Why did Yosef insert the word "Leimor"?
Ramban and Targum Yonasan: He made them swear that they would make their children swear.... 1
When Yosef saw that his brothers were all old (he was the first of them to die), he commanded all their sons and all his father's family that they would also command their grandchildren, that when the redemption arrived, they would take him out of Egypt (Ramban at the end of 49:31).
Why did Yosef use the double expression "Pakod Yifkod"?
Targum Yonasan: Refer to 50:25:3:1.
Ba'al ha'Turim #1: Just as Yosef ruled for 'Pei" (eighty) years, so too, will an eighty-year old redeemer come to take you out of Egypt. 1
Ba'al ha'Turim #2: Translating "Yifkod" to mean 'He will deduct;' 2 Yosef was telling his brothers that Hashem would deduct 190 years 3 from the initial 400 years that Hashem specified at the Bris Bein ha'Besarim.
Ba'al ha'Turim #3: "Pakod," on the merit of the Avos; "Yifkod," on the merit of the Imahos.
Ha'amek Davar (to 50:24): Refer to 50:24:151:1.
Maharal: Refer to 50:25:154.4.
Gur Aryeh finds another hint in the double "Pei;" refer to 50:25:154.5:1 and the note there.
Like we find in Bamidbar 31:49.
The Gematriya of "Pakod." Da'as Zekenim and Hadar Zekenim (to 50:24) point out that it is spelled without a Vav (so the Gematriya is only 184)! This is fine if we say Yesh Em l'Mikra (primarily, we follow how we pronounce words).
Why did Yosef place "Pakod Yifkod... " before "ve'Ha'alisem... "?
Targum Yonasan: He was referring to an independent promise - to inform their children that the slavery was about to begin; and to swear that they would not leave Egypt until two redeemers 1 would come and say to them "Pakod Yifkod." 2
Refer to 50:25:2:3.
Why did Yosef not ask to be buried in Me'aras ha'Machpelah, like his father did?
Ramban: Refer to 49:30:3:1 and the note there.
Refer to 48:22:1:1**.
Why did Yosef not instruct his brothers to transport his body to Kena'an immediately, like his father did?
Ramban #1 (49:31): Because he knew that Pharaoh would never grant them permission to do so. 1
Ramban #2: Moreover, assuming that his brothers and family would accompany his coffin, 2 the Egyptians would rob them of everything they owned in their absence.
Maharal (Gevuros Hashem Ch. 39, p. 54): The Bnei Yisrael became subject to exile only upon reaching the number 70, and Yosef and his brothers were an intrinsic part of the 70. They would have to remain for the duration of the exile. Refer to 46:4:1.2:1.
Bearing in mind how difficult it was to obtain permission to bury Yaakov (refer to 50:6:1:1 and 47:31:1:1*).
Ramban: And it would not be respectful for others to transport and bury him.
Was Yosef able to force them to swear?
Ha'amek Davar: Yes. They were obligated to him, due to the good that he bestowed on them. He imposed also that they make their sons swear - "Hashbe'a Hishbi'a" (Shemos 13:19; Mechilta). Other generations were obligated due to what he did for their ancestors.
The verse connotes that all of Yosef's brothers were alive when he died. Why did Yosef die before them?
Pirkei d'R. Eliezer 39: Because Yosef heard his brothers say ten 1 times, "your servant, our father," and he failed to protest, he lost 10 years from his life. 2
Rabanan, in Bereishis Rabah (100:3): He heard close to five times "your servant, our father," and he was silent. 3
Rebbi, in Bereishis Rabah (100:3): It is because he embalmed his father.
Berachos 55a, Sotah 13b: It is because he conducted himself with authority; this shortens a person's life.
Maharal (Chidushei Agados Vol. 2, p. 54, to Sotah 13b): The Gemara says that Yosef conducted himself as an authority. As Maharal explains, Yosef separated himself from the public and stood alone -- and an individual does not endure as long as the community.
Maharal (ibid.): The Gemara also says that Yosef was called 'bones' while yet alive (50:24); because he should have been pained to hear his brothers refer to his father Yaakov as "Avdecha Avinu" (43:28). Maharal explains, because Yosef was honored so much, he was not sensitive enough to others' honor, even that of his father. 4
Divrei Eliyahu: The Torah says so only five times! However, "the translator was in between them" (42:23). Yosef heard them say it five times in Leshon ha'Kodesh, and five times translated into Mitzri.
Some say that due to this, he fathered 10 less sons than he should have. Refer to 46:21:151:1.
Maharzo (on the Midrash): It is close to five times, for "l'Avdecha l'Avinu" (43:28) is not so explicit. He lost five years for causing Yehudah to say so, and five for silence. All the Avos and Shevatim should have lived [at least] 120 years - "v'Hayu Yamav Me'ah v'Esrim Shanah" (6:3). Due to this, Yosef lived only 110.
Why did Yosef command his brothers to take his bones, rather than commanding his own sons?
Moshav Zekenim, based on Sotah 13b: Since the brothers had stolen him from Shechem, they should return him to Shechem. 1
Why did Yosef merit to buried (eventually) in Eretz Yisrael, whereas Moshe did not?
Moshav Zekenim: Yosef did not conceal his origin - "I was stolen from Eretz ha'Ivrim" (40:15). Moshe spoke Mitzri to Benos Yisro, so they called him Ish Mitzri (Shemos 2:19).
Why did Yosef say "Pakod Yifkod" in the previous verse, and again in this verse?
Da'as Zekenim: Yosef said, "Yaakov has already told me that 'Pakod Yifkod;' therefore, when Elokim will Pakod Yifkod...." 1
Ha'amek Davar: Verse 50:24 refers to overseeing their needs in exile. Elokim refers to the Creator, and the Judge. Above, ha'Elokim is before Pakod Yifkod; it refers to the Creator, who provides food for all beings. Our verse refers to redemption. It says ha'Elokim after Pakod; it refers to the Judge, In Egypt, they thought that Hashem hid His face and did not see Yisrael's affliction, until they cried to Him. Only after He redeemed them, He was called Elokim. Bereishis Rabah (1:12) expounds "Bereishis Bara Elokim" - after He created, He is called Elokim.
Rashi to Shemos 3:18 says this as well. Also refer to 50:1:151:2.
Rashi (to Shemos 3:18): The terms "Pakod Yifkod" which Yosef said, would be used by the true redeemer from Egypt. How would this prove his authenticity? Perhaps he merely heard the phrase from someone else!
Gur Aryeh (to Shemos 3:18): When the redeemer uses these terms, Bnei Yisrael will listen and consider his words (rather than dismissing them). He will still need to perform the signs to prove his role as redeemer. 1
Maharal (Gevuros Hashem Ch. 26, p. 108): Hashem was promising that when the [true] redeemer would use this phrase, Hashem would strengthen their Emunah, and they would believe his message fully.
Gur Aryeh (ibid.): Moshe became separated from his father's house at a young age for just this reason; otherwise, people might claim that Moshe learned this key phrase from his father.
Rashi (to Shemos 3:18): "Bnei Yisrael received this sign from Yaakov and from Yosef, that they would be redeemed with this phrase." Our Pasuk attributes it to Yosef; but what is the source that it came from Yaakov?
Da'as Zekenim (to 47:30): Refer to 47:30:152:2.
Gur Aryeh (to Shemos 3:18): Yosef was not a Navi; how would Yosef know this, had Yaakov not told it to him? Our Pasuk means that Yosef now transmitted this to his brothers, in his father's name.
Ha'amek Davar (to 50:1): Refer to 50:1:151:2.
Rashi (to Shemos 3:18): "Bnei Yisrael would be redeemed with the phrase 'Pakod Yifkod.'" What is the significance of the term "Pakod"?
Gur Aryeh (to Shemos 3:18) #1: The term "Pakod" means reckoning, which can come for good or for bad. The redemption would include both good for those who would be worthy, and bad for those who transgressed Hashem's will. 1
Gur Aryeh (to Shemos 3:18) #2: The word "Pakod" (Pei- Kuf-Dalet) contains hints to the travails that the Jews endured in Egypt, by counting the 'hidden letters' of the word. 2
Maharal (Gevuros Hashem Ch. 26, p. 108): Whereas to 'look,' for example, is the same act whether it is interpreted for good or for bad, to take reckoning of someone for good or for bad is two completely different things.
Gur Aryeh (ibid.): In the letter Pei (spelled Pei-Alef), only the Alef is hidden; this alludes to the one harshest final year of the exile, when Pharaoh went so far as to slaughter their children. Kuf (Kuf-Vav-Fei) has a hidden value of 86, for the 86 years (since Miryam's birth) that the Egyptians embittered their lives. The hidden value of Dalet (Dalet-Lamed-Sav) is 430, the years that we were strangers (since the Bris Bein ha'Besarim).
Rashi (to Shemos 3:18): "Bnei Yisrael would be redeemed with the phrase 'Pakod Yifkod.'" Why is the expression doubled?
Gur Aryeh (to Shemos 3:18): The redemption would entail a dual reckoning - of good for Yisrael, and evil upon the Egyptians.
Maharal (Gevuros Hashem Ch. 30, p. 116): The process of the redemption itself would be divided in two. (After Moshe requested their release, Pharaoh intensified their labor, and Moshe faded from view for six months. Only then did the ten plagues begin.)
Rashi (to Shemos 3:18): "Bnei Yisrael would be redeemed with the phrase 'Pakod Yifkod.'" What is the significance of the doubled letter Pei?
Gur Aryeh (to Shemos 3:18): The double Pei reminds us that the letter comes in two forms - bent, and straight (Pei Sofis). According to Pirkei d'Rebbi Eliezer (48), the 5 ending letters allude to salvation. The Pei Sofis alludes to the redemption from Egypt. 1
Gur Aryeh (ibid.): Hashem created the world with the 22 letters of Alef-Beis. The five final letters are even greater; Hashem uses them to create the Geulah. They have a higher numerical value (Gematriya); they complete a word and nothing may follow them. Also see Maharal (Gevuros Hashem Ch. 26, p. 109).
