CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS VA'YEISHEV 5771 - BS"D
1) Ch. 37, v. 2: "Ei'leh toldos Yaakov" - These are the happenings of Yaakov - The Sforno writes that Yaakov's leaving Eretz Yisroel and all that transpired while in the Diaspora correspond to the exile experienced after the destruction of the first Beis Hamikdosh and his return to Eretz Yisroel and all that transpired then, to the time of the second Beis Hamikdosh, its subsequent destruction, the exile that followed, and the final redemption.
The destruction of the second Beis Hamikdosh and the exile that followed are clearly alluded to in Yaakov's again leaving Eretz Yisroel for Egypt (Breishis 46:6). Which occurrence in Yaakov's life corresponds to the final redemption?
2) Ch. 37, v. 9: "Va'yachalome ode chalome acheir" - And he additionally dreamed another dream - The word "achier" seems superfluous.
3) Ch. 37, v. 9: "V'ha'yo'rei'ach" - And the moon - The moon represents Bilhoh, Rochel's handmaid, who brought him up after the death of his mother (see Rashi on verse 10 d.h. "havo"). Why is the moon symbolic of Bilhoh?
4) Ch. 37, v. 23: "Es kutonto es k'so'nes hapasim" - His tunic his colourful tunic - Since "kutonto" refers to his lower garment, why does the verse mention the removal of his undergarment ahead of his over garment, since the over garment was obviously removed earlier?
5) Ch. 39, v. 2: "Va'y'hi ish matzliach" - And he was a successful man - Why is the word "matzliach used, which connotes the causative, causing others to be successful? Why not say "ish mutzloch?"
Perhaps it was the last 17 years of his life, which were spent in Egypt. This could be an insight into why he assembled his sons and attempted to reveal when the end of days would be, as he was in a stage of existence that was considered "olom habo." Another indication for this might be from the Yalkut Shimoni remez #154, which says that parshas Va'y'chi is "s'sumoh," sealed, to indicate that Yaakov was protectively sealed from any further difficulties. It is obvious that while we are still in this world troubles, both large and small, abound. If Yaakov experienced none of this it indicates that he was in the "olom habo" realm while still on earth.
Rabbeinu Menachem explains that "chalome acheir" not only means 'another dream," but also another type of dream. Yoseif's previous dream was indicative of his brothers being subordinate to him in their need for grain, sustenance. This new dream, which had them being represented by celestial bodies, and they themselves bowing down to him, represented a new level, that he would lord over them. The Rokei'ach seems to say a similar concept, but derives it from the seemingly superfluous word "ode." "Ode," he says, means additional mastery, more than indicated by the previous dream.
Indeed, as we all know, Yoseif became the ruler over Egypt. He was appointed viceroy when he was thirty years old (41:46), and retained that position until his death at the age of 110 years (50:26), a total of 80 years, the numerical value of the word "ode." (Nirreh li)
Bilhoh is aptly represented by the moon. Just as the moon is not self-illuminating, and only reflects the light of the sun, so too, Bilhoh was not Yoseif's natural mother, who would have showered him with her natural maternal love. Bilhoh, too, as Rochel's handmaid, learned her values and reflected them to Yoseif. (Nirreh li)
Paa'nei'ach Rozo answers that the brothers removed his garments in a quick rough manner, not slowly taking the garments off layer by layer, but rather, grabbing all the layers and quickly stripping them off at once. Thus the garments turned inside out, and the undergarments came off ahead of the outer ones. Alternatively, since Yoseif traveled a distance to meet his brothers, he wore his regular simple tunic above his fancy one, to protect it while traveling.
Success is predicated not only on bringing good to oneself, but also bringing success to others. (Hadoroh Shel Torah)
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