[Par-reg] MIKETZ - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Dec 18 17:18:04 EST 2006
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi 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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