1 This does not mean that Yehudah intended to whisper in
Yoseif's ear, for he was addressing the interpreter, as is mentioned
above (42, 23).
2 Why did Yehudah anticipate anger from Yoseif?
3 V. 21.
4 What is the point of Yehudah's informing
Yoseif of a conversation of which Yoseif is obviously aware?
5 I.e., "Your questions about the family would apply only if
marriage between our families were contemplated.
6 V. 20.
7
But Yehudah did not know for certain that he was dead!
8 Unlike
Ibn Ezra, Rashbam, Sforno, etc. who explain {Hebrew Ref} that
Yaakov would die, Rashi's opinion is that it refers to Binyomin.
See also Rashi v. 31.
9 See Rashi above 42, 4.
10 Unlike v. 22, here {Hebrew Ref} refers to Yaakov.
11
"For your servant, etc.," implies an answer to a question.
12 Why
should Yoseif agree to this exchange?
13 1. Why did Yoseif not call them closer before he made
himself known to them? (previous verse). 2. Why did he again identify
himself saying {Hebrew Ref} ---"I am Yoseif" as he did in
the previous verse?
14 Thus, he now asks them to come close to
him.
15 Upon seeing that they are incredulous that he is Yoseif, he
again identifies himself and convinces them by showing that he is
circumcised.
16 Often in Scripture travel to Eretz Yisrael is
referred to as {Hebrew Ref} ---going up. See above 44, 17 and
33, Shemos 33, 1; Devarim 1, 24; 32, 13.
17 I Shmuel 2, 7, "He impoverishes and makes rich."
18
Why does he mention Binyomin's eyes separately from all the brothers'
eyes?
19 Why is the word {Hebrew Ref} (lit. necks) in the
plural form?
20 {Hebrew Ref} ---the neck, is symbolic of
the Temple. See Shir Hashirim Rabbah 4, 11.
21 See above v. 20.
22 When he told them that he will give them the best of the
Land of Egypt.
23 Fish are found nearer to the surface of the
sea and not in its depths. Rashi's use of the word {Hebrew Ref} ---
depths is a play on {Hebrew Ref} (Shemos 12, 36) "They
emptied Egypt of its wealth."
24 See Rashi Vayikra 3, 9.
25
Pharaoh was addressing Yoseif alone, then why does he use {Hebrew Ref}
---you (secondperson plural) shall do?
26 Megillah 16b.
27 B.R. 94, 2.
28 Which,
according to the Midrash have a soothing effect on a troubled soul.
29 I.e., lest you become so involved in discussion that you lose
your way.
30 Very large steps are injurious to health (Taanis
10b).
31 See above 40, 14; 43, 7.
32 For up to that point he
had believed that Yoseif may still be alive.
33 Beitzah 14a.
"Spices lose their taste ( {Hebrew Ref} )," i.e., their
taste ceases to exist.
34 Eichah 3, 49.
35 Yirmiyahu 48,
11.
36 {Hebrew Ref} ---wagon being an allusion to
{Hebrew Ref} ---heifer.
37 Which should have been
the case had {Hebrew Ref} referred to the wagons.
38 See Onkelos.
39 See Rashi, above, 28, 2.
40 Is
He not also the G-d of his grandfather, Avraham?
41 But, Yaakov never came back alive to Eretz Yisrael!
42
Below 50, 5. See Rashi, ibid.
43 Thus: {Hebrew Ref} ---I
piled up.
44 {Hebrew Ref} is actually in the present tense: "who
are coming."
45 This cannot be taken literally because Avraham
and Yitzchok forbade their children from marrying Canaanites. See above
24, 3; 28, 6.
46 I.e., Shechem.
47 As to the question of
how Shimon was permitted to marry his sister, see lengthy discussion in
Gur Aryeh.
48 Bamidbar 26, 59.
49 See Rashi above 31, 4.
50 Esther 2, 4.
51 Above 29, 6.
52 V. 27.
53 See Rashi above 35, 17---then there should have been
more than seventy souls.
54 4, 6.
55 Eisov and his five
sons (above 36, 3-5).
56 Above 36, 6.
57 {Hebrew Ref} has various meanings: 1) in the presence of (Shemos 4, 21), 2)
before or earlier (above 29, 26), 3) ahead of the one behind (above 32,
30). According to Onkelos' explanation {Hebrew Ref} means ahead
of his arrival. According to the Midrashic explanation it means:
in his presence, i.e., {Hebrew Ref} ---so that
there be a house of study in the presence of Yaakov.
58 B.R. 95,
3.
59 Did Yoseif not have servants to do this?
60 Iyov 34,
23.
61 {Hebrew Ref} ---Even if
I die now I will have been consoled.
62 According to the plain meaning {Hebrew Ref} means:
at this time. According to the Midrashic explanation it means:
once.
63 Devarim 33.
64 Ibid, 7.
65 Ibid, 20.
66
Ibid, 23.
67 Ibid, 22.
68 Ibid, 18.
69 Ibid, 24.
70 Bava Kamma 92a.
71 The reason being that Moshe said a special prayer that
Yehudah's bones should no longer rattle in the coffin as his remains
were carried on the forty-year trek through the dessert. (See Bava
Kamma 92a. Also see Rashi Deut. 33, 7.)
72 Though elsewhere in
Scripture {Hebrew Ref} refers to "men of valour," but, here,
it could not have that meaning for they were the weak ones.
73 Yaakov could not have meant that he did not live as long as
his fathers, for he was still alive.
74 Again?
75 Were the adult members of the household not provided for?
76 The intent here is that bread was provided even for
the children, who tend to waste much of the bread.
77 This verse
must be chronologically out of order since Rashi tells us (v. 19) that
the famine ended once Yaakov arrived in Egypt.
78 I.e., the
account of the first two years of the famine.
79 Mishlei 26, 18.
80 Yeshayahu 51, 18.
81 Tehillim 23, 3.
82 Unlike
Ramban, who renders it: the second year after all the money was ended.
83 The word {Hebrew Ref} , here, could not possibly mean "if
", for, obviously, they knew whether the money was used up.
84
I.e., here {Hebrew Ref} has the meaning as {Hebrew Ref} ---
that.
85 Here, {Hebrew Ref} means not.
86
Above 45, 6.
87 Then why did they ask for seeds to sow?
88
10, 8.
89 In the moving of people from city to city.
90 This
should not be taken to mean that he transferred the people who lived at
one end of Egypt to the other end because, then, what would he have
done with those living in central Egypt?
91 Shemos 2, 16.
92
Above 41, 45.
93 Yechezkel 16, 43.
94 This [slaves] is not to be
taken literally.
Chapter 44 - Text Notes
Chapter 45 - Text Notes
Chapter 46 - Text Notes
Chapter 47 - Text Notes
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