[Par-reg] MIKETZ - Questions for self study

[Menachem Leibtag]

The TANACH STUDY CENTER 
Shiurim by Menachem Leibtag 
In Memory of Rabbi Abraham 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 41:3839! 
[Note also how Yosef names his children - 41:5152.] 
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 37:510, and compare them to
Yitzchak's blessing of Yaakov [intended for Esav] in 27:2829.

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 42:810). 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 42:58, 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 

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