and under his fig tree," is followed by , "And the Lord stirred up an adversary unto Solomon, Hadad the Edomite; he was the king's seed in Edom." In medieval Jewish interpretation The parashah is discussed in these medieval Jewish sources: Genesis chapter 47 Nachmanides taught that Joseph did not show favoritism to his own family in distributing food during the famine. Naḥmanides read , “And Joseph sustained his father, and his brethren, and all his father's household, with bread, according to the want of their little ones,” to mean that Joseph gave his own family what they needed and no more. Reading , “[Joseph] removed the population to cities,” Rashbam commented, “Just as Sennacherib did,” citing , likening Joseph to a hated Assyrian king who besieged Jerusalem. In modern interpretation The parashah is discussed in these modern sources: Genesis chapters 37–50 Donald A. Seybold of Purdue University schematized the Joseph narrative in the chart below, finding analogous relationships in each of Joseph's households. Ephraim Speiser argued that in spite of its surface unity, the Joseph story, on closer scrutiny, yields two parallel strands similar in general outline, yet markedly different in detail. The Jahwist’s version employed the Tetragrammaton and the name “Israel.” In that version, Judah persuaded his brothers not to kill Joseph but sell him instead to Ishmaelites, who disposed of him in Egypt to an unnamed official. Joseph's new master promoted him to the position of chief retainer. When the brothers were on their way home from their first mission to Egypt with grain, they opened their bags at a night stop and were shocked to find the payment for their purchases. Judah prevailed on his father to let Benjamin accompany them on a second journey to Egypt. Judah finally convinced Joseph that the brothers had really reformed. Joseph invited Israel to settle with his family in Goshen. The Elohist’s parallel account, in contrast, consistently used the names “Elohim” and “Jacob.” Reuben—not Judah—saved Joseph from his brothers; Joseph was left in an empty cistern, where he was picked up, unbeknown to the brothers, by Midianites; they—not the Ishmaelites—sold Joseph as a slave to an Egyptian named Potiphar. In that lowly position, Joseph served—not supervised—the other prisoners. The brothers opened their sacks—not bags—at home in Canaan—not at an encampment along the way. Reuben—not Judah—gave Jacob—not Israel—his personal guarantee of Benjamin's safe return. Pharaoh—not Joseph—invited Jacob and his family