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13

Chizkuni asks this and offers two answers: The reason the Egyptians were circumcised was because of the hunger of the famine. Yosef however was rich and therefore the only reason he would circumcise himself would be if he was Jewish. Although all the Egyptians were in fact circumcised, the brothers were not aware of this this and would recognize Yosef on ...


9

Yosef's father also rebuked him for the dreams, and Yosef had no idea that אביו שמר את הדבר. When Yosef's brothers sold him, he thought his father was in on it also. Thus, he had no reason to think that contacting his father was worthwhile. When Yosef heard his brothers speak about how much it pained his father that he was gone, Yosef realized he was wrong ...


8

Good question about critique. I know of one Holocaust survivor who asks this question every year, and is never satisfied with the answers provided (echoing his own life's experience trying to connect with his family after the war). Some (I believe Netziv) indicate that Yosef saw his dreams as a prophecy he was ordered to fulfill, and thus was obligated to ...


7

Seems to be here (end of the first column and beginning of the second, ד"ה ענין). Although, if I'm understanding him correctly, it's not that if he had held back there wouldn't have been any further animosity on the brothers' part, just that they would have been able to complete all of the tikkunim that were needed. (Maybe that amounts to the same thing?)


7

Rashi (46:34): כי תועבת מצרים כל רעה צאן: לפי שהם להם אלהות: are abhorrent to the Egyptians: Because they (the sheep) are their gods. The Siftei Chachamim (46:34) (in his second answer) gives a different twist to the word "To'evah", and explains Rashi a little differently. He says that Yosef is telling his brothers that the Egyptians greatly ...


6

Idol worshipers would buy and sell their gods. For example, Terach, Avraham's father, owned a god-market. It therefore follows that when the Egyptians were faced with starvation, they brought all their possessions, including their gods, to trade in for food. We see this from the following passage in Beraishis Rabsi (p. 217): אינו אומר וישמעו אל יוסף ...


6

Sefer Hayashar says that during the banquet (described at the end of Parshas Miketz) Binyamin discovered Tzofnas Paaneach's identity, and that Yosef confirmed it but then asked him to keep it a secret and play along during the accusation about the goblet, in order to see what the brothers would do (whether they'd be willing to fight to save Binyamin, or - ...


6

Rav Chaim Yaakov Goldvicht ZT"L (Rosh Yeshiva of Kerem B'Yavneh) had an interesting explanation. For 20 years he was bothered by the question - for years, Yosef served as viceroy of Egypt, and sent no message to his father to tell him he was alive, and made no attempt to contact him. Why not? He gave the following explanation: Yosef thought that his ...


5

If there is an earlier source, I am not aware of it; it is not among any of the following: Targum Yonasan ben Uziel Braishis 46:17 says that Serach was the one who told Yaakov that Yosef was alive. There is no mention there of a harp. Rashi Shmuel2 20:19 mentions in the name of Medrash Agada that Serach was the one who told Yaakov that Yosef was alive. ...


5

If the brothers knew about it, they would have known the reason - that they were forced to do it in order to obtain food. Yosef, as the second in command, would not have been forced due to his position (giving out the food to everyone else). So the fact that he was circumcised would have had to have been for a different reason. ברוך שכוונתי וכו


5

Rabbi Avraham Berliner finds a few sources for this: Radak quotes it as a midrash, and we find an allusion to it in Derech Eretz Zuta 1 and in Tshuvos HaGe'onim (Lik) 45.


5

The source for Rashi is the Sifra - Toras Kohanim which states: מנין שלא היתה אומה באומות שהתעיבו מעשיהם יותר מן המצריים ת״ל כמעשה ארץ מצרים לא תעשו. מנין לדור אחרון שהתעיבו מעשיהם יותר מכולם ת״ל כמעשה ארץ מצרים לא תעשו. מנין למקום שישבו בו ישראל שהתעיבו מעשיהם יותר מכולם ת״ל אשר ישבתם בה לא תעשו . ומנין שישיבתם של ישראל גרמה להם לכל המעשים הללו ת״ל אשר ...


4

One possible thought could be that God made the powers of Good and Evil one against each other. Rav Chaim Kaufman ZT"L (Gateshead) says that on the day that Esau came home and ate the lentils, the Medrash says he had just killed the evil Nimrod. Why is it on that same day that Avraham Avinu died as well. He explained that whenever a certain amount of Kedusha ...


4

I read in Sefer Minhat Yehuda by HaMekubal HaEloki Rabbi Yehuda Fetaya, and he says that one shouldn't ask why he didn't send a letter to his father telling him the situation. INTRO: First of all, I think he is going on the premise that he can't just get up and leave- was sold. ANSWER: He thought his father had died from the pain of losing him. And this ...


4

It's hinted to in the Zohar in VaYechi - search for the words יָשִׁית יָדוֹ The second instance on that page says: יָשִׁית יָדוֹ עַל עֵינֶיךָ. מַאי קָא מַיְירֵי. אָמַר רִבִּי יֵיסָא, בְּגִין יְקָרָא דְיַעֲקֹב, וּלְאִתְבַּשְּׂרָא דְּהָא יוֹסֵף קַיָּים, וְיִשְׁתַּכַּח עֲלֵיהּ בְּמִיתָתֵיהּ. Meaning that Yosef will be present when you die. The third ...


4

Like with so many of these questions, there are several approaches as to how to deal with this issue: While this approach is rejected by every commentator I've seen, I think it's worth mentioning at least as a rejected possibility: Yosef wanted to take revenge on his brothers for selling him. Besides for being an unacceptable interpretation because it ...


4

An answer is proposed in the sefer שעשועי על התורה, on this week's parshah. The gemara (Megilah 16a) that says that בנימין got five pieces of clothing, whereas the other brothers only got one apiece, to symbolize that in the future, מרדכי would go out with five pieces of clothing. The Gra asks on this that the symbolism is nice and everything, but how was ...


4

When it's chaser it means the objects are similar like by the luchos. The Shevatim are diffrent sizes but Binyamin got 5 of the same size since it was only for him . (Torah Temimah)


3

Perhaps it's also because in v. 22, the phrasing "he cannot leave his father" seems to suggest that the concern is more about Binyamin's potential fate than Yaakov's. If the meaning is that Yaakov might die from grief, then we might have expected Yehudah to word it differently: "our father cannot allow him to leave..." - and then Yaakov's potential death ...


3

This link discusses this question at length. http://www.etzion.org.il/vbm/archive/9-parsha/13vayigash.rtf Rash"i mentions (to answer for the opinion that there were girls born along with each of the sons of Ya'akov) that there were more females but they all died before going to Egypt. However, we are left with the implication that only those named and ...


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

Chumash Shai Lamoreh in Sharey Tziyon says it comes from Midrash Agada as well as Teshuvos Hageonim (Simon 45 Teshuva 38) in the name of Mar Rav Yehudai Gaon. He says to see also Mesechtes Derech Eretz Zuta Perek Aleph and Maharsha Chiddushey Aggados to Yoma 19b.


2

Kli Yakar explains that one who has relations with an Aramis (gentile) his Orla gets stretched (Moshcha Orloso). He wanted to show the brothers that he is the same Tzadik and did not sin while he was in Egypt.


2

In Maayanah Shel Torah, a teaching is brought in the name of R"I MiKuzmir, who I'm pretty sure is R' Yechezkel Taub of Kuzmir, the founder of the Modzitz Dynasty. Here's a rough translation: We know the the Holy Temples were destroyed because of Baseless Hatred. When Yosef and Binyamin met, and felt that their separation until now had been caused by of ...


2

The Mizrachi (44:20) suggests that they said Yosef was missing when they first met him, but they said, when they next met him (with the gift of fruit), that he'd died. The Gur Arye (44:20) suggests that by "dead" they meant "missing, presumed dead" (but they still sought him).



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