Who is meant by "Benosav"?
Ramban: It refers to Dinah only. 1
Moshav Zekenim: It is also his Kalos (daughters-in-law). Even if they were not his daughters, rather, Kena'aniyos, also they are called daughters - as in the Pasuk, "va'Yakumu Kol Banav v'Chol Benosav l'Nachamo" (Bereishis 37:35). 2
Da'as Zekenim: "Benosav" is plural, because "Benos Banav" are included. This is Rashi's intent, for one who understands.
Despite the plural; refer to 46:23:1:1. Even according to those who maintain that a twin sister was born with each of Yaakov's sons, they are not counted, for it says "aside from his sons' wives" (46:26). A man and his wife count as one.
The one who says that Dinah was Yaakov's only daughter must say that this verse calls Kalos "Benosav" (to justify the plural, unlike the Ramban). Da'as Zekenim rejects this, for his sons' wives are not counted (46:26)!
Who is meant by "Benos Banav"?
Rashi: Serach bas Asher, and Yocheved bas Levi. 1
Ramban: It refers to Serach. 2
Ha'amek Davar: Surely there were more than just Serach and Yocheved, but they were not counted among the 70. "V'Chol Benosav" (37:35) implies that Yaakov himself had more daughters [other than Dinah]. They were not mentioned by name because no incident with them affected Am Yisrael. The same applies to Avraham's daughter, according to the opinion (Bava Basra 16b) that he had a daughter! The Torah says 70 (even though there were more), corresponding to the Sarim (angels appointed) over the 70 nations. Also, the 70 were unlike normal human nature; Shimon and Levi were 13, and they killed all of Shechem, even though some of the men [were not weak, for they] had not circumcised. Peretz fathered children when he was seven or eight, 3 when Dinah was six she was proper for a man to pursue her. Those not included in the 70 were like normal human nature. 4
Who is counted in the 70 souls who went down to Egypt, even though she was born only as they entered Egypt (See Rashi to 46:26).
In matters concerning lineage, the Torah tends to refer to individuals in the plural (refer to 46:23:1:1).
I.e. the Torah is in order; Yehudah married Bas Shu'a after the sale of Yosef, 22 years before Peretz descended with two sons. If the proper age for Yibum is 13, even if all Yehudah's sons were born after pregnancies of six months and a day (see Rashi to 25:24), and Peretz' sons were twins, Peretz fathered before seven! Rather, Ha'amek Davar holds that for Yibum, nine years is maturity (refer to 38:1:152:1 and the note there). Perhaps he allows three years until Shelah was born, one or two years after he matured during which Tamar initially waited [before presenting herself to Yehudah], and was pregnant with the twins, and two years for the birth of Peretz' two sons. (PF)
Devarim 10:22: "With 70 Nefesh, your fathers descended... and Hashem made them numerous like the stars." But Ha'amek Davar holds that they were initially more than 70! Assuming that most of Dor ha'Midbar descended from the 70 (almost every family listed in the census in Pinchas is from one of the 70), the verse properly attests to awesome increase. (PF)
Why does verse 46:6 say that they came (va'Yavo'u) "Ito," whereas our verse says "Hevi" (he brought them)?
Ohr ha'Chayim: Some went willingly and accepted Hashem's decree with a full heart. Others were dubious about descending to the iron cauldron. The verse teaches that his sons and grandsons went with him, willingly. 1 Yaakov needed to force his daughters, granddaughters 2 and v'Chol Zar'o (great grandchildren 3 ). The slavery started only after the death of all who descended ("v'Chol ha'Dor ha'Hu" - Shemos 1:6-11). Since they went to accept the decree, the bondage was uprooted from them - the cure for afflictions is acceptance. 4 Yocheved and Serach bas Asher descended, yet there was slavery in their days, for Yaakov brought them; they did not go willingly. 5
Malbim: Those who would not be enslaved, went willingly, with desire. Those who would be enslaved, their Mazal saw this, and they were skeptical; they did not go willingly, rather, like one who is forced.
I.e., "va'Yavo'u Ito" (46:6) applies to "Banav u'Vnei Vanav," whereas "Hevi Ito" applies to "Benosav u'Venos Banav."
Ha'amek Davar: His sons and grandsons were commanded to descend to fulfill "Ger Yihyeh Zar'acha" (15:13). His, daughters, granddaughters and Talmidim were not commanded; they could have married in Eretz Kena'an and stayed there. Yaakov brought them to guard them and supervise over them as long as he could.
R. C. T. Fogel: The males went willingly. Females are more worried how they will manage in a new situation; Yaakov had to force them to come. (He did not expound "v'Chol Zar'o" to teach about the four great grandchildren. Surely Chetzron and Chamul were infants without Da'as (refer to 46:7:2:3*). Perhaps also Asher's grandchildren were. He was 41 at the time, and they were from his third son. - PF)
Ohr Yakar: Berachos 62a says close to this.
According to Sotah 12a, Yocheved was born as they entered Egypt! In any case, she did not choose to descend. (PF)
Why does the verse repeat "v'Chol Zar'o... Mitzraimah"? The preceding verse (46:6) said so!
Ha'amek Davar: We find that "v'Zera" includes all future generations 1 (Yevamos 70a); and especially here, for it says "v'Chol Zar'o." The repetition includes Talmidim to whom Yaakov taught Torah.
Ohr ha'Chayim says that it includes great grandchildren. He did not explain why it is repeated.
QUESTIONS ON RASHI
Rashi writes: "'His granddaughters' - Serach Bas Asher, and Yocheved Bas Levi." If Rashi is bothered by the plural (and therefore explains that there were two granddaughters), the word "daughters" is also in plural! (We only know of one daughter, Dinah.)
