Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Genesis 44:10/רמב"ן על בראשית מ״ד:י׳

אגַּם עַתָּה כְדִבְרֵיכֶם כֶּן הוּא אַף זוֹ מִן הַדִּין אֱמֶת כְּדִבְרֵיכֶם כֵּן הוּא, שֶׁכֻּלְּכֶם חַיָּבִין בַּדָּבָר, עֲשָׂרָה שֶׁנִּמְצֵאת גְּנֵבָה בְּיַד אֶחָד מֵהֶן כֻּלָּן נִתְפָּשִׂין, אֲבָל אֲנִי אֶעֱשֶׂה לָכֶם לִפְנִים מִן הַשּׁוּרָה, אֲשֶׁר יִמָּצֵא אִתּוֹ בִּלְבַד יִהְיֶה לִי עָבֶד, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ד:י'). וְאֵין לְשׁוֹן "גַּם עַתָּה" נוֹפֵל יָפֶה עַל הַפֵּרוּשׁ הַזֶּה. וְאוּלַי יֹאמַר גַּם עַתָּה שֶׁכְּדִבְרֵיכֶם כֵּן הוּא הַמִּשְׁפָּט, אֲשֶׁר יִמָּצֵא אִתּוֹ יִהְיֶה לִּי עָבֶד בִּלְבַד. אֲבָל יוֹסֵף אָמַר, "חָלִילָה לִּי מֵעֲשׂוֹת זֹאת", וְיוֹרֶה כִּי אֵין מִשְׁפָּטָם שֶׁיִּהְיוּ כֻּלָּם נִתְפָּשִׂין בַּגְּנֵבָה, וְלָכֵן אָמַר "חָלִילָה לִּי", כִּי שׁוֹפֵט כָּל הָאָרֶץ אֲנִי, וְחָלִילָה לִּי מֵעֲשׂוֹת לָכֶם חָמָס, כִּי אֵין חִיּוּב בָּעֲשָׂרָה בְּהִמָּצֵא גְּנֵבָה בְּיַד אֶחָד מֵהֶם בִּלְתִּי אִם נוֹעָדוּ, כִּי בְּהִוָּסְדָם יַחַד לָלֶכֶת לִגְנֹב וְלָקַח אֶחָד מֵהֶם אֶת הַגְּנֵבָה לְדַעַת כֻּלָּם, אָז יִתְחַיְּבוּ. וְהַנָּכוֹן כִּי מִתְּחִלָּה הָיָה מַאֲשִׁים אֶת כֻּלָּם "לָמָּה שִׁלַּמְתֶּם רָעָה תַּחַת טוֹבָה", "הֲרֵעוֹתֶם אֲשֶׁר עֲשִׂיתֶם", וְהֵם פָּטְרוּ עַצְמָם בְּאָמְרָם "אֲשֶׁר יִמָּצֵא אִתּוֹ וָמֵת", כִּי הוּא הַגַּנָּב, וְגַם אֲנַחְנוּ הַנְּקִיִּים מִן הַגְּנֵבָה נִהְיֶה לַעֲבָדִים, הִנֵּה דַּעְתָּם לוֹמַר שֶׁהַגַּנָּב אֲשֶׁר יִמָּצֵא אִתּוֹ הוּא לְבַדּוֹ הַיּוֹדֵעַ בַּגְּנֵבָה, כִּי אִם הָיוּ כֻּלָּם בַּגְּנֵבָה לָמָּה יָמוּת זֶה וְיִחְיוּ הֵם, רָאוּי שֶׁיָּמוּתוּ כֻּלָּם אוֹ יִהְיוּ כֻּלָּם עֲבָדִים, כִּי הַדִּין בָּהֶם שָׁוֶה, אֲבָל הֵם טוֹעֲנִים שֶׁלֹּא יָדְעוּ הָאֲחֵרִים בַּגְּנֵבָה, רַק קָנְסוּ אֶת עַצְמָם שֶׁיִּהְיוּ גַּם הֵם לַעֲבָדִים, וְלָכֵן אָמַר לָהֶם, גַּם עַתָּה שֶׁאַתֶּם נוֹעָדִים וְנִמְצָאִים יַחְדָּיו, כְדִבְרֵיכֶם כֶּן הוּא, אֲשֶׁר יִמָּצֵא אִתּוֹ הוּא הַגַּנָּב וְהוּא לְבַדּוֹ הָרָאוּי לְהֵעָנֵשׁ וִיהִי לִי עֶבֶד, כִּי בְּתַשְׁלוּמָיו אֲנִי חָפֵץ יוֹתֵר מִמִּיתָתוֹ, וְאַתֶּם תִּהְיוּ נְקִיִּים, כִּי אוּלַי לֹא יְדַעְתֶּם בַּגְּנֵבָה כַּאֲשֶׁר אֲמַרְתֶּם. אוֹ טַעַם "כֵּן הוּא" – כֵּן יִהְיֶה, גַּם עַתָּה שֶׁאֵין כֵּן הַמִּשְׁפָּט כְּדִבְרֵיכֶם כֵּן יִהְיֶה, וְכָמֹהוּ "וַתֹּאמֶר כְּדִבְרֵיכֶם כֶּן הוּא וַתְּשַׁלְּחֵם וַיֵּלֵכוּ" (יהושע ב כא), טַעְמוֹ כֵּן יִהְיֶה, וְהוּא הַנָּכוֹן בְּעֵינַי, וְהוּא דִּבְרֵי רַבּוֹתֵינוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה צ"ב:ח') שֶׁאָמְרוּ, עֲשָׂרָה בְּנֵי אָדָם שֶׁנִּמְצְאוּ בִּגְנֵבָה אֵין כֻּלָּם בְּסִירָה אֲנִי אֵינִי עוֹשֶׂה כֵן וְכוּ'. נִתְכַּוְּנוּ לְמָה שֶׁפֵּרַשְׁתִּי, לֹא כְּדִבְרֵי רַשִׁ"י. וְנוּכַל לְתַקֵּן לְדַעַת הָרַב, שֶׁאָמַר יוֹסֵף חָלִילָה לִּי מֵעֲשׂוֹת זֹאת, שֶׁאֶהְיֶה לָכֶם אֲנִי רַע מֵאֲשֶׁר עַל בֵּיתִי שֶׁפָּטַר אֶתְכֶם מִתְּחִלָּה וְאָמַר לָכֶם וְאַתֶּם תִּהְיוּ נְקִיִּים, כִּי אֲנִי אָקִים דְּבַר עַבְדִּי וַעֲצַת מַלְאָכִי אַשְׁלִים:

1ALSO NOW IT WERE RIGHT TO BE ACCORDING TO YOUR WORDS. “Indeed, this is only right. Verily it should be according to your words since you are all guilty in this matter. When there are ten men and a stolen thing is found in the possession of one of them, all of them are arrested. I, however, will deal with you inside the bounds [of justice, that is, I will deal with you more leniently]. He with whom it shall be found, he alone shall be my servant.” Thus the language of Rashi.But according to this interpretation, the words, gam atah (also now), do not fit in well.²²⁴ (a true decision), how can the words gam atah (also now) fit into the context since these words suggest that now a new law is established. (Aboab.) See also my Hebrew commentary, p. 238. Perhaps Rashi is saying: “Also now, when according to your words, it is the law [that all be held guilty in the matter], he with whom it shall be found shall be my servant.”²²⁵ (also now) apply since this is a principle newly set forth. But this can hardly be correct since Joseph said, Far be it from me to do so.²²⁶ This shows that it is not the law that they all be held responsible for the theft. It is for this reason that he said: “Far be it from me, for I am the judge of the whole land, and far be it from me to do you wrong,” for all ten men are not guilty if a stolen article is found in the possession of one of them unless they all planned the theft and were united in going to steal it. Then, if one of them took it with the knowledge of all, they are all liable.The correct interpretation would seem to be that at first he accused them all: Why have you repaid evil for good?²²⁷ You have done evil in so doing.²²⁸ And they freed themselves of the accusation by saying, “With whomsoever of thy servants it be found, let him die, since he is the thief, and we also, who are guiltless of the theft, will be my lord’s servants.²²⁹ Thus their opinion was that the thief, in whose possession it might be found, was the only one with knowledge of the theft, for if they were all involved in the theft, why should that one alone be put to death while the rest remain alive. In that case, all of them should be put to death or all of them should become servants, for they all bear equal legal responsibility. Rather, they pleaded that the others had no knowledge of the theft. They agreed that they should become servants as a self-punishment only. This is why Joseph said to them, “Gam atah (also now) that you are assembled and are together,²³⁰ it were right to be according to your words; nevertheless, he with whom it is found, he alone is the thief, and he alone is deserving of punishment, and he will be a servant to me for I desire his services more than his death. But you shall be guiltless, for perhaps you did not know about the theft, as you say.”Perhaps the meaning of the words kein hu (it were right) is that “it shall be so,” meaning, “also now that the law is not so,²³¹ according to your words, and ye shall be guiltless. according to your words so shall it be.” A similar case is the verse, And she said: According to your words, ‘kein hu,’ and she sent them away, and they departed,²³² which means, “so shall it be.” This is the correct interpretation in my opinion. This conforms to the words of our Rabbis in Bereshith Rabbah,²³³ who say, “If ten people are discovered with a stolen article, are they not all to be imprisoned? I will not do so, but he with whom it is found shall be my servant.” They thus intended to interpret the verse as I have explained it,²³⁴ and not in accordance with the words of Rashi.²³⁵We might correct the interpretation in accordance with the opinion of the Rabbi [Rashi] by stating that Joseph said: “Far be it from me to do this and deal more harshly with you than my house-steward, who freed you at the outset by saying to you, but ye shall be guiltless,²³⁶ for I will confirm the words of my servant, and the counsel of my messenger will I perform.”²³⁷Vayigash