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The Y'fe Soar (commentary to the Midrash Raba 89:6) explains that Pharaoh saw the interpretation of the dream in the dream itself but forgot it. Since this interpretation didn't remind him of the one he'd seen, he knew it was wrong. Y'de Moshe (commentary to the Midrash Raba there) explains that this interpretation didn't fit the dream very well, to ...


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I heard the following approach from R' Rivlin, Mashgiach of Kerem b'Yavneh. Pharaoh was looking for more than just a clever interpretation based on the art of dream interpretation - he was looking for an interpreter who showed himself to know what the dream was and meant. Pharaoh made slight changes in his relating of the dream, and Yosef identified this ...


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I think there is a theme in the naming of Leah's and Rachel's children which follows a broader motif. Rachel desires nothing more than to have children, and that is withheld from her. She names her child accordingly, that she should have another child. Her naming the children of Bilhah also follow this theme - the names have to do with having children. ...


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The Rashbam on that verse says that he is actually named after the prior verse (30:23) - G-d has taken away my reproach., but she changes the Alef to a Yud to ask for another son. So the main name is about taking away the negativity of not having any children, but one letter is changed in order to add the request for a second son as an addition. In Chabad ...


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The name Yosef as it relates to his being nothing more than an enabler to his brother's existence is actually quite personal and telling. His youth was spent caring for his brothers. We see he put himself in danger to go check on his brothers at his father's request. And most importantly we find him caring for and providing for his brothers in Mitzrayim. ...


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See the previous pasuk (30:23): וַתַּ֖הַר וַתֵּ֣לֶד בֵּ֑ן וַתֹּ֕אמֶר אָסַ֥ף אֱלֹהִ֖ים אֶת־חֶרְפָּתִֽי׃ There's another word there with the same root, אסף. This phrase is more in line with what how others named their children, after some event that happened with their birth. Here, the event was "‘God hath taken away my reproach.’". Source: I heard this ...


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The reason he chose such an extreme way is, the statement is referring to a women's particular ability to judge in an extreme sexual challenge. (Rashi kidushin 80 b) And not at all to a women's knowledge in general, as we know B'rurya was extremely wise and knowledgeable. In the original saying "women's knowledge is light on them" "דעת" is translated as ...


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According to the Babylonian Talmud, b. Pesahim 10:1, IV.34.A (Folio 111A), the meaning of "darkness" is in reference to demonic power. In the following passage cited, the literal allusions to tree shade are in reference to invisible darkness (demonic power), which is "darkness." Please click the image to enlarge. Conversely, the Talmud makes reference in ...


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Tehilim is like (lihavdel) poetry it can be interpreted differently and the author had all the meanings in mind see Rashi on 23.2 ...David recited this psalm in the forest of Hereth (I Sam. 22:5). Why was it called Hereth? Because it was as dry as a potsherd (חרס) and the Holy One, blessed be He, moistened it with the good of the world to come (Mid. ...


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In Kovetz Sichos vol. 2 R' Nosson Meir Wachtfogel explains as follows: A dream's meaning depends on its interpretation (Berachos 55b). A positive interpretation yields a positive fulfillment, and the same with a negative interpretation. When Pharaoh's advisors offered him interpretations, he rejected them because they were undesirable, and so he insisted ...


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According to Siftei Chachamim there (#7), that's not what Rashi meant. דק״ל וילך חרגה משמע שבא לחרן וזה א״א שהרי אח״כ כתיב ויפגע במקום וזה היה קודם ביאתו לחרן ודוחק לומר שיהיה וילך כמשמעו שבא לחרן ואח״כ שב לבאר מה שפגע לו בדרך כי אין זה דרך המקרא לכן פירש יצא ללכת [Rashi commented] because it is difficult to understand "and he went to Charan," which ...



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