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12

The following information is recorded on the Mechon Mamre website: בתנ"כים שלנו יש גם סימני הפרשייות {פ} {ס} {ר} {ש} שהם מסמנים פרשה פתוחה, פרשה סתומה, סוף שורה בשירות מסויימות, ושורה ריקה (או שורות ריקות בסוף ספר).‏ My translation: In our Tanakhs there are also [the following] disjunctive symbols: פ,‎ ס,‎ ר,‎ ש, which stand for ...


11

A sampling of other explanations It refers to Achiyah of Shiloh (as in Ben's answer), the prophet who announced to Yeravam that Hashem was giving him rulership over ten of the tribes. (Baal Haturim, first explanation) A variation on this: Shiloh here stands in for the nearby city of Shechem, where the secession of the Ten Tribes took place. (Rashbam; ...


8

Building on DoubleAA's first point, we find that with King David, when Shimi cursed him (II Sam. 16:5-8), David let it slide not only at the time (ibid. vv. 10-12), but even after he had been reinstated as king (ibid. 19:23-24). The Mishneh Lamelech (Parshas Derachim, derush 11) explains that David was of the opinion that during Avshalom's rebellion he had ...


7

S'forno says it would be inappropriate for Yosef to approach the king while dressed in mourning.


7

Midrash Hagadol (to Gen. 48:1) cites an opinion that Osnas, Yosef's wife, urged him to do so: "I have heard that anyone who receives a blessing from a tzaddik is as if he received it from the Divine Presence. Take your sons so that he can bless them!"


6

"main reason" ? that would depend on whose answer is being used. off the top of my head , 3 reasons given are The 2 brothers represented the accomplished Learner (Ephraim) and the accomplished BusinessMan , both of which are needed for a thriving nation. Ephraim represents the one who stirs up the nest, ie: trouble maker. Throughout Navi, Ephraim is the ...


5

From KolTorah.org The Maharal commenting on Rashi, answers that this was the way the people back then made Shevu’ot; the one swearing would place their hands under the other thigh of the person he is swearing to (as the Ibn Ezra points out in his commentary to Breishit 24:2 and confirmed by Da’at Mikra ad. loc.). Yaakov thought that if he did not do ...


5

The Lubavitcher Rebbe answered here (and is translated here). In order to understand this answer, he first quotes the relevant Gemara. The Gemara begins with a Mishna which (according to R' Meir) says that according to a verse both Yoreh [the early rains] and Malkosh [the late rains] fall during Nissan. R' Nachman asked R' Yitzchak "How could the Mishna ...


4

The Torah Temima on Bereshit 49:33 goes through the gemara and explains. The gemara (Ta'anit 5b) goes through a list of instances where R Nachman would ask R Yitzchak a question and R Yitzchak would give an answer he heard from R Yochanan. In this specific part, R Nachman asked for a dvar torah from R Yitzchak while at a meal. R Yitchak answered that R ...


4

The sefer באר יוסף (a sefer I very highly recommend) writes that immediately after Yaakov died the enslavement of Yisrael to Egypt began. This even affected Yosef's elevated status, so much so that he could no longer appeal to Pharaoh directly concerning Yaakov's burial, and instead had to appeal to the members of his household to intercede for him.


4

"If so, why does the Torah stress again and again that Avraham bought the cave from Efron HaChiti?" So that there wouldn't be any question as to ownership rights. See here for more.


4

From the Prince by Machiavelli (I never thought I would reference Machiavelli on this site!) A prince, therefore, being compelled knowingly to adopt the beast, ought to choose the fox and the lion; because the lion cannot defend himself against snares and the fox cannot defend himself against wolves. Therefore, it is necessary to be a fox to ...


4

Mizrachi explains that even though a fox is considered the lowest of the animals, when you need it bow down to it, the same here, Yaakov bowed down to Yosef not because he was the King, only because he needed him and therefore bowed down to him. Sifsei Chachomim says that there is a month when the fox is King.


3

The Lubavitcher Rabbi in the Sicha of Shabbos Balak 14 Tamuz 5750 explains that there are disputing Midrashim as to whether Yosef had Arichus Yamim (an extended life) or a shortened life. Midrash Mishlai 16 says בא ולמד מיוסף הצדיק, שמתוך שעמד ונתחזק בכבוד אביו במצרים זכה לעטרת שיבה, however Pirkai D'Rav Eliezer 39 says נתקצרו מחייו של יוסף י' שנים בגלל י' ...


3

Netziv says that Yosef felt he had to make the second dream happen, so when he first appeared in the royal chariot, Yaakov assumed it was Pharaoh and bowed down. (Yes I know it's weird.) A very different angle is one suggested by Rabbi Yitzchak Etshalom, that all the characters here misunderstood the dream. It wasn't about Yosef himself; it's that the ...


3

Sefer Lidrosh Elokim mentions in the name of the Shevet Musar 40 in the name of Sefer Kanfei Yonah 3:9 that saying גָּ֖ד גְּד֣וּד יְגוּדֶ֑נּוּ וְה֖וּא יָגֻ֥ד עָקֵֽב three times the regular way and three times backwards is a protection for Keri.


3

This is discussed by R' Yaakov Tzvi Mecklenburg in Hak'sav V'hakabbala. Originally, he suggests, as @Alex did in the comments, that it was permitted since Yaakov had already introduced them at his fathers in starting with "קברו אותי אל אבותי". However, because of other cases where we find this rule violated (namely, Bereshis 50:24 and 25:4), he offers the ...


3

According to Abarbanel, Yosef placed Menashe on Yaakov's right because: להיותו הבכור והיד הימין היא גדולת הכח מהשמאלית ולכן היד הימין היא העקר בפעולות האדם Since he [Menashe] was the firstborn, and the right hand is stronger than the left, therefore the right hand is the main one in all the actions of a man. In other words, the blessing would be ...


3

The Maskil LeDavid (47:28) discusses how we can know it is a new Parsha. He says that verse 47:27 already says "And Israel dwelt in the land of Egypt". If 47:28 was a continuation of the same Parsha, it would have been enough to just start the next verse with "וַיְהִי יְמֵי-יַעֲקֹב, שְׁנֵי חַיָּיו--שֶׁבַע שָׁנִים, וְאַרְבָּעִים וּמְאַת שָׁנָה.", since we ...


3

In the "Parshat HaShavua Chat", I gave Abarbanel's explanation of what R' Yochanan meant when he said that Yaakov did not die. The explanation is that Yaakov, in that the nation of Israel is called by his name still today, did not die, but lives on; i.e. his name lives on. Abarbanel there also gives an explanation for the dialogue in the gemara (which he ...


3

Besides the other answers given here, I would add the following (which I develop at greater length here): The ketiv of the word is שילה, Sheilah, who was Yehuda's youngest son. The entire pasuk is a coded reference to the incident with Yehuda and Tamar. Recall that he gave Tamar his staff, his signet ring, and his identifying cord, as surety for payment. ...


2

Rabbi Shlomo Kluger comments on the posuk (48,2) “And (someone) told Yaakov and said: Behold, your son Yosef is coming to you. And Yisrael summoned his strength and sat up on the bed”, that the word “behold” in this posuk implies that something new was happening here, implying that Yosef was accustomed never to go to his father. We can explain why this was ...


2

In the context of Rivka, Sforno explains: I'm asking for "kindness" of you to watch your little girl leave home; but the "truth" is we all know this is what's best for her. In the case of burial it's a different dynamic: true kindness. (Or as my father likes to quote Yogi Bera, "you should go to other people's funerals so they'll go to yours.")


2

While David does not take action against Shimi ben Gera, who cursed him in his flight from Avshalom, during his reign, he does tell Shlomo to 'take care' of Shimi ben Gera, toward the end of his life. Shlomo essentially puts Shimi on a sort of house arrest, which he violates, resulting in his death, (See Kings I chapter 2 for the whole incident). He has ...


2

The באר יעקב explains that in an earlier posuk Yaakov had said that Ephraim and Menashe were to be like Reuven and Shimon, but he did not wish them to be completely like them, because concerning Reuven and Shimon he had prayed that his name should not be associated with them when mentioning their offspring who committed evil deeds. That is, when the Torah ...


1

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.


1

Lekutei Anshei Chain (Mikroes Gedolos Rav Peninim) says the repeat of his name is to make known that Yosef died with a shem tov, with the name Yosef even though he was king for 80 years, his Hebrew name did not leave him or become removed from him and he didn't want to be known by the name Pharoah gave him, Tzofnas Panei'ach. As chazal learn in parshas ...


1

The cunning nature of the fox is already referred to by Perek Shiroh. Rav Chaim Kanievsky’s shlit”o commentary on Perek Shiroh (link above) refers to the Mechilta in Beshalach on pages 67 and 68. The Mechilta says that the kingdoms were compared to animals. Egypt was a very low kingdom and took prominence only for the honour of Israel. It was compared to ...


1

Before answering this question from the sefer בני יששכר we need to mention two more problems that the commentaries raise: The posuk in Bereishis (48,14) says that although Yosef placed Menashe on Yaakov's right and Ephraim on Yaakov's left, Yaakov deliberately crossed his hands and placed his right hand on Ephraim and his left hand on Menashe. Why did he ...



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