17

The Maharal (Gur Aryeh ibid) explains that the Gemara which says that a person will surely die in a pit full of snakes and scorpions is only when it is full of snakes and scorpions, but this pit just had a few. The Ohr HaChaim explains that the brothers felt Yosef was deserving of death because he had testified falsely about them to their father in matters ...


14

An idea that was sparked by a similar line of reasoning in this post from the Parsha Blog: Yosef was sold 182 years after Yishmael was born. (That's 14 until Yitzchak is born, 60 more until Yaakov is born, and Yaakov is 130 when he stands before Par'oh after 22 years of Yosef being away = 182 years.) Just because Yitzchak and Yaakov waited a long time to ...


14

Rashi on Bereishis 37:33 says חיה רעה אכלתהו - נתנצה בו רוח הקדש (ב"ר) סופו שתתגרה בו אשת פוטיפר ולמה לא גלה לו הקב"ה לפי שהחרימו וקללו את כל מי שיגלה ושתפו להקב"ה עמהם (תנחומא) אבל יצחק היה יודע שהוא חי אמר היאך אגלה והקב"ה אינו רוצה לגלות לו The brothers had sat in court and adjudicated that anyone who would reveal to Yaakov what happened with Yosef ...


13

See the gemara in Yoma 22b. This was orchestrated in order to ensure the longevity of his kingdom. As Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: One appoints a leader over the community only if he has a box full of creeping animals hanging behind him, i.e., he has something inappropriate in his ancestry that preceded him. Why is that? ...


12

Pirkei D'Rebbi Eliezer (Chapter 38) says that when Reuven returned and found the pit empty he accused the brothers of killing Yosef. They then told him that they sold him instead.


10

In Beraishis 41 (45) Osnat is mentioned as the daughter of Potifera. Rashi comments there on the change of name. He says: Poti-phera: He is Potiphar, but he was called Poti-phera because he became emasculated since he desired Joseph for homosexual relations. — [from Sotah 13b]. So we see that he was not emasculated until he desired Joseph.


10

This immediately follows another statement of R. Kahana's, which also quoted an exegesis of R. Nasan b. Minyome's in the name of R. Tanchum. Quoting another statement from the same people is pretty common in the Bavli. But there can be a deeper explanation also: Tora T'mima (ad loc.) shows that the brothers must not have known that the pit had snakes and ...


9

According to the Hazal, Yaakov lost his prophecy the entire time that Yosef was gone. The verse describing Jacob's reaction to being told that Joseph was alive (Gen. 45:27): וַתְּחִ֕י ר֖וּחַ יַעֲקֹ֥ב אֲבִיהֶֽם And the spirit of their father Jacob was enlivened. Is rendered by Targum Onkelos as ושרת רוח קודשא על יעקב אבוהון The holy spirit [...


9

I assume that the answer lies three p'sukim later: אֵינֶנּוּ גָדוֹל בַּבַּיִת הַזֶּה מִמֶּנִּי וְלֹא-חָשַׂךְ מִמֶּנִּי מְאוּמָה כִּי אִם-אוֹתָךְ בַּאֲשֶׁר אַתְּ-אִשְׁתּוֹ Translation: Neither has he kept back anything from me but you, because you are his wife. 39:6 says Yosef had access to everything but Potifar's bread, and 39:9 says Yosef had ...


8

The Maharsha to Megilla 16b asks this question and explains that after the 14 years that Yaakov spent in the Yeshiva of Shem and Ever before he came to Charan Esav calmed down and Rivka sent Devorah to call Yaakov back. Since he did not return for 22 years he was punished. The Ben Yehoyada (Ben Ish Chai) writes (Megila 17a): His sin was that he remained for ...


8

The Sedor Hadoros (2217) brings several opinions: The Sefer Hayashar (Parshas Vayeshev) and Seder Olam both maintain he was only in Potifar's house for a year, and spent the next twelve years on prison. The Yefeh Toar (on Midrash Rabba Parshas Behaloshcha and Vayera) questions this, and the Tzemach Dovid suggests he worked for Potifar for 11 years, and spent ...


8

It would seem that at the time of Yosef's employment Potiphor was NOT a eunich based on the pasuk and Rashi Breshit Chapter 39 Pasuk 19 :וַיְהִי כִשְׁמֹעַ אֲדֹנָיו אֶת דִּבְרֵי אִשְׁתּוֹ אֲשֶׁר דִּבְּרָה אֵלָיו לֵאמֹר כַּדְּבָרִים הָאֵלֶּה עָשָׂה לִי עַבְדֶּךָ וַיִּחַר אַפּוֹ Now it came about when his master heard his wife's report that she spoke to him, ...


7

See Onkelos who translates the word kohen as rabba. Thus, governor, as you write. וִיהַב לֵיהּ יָת אָסְנַת בַּת פּוֹטִי פֶרַע רַבָּא דְּאוֹן Jastrow gives the meaning of kohen as officer, especially priest. See also II Shmuel 20:23: וְגַם, עִירָא הַיָּאִרִי, הָיָה כֹהֵן, לְדָוִד. and Ira also the Jairite was chief minister unto David. Even so, the ...


7

The three oldest sources that I can find on this question are Shemot Rabbah 7:1, Pirqei deRebi Eliezer 39 and Seder Olam Rabbah 2. They read as follows: הדא הוא דכתיב בכל עצב יהיה מותר ודבר שפתיים אך למחסור. בכל הדברים שאדם נושא ונותן בהם דברי תורה הוא נוטל עליהן שכר יכול אף בדברי בטלה כן תלמוד לומר ודבר שפתיים אך למחסור. אתה מוצא לא היה יוסף ראוי ...


7

According to Seder Hadoros (Year 2217) Er and Onan were seven or eight years old when they married Tamar. I'd assume they died quite soon after. However see Ibn Ezra to Breishis 38:1 who states that it was not possible to procreate until age twelve. He reconciles the 22 years by explaining that "At that time" could mean before the sale of Yosef. (Thanks @...


7

According to Abarbanel, at that time and in that area, it must have been customary for the father to give the name to the first child and then alternate with the mother for future children. Here then, Yehuda names Er, his wife, the daughter of Shua, names Onan, then Yehuda should have named the third child, except that he was absent during the birth ("...


7

פרקי דרבי אליעזר לז See here: http://he.wikisource.org/wiki/%D7%A4%D7%A8%D7%A7%D7%99_%D7%93%D7%A8%D7%91%D7%99_%D7%90%D7%9C%D7%99%D7%A2%D7%96%D7%A8_%D7%A4%D7%A8%D7%A7_%D7%9C%D7%97 And a slightly different version cited by R' Kasher: http://hebrewbooks.org/pdfpager.aspx?req=51482&st=&pgnum=168


7

Rav Hirsch says that we can't be sure of the true reason, but he suggests that (along the lines of his general approach to the story of the Sale of Joseph) perhaps Shechem, evoking memories of protecting Dinah and family unity, awakened feelings of fraternity, which they did not wish to stir up, and Dotan evoked some (unknown) association with justice, as ...


7

Your idea that Yaakov does not favor Binyamin as highly because he is a reminder of Rachel's death is suggested by the Chizkuni: ואם תאמר הרי בנימין בן זקונים יותר, אלא אין אהבת בנימין קשורה בלבו של יעקב כאהבתו של יוסף, לפי שכשילדתו אמו מתה Other commentators address this question as well: R' Yosef Bechor Shor and Ralbag opine that Yosef is called בן ...


7

Rashi (according to the Medrash he brings on posuk hey (Gen. 40:5) says "tov" here means "correctly". This is because each one dreamt his own dream (without its interpretation) and the correct interpretation of his friend's dream as well. The Ramban says both pshatim. He brings Targum Unkelos who translates "tov" as "nicely". That means to say that the ...


7

Presumably, it was buried, because there is a Chiyuv D'Oraisa (biblical obligation) to bury the dead. It is a question in the Poskim of how much remains of the dead requires burial, but a significant amount certainly requires burial. Yaakov was under the impression that the Kesonos Pasim had absorbed a lot of blood from the dead Yosef. That being case, he ...


6

If the verse omitted either one of the two actions (to rise and to remaining standing upright) we would not get the full picture of the dream Yosef is describing. If the verse omitted "rose up," one might think the sheaf was already standing and that it could have been placed in that position by human agency. Therefore, the verse tells us that it "rose up" ...


6

Siftei Chachamim elaborates on both possibilities listed in this comment of Rashi: יש אומרים לא הוסיף ויש אומרים לא פסק. ה"פ מ"ד לא הוסיף סבר דעתו של יהודה לא היה שיבא אליה אלא כדי להקים זרע על שם המת וכיון שקיים לא בא עליה עוד. ומ"ד לא פסק סבר כיון שראה יהודה שמתאוותה להוליד בנים ממנו והיה כוונתה לש"ש לכך לא פסק מלדעת:‏ Some say he did not ...


6

The Ramban is bothered by this as well, and makes the question stronger - the shevatim were not born that far apart from each other and really all of them could be a son of old age. Rather he explains it as a son who serves the father in his old age, not who was born in the father's old age. The other brothers were off shepherding (and Binyomin was ...


6

The Jewish Virtual Library on Homosexuality states that the Talmud records that the Egyptian Potiphar purchased Joseph "for himself " (Sotah 13b), that is, for homosexual purposes (Rashi). ArtScroll Gemara Sotah 13b2 and 14a1 Potiphar, a courtier of Pharoah, purchased him Rav said: This means that [Potiphar] bought [Yoseph] for himself, i.e. for ...


6

Pirkei Drebbi Eliezer (end of chapter 24) writes that Yaakov buried the coat after receiving the blessing from his father, in order to prevent it from returning to the hands of Eisav. I would assume that was the end of the line for the coat, though it could be argued that some time later he retrieved it at a time when he felt confident that Eisav wouldn't ...


5

Ramban, Yayeishev posuk 2, says he married them after the deaths of Rochel and Leah


5

Baal HaTurim says he was in prison a total of 12 years


5

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 ...


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