Joseph and the Amazing Technicolor Dreamcoat Joseph's father gave him a beautiful garment (we'll take God's word for this) that in Hebrew (transliterated) was a ketonet passim, literally a `garment of stripes.' In the septuagint (LXX) this was called chiton poikilon, `many-colored coat.' The revised standard version has ``robe with sleeves.'' Yick. Anyway, you can see that title ``Joseph and the Amazing Technicolor Dreamcoat,'' for a musical by Andrew Lloyd Webber and Tim Rice, takes no unusual liberties in translation. Music: Andrew Lloyd Webber Lyrics: Tim Rice
Joseph and the Amazing Technicolor Dreamcoat, the first collaboration between Andrew Lloyd Webber and Tim Rice, tells the story of a young man named Joseph living in the land of Canaan. His father's favorite son, Joseph is perhaps a little spoiled. While the rest of his brothers are forced to wear sheepskin, he struts around in a fabulous rainbow-colored coat, a gift from his adoring father. The rest of Joseph's brothers aren't too pleased with the situation, and when Joseph goes so far as to tell them of a dream he has had in which their stacks of wheat bow down to his stack of wheat, they decide they have finally had enough.

a beautiful garment

literally a `garment of stripes.'

`many-colored coat.'

http://www.imagi-nation.com
/moonstruck/albm71.html

http://www.plexoft.com
kewords: what joseph wore: http://www.paramount-abilene.org/productions/joseph.html

Summary for query "ketonet passim": WebGlimpse search found 1 matches in 1 files
http://www.kolel.org/pages/lobby.html

Kolel's Parasha Study, Oct 2 2002 A familiar pattern in the Book of Genesis repeats itself in the story of Yosef and his brothers: one son is favored over the others, and there is tension, jealousy, and eventual estrangement within the family. In this case, Yosef brings "bad reports" about the brothers to their father, and they see Yaakov giving Yosef special treatment, such as his ketonet passim, [a striped or more likely an ornamented/embroidered] coloured cloak.
The brothers are angry, jealous, and resentful, and thus alienated from each other.

ketonet passim

A striped
or more likely an ornamented/embroidered
coloured cloak

http://www.kolel.org/cgi-bin/webglimpse.cgi/opt/lib/httpd/www/kolel.org
?MAXLINES=5&query=ketonet+passim

Yoseph, meantime, matures from being the innocent pawn of his father's power manipulations to becoming a very capable politician in Par'oh's court using his keen sense of observation, survival instincts, and natural qualities as a diplomat. Yoseph's early innocence consisted of being singled out by his father's love and being made into an object marked by the ketonet passim -- the ornamental tunic -- that his father made for him only, thus subjecting him to his brothers' jealousy and animosity. The way Yoseph goes about telling his dreams illustrates the consciousness of the innocent who speaks straight-forwardly and matter-of-factly. For this he is also victimized by his brothers who envy him while his father can do more than to "keep the matter in mind" (37:11).

-- the ornamental tunic --

http://www.huc.edu/kollel/dt/miketz.html

Date: Mon, 26 Apr 93 16:13:07 -0400 From: Seth Lawrence Ness Subject: Rav Aharon Soleveitchik's Hesped for the Rav >

http://mail-jewish.org/rav/yu_controversy.txt

In his weekly shiur, Michael Fishman pointed out that the Alter of Slabodka quotes the Talmud in Baba Batra

http://www.columbia.edu
/cu/jsu/groups/alregel/01Vayeishev.html

(position with his father symbolized by the ketonet passim)

http://shamash.org
/tanach/tanach/commentary/j-seminar/volume4/v4n13

The term ketonet passim (v. 3) appears in the Bible in the Yosef narrative and in II Sam. 13:18, where it describes a garment worn by daughters of kings. The nature of the garment is unknown, as neither biblical context provides a description or information that would yield one. The fact that different and sundry interpretations are found in the midrash (B.R. 84:8), all of them speculative, or downright fanciful, strengthens the impression that Tanakh does not yield an interpretation of the term. Thus it is worthwhile to look to cognates in other Semitic languages for a basic understanding of the physical reality of the time as reflected in language. There are cuneiform inventories which may be of use, as listed among various types of clothing is kitu pisannu. Speiser 4 looks for contextual in addition to morphological support: “The important thing there, besides the close external correspondence with the Heb. phrase, is that the article so described was a ceremonial robe which could be draped about statues of goddesses, and had various gold ornaments sewed onto it....If the comparison is valid - and there are several things in its favor - the second element in the Heb. phrase, i.e., passim, would be an adaptation of Akk. pisannu, a technical term denoting applique ornaments on costly vests and bodices. ”

This lexicographical application of ANE material aims to correctly interpret a phrase whose interpretation was previously elusive, and this in itself is a worthy goal, in addition to providing students with a relatively uncomplicated introduction to the ANE (a basic overview in the classroom is appropriate at this time). Beyond this, seeing other contexts, biblical and otherwise, in which the garment described here is used, i.e., for royalty and for goddesses respectively, brings the reader to a greater understanding of the significance of the ketonet passim as presented to Yosef. It was not merely an extravagant gift, a token of his father’s affection; it symbolized a status, perhaps marking Yosef as his father’s heir in the eyes of some or all of the players, be they Yaakov, the brothers, or Yosef himself. This perspective reflects on the brothersÂ’ extreme reaction to the garment, and may, but does not necessarily, strengthen the position that the fight among the brothers is actually a struggle for power within the family, or tribe, and that the sale of Yosef was motivated by socio-political rather than, or at least in addition to, purely personal considerations.

Sam. 13:18, where it describes a garment worn by daughters of kings.

The fact that different and sundry interpretations are found in the midrash (B.R. 84:8), all of them speculative, or downright fanciful,...

http://216.239.37.100/search?
q=cache:QCVNDeFaHf0C:www.atid.org
/journal98/segal.doc+ketonet+passim&hl=en&ie=UTF

18tn The Hebrew expression used here (ketonet passim) is found only here and in Gen 37:3, 23, 32. Hebrew pas can refer to the palm of the hand or the sole of the foot; here the idea is probably that of a long robe reaching to the feet and having sleeves reaching to the wrists. The notion of a "coat of many colors," a familiar translation for the phrase in Genesis, is based primarily on the translation adopted in the LXX (chitona poikilion) and does not have a great deal of support.

1. JOSEPH BEN ISAAC HA-LEVI: - ...Isaac Katz, and Mordecai Jaffe. In another work, entitled " ketonet passim " (ib. 1614), Joseph expounded the principles contained in the RELEVANCY: 73.7%

By : Kaufmann Kohler Isaac Broydé (see image) Page from the First Edition of the Judæo-German "Yosippon," Zurich, 1546.(From the Sulzberger collection in the Jewish Theological Seminary of America, New York.)Lithuanian philosopher of the sixteenth and seventeenth centuries. He was well versed in philosophical works, and when in Prague was asked by Yom-Ṭob Lipman Heller to explain to him the "Moreh Nebukim." He then wrote "Gib'at ha-Moreh," containing criticisms on the "Moreh," published with annotations by Yom-Ṭob Lipman Heller, Prague, 1611. The work is divided into three parts: the first criticizing Maimonides' proofs of the existence of God; the second, on the negation of anthropomorphisms; and the third, on Maimonides' proofs of the unity of God. It is quoted by Joseph Delmedigo in his "Miktab Aḥuz," and was approved by Ephraim Lentschutz, Isaac Katz, and Mordecai Jaffe. In another work, entitled "ketonet passim" (ib. 1614), Joseph expounded the principles contained in the "Moreh". Bibliography: S. Sachs, in Ẓiyyon, ii. 78; Zunz, Z. G. p. 288, No. 141; Steinschneider, Cat. Bodl. col. 1473; Fürst, Bibl. Jud. ii. 115.K

2. PADUA, JACOB MEïR: - ...with an appendix containing responsa by his above-mentioned grandfather; " ketonet passim " (Königsberg, 1840), on Joseph Ḥabiba's Alfasi commentary, "Nimmuḳe Yosef," RELEVANCY: 73.6%

By : Executive Committee of the Editorial Board. Peter Wiernik Russian rabbi; born in Brest-Litovsk; died there Dec. 12, 1854. He was a descendant of the Katzenellenbogen family which had been prominent in Brest for more than three centuries. His father, Ḥayyim (d. 1837), and his grandfather, Aaron b. Meïr (d. 1777), author of "Minḥat Aharon," both lived in that city, which chose Jacob Meïr Padua as its rabbi after the death of his relative Aryeh Löb Katzenellenbogen in 1837. He was at that time rabbi of Pinsk-Karlin, government of Minsk; and he did not enter upon the duties of his new rabbinate until 1840. In 1852, when there was a great dearth, which caused much suffering among the poor, Padua permitted Jews to eat peas and beans at the Passover; and he defended his action, which was a departure from Orthodox practise, in one of his responsa (No. 48). He held the rabbinate of Brest-Litovsk until his death. Padua was the author of "Meḳor Ḥayyim" (2 parts, Sudzilkow, 1836), on Shulḳan 'Aruk, Yoreh De'ah, and on some Talmudical subjects, with an appendix containing responsa by his above-mentioned grandfather; "ketonet passim" (Königsberg, 1840), on Joseph Ḥabiba's Alfasi commentary, "Nimmuḳe Yosef," with an appendix, "Ḥiẓẓe Yehonatan," on R. Jonathan's Alfasi commentary to the tractate 'Erubin. His responsa, entitled "Teshubot Maharim" (Warsaw, 1854), appeared in the year of his death. Bibliography: Feinstein, 'Ir Tehillah, p. 221, Warsaw, 1886; Fuenn, Keneset Yisrael, p. 561, ib. 1886; Zedner, Cat. Hebr. Books Brit. Mus. p. 625.E. C. P. Wi.

3. LUBLIN: - ..."'Ammudeha Shib'ah" of Bezaleel of Slutsk (1662), and the " ketonet passim ," on the Pesaḥ Haggadah, by Joseph b. Moses of RELEVANCY: 71.5%

... Fourteen years later a new printing-house was founded by Jacob b. Abraham Jafe. He printed the "'Ammudeha Shib'ah" of Bezaleel of Slutsk (1662), and the "ketonet passim," on the Pesaḥ Haggadah, by Joseph b. Moses of Przemysl (1685), besides a great many pamphlets....

http://www.jewishencyclopedia.com/search_results.jsp?searchType=1&pageNum=1&
search=%22ketonet+passim%22&searchOpt=0&x=18&y=10