hebrew
1)

What is the connection between the birth of Yosef and Ya'akov's request to take leave of Lavan?

1.

Rashi #1 and Targum Yonasan: Because now that Yosef 1 , the Satan (nemesis) of Eisav 2 was born, Ya'akov placed his trust in Hashem, and planned to return home.

2.

Rashi #2 (Parshas Vayishlach) and Rashbam: Ya'akov decided to return home now because the second set of seven years (during which he had worked for Rachel) had terminated.

3.

Tosfos ha'Shalem (1, citing R. Yosef Karo): As long as Rachel had no children, he feared lest Esav take her Bal Korcho (against Yakov's will).

4.

Tosfos ha'Shalem (5): Lavan would not let him leave before all his wives gave birth, lest he divorce a barren wife.

5.

Kli Yakar: Rachel's Nevu'ah that she will have one more son confirmed the Siman of the 12 rocks that became one under Yakov's head, that he would father 12 Shevatim. If so, Esav cannot kill him now (before he fathers another son from Rachel).


1

As the Pasuk writes in Ovadyah (1:18) "And the House of Ya'akov will be fire, the House of Yosef, a flame and the House of Eisav, straw". See also Targum Yonasan.

2

Tosfos ha'Shalem (2): Esav's sin was pursuing his brother. Yakov's first 10 sons, who did similarly to their brother, cannot punish Esav for this. Yosef, who returned to them good in place of evil, can. (Perhaps this qualified him more than Binyamin, who never sinned - PF.) Tosfos ha'Shalem (5) - also Yehudah, who did not hate Yosef (he saved him), can punish Esav.

2)

Why are there crowns on the Hei in "Yaldah"?

1.

Tosfos ha'Shalem (5) #1: This hints that because Rachel did not have a Hei in her name, a Hei was added to Yosef's name - "Edus b'Yehosef".

2.

Tosfos ha'Shalem (5) #2: Rachel was one of five barren women in Tanach [who merited children] - Sarah, Rivka, Rachel, Mano'ach's wife and Chanah.

3)

רש"י: והיה בית יעקב אש ובית יוסף להבה ובית עשו לקש, אש בלא להבה אינו שולט למרחוק, משנולד יוסף בטח יעקב בהקב"ה ורצה לשוב: למה יעקב זקוק לצירוף של יוסף?

1.

גור אריה: יעקב ועשיו הם שני הפכים, אבל יעקב לא גובר על עשיו כי הם נוצרו ביחד ויעקב הוא רק חֵלק, ודבר שהוא חלק איננו בשלמות. רק כשיצא יעקב לפועל בהולדת בניו אז הוא בשלמותו כי לזרע יעקב אין חיבור לזרע עשיו, ויוסף הוא עיקר תולדתו [-זרעו] של יעקב, ונמשל יעקב לאש שאין כחה יוצא אל הפועל אלא ע"י הלהבה אבל היא היסוד של הלהבה, כך יעקב יסוד לבניו [והם משלימים אותו]._

2.

מהר"ל (חידושי אגדות, ב"ב דף קכג: עמ' קכו, ד"ה ראה): לבני יוסף מעלה פנימית שהרי נמשלו לדגים ועין הרע לא שולטת בהם, ואילו עשיו הוא חיצוני שהרי הידיים ידי עשיו, ולכן דוקא כחו של יוסף גובר על עשיו.

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