In Memory of Rabbi Abraham Leibtag

Shiurim in Chumash & Navi by Menachem Leibtag





Could it be that the brothers DID NOT sell Yosef!

As shocking as this statement may sound to anyone familiar with the story of Yosef & his brothers; a careful reading of that narrative in Chumash may actually support this possibility!

In the following shiur, we explore this fascinating possibility (and its consequences) while taking into account some important geographic considerations.



After throwing your brother into a pit to die, would you be able to 'sit down to eat'? The brothers did, so does the Torah tell us (see 37:24-25)! But when they sat down to eat, the Torah DOES NOT tell us if they sat NEAR the pit, listening to Yosef's screaming and pleading; OR if they sat FAR AWAY from the pit - to enjoy some 'peace and quiet'?

So what difference does it make?


Believe it or not, this tiny detail affects our understanding of almost every aspect of the story that ensues. Our shiur will entertain each possibility - showing how this 'missing detail' may be what leads several commentators to conclude that the brothers may never have sold Yosef after all!

However, before we discuss that detail, we must first review the Torah's description of these events, making sure that we understand not only what everyone is doing and planning, but more important - what everyone is thinking!

[We should also point out, that the distance between Hebron, where Yaakov is living, and Dotan, where the brothers are grazing their sheep, is about 100 kilometers. Therefore, the brothers are probably gone for at least several weeks. Certainly, they don't come home to Hebron to sleep at night, rather, they have set up a 'campsite' in the Dotan area.]



Recall that as soon as Yosef arrives at Dotan, the brothers conspire to kill him (see 37:18-20). However, their plan concerning HOW to kill him is revised several times.

To show how, let's begin with the brothers' original plan to kill Yosef, as soon as they saw him [PLAN A]:

"They (the brothers) saw him from afar, and before he came close... they conspired to kill him. And they said to one another, behold the 'dreamer' is coming. Now, let's KILL him and throw his body into one of the pits..." (see 37:18-20).


Note how the brothers originally plan to kill Yosef immediately (on the spot) and then 'bury him' in a pit - most likely to 'hide the evidence' (should their father later accuse them).

Although Reuven opposes Yosef's murder, he realizes that the brothers would not accept his opinion. Therefore, instead of arguing with his brothers, he devises a shrewd plan that will first postpone Yosef's execution, and enable him at a later time to secretly bring Yosef back home.

[See further iyun for an explanation of why specifically Reuven wants to save Yosef.]



As you read Reuven's plan, be sure to differentiate between what Reuven SAYS (to his brothers) and what Reuven THINKS (to himself):

"... And Reuven said... 'Do not shed blood, cast him into a pit [in order that he die] OUT IN THE 'MIDBAR' (wilderness), but do not touch him yourselves --'

[End of quote! Then, the narrative continues by informing the reader of Reuven's true intentions...]

"in order to save him [Yosef] from them and return him to his father." (37:22).


Reuven's 'official' plan (that the brothers accept) is to let Yosef die in a less violent manner, i.e. to throw him alive into a deep pit to die, instead of murdering him in cold blood. However, Reuven's secretly plans to later return to that pit and free him.

Note how Reuven even suggests the specific 'pit' into which to throw Yosef - "ha-bor HA-ZEH asher ba-midbar"! Most probably so that he can later sneak away to that pit and save him.

[Compare this to the brothers' original plan to throw him into "one of the pits" (37:20) - possibly a pit closer by.]


Unaware of Reuven's true intentions, the brothers agree.

Yosef arrives, and - in accordance with PLAN B - the brothers immediately strip Yosef of his special cloak and throw him alive into the pit (see 37:23-24). Afterward, the Torah informs us, they sit down to eat (see 37:25).



Until this point, the plot is clear. Now, two important details are missing which affect our understanding of the rest of the story.

1) WHERE did they sit down to eat, i.e. close by or far away?

2) WHERE is REUVEN, eating with them, or off on his own?


Even though the Torah does not tell us, we can attempt to answer these two questions by employing some 'deductive reasoning'.


(1) Where are the brothers eating?

Recall that the brothers are grazing their sheep in the Dotan area [see 37:17/ today the area of Jenin, between Shechem and Afula], which is on the northern slopes of central mountain range of Israel. The midbar" [wilderness], that Reuven is talking about, is found some 5-10 kilometer to the east of Dotan (that "midbar" is found along the eastern slopes of the entire central mountain range).

Considering that the brothers throw Yosef into a pit 'out in the MIDBAR', it would definitely make sense for them to return afterward to their campsite in the Dotan area to eat (see 37:16-17). Besides, it would not be very appetizing to eat lunch while listening to your little brother screaming for his life from a pit nearby - see 42:21 for proof that he was indeed screaming. ]

And even should one conclude that it would have been just as logical for them to have sat down to eat near the pit, when we consider the whereabouts of Reuven, it becomes quite clear that they must have sat down to eat farther away.

[Later in the shiur, we will bring textual proof for this assumption as well.


2) Where is Reuven?

Considering that Reuven's real plan is to later save Yosef from the pit, it would only be logical from him to either stay near the pit, or at least remain with his brothers (wherever they may be). Certainly it would not make sense, according to his real plan, for him to go far away, and to leave his brothers by the pit!

However, from the continuation of the story we know for sure that Reuven did not stay near the pit, because he RETURNS to the pit only AFTER Yosef is sold! Therefore, if Reuven left the pit area, then certainly the brothers also must have left that area. Hence, it would only be logical to conclude that the brothers are indeed eating away from the pit, and Reuven must be eating with them!

After all, not joining them for lunch could raise their suspicion. Furthermore, the Torah never tells us that he left his brothers.


In summary, by taking the logic of Reuven's plan into consideration, we conclude that Reuven remains with his brothers, as they all sit down to eat AWAY from the pit.

[Obviously, this interpretation does not follow Rashi's explanation that Reuven had left his brothers, as it was his turn to take of his father. See further iyun section for a discussion of how and why our shiur disagrees with that approach, and prefers the approach of Rashbam and Chizkuni.]



Now that we have established that Reuven and the brothers are sitting down to eat at a distance far away from the pit, we can continue our study of the narrative, to see if this conclusion fits with its continuation:

"And the brothers sat down to eat, and they lifted up their eyes and saw a caravan of Yishmaelim coming from the Gilad carrying [spices]... to Egypt.

Then Yehuda said to his brothers, 'What do we gain by killing our brother ... let us SELL him [instead] to the Yishmaelim; after all, he is our brother, our own flesh, and his brothers agreed" (37:25-27).

[From Yehuda's suggestion, it becomes clear that the brothers truly planned to allow Yosef to die in the pit. and were unaware of Reuven's intention to save him.]


If indeed Reuven is still sitting with his brothers, then this new plan (to sell Yosef) puts him in quite a predicament, for if the brothers would sell Yosef, his own plan to rescue him would be ruined. Reuven has only one alternative - he must 'volunteer' to fetch Yosef from the pit, in order to free him - before his brothers may sell him.

What happens when Reuven returns to the pit? We'll soon see. But before we continue, we must provide a little background on Israel's geography, which is essential towards understanding the psukim that follow.



Recall that Yosef met his brothers while they were grazing their sheep in the hilly area of Dotan (see 37:17), north of Shechem. Recall as well that during their meal, the brothers 'lifted up their eyes' and noticed a caravan of YISHMAELIM traveling down from the GILAD (today, the northern mountain range in Jordan), on its way to Egypt (see 37:25).

Now, when we read this story in Chumash, most everyone assumes that this convoy will soon pass nearby the spot where the brothers are eating. However, when we consider the geography involved, it is more probable to arrive at a very different conclusion!

This CARAVAN of Yishmaelim (camels et al.) most likely should be traveling along the ancient trade route (better known as the Via Maris), which crosses through Emek Yizrael (the Jezreel Valley) on its way toward the Mediterranean coast. Therefore, this convoy, now sighted by the brothers as it descends from the Gilad Mountains in Transjordan, must first pass through the Bet She'an valley, continuing on towards Afula and Megiddo in Emek Yizrael, on its way towards the coast. Certainly, it would NOT pass the hilly area of Dotan, for it would make no sense for the caravan to climb the Gilboa mountain range to cross through the Dotan area to reach the coast. Let's explain why.

Dotan, today the area of Jenin (about 20 kilometers north of Shechem) lies about 10 kilometers SOUTH of this main highway (the Via Maris) as it crosses Emek Yizrael. In altitude, Dotan sits about 300-400 meters above Emek Yizrael. Hence, from the hills of the Dotan/Gilboa area (where the brothers are eating lunch), one has a nice view of both the Gilad and parts of the Jezreel valley. However, the trade route itself follows through valley that cuts between the mountains.

This explains why the brothers are able to see a Ishmaelite caravan (convoy) as it was descending from the Gilad towards Bet She'an on its way to Emek Yizrael. Even though it was in sight, it was still far enough away to allow the brothers at least several hours to meet it, when it would pass some ten kilometers to the north. Therefore, in order to sell Yosef to that caravan, the brothers would have to first fetch Yosef from the pit, and carry him on a short trip till they meet the caravan in Emek Yizrael. They have ample time to first 'finish their meal', go fetch Yosef from the pit in the 'midbar' (on their way to the Emek), and then meet the convoy to sell Yosef.


With this background, we now return to the story of 'mechirat Yosef' in Chumash. Let's take a careful look at the next pasuk, noting its grammar:

"And a group of Midyanite TRADERS passed by, and THEY pulled, and they lifted Yosef out of the pit, and THEY sold Yosef to the Yishmaelim for twenty pieces of silver, and brought Yosef to Egypt." (37:28)

[Carefully read this pasuk again, noting the difference between the Midyanim and Yishmaelim and the startling fact that the brothers are never mentioned!]


Based on the wording of this pasuk, it's quite clear that the Midyanim and the Yishmaelim are two DIFFERENT groups of people! To support this, note how the Torah describes the Midyanim as local 'traders' ("socharim"), while the Yishmaelim are described as international 'movers' ("orchat Yishmaelim - a transport caravan). Hence, a simple reading of this pasuk implies that a group of Midyanite traders happened to pass by the pit (they most probably heard Yosef screaming), and pulled him out. As these Midyanim are 'traders', they were probably on their way to sell their wares (now including Yosef) to the Ishmaelite caravan.

If this explanation is correct, then the MIDYANIM themselves pulled Yosef out of the pit and sold him. [After all, the brothers are never mentioned in this pasuk.]

[This interpretation also explains why the Torah needs to tell us about both MIDYANIM and YISHMAELIM, for understanding that these are two DIFFERENT groups is a critical factor in the story.]


So where were the brothers during all of this? Most probably, still eating! Recall our explanation above: the brothers had thrown Yosef into a pit out in the 'midbar' and returned to their grazing area to eat. They are far enough away that they do not see or hear what transpired between Yosef and the Midyanim!

And WHERE was Reuven? Again, as we explained above, he must have been eating WITH his brothers. However, as soon as he heard Yehuda's new plan (and the brothers' agreement) to sell Yosef, he would have to get back to the pit (before his brothers) to save Yosef - and that's exactly what he does! [But it's too late.] Note how this explanation fits perfectly into the next pasuk:

"And Reuven RETURNED ("va-yashov") to the pit, and behold, Yosef was no longer in the pit!;

Then, he tore his clothes." (37:29)


Reuven is not the LAST brother to find out that Yosef was sold (as commonly assumed). Rather, he is the FIRST brother to recognize that Yosef is missing!

What can Reuven do? Shocked, he immediately returns to his brothers [probably by now eating dessert] with the terrible news:

"And he RETURNED ['va-yashov'] to his brothers and said, 'The boy is gone! And for myself, what am I going to do?" (37:30).


Note the word 'va-yashov' [and Reuven RETURNED] in both 37:29 and 37:30. This verb proves that the brothers could not have been eating near the pit, for if so, Reuven would not need to 'RETURN' to them. However, based on our explanation above, 'va-yashov' in both psukim makes perfect sense. Since Reuven and his brothers are eating away from the pit, Reuven must first RETURN to the pit, then he must RETURN back to his brothers to tell them the news - hence TWICE the verb 'va-yashov'!


At this point in the story the brothers must be totally baffled, for they have no idea what happened to Yosef. Assuming themselves that most probably was eaten by an animal, they don't want their father to think that he may be missing, nor would they want their father to accuse them of killing him - so they plot once again. They will trick their father into thinking that Yosef had been killed by a wild animal on his way to visit them. They dip Yosef's coat in blood and have it sent to their father (see 37:31-32). This plan works, as when Yaakov sees the coat:

"And he recognized it and said, 'My son's "ktonet", "CHAYA RA'A ACHALATU; tarof, taraf Yosef" - he was surely devoured by a wild beast (37:33).


Ironically, the end result of this final plan echoes the brothers' original plan (see "ve-amarnu - chaya ra'a achalatu" 37:20 -compare 37:33). Yaakov reaches the same conclusion that the brothers themselves may have reached, but for a very different reason!

Even more ironic is how the brothers final plan 'to sell Yosef' came true, even though they never sold him; and how (they thought that) their original - for Yosef to die - came true, even though they never killed him.

In retrospect, one could even suggest that the brothers may have never been able to 'gather the courage' to either kill or sell Yosef. Despite their various plans and intense hatred of Yosef, just as they had quickly retracted from their first two plans to kill Yosef (see 37:22 & 26), they most probably would have retracted from their plan to sell him as well.

Nevertheless: they talked; they planned; they plotted - and in God's eyes - are considered guilty, even though they never actually killed or sold Yosef.



So far, our explanation has followed Rashbam and Chizkuni. [I recommend that you read their commentaries and note how they reach the same conclusion regarding who sold Yosef, even though they don't explain the events in the manner that we did.]

Even though this interpretation seems to explain the psukim quite well, there is a pasuk in Parshat Vayigash that seems to 'ruin' this entire approach. When Yosef finally reveals himself to his brothers, he states explicitly:

"I am Yosef your brother, whom you SOLD to Egypt"(45:4)


Based on this statement, it's quite clear that Yosef himself thinks that his brothers SOLD him! But if our above interpretation is correct, Yosef should have thought that the Midyanim had sold him, and not his brothers! In fact, this pasuk is most probably the primary basis for the more popular interpretation (advanced by Rashi and Radak - see Further Iyun section) that the brothers indeed did sell Yosef.

The Chizkuni, bothered by this pasuk, explains that Yosef knows that the Midyanites sold him, but since the brothers threw him in the pit, it was the brothers "who CAUSED me to be sold to Egypt".

Alternately, one could explain, based on the above shiur that Yosef truly did think that his brothers had sold him, even though the brothers themselves had no idea concerning what really happened.

To explain why, let's consider these events from Yosef's perspective.

Yosef was not aware of any of the brothers' conversations. All that he knew was that, as soon as he arrived, his brothers took off his coat and threw him into the pit. A short time later, some Midyanim passed by, took him out of the pit, and sold him to the Yishmaelim who, later, sold him to the Egyptians. Yosef, trying to piece together what had happened, probably assumed that his brothers had set it all up beforehand. In other words, he thought that the brothers told the Midyanim that they had thrown Yosef in a certain pit, and that they should take him from there to sell to the Yishmaelim.

If so, then Yosef was totally unaware that it was only 'by chance' that the Midyanim were passing by, nor did he think that the brothers originally wanted him to die in the pit. Rather, he thought all along that his brothers had sold him, even though they had no idea what had happened.

In next week's shiur, we will see how this understanding helps explain Yosef's behavior during his many years in Egypt. It will also explain why the brothers assume that Yosef is either missing (see 42:13) or dead (see 42:22 -"hineh gam damo nidrash"), even though Yosef thinks that his brothers sold him (see 45:4).

[Furthermore, this can also explain why Yosef why Yosef tells his cellmates (in prison) that he was 'stolen' from the Land of Ivrim (see 40:15)



Even though the brothers had three different plans for 'getting rid' of Yosef, God had a different plan.

The Hand of Providence led the brothers to believe that THEIR 'dream' [to rid themselves of Yosef] had come true. In reality, it was their plotting that eventually led to the fulfillment of Yosef's dreams to come true.

Finally, as will be seen in the story that follows, this was all part of God's long-term plan for the people of Israel to become a nation in the Land of Egypt, as the forecasts of "brit bein ha'btarim" now begin to unfold.

shabbat shalom,







To explain Rashi's 'shitta' (opinion) that the brothers sold Yosef, we must return to the two questions raised earlier in the shiur: i.e. where are the brothers eating, and where Reuven is - and change our conclusions.

According to this opinion, the brothers sat down to eat nearby the pit, and for some reason (see below) Reuven left them.

Then, there are two ways to explain what happened next. Either when the Midyanim came by, the brothers employed their services as 'middlemen' to sell Yosef to the Yishmaelim (see Rashbam's second explanation), OR possibly, the term Yishmaelim is synonymous with the term Midyanim (see Radak).


To explain why Reuven had left his brothers, Rashi offers two reasons- either he went 'home' to take care of his father, or he had taken a short walk to do some 'soul-searching' (see Rashi & Radak).


Re: Rashi's quote of the Midrash that it was Reuven's turn to go home to take care of his father, it would be difficult to consider this pshat, for it's over 100 kilometers from Hebron to Dotan, and hence it would be totally against Reuven's own plan to save Yosef, from him to leave his brothers at a time like this!

One could suggest that this Midrash is not coming to explain pshat about what 'happened', but rather gives us insight regarding how 'frum' the brothers were, and the fact that they cared about the mitzvah of 'kibud av', but their hatred of Yosef was much greater than their love for their father.

If so, what point is this Midrash making regarding the nature of 'sin'at achim'.

Rashi's second opinion, that Reuven was 'fasting', may relate to Reuven's own plan - as discussed below:



B. For some reason, Reuven is interested in saving Yosef. Why does Reuven suddenly become so dedicated to his father?

One could suggest that Yaakov was quite angry with Reuven since the incident with Bilha (see 35:22), after which he was most likely cursed by his father (see 49:4), and hence lost his 'bechora'. Reuven may have hoped that by saving Yosef from the brothers, he would 'prove himself' once again worthy to his father. This would explain his reaction when he tells his brothers that Yosef is missing - "va-ani ana ani ba". This was his big chance to redeem himself. Now, it only looks worse for him. After all, should Yaakov find out what happened, bottom line, it was Reuven's idea to throw him in the pit! For Reuven, this could have been 'strike three'! [Just a thought.]



One could suggest that the brothers' hatred of Yosef may have been more than just 'petty sibling jealousy'. Considering that they all realized that they were a chosen family, with great goals for their future, and also realizing that in previous generations, certain children were chosen, and others 'rejected' - they may have felt that it was their spiritual 'responsibility' to 'expel' Yosef from this 'chosen family', considering his behavior.

Examine Yosef's dreams. Compare them to Yitzchak's original bracha to Eisav /Yaakov, and the standard blessing of bechira.

How would this confirm the brothers' fear? Do the brothers have reason to believe that Yaakov is making a mistake by favoring Yosef? Do they have a precedent for 'intervening'?