[Par-reg] Miketz - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Sun Dec 13 12:29:37 EST 2009
**********************************************************
***************
THE TANACH STUDY CENTER www.tanach.org
In Memory of Rabbi Abraham Leibtag
Questions for self study - by Menachem Leibtag
**********************************************************
***************
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
-------------- next part --------------
A non-text attachment was scrubbed...
Name: miketzq.pdf
Type: application/pdf
Size: 32937 bytes
Desc: not available
Url : http://mail.atlchai.org/pipermail/par-reg/attachments/20091213/a55b0527/attachment-0001.pdf
More information about the Par-reg
mailing list