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13

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 ...


12

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; ...


12

Rash"i, agreeing with אונקלוס, says it refers to משיח.


11

Rashi doesn't address it, but other commentators do. The Ibn Ezra, Rashbam, Sforno, and Chezkoni all agree on this: Yaakov was "legally blind" to the point that he could not see any details, but was able to see that there was a person there. This is actually similar to personal experience. My mother is nearly like this: she can discern shapes, but no ...


8

פסיקתא רבתי‎ 3:45 has it that it was engineered by Yosef as such, so Yaakov would never say "by the way Yosef, how exactly did you um, get lost when you went looking for your brothers, and wind up in Egypt?"


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 ...


8

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


8

I heard once from Rabbi Dovid Fohrman that this was exactly the question that the sons of Yaakov were challenging him with. Bereishis 37:32 וישלחו את-כתונת הפסים, ויביאו אל-אביהם, ויאמרו, זאת מצאנו: הכר-נא, הכתונת בנך היא--אם-לא And they sent the cloak to him, and it was brought to their father, and they said, "We found this. Recognize, please, is ...


7

I have heard that it is to give us strength in Torah while living in exile, just as Ephraim and Menashe were able to grow up Jewish in Egypt.


7

"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 ...


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

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 ...


6

They told him that Yaakov left a request of him to forgive the brothers and not take revenge on them as recorded in the next passuk. Rashi is saying that Yaakov never suspected Yosef of harboring vengeful thoughts, And never left this command. However the brothers misrepresented the truth in order to guaranty themselves peace. They apparently did suspect ...


6

I heard nice explanation from my rabbi Boruch Myers. As they grew up observant in non-jewish society, so we bless our children that outside influences shouldn't influence them.


5

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 ...


5

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.


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 ...


5

According to Rabbi Munk in his commentary on Vay'chi, it is because Esav was attempting to deny that he had sold his "birthright" completely. That is, he claimed that he had sold the "first born" rights and had sold the (future) settlement of the land of Canaan (to avoid the 400 years of slavery that was still ahead) but not the 50% share of the remaining ...


4

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. ...


4

It would be improper - as Yaakov the father would have to show respect to his son Yosef who is the Mishne L'Melech. - will add in source after Shabbos


4

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 ...


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

"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

The Bal HaTurim here says to see what he wrote in parshas Vayeitzei 29 17 ועיני לאה רכות. There he says there are three psukim that start similarly. That one, ועיני ישראל כבדו מזקן & ועיני רשעים תכלנה ,איוב י׳א כ׳. He says Leah's eyes got weak because of her fear of marrying Eisav. He quotes a Medrash Hagadol (8) that Yaakov's eyes got weak because he ...


4

Rashi says - as I've always been taught - that Yaakov intended to inform them the time of the final redemption. רש"י ואגידה לכם. בקש לגלות את הקץ ונסתלקה ממנו שכינה, והתחיל אומר דברים אחרים (ב"ר צח, ב.): (רש"י) ‏ At that point the information was withheld from him and he started talking about other things - i.e. blessing each one, as Rashi ...


4

Ephraim was the younger son and yet he exceeded Menashe, his older brother. The Bnei Yisoschar says that there were two possible negative reactions to this - Menashe could have been jealous of Ephraim having surpassed him, and Ephraim could have become haughty and lorded it over Menashe. Their greatness was that Menashe acknowledged the achievements of ...


4

Chidushei Yitzchak ben Pinchas says that there were two locations known as Goren H'atad. One was in the Western part of Eretz Yisrael near where the Philistines were at the edge of the Yam HaGadol. The other was in the Eastern part of Eretz Yisrael near Chevron next to the Yarden, which is the location the Chumash is talking about.


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 ...



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