Parsheh of the Week Interpretation

The sefer Hachinuch explains that the bringing of Bikurim is a sign of Hakoras Hatov. He recognizes that Hashem has helped him plant a tree and to grow fruit. The first the most appreciated and he is willing to part from and giving it to Hashem thereby showing that He is more beloved than himself.

אתם נצבים היום כלכם לפני ה’ אךקיכם we stand in judgement on Rosh Hashana in unity before Hashem our
G-d.

Now as the Sifsei Chachomim points out that Chava could not have added the prohibition on touch because she would have known it and not be fooled by the snake tricking her through pushing her at the tree. He says Adam Harishan added the prohibition but I think that he should have been clear that it is his addition and not forbidden by Hashem, as the Rambam says that the Chachomim cannot say that fowl meat is forbidden with milk biblically because of bal tosif.

What is the big deal that Avraham left his fathers house when he was promised all his needs? The answer is in the pasuk that Avraham went because he was commanded by Hashem and not for any self interest.

The Baal Haturim explains that ויהיו חיי שרה her real life and happiness was 37 years from when Yitzchok was born as the word ויהיו gematria indicates.

לעיני בני עמי נתתיה לך Explains the Ksav Sofer that Ephron made it known to Yaakov Avinu that he is only giving the gravesite to him before people sight but afterwords they will make an accounting.

yes

There are foir flavors of Toldos , complete with two vovs, no vovs, one vov in beginning and one vov at the end.
In Bereishis before Adam Harishon sinned it has two vovs אלה תולדות השמים והארץ בהברם and in Ruth אלה תולדות פרץ refering to Moshiach that descends from Moshiach. Nothing good came out of Yishmoel, so there is no vov in his children. אלה תולדות יצחק only one good child emanated from Yitzchok. אלה תלדות יעקב over here it means history not children as Yosef is not the only child. See שורש ישי on Ruth.

Rochel Imeinu called is name Yosef because אסף ה’ את חרפתי where Rashi explains that when a plate is broken, I can blame my child for breaking it. The question is that the whole purpose to have a child is to have someone to blame? Maybe it is figurative rather than literal. Rochel was very harsh towards Yaakov Avinu asking for a child which in itself was very nice, but once she had a child, she was able to blame her behavor on the child.
Similarly, Chanah also saying that she will become a sotah was not so nice, but once she had a child she could blame her behavior on the child.

Yaakov Avinu sent malochim that he personally created through his mitzvos and maasim tovim thereby them being complete without being crippled. He did not send regular malochim from the heavens because he did not want to benefit from them.

וישב יעקב, Yaakov Avinu wanted to live in peace so Hashem said, isn’t it enough for the tzadikim to gain Gan Eden after life they also want to enjoy this life so the worry of Yosef fell on him. The question is why doesn’t Hashem want that they should gain both worlds? Explains the Ksav Sofer that the tzadik must worry his whole life that he might not gain the world to come and thereby he will improve himself and be able to gain it actually and the same time since his life is constantly a worry, he loses the benefits of this world. Whereas the wicked don’t believe in the next world to come or they are sure they will gain it, will not improve themselves and thereby enjoy themselves this world and lose the benefits of the next world. Therefore a tzadik can never lose the worry for the gaining of the next world, so Yaakov Avinu had the worry about Yosef and worry that maybe he will lose his after life because he can only gain after life if all children alive.

Why didn”t Josef dream that Dinah will also bow down infront of him? He would not even dream that his mother in law would bow down infrot of him.

When Pharaoh dreams he says הננו עומד על היאור but when he tells Yosef he says הננו עומד על שפת היאר the Bnei Yisoschor says that he wanted to test Yosef if he knows the dream, so Yosef said שפת לא ידעתי אשמע I hear a sefas that I don’t know what it means.

Dvar Torah on the Redemption
Rashi in the beginning of Parshes Vaychi asks, why is this parshe closed? (nine letter separation in between two parshiyos) Answers Rashi, because the Torah wants to symbolize that this was the beginning of the suffering and enslavement of the Jews. Their breath was started to be taken away by closing their breathing passages. It says that they couldn’t listen to Moishe, because of their shortness of breath and hard labor. Another answer is given by Rashi, that it symbolizes the closing off the revealing of the end, the coming of the Meshiah, which Yaakov Ovinu was curtailed from disclosing.
The problem is that, neither of these answers satisfies the question. It does not answer why especially there is no pause after parshes Vayigash. Depending on the above answers this lack of pause should have been delineated, either in the beginning of Parshes Shmos, or before the blessings to his sons, respectively.
The Klai Yokor at the end of parshes Vayigash explains that, the reason for the suffering and enslavement was because the Jews forgot an important lesson that must be remembered in diaspora. We must constantly keep in mind that we are strangers in a strange land. Moishe Rabbeinu constantly kept this in mind, and therefore the G-d of his father was constantly helping him. This was the lesson that Moshe Rabbeinu wanted to teach us through the naming of his children. The Jews wanted to become part of the Egyptian establishment. They forgot that they came to Egypt just as a temporary dweller, who is fleeing his problems temporarily by escaping to a strange land. They became rich and acquired land. They built on it fancy houses which the Egyptians resented.
The Klai Yokor in parshes Devorim explains, that when we are in diaspora among the descendents of Eisov and Yishmoel, we must keep ourselves inconspicuous. They resent the fact that we got the blessing from Yaakov and Yitzchok, which causes envy and hate. They will do everything possible to take our wealth away. They will put us into labor camps to weaken us, and if that doesn’t work, G-d forbid, annihilate us.
This envy and resentment happened in Egypt. When the Egyptian saw how the Jews are getting wealthier and stronger, they became envious and the resentment grew.
The Klai Yokor also explains in the beginning of parshes Vaychi that the reason that G-d curtailed Yaakov Ovinu the revealing of the end, was because, if people know that the coming of the Meshiah will not be in their life time they will give their hope up (Meyaesh). They will forget the lesson from above and that they are in diaspora. They will build fancy houses etc. This will hold back the redemption. The redemption can only come if we keep in mind that we are in diaspora and we require the help of G-d to redeem us and no one else can do that.
Therefore, the disclosing of the end was impossible. The Jews behaved in like manner without revealing the end. The revealing would have caused the viscous cycle which would have held back the redemption. Therefore, everything is symbolized at the end of Parshes Vayigash.

It says in Parshas Bechukosai ונתתי משכני בתוככם I will rest my Mishkan among you ולא תגעל נפשי טתכם and My Spirit will not reject you. Why would it reject you? Maybe, there ia a Hungarian saying, the most pleasant guest is enough for three days. When peopke spend to much time with you, peeople ger tired with you. Hashem is promising us that when we spend much time with Him, He will never get tired and reject us.