alive, why did Yosef again ask, “is my father still alive?” (4 explanations)? (d) Why were his brothers unable to answer him (3 views)? (e) Why did Yosef request, “come close to me” (2 views)? (Bereishit 45:1,3)
A-2. (a) (1) He had irrefutable proof of his brothers’ devotion to Ya’akov, love for Binyamin and contrition for their crime against him (Hirsch). (2) Now that they had the expiatory humiliation they deserved, it was time to reconcile (Abarbanel). (3) He was concerned his brothers were capable of destroying Mitzrayim, as they did Shechem (Bereishit Raba). (b) (1) He wanted to be sure that his brothers would not be embarrassed in front of others (Rashi). (2) He could not tolerate all of the people standing over him (Radak). (3) He could not bear to wait until all the bystanders would leave on their own – he ordered their leaving immediately (ibn Ezra). (4) it would be unbecoming for the viceroy to cry in front of others (Rashbam). (5) when his and Pharaoh’s servants heard Yehuda’s plea on Binyamin’s behalf, they joined in pleading for Binyamin – Yosef could not resist the collective pleas; (6) if the Mitzrim heard that Yosef’s brothers sold him and lied to their father, they would consider his brothers deceitful thieves who should not be allowed to settle in Mitzrayim (Ramban). (c) Yosef was asking (1) about Ya’akov to draw them into conversation to show he was friendly (Abarbanel). (2) whether Ya’akov was still strong and healthy (Tur). (3) how Ya’akov could have survived the sorrow and worry over Yosef’s disappearance (Sforno). (4) whether Yehuda had lied about his old father being
alive in order to gain Yosef’s sympathy (Kli Yakar). (d) They (1) were overwhelmed with shame (Rashi). (2) were confused and frightened that he would seek revenge (Malbim). (3) could not believe the youth they sold as a slave was Mitzrayim’s supreme ruler (Da’at Zekeinim). (e) He (1) wanted to prove he was circumcised – he was their brother (Rashi). (2) did not want Binyamin to hear about the sale, which would be lashon hara (Tzeror HaMor).
••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••Q-3. (a) Why did Yosef want to settle his family in Goshen (3 views)? (b) (1) Why did Binyamin and Yosef cry on each other’s neck (2 views)? (2) How does the neck symbolize these events (4 views)? (3) Why did they cry now about these events? (c) What do the 300 silver pieces that Yosef gave to Binyamin signify (2 views)? (Bereishit 45:10,14,22)
A-3. (a) (1) It was away from the idolatrous Mitzrim (Malbim). (2) It was away from the social and political activity in the palace (Ramban). (3) It was fertile for their shepherding; (4) Pharaoh had given Goshen to Sarah (12:16) – it was appropriate for her offspring to settle there (Pirkei deRebi Eliezer). (b) (1) (i) It showed their strong love, as brothers from the same mother (Radak). (ii) They foresaw the destructions of Mishkan Shilo in Yosef’s territory and both Batei haMikdash in Binyamin’s territory (Rashi). (2) (i) The Beit haMikdash is compared to a neck in Shir haShirim 4:4 – while Mishkan Shilo or the Beit haMikdash stood, Bnei Yisrael prospered, walking with straight necks – after their destructions, they could no longer raise their heads among the nations;
Mikdash is Bnei Yisrael’s summit and splendor (Maharsha). (iii) Just as the neck is a person’s lifeline – one cannot live with a punctured neck – the Beit haMikdash is Bnei Yisrael’s lifeline; (iv) like most ornaments, which are hung around the neck, the kohanim and levi’im, Bnei Yisrael’s “ornaments,” are attached to the Beit haMikdash (Shir haShirim Raba). (3) They saw that just as they went to Mitzrayim for the sin’at chinam (baseless hatred) of Yosef and his brothers, the Mikdashim will be destroyed for this reason (Bereishit Raba). (b) (1) Shemot 21:32 says that a Jewish slave’s value is 30 silver pieces – Gittin 44a says that a Jew selling a Jewish slave to a gentile is fined 10 times the slave’s value, the fine being 300 silver pieces – since Yosef threatened Binyamin with slavery to a “gentile” ruler, Yosef paid Binyamin this “fine”; (2) Devarim 22:19 says that the penalty for slander is 100 silver pieces – Yosef slandered his brothers 3 times, falsely accusing them of (i) eating live animal flesh; (ii) flirting with Cana’anit women; and (iii) calling Bilha’s and Zilpa’s sons “slaves” – he gave this “penalty” to Binyamin, who did not participate in his sale (R. Bechaya).would have a good nature (Chizkuni). (d) (1) Avraham, making Eliezer swear about a wife for Yitzchak, did not command Yitzchak (Meshech Chochma). (2) Eliezer sought evidence he found Yitzchak’s bashert; (3) Eliezer said, “I am Avraham’s slave,” instead of claiming to be his agent, friend or relative, when no one could have refuted him; (4) when Eliezer heard that Rivka was Avraham’s relative, he bowed, thanking Hashem (Bereishit Raba). (e) He had to be sure her actions were Hashem’s sign she was Yitzchak’s worthy mate (Sforno).
Q-4. (a) Since Avraham was wealthy and Hashem’s navi, why did Eliezer ask Lavan and Betuel to do Avraham “kindness” by letting Rivka marry his son – was it not a kindness to them for Rivka to marry him? (b) What did Eliezer mean telling Lavan and Betuel that if Rivka did not go with him, “I will turn (i) to the right or (ii) to the left”? (c) How does Lavan’s and Betuel’s response, “mei-Hashem yatza ha-davar” (the matter stemmed from Hashem) show Lavan was evil? (d) How do we know that a man’s marriage to his mate is pre-ordained by Hashem? (e) Since Lavan and Betuel were idolaters, why did they tell Eliezer to take Rivka “ka’asher dibeir Hashem” (as Hashem has spoken)? (Bereishit 24:49-51)