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7

Even though the famine ended when Yaakov gave the bracha to Par'o (Ramban) they still needed food during the growing season and they needed seeds to plant for the new season. Up until now, the famine had been so severe that they could not even manage a seed stock. Thus, had Yosef not provided another growing season worth of food, they would have starved. Had ...


4

Derishos Shabbos - The Apta Rav - page 231 - top left says that Shechem was given as payment for Yosef taking care of Yaakov's burial, which the other brother's were unable to do. ושכם הרי אינו נותנו לו בחנם רק עבור מה שמטריח אותו בקבורתו מה שאין סיפק ביתר הבנים לעשותו


3

The מעם לעז says Yaakov avinu added the sleeves, which is why it says ועשה. Yaakov made the sleeves for the cloak which originally belonged to Adam HaRishon.


2

I'll add that the Ben Ish Chai gave two reasons: Everything Yaakov said was said in ruach hakodesh, so he was required to speak in a very exact way, it wasn't just his own free way of speaking. Yaakov did say something like "my great, honored, father, teacher, etc.", but the Torah puts it down eventually as what is needed for future generations, in a ...


2

In my answer to another question, I summarized the approach of R' Goldvicht ZT"L as to why Yosef did not reveal himself to his brothers. The climax of that answer is that when Yosef saw that Yehuda was willing to put himself on the line to save Binyomin, he understood that the perceived jealousy that had existed between the other brothers and the sons of ...


2

Rashbam on the Pasuk writes: ומולדתך - בניך או בני בניך... על שם אחיהם יקראו ולא יהיו שבטים כי אם בתי אבות, כי כל שבעים נפש שהיו בשעת ביאת יעקב בין בנים בין בני בנים היו בתי אבות ולהם נתחלקה הארץ... וכתיב לבסוף: לאלה תחלק הארץ בנחלה וגו' לשמות מטות אבותם ינחלו. וכן בני בניו של יוסף שנולדו אחרי כן יקראו על שם אחיהם בנחלתם והיו בתי אבות, כדכתיב בפרשת פנחס. ...


1

Seder Olam according to this translation states that Yoseph died at 110 in the year 2309. The translator also states that Levi (the last of the brothers to die) lived from 2194 - 2331 (year 95 in Mitzrayim). He dates the bondage from then. Note that given the 116 years mentioned in the quote below, the bondage would start from 2332. This may be a rounding ...


1

Pirkei D'Rabbi Eliezer, Perek 38, states: ויצאה דינה לראות בבנות הארץ... ושכב עמה והרתה וילדה את אסנת And Dinah went out to gaze upon the daughters of the land... and [Schechem] slept with her, and she became pregnant, and she gave birth to Asenath. With all the people of Schechem dead, the heir to the throne is Asenath. When she marries Yosef, ...


1

One of the purposes of halakhic Midrash was the exegesis of the Bible. In this regard, the halakhic midrash extant for the Book of Exodus comes from the school of R. Ishmael, which is the Mekhilta of Rabbi Ishmael. The word Mekhilta comes from the Aramaic word מכילתא, which means a collection of rules of interpretation, which is what we today would call ...


1

Rav Hirsch in Vay'chi 50:25 points out that this oath was not just designed to bind the brothers, but was meant to bind whichever generation actually managed to leave Mitzraim. Thus, he could not make the original oath use the word Itchem. However, when the exodus actually occurred, the oath then took effect and the word "itchem" now applied.


1

Rashi on Shmot 19:3 famously explains 'Bait Ya'akov' (the household of Ya'akov) to refer to the women, seeing as the 'sons of Israel', i.e. the men, were separately mentioned. This is essentially the same case as ours here in Bereishit; the reference to Ya'akov's household implies that his (surviving) wives, daughter-in laws, daughter(s-- see 37:35 ad loc.), ...



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