[Par-reg] MIKETZ - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun Dec 2 15:12:43 EST 2007
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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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