Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Genesis 42:11/רמב"ן על בראשית מ״ב:י״א

אכֻּלָּנוּ בְּנֵי אִישׁ אֶחָד נָחְנוּ יִתָּכֵן לְפָרֵשׁ הַטַּעֲנָה הַזֹּאת, כִּי אָמְרוּ מִפְּנֵי הֱיוֹתֵנוּ אַחִים בְּנֵי אִישׁ אֶחָד וְלֹא נִפָּרֵד זֶה מִזֶּה, כִּי כֵן רְצוֹן אָבִינוּ, בָּאנוּ כֻּלָּנוּ כְּאֶחָד לִשְׁבֹּר אֹכֶל וְלֹא שָׁלַחְנוּ אֶחָד מִמֶּנּוּ עִם עֲבָדָיו. וְכֵן הָיָה הַדָּבָר, כִּי לָמָּה יְשַׁלְּחֵם כֻּלָּם, אֶלָּא שֶׁאֵין רְצוֹנָם לְהִפָּרֵד זֶה מִזֶּה. גַּם יִתָּכֵן שֶׁעָשׂוּ כֵן בַּעֲבוּר כֹּבֶד הָרָעָב, שֶׁלֹּא יִגְזְלוּ מֵעַבְדֵיהֶם בַּדֶּרֶךְ אֶת הַשֶּׁבֶר אֲשֶׁר יָבִיאוּ. וְיִתָּכֵן שֶׁאָמְרוּ לוֹ, "כֻּלָּנוּ בְּנֵי אִישׁ אֶחָד נָחְנוּ", תּוּכַל לַחְקֹר עָלָיו כִּי הוּא נוֹדָע בַּשְּׁעָרִים בִּכְבוֹד עָשְׁרוֹ וְרֹב בָּנָיו, וְאִם תִּשְׁאַל וְתַחְקֹר תֵּדַע כִּי כֵנִים אֲנַחְנוּ וַאֲנָשִׁים צַדִּיקִים בְּנֵי צַדִּיק, וְלֹא מְרַגְּלִים:

1WE ARE ALL ONE MAN’s SONS. It is possible to explain this plea as follows: They said that “since we are brothers, one man’s sons, who do not separate from each other for such is our father’s will, we all came to buy food, and we did not send one of us with his servants.” This indeed was the truth, for why should Jacob have sent them all, except that it was not their wish to be separated from one another. It is also possible that they did so because of the extreme famine, lest the grain brought by their servants be robbed from them on the way.It is also possible that they said to him: “We are all one man’s sons. You can investigate him, for he is known in the gates by the vastness of his wealth and the multitude of his children. And if you will inquire and investigate, you will know that we are trustworthy, righteous men, sons of a righteous one, and not spies.”

בוְטַעַם לֹא הָיוּ עֲבָדֶיךָ מְרַגְּלִים כִּי כֵנִים אֲנַחְנוּ מִנְּעוּרֵינוּ בְּכָל דְּבָרֵינוּ, לֹא הָיוּ עֲבָדֶיךָ מְרַגְּלִים מֵאָז וְעַד עָתָּה. וְכֵן (בראשית מ"ב:ל"א) "לֹא הָיִינוּ מְרַגְּלִים" מֵעוֹלָם. וְרַבּוֹתֵינוּ נִתְעוֹרְרוּ כְּמוֹ שֶׁאָמַרְנוּ, וְדָרְשׁוּ (ב"ר צא ו) שֶׁנִּכְנְסוּ בַּעֲשָׂרָה פְּתָחִים כְּדֶרֶךְ מְרַגְּלִים, וּלְכָךְ הֶעֱלִיל עֲלֵיהֶם. וְטַעֲנָה נְכוֹנָה הִיא, אֲבָל לֹא הִזְכִּיר אוֹתָהּ הַכָּתוּב. וְעוֹד שֶׁאָמְרוּ לוֹ בַּתְּחִלָּה, "כֻּלָּנוּ בְּנֵי אִישׁ אֶחָד נָחְנוּ", וְהִיא שֶׁמְּחַיֶּבֶת אוֹתָם. וְיִתָּכֵן שֶׁמִּתְּחִלָּה אָמַר לָהֶם, נִכְנַסְתֶּם בַּעֲשָׂרָה פְּתָחִים וְעַכְשָׁו אַתֶּם נוֹעָדִים בְּמָקוֹם אֶחָד וְנִקְשָׁרִים יַחְדָּיו, אֵין זֶה רַק דֶּרֶךְ מְרַגְּלִים. וְאָמְרוּ לוֹ, בַּעֲבוּר הֱיוֹתֵנוּ אַחִים נֶאֱסַפְנוּ יַחַד. וְאָמַר לָהֶם, "לֹא כִּי עֶרְוַת הָאָרֶץ בָּאתֶם לִרְאוֹת", כִּי אִם אַתֶּם אַחִים הָיָה לָכֶם לִכָּנֵס בְּפֶתַח אֶחָד כַּאֲשֶׁר אַתֶּם עַתָּה יַחְדָּיו. אָז אָמְרוּ, כִּי הָאֶחָד אֵינֶנּוּ וְהָלְכוּ לְבַקְשׁוֹ. וְהַכָּתוּב לֹא יָחוּשׁ לְהַאֲרִיךְ בְּטַעַם הַטְּעָנוֹת:

2THY SERVANTS HAVE NOT BEEN SPIES. The meaning of this expression is: “We have been trustworthy in all our affairs from our youth on. Your servants have not been spies from then till now.” Similarly, We have not been spies,¹⁴³ means: “We have never been spies.”Now our Rabbis have been aroused by the matter we have discussed,¹⁴⁴ and they have expounded¹⁴⁵ that they entered the city by ten different gates in the manner of spies, and it was for this reason that he accused them. Now this is plausible; however, Scripture does not mention it! Moreover, at the very outset, the brothers said to him in defense of themselves, We are all one man’s sons, and [if, as the Midrash has it, the basis of his accusation was that they entered by ten different gates], this itself indicates their guilt.¹⁴⁶Now it is possible to say in explanation of the Midrash that Joseph originally said to them, “you entered by ten gates, and now you are all gathering in one place and conspiring together. This is nothing other than the behavior of spies.” Thereupon they said to him, “It is because we are brothers that we are gathered together.” But he said, “Not so, but you have come to find out the condition of the land.¹⁴⁷ If you were brothers you should have entered by one gate, just as you are now together.” Then they told him that one of them is gone,¹⁴⁸ and that they had gone in search of him, [which was why they entered by different gates]. Scripture, however, does not care to prolong the discussion of the motivation of their arguments.