Parshat Vayeishev answers

VaYeshev 5727
Alef.

1. Usually, the hatred that the other brothers felt for Yosef is explained as classical sibling rivalry, with each of them wishing to be the “apple of their parent’s eye.” Akeidat Yitzchak understands their upset as stemming from comparing the fates of Yishmael and Eisav with what lay in store for them, once it was determined that only Yosef and no one else would have  bestowed upon him the special blessing that originated with Avraham.
2. “MiKol Banav” could mean more than the other brothers, implying that he loves them too, just that he loves Yosef more. However, if the referent is Beraishit 14:20, then just as “Ma’aser only MiKol” contrasts that which is Ma’aser with that which is not or Chullin, i.e., there is Kedusha in a percentage that is separated, but none in the remainder, then similarly, love will only be extended to one of the children, Yosef, but none to the others.
3. In Beraishit 27, Rivka obviously believed that Yitzchak had only one special Beracha to bestow, and if he would give it to Eisav, then by definition he could not give anything to Yaakov. Consequently, she plotted so that Yaakov would be in position to obtain that blessing. However, by virtue of Yitzchak giving Yaakov a second blessing before he sets out for Padan Aram (28:3-4), it is clear that Yitzchak in fact never intended to give Eisav the “special” blessing, precluding the need for the entire subterfuge. However, the essential premise, that there is a single blessing that can be given to only one of the two sons, is born out by this story.
4. In 37:2 where it is mentioned that Yosef would report on his brothers, no mention is made of any reaction on their respective parts. However in 37:4 after Yaakov gives Yosef a special coat indicating his special and in the minds of the brothers, exclusive affection for him, this is when they begin to hate him, leading Akeidat Yitzchak to conclude that they were prepared to assume that he would outgrow being a talebearer, but Yaakov’s love for him wasn’t so much a function of Yosef’s stage in life, but rather Yaakov’s feelings towards the members of his family, and there was no reason to assume that that would change over time.

Beit.

1. “כינוי הפועל”—lit. is actively being done, to which the actor is contributing, e.g., an interpretation of the events. Beraishit Rabba and RaShI attribute to Yosef an active involvement in the reporting of the activities of his brothers. Furthermore, from the response on the part of God, i.e., that Yosef is punished “in kind” for each of his reports  suggests that his interpretations were incorrect.

     “כנוי הפעול”—lit. there is only passive involvement. This would appear to be more in accordance with Abrabanel who states that Yosef did not even see the things that his brothers were purported doing, but rather would merely convey to his father the things that people were saying about them, leaving it up to Yaakov to decide whether or not and how to respond.

2. I would respond to Gur Aryeh by invoking Avot 1:6:

יהושע בן פרחיה אומר עשה לך רב וקנה לך חבר והוי דן את כל האדם לכף זכות:

            (Judge everyone giving them the benefit of the doubt.)

     There is no mention that Yosaf approached his brothers in order to verify whether his      interpretations of what they were doing were accurate. Consequently, at the very least, if it was true, then he would be guilty of Lashon HaRa   and if it wasn’t, then Motzee Shem Ra would come into play.

3. Interestingly, in Chapt. 37, while it describes the various parties to whom Yosef was sold, the text never states that he was sold to be an Eved (slave/servant.) Even in Chapt. 39, when Mrs. Potiphera makes her accusation against him (39:19) , she uses the term “Eved”, modifying it so that she emphasizes that Yosef’s presence is her husband’s fault, i.e., “your servant”, but her choice of language might have been simply to paint Yosef in as unflattering a light as possible. Even in prison, Yosef is not referred to as a slave. The only other time that Yosef is referred to as an Eved is in 41:12 when the butler recalls how someone with whom he was in prison had explained his and his fellow prisoner’s dream, and perhaps that individual would be able to explain Pharoah’s dreams.
4. In 37:2 where mention is made of Yosef’s bringing back evil reports, it also states that he shepherded sheep along with his brothers. This suggests that while working with them, he also observed what they were doing and reported back to Yaakov about his brothers’ activities. If the reports included things that he did not witness, there was no reason to have preceded this action with the fact that he actually spent time with his brothers outside the parental home.
5. Usually words are not “brought”, they are recounted, told, etc. Perhaps Abrabanel thinks that the verb “VaYaveh” suggests that he is bringing reports not that he himself has created, but rather that were circulating about his brothers composed by others.

Gimel.

1. a) Could not speak with him: Tanchuma Yashan; R. Yona Ibn Genach; RaShI; Abrabanel.

b) Could not accept/listen to his words: ShaDaL; Eliyahu ben Amozag.

2.   The practical difference between the two approaches would appear to be whether the brothers were ever able to hear Yosef’s words in terms of his dreams and other communications, and they then could file the words away for future reference as Yaakov appears to do (37:11) and the only hindrance was that they couldn’t have a give-and-take with Yosef because of their hatred, or they were so repulsed by Yosef that not only would they not communicate with him, they would never pay much mind to anything that he would say, including his account of his dreams. This would have an effect at a later point in the sense that when the brothers come down to Egypt in order to purchase food due to the famine in Canaan, anyone who remembers the dreams, like Yosef (42:9)  might recognize their fulfillment when all of these individuals are bowing down to Yosef upon their arrival in Egypt. Those who never listened to the dreams naturally could not be reminded of them at a later point.

3.   בראשית פרק לז

 ויוספו עוד שנא אתו על חלמתיו ועל דבריו:

“The brothers continued to hate him… for his words”—apparently before he told the dreams, they couldn’t stand to even listen to his words, now all the more so when they hear his describing dreams that sound as though he believes that he will rule over all of them.

4.   Abrabanel would appear to be consistent in both of his comments. Earlier he stated that Yosef would only speak well about his brothers. He did feel that it was his responsibility to convey to his father what others were saying about the brothers; he himself however would only speak positively to them. Similarly in this comment, Yosef only says nice things, even if his brothers resent him so much that they refuse to respond or even recognize that he has offered greetings.

Verses cited in R. Yona Ibn Genach:

Yechezkel 5:16

When I shall send upon them the evil arrows of famine, that are for destruction, which I will send to destroy you; and I will increase the famine upon you, and will break your staff of bread.

Ibid. 3:27

But when I speak with thee, I will open thy mouth, and thou shalt say unto them: Thus saith the Lord GOD; he that heareth, let him hear, and he that forbeareth, let him forbear; for they are a rebellious house.

Shemot 7:7

And Moses was fourscore years old, and Aaron fourscore and three years old, when they spoke unto Pharaoh.

Devarim 12:29

When the LORD thy God shall cut off the nations from before thee, whither thou goest in to dispossess them, and thou dispossessest them, and dwellest in their land;

Beraishit 25:26

And after that came forth his brother, and his hand had hold on Esau's heel; and his name was called Jacob. And Isaac was threescore years old when she bore them.

Devarim 23:22

When thou shalt vow a vow unto the LORD thy God, thou shalt not be slack to pay it; for the LORD thy God will surely require it of thee; and it will be sin in thee.

Yeshayahu 53:10

Yet it pleased the LORD to crush him by disease; to see if his soul would offer itself in restitution, that he might see his seed, prolong his days, and that the purpose of the LORD might prosper by his hand:

Beraishit 37:4

And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.

I Shmuel 25:40

And when the servants of David were come to Abigail to Carmel, they spoke unto her, saying: 'David hath sent us unto thee, to take thee to him to wife.'

Beraishit 30:15

And she said unto her: 'Is it a small matter that thou hast taken away my husband? and wouldest thou take away my son's mandrakes also?' And Rachel said: 'Therefore he shall lie with thee to-night for thy son's mandrakes.'