתְּ אָמַר (דברים לד, ח): וַיִּתְּמוּ יְמֵי בְכִי אֵבֶל משֶׁה, אֶלָּא משֶׁה עַל יְדֵי שֶׁלֹא הָיוּ לוֹ בוֹכִים כְּתִיב וַיִּתְּמוּ, אֲבָל יַעֲקֹב עַל יְדֵי שֶׁהָיוּ לוֹ בּוֹכִים, כְּתִיב וַיַּעַבְרוּ יְמֵי בְכִיתוֹ. (דברים לד, ח): וַיְדַבֵּר יוֹסֵף, לְמִי אָמַר לַגַּדֶּלֶת שֶׁתְּפַיֵּס לַמַּלְכָּה, וְהַמַּלְכָּה תְּפַיֵּס לַמֶּלֶךְ. וְלָמָּה לֹא נִכְנַס הוּא, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי שְׁמוּאֵל שֶׁאֵין אָבֵל נִכְנַס בְּפָלָטִין שֶׁל מֶלֶךְ.

“Forty days were completed for him, as so are the days of embalming completed. Egypt wept for him for seventy days” (Genesis 50:3). “The days of his weeping passed, and Joseph spoke to Pharaoh’s household, saying: Please, if I have found favor in your eyes, please, speak in the ears of Pharaoh, saying” (Genesis 50:4). “Forty days were completed for him…the days of his weeping passed” – here it says: “The days of his weeping passed,” but elsewhere it says: “The days of weeping of the mourning of Moses concluded” (Deuteronomy 34:8). It is, rather, that Moses, because he did not have others weeping, it is written in his regard “concluded.” But Jacob, because he had others weeping, it is written in his regard: “The days of his weeping passed.” “Joseph spoke [to Pharaoh’s household]” – to whom did he say it? It was to the nursemaid, to appease the queen, and the queen would appease the king. Why did he himself not enter? Rabbi Yehoshua of Sikhnin in the name of Rabbi Shmuel: Because a mourner may not enter the king’s palace.

אָבִי הִשְׁבִּיעַנִי לֵאמֹר וגו' אֲשֶׁר כָּרִיתִי לִי (בראשית נ, ה), בְּשָׁעָה שֶׁעָמַד יַעֲקֹב עִם עֵשָׂו אֲמַר לֵיהּ מָה אַתְּ בָּעֵי, מָמוֹן אוֹ קְבוּרָה, אֲמַר לֵיהּ מַה לְּהַהוּא גַבְרָא קְבוּרְתָא, הַב לִי מָמוֹן וְסַב לָךְ קְבוּרְתָא, הַרְבֵּה מָמוֹן תִּכְרֶה עָלֶיהָ, הֲדָא הוּא דִכְתִיב: בְּקִבְרִי אֲשֶׁר לָקַחְתִּי לִי אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר כָּרִיתִי, הִכַּרְתִּי עָלֶיהָ. (בראשית נ, ו): וַיֹּאמֶר פַּרְעֹה עֲלֵה, (בראשית נ, ז): וַיַּעַל יוֹסֵף וגו', עַד כָּאן לְהֶסְפֵּד מִכָּאן וָאֵילָךְ לְמִלְחָמָה. (בראשית נ, ט): וַיַּעַל עִמּוֹ גַּם רֶכֶב גַּם פָּרָשִׁים וגו', אָמַר רַבִּי יִצְחָק גְּדוֹל הָעוֹלָמִים הָיָה שָׁם, וְאִית דְּאָמְרִין כְּבוֹד חַי הָעוֹלָמִים.

“My father administered an oath to me, saying: Behold, I am dying; in my grave that I dug [kariti] for myself in the land of Canaan, bury me there. I will go up now and bury my father, and I will return” (Genesis 50:5). “My father administered an oath to me, saying…that I dug for myself” – when Jacob stood with Esau, he said to him: ‘What do you want, money or a burial plot?’ He said to him: ‘What would this man do with a burial plot? Give me money and take the burial plot for yourself, but you must heap up much money in exchange for it.’ That is what is written: “In my grave that I acquired [lakaḥti] for myself” is not written here, but rather, “that I dug [kariti]” – I heaped up [hikarti] [money] in exchange for it. “Pharaoh said: Go up and bury your father, in accordance with the oath he administered to you” (Genesis 50:6). “Joseph went up to bury his father, and all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, went up with him” (Genesis 50:7). “And all of Joseph’s household, and his brothers, and his father’s household. They left only their children, their flocks, and their cattle in the land of Goshen” (Genesis 50:8). “He took up with him both chariots and horsemen, and the camp was very substantial” (Genesis 50:9). “Pharaoh said: Go up…Joseph went up…” – until this point it was for lament, from this point on it was for battle –“he took up with him both [gam] chariots and [gam] horsemen…” Rabbi Yitzḥak said: The great One of the world was there, and some say: The glory of the One who lives forever.

וַיָּבֹאוּ עַד גֹּרֶן וגו' (בראשית נ, י), אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן חָזַרְנוּ עַל כָּל הַמִּקְרָא וְלֹא מָצָאנוּ מָקוֹם שֶׁשְּׁמוֹ אָטָד, וְכִי יֵשׁ גֹּרֶן לָאָטָד, אֶלָּא אֵלּוּ הַכְּנַעֲנִים, מְלַמֵּד שֶׁהָיוּ רְאוּיִם לָדוּשׁ כְּאָטָד, בְּאֵיזֶה זְכוּת נִצּוֹלוּ, בִּזְכוּת חֶסֶד שֶׁעָשׂוּ עִם יַעֲקֹב אָבִינוּ. וּמַה חֶסֶד עָשׂוּ, רַבִּי אֶלְעָזָר אָמַר אֲזוֹרֵי מָתְנֵיהֶם הִתִּירוּ, וְרֵישׁ לָקִישׁ אָמַר קִשְׁרוֹת כַּפְתּוֹתֵיהֶן הִתִּירוּ. רַבִּי יְהוּדָה בַּר שָׁלוֹם אָמַר הֶרְאוּ בָאֶצְבַּע וְאָמְרוּ (בראשית נ, יא): אֵבֶל כָּבֵד זֶה לְמִצְרָיִם. וְרַבָּנָן אָמְרֵי זָקְפוּ קוֹמָתָן, וַהֲרֵי דְּבָרִים קַל וָחֹמֶר וּמַה אֵלּוּ שֶׁלֹא הָלְכוּ לֹא בְיָדָן וְלֹא בְרַגְלָן, אֶלָּא עַל יְדֵי שֶׁהֶרְאוּ בָאֶצְבַּע נִצּוֹלּוּ מִן הַפֻּרְעָנוּת, יִשְׂרָאֵל שֶׁהֵם עוֹשִין חֶסֶד עִם גְּדוֹלֵיהֶם וְעִם קְטַנֵּיהֶם בִּידֵיהֶם וּבְרַגְלֵיהֶם עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי אַבָּהוּ אוֹתָן שִׁבְעִים יוֹם שֶׁבֵּין אִגֶּרֶת לְאִגֶּרֶת, כְּנֶגֶד שִׁבְעִים יוֹם שֶׁעָשׂוּ מִצְרַיִם חֶסֶד עִם אָבִינוּ יַעֲקֹב.

“They came to the threshing floor of Atad that is beyond the Jordan, and they lamented a very great and substantial lament there and observed mourning for his father for seven days” (Genesis 50:10). “The inhabitants of the land, the Canaanites, saw the mourning at the threshing floor of Atad, and they said: This is a substantial mourning for Egypt. Therefore, he called it Avel Mitzrayim, which is beyond the Jordan” (Genesis 50:11). “They came to the threshing floor…” – Rabbi Shmuel bar Naḥman said: We have reviewed the entire Bible and did not find a place whose name is Atad. Is there a threshing floor for a thorn bush [atad]? Rather, these were the Canaanites. It teaches that they were fit to be trampled like a thorn bush. By what merit were they spared? It is due to the kindness that they performed with Jacob our patriarch. What kindness did they perform? Rabbi Elazar said: They untied the belt of their loins. Reish Lakish said: They untied the ties of their packs. Rabbi Yehuda bar Shalom said: They pointed with their finger and said: “This is a substantial mourning for Egypt.” The Rabbis said: They straightened their postures. The matters can be inferred a fortiori: If these, who did not move, neither with their hands nor with their feet, but merely because they pointed with their finger, were delivered from punishment, Israel, who perform kindness with their prominent ones and their common ones, with their hands and with their feet, all the more so. Rabbi Abahu said: Those seventy days between missive and missive correspond to the seventy days that the Egyptians performed kindness with Jacob our patriarch.

וַיִּסְפְּדוּ שָׁם וגו' (בראשית נ, י), וּמִנַּיִן לְאֵבֶל שֶׁהוּא שִׁבְעָה, רַבִּי אַבָּא מַיְתֵי לָהּ מֵהָכָא, וַיַּעַשׂ לְאָבִיו אֵבֶל שִׁבְעַת יָמִים, וּלְמֵדִין דָּבָר קֹדֶם מַתַּן תּוֹרָה. רֵישׁ לָקִישׁ בְּשֵׁם בַּר קַפָּרָא מַיְתֵי לָהּ מֵהָכָא (ויקרא ח, לג): וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ שִׁבְעַת יָמִים וגו', מָה אַתֶּם נִמְשַׁחְתֶּם בְּשֶׁמֶן הַמִּשְׁחָה שִׁבְעָה יָמִים, אַף אַתֶּם שִׁמְרוּ לַאֲחֵיכֶם שִׁבְעָה יָמִים. רַבִּי הוֹשַׁעְיָא מַיְתֵי לָהּ מֵהָכָא (ויקרא ח, לה): וּפֶתַח אֹהֶל מוֹעֵד תֵּשְׁבוּ יוֹמָם וָלַיְלָה שִׁבְעַת יָמִים, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁמֵּר לְעוֹלָמוֹ שִׁבְעָה יָמִים, אַף אַתֶּם שִׁמְּרוּ לַאֲחֵיכֶם שִׁבְעָה יָמִים, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שִׁבְעָה יָמִים נִתְאַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עוֹלָמוֹ. רַבִּי יוֹחָנָן מַיְתֵי לָהּ מֵהָכָא (במדבר יב, יב): אַל נָא תְהִי כַּמֵּת, אֶלָּא (במדבר יב, יד): תִּסָּגֵר, מַה יְּמֵי הֶסְגֵּר שִׁבְעָה אַף יְמֵי אֵבֶל שִׁבְעָה. חַד בְּרַבִּי אֲמַר הֲדָא דְרַבִּי יוֹחָנָן קוֹמֵי רֵישׁ לָקִישׁ וְלֹא קִבְּלָהּ, וְלָמָּה לֹא קִבְּלָהּ, אֲמַר תַּמָּן הוּא עָבֵד לָהּ הֶסְגֵּר וְהָכָא הוּא עָבֵד לָהּ הֶחְלֵט, דַּאֲתָא רַבִּי אַבָּהוּ בְּשֵׁם, רַבִּי יוֹחָנָן וְאָמַר אַל נָא תְהִי כַּמֵּת, מַה יְּמֵי הַמֵּת שִׁבְעָה אַף יְמֵי הֶחְלֵט שִׁבְעָה. רַבִּי יִרְמְיָה וְרַבִּי חִיָּא בַּר אַבָּא בְּשֵׁם רֵישׁ לָקִישׁ (עמוס ח, י): וְהָפַכְתִּי חַגֵּיכֶם לְאֵבֶל, מַה יְּמֵי הַחַג שִׁבְעָה אַף יְמֵי הָאֵבֶל שִׁבְעָה. אָמַר רַבִּי חִיָּא שְׁמִינִי רֶגֶל בִּפְנֵי עַצְמוֹ הוּא. אִי מָה עֲצֶרֶת יוֹם אֶחָד אַף הָאֵבֶל כֵּן, אָמְרוּ לוֹ מִיכָּן לִשְׁמוּעָה רְחוֹקָה, וְתָנֵי כֵּן שְׁמוּעָה קְרוֹבָה יֵשׁ לָהּ שְׁלשִׁים וְשִׁבְעָה, וּרְחוֹקָה אֵין לָהּ שְׁלשִׁים וְשִׁבְעָה. אִית תָּנֵי שְׁמוּעָה רְחוֹקָה לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, קְרוֹבָה בְּתוֹךְ שְׁלשִׁים. רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר הֲלָכָה כְּמִי שֶׁהוּא אוֹמֵר שְׁמוּעָה קְרוֹבָה בְּתוֹךְ שְׁלשִׁים יוֹם וּרְחוֹקָה לְאַחַר שְׁלשִׁים יוֹם. רַבִּי בֶּרֶכְיָה וְרַבִּי יוֹנָה בְּשֵׁם רֵישׁ לָקִישׁ בְּשֵׁם רַבִּי יְהוּדָה הַנָּשִׂיא, כְּתִיב (דברים לד, ח): וַיִּתְּמוּ יְמֵי בְכִי אֵבֶל משֶׁה, יְמֵי שְׁנַיִם, בְכִי שִׁבְעָה, אֵבֶל שְׁלשִׁים. וְאִית דְּמַחְלְפִין, יְמֵי שִׁבְעָה, בְכִי שְׁנַיִם, אֵבֶל שְׁלשִׁים. מֵהָא שִׁבְעָה וּשְׁלשִׁים שֶׁמָּא יְמֵי, אֶלָּא שֶׁאִם הָיָה עָנִי מְדֻקְדָּק, בָּרִאשׁוֹן וּבַשֵּׁנִי אֵינוֹ עוֹשֶׂה מְלָאכָה, וּבַשְּׁלִישִׁי הוּא עוֹשֶׂה בְּצִנְעָא, אֲבָל אָמְרוּ תָּבוֹא מְאֵרָה לִשְׁכֵנָיו שֶׁהִצְרִיכוּהוּ לְכָךְ. בַּר קַפָּרָא אָמַר אֲפִלּוּ בַּשְּׁלִישִׁי אַל יַעֲשֶׂה כָּל עִקָּר מִפְּנֵי שֶׁהוּא תָּקְפּוֹ שֶׁל אֵבֶל. תָּנֵי בַּר קַפָּרָא כָּל תָּקְפּוֹ שֶׁל אֵבֶל אֵינוֹ אֶלָּא בַּשְּׁלִישִׁי, עַד תְּלָתָא יוֹמִין נַפְשָׁא תָּיְבָא עַל קִבְרָה, סְבוּרָה הִיא שֶׁהִיא חוֹזֶרֶת, כֵּיוָן דְּהִיא חָמְיָא דְּאִשְׁתַּנֵּי זִיוְהוֹן דְּאַפּוֹי, אָזְלָה לָהּ וְשָׁבְקָא לֵיהּ, הֲדָא הוּא דִכְתִיב (איוב יד, כב): אַךְ בְּשָׂרוֹ עָלָיו יִכְאָב וגו', לֶעָתִיד לָבוֹא הַפֶּה וְהַכָּרֵס מִדַּיְינִין זֶה עִם זֶה, הַפֶּה אוֹמֵר לַכָּרֵס כָּל מַה שֶּׁגָּזַלְתִּי וְחָמַסְתִּי, בְּךָ נָתַתִּי. וּלְאַחַר שְׁלשָׁה יָמִים הִיא נִבְקַעַת וְהִיא אוֹמֶרֶת לוֹ הֵא לְךָ כָּל מַה שֶּׁגָּזַלְתָּ וְחָמַסְתָּ, שֶׁנֶּאֱמַר (קהלת יב, ו): וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ. מַהוּ לִתֵּן תְּפִלִּין, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר בָּרִאשׁוֹן אֵינוֹ נוֹתֵן וּבַשֵּׁנִי הוּא נוֹתֵן, וְאִם בָּאוּ פָּנִים חֲדָשׁוֹת חוֹלֵץ. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר בָּרִאשׁוֹן וּבַשֵּׁנִי אֵינוֹ נוֹתֵן וּבַשְּׁלִישִׁי נוֹתֵן, וְאִם בָּאוּ פָּנִים חֲדָשׁוֹת אֵינוֹ חוֹלֵץ, וְאִם בְּיוֹם שֵׁנִי אֵינוֹ מַנִּיחַ אִצְטְרִיכָא לְמֵימַר מִי שֶׁמֵּתוֹ מוּטָל עָלָיו פָּטוּר מִן הַתְּפִלָּה וּמִן הַתְּפִלִּין, אֶלָּא כֵּיוָן דְּתָנָא הָדָא תָּנָא הָא דְרַבִּי זְעֵירָא. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי זְעֵירָא וּמַר עוּקְבָא בְּשֵׁם שְׁמוּאֵל הֲלָכָה כְּרַבִּי אֱלִיעֶזֶר בִּנְתִינָה וּכְרַבִּי יְהוֹשֻׁעַ בַּחֲלִיצָה. רַבִּי זְעֵירָא בָּעֵי, מַהוּ לִתֵּן בַּשֵּׁנִי כְּרַבִּי אֱלִיעֶזֶר, מַהוּ שֶׁיַּעֲשֶׂה רַבִּי אֱלִיעֶזֶר כְּרַבִּי יְהוֹשֻׁעַ שֶׁלֹא לַחְלֹץ, וּמִנַּיִן שֶׁאֵין אֵבֶל בְּשַׁבָּת רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי מַיְתֵי לָהּ מֵהָכָא (משלי י, כב): בִּרְכַּת ה' הִיא תַעֲשִׂיר וְלֹא יוֹסִף עֶצֶב עִמָּהּ, בִּרְכַּת ה' הִיא תַעֲשִׁיר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי. וְלֹא יוֹסִף עֶצֶב עִמָּהּ, זֶה הָאֵבֶל, הֵיךְ מָה דְאַתְּ אָמַר (שמואל ב יט, ג): כִּי נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ, אָמַר רַב חֲזָרָה זְקִיפָה חוֹבָה, פְּרִיעָה נְעִילָה רְשׁוּת, חָזְרַת קֶרַע זְקִיפַת מִטָּה חוֹבָה, פְּרִיעַת הָרֹאשׁ וּנְעִילַת הַסַּנְדָּל רְשׁוּת. שְׁמוּאֵל אָמַר פְּרִיעָה חֲזָרָה זְקִיפָה חוֹבָה, נְעִילַת תַּשְׁמִישׁ רְחִיצָה רְשׁוּת, פְּרִיעַת הָרֹאשׁ וַחֲזָרַת קֶרַע וּזְקִיפַת הַמִּטָּה חוֹבָה, וּנְעִילַת הַסַּנְדָּל וְתַשְׁמִישׁ הַמִּטָּה וּרְחִיצָה רְשׁוּת. חַד תַּלְמִיד מִן דִּשְׁמוּאֵל שִׁמֵּשׁ מִטָּתוֹ הָלַךְ וְרָחַץ, אָמַר לוֹ לַהֲלָכָה אָמַרְתִּי לְךָ שֶׁמָּא לְמַעֲשֶׂה, אִקְפַּד עֲלֵיהּ וּמִית. רַבִּי יוֹסֵי בַּר חֲלַפְתָּא הֲוָה מְתַנֵּי שְׁבָחָא דְרַבִּי מֵאִיר קַמֵּי צִפּוֹרָאֵי, אָמַר לָהֶם אָדָם גָּדוֹל אָדָם קָדוֹשׁ, פַּעַם אַחַת מְצָאָן עוֹמְדִין בְּשׁוּרָה בְּשַׁבָּת, אָמַר לָהֶם שָׁלוֹם לָכֶם, אָמְרִין לֵיהּ דֵּין הוּא דְּאַתְּ מְשַׁבַּח בֵּיהּ, אָמַר לָהֶם דְּעוּ שִׁבְחוֹ שֶׁל אוֹתוֹ הָאִישׁ שֶׁבָּא לְהוֹדִיעֵנוּ שֶׁאֵין אֵבֶל בַּשַּׁבָּת. רַבִּי הוֹשַׁעְיָא אֲזַל לְחַד אֲתַר מְצָאָן שֶׁהֵן עוֹמְדִין בְּשׁוּרָה בַּשַּׁבָּת, אָמַר לָהֶם לֵית אֲנָא יָדַע מָה הוּא מִנְהַגְכוֹן אֶלָּא שָׁלוֹם עֲלֵיכֶם כְּמִנְהַג מְקוֹמֵנוּ. תְּרֵין בְּנוֹי דְּרַבִּי, חַד מִנְהוֹן נָפֵק וְרֵאשֵׁיהּ מְכַסֵּי וְלָבֵישׁ סַנְדְּלוֹי, וְאוֹחֲרָנָא נָפֵק חָפְיָה וְרֵאשֵׁיהּ מְגַלֵּי. רַבִּי יוֹנָה אֲזַל לְמַחְזְיָהּ אַפִּין לַאֲחוּי דְּרַבִּי גּוּרְיוֹן, נָפֵק לְגַבֵּיהּ לְבִישׁ סַנְדְּלָא, אֲמַר לֵיהּ אֱמֹר לְרַבִּי גוּרְיוֹן אֲחוּךְ לֵית יָלְפִין עוֹבָדָא מִבַּר נָשׁ זְעֵיר. רַבִּי חֲנִינָא בַּר פָּפָּא אֲזַל לְמַחְזְיָה אַפִּין לְרַבִּי תַּנְחוּם בַּר חִיָּא דִּכְפַר אַגִּין, נְפֵיק לְגַבֵּיהּ לְבִישׁ סַנְטְרוֹי, מַאי סַנְטְרוֹ מָאנִין דְּלָא בְּזִיעָן, אֲמַר לֵיהּ הֵיכְדֵין עָבְדִין, אֶתְמְהָא, אֲמַר לֵיהּ כֵּן הֲוָה רַבִּי יוֹחָנָן עָבֵד, אֲמַר לֵיהּ צַלִּי עֲלַי, אֲמַר לֵיהּ פְּסִיג תַּרְעָךְ. אֲמַר לֵיהּ לָא תֵימַר כֵּן אֶלָּא יִסּוּג תּוּרְעָךְ. תָּנֵי חֲבוּרָה וּמִשְׁפָּחָה כָּךְ הֵן דּוֹמִים לְכִפַּת אֲבָנִים, אַתְּ נוֹטֵל מִמֶּנָּהּ אֶבֶן אַחַת וְכוּלָּהּ מִתְרוֹעֲעַת, אַתְּ נוֹתֵן עָלֶיהָ אֶבֶן אַחַת וְכוּלָּהּ עוֹמֶדֶת, כָּךְ כָּל שִׁבְעָה יָמִים חֶרֶב שְׁלוּפָה, וְעַד שְׁלשִׁים יוֹם הִיא מִתְרַפְרֶפֶת וְאֵינָהּ חוֹזֶרֶת לִנְדָנָהּ עַד שְׁנֵים עָשָׂר חֹדֶשׁ. אָמַר רַבִּי אֶלְעָזָר נוֹלַד בֵּן זָכָר בַּמִּשְׁפָּחָה מִיָּד הִיא רָפָה, אִם כֵּן לָמָּה מַרְאִין פָּנִים בַּשַּׁבָּת, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר מִפְּנֵי הָאֵיבָה.

“They lamented…there…” – from where is it derived that mourning is seven days? Rabbi Abba cites it from here: “He…observed mourning for his father for seven days” (Genesis 50:10), and we derive a matter [of halakha] from before the giving of the Torah. Reish Lakish in the name of bar Kappara cites it from here: “From the entrance of the Tent of Meeting you shall not emerge seven days…” (Leviticus 8:33) – just as you were anointed with the anointing oil for seven days, you, too, observe for your brothers seven days. Rabbi Hoshaya cites it from here: “At the entrance of the Tent of Meeting you shall remain day and night, seven days…” (Leviticus 8:35) – just as the Holy One blessed be He observed seven days [of mourning] for His world, you, too, observe seven days [of mourning] for your brothers, as Rabbi Yehoshua ben Levi said: The Holy One blessed be He mourned for His world for seven days. Rabbi Yoḥanan cites it from here: “Please let her not be like a corpse” (Numbers 12:12); rather, “she shall be quarantined for seven days” (Numbers 12:14). Just as the days of quarantine are seven, so the days of mourning are seven. One of the Sages said this [statement] of Rabbi Yoḥanan before Reish Lakish, but he did not accept it. Why did he not accept it? He said: ‘There he treats it as quarantine and here he treats it as confirmed leprosy, as Rabbi Abahu came in the name of Rabbi Yoḥanan and said: “Please let her not be like a corpse” – just as the days of a corpse are seven, so the days of a confirmed leper are seven.’ Rabbi Yirmeya and Rabbi Ḥiyya bar Abba in the name of Reish Lakish: “I will transform your festivals into mourning” (Amos 8:10) – just as the days of the festival are seven, so the days of mourning are seven. Rabbi Ḥiyya said: The eighth is a festival in and of itself. If so, just as [Shemini] Atzeret is one day, so, mourning is so. They said to him: From here it is derived regarding distant tidings. So it is taught, near tidings have seven and thirty, a distant one does not have thirty and seven. There are some who teach: Distant tidings are after twelve months, near ones are within thirty. Rabbi Abahu said in the name of Rabbi Yoḥanan: The halakha is in accordance with the one who says: Near tidings are within thirty days and distant ones after thirty days. Rabbi Berekhya and Rabbi Yona in the name of Reish Lakish in the name of Rabbi Yehuda HaNasi: It is written: “The days of weeping of the mourning of Moses concluded” – days – two, weeping – seven, mourning – thirty. There are those who transpose – days – seven, weeping – two, mourning – thirty. From this, [the mourning periods of] seven and thirty [days are derived], but what is two? It is that if he [the mourner] is extremely poor, on the first and second [days] he does not perform labor, but on the third, he performs [labor] privately, but they said: May a curse come upon his neighbors, who required him to do so. Bar Kappara said: Even on the third [day] he shall not perform [labor] at all, because it is the intense period of mourning. Bar Kappara taught: The most intense time of mourning is only on the third day. For three days, the soul is hovering over its grave, believing that it will return [to the body]. When it sees that the radiance of the face has changed, it goes and leaves it. That is what is written: “But his flesh on him is painful, [and his soul mourns over him]” (Job 14:22). In the future, the mouth and the stomach will contend with one another. The mouth says to the stomach: ‘Everything that I stole and robbed, I placed in you.’ After three days [the stomach] bursts and says to it: ‘Here is everything that you stole and robbed,’ as it is stated: “The pitcher is broken at the spring” (Ecclesiastes 12:6). What about donning tefillin? Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: On the first [day of mourning] one does not don, and on the second one dons, but if a new face comes, he removes them. Rabbi Yehoshua says: On the first and the second he does not don and on the third he dons, and if a new face comes, he does not remove them. If on the second day he does not don, is it necessary to say: One whose deceased is laid out before him is exempt…from prayer and from tefillin? It is since it taught this it taught that. The ruling of Rabbi Ze’eira: Rabi Yirmeya in the name of Rabbi Ze’eira and Mar Ukva in the name of Shmuel: The halakha is in accordance with Rabbi Eliezer regarding donning, and in accordance with Rabbi Yehoshua regarding removing. Rabbi Ze’eira raised a dilemma: What is the ruling for one to don on the second day in accordance with Rabbi Eliezer and what is the ruling to have Rabbi Eliezer like Rabbi Yehoshua not to remove? From where is it derived that there is no mourning on Shabbat? Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi cites it from here: “The blessing of the Lord, it will enrich, without adding sadness with it” (Proverbs 10:22). “The blessing of the Lord, it will enrich” – “God blessed the seventh day” (Genesis 2:3). “Without adding sadness [etzev] with it” – this is mourning, just as it says: “The king is grieving [ne’etzav] over his son” (II Samuel 19:3). Rav said: [On Shabbat,] turning around and righting are compulsory, uncovering and putting on are voluntary. Turning the rip around, and righting the bed are compulsory; uncovering the head and putting on shoes are voluntary. Shmuel said: Uncovering, turning around, and righting are compulsory; putting on, conjugal relations, and washing are voluntary. Uncovering the head, turning the rip around, and righting the bed are compulsory; putting on shoes, having conjugal relations, and washing are voluntary. One student of Shmuel engaged in conjugal relations and went and washed. [Shmuel] said to him: ‘I said it to you as the halakha, did I, perhaps, say [it should be put] into practice?’ He became angry at [the student] and [the student] died. Rabbi Yosei bar Ḥalafta would relate the praise of Rabbi Meir before the residents of Tzippori. He said to them: ‘[He is a] great man, a holy man.’ One time he [Rabbi Meir] found them standing in a line on Shabbat. He said to [the mourners]: ‘Greetings to you.’ They said to him [Rabbi Yosei bar Ḥalafta]: ‘Is this the one whom you praise?’ He said to them: ‘Know how praiseworthy that man is, as he came to inform us that there is no mourning on Shabbat.’ Rabbi Hoshaya went to a certain place. He found them standing in a line on Shabbat. He said to them: ‘I do not know what your custom is; nevertheless, greetings to you, in accordance with the custom of our place.’ The two sons of Rabbi [Yehuda HaNasi], one of them went out with his head covered and wearing shoes, and the other went out barefoot with his head uncovered. Rabbi Yona went to pay a visit to Rabbi Guryon’s brother. He came out to him wearing shoes. He said to him: ‘Tell Rabbi Guryon your brother that we do not learn actions from a small man.’ Rabbi Ḥanina bar Pappa went to pay a visit to Rabbi Tanḥum bar Ḥiyya of Kefar Agin. He came out to him dressed in santroi. What is santroi? It is a garment that is not rent. [Rabbi Ḥanina] said to him: ‘Is this the way to act? Can this be?’ [Rabbi Tanḥum] said to him: ‘This is what Rabbi Yoḥanan would do.’ [Rabbi Tanḥum] said to him: ‘Pray for me.’ [Rabbi Ḥanina] said to him: ‘May this breach be broken.’ [Rabbi Tanḥum] said to him: ‘Do not say that, but rather, may your breach be repaired.’ It is taught: A group and a family are comparable to a dome made of stones. If you remove one stone, all of it is destabilized. If you place one stone on, all of it is stabilized. So, all seven days, a sword is outstretched. Until thirty days it hovers, and it does not return to its scabbard until twelve months. Rabbi Elazar said: If a son is born in the family, it immediately eases. If so, why does one visit on Shabbat? Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Due to enmity.

וַיָּשָׁב יוֹסֵף מִצְרַיְמָה וגו' (בראשית נ, יד), רַבִּי לֵוִי וְרַבִּי יִצְחָק, [רבי לוי] אָמַר שֶׁלֹא זִמְנָן לִסְעוּדָה, אָמַר רַבִּי תַּנְחוּמָא הוּא לֹא נִתְכַּוֵּן אֶלָּא לְשֵׁם שָׁמַיִם, אָמַר, לְשֶׁעָבַר אַבָּא מוֹשִׁיב לִי לְמַעְלָה מִיהוּדָה שֶׁהוּא מֶלֶךְ וּלְמַעְלָה מֵרְאוּבֵן שֶׁהוּא בְּכוֹר, וְעַכְשָׁיו אֵינוֹ בְּדִין שֶׁאֵשֵׁב לְמַעְלָה מֵהֶן, וְהֵן לֹא אָמְרוּ כֵן אֶלָּא (בראשית נ, טו): לוּ יִשְׂטְמֵנוּ יוֹסֵף. רַבִּי יִצְחָק אָמַר הָלַךְ וְהֵצִיץ בְּאוֹתוֹ הַבּוֹר. אָמַר רַבִּי תַּנְחוּמָא הוּא לֹא נִתְכַּוֵּן אֶלָּא לְשֵׁם שָׁמַיִם, וְהֵם לֹא אָמְרוּ כֵּן אֶלָּא לוּ יִשְׂטְמֵנוּ יוֹסֵף. (בראשית נ, טז): וַיְצַוּוּ אֶל יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה וגו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר גָּדוֹל הַשָּׁלוֹם שֶׁאַף הַשְּׁבָטִים דִּבְּרוּ דְבָרִים בְּדוּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לַשְּׁבָטִים, הֲדָא הוּא דִכְתִיב: וַיְצַוּוּ אֶל יוֹסֵף לֵאמֹר וגו', וְהֵיכָן צִוָּה לֹא מָצִינוּ שֶׁצִּוָּה. (בראשית נ, יז): כֹּה תֹאמְרוּ אֶל יוֹסֵף וגו', אָמַר כָּךְ אַחַי חוֹשְׁדִין אוֹתִי. (בראשית נ, יח): וַיֵּלְכוּ גַּם אֶחָיו, אָמְרוּ לֵיהּ חַד בְּעֵית לָךְ לְעַבְדָא הָא כֻּלָּנָא לָךְ לַעֲבָדִין.

“Joseph returned to Egypt, he, and his brothers, and everyone who went up with him to bury his father, after he buried his father. Joseph's brothers saw that their father had died, and they said: Perhaps Joseph will hate us, and will repay us for all the evil that we did to him” (Genesis 50:14-15). “Joseph returned to Egypt…” Rabbi Levi and Rabbi Yitzḥak, <Rabbi Levi> said: It is because he did not invite them to the meal. Rabbi Tanḥuma said: His intention was only for the sake of Heaven. He said: ‘In the past, father would seat me above Judah, who is king, and above Reuben, who is firstborn. Now, it is improper for me to sit above them.’ But that is not what they said, but rather: “Perhaps Joseph will hate us.” Rabbi Yitzḥak said: He went and peered into that pit. Rabbi Tanḥuma said: His intention was only for the sake of Heaven. But that is not what they said, but rather: “Perhaps Joseph will hate us.” “They instructed to tell Joseph, saying: Your father instructed before his death, saying, so say to Joseph: Please, forgive the transgression of your brothers and their sin as they did evil to you. And now, please forgive the transgression of the servants of the God of your father. Joseph wept as they spoke to him” (Genesis 50:16–17). “They instructed to tell Joseph, saying: Your father instructed…” It is taught: Rabbi Shimon ben Gamliel says: Great is peace, as even the tribes spoke fabricated matters in order to impose peace between Joseph and the tribes. That is what is written: “They instructed to tell Joseph, saying…” Where did he instruct? We do not find that he instructed. “So say to Joseph…[Joseph wept as they spoke to him]” – he said: ‘This is how my brothers are suspicious of me?’ “His brothers too, went and fell before him and they said: Behold, we are your slaves” (Genesis 50:18). “His brothers too, went” – you wanted one of us as a slave, here all of us are your slaves.

וַיֹּאמֶר אֲלֵהֶם יוֹסֵף וגו' וְאַתֶּם חֲשַׁבְתֶּם עָלַי רָעָה וגו' וְעַתָּה אַל תִּירָאוּ וגו' וַיְדַבֵּר עַל לִבָּם (בראשית נ, יט כא), וְכִי יֵשׁ לְךָ אָדָם שֶׁמְדַבֵּר עַל הַלֵּב, אֶלָּא דְבָרִים שֶׁהֵן מְנַחֲמִין אֶת הַלֵּב, אָמַר לָהֶם נִמְשַׁלְתֶּם כַּעֲפַר הָאָרֶץ, מָה עֲפַר הָאָרֶץ מִי יָכוֹל לְסַיֵּף אֶת עֲפַר הָאָרֶץ. נִמְשַׁלְתֶּם כְּחַיַּת הַשָּׂדֶה, וּמִי יָכוֹל לְסַיֵּף אֶת חַיַּת הַשָּׂדֶה. נִמְשַׁלְתֶּם כַּכּוֹכָבִים, מִי יָכוֹל לְסַיֵּף אֶת הַכּוֹכָבִים. עֲשָׂרָה כּוֹכָבִים בִּקְשׁוּ לְאַבֵּד כּוֹכָב אֶחָד וְלֹא יָכְלוּ לוֹ, שְׁנֵים עָשָׂר שְׁבָטִים מָה אֲנִי יָכוֹל לְשַׁנּוֹת סִדְרוֹ שֶׁל עוֹלָם מִפְּנֵי שֶׁהֵם כְּנֶגֶד שְׁנֵים עָשָׂר שָׁעוֹת בַּיּוֹם וּכְנֶגֶד שְׁנֵים עָשָׂר מַזָּלוֹת בָּרָקִיעַ. אָמַר רַבִּי שִׂמְלָאי אַתֶּם הַגּוּף וַאֲנִי הָרֹאשׁ (דברים לג, טז): תָּבוֹאתָה לְרֹאשׁ יוֹסֵף, אִין נְסִיב גּוּפָא מָה רֵישָׁא טָב, וְלֹא עוֹד אֶלָּא עַד שֶׁלֹא יְרַדְתֶּם לְכָאן הָיוּ קוֹרְאִים אוֹתִי עֶבֶד וּמֵאַחַר שֶׁיְּרַדְתֶּם לְכָאן הוֹדַעְתִּי הוֹגְנוֹסִים שֶׁלִּי, אִם כֵּן אֲנִי הוֹרֵג אֶתְכֶם, אֶתְמְהָא, אִם הוֹרֵג אֲנִי אֶתְכֶם הֵם אוֹמְרִין אֵין לִשְׁמֹר אֲמָנָה עִם זֶה, עִם אֶחָיו לֹא שָׁמַר אֲמָנָה עִם מִי הוּא מְשַׁמֵּר אֲמָנָה. הֵן אוֹמְרִין לֹא הָיוּ אֶחָיו, אֶלָּא כַּתְּ שֶׁל בַּחוּרִים רָאָה וְקָרָא אוֹתָן אֶחָיו, תֵּדַע לָךְ שֶׁהֲרֵי הוּא בַּסּוֹף הֵבִיא עֲלֵיהֶן עִלָּה וַהֲרָגָן. אָמַר מָה אֲנִי נַעֲשָׂה אַנְטִידִיקוֹס לְאַבָּא, אַבָּא מוֹלִיד וַאֲנָא קוֹבֵר, מָה אֲנִי נַעֲשָׂה אַנְטִידִיקוֹס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הַקָּדוֹשׁ בָּרוּךְ הוּא מְבָרֵךְ וַאֲנִי מְמַעֵט, הֲדָא הוּא דִכְתִיב (בראשית נ, כא): וַיְנַחֵם אוֹתָם. וַהֲרֵי דְבָרִים קַל וָחֹמֶר וּמַה יּוֹסֵף שֶׁדִּבֵּר דְּבָרִים רַכִּים עַל לִבָּן שֶׁל שְׁבָטִים כָּךְ נִחֲמוֹ, לִכְשֶׁיָּבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא לְנַחֵם אֶת יְרוּשָׁלַיִם עַל אַחַת כַּמָּה וְכַמָּה, הֲדָא הוּא דִכְתִיב (ישעיה מ, א): נַחֲמוּ נַחֲמוּ עַמִּי וגו'.

“Joseph said to them: Fear not, for am I in place of God? You intended me harm; God intended it for good, in order to engender as it is today, to keep many people alive. And now, fear not; I will sustain you, and your children. He comforted them, and spoke to their heart” (Genesis 50:19–21). “Joseph said to them…You intended me harm…And now, fear not…and spoke to their heart” – is there any person who speaks to the heart? It is, rather, words that comfort the heart. He said to them: ‘You were likened to the dust of the earth. Just like the dust of the earth; can anyone eliminate the dust of the earth? You were likened to the beasts of the field; can anyone eliminate the beasts of the field? You were likened to the stars; can anyone eliminate the stars? Ten stars sought to eliminate one star and were unable to overcome it. Can I change the natural order of the world [and eliminate] twelve tribes? For they correspond to the twelve hours of the day and correspond to the twelve constellations in the firmament.’ Rabbi Simlai said: [Joseph said to them:] ‘You are the body and I am the head – “it will come upon the head of Joseph” (Deuteronomy 33:16). If the body is taken, what good is the head? Moreover, before you descended to here, they would call me a slave. After you descended to here, I informed them of my distinguished lineage. If this is so, would I kill you? Could that be? If I were to kill you, they would say: This one cannot be trusted. He did not keep faith with his brothers; with whom will he keep faith? [Or] they would say: They were not his brothers, but a group of lads whom he saw and called his brothers. Know that this is so, for ultimately he concocted a pretext and killed them.’ [Joseph] said: ‘Shall I become an antagonist to my father; my father begets and I bury? Shall I become an antagonist to the Holy One blessed be He; the Holy One blessed be He blesses and I diminish?’ That is what is written: “He comforted them.” The matters may be inferred a fortiori: If Joseph, who spoke gentle words to the heart of the tribes, was able to comfort them so, when the Holy One blessed be He will come to comfort Jerusalem, all the more so. That is what is written: “Comfort, comfort My people…” (Isaiah 40:1).

וַיֵּשֶׁב יוֹסֵף בְּמִצְרַיִם וגו' (בראשית נ, כב), שִׁשָּׁה זוּגוֹת שְׁנוֹתֵיהֶם שָׁווֹת רִבְקָה וּקְהָת, לֵוִי וְעַמְרָם, יוֹסֵף וִיהוֹשֻׁעַ, שְׁמוּאֵל וּשְׁלֹמֹה, משֶׁה וְהִלֵּל הַזָּקֵן, רַבִּי יוֹחָנָן בֶּן זַכַּאי וְרַבִּי עֲקִיבָא. משֶׁה עָשָׂה בַּפָּלָטִין שֶׁל פַּרְעֹה אַרְבָּעִים שָׁנָה, וּבְמִדְיָן [ובמדבר] אַרְבָּעִים שָׁנָה, וְשִׁמֵּשׁ אֶת יִשְׂרָאֵל אַרְבָּעִים שָׁנָה. רַבִּי יוֹחָנָן בֶּן זַכַּאי עָשָׂה פְּרַגְמַטְיָא אַרְבָּעִים שָׁנָה, וְלָמַד תּוֹרָה אַרְבָּעִים שָׁנָה, שִׁמֵּשׁ אֶת יִשְׂרָאֵל אַרְבָּעִים שָׁנָה. רַבִּי עֲקִיבָא עָשָׂה בּוּר אַרְבָּעִים שָׁנָה, וְלָמַד תּוֹרָה אַרְבָּעִים שָׁנָה, וְשִׁמֵּשׁ אֶת יִשְׂרָאֵל אַרְבָּעִים שָׁנָה.

“Joseph resided in Egypt, he, and his father's household; Joseph lived one hundred and ten years” (Genesis 50:22). “Joseph resided in Egypt…” – there are six pairs whose years were equal: Rebecca and Kehat, Levi and Amram, Joseph and Joshua, Samuel and Solomon, Moses and Hillel the elder, Rabbi Yoḥanan ben Zakkai and Rabbi Akiva. Moses spent forty years in Pharaoh’s palace, forty years in Midyan, and he served Israel for forty years. Rabbi Yoḥanan ben Zakkai engaged in commerce for forty years, studied Torah for forty years, and served Israel for forty years. Rabbi Akiva was an ignoramus for forty years, studied Torah for forty years, and served Israel for forty years.

וַיַּשְׁבַּע יוֹסֵף אֶת בְּנֵי יִשְׂרָאֵל וגו' (בראשית נ, כה): שׁוֹמֵעַ אֲנִי מִיָּד, תַּלְמוּד לוֹמַר (שמות יג, יט): אִתְּכֶם, כְּשֶׁתִּהְיוּ עוֹלִין. וּמִנַּיִן אַף עֲצָמוֹת שֶׁל שְׁבָטִים הֶעֱלוּ עִמּוֹ שֶׁנֶּאֱמַר: אִתְּכֶם. (בראשית נ, כו): וַיָּמָת יוֹסֵף בֶּן מֵאָה וְעֶשֶׂר שָׁנִים וַיַּחַנְטוּ אֹתוֹ, מִי חֲנָטוֹ, רַבִּי פִּינְחָס וְרַבִּי יְהוּדָה בְּשֵׁם רַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר רוֹפְאִים חָנְטוּ אוֹתוֹ, וְרַבִּי פִּינְחָס אָמַר שְׁבָטִים חָנְטוּ אוֹתוֹ, הֲדָא הוּא דִכְתִיב: וַיַּחַנְטוּ אֹתוֹ וַיִּישֶׂם בָּאָרוֹן בְּמִצְרָיִם, וּמִי הֵן (שמות א, א): וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה.

“Joseph administered an oath to the children of Israel, saying: God will remember you, and you shall carry up my bones from here” (Genesis 50:25). “Joseph administered an oath to the children of Israel…” – I would think [he demanded they bring his bones to Canaan] immediately. The verse states: “[You shall bring my bones up from here] with you” (Exodus 13:19) – when you will ascend. From where is it derived that they took up the bones of all the tribes with them? As it is stated: “With you.” “Joseph died at the age of one hundred and ten years. They embalmed him, and he was placed in a coffin in Egypt” (Genesis 50:26). “Joseph died at the age of one hundred and ten years. They embalmed him” – who embalmed him? Rabbi Pinḥas and Rabbi Yehuda in the name of Rabbi Neḥemya, Rabbi Yehuda said: The physicians embalmed him. Rabbi Pinḥas said: The tribes embalmed him. That is what is written: “They embalmed him, and he was placed in a coffin in Egypt.” Who are they? “These are the names of the children of Israel who came to Egypt” (Exodus 1:1).

לִישְׁנָא אַחֲרִינָא, (בראשית מט, כח): וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם יַעֲקֹב, אֵין כְּתִיב כָּאן, אֶלָּא אֲבִיהֶם, עָתִיד אָדָם אֶחָד כַּיּוֹצֵא בִּי לְבָרֵךְ אֶתְכֶם, וּמִמָּקוֹם שֶׁפָּסַקְתִּי הוּא מַתְחִיל, שֶׁנֶּאֱמַר: וְזֹאת אֲשֶׁר דִּבֶּר, כֵּיוָן שֶׁעָמַד משֶׁה פָּתַח בְּזֹאת, שֶׁנֶּאֱמַר (דברים לג, א): וְזֹאת הַבְּרָכָה, אָמַר לָהֶם אוֹמַר לָכֶם הַבְּרָכוֹת הַלָּלוּ אֵימָתַי הֵם מַגִּיעוֹת לָכֶם בְּשָׁעָה שֶׁתְּקַבְּלוּ אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (דברים ד, מד): וְזֹאת הַתּוֹרָה, הֱוֵי: וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם, בַּמֶּה שֶׁסִיֵּים לָהֶם יַעֲקֹב אֲבִיהֶם פָּתַח לָהֶם משֶׁה, אָמַר משֶׁה (תהלים קיט, ק): מִזְּקֵנִים אֶתְבּוֹנָן, יִצְחָק כְּשֶׁבֵּרַךְ אֶת יַעֲקֹב אָמַר לוֹ (בראשית כח, ג): וְאֵל שַׁדַּי, בַּמֶּה חָתַם (בראשית כח, א): וַיִּקְרָא יִצְחָק אֶת יַעֲקֹב, וְאַף יַעֲקֹב בַּמֶּה שֶׁפָּסַק אָבִיו מִשָּׁם הִתְחִיל, שֶׁנֶּאֱמַר (בראשית מט, א): וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו, וְחָתַם כְּשֶׁבֵּרְכָן בְּזֹאת, וְזֹאת אֲשֶׁר דִּבֶּר, מִמָּקוֹם אֲשֶׁר פָּסַק מִשָּׁם הִתְחִיל משֶׁה, וְֹזאת הַבְּרָכָה, וּבַמֶּה חָתַם משֶׁה (דברים לג, כט): אַשְׁרֶיךָ יִשְׂרָאֵל, וְאַף דָּוִד כְּשֶׁבָּא לוֹמַר תְּהִלָּה, מִמָּקוֹם שֶׁפָּסַק משֶׁה מִשָּׁם הִתְחִיל (תהלים א, א): אַשְׁרֵי הָאִישׁ וגו', הֱוֵי: מִזְּקֵנִים אֶתְבּוֹנָן.

Variant reading: “This is what their father Jacob spoke to them” (Genesis 49:28) is not written here, but rather, “their father.” Another man like me is destined to bless you and from the place that I concluded, he will begin, as it is stated: “This is what [their father] spoke.” When Moses stood, he began with “this,” as it is stated: “This is the blessing [that Moses, the man of God, blessed the children of Israel with before his death]” (Deuteronomy 33:1). [Jacob] said to them: ‘I will say these blessings to you. When will they take effect? When you receive the Torah,’ as it is stated: “This is the Torah” (Deuteronomy 4:44). That is, “this is what their father spoke to them.” With that which their father Jacob concluded [in blessing] them, Moses began [blessing] them. Moses said: “I gain insight from the elders, [for I uphold Your edicts]” (Psalms 119:100). Isaac, when he blessed Jacob, and said to him: “And God Almighty [will bless you]” (Genesis 28:3), with what did he conclude? “Isaac summoned Jacob” (Genesis 28:1). Jacob began from where his father had concluded, as it is stated: “Jacob summoned his sons” (Genesis 49:1), and he concluded when he blessed them with “this” – “this is what [their father] spoke [to them]” (Genesis 49:28). Moses began from where Jacob had concluded: “This is the blessing” (Deuteronomy 33:1). With what did Moses conclude? “Happy are you Israel” (Deuteronomy 33:29). David, too, when he came to recite a psalm, began from where Moses had concluded: “Happy is the man” (Psalms 1:1). That is, “I gain insight from the elders.” “They came to the threshing floor of Atad, that is beyond the Jordan, and they lamented a very great and substantial lament there, and he observed mourning for his father seven days” (Genesis 50:10).

וַיַּעַשׂ לְאָבִיו אֵבֶל שִׁבְעַת יָמִים (בראשית נ, י), וְלָמָה עוֹשִׂים שִׁבְעָה, כְּנֶגֶד שִׁבְעַת יְמֵי הַמִּשְׁתֶּה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם הַזֶּה נִצְטַעַרְתֶּם עִם הַצַּדִּיק הַזֶּה וּשְׁמַרְתֶּם לוֹ אֵבֶל שִׁבְעַת יָמִים, לָעוֹלָם הַבָּא אֲנִי מַחֲזִיר אוֹתוֹ הָאֵבֶל לְשִׂמְחָה, שֶׁנֶּאֱמַר (ירמיה לא, יב): וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם, כְּשֵׁם שֶׁאֲנִי מְנַחֵם אֶתְכֶם כָּךְ אֲנִי מְנַחֵם לְצִיּוֹן וּלְכָל חָרְבוֹתֶיהָ, כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיה נא, ג): כִּי נִחַם ה' צִיּוֹן נִחַם כָּל חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן ה', שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה.

“And he observed mourning for his father seven days” – why are seven [days] observed? It is corresponding to the seven days of the wedding feast. The Holy One blessed be He said to them: ‘In this world, you were sorrowful with this righteous one and observed mourning for him for seven days. In the future world, I will transform that mourning into rejoicing, as it is stated: “I will transform their mourning into gladness, and I will console them and cheer them from their sorrow” (Jeremiah 31:13). Just as I comfort you, so I will comfort Zion and all its ruins, like the matter that is stated: “For the Lord will comfort Zion; He will comfort all her ruins; He will render its wilderness like Eden and its desert like a garden of the Lord. Gladness and joy will be found in it, thanksgiving and the sound of music”’ (Isaiah 51:3).