Hot answers tagged parashat-vayeishev
In Beraishis 41 (45) Osnat is mentioned as the daughter of Potifera. Rashi comments there on the change of name. He says: Poti-phera: He is Potiphar, but he was called Poti-phera because he became emasculated since he desired Joseph for homosexual relations. — [from Sotah 13b]. So we see that he was not emasculated until he desired Joseph.
It would seem that at the time of Yosef's employment Potiphor was NOT a eunich based on the pasuk and Rashi Breshit Chapter 39 Pasuk 19 :וַיְהִי כִשְׁמֹעַ אֲדֹנָיו אֶת דִּבְרֵי אִשְׁתּוֹ אֲשֶׁר דִּבְּרָה אֵלָיו לֵאמֹר כַּדְּבָרִים הָאֵלֶּה עָשָׂה לִי עַבְדֶּךָ וַיִּחַר אַפּוֹ Now it came about when his master heard his wife's report that she spoke to him, ...
פרקי דרבי אליעזר לז See here: http://he.wikisource.org/wiki/%D7%A4%D7%A8%D7%A7%D7%99_%D7%93%D7%A8%D7%91%D7%99_%D7%90%D7%9C%D7%99%D7%A2%D7%96%D7%A8_%D7%A4%D7%A8%D7%A7_%D7%9C%D7%97 And a slightly different version cited by R' Kasher: http://hebrewbooks.org/pdfpager.aspx?req=51482&st=&pgnum=168
Rabbi Shlomo Kluger explains that the gemara in Berachos teaches that the joy which is experienced as a result of having a good dream can suffice to act as its fulfilment, so that it will no longer actually come to pass. This is why Yosef related the dream to his brothers even though he knew that they would hate him for it, because if he did not tell them ...
Let's put aside all the midrashim for a moment. Pharaoh's officers are described as "sarisim." Ramban says that in fact, we don't know whether that always means "eunuch", or that because so many kings' officers were eunuchs in Biblical times that the Torah uses that word generically for a king's officers.
The sefer אוצר השמות חלק ח here in his discussion of the name Potiphera says that there is a dispute amongst the Rabbis whether Potiphar and Potiphera are the same person or not. According to the opinion that they are the same person, he explains that there is no contradiction between the two titles that the Torah gives him, because it was normal in ...
The Malbim explains that the difference between עמד and יצב is that עמד just means the position of standing, as opposed to sitting or walking etc. whereas יצב is where you are actively standing, i.e. standing intentionally and against adversary. One could be standing because they were standing a moment ago and nothing has changed, or could be standing ...
The sefer Arvei Nachal here on this parsha explains that a rise to power and wealth can sometimes lead to a person becoming arrogant and thus neglect his observance of Torah and mitzvos, and so the rise in fortune can be the cause of a person's downfall. But if Hashem makes a person powerful or wealthy as a reward for a mitzvah that he has done, then he can ...
Rashi means that although they obstensively went to pasture their father's flock, the Torah hints to us that their main intention was to feed themselves. The Terumas Hadeshen in his sefer באורי מהרא"י explains as follows: We can explain that the logic behind this teaching is that although some words are dotted to teach us that there is hidden meaning, ...
Yevamot 34b explains it thus: מיתיבי כל עשרים וארבעה חדש דש מבפנים וזורה מבחוץ דברי ר' אליעזר א"ל הללו אינו אלא כמעשה ער ואונן כמעשה ער ואונן ולא כמעשה ער ואונן כמעשה ער ואונן דכתיב והיה אם בא אל אשת אחיו ושחת ארצה ולא כמעשה ער ואונן דאילו התם שלא כדרכה והכא כדרכה בשלמא אונן דכתיב ביה ושחת ארצה Soncino translation, my notes in braces: An objection ...
עשה ("made") can also mean acquired, as in קנין. Among other places this is stated in ספר השרשים. Interestingly the same Targum doesn't translate it that way on Bereishit 37:3. I guess he doesn't only choose one opinion for all verses, or perhaps as @Baby Seal suggested, he further tailored it in some way.
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