Tanach · Acharonim on Tanach · Or HaChaim · Torah
Or HaChaim on Genesis 47:23/אור החיים על בראשית מ״ז:כ״ג
אהֵן קָנִיתִי אֶתְכֶם הַיּוֹם. טַעַם אָמְרוֹ הַיּוֹם, גַּם הִטִּיל תֵּבַת הַיּוֹם, בֵּין קְנִיָּתָם לִקְנִיַּת הָאֲדָמָה. כִּי קְנִיָּתָם הוּא עַל יְדֵי מְשִׁיכָה כְּדִין קְנִיַּת עֲבָדִים (קידושין כב:) וּבְמַעֲשֶׂה שֶׁעָשָׂה שֶׁהֶעֱבִיר הָעָם לֶעָרִים מִקָּצֶה וְגוֹ׳, זוֹ הִיא קְנִיָּתָם. לָזֶה אָמַר הֵן קָנִיתִי אֶתְכֶם הַיּוֹם, פֵּרוּשׁ בְּמַה שֶׁהֶעֱבִירָם אָז לֶעָרִים. אֲבָל הָאֲדָמָה אֵין זֶה דֶּרֶךְ קִנְיָנָהּ, וּכְשֶׁהִזְכִּיר לְמַעְלָה ״וַיִּקֶן יוֹסֵף אֶת אַדְמַת מִצְרַיִם״ שָׁם נִרְמָז כִּי קָנָה בְּאֶחָד מִדַּרְכֵי קִנְיַן הָאֲדָמָה.
1 הן קניתי אתבם היום. "Look, I have bought you today, etc." The reason Joseph added the word היום, and the fact that it does not appear after the report that Joseph had bought their land, is to tell us that the method of acquisition was that each individual was acquired by the method known in Jewish law as משיכה, i.e. drawing the object being purchased a short distance towards the purchaser, as customary when one purchases slaves (Kidushin 22). Joseph did this en masse by transferring whole populations from city to city. Since one cannot acquire land by moving it, the word היום was interposed between these different kinds of purchases Joseph made.
בוְיֵשׁ לְהָעִיר בְּדָבָר אַחֵר: שֶׁקָּנָה אוֹתָם מַה צֹּרֶךְ לִקְנִיַּת אַדְמָתָם? הֲלֹא מַה שֶׁקָּנָה עֶבֶד קָנָה רַבּוֹ (פסחים פח:)? וְאוּלַי כִּי לְצַד שֶׁלֹּא הָיָה קִנְיָנָם כְּקִנְיַן עֲבָדִים, אֶלָּא לִפְרָט זֶה לַעֲבֹד אֶת הָאֲדָמָה וְגוֹ׳ וְלָתֵת חֲמִישִׁית לְפַרְעֹה, אֵין זֶה אֶלָּא כְּקִנְיַן שָׂכִיר שֶׁלֹּא קָנָה קִנְיָנוֹ. וְלָזֶה הֻצְרַךְ לִקְנוֹת הָאֲדָמָה, וְקָנָה אוֹתָהּ בְּקִנְיָן גָּמוּר, כְּמוֹ שֶׁגִּלָּה הַכָּתוּב בְּאָמְרוֹ: ״וַיִּקֶן יוֹסֵף אֶת כָּל אַדְמַת מִצְרַיִם וְגוֹ׳ כִּי מָכְרוּ מִצְרַיִם אִישׁ שָׂדֵהוּ״. וְאִם יִרְצֶה פַּרְעֹה לְהָבִיא פּוֹעֲלִים וְלַעֲבֹד הָאֲדָמָה לִזְכוּתוֹ וּלְאַחְרָיוּתוֹ, עָשֹׂה יַעֲשֶׂה, מַה שֶׁאֵין כֵּן גּוּפָם שֶׁל מִצְרִים לֹא אָמַר שֶׁקָּנָה קִנְיָן גָּמוּר. וַהֲגַם שֶׁאָמַר ״הֵן קָנִיתִי אֶתְכֶם״, פֵּרוּשׁ כְּקִנְיַן שָׂכִיר לְדָבָר הַמֻּזְכָּר בְּדִבְרֵי יוֹסֵף ״הֵא לָכֶם זֶרַע״ וְגוֹ׳. וְטַעְמוֹ שֶׁל יוֹסֵף כִּי מַה יּוֹעִיל בָּאֲדָמָה אִם אֵין עוֹבֵד, לָזֶה נִתְחַכֵּם לִקְנוֹתָם לְחַיְּבָם עַל הָעֲבוֹדָה.
2The Torah also wanted to clarify something else here. We have the principle (Pessachim 88) that when one acquires a slave one automatically acquires everything this slave owned at the same time. There was no need to mention the acquisition of these Egyptians' lands separately. Since it is possible that Joseph did not acquire these Egyptians in the manner one usually acquires slaves, but that they became his (Pharaoh's) slaves only to the extent that they had to continue to farm the lands they had farmed previously and pay a portion of their harvest to Pharaoh, the Torah distinguished between the acquisition of the people on the one hand and that of their lands on the other hand. In practice, these Egyptians became hired hands who were not free to leave their employment. As a result Joseph had to acquire the land separately. This is why the Torah wrote in verse 20 that "Joseph acquired all the lands on behalf of Pharaoh as each of the Egyptians sold his land, etc." This would enable Pharaoh to bring in other labourers to work these fields, whereas he was not able to force the Egyptians who had previously owned those fields to farm them as he did not own those farmers bodily. When Joseph said: "I have acquired you," he meant that he had acquired them as hired hands, as distinct from their lands which he had acquired outright.