וַיֵּ֣שֶׁב יַעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן׃

Unlike Esau, who left Canaan to settle on Mount Se’ir, Jacob settled, while his father was still alive, in the land of his father’s residence, in the land of Canaan.

אֵ֣לֶּה ׀ תֹּלְד֣וֹת יַעֲקֹ֗ב יוֹסֵ֞ף בֶּן־שְׁבַֽע־עֶשְׂרֵ֤ה שָׁנָה֙ הָיָ֨ה רֹעֶ֤ה אֶת־אֶחָיו֙ בַּצֹּ֔אן וְה֣וּא נַ֗עַר אֶת־בְּנֵ֥י בִלְהָ֛ה וְאֶת־בְּנֵ֥י זִלְפָּ֖ה נְשֵׁ֣י אָבִ֑יו וַיָּבֵ֥א יוֹסֵ֛ף אֶת־דִּבָּתָ֥ם רָעָ֖ה אֶל־אֲבִיהֶֽם׃

This is the legacy of Jacob. Although Jacob remained active upon his return to Canaan, his contributions as a leader and builder started to decrease. Therefore the narrative shifts its primary focus to Joseph. Joseph, seventeen years old, was herding the flock of his household with his brothers, thereby continuing the traditional occupation of their family (see 46:32). And he was a lad, or assistant, with the sons of Bilha, and with the sons of Zilpa, his father’s wives. Jacob himself gave no indication that the sons of the maidservants, Bilha and Zilpa, were of lesser status than the sons of Leah and Rachel. On the contrary, when Jacob blessed his sons, he equated the status of all of them (see 49:16). In practice, however, a disparity existed between them. Joseph became close to the sons of Bilha and Zilpa because he was closer in age to them. Yet Joseph brought evil report of them to their father, slandering their inappropriate behavior.

וְיִשְׂרָאֵ֗ל אָהַ֤ב אֶת־יוֹסֵף֙ מִכָּל־בָּנָ֔יו כִּֽי־בֶן־זְקֻנִ֥ים ה֖וּא ל֑וֹ וְעָ֥שָׂה ל֖וֹ כְּתֹ֥נֶת פַּסִּֽים׃

Israel, Jacob, loved Joseph more than all his sons, because he was a son of his old age [ ben zekunim ]. Although Benjamin was even younger than Joseph, and also a son of Jacob’s beloved wife Rachel, his personality was less prominent. Jacob favored Joseph due to his outstanding personality, which becomes apparent in the continuation of the narrative. In fact, Onkelos translates ben zekunim as a wise son. Additionally, Joseph resembled Jacob’s beloved wife Rachel, who had recently died. The verse describes Joseph as being “of fine form, and of fair appearance,” just like his mother (29:17, 39:6). Indeed, Joseph is the only male to be described in such terms by the Torah. Perhaps Joseph’s facial features reminded Jacob of Rachel. It is also easy to imagine that Joseph was preferred over Jacob’s older children because of their problematic behavior: Reuven defiled the family, and Simeon and Levi’s actions in Shekhem were met with Jacob’s disapproval. He, Jacob, made him a fine tunic, a special garment that was distinct from the clothing of the other brothers.

וַיִּרְא֣וּ אֶחָ֗יו כִּֽי־אֹת֞וֹ אָהַ֤ב אֲבִיהֶם֙ מִכָּל־אֶחָ֔יו וַֽיִּשְׂנְא֖וּ אֹת֑וֹ וְלֹ֥א יָכְל֖וּ דַּבְּר֥וֹ לְשָׁלֹֽם׃

His brothers saw that their father loved him more than all his brothers. Jacob’s preference for Joseph was conspicuous, whether through the way he related to Joseph or from the special tunic that he made for him. And they hated him, and could not speak peaceably to him. They were incapable of maintaining any sort of peaceful dialogue with Joseph. They avoided all conversation with him and distanced themselves from him as much as possible.

וַיַּחֲלֹ֤ם יוֹסֵף֙ חֲל֔וֹם וַיַּגֵּ֖ד לְאֶחָ֑יו וַיּוֹסִ֥פוּ ע֖וֹד שְׂנֹ֥א אֹתֽוֹ׃

Joseph dreamed a dream, and he told it to his brothers, and they hated him even more. Their hatred of Joseph increased because he related to them the details of his dream.

וַיֹּ֖אמֶר אֲלֵיהֶ֑ם שִׁמְעוּ־נָ֕א הַחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֥ר חָלָֽמְתִּי׃

He said to them: Please, hear this dream that I dreamed:

וְ֠הִנֵּה אֲנַ֜חְנוּ מְאַלְּמִ֤ים אֲלֻמִּים֙ בְּת֣וֹךְ הַשָּׂדֶ֔ה וְהִנֵּ֛ה קָ֥מָה אֲלֻמָּתִ֖י וְגַם־נִצָּ֑בָה וְהִנֵּ֤ה תְסֻבֶּ֙ינָה֙ אֲלֻמֹּ֣תֵיכֶ֔ם וַתִּֽשְׁתַּחֲוֶ֖יןָ לַאֲלֻמָּתִֽי׃

Behold, we were binding sheaves in the field, as we normally do. Although the sons of Jacob were primarily shepherds, they also owned fields. And behold, instead of resting alongside the other sheaves, my sheaf arose, and also stood upright; and behold, your sheaves gathered around, and prostrated themselves to my sheaf.

וַיֹּ֤אמְרוּ לוֹ֙ אֶחָ֔יו הֲמָלֹ֤ךְ תִּמְלֹךְ֙ עָלֵ֔ינוּ אִם־מָשׁ֥וֹל תִּמְשֹׁ֖ל בָּ֑נוּ וַיּוֹסִ֤פוּ עוֹד֙ שְׂנֹ֣א אֹת֔וֹ עַל־חֲלֹמֹתָ֖יו וְעַל־דְּבָרָֽיו׃

His brothers, who understood the dream as a metaphor suggesting Joseph’s dominance over them, said to him: Will you reign over us? Will you have dominion over us? There is no chance for that. They hated him even more for his dreams, and for his words. The brother’s hatred of Joseph, which stemmed from his status as favorite son and from the negative reports about them that he would bring to Jacob, was further intensified by the arrogance he expressed through his dreams. Now, in addition to dealing with the fact that Joseph was favored by Jacob, the brothers must contend with a person who entertained megalomaniacal aspirations.

וַיַּחֲלֹ֥ם עוֹד֙ חֲל֣וֹם אַחֵ֔ר וַיְסַפֵּ֥ר אֹת֖וֹ לְאֶחָ֑יו וַיֹּ֗אמֶר הִנֵּ֨ה חָלַ֤מְתִּֽי חֲלוֹם֙ ע֔וֹד וְהִנֵּ֧ה הַשֶּׁ֣מֶשׁ וְהַיָּרֵ֗חַ וְאַחַ֤ד עָשָׂר֙ כּֽוֹכָבִ֔ים מִֽשְׁתַּחֲוִ֖ים לִֽי׃

He dreamed yet another dream, presumably on another night, and he related it to his brothers. He said: Behold, I dreamed another dream, and behold, the sun, the moon, and eleven stars prostrated themselves to me.

וַיְסַפֵּ֣ר אֶל־אָבִיו֮ וְאֶל־אֶחָיו֒ וַיִּגְעַר־בּ֣וֹ אָבִ֔יו וַיֹּ֣אמֶר ל֔וֹ מָ֛ה הַחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֣ר חָלָ֑מְתָּ הֲב֣וֹא נָב֗וֹא אֲנִי֙ וְאִמְּךָ֣ וְאַחֶ֔יךָ לְהִשְׁתַּחֲוֺ֥ת לְךָ֖ אָֽרְצָה׃

He related it to his father and to his brothers. Unlike in the first dream, Jacob is represented in this dream. For this reason, Joseph also related the dream to his father. And his father rebuked him, and said to him: What is this dream that you dreamed? This is certainly not a meaningful dream. Considering that the sun and the moon are metaphors for one’s parents, will I and your mother and your brothers come to prostrate ourselves to you to the earth? Surely we will not. Your mother is already dead.

וַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר׃

His brothers envied him, whether on account of his abnormal dreams, or because of their father’s relatively mild response. Unlike Joseph’s brothers, Jacob did not rebuke Joseph for expressing undeserved arrogance; he claimed only that the dream could never come to fruition. But his father kept the matter in mind. Despite his stated assertion that Joseph’s dreams were mere fantasy, Jacob kept them in mind, as he believed that there was some significance to them.

וַיֵּלְכ֖וּ אֶחָ֑יו לִרְע֛וֹת אֶׄתׄ־צֹ֥אן אֲבִיהֶ֖ם בִּשְׁכֶֽם׃

His brothers went to herd their father’s flock in Shekhem.

וַיֹּ֨אמֶר יִשְׂרָאֵ֜ל אֶל־יוֹסֵ֗ף הֲל֤וֹא אַחֶ֙יךָ֙ רֹעִ֣ים בִּשְׁכֶ֔ם לְכָ֖ה וְאֶשְׁלָחֲךָ֣ אֲלֵיהֶ֑ם וַיֹּ֥אמֶר ל֖וֹ הִנֵּֽנִי׃

Israel said to Joseph: Aren’t your brothers herding in Shekhem? Go, and I will send you to them. It is normal for a flock to spend weeks or even months outside its pen. Jacob wished to maintain contact with his sons, who had wandered with the flock all the way from Hebron to Shekhem. He, Joseph, said to him: Here I am.

וַיֹּ֣אמֶר ל֗וֹ לֶךְ־נָ֨א רְאֵ֜ה אֶת־שְׁל֤וֹם אַחֶ֙יךָ֙ וְאֶת־שְׁל֣וֹם הַצֹּ֔אן וַהֲשִׁבֵ֖נִי דָּבָ֑ר וַיִּשְׁלָחֵ֙הוּ֙ מֵעֵ֣מֶק חֶבְר֔וֹן וַיָּבֹ֖א שְׁכֶֽמָה׃

He said to him: Go now, see the status of your brothers and the status of the flock and bring back word. He sent him from the Valley of Hebron. Although Hebron itself is situated on mountainous terrain, it is possible that Jacob’s family dwelled in the valley below. Alternatively, the family lived in Hebron itself, but Jacob accompanied his son until they reached the valley, at which point Jacob sent Joseph on his own. And he, Joseph, came to Shekhem.

וַיִּמְצָאֵ֣הוּ אִ֔ישׁ וְהִנֵּ֥ה תֹעֶ֖ה בַּשָּׂדֶ֑ה וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ׃

A man found him, and behold, he was wandering in the field. Despite the fact that Joseph was seeking an entire group of shepherds herding a large flock, he could not locate them. The man asked him, saying: What do you seek?

וַיֹּ֕אמֶר אֶת־אַחַ֖י אָנֹכִ֣י מְבַקֵּ֑שׁ הַגִּֽידָה־נָּ֣א לִ֔י אֵיפֹ֖ה הֵ֥ם רֹעִֽים׃

He said: I seek my brothers. Please tell me where they are herding. Joseph undoubtedly described their appearances to the man.

וַיֹּ֤אמֶר הָאִישׁ֙ נָסְע֣וּ מִזֶּ֔ה כִּ֤י שָׁמַ֙עְתִּי֙ אֹֽמְרִ֔ים נֵלְכָ֖ה דֹּתָ֑יְנָה וַיֵּ֤לֶךְ יוֹסֵף֙ אַחַ֣ר אֶחָ֔יו וַיִּמְצָאֵ֖ם בְּדֹתָֽן׃

The man said: They traveled from here; for I heard them saying to each other: We shall go to Dotan, and it is likely that they arrived there. Joseph went after his brothers, and he found them in Dotan.

וַיִּרְא֥וּ אֹת֖וֹ מֵרָחֹ֑ק וּבְטֶ֙רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּֽתְנַכְּל֥וּ אֹת֖וֹ לַהֲמִיתֽוֹ׃

They saw him from afar, and he was alone and likely in an isolated place, and before he approached them, they conspired against him to kill him. Their hatred of Joseph was so intense that once they encountered him alone and outside their father’s home, they were stirred to rid themselves of him.

וַיֹּאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא׃

They said one to another: Here comes that dreamer. Joseph’s dreams caused the brothers’ hatred toward him to intensify. By mockingly referring to Joseph as “that dreamer,” the brothers expressed their deep animosity toward him. Furthermore, the word “that” indicates that the brothers viewed Joseph as a hostile stranger, and not as their brother.

וְעַתָּ֣ה ׀ לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֙הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּהְי֖וּ חֲלֹמֹתָֽיו׃

Now let us go and kill him and cast him into one of the nearby pits, and we will say: A wild beast devoured him. Since wild animals are commonly found in uninhabited areas, if someone inquires about the fate of Joseph, we will claim that his death was caused by a predatory animal in the area. And we shall see what will become of his dreams.

וַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ׃

Reuben, the oldest son, heard, and delivered him from their hand, as he felt responsible for whatever was about to take place; and he said: Let us not smite him mortally; there is no need for us to kill him.

וַיֹּ֨אמֶר אֲלֵהֶ֣ם ׀ רְאוּבֵן֮ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַהֲשִׁיב֖וֹ אֶל־אָבִֽיו׃

Reuben said to them: Do not shed blood; cast him into this pit that is in the wilderness, but do not lay a hand on him. Left alone, he will die of starvation; there is no need for us to kill him with our own hands. The verse points out that Reuben suggested this course of action only in order to deliver him from their hand, to restore him to his father. Perhaps Reuben did not join his brothers in their hatred of Joseph, and he therefore urged the brothers not to murder Joseph. He then attempted to convince them to cast Joseph into a pit, with the intention to later return and extract Joseph from the pit and bring him home.

וַֽיְהִ֕י כַּֽאֲשֶׁר־בָּ֥א יוֹסֵ֖ף אֶל־אֶחָ֑יו וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתָּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו׃

It was when Joseph came to his brothers that they stripped Joseph of his tunic, the fine tunic that was upon him.

וַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם׃

They took him and cast him into the pit; and the pit was empty, there was no water in it. It is not known during which season this event transpired. However, given that the brothers had gone out to pasture their flocks, it would seem that this incident occurred at the beginning of the summer, at the very latest. During this time of year, it is still possible to find pits filled with rainwater. Nevertheless, the brothers refrained from drowning Joseph in such a pit.

וַיֵּשְׁבוּ֮ לֶֽאֱכָל־לֶחֶם֒ וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה׃

They sat to eat bread. The brothers saw no fault in their actions, nor did they consider their actions something done in a moment of weakness. Their consciences did not prevent them from sitting down for a meal while their brother cried out from the pit. And they lifted their eyes and saw, and behold, a caravan of Ishmaelites was coming from Gilad on the eastern side of the Jordan River. Until recent times, it was common practice for those traveling from the north down to Egypt, to cross the Jordan River and continue through the Dotan Valley, which borders the Yizre’el Valley, and then on toward the coastal plain. And their camels were bearing various spices [ nekhot ] ; alternatively, nekhot refers to a specific spice. They were also bearing balm, a very valuable spice, and labdanum, a plant used for manufacturing perfume. The caravan was going to take them, these spices, down to Egypt to sell them there .

וַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ׃

Judah said to his brothers: What profit is it, what would we gain, if we kill our brother and conceal his blood?

לְכ֞וּ וְנִמְכְּרֶ֣נּוּ לַיִּשְׁמְעֵאלִ֗ים וְיָדֵ֙נוּ֙ אַל־תְּהִי־ב֔וֹ כִּֽי־אָחִ֥ינוּ בְשָׂרֵ֖נוּ ה֑וּא וַֽיִּשְׁמְע֖וּ אֶחָֽיו׃

Go and we will sell him as a slave to the arriving Ishmaelites. They will take him far away from here, and at the very least, let our hand not be directly upon him, as after all, he is our brother, our flesh, and we should not harm him. His brothers heeded Judah’s suggestion.

וַיַּֽעַבְרוּ֩ אֲנָשִׁ֨ים מִדְיָנִ֜ים סֹֽחֲרִ֗ים וַֽיִּמְשְׁכוּ֙ וַיַּֽעֲל֤וּ אֶת־יוֹסֵף֙ מִן־הַבּ֔וֹר וַיִּמְכְּר֧וּ אֶת־יוֹסֵ֛ף לַיִּשְׁמְעֵאלִ֖ים בְּעֶשְׂרִ֣ים כָּ֑סֶף וַיָּבִ֥יאוּ אֶת־יוֹסֵ֖ף מִצְרָֽיְמָה׃

Midyanite men, merchants, passed by, and they pulled and lifted Joseph from the pit. Some commentaries identify the Midyanite merchants with the group of Ishmaelites mentioned previously. The name “Midyanite” can refer generally to nomadic merchants. Others explain that the Midyanites and Ishmaelites were two distinct groups. They sold Joseph to the Ishmaelites. If the Midyanites are not identified with the Ishmaelites, then the brothers sold Joseph to the Ishmaelites who subsequently sold him to the Midyanites. According to another interpretation, the brothers did not actually sell Joseph, and may even have been unaware of the sale; rather, the Midyanites came along while the brothers were eating, extracted him from the pit and sold him to the Ishmaelites. A third possibility is that the brothers had the Midyanites extract Joseph from the pit, and then the brothers themselves sold Joseph. Joseph was sold for twenty silver pieces, a considerable amount, that they divided among themselves. According to the prophet Amos, it was enough for each of them to buy a pair of shoes; and they brought Joseph to Egypt.

וַיָּ֤שָׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃

Reuben returned to the pit. Evidently, Reuben was not present at the time of the sale. And behold, Joseph was not in the pit; he rent his garments due to his concern regarding Joseph’s fate.

וַיָּ֥שָׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַאֲנִ֖י אָ֥נָה אֲנִי־בָֽא׃

He returned to his brothers, and said: The boy is not there; and I, where do I go? What will happen to me? As the oldest brother, Reuben felt that the responsibility for Joseph rested on his shoulders.

וַיִּקְח֖וּ אֶת־כְּתֹ֣נֶת יוֹסֵ֑ף וַֽיִּשְׁחֲטוּ֙ שְׂעִ֣יר עִזִּ֔ים וַיִּטְבְּל֥וּ אֶת־הַכֻּתֹּ֖נֶת בַּדָּֽם׃

Selling one’s own brother is an especially egregious act. By Torah law, kidnapping and selling any member of Israel into slavery, let alone one’s relative, is a capital offense. The brothers therefore sought to prepare a cover story for Joseph’s disappearance: They took Joseph’s tunic, slaughtered a goat, whose blood resembles human blood, and dipped the tunic in the blood of the goat.

וַֽיְשַׁלְּח֞וּ אֶת־כְּתֹ֣נֶת הַפַּסִּ֗ים וַיָּבִ֙יאוּ֙ אֶל־אֲבִיהֶ֔ם וַיֹּאמְר֖וּ זֹ֣את מָצָ֑אנוּ הַכֶּר־נָ֗א הַכְּתֹ֧נֶת בִּנְךָ֛ הִ֖וא אִם־לֹֽא׃

They sent the fine tunic to Jacob, and they brought it to their father and they said: We found this. Identify now: Is it your son’s tunic or not? Clearly this is a fine tunic, but is it Joseph’s? We never paid attention to the details of his tunic, but since you made it, you must recognize it.

וַיַּכִּירָ֤הּ וַיֹּ֙אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף׃

He identified it, and said: This is my son’s tunic; clearly an evil beast devoured him; Joseph was mauled. The brothers told Jacob that they discovered only the tunic. They found no traces of Joseph’s body, as the wild beast would have dragged it to its lair. Since the animal would not consume the tunic, it was left and therefore recovered.

וַיִּקְרַ֤ע יַעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמָתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים׃

Jacob rent his garments in mourning, placed sackcloth on his loins, and mourned his son many days.

וַיָּקֻמוּ֩ כָל־בָּנָ֨יו וְכָל־בְּנֹתָ֜יו לְנַחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו׃

All his sons and all his daughters arose to console him; but he refused to be consoled despite the efforts of those around him. He said: Nothing will change the present reality; for I will descend mourning to the grave, to my son. His father wept for him. Although Jacob did not have absolute proof that Joseph died as his body was not recovered, there was significant circumstantial evidence that Joseph was mauled.

וְהַ֨מְּדָנִ֔ים מָכְר֥וּ אֹת֖וֹ אֶל־מִצְרָ֑יִם לְפֽוֹטִיפַר֙ סְרִ֣יס פַּרְעֹ֔ה שַׂ֖ר הַטַּבָּחִֽים׃ (פ)

The verse turns its focus back to Joseph: The Midyanites, [ medanim ] , sold him, Joseph, to Egypt as a slave to Potifar, who was a courtier [ seris ] of Pharaoh. Although seris literally refers to a eunuch, this is not necessarily its meaning in the verse. Rather, the verse uses it to refer to an officer with a position in the royal palace. Potifar was the chief executioner . It is likely that Joseph was considered quality merchandise. He was of fine form, only seventeen years old, and his health had never been strained by hard work. He would have been sold only to a wealthy individual who could afford Joseph’s worth.