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Yerushalmi Sota 8b Chapter 1 Halacha 10 says that all the 12 Shevatim were taken to Eretz Yisrael by their Shevet. תלמוד ירושלמי סוטה דף ח' ע"ב, פרק א' הלכה י' – ככתוב בראשית מו אנכי ארד עמך מצרים ואני אעלך גם עלה מה ת"ל גם עלה. אמר אותך אני מעלה ושאר כל השבטים אני מעלה מלמד שכל שבט ושבט העלה עצמות ראש שבטו עמו Regarding where in Israel the individual ...


4

Shadal seems to say that Yaakov wouldn't mind if he would have died (46:30) הלואי ואמות עתה, כלומר אין רע אם אמות עתה, אחרי ראותי שאתה חי, ואם עתה אמות, אמות בשיבה טובה - I wish I would die now, meaning it wouldn't be bad to die now that I see you're alive. And if I die now then my death would be at a good, satisfying time Though Rashi quotes a Midrash ...


4

I'll translate what he says and perhaps that will make it clearer. It seems that Yaakov didn't believe that Yosef had actually died, as he never saw him (subsequently?) in a dream/vision. Rather, he held that it must be that Yosef became mentally ill (lit: his mind was torn up), and he lives amongst the animals. Since there's an animal called a jackal ...


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As stated by @Gershon Gold, the locations are disputed. The following is the version from Sefer Seder Ha'dorot: ויקברו את ארונות מטות אבותיהם בנחלת בניהם, את ראובן וגד בעבר הירדן ברומא, ושמעון ולוי בעיר מנדא אשר נתנה לבני שמעון ויהי מגרש העיר לבני לוי, ואת יהודה בעיר בנימין נגד בית לחם, ועצמות יששכר וזבולן בצידון בחלק אשר נפל לבניהם, ודן באשתאול, ונפתלי ...


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The simple answer is that this determination is not much different than other determination about the meaning of a text, which is made on a case-by-case basis. One has to use logical analyses of the information presented, both inherently (regarding clues in the text itself) and in a broader context, including whether or not there is a relevant and reliable (...


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More background on the conversation between Hashem and the Sotton is useful to understand this. Hashem had said that Iyov was a tremendous Tzadik. The Sotton responded that he really wasn't such a Tzadik, he just has everything going for him. Were he to find himself in difficult straits he would no longer be such a Tzadik. The Sotton was correct about ...


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There's a difference between saying something foolish and outright blaspheming. Also, as per Rav Dessler's doctrine of nekudath habechira (see Michtav Me’Eliyahu - Kuntrus HaBechira) the goalposts may move - i.e. one is still accountable for one's choices but the expectations (and responsibility) are lowered by more trying circumstances.


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However, afterwards, when the goblet had been discovered in the travel bag of Binyamin, they no longer mentioned the death penalty but offered themselves collectively as slaves to Joseph [Tur HaAroch, Genesis 44:9 - I believe this is in reference to Genesis 44:16] https://www.sefaria.org/Tur_HaAroch%2C_Genesis.44.9?lang=bi ויאמר יהודה מה־נאמר לאדני מה־...


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