Question
In the beginning of Parshas Vayigash, during Yehudah’s discussion with Yosef, Yehudah argues that bringing Binyamin down to Egypt was a bad idea and that Yosef should not have requested it. He makes a statement which is unclear to me regarding whom it refers to: Yehudah says that bringing Binyamin, “having him leave his father, would cause “him” to die.” Is this “him” in the verse referring to Binyamin—that they were afraid Binyamin would die as a result of the journey as happened to his mother and as was assumed to happen to his brother Yosef—or is it referring to Yaakov, that they feared Yaakov would die from anguish and worry? Please clarify.
style="text-align: justify">Answer
You have raised a very precise question, one that is indeed debated among the great Rishonim and commentators on the Chumash. The verse in question is Genesis 44:22:
“וַנֹּאמֶר אֶל אֲדֹנִי לֹא יוּכַל הַנַּעַר לַעֲזֹב אֶת אָבִיו, וְעָזַב אֶת אָבִיו וָמֵת.”
(“And we said to my lord: The boy cannot leave his father; if he were to leave his father, he would die.”)
Rashi explains that this refers to Binyamin—they were afraid that Binyamin would die on the journey, since his mother died on the road, his brother disappeared on the road, and all travel is inherently dangerous. Therefore, there was special concern for Binyamin’s safety. This is also the view of the Ramban.
style="text-align: justify">However, the Ibn Ezra (according to one version) and the Chizkuni interpret the verse as referring to Yaakov Avinu. They argue that the concern here was for Yaakov, who was elderly and frail, and could die from anguish and worry.
style="text-align: justify">The Ibn Ezra, in another version of his commentary, interprets that this verse does not definitively indicate to whom it refers—whether to Yaakov or to Binyamin—and that the Torah intentionally left the wording ambiguous, allowing for both interpretations. This approach is found in other verses as well, where the subject is left open to multiple understandings.
style="text-align: justify">The Chizkuni explains that the beginning of the verse לֹא יוּכַל הַנַּעַר לַעֲזֹב אֶת אָבִיו refers to the danger facing Binyamin, while the conclusion—“and he will leave his father and die”—refers to Yaakov. According to Chizkuni, Yehudah’s argument in this verse is that there is an inherent risk of death for both Binyamin and Yaakov.
style="text-align: justify">In any case, later in the Pesukim [Pasuk 31] it is made clear in Rashi that there was also concern that Yaakov might die, so even according to Rashi and the Ramban, there was worry for both Binyamin and Yaakov. The only question is which concern is being referenced in Yehudah’s initial argument.
| Verse | Commentator | Interpretation | Subject of Concern | Notes |
| Genesis 44:20 | Rashi | Binyamin would die on the journey | Binyamin | Mother died on the road, brother disappeared, travel dangerous |
| Genesis 44:20 | Ramban | Binyamin’s safety was a special concern | Binyamin | Agrees with Rashi |
| Genesis 44:20 | Ibn Ezra (one version) | Concern was for Yaakov, who could die from anguish | Yaakov | Yaakov was elderly and frail |
| Genesis 44:20 | Ibn Ezra (another version) | Verse intentionally ambiguous, could refer to Yaakov or Binyamin | Yaakov or Binyamin | Torah leaves wording open to multiple understandings |
| Genesis 44:20 | Chizkuni | Beginning refers to Binyamin’s danger, end refers to Yaakov’s risk | Binyamin and Yaakov | Yehudah argues risk of death for both |
| Genesis 44:31 | Rashi | Concern that Yaakov might die | Yaakov | Even according to Rashi and Ramban, worry for both |