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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 ...


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 ...


8

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 ...


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

The sefer אוצר השמות חלק ח here in his discussion of the name Potiphera says that there is a dispute amongst the Rabbis whether Potiphar (Bereishis/Genesis 39,1), the chief executioner of Pharaoh, and Potiphera are the same person or not. According to the opinion that they are two different people the question is easily answered - the Torah says that ...


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 - ...


5

In the הסכמות to the sefer נחמד מזהב, Rav Shmuel Yaakov Koppel Katz says that from the time that Avraham was commanded to do Bris Milah until Har Sinai, all of Bnei Noach were commanded in this mitzvah, but they were not commanded to do priah (the uncovering). But Tosfos writes that Avraham himself did do priah since Yisrael were to be commanded to do so in ...


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 ...


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.


4

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. Again there is no mention there of a harp. Sefer Mayim Rabim in the name of Pirkei Drav ...


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 ...


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.


3

The Vilna Gaon explains (full text here) that the reason why each set of cows are described with two descriptions is because there are two different types of famine - רעב and כפן. The former word refers to a time when the fields are not producing good produce, whereas the latter is when the fields are producing good produce but Hashem does not place in the ...


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 ...


1

To address some of the points that you raised: 2) The Radak explains that since Avraham had commanded Eliezer not to take a wife for Yitzchok from the Canaanites, all the sons of Yaakov were also careful not to do so. (My understanding is that they themselves were not forbidden to do so, but they understood that it was something they should also not do). ...


1

The sefer (which I still can't find) explained that Hashem took the Yisrael out of Egypt 190 years early, and the reason why they were taken out early was because they had already descended to the 49th level of spiritual impurity, and if they would have descended to the 50th level they would have been lost forever. Therefore, Hashem had to redeem them ...


1

Just a guess, but probably the wound having healed from childhood would look very different than an adult's fresh one.


1

Recent genetic studies show that male offspring tend to follow their father's trends in their own offspring. In other words, if there are a large number of males in a family, those males in turn, go on to produce a larger proportion of males to females (and the converse is true). The conjecture is that the weighting of male/female sperm is passed on to ...


1

Male vs female is not blind 50-50%, it depends on us too. As mentioned in Niddah 31a (last line), with some effort one can make his wife to born just boys. If you see further on 31b you can see such a phrase אמר רב קטינה יכולני לעשות כל בני זכרים my translation: Rav Ktina told: I can make all my children to be boys. If Rav Ktina could, I think that ...


1

What's the problem? I know families with multiple generations of mostly (or all) boys. There's a family that comes to mind with something like 6 brothers who are mostly married, and there are now between 4 and 6 sons to each of those brothers. In all, the grandfather has about 24 or 25 grandchildren. If I'm not mistaken there is one granddaughter among them. ...


1

A suggestion: The first instance of purported death comes in the context of Y'huda's hagasha (approach) to Yosef. The Midrash (Raba 93:6) understands this hagasha to be a strategic one. It sets up two possible explanations of Y'huda's strategy - either to appease the Egyptian viceroy or to threaten him into submission. The continuation of the Midrash, in ...



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