בראשית, פרק נ׳, פסוק י״ז

Following the death of Jacob, the brothers are gripped by the terrifying prospect that Joseph might finally take revenge for his sale into slavery. In a desperate bid to protect their lives, they send a carefully calculated message that combines a supposed deathbed command from their father with an intense personal plea for pardon. The language they use is steeped in supplication, characterizing forgiveness as the physical lifting and removal of a heavy burden of sin from the transgressor [אבן עזרא, ביאור יש״ר, ביאור שטיינזלץ]. By repeating their plea for grace three distinct times, they establish a lasting principle regarding repentance: a person seeking forgiveness from another is not obligated to ask more than three times [תורה תמימה].

In their appeal, the brothers distinguish between two levels of wrongdoing: an intentional crime and a lesser sin. The primary approach among commentators explains that the intentional crime refers to their sheer cruelty in plotting to kill Joseph or throw him into a pit—acts for which they offer no excuse. The lesser sin refers to the actual sale into slavery or their mistaken belief that he intended to tyrannize them. For this, they attempt a slight justification, suggesting their behavior was provoked by the negative reports he had previously brought against them [כלי יקר, העמק דבר]. Alternatively, some suggest that while selling a brother is inherently a severe crime, the fact that it ultimately resulted in Joseph's greatness and honor reduces it to a lesser sin in his eyes [שפתי כהן].

Midway through their message, the brothers pivot from quoting their father's supposed command to expressing their own direct, personal entreaty [שד״ל, חזקוני, ביאור יש״ר]. This shift raises the question of whether Jacob actually left such a command. Many commentators emphasize that Jacob never knew about the sale, and the brothers completely fabricated this final wish out of sheer terror [שד״ל, הטור הארוך]. Conversely, some suggest that upon hearing this message, Joseph suddenly realized his father had indeed known what transpired [ברכת אשר].

In their personal plea, the brothers notably stop referring to themselves as brothers and instead identify as servants of their father's God. Recognizing that their past cruelty forfeited their right to the title of brotherhood, they appeal to a different bond: a shared faith and covenant [רש ר הירש, שד״ל]. They remind Joseph that while their father has passed, his God lives on, and they remain His loyal servants [רש״י, בכור שור]. Furthermore, since Joseph had previously told them that God orchestrated his descent to Egypt, the brothers argue they were merely divine instruments fulfilling God's decree, and therefore deserve pardon [תולדות יצחק, ביאור יש״ר]. From a legal standpoint, although a reigning monarch generally cannot waive his honor, the brothers emphasize that the offense occurred in the past when Joseph was still an ordinary person, thereby giving him the authority to forgive them now [פני דוד].

Hearing their words brings Joseph to tears for several intertwined reasons. He weeps out of profound compassion for their intense anxiety and distress [שד״ל, ביאור יש״ר], and is deeply moved by the memory of his father's love [ספורנו, רבנו בחיי]. At the same time, he cries out of shame and hurt, insulted that his brothers still suspect him of harboring a grudge and desiring cruelty [העמק דבר]. Yet, a deeper historical tragedy lies beneath these tears. The narrative never explicitly states that Joseph granted them full, verbal forgiveness. Because the brothers attributed their actions to divine providence, effectively implicating God in their transgression, Joseph realized he could not grant absolute absolution. The sin thus remained unpardoned and sealed for generations, eventually culminating in the tragic execution of the Ten Martyrs centuries later [רבנו בחיי, שפתי כהן].