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Genesis 37:31 - Brothers deceive with bloody coat

Genesis 37:31 - בראשית 37:31

Hebrew Text

וַיִּקְחוּ אֶת־כְּתֹנֶת יוֹסֵף וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים וַיִּטְבְּלוּ אֶת־הַכֻּתֹּנֶת בַּדָּם׃

English Translation

And they took Yosef’s coat, and killed a kid of the goats, and dipped the coat in the blood;

Transliteration

Vayikchu et-ketonet Yosef vayishchatu se'ir izim vayitbelu et-hakutonet badam.

Hebrew Leining Text

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

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Parasha Commentary

The Deception with Yosef's Coat

The verse (Bereshit 37:31) describes how Yosef's brothers took his ketonet passim (ornamented tunic), slaughtered a goat, and dipped the garment in its blood to deceive their father Yaakov into believing Yosef had been killed by a wild animal. This act carries deep moral and psychological implications, as discussed by classical commentators.

Rashi's Explanation

Rashi notes that the brothers specifically chose a שׂעיר עזים (kid of the goats) because its blood resembles human blood more closely than that of a sheep or cow. This detail underscores the meticulous planning behind their deception—ensuring Yaakov would not suspect foul play. Rashi further connects this act to the later mitzvah of the שׂעיר לעזאזל (scapegoat) on Yom Kippur, suggesting a thematic link between atonement and the brothers' flawed judgment.

Midrashic Insights

The Midrash (Bereshit Rabbah 84:19) highlights the irony of the brothers using a goat—the same animal Yitzchak requested for his blessing (Bereshit 27:9). Just as Yaakov once deceived his father with goat skins, his sons now deceive him with goat’s blood. This parallel serves as a measure-for-measure (middah k'neged middah) reflection on Yaakov’s earlier actions.

  • Symbolism of the Coat: The ketonet passim represented Yosef’s favored status (Ramban). By defiling it, the brothers symbolically rejected Yaakov’s unequal love.
  • Moral Consequences: The Talmud (Shabbat 10b) teaches that deception, even for a perceived greater good, fractures trust. The brothers’ act sowed lasting familial discord.

Halachic and Ethical Dimensions

Rambam (Hilchot De’ot 2:6) derives from this episode the severity of causing parental distress, as Yaakov’s grief lasted decades. The brothers’ failure to properly weigh their actions against the Fifth Commandment (honoring parents) is a cautionary tale about impulsive decisions driven by jealousy.

Additionally, the Kli Yakar emphasizes that dipping the coat in blood—rather than merely staining it—reveals the brothers’ desire to make the evidence incontrovertible, exacerbating Yaakov’s anguish. This underscores the Torah’s sensitivity to emotional harm (ona’at devarim).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sotah 13b
The verse is referenced in a discussion about the actions of Joseph's brothers and the consequences of their deceit.
📖 Sanhedrin 6b
Mentioned in the context of discussing the moral and legal implications of deception and false evidence.

Frequently Asked Questions

Q: Why did Yosef's brothers dip his coat in goat's blood?
A: According to Rashi, Yosef's brothers dipped his special coat (the 'ketonet passim') in goat's blood to make it appear as if he had been killed by a wild animal. They did this to deceive their father Yaakov into believing Yosef was dead, rather than revealing they had sold him into slavery (Genesis 37:31-33).
Q: What is the significance of using a goat for this act?
A: The Midrash (Bereshit Rabbah 84:19) notes that the brothers specifically used a goat, which connects to later events in the Torah. This mirrors how Yaakov used goat skins to deceive his father Yitzchak (Genesis 27:16), showing how actions can come full circle ('measure for measure').
Q: Why was Yosef's coat so important in this story?
A: The coat was a special garment given by Yaakov only to Yosef (Genesis 37:3), symbolizing favoritism. Rashi explains this caused jealousy among the brothers. By destroying this visible sign of favoritism through the bloodied coat, they were symbolically rejecting Yosef's elevated status in the family.
Q: What lesson can we learn from how the brothers handled their jealousy?
A: The Talmud (Shabbat 10b) teaches that jealousy can lead people to irrational actions. While the brothers felt wronged by Yosef's dreams and favoritism, their extreme reaction (selling him) shows the dangers of letting emotions override proper judgment. The Torah presents this as a cautionary tale about family conflict.
Q: How does this verse connect to the larger story of Yosef?
A: This moment begins Yosef's journey to Egypt which ultimately leads to the Jewish people's descent there. Ramban explains that while the brothers meant harm, Hashem orchestrated these events to position Yosef to eventually save his family during famine - showing Divine providence even in difficult situations.