1 Why is the fine appearance of the cows also symbolic of the
abundant years?
2 Iyov 8, 11.
3 See v. 30.
4 Unlike after the first dream, when Pharaoh intended to
return to sleep.
5 {Hebrew Ref} being a play on {Hebrew Ref} .
6 Daniel 2, 1.
7 I.e., those that shout into
the bones of the dead.
8 Oholos 17:3.
9 Why the stress
on {Hebrew Ref} ---for Pharaoh?
10 I.e., he found what
they were saying unacceptable.
11 See above 40, 5, Rashi {Hebrew Ref} .
12 Calling
Yoseif, who, at the time, was 30 years old (v. 46), a lad is
obviously meant disparagingly.
13 I.e., the subject of the verb is left to the readers
understanding.
14 Below 42, 23, meaning "That Yoseif understood."
15
Dev. 28, 49.
16 II Shmuel 13, 4.
17 I.e., the second dream is only a repetition of the first
dream.
18 V. 32.
19 V. 25.
20 V. 28.
21 From
what occurrence in the dream did Yoseif interpret this?
22 Shemos 13, 18.
23 Rashi's name for what we call a {Hebrew Ref} .
24 Vayikra 7, 25.
25 Rashi's name for what we
call {Hebrew Ref} .
26 {Hebrew Ref} can mean: 1) "Can there be found?"---
being in the {Hebrew Ref} conjugation---third-person-singular,
or 2) "Can we find?"---in the {Hebrew Ref} conjugation---
first-person-plural. Had Onkelos intended the former he would translate
it {Hebrew Ref} ---"Can there be found."
27 Above 15, 2.
28 Tehillim 2, 12.
29 I Melachim
1, 37.
30 I.e., even in the sense of appointing.
31 Devar.
26, 19.
32 Malachi 2, 9.
33 Mishlei 7, 16.
34 Middos 1,
8.
35 Yoma 43b.
36 Rashi points out the connection
between the roots {Hebrew Ref} and {Hebrew Ref} .
37 Unlike
Ramban and Ibn Ezra who identify the {Hebrew Ref} as the
chariot of the viceroy, Rashi explains it as the second-ranking
chariot, as does Onkelos.
38 Other version: {Hebrew Ref}
---in Latin, {Hebrew Ref} (Rex) means king.
39 Bava Basra 4a.
40 Sifrei, Devar. 1.
41 I.e.,
they would subjugate themselves (kneel) to him.
42 I.e., you
will rule, but I will be called king.
43 V. 40.
44 {Hebrew Ref} ---[No man shall pick up] his hand to carry a
sword, {Hebrew Ref} ---or his foot to ride
upon a horse.
45 I.e., {Hebrew Ref} ---the inhabitants of
the land stored up.
46 I.e., gathering or storing can be
referred to as {Hebrew Ref} , e.g., {Hebrew Ref} ---
gathering cattle and goods (Yechezkel 38, 12).
47 I.e., there is no mention of who it is that stopped
counting.
48 Unlike the first {Hebrew Ref} of this verse ( {Hebrew Ref} ) which means that. (See above, Rashi 18, 15.)
49 What is the significance of their being born before
the famine?
50 But, the previous verse states, "In all the land of Egypt
there was bread!"
51 Why was it necessary for Pharaoh to give
this order?
52 Onkelos adds the word grain, which is not
mentioned in the text.
53 Below 43, 2.
54 Yeshayahu 55, 1.
55 The words
of this verse must be transposed to be understood. Instead of {Hebrew Ref} it should be understood as if it had said {Hebrew Ref} .
56 V. 2.
57 {Hebrew Ref}
(hope) being a play on the word {Hebrew Ref} (food).
58 Mishlei 11, 25. This verse is intended as support for
Rashi's first explanation of {Hebrew Ref} ---"Why do you
show yourselves to be satiated (or satisfied)?" (M.) Gur Aryeh
explains the verse thus: {Hebrew Ref} ---"And he
will also satisfy the hungry." Accordingly, Rashi cites the verse as
support for his latter explanation of {Hebrew Ref} .
59 {Hebrew Ref} , 200+ {Hebrew Ref} , 4+ {Hebrew Ref} , 6=210.
60 V. 4. Hence we can ourselves deduce that ten brothers went
down to Egypt.
61 It is for this reason that in V. 5 it is
stated: {Hebrew Ref} ---"The sons of Yisrael
came to buy"and they are not referred to as the ten sons of
Yisrael.
62 Is it not obvious that they came among the others?
63 Therefore, their appearance had not changed
significantly.
64 Thus, his appearance had changed.
65
Why the repetition of the fact that Yoseif recognized them; first in v.
7 and again here? The Midrash explains that the former refers to the
physical recognition, whereas the latter, to the way Yoseif treated his
brothers.
66 Vayikra 20, 18.
67 Yechezkel 16, 7.
68 II
Melachim 12, 6.
69 The statement seems to include all of the
people present!
70 Shemos 10, 29.
71 Bamid. 27, 7.
72 Yeshayahu 16, 6.
73 How is
this statement a response to Yoseif's accusation that they are spies?
74 I.e., Yoseif accused them of being spies based on their
entering the city at ten different gates. Here, the brothers explain
why they did so.
75 Rashi explains that Yoseif does not mean
that he agrees with the brothers.
76 I.e., "If Pharaoh lives, you will not leave from here!"
77 Rashi (above 51, 56 {Hebrew Ref} ) explained that
{Hebrew Ref} can mean either bought or sold. Here it
refers to that which was bought.
78 Bamid. 5, 22.
79 I
Melachim 8, 26.
80 91, 8.
81 See Rashi above 29, 6 {Hebrew Ref} .
82 {Hebrew Ref} usually refers to hearing or listening. However,
sometimes it means understanding. See also Rashi above, 41, 15.
83 Why did he weep rather than be angry?
84 Why Shimon?
85 Above 37, 19.
86 Why stress "Before their eyes"?
87 Why {Hebrew Ref} ---with the definite article {Hebrew Ref} ?
88 {Hebrew Ref} also intimates another item as well.
89 Rashi surmises that it was Yehudah because only he
responded to Yaakov's request of "Go back and buy a little food for
us."
90 Above 24, 22.
91 There is a connection between {Hebrew Ref} , meaning
warned and {Hebrew Ref} , meaning witness.
92 Yirmiyahu 11, 7.
93 Shemos 19, 21.
94 Onkelos translates {Hebrew Ref} as
unless or only. Rashi, however, translates it as
without.
95 In translating {Hebrew Ref} as only,
Onkelos was forced to insert {Hebrew Ref} ---when, which
does not actually appear in the verse.
96 I.e., as to why {Hebrew Ref} [lit. our birth
] is the word used.
97 Above 24, 33. See Rashi ibid.
98
Below 45, 27.
99 Once Yehudah promised to bring him back, why does he
promise to "Set him before you"?
100 There is no literal
translation for {Hebrew Ref} in this context.
101 See Rashi above 27, 33 and 37.
102 I.e., now that you have prepared the tribute.
103 What
is the source of G-d's Name, {Hebrew Ref} ?
104 For
additional explanations of {Hebrew Ref} , see above, Rashi 17, 1;
28, 3.
105 Shemos 21, 26.
106 For he certainly still held out hope for them, indicated by
the fact that he prayed for them.
107 Whereas the verse uses the
term {Hebrew Ref} ---taking for the gifts and money, as
well as for Binyomin. Onkelos, however, uses {Hebrew Ref} for the
former and {Hebrew Ref} for the latter.
108 Nevertheless,
the intent here is the imperative for, occasionally, the infinitive is
used for the imperative as in {Hebrew Ref} .
(Shemos 20, 8.)
109 Taanis 11b.
110 Berachos 39b.
111 {Hebrew Ref} with one yud means: "and they saw."
112 Devarim 22, 14.
113 {Hebrew Ref} ---to
act as a lord.
114 Koheles 12, 6.
115 Nachum 2, 8.
116 Why did he say both {Hebrew Ref} and {Hebrew Ref} ?
117 Has it not already been stated (in v. 17) that they
had been brought into the house?
118 V. 23.
119 What was
there to prepare? They had already brought the gift with them!
120
Gur Aryeh is of the opinion that Rashi is referring to the first
{Hebrew Ref} in the verse. Where might Yoseif have been that he
now came into the house? Thus, "from the vestibule." Others, however,
suggest that Rashi is referring to the second {Hebrew Ref} in the
verse. Yoseif and his brothers were already in the house. Then, why
does it now state that they brought the gift into the house?
121 They had already prostrated themselves in v. 26. Why now
again?
122 Above 33, 5.
123 36b.
124 Bava Metzia 74a.
125 Pesachim 58a.
126 Eichah 5, 10.
127 Iyov 41, 7.
128 Ibid, 12, 21.
129 I.e., since
the Hebrews eat meat of sheep which the Egyptians worship.
130
Though Leah, too, had already died (see below 49, 37), Yoseif meant to
convey that Binyomin was raised without having a mother at all, since
Rochel died in childbirth.
131 Gur Aryeh asks: They were not yet aware that he was
Yoseif. Why, then, did they now drink? He answers: They thought that he
still suspected them of being spies and intended to intoxicate them in
order to get the truth from them. Thus, they agreed to drink so as not
to further arouse his suspicion.
132 What is the difference
between {Hebrew Ref} and {Hebrew Ref} ?
133 According to Rashi {Hebrew Ref} is derived from {Hebrew Ref} ---profane. According to Onkelos it is derived from {Hebrew Ref} ---to plead.
134 An inference from minor to major.
135 92, 7.
136 Why does it not say: "And they returned to Egypt"?
137 But, was not the goblet the instrument with which he
divined? Rashi answers that Yoseif was referring to his intellectual
abilities and not to divining.
138 Since they were innocent of
Yoseif 's charge, to what iniquity is Yehudah referring?
139
Yehudah does not admit to any guilt concerning the goblet, only that
G-d has found a way of punishing them for an old sin.
140 Daniel 4, 30.
141 Yehoshua 9, 4.
142 Mishlei
13, 17.
143 Yehoshua 9, 12.
144 Above 42, 25.
145 I.e.,
is placed between.
146 Koheles 12, 5.
147 Daniel 7, 8.
148 Michah 6, 16.
149 Yeshayahu 59, 15.
150 Iyov 12, 17.
151 Shemos 9, 17.
152 Yirmiyahu 18, 15.
Chapter 41 - Text Notes
Chapter 42 - Text Notes
Chapter 43 - Text Notes
Chapter 44 - Text Notes
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