1. "Plag - half,” “Isha - wife” - because a pilegesh does not have the same rights as a married wife. - Radak (see Sheilat Yaavetz II:15).
2. “Plag shem - half of a name:” איש - man has the letter Yud. אשה - woman, has the letter Hei. These two letters together make up a name of Hashem. In order to complete the name, a כתובה - marriage agreement is used. The word כתובה is made up of the letter כתב - write [Hashem name, of] “Vov and Hei,” which is the second half to “Yud and Hei.” But pilegesh - “half a name” only contains half the name of Hashem, because she does not receive a kesuba. - Shiurim B’agados Chazal (see also Raavad, Hilchos Ishus 1:4; Likutei Sichos Vayigash I, sec. 4, pp. 230-233).
3. When did the idea of pilagshim end?
- When chachomim forbade marrying a woman without a kesuba.
- It ended at the same time that slavery did. - Kesef Mishna
- An important person, such as a king or nosi was allowed to have a pilegesh during the times of Tanach, but not regular people. - Radvaz
- During Dovid Hamelech’s time, when it became forbidden to be alone with an unmarried woman. - Rivash
- The Rambam says that in essence, a pilegesh is not forbidden during our times, however, it is practically forbidden.
4. Why did Yosef not ask if they had a mother?
Because the brothers had told Yosef, “The youngest, however, is now with our father,” (42:13). If he had a mother, he would be with her; this implied that their mother had passed away. - Yad Aharon
5. Why did Yosef give Binyomin three hundred pieces of silver?
When the passuk states that he gave the other brothers clothing it uses the word חליפות - with a Vov, but when discussing Binyomin, it uses the word חליפת - without a Vov. This implies that Binyomin was lacking, because he gave them commodities which were much more valuable than what he gave him. In order to fill the gap, he gave Binyomin three hundred pieces of silver. - Besod Yeshorim (see also Megillah 16b).
6. Which siman on the seder plate do we learn from our parsha?
The gemoro Yerushalmi (Pesochim, 2:5) states: “Rav Chiya taught in the name of Rabi Hoshaya: Why do we eat lettuce on Pesach, to teach you: Just as chazeres is sweet at first, and bitter at the end - this is what the Egyptians did to our forefathers in Egypt: At first [Pharaoh said:] ‘Settle your father and your brothers in the best part of the land,’ and in the end: ‘They made life bitter for them with harsh labor at mortar and bricks.’”
7. Plural language for one person
- In parshas Vayigash (46:23): And the children (plural) of Dan were Chushim (one person).
- In the Hagada: And I made his offspring many (plural), and I gave him Yitzchok (one person).
8. "Sons of sons are like sons." What about sons of daughters?
- This includes all of one’s descendents, from all lines. - Mabit (see also Chiddushei HaRashba Kiddushin 4a; Shevus Yaakov I:173 disagrees).
- The Gra holds that this does not apply to sons of daughters.
9. Why did Yosef pass away before his brothers?
- Targum Yonasan ben Uziel on Vayigash (46:29): “Because Yosef allowed Yaakov to bow down to him, therefore his days were shortened.”
- The gemoro (Berachos, 55a and Sota, 13b) states that this was because Yosef occupied a leadership position.
- Medrash Raba says it was because he embalmed his father.
- Pirkei D’rabi Eliezer states that it was because Yehuda said “My father, your servant” to Yosef five times, and he did not negate it.
10. Similarity and difference between the parsha and haftora
The similarity between the parsha and haftora is that they both speak of the connection between Yehuda and Yosef. But in the parsha, Yehuda approaches Yosef, which expresses that Yosef was more important, because he was the second in command. In the haftora, however, it speaks of the times of Moshiach, when the tribes of Yehuda and Yosef will be united, and then, “My servant Dovid [who comes from Yehuda] will be the king over them,” This expresses Yehuda’s superiority. - Sefer Hama’amarim Melukat
11. Why is parshas Vayechi "closed"?
The gemoro in Sanhedrin (106a) states: “Rabi Yochanan says: Everywhere that it is stated: And he dwelt, it is nothing other than an expression of [the] pain [of an impending calamity:] ... “And Yisroel dwelt in the land of Egypt in the land of Goshen” (Bereishis 47:27), [and it is stated thereafter:] “And the time drew near that Yisroel was to die” (Bereishis 47:29). This implies that the pain begins from the abovementioned passuk at the end of parshas Vayigash, which is why the closed section is between Vayigash and Vayechi, as a result of the start of the anguish at that point.
