[Par-reg.w] Miketez - questions for self study

[Menachem Leibtag]

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THE TANACH STUDY CENTER  www.tanach.org
In Memory of Rabbi Abraham Leibtag
Questions for self study - by Menachem Leibtag
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PARSHAT MIKETZ

PART I 
 QUESTIONS FOR THE 'SHABBOS TABLE'

DREAM PARALLELS
1.  In what manner are Pharaoh's dreams similar to Yosef's dreams (at the
beginning of Parshat Vayeshev)?  [Note primarily their 'double' nature, and
how they relate to agricultural prosperity.  Note as well how they relate
to Breishit 27:28-29.]
In what manner were they similar to the dreams of the "sar ha'mashkim" and
"sar ha'ofim" [the butler and baker]?
    In what manner did Yosef's own dreams enable him to interpret Pharaoh's
dream?
Can you suggest a thematic parallel as well?

2.  Note that all of Parshat Miketz is included in one 'parshia' [i.e.
there are no 'parshia' breaks until the very end].  Note also that the same
was true for Parshat Vayetzeh.  Is there anything else similar about these
two Parshiot?
Can you suggest a reason for this?
[Relate to the dreams, and their position in each Parsha.]

SPEAKING OF 'GOD'
3.  Notice in the entire Parsha how often Yosef speaks of 'Elokim' in most
all of his conversations.
See for example in Yosef's conversation with Pharaoh concerning his dreams
in 41:16,25,28,32.  Note as well Pharaoh's response in 41:38
39!
[Note also how Yosef names his children - 41:51
52.]
Finally, note how Yosef speaks to his brothers [pretending not to be Yosef,
but rather an Egyptian official!] in 42:18 & 43:23,29.  Note as well
Yehuda's statement to Yosef in 44:16.
    In your opinion, and based on these psukim, what 'god' or 'God' does
this shem Elokim (that they all talk about) refer to?
Did the Egyptians believe in God?
If so, is it the same God that Yaakov's family believes in?
If not, what then do they mean when they mention (or understand when they
hear) the name 'Elokim'?
 [Relate as well to 20:11, Shmot 1:17 and Devarim 25:18!]

A 'HIDDEN' CONNECTION
4.  As you study Parshat Miketz, note the numerous 'textual' parallels with
the narrative of Megillat Esther.
    Would it be logical to assume that the author of Megillat Esther uses
those parallel phrases intentionally?  If so, what do you think is being
alluded to by these parallels?
In what manner is God involved behind the events of both stories?

PART II 
 QUESTIONS FOR PREPARATION
   For shiur on topic: Yosef the 'dreamer' or the 'leader'

[First, a review of relevant topics from Parshat Vayeshev]
DREAMS & BLESSINGS
1.  In your opinion, do Yosef's dreams imply that he was destined to become
the only 'chosen son' (i.e. just as Yaakov was chosen over Esav, and
Yitzchak over Yishmael); or that all of Yaakov's children were to be
chosen, but Yosef was destined to become the family 'leader'?  On what do
you base your answer?

2.  Review Yosef's dreams in 37:5
10, and compare them to Yitzchak's
blessing of Yaakov [intended for Esav] in 27:28
29.
    In what manner are they similar?  Based on this similarity, what
conclusions could the brothers have arrived at after hearing these dreams?
How may Yaakov's treatment of Yosef have added to the brothers' fears?
[Relate to 37:18-20 & 37:23.]
In your opinion, did Yosef (when he was still 17) have his own
interpretation of his dreams, or did he simply 'share' them with his family
(unaware of their deeper meaning)?
    What was Yaakov's reaction to those dreams?  In your opinion, did he
'believe' in their message?  What reason would there be to doubt that they
were indeed "nevuah"?
    Based on your answers to these questions, do the brothers have ample
reason to believe that Yaakov is making a mistake by favoring Yosef?  If
so, do they have a precedent for 'interfering' in this process of who will
be chosen?
[In other words, is there a 'precedent' for 'intervention' in the 'bechira"
process - in regard to 'who' will be chosen?
=======
[Now, for Parshat Miketz]

WRITING HOME
3.  Note that after Yosef is sold, he quickly rises to a high position in
the house of Potiphar; and later on, he rises to the highest position in
Egypt.  With this in mind, can you explain why Yosef never makes any effort
to contact his father, or at least send a letter home (or a messenger) to
inform his father that he is well and alive?
Does he have any reason why not to contact home?
If so, is it 'personal' or 'prophetic'?  [Explain your answer.]
In your answer, relate as well to his father's age, and his previous 'life
experience' with his brothers.

4.  To the best of your recollection, when Yosef first sees his brothers
(some twenty years after he was sold, i.e. when they come to Egypt to buy
grain), why doesn't he immediately tell them who he is?
If his goal is simply to hide his identity from them, then certainly he
could have someone else deal with their purchase.  Therefore, there must be
a goal behind his confrontation with them, while hiding his identity.  If
your opinion, what is his goal?
In your opinion, did he never plan to reveal himself, but only wanted to
'tease' them - but broke down in the process.
    Or, did he plan to reveal himself to his brothers only if he would find
out certain information about them, e.g. - only if was certain that his
father was indeed alive?
    Or did he always plan to reveal himself, but was just waiting for the
'proper moment'?  If so, what was Yosef waiting for; and what was he trying
to accomplish in the interim?

5.  Carefully review the events of Yosef's first meeting with his brothers
as they are recorded in 42:1-28.  As you study those psukim, attempt to
understand each step that Yosef takes, and how the 'remembering of his
dreams' (see 42:9) affects his actions.
    Had it not been for his dreams, do you think that Yosef would have (a)
immediately identified himself to his brothers; or (b) totally ignored
them; or (c) acted in the same (or similar) manner?
    [In other words, how much do his dreams affect his actions?]

6.  Review 42:9, noting how the Torah informs us that 'Yosef remembered his
dreams'.  In your opinion, does the pasuk imply that Yosef had 'forgotten'
his dreams until this point in time and now remembers them, or that Yosef
had never forgotten his dreams during his years in Egypt, and therefore now
realizes that they have partially come true!
    Now, see Rashi & Ramban on 42:9, where they deal with this specific
question!  How would they answer it?
This Ramban is quite lengthy, but important to read.  In your opinion, does
Ramban explain Yosef's behavior during the entire time since he was sold,
or only from the time when his brothers come to buy food?
In your opinion, does Ramban's answer make sense?
If not, can you provide any other explanation for Yosef's behavior in this
chapter?

7.  In last week's shiur, we raised the possibility that the brothers may
never have sold Yosef, and presumed that he was dead; while Yosef thought
that he was either sold by them, or because of them.  How would that
possibility affect your understanding of the events that transpire in
chapter 42?
In your opinion, does Yosef know that Yaakov (and most probably his
brothers) think that he is dead?  If he assumes that they think that he is
alive, and was sold via the Midyanim or Yishmaelim to Egypt, should he
expect that someone would have come to 'redeem' him for that purchase?
During his interrogation of his brothers, do the brothers ever admit that
Yosef was sold, or do they just say that he was 'missing'?   Relate this to
your answer to this question.

8.  Is there any way that Yosef could know what his father thinks (or
knows) concerning his fate?  Does Yosef have any idea that his brothers
first wanted to kill him?
Finally, if the Yishmaelim are indeed 'international traders' who often
travel through Eretz Canaan to (& fro) Egypt, would it have been possible
for the brothers to look for Yosef and trace his sale and whereabouts?
Taking the above questions into consideration, attempt to suggest several
explanations for why Yosef may never have contacted home.

9.  When Yosef first sees his brothers, he immediately accuses them of
being spies (see 42:8
10).  Considering that Yosef would certainly like to
find out family information from his brothers; while keeping his identity
hidden, explain how his 'spy accusation' solves this problem.
In you opinion, had Yosef heard from his brothers that his father had died,
would he have ever revealed himself to them?
    Does Yosef have reason to assume that Yaakov is dead?  Similarly, what
does Yosef probably assume in regard to the fate of Binyamin (considering
that he is not with his brothers)?  Relate this to your answer to the above
question.

10.  In your opinion, could it be that Yosef is simply acting impulsively
[possibly in anger], or is this accusation part of a 'master plan'?
If Yosef does have a 'master plan', what is it, and what is its goal and
purpose?  [Is Yosef the type of character who was constantly planning
ahead?  If so, bring examples (they are not hard to find!).]
According to Yosef's 'plan', (in your opinion) does he definitely plan to
sooner or later reveal himself - and hence his various actions will help
him determine the 'proper' time to do so; or is Yosef not sure whether or
not he should reveal himself - and hence his actions are designed to help
him arrive at that decision?

11.  Whatever your conclusion was concerning Yosef's plan (or lack of one),
make sure that your answer explains each action that Yosef takes from the
time he first sees his brothers until he finally reveals himself in Parshat
Vayigash.  While doing so, be sure that you can answer the following
questions.
Why does Yosef give his brothers their money back?
Why does he hide the cup in Binyamin's bag?
Why doesn't he reveal himself once the brothers confess that they have
sinned (see 42:21 & 44:16)?  [What else could he possibly be waiting for?]
Why doesn't he accept Yehuda's offer that he (and his brothers) become
servants (see 44:16-17).

12.  When Yosef finally does 'break down' (see 45:1-3) and reveals himself
to his brothers, was it:
    a) 'premature' , i.e. he simply couldn't wait anymore - or
    b) because his plan had 'worked' - if so what was his plan -or
    c) because he just heard something he had never realized?

13.  From the Torah's account of this story, does it appear that one of
Yosef's goals may be for his brothers to repent for their sin?
Attempt to find support for this assumption?  [See Abrabanel on 41:54
question #4, and his answer in 42:7.]  Does this assumption explain all of
Yosef's actions?
If indeed Yosef is waiting for his brothers to repent, why isn't their
repentance, as described in 42:21 & 44:16, sufficient?

14.  Similarly, one could suggest that Yosef's plan is to fulfill his
dreams.  [See Ramban on 42:9.]  Does this assumption explain Yosef's
behavior throughout this entire incident?
Is it possible for all of his dreams to come true?
Is it logical that Yosef's dreams must come true specifically in a
situation where the brothers and father bow down to him while not knowing
who Yosef really is?  If so, explain why!
If a person has a certain dream, does it become his responsibility to make
sure that it comes true?  If so, is he permitted to transgress any laws (or
moral responsibilities) in order to ensure that his dream comes true?

15.  If you have ample time, see as well the commentaries of the Netziv (in
Emek Davar) and Rav Hirsch on 42:9.

16.  In your opinion, is Yosef 'ethically correct' in his treatment of his
brothers - or should he have revealed himself immediately as soon as his
brothers first arrived, to provide his aging father with 'good tidings'?
What do think would have happened had he done so?  How would have that
affected the nature of his future relationship with his brothers?

17.  Does Yosef behavior in these events reflect certain 'positive'
leadership traits as well?  If so, what are they?
    What can we learn from this entire incident of Yosef and his brothers,
especially in regard to the future leadership of Am Yisrael and the
relationships among the twelve tribes?

PART III 
 PARSHANUT

A.  RECOGNIZING YOSEF
1.  Review 42:5
8, while noting that psukim 42:7 and 42:8 both mention that
Yosef 'recognized' ['va-yaker'] his brothers.
In your opinion is 42:8 simply a repetition of the same point, or does the
second va-yaker add something?
If so, what does it add?
If not, why is it repeated?

2.  With this in mind, see Ibn Ezra on 42:8, as well as Seforno & Ramban
(towards the end).  How do they solve this problem?  [How does this Ramban
relate to Rashi's peirush of this pasuk?]

3.  Next, see Rasag [who claims: "va-yaker et echav be-va'da'ut"]
How is this peirush different than Ibn Ezra & Ramban's?

4. See Radak's explanation of va-yaker.  How is his explanation different
than everyone else's?
Does this explain why va-yaker is mentioned twice?

B.  TZ)FNAT PA'ANEACH
1.  Note the new name that Pharaoh gives Yosef in 41:45.  In your opinion,
is this name Hebrew or Egyptian?  According to either possibility, what
does this name mean?  [Is Pharaoh familiar with the language that was
spoken by Yosef in Canaan?]
    Now see Rashi [and Rasa"g].  How do they answer this question, and what
is the meaning of this name, i.e. how does it relate to Yosef's
interpretations of dreams?  Then see Ibn Ezra, noting how and why he
disagrees.  See also Rashbam - how is his  commentary similar to Ibn Ezra,
and how is it different?

2.  Next, see Radak, noting his question on Rashi's interpretation.
Afterward, see Ramban, noting how he relates to both Rashi and Ibn Ezra,
and how he tries to resolve this problem.  What does Ramban assume re:
Pharaoh's knowledge of other languages, and in regard to how names are
translated in Chumash?
C.  WHO WAS OSNAT?
1.  Review 41:44-45, noting how Pharaoh gave Osnat the daughter of
Poti-phera to Yosef as a wife.
In your opinion, is this Poti-phera the same person as Potiphar, Yosef's
first master (see 39:1 and ensuing story)?
Explain why yes or why not.  Relate to both Potiphar's name and title, as
well as to his position.

2.  If this was indeed the same person, how would this relate to the story
of why Potiphar originally sent Yosef to prison?

3.  Let's take a look at how the commentators related to these questions:
See Rashi.  Note how Rashi explains why he is the same person, and the
nature of the slight change in name.  What description of Potiphar in 39:1
does Rashi base his commentary on?

4.  Next, see Rashbam, noting how he argues with Rashi.  What description
of Potiphar in 39:1 does Rashbam base his commentary on?

5.  Then see Ramban, noting how he supports Rashi's opinion, but adds some
additional explanations to resolve the differences between 39:1 and 41:45.
 [Note how Ramban builds an entire story of may have transpired in the
meantime.]

6.  Finally, see Chizkuni, noting how he explains like Rashi, but adds some
interesting reasons for why this was a 'perfect shidduch'!  Note as well
Chizkuni's additional explanation that Osnat may have been Dina bat
Yaakov's daughter!
    What 'problem' does this Midrash solve?

be-hatzlacha,
menachem
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