## Or HaChaim on Genesis Chapter 46

###### Or HaChaim on Genesis 46:3:1
[Or HaChaim on Genesis 46:3:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:3:1)

**אַל תִּירָא וְגוֹ׳ כִּי לְגוֹי וְגוֹ׳.** צָרִיךְ לָדַעַת מַה הוּא הַמּוֹרָא שֶׁהָיָה לְיַעֲקֹב בִּירִידַת מִצְרַיִם, וְאִם מוֹרָא הַגָּלוּת אִם כֵּן מַה הוּא כַּוָּנַת ה׳ בְּאָמְרוֹ ״אַל תִּירָא״ בְּמַה מֵסִיר מִמֶּנּוּ הַמּוֹרָא, וְאִם כַּוָּנָתוֹ שֶׁלֹּא יִהְיֶה גָּלוּת שָׁם, מָצִינוּ שֶׁלֹּא כֵן הָיָה, כִּי שָׁם נִשְׁתַּעְבְּדוּ בָּנָיו בְּעִנּוּי וַעֲבוֹדָה קָשָׁה. עוֹד קָשֶׁה אָמְרוֹ **כִּי לְגוֹי גָּדוֹל** מַה נְתִינַת טַעַם זֶה לַהֲסָרַת הַמּוֹרָא, עוֹד צָרִיךְ לָדַעַת אָמְרוֹ **לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם** וְלָמָּה לֹא יְשִׂימֵהוּ גּוֹי גָּדוֹל בְּמָקוֹם אַחֵר. עוֹד צָרִיךְ לָדַעַת לָמָּה אָמַר **לְגוֹי** וְלֹא אָמַר ״כִּי גוֹי גָּדוֹל אֲשִׂימְךָ״ וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**אל תירא…כי לגוי גדול אשימך שם "Do not be afraid…for I will make you into a great nation there."** What precisely was Jacob afraid of when he set out to go to Egypt? If it was the fear of ushering in exile for his family, how did G'd's assurance alleviate that fear? If, on the other hand, G'd meant to console him that there would be no exile there, history teaches that Jacob's family became enslaved and suffered persecution and hard labour in Egypt! Besides, how did the announcement that Jacob would become a great nation while in Egypt console him over what he was afraid of? Why could he not develop into a great nation in any other place but Egypt? Furthermore, why did G'd add the letter ל and said לגוי גדול אשימך, instead of merely בי גוי גדול אשימך?


###### Or HaChaim on Genesis 46:3:2
[Or HaChaim on Genesis 46:3:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:3:2)

**אָכֵן** כַּוָּנַת הַכָּתוּב הוּא לְצַד מַה שֶׁקָּדַם מֵהַהוֹדָעָה לְהָאָבוֹת כִּי נִגְזְרָה גְּזֵרַת הַגָּלוּת עֲלֵיהֶם, דִּכְתִיב (בראשית טו:יג) ״כִּי גֵר יִהְיֶה זַרְעֲךָ״ וְגוֹ׳, וּמִן הַסְּתָם יַגִּיד אַבְרָהָם לְבָנָיו, וְכֵן הוּא מְפֹרָשׁ בְּדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (בראשית רבה פב). אֲשֶׁר עַל כֵּן כְּשֶׁרָאָה יַעֲקֹב שֶׁבֶר בְּמִצְרַיִם כִּי שָׁם יִסְבְּלוּ בָּנָיו הַגָּלוּת, לָזֶה כְּשֶׁיָּרַד יָרֵא לְנַפְשׁוֹ כִּי יַתְחִיל הַגָּלוּת מִמֶּנּוּ, גַּם יָרֵא הָיָה שֶׁמָּא יִקָּבֵר שָׁם בְּאֶרֶץ טְמֵאָה. אֲשֶׁר עַל כֵּן נִגְלָה אֵלָיו ה׳ וְאָמַר לוֹ ״אָנֹכִי אֱלֹהֵי אָבִיךָ״, נִתְכַּוֵּן בַּאֲמִירָה זוֹ כִּי כְּשֵׁם שֶׁאָבִיךָ לֹא טָעַם טַעַם שִׁעְבּוּד וְעִנּוּי, כְּמוֹ כֵן אַתָּה אַל תִּירָא הֲגַם שֶׁאַתָּה יוֹרֵד מִצְרַיְמָה. וּלְצַד שֶׁיַּחְשֹׁב יַעֲקֹב לַחְזֹר וְלַעֲלוֹת מִמִּצְרַיִם כְּשֶׁיִּמְצָא שְׁעַת הַכֹּשֶׁר וְהוּא אַחַר עֲבוֹר שְׁנַת רָעָב, וְהַבְטָחָתוֹ יִתְבָּרַךְ שֶׁאוֹמֵר לוֹ ״אַל תִּירָא״ הִיא עַל זְמַן מוּעָט שֶׁיִּהְיֶה שָׁם, לָזֶה גָּמַר אוֹמֶר **כִּי לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם**, פֵּרוּשׁ, רוֹצֶה אֲנִי לָשׂוּם אוֹתְךָ שָׁם לְצֹרֶךְ גּוֹי גָּדוֹל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Clearly, the Torah refers to the prediction/decree at the covenant between the pieces when G'd told Abraham (Genesis 15,13) that exile had already been decreed. No doubt Abraham had informed his son and grandson of this decree. When Jacob saw that food was for sale in Egypt, he immediately associated this with the fact that his descendants would endure exile there. He was afraid that this exile would commence the moment he arrived in Egypt.. He was also worried that he would be buried there, in a land which was totally impure. G'd therefore appeared to him in a dream describing Himself as the G'd of his father; He meant that just as the exile had not commenced during Isaac's life and Isaac had not experienced persecution, so it would not commence during Jacob's lifetime either. Concerning Jacob's intention to return to the land of Canaan as soon as the famine was over, G'd told Jacob that he would develop into a great nation in Egypt; in other words, G'd had a good reason why Jacob would not return to the land of Canaan soon. G'd alluded to this by saying כי לגוי גדול אשימך שם, i.e. in order for this to be accomplished you have to stay there for some considerable time.


###### Or HaChaim on Genesis 46:3:3
[Or HaChaim on Genesis 46:3:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:3:3)

וּלְהַשְׂכִּיל עַל דָּבָר אַקְדִּים אִמְרֵי קָדוֹשׁ הוּא הָרַשְׁבִּ״י וְאַנְשֵׁי סוֹדוֹ (לקוטי תורה מקץ) שֶׁאָמְרוּ כִּי טַעַם הַגָּלֻיּוֹת הוּא לְבָרֵר חֶלְקֵי הַקְּדֻשָּׁה הַמְּפֻזָּרִים בְּעַנְפֵי הַקְּלִפָּה, וְכִי בְּמִצְרַיִם לֶהֱיוֹתָהּ מְלֵאָה גִּלּוּלִים וְשָׁם תֹּקֶף הַטֻּמְאָה, שָׁם הוּא שְׁבִיַּת חֶלְקֵי הַקְּדֻשָּׁה הָרַבִּים וְהָעֲצוּמִים, כִּי לְעֵרֶךְ גֹּדֶל הַטֻּמְאָה יִהְיֶה בְּקִרְבָּהּ חֶלְקֵי הַקְּדֻשָּׁה. וְזֶה הָיָה מִיּוֹם שֶׁחָטָא אָדָם הָרִאשׁוֹן שֶׁשָּׁלְטָה שִׁפְחָה רָעָה בְּנִיצוֹצֵי הַקְּדֻשָּׁה, וְעֵינֵי כָל יִשְׂרָאֵל עַל זֶה בְּכָל הַגָּלֻיּוֹת וּבִפְרָט בְּגָלוּת מִצְרַיִם. וְהוֹסִיפוּ לוֹמַר זִכְרוֹנָם לִבְרָכָה (לקוטי תורה וישב) כִּי עַם הַיּוֹצֵא מֵאֶרֶץ מִצְרַיִם הָעוֹמֵד עַל הַר סִינַי הוּא הָעָם שֶׁהָיָה שָׁבוּי בְּתוֹךְ קְלִפַּת מִצְרַיִם, וְאֵלָיו אָמַר מֹשֶׁה נְבִיא ה׳ (דברים ד:ח) ״וּמִי גּוֹי גָּדוֹל״ וְגוֹ׳. וְלָזֶה עַצְמוֹ יְכַוֵּן ה׳ בְּדַבְּרוֹ עִם יַעֲקֹב, טַעַם שֶׁמַּסְכִּים עַל יְשִׁיבַת יַעֲקֹב בְּמִצְרַיִם הוּא לְסִבַּת גּוֹי גָּדוֹל אֲשֶׁר הוּא אָבוּד שָׁם בִּקְלִפַּת מִצְרַיִם וְצָרִיךְ הוּא לְהוֹצִיאוֹ מִשָּׁם, וְזוּלַת יְרִידַת יַעֲקֹב אֵין תִּקְוָה לָזֶה, כִּי בְּעֹצֶם קְדֻשָּׁתוֹ יִשְׁאַב כָּל עַנְפֵי הַקְּדֻשָּׁה אֲשֶׁר שָׁם, מַה שֶׁאֵין זוּלָתוֹ יָכוֹל עֲשׂוֹהוּ. וְלָזֶה תִּמְצָא שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה ע״ט) שֶׁלֹּא מֵת יַעֲקֹב אָבִינוּ עַד שֶׁרָאָה שִׁשִּׁים רִבּוֹא יוֹצְאֵי חֲלָצָיו, וְאוֹתָם שִׁשִּׁים רִבּוֹא נִתְעַנּוּ שָׁם אַחַר כָּךְ וְנִצְרְפוּ בְּכוּר הַבַּרְזֶל בְּעֹנִי מִצְרַיִם וְיָצְאוּ מְזֻקָּקִים. וּמִמּוֹצָא דָּבָר הִרְגִּישׁ יַעֲקֹב כִּי רְצוֹנוֹ יִתְבָּרַךְ לָשֶׁבֶת שָׁם יַעֲקֹב, וּבְהַבְטָחַת כִּי לֹא יִירָא מֵעֲבוֹר עָלָיו שִׁעְבּוּד וְעִנּוּי, וְעוֹדֶנּוּ בְּצַעַר קְבוּרַת הָאָרֶץ, לָזֶה אָמַר ״אָנֹכִי אֵרֵד עִמְּךָ וְגוֹ׳ וְאָנֹכִי אַעַלְךָ״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
In order to understand the whole concept I must preface by quoting a tradition we have in the name of Rabbi Shimon bar Yochai and his colleagues (recorded in *Likutey Torah, Miketz).* The purpose of the various exiles is to isolate segments of sanctity which are scattered Within various branches of the קליפה, the "peel" surrounding the kernel which is all sanctity. Inasmuch as Egypt was full of abominations [manifestations of such a קליפה, Ed.] and impurity had its "headquarters" in that country, it was no more than natural that many such segments of sanctity were scattered throughout that country. In fact the amounts of such scattered segments of sanctity are usually proportionate to the amount of impurity and defilement that abound in a certain area or environment. The phenomenon we have just described originated as soon as Adam sinned. It has been Israel's task to "rescue" all those splinters of sanctity and to make them part of a whole. Our sages (quoted in *Likutey Torah* on *Parshat Vayeshev)* have said that the nation that left Egypt and experienced the revelation at Mount Sinai was previously captive within this קליפה called Egypt. It is to such a nation that Moses said in Deut. 4,8: "who is a **great** nation possessing such righteous statutes, etc." G'd told Jacob that the purpose of Israel spending time in exile in Egypt was to enable it to develop into this great nation. "The great nation" [all the fragments of sanctity, Ed.] at that time was "lost" amongst all the Egyptians and it had to be isolated and then led out from there. Unless Jacob descended to Egypt at this time, there would be no hope of accomplishing this. It was because Jacob represented sanctity in a powerful and concentrated form that he could become the "magnet" which would attract the various scattered segments of sanctity that still abounded in Egypt in an ineffectual form. This is the meaning of the statement in *Bereshit Rabbah* 79,1 that Jacob did not depart from this world until he had seen 600.000 descendants. These 600.000 were the ones who endured persecution there and were ultimately refined in what our sages are fond of calling the "iron crucible" which welded the Jewish people into a nation and enabled them to leave Egypt after having been refined. Jacob understood then that is was necessary for him to settle in Egypt for the rest of his life and he was no longer filled with dismay at that prospect, especially so since G'd assured him that he personally, would not experience oppression and persecution. As to Jacob's final concern, that he would not want to be buried amidst the impurities that Egypt was full of, G'd assured him that He would see to it that Jacob would be buried in the land of Israel.


###### Or HaChaim on Genesis 46:3:4
[Or HaChaim on Genesis 46:3:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:3:4)

**עוֹד** יְכַוֵּן לוֹמַר לוֹ טַעַם אֲשֶׁר חָפֵץ הוּא שֶׁיִּתְקַיֵּם הַשִּׁעְבּוּד וְהָעִנּוּי בְּמִצְרַיִם, שֶׁבָּזֶה יִהְיֶה הַדָּבָר כָּבֵד עַל בָּנָיו, כִּי ״לְגוֹי גָּדוֹל״ וְגוֹ׳ שֶׁהוּא שָׁם, וּמֻכְרָח הַדָּבָר לִהְיוֹת כֵּן.


###### Or HaChaim on Genesis 46:4:1
[Or HaChaim on Genesis 46:4:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:4:1)

**אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְגוֹ׳.** מֵהַכָּתוּב מַשְׁמַע כִּי יָרְדָה עִמּוֹ שְׁכִינָה, וְקָשֶׁה לְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (שמות רבה טו:ה) שֶׁאָמְרוּ כִּי מִצְרַיִם לֶהֱיוֹתָהּ מְלֵאָה גִּלּוּלִים לֹא הָיְתָה שְׁכִינָה שָׁם, וְלָזֶה הָיָה מֹשֶׁה צָרִיךְ לָצֵאת חוּץ לָעִיר לְהִתְפַּלֵּל, דִּכְתִיב (שמות ט:כט) ״כְּצֵאתִי אֶת הָעִיר״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**אנכי ארד עמך מצרימה, "I personally will go down to Egypt with you, etc."** This verse teaches that the Divine Presence (שכינה) descended to Egypt with Jacob; this seems difficult in view of the statement by *Mechilta* on Exodus 9,29 that Moses had to go out of town to offer up a prayer due to the preponderance of impurity within the town.


###### Or HaChaim on Genesis 46:4:2
[Or HaChaim on Genesis 46:4:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:4:2)

**וְאוּלַי** שֶׁכַּוָּנַת דִּבְרֵי ה׳ הִיא עַל דֶּרֶךְ אָמְרוֹ (תהלים צ״א:ט״ו) ״עִמּוֹ אָנֹכִי בְצָרָה״, שֶׁרָמַז לוֹ כִּי כִּבְיָכוֹל יִסְבּוֹל עִמּוֹ הַצָּרָה, וְהוּא אָמְרוֹ **אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה** פֵּרוּשׁ לְשׁוֹן מֵצַר, וּכְמוֹ שֶׁמָּצִינוּ שֶׁנִּגְלָה לְמֹשֶׁה בַּסְּנֶה לְהַרְאוֹתוֹ כִּי שׁוֹכֵן בַּסְּנֶה מְקוֹם קוֹצִים לְצַד צַעַר יִשְׂרָאֵל, וּלְעוֹלָם לֹא יָרְדָה שְׁכִינָה לְמִצְרַיִם מָקוֹם הַמְטֻנָּף. אֶלָּא שֶׁרָאִיתִי שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּכַמָּה מְקוֹמוֹת כִּי שְׁכִינָה עִמָּהֶם בְּמִצְרַיִם, כְּאָמְרָם (מגילה כט:) ״גָּלוּ לְמִצְרַיִם שְׁכִינָה עִמָּהֶם״, וְכֵן אָמְרוּ (תנחומא ויחי) ״וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה״ לַשְּׁכִינָה שֶׁהָיְתָה וְגוֹ׳, וְאָמְרוּ עוֹד (בראשית רבה צד:ט) כִּי הַשְּׁכִינָה הִשְׁלִימָה מִנְיַן שִׁבְעִים נֶפֶשׁ שֶׁיָּרְדוּ לְמִצְרַיִם כִּי בִּפְרָטָן אֵינָם אֶלָּא ס״ט, הֲרֵי כִּי שְׁכִינָה יָרְדָה לְמִצְרַיִם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Perhaps what G'd had in mind when He told Jacob that He would descend with him to Egypt was that whenever he or the Jewish people would experience problems, G'd would share their suffering (compare Psalms 91,15 "I am with him in distress"). **אנכי ארד עמך מצרימה**, the word **מצר**ימה, may be derived from the word מצר, "a narrow, confined area." G'd hinted that whenever Jacob (the Jewish people) would find themselves hemmed in, He would share their misery. G'd demonstrated this to Moses when He appeared to him out of the burning bush, certainly not a dwelling fit for G'd. G'd's message was that as long as the Jewish people are in distress in Egypt, He Himself would reside in such locations as the lowly thornbush. The שכינה never descended to the part of Egypt which was full of impurity. There are numerous instances (such as in *Megillah* 29) where the descent of the שכינה to Egypt is understood to mean that G'd shared the exile experience of the Jewish people with them. When Israel (Jacob) is described as prostrating himself at the head of the bed in Genesis 47,31, *Tanchuma* understands this as Jacob bowing down to the presence of the שכינה. [Evidently the presence of the שכינה was felt in Egypt then. Ed.] Moreover, *Bereshit Rabbah* 94,9 understands that the שכינה made up the number 70 in the list of descendants coming down to Egypt with Jacob, seeing that you will find only 69 names listed there. All of this proves that the שכינה did descend to Egypt (though not to areas infested with impurity).


###### Or HaChaim on Genesis 46:4:3
[Or HaChaim on Genesis 46:4:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:4:3)

**אָכֵן** אַשְׂכִּילְךָ כִּי הַדְּרָגוֹת אוֹר הַשְּׁכִינָה רַבִּים הֵמָּה. הֲלֹא תִמְצָא שֶׁעֲשָׂרָה שֶׁיּוֹשְׁבִים וְעוֹסְקִים בַּתּוֹרָה (אבות ג,ו) שָׁנוּ רַבּוֹתֵינוּ כִּי שְׁכִינָה שְׁרוּיָה בֵּינֵיהֶם, וַאֲפִלּוּ שְׁנַיִם וְאֶחָד אָמְרוּ זִכְרוֹנָם לִבְרָכָה כִּי מְצוּיָה שְׁכִינָה. וּמָצִינוּ שֶׁלֹּא יָרְדָה שְׁכִינָה בֵּינֵיהֶם שֶׁל יִשְׂרָאֵל אֶלָּא אַחַר שֶׁעָשׂוּ הַמִּשְׁכָּן וְאַחַר כַּמָּה הֲכָנוֹת הָאֲמוּרִים, וּבִירִידָתָהּ רָאוּ מַעֲשֵׂה ה׳ וּכְבוֹד ה׳ מָלֵא הַמִּשְׁכָּן (שמות מ:לה), מַה שֶׁאֵין הֶרְגֵּשׁ כֵּן וְלֹא כַּיּוֹצֵא בּוֹ בְּשָׁעָה שֶׁעוֹסְקִים בַּתּוֹרָה אֲפִלּוּ אֶלֶף. אֶלָּא וַדַּאי יֵשׁ הַדְרָגוֹת אֵין מִסְפָּר לָהֶם לְהַשְׁרָאַת שְׁכִינָה, בְּסוֹד ״כִּי גָבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר״ (קהלת ה:ז), וְיִתְרַבֶּה הָאוֹר בְּהַשְׁרָאָתוֹ כְּפִי בְּחִינַת הַסּוֹבֵב הַשְׁרָאַת הַשְּׁכִינָה. וְצֵא וּלְמַד הַשְׁרָאַת הַשְּׁכִינָה בְּהַר סִינַי, וּלְמַטָּה מִמֶּנָּה הַשְׁרָאָתוֹ בְּבֵית הַמִּקְדָּשׁ, וּלְמַטָּה מִמֶּנּוּ הַשְׁרָאַת שְׁכִינָה עַל הַנָּבִיא וּבֵית הַכְּנֶסֶת וּבֵית הַמִּדְרָשׁ וּבֵין עֲשָׂרָה שֶׁעוֹסְקִים בַּתּוֹרָה, וּלְמַטָּה בְּהַדְרָגוֹת הַמִּנְיָן. וּבָזֶה נִתְיַשְּׁבוּ דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה כִּי לֹא יָרְדָה שְׁכִינָה שֶׁהִיא בְּחִינַת אוֹר הַגָּבוֹהַּ בְּיוֹתֵר שֶׁהוּא הַמְּנַבֵּא, וְלָזֶה אָמַר מֹשֶׁה ״כְּצֵאתִי אֶת הָעִיר״, אֲבָל בְּחִינַת אוֹר הַמָּצוּי אֵצֶל לוֹמְדֵי תוֹרָה וְכַיּוֹצֵא יָרַד עִם יַעֲקֹב אָבִינוּ וְשָׁם הָיָה עַד יוֹם צֵאת יִשְׂרָאֵל מִמִּצְרַיִם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
You have to realise that the manifestation of G'd's Presence (שכינה) occurs in a variety of forms and degrees. We are taught in *Avot* 3,6 that when ten people sit together and are preoccupied with Torah, the שכינה rests amongst them. The rabbis in the *Mishnah* there are at pains to prove from scriptural quotations that even a single individual studying Torah is accompanied by the שכינה. On the other hand, we find that the שכינה did not descend from heaven to take up residence amongst the Jewish people until the latter had established the Tabernacle (compare Exodus 40,35) and had made numerous preparations to qualify for hosting the שכינה. How is it possible that no such preparations appear to be required for an individual who studies Torah and qualifies for G'd's Presence as stated in *Avot?* Clearly, when one speaks of the presence of the שכינה one must distinguish between different levels of such a Divine Presence. The amount of enlightenment one experiences depends on the level of Divine Presence one is privileged to experience. If we were to describe such different levels of a Divine Presence, we could categorise the revelation at Mount Sinai as the highest level of such a Divine Presence. The next lower level may be the Divine Presence in the Holy of Holies in the Temple. A slightly lesser level of G'd's Presence may be experienced by the "average" prophet at the time he receives a message from G'd. Progressively lower levels of such a Divine Presence may be found in synagogues or houses of study. A group of ten people discussing matters related to Torah-study may qualify for an even lesser degree of such a Divine Presence, etc. When we keep this in mind we can better understand the statement of our sages that the Divine Presence, i.e. the enlightenment provided to a prophet never descended to certain levels. As a result, Moses had to leave the city in order to qualify for the degree of Divine Presence that could respond to his prayer. The degree of Divine Presence found amongst a group of people studying Torah is of a lower level, however, and it was that level of the שכינה which descended to Egypt with Jacob and remained there until the Exodus.


###### Or HaChaim on Genesis 46:4:4
[Or HaChaim on Genesis 46:4:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:4:4)

וַהֲגַם שֶׁבְּאוֹרוֹ יִתְבָּרַךְ לֹא יֻצְדַּק לַעֲשׂוֹת הֶפְרֵשׁ, זֶה אֱמֶת כִּי בֶּאֱלֹהוּתוֹ יִתְבָּרַךְ הוּא אוֹר שָׁוֶה, אֲבָל בָּאוֹר הַמַּבְהִיק מִמֶּנּוּ הוּא שֶׁיִּתְיַחֵס אֵלָיו בְּחִינוֹת הַהַדְרָגוֹת, וְזֶה גַּם כֵּן יִמָּצֵא בִּבְחִינוֹת הַנְּשָׁמוֹת שֶׁהֵם אוֹר מֵאוֹר כִּסֵּא כְבוֹדוֹ יִתְבָּרַךְ יֵשׁ בֵּינֵיהֶם הַפְרָשׁוֹת מֻפְלָאוֹת, וְהָבֵן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
While it may sound presumptuous to differentiate between different degrees of Divine light, this is true as long as we speak of G'd Himself. Light which radiates from G'd, however, is subject to different "filters" in order to ensure that the recipient receives the amount which is beneficial to him and does not harm him through over-exposure. The same principle applies even to different souls, all of which may be perceived as parts of G'd's "light" emanating from G'd's throne of glory.


###### Or HaChaim on Genesis 46:4:5
[Or HaChaim on Genesis 46:4:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:4:5)

וּבָזֶה מָצָאנוּ גַּם כֵּן נַחַת רוּחַ בְּמַה שֶׁאָמַר הַכָּתוּב **וְאָנֹכִי אַעַלְךָ**, שֶׁכָּפַל לוֹמַר פַּעַם שְׁנִיָּה ״וְאָנֹכִי״ וְלֹא הִסְפִּיק בְּמַה שֶׁכָּתַב בַּתְּחִלָּה ״אָנֹכִי אֵרֵד״ וְגוֹ׳, שֶׁנִּתְכַּוֵּן לוֹמַר עַל הַבְּחִינָה הָעֶלְיוֹנָה ״אַעַלְךָ״ וְגוֹ׳, וְהוּא סוֹד אָמְרוֹ (שמות כ:ב) ״אָנֹכִי ה׳ אֱלֹהֶיךָ״, וְהִיא בְּחִינַת שְׁכִינָה הָעֶלְיוֹנָה שְׁנַת הַיּוֹבֵל שְׁנַת הַמ״ט, וְהוּא סוֹד מ״ט פְּעָמִים שֶׁנִּזְכְּרָה יְצִיאַת מִצְרַיִם בַּתּוֹרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The considerations we have just mentioned may also explain why G'd referred to Himself **twice** as אנכי when telling Jacob that He would descend with him to Egypt and would go up with him again when Jacob would be buried. G'd meant that the level of שכינה that would accompany him on his return would be a higher level than that which accompanied him at the time he journeyed to Egypt. It was the latter level of אנכי which the Jewish people experienced at Mount Sinai, and it is that level of אנכי which is experienced at the end of the forty nine years of the Jubilee cycle. This is the mystical dimension of the fact that the Exodus from Egypt is mentioned in the Torah a total of forty nine times.


###### Or HaChaim on Genesis 46:4:6
[Or HaChaim on Genesis 46:4:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:4:6)

**עוֹד** יְכַוֵּן בְּאָמְרוֹ **וְאָנֹכִי** פַּעַם שְׁנִיָּה, רָמַז לוֹ שֶׁהַהַצָּלָה תִּהְיֶה עַל יָדוֹ יִתְבָּרַךְ, וְהוּא עַל דֶּרֶךְ אָמְרוֹ (מכילתא בא) ״וַיּוֹצִיאֵנוּ ה׳״ וְגוֹ׳ – לֹא עַל יְדֵי מַלְאָךְ וְלֹא וְגוֹ׳, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ וְגוֹ׳, וְהוּא אָמְרוֹ ״וְאָנֹכִי״ בִּכְבוֹדִי אַעַלְךָ וְגוֹ׳ (דברים ו:כא, שמות יג:טז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The repetition by G'd of the word ואנכי may also be an allusion that the redemption when it would occur would be orchestrated by G'd personally, not merely by one of His agents (compare Deut. 6,21 and Exodus 13,16).


###### Or HaChaim on Genesis 46:4:7
[Or HaChaim on Genesis 46:4:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:4:7)

**וְטַעַם** כֶּפֶל **אַעַלְךָ גַם עָלֹה**, רָמַז לוֹ שְׁתֵּי עֲלִיּוֹת: הָאַחַת יְצִיאַת מִצְרַיִם, וְהַשְּׁנִיָּה שֶׁיַּעֲלֵהוּ מִשָּׁם לְבַל יִקָּבֵר בְּאֶרֶץ מִצְרַיִם, שֶׁהוּא הַמּוֹרָא שֶׁהָיָה יָרֵא כְּמוֹ שֶׁכָּתַבְנוּ (בראשית מו:ג). וְאָמַר תֵּיבַת ״גַּם״ לִרְמֹז תּוֹסֶפֶת הָרִבּוּי שֶׁיַּעֲלוּ בּוֹ מִמִּצְרַיִם, בֵּין בִּבְחִינַת הַמַּעֲלָה בֵּין בִּבְחִינַת הַבֵּרוּרִים שֶׁיְּבָרְרוּ שָׁמָּה נִיצוֹצֵי הַקְּדֻשָּׁה לְאֵין קֵץ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The reason G'd repeated the words אעלך גם עלה, "I will also bring you up from there" is, that G'd will 1) see to it that Jacob will be buried in Canaan; 2) that the Jewish people will be led out of exile by G'd. G'd added the word גם, also, as an allusion that both the regular Jewish people will be redeemed as well as the lost souls which had been captive amongst all the impurity in that country and about which we have written earlier. All of them would ascend to the land of Israel.


###### Or HaChaim on Genesis 46:4:8
[Or HaChaim on Genesis 46:4:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:4:8)

**אוֹ** יִרְצֶה **גַם עָלֹה** לִרְמֹז אֶל חֵלֶק הָרוּחָנִי הַיּוֹרֵד עִמּוֹ מִצְרַיִם, וְעַיֵּן בַּזֹּהַר (שמות ד׳) בְּפֵרוּשׁ פָּסוּק ״יָצְאוּ כָל צִבְאוֹת ה׳״ (שמות יב:מא):

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It is also possible that the word גם refers to the spirituality which descended to Egypt with Jacob. It will be redeemed. The *Zohar* quotes proof for that from the words יצאו כל צבאות השם מארץ מצרים "all of G'd's hosts went out of Egypt" ( Exodus 12,41).


###### Or HaChaim on Genesis 46:4:9
[Or HaChaim on Genesis 46:4:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:4:9)

**וְיוֹסֵף יָשִׁית יָדוֹ וְגוֹ׳.** נִתְכַּוֵּן לְהַבְטִיחוֹ שֶׁלֹּא יָמוּת בְּחַיָּיו, גַּם לְצַד שֶׁכַּמָּה פְּעָמִים הִזְכִּיר יַעֲקֹב זִכְרוֹן הַמָּוֶת עַל יוֹסֵף וְאָמַר גַּם כֵּן (בראשית לז:לה) ״כִּי אֵרֵד אֶל בְּנִי״ וְגוֹ׳, לָזֶה חָזַר לְהַבְטִיחוֹ שֶׁלֹּא יָחוּשׁ לַשְּׁגָגָה הַיּוֹצֵאת (קהלת י:ה) וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויוסף ישית ידו על עיניך, "and Joseph will place his hand over your eyes."** This was an assurance to Jacob that Joseph would not die during his lifetime. It was welcome news to Jacob as he had prophesied that he would descend to the grave of his son Joseph (37,36). G'd wanted Jacob to know that he had erred in that forecast.


###### Or HaChaim on Genesis 46:4:10
[Or HaChaim on Genesis 46:4:10](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:4:10)

**עוֹד** נִתְכַּוֵּן לוֹמַר אֵלָיו כִּי הָעֲלִיָּה שֶׁל יַעֲקֹב לֹא תִהְיֶה בַּחַיִּים חַיָּתוֹ אֶלָּא לְאַחַר מִיתָה, וְהוּא אָמְרוֹ **וְיוֹסֵף** וְגוֹ׳. גַּם מִזֶּה יָדַע כִּי אֵין לוֹ רְשׁוּת לָצֵאת מִמִּצְרַיִם בַּחַיִּים חַיָּתוֹ, כְּדֵי שֶׁיְּקֻיַּם דְּבַר ה׳ שֶׁיָּשִׁית יוֹסֵף יָדוֹ עַל עֵינָיו, וְאִם יֵצֵא אֵין הַדָּבָר יָכוֹל לְהִתְקַיֵּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The other part of this message was that Jacob would not return to the land of Canaan alive. In fact this statement may be construed as G'd prohibiting Jacob from returning to Canaan as this would frustrate G'd's promise that Joseph would be present at his death. Since Joseph was not allowed to leave Egypt G'd would not be able to keep His promise to Jacob unless he lived out his life in Egypt.


###### Or HaChaim on Genesis 46:6:1
[Or HaChaim on Genesis 46:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:6:1)

**וַיִּקְחוּ אֶת מִקְנֵיהֶם וְגוֹ׳.** טַעַם שֶׁלֹּא אָמַר כֵּן בִּתְחִלַּת הַנְּסִיעָה כְּשֶׁאָמַר (בראשית מו:א) ״וַיִּסַּע״ וְגוֹ׳. אוּלַי כִּי מִקּוֹדֶם לֹא נָסְעוּ אֶלָּא לְלַוּוֹת יַעֲקֹב גַּם לִרְאוֹת פְּנֵי יוֹסֵף, אַךְ אַחַר מַרְאֵה הַנְּבוּאָה נִתְגַּלָּה לָהֶם כִּי מַסְכִּים אֵל עֶלְיוֹן שֶׁיָּגוּרוּ שָׁם בְּמִצְרַיִם עַד יוֹם שֶׁיִּרְצֶה לְהַעֲלוֹתָם מִשָּׁם, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בַּפָּסוּק ״אָנֹכִי אֵרֵד וְאָנֹכִי״ בָּזֶה הִסְכִּימוּ לְהוֹלִיךְ עִמָּם כָּל מִקְנֵיהֶם וּלְבוּשָׁם וְגוֹמֵר. גַּם הוֹדִיעַ הַכָּתוּב כִּי הֲגַם שֶׁיָּדְעוּ כִּי שָׁם צִוָּה ה׳ הַגָּלוּת לֹא הִקְשׁוּ עָרְפָּם וְלֹא נִמְנְעוּ חָס וְשָׁלוֹם מִלְּקַיֵּם שְׁטַר חוֹב הַגָּלוּת, אֶלָּא נָשְׂאוּ טַפָּם וְגוֹ׳ וַיָּבֹאוּ מִצְרָיְמָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויקחו את מקניהם, They took their cattle, etc.** This ought to have been reported in verse one when we are told about Jacob's whole family setting out on their journey to Egypt. Perhaps the brothers originally intended only to accompany their father and to see Joseph. Only after Jacob's dream did it become clear to them that G'd approved of their migration to Egypt until such time as it would please Him that they should return to their ancestral homeland (as I explained on verse 4). This is why they agreed only at this point to take their mobile possessions with them. The Torah also alludes to the fact that though the brothers may well have been aware that their journey would lead to their families' eventual exile in Egypt they did not rebel against what appeared to be G'd's decree.


###### Or HaChaim on Genesis 46:7:1
[Or HaChaim on Genesis 46:7:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:7:1)

**בָּנָיו וּבְנֵי וְגוֹ׳.** אַחַר שֶׁאָמַר בְּסָמוּךְ ״יַעֲקֹב וְכָל זַרְעוֹ״, לֹא הָיָה צָרִיךְ לוֹמַר פַּעַם שְׁנִיָּה ״בָּנָיו וּבְנֵי״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**בניו ובני בניו אתו, his sons and grandchildren with him, etc.** Since we have been told in the previous verse that Jacob arrived in Egypt with all his descendants, why did the Torah have to tell us that he took his children and grandchildren with him?


###### Or HaChaim on Genesis 46:7:2
[Or HaChaim on Genesis 46:7:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:7:2)

**עוֹד** צָרִיךְ לָדַעַת לָמָּה הִפְסִיק בֵּין בָּנָיו וּבְנֵי בָנָיו לְבֵין בְּנוֹתָיו וּבְנוֹת בָּנָיו וְכָל זַרְעוֹ בְּתֵיבַת ״אִתּוֹ״, וְלֹא הִסְפִּיק בְּמַה שֶׁאָמַר לְבַסּוֹף ״הֵבִיא אִתּוֹ מִצְרָיְמָה״?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Why did the Torah interrupt the report by the word אתו at the end of verse six and again mentioned אתו between listing male and female offspring respectively in verse seven? The report could have been considerably condensed without omitting any of the details.


###### Or HaChaim on Genesis 46:7:3
[Or HaChaim on Genesis 46:7:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:7:3)

**אָכֵן** כַּוָּנַת הַכָּתוּב הוּא שֶׁבָּא לְהוֹדִיעַ כִּי יֵשׁ הֶפְרֵשׁ בֵּין בְּנֵי יַעֲקֹב בִּירִידָתָם לְמִצְרַיִם, כִּי יֵשׁ מֵהֶם שֶׁבָּאוּ בִּרְצוֹנָם לְקַבֵּל גְּזֵרַת מֶלֶךְ בְּלֵב שָׁלֵם, וְיֵשׁ מֵהֶם שֶׁהָיוּ חוֹכְכִים לְהִתְעַכֵּב מֵרֶדֶת לְכוּר הַבַּרְזֶל, וְצִיְּנָם הַכָּתוּב מִי וָמִי הַהוֹלְכִים לִפְרוֹעַ שְׁטַר חוֹב הַגָּלוּת מֵרְצוֹנָם. וְאָמַר **בָּנָיו וּבְנֵי בָנָיו אִתּוֹ**, פֵּרוּשׁ אֵלּוּ לֹא הֻצְרַךְ לַהֲבִיאָם הוּא אֶלָּא הֵם מֵעַצְמָם בָּאוּ אִתּוֹ בְּדוֹמֶה לוֹ, וְאַחַר כָּךְ סִדֵּר אוֹתָם שֶׁלֹּא בָּאוּ מֵרְצוֹנָם עַד שֶׁהֻצְרַךְ יַעֲקֹב לְהוֹרִידָם בְּעַל כָּרְחָם, וְהוּא אָמְרוֹ **בְּנוֹתָיו וּבְנוֹת בָּנָיו וְכָל זַרְעוֹ**, פֵּרוּשׁ בְּנֵי בְּנֵי בָנָיו, אֵלּוּ ״הֵבִיא אִתּוֹ מִצְרָיְמָה״, פֵּרוּשׁ, הוּא הֱבִיאָם, לֹא לִרְצוֹנָם בָּאוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The Torah tries to tell us that there were ideological differences between the sons of Jacob. Some agreed willingly to migrate to Egypt and to accept the burden of G'd's decree that their children would become slaves in Egypt. Others strove to delay as long as possible the descent to the land which would be known as the "iron crucible" of the Jewish people. The Torah tries to describe who was who by mentioning separately בניו ובני בניו אתו on the one hand, meaning that those did not have to be persuaded to undertake the journey with Jacob. On the other hand, when the verse continues to speak separately about Jacob **bringing** with him "his daughters, granddaughters and all his descendants," these are the people who did not go down to Egypt voluntarily.


###### Or HaChaim on Genesis 46:7:4
[Or HaChaim on Genesis 46:7:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:7:4)

**וְרָאִיתִי** לָתֵת לֵב לְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (שמות רבה א:ה) שֶׁאָמְרוּ שֶׁכָּל זְמַן שֶׁאֶחָד מִיּוֹרְדֵי מִצְרַיִם קַיָּם, לֹא הִתְחִיל הַשִּׁעְבּוּד, דִּכְתִיב (שמות א׳:ו׳) ״וַיָּמָת יוֹסֵף וְגוֹ׳ וְכֹל הַדּוֹר הַהוּא״, פֵּרוּשׁ שֶׁיָּרְדוּ מִצְרַיִם אָז הִתְחִיל הַשִּׁעְבּוּד, כִּי אוּלַי שֶׁזֶּה הָיָה לָהֶם לְתַשְׁלוּם קַבָּלַת גְּזֵרַת מֶלֶךְ בְּרָצוֹן, פָּקַע מֵהֶם הַשִּׁעְבּוּד, כִּי סַמָּא דְּיִסּוּרֵי קַבּוּלֵי. וְהָעֵד הַנֶּאֱמָן לָזֶה גַּם כֵּן, כִּי יוֹכֶבֶד וְסֶרַח בַּת אָשֵׁר הָיוּ מִיּוֹרְדֵי מִצְרַיִם (בראשית רבה צד:ט), וּבִימֵיהֶם הָיָה הַשִּׁעְבּוּד, וְהַטַּעַם הוּא לְצַד שֶׁהֱבִיאָם יַעֲקֹב וְלֹא מֵרְצוֹנָם. וְעַיֵּן בְּדִבְרֵי הַזֹּהַר (ויקהל קצח:) בְּפֵרוּשׁ פָּסוּק ״אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְרוֹ שִׂבְרוֹ עַל ה׳״ (תהלים קמו:ה).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
In this connection it is important to pay attention to the statement in Shemot Rabbah 1,5 that as long as any of the people who descended with Jacob at the time remained alive the Jews lived in Egypt as totally free people. This is based on the Torah telling us in Exodus 1,6 that "Joseph and all that generation died." The words "and all that generation" refer to those who came to Egypt from Canaan. Perhaps the Torah teaches us that the people who had accepted G'd's decree willingly were spared realisation of that decree during their own lifetime. Perhaps the best proof of this is the fact that Yocheved and Serach, daughter of Asher, who both arrived in Egypt with the family of Jacob did experience the enslavement. The reason was that they were not around when a decision had to be made to descend to Egypt. They were still in their mother's wombs (compare *Bereshit Rabbah* 94,9). It is worth- while to peruse what the *Zohar on Vayakhel 198* has to say on the subject. He quotes Psalms 146,5 "hail to him who has the G'd of Jacob for his help, because his hope was in the Lord."


###### Or HaChaim on Genesis 46:8:1
[Or HaChaim on Genesis 46:8:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:8:1)

**וְאֵלֶּה שְׁמוֹת וְגוֹ׳.** יֵשׁ לְהָעִיר בְּפֵרוּשׁ מִסְפָּר זֶה: א׳ לָמָּה הֻצְרַךְ לוֹמַר **יַעֲקֹב וּבָנָיו**, גַּם אֵין לָהּ מַשְׁמָעוּת בְּהַרְדָּפַת הָעִנְיָן. ב׳ אָמְרוֹ (בראשית מו:טו) **כָּל נֶפֶשׁ בָּנָיו** וְגוֹ׳ **שְׁלֹשִׁים וְשָׁלֹשׁ**, וּבִפְרָטָן אֵינָם כִּי אִם שְׁלֹשִׁים וּשְׁתַּיִם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ואלה שמות בני ישראל, "And these are the names of Israel's children, etc."** The numbers listed here deserve to be analysed; we need to understand why the verse had to repeat again "Jacob and his sons;" besides, what does that statement have to do with "Jacob's firstborn Reuben?" Why does the Torah mention in verse 15 that Leah's descendants numbered 33 when the list of names shows only 32?


###### Or HaChaim on Genesis 46:8:2
[Or HaChaim on Genesis 46:8:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:8:2)

וְרַזַ״ל הִרְגִּישׁוּ מִזֶּה וְאָמְרוּ (בראשית רבה פרשה צ״ד) שֶׁהִיא יוֹכֶבֶד שֶׁנּוֹלְדָה בֵּין הַחוֹמוֹת. וְדִבְרֵיהֶם זַ״ל יְקֻבְּלוּ מִפִּיהֶם וְלֹא מִפִּי זוּלָתָם, כִּי אֵין רְאָיָה לָזֶה מֵהַכָּתוּב. גַּם מֵהֶם אָמְרוּ (בראשית רבה צד) כִּי שְׁכִינָתוֹ יִתְבָּרַךְ הִיא הַמַּשְׁלֶמֶת שִׁבְעִים, וּלְדִבְרֵיהֶם זַ״ל אֵין כָּאן יוֹכֶבֶד בַּמִּנְיָן שֶׁאִם לֹא כֵן שְׁלֵמִים הֵם בְּמִסְפַּר הַשִּׁבְעִים. וְדִבְרֵיהֶם זַ״ל יֻצְדְּקוּ בְּיִשּׁוּב פָּסוּק (בראשית מו:כז) הַבָּא בָּאַחֲרוֹנָה ״כָּל הַנֶּפֶשׁ הַבָּאָה וְגוֹ׳ שִׁבְעִים״ לֹא בְּפָסוּק זֶה, כִּי לָמָּה יִצְטָרֵף לִבְנֵי לֵאָה לְבַד, וְאִם כֵּן מַה יַּעֲנֶה בִּשְׁלֹשִׁים וְשָׁלֹשׁ שֶׁאֵינָם אֶלָּא שְׁלֹשִׁים וּשְׁתַּיִם. וְלַמִּדְרָשׁ שֶׁאָמַר זוֹ יוֹכֶבֶד וְכוּ׳ וַדַּאי שֶׁיַּחְלוֹק עַל מִדְרָשׁ הַנִּזְכָּר, וְקָשֶׁה לִי גַּם עָלָיו, כִּי לְפִי דְּבָרָיו שֶׁאָמַר שֶׁיּוֹכֶבֶד נוֹלְדָה וּבָהּ נִשְׁלְמוּ שְׁלֹשִׁים וּשְׁלֹשָׁה בְּנֵי לֵאָה, אִם כֵּן לָמָּה כְּשֶׁחָזַר הַכָּתוּב לִכְלוֹל כָּל פְּרָטֵי הַמִּנְיָנִים בְּסָמוּךְ אָמַר (בראשית מו:כו) ״כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב וְגוֹ׳ שִׁשִּׁים וָשֵׁשׁ״, וְאִם נוֹלְדָה יוֹכֶבֶד יִהְיֶה הַחֶשְׁבּוֹן שִׁשִּׁים וָשֶׁבַע, עַל זֶה הַדֶּרֶךְ: שְׁלֹשִׁים וּשְׁלֹשָׁה שֶׁל לֵאָה, שִׁשָּׁה עָשָׂר שֶׁל בְּנֵי זִלְפָּה הֲרֵי אַרְבָּעִים וְתֵשַׁע, אַחַד עָשָׂר שֶׁל בְּנֵי רָחֵל מִלְּבַד יוֹסֵף וּשְׁנֵי בָנָיו שֶׁהָיוּ בְּמִצְרַיִם הֲרֵי שִׁשִּׁים, וְשִׁבְעָה שֶׁל בְּנֵי בִּלְהָה הֲרֵי שִׁשִּׁים וָשֶׁבַע, וְלָמָּה יַכְחִישׁ הַכָּתוּב עַצְמוֹ וְיֹאמַר ״כָּל הַנֶּפֶשׁ וְגוֹ׳ שִׁשִּׁים וָשֵׁשׁ״ וּבִפְרָטָן הוּא מוֹנֶה שִׁשִּׁים וָשֶׁבַע?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Although we have already quoted the *Midrash* according to which Yocheved was born "between the walls," i.e. at the time Jacob and his family entered Egypt, there is no proof or even hint of this in the Torah. There is no unanimity on that subject amongst our sages seeing that we have the view that the שכינה should be considered as making up the missing number between 69 and 70. If Yocheved were indeed to be included in the count we would then have a total of 71 instead of seventy. Proof of the accuracy of the statement of our sages is found in verse 27 where the Torah mentions that the total number of persons **arriving** in Egypt was 70. Why would the שכינה be considered as making up the missing number 33 in verse eight, instead of applying equally to the whole family, i.e. accounting for the difference between 69 and 70? Moreover, if Yocheved made up the number 33 in verse 8, then the number mentioned in verse 27 ought to have been 67 instead of 66. This would comprise 33 of Leah, 16 of Zilpah, 11 of Rachel -excluding Joseph and his two sons who were already in Egypt,- plus 7 of Bilhah. Why does the Torah appear to contradict itself by writing: "all the persons were 66," when in fact there were 67?


###### Or HaChaim on Genesis 46:8:3
[Or HaChaim on Genesis 46:8:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:8:3)

עוֹד יֵשׁ לִתְמוֹהַּ, כִּי חָזַר בָּאַחֲרוֹנָה וְצֵרַף יוֹסֵף וּבָנָיו וְגוֹ׳, וְאָמַר ״כָּל הַנֶּפֶשׁ וְגוֹ׳ שִׁבְעִים״, וְאֵינוֹ כֵן. הֵן אֱמֶת לְדִבְרֵי הַמִּדְרָשׁ שֶׁצֵּרַף ה׳ עִמָּהֶם שְׁכִינָתוֹ, יִתְיַשֵּׁב פָּסוּק זֶה, וְקָשֶׁה לִדְבָרָיו פָּסוּק רִאשׁוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Besides, why were Joseph and his sons included in the count in verse 27 when we are told about a total number of 70?


###### Or HaChaim on Genesis 46:8:4
[Or HaChaim on Genesis 46:8:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:8:4)

**וְהַנָּכוֹן** בִּפְשַׁט הַכְּתוּבִים הוּא, כִּי שְׁנֵי מִנְיָנִים מוֹנֶה הַכָּתוּב: בְּאֶחָד מוֹנֶה יַעֲקֹב וּבְאֶחָד מוֹנֶה זֶרַע יַעֲקֹב, וְלָזֶה כְּשֶׁכּוֹלֵל יַעֲקֹב וּבָנָיו הִנֵּה הֵם שִׁבְעִים, וּכְשֶׁמְּפָרֵט בָּנָיו מִבַּלְעֲדֵי יַעֲקֹב אֵינָם אֶלָּא שִׁשִּׁים וָתֵשַׁע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The plain meaning of these verses is undoubtedly that the Torah informs us about two sets of numbers. One count refers to Jacob plus his family, the other to Jacob's descendants by themselves. When Jacob and his children are added up together we have the number 70. When the numbers exclude Jacob we have a total of 69.


###### Or HaChaim on Genesis 46:8:5
[Or HaChaim on Genesis 46:8:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:8:5)

גַּם בָּזֶה יְדוּיְּקוּ הַכְּתוּבִים בְּמַה שֶׁהֵעַרְנוּ בָּהֶם, כִּי בַּתְּחִלָּה הֶרְאָנוּ בָּאֶצְבַּע כִּי מַכְנִיס יַעֲקֹב בַּמִּנְיָן הָרִאשׁוֹן שֶׁל בְּנֵי לֵאָה, וְהוּא אָמְרוֹ **יַעֲקֹב וּבָנָיו**, פֵּרוּשׁ כִּי מַכְנִיסוֹ בִּכְלַל מִנְיָן זֶה. וְלָזֶה אָמַר לְבַסּוֹף **כָּל נֶפֶשׁ בָּנָיו וּבְנוֹתָיו שְׁלֹשִׁים וְשָׁלֹשׁ**, פֵּרוּשׁ כָּל נֶפֶשׁ הָאֲמוּרִים בְּפָרָשָׁה זוֹ בְּצֵרוּף בָּנָיו וּבְנוֹתָיו וְהוּא עִמָּהֶם בְּצֵרוּף הַחֶשְׁבּוֹן, וְלֹא הֻצְרַךְ לְהַזְכִּירוֹ וְסָמַךְ עַל מַה שֶׁרָשַׁם בִּתְחִלַּת הָעִנְיָן ״יַעֲקֹב וּבָנָיו״. וְאוּלַי כִּי לָזֶה אָמַר תֵּבַת **כָּל** לִכְלוֹל הָאָב עִם הַבָּנִים בְּמִסְפָּר זֶה. וְתִמְצָא שֶׁבְּצֵרוּף בְּנֵי זִלְפָּה שֶׁאָמַר בְּסָמוּךְ אָמַר (בראשית מו:יח) ״וַתֵּלֶד וְגוֹ׳ שֵׁשׁ עֶשְׂרֵה נָפֶשׁ״ וְלֹא אָמַר ״כָּל״, וַהֲגַם שֶׁבְּמִסְפַּר בְּנֵי רָחֵל (בראשית מו:כב) אָמַר ״כָּל״, לֶהֱיוֹת שֶׁרָצָה לִכְלוֹל בְּנֵי יוֹסֵף שֶׁבָּהֶם עוֹלֶה הַחֶשְׁבּוֹן לַסְּכוּם הָרָשׁוּם, וּמַה שֶׁאָמַר (בראשית מו:כה) ״כָּל״ בִּבְנֵי בִּלְהָה נִתְכַּוֵּן לוֹמַר שֶׁאֵין בְּכֻלָּן אֶלָּא שֶׁבַע חֶשְׁבּוֹן קָטָן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The Torah is quite accurate by explaining that in the first count Jacob is specifically included in verse 8 where the Torah emphasised יעקב ובניו, Jacob **and** his sons. While the Torah reports on a count which included Jacob himself, the report in verse 8 which arrives at a total of 33 persons for Jacob and the family of Leah is absolutely correct (not including Yocheved). We may even speculate that the word כל was intended to make it clear that Jacob himself is part of that number. The fact that the Torah does not use the word כל when listing the total of Zilpah's family reinforces our belief that the word כל in verse eight refers to Jacob. While it is true that the Torah does use the word כל when listing Rachel's family (verse 22), the reason is that the Torah there wanted to include Joseph's sons who are needed to make up the total listed there and who were in Egypt already. As to the word כל in verse 25 where Bilhah's family is enumerated, the Torah wanted to emphasise by use of that term that altogether they comprised **only** seven persons.


###### Or HaChaim on Genesis 46:8:6
[Or HaChaim on Genesis 46:8:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:8:6)

**עוֹד** תִּמְצָא שֶׁבְּכָל שְׁלֹשֶׁת הָאִמָּהוֹת אָמַר זִכְרוֹן הַלֵּדָה: בְּזִלְפָּה אָמַר ״וַתֵּלֶד אֶת אֵלֶּה״ וְגוֹ׳, בְּרָחֵל אָמַר ״אֲשֶׁר יוּלַּד לְיַעֲקֹב״, בְּבִלְהָה אָמַר ״וַתֵּלֶד אֶת אֵלֶּה״ וְגוֹ׳, מַה שֶׁלֹּא אָמַר כֵּן בִּבְנֵי לֵאָה. וּלְדַרְכֵּנוּ נִתְכַּוֵּן הַכָּתוּב לְהָעִיר כִּי לֹא כָּל הַשְּׁלֹשִׁים וְשָׁלֹשׁ הֵם נוֹלָדִים, וְלָזֶה אִם הָיָה אוֹמֵר ״וַתֵּלֶד אֵלֶּה לְיַעֲקֹב שְׁלֹשִׁים וְשָׁלֹשׁ״ הָיָה הַנִּשְׁמָע כִּי שְׁלֹשִׁים וְשָׁלֹשׁ יָלְדָה, וְלֹא כֵן הוּא, שֶׁלֹּא יָלְדָה אֶלָּא שְׁלֹשִׁים וּשְׁתַּיִם, וּבְצֵרוּף אֲבִיהֶם עִם בָּנָיו וּבְנוֹתָיו שְׁלֹשִׁים וְשָׁלֹשׁ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It is interesting to observe that the expression "birth" in one form or another appears in connection with the families of Zilpah, Rachel and Bilhah, whereas this expression does not occur in connection with Leah's family. According to our interpretation we can account for this by the fact that not all the persons listed in connection with Leah's family were born to her or to her offspring. Had the Torah mentioned ותלד לאה as it does when describing Bilhah's family, for instance, then the number 33 would have to puzzle us seeing that she was responsible for the birth of only 32 children at that stage. The number 33 therefore is arrived at only by including Jacob himself.


###### Or HaChaim on Genesis 46:8:7
[Or HaChaim on Genesis 46:8:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:8:7)

וַאֲשֶׁר עַל כֵּן כְּשֶׁצֵּרֵף בָּאַחֲרוֹנָה, הֶעִירְךָ כִּי חֶשְׁבּוֹן הַבָּנִים וּבָנוֹת בִּפְנֵי עַצְמָן לְבַד מִיַּעֲקֹב אֵינוֹ כֵן, וְהוּא אָמְרוֹ בְּצֵרוּף פְּרָטֵי הַחֶשְׁבּוֹן. ״כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב״ – הֲרֵי הוֹצִיאוֹ מִכְּלַל הַחֶשְׁבּוֹן, וְדִקְדֵּק לוֹמַר ״יוֹצְאֵי יֶרֶךְ יַעֲקֹב שִׁשִּׁים וָשֵׁשׁ״, וְלֹא תִקְשֶׁה קֻשְׁיָתֵנוּ שֶׁשִּׁשִּׁים וָשֶׁבַע, כִּי שָׁם כָּלַל יַעֲקֹב וְכָאן לֹא כְּלָלוֹ, וּבְצֵרוּף מִסְפַּר הַכֹּל לְבַסּוֹף אָמַר ״כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב״ – פֵּרוּשׁ הוּא וּבָנָיו שֶׁבָּאוּ מִצְרַיְמָה שִׁבְעִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When the Torah gives us the number 66 in verse twenty six, this is exclusive of Jacob himself, something which is emphasised by the words: "the offspring of Jacob." When the Torah speaks about a total of 70 persons in verse 27, Jacob is included in what the Torah describes as לבית יעקב, Jacob's family.


###### Or HaChaim on Genesis 46:8:8
[Or HaChaim on Genesis 46:8:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:8:8)

**גַּם** שֶׁנִּתְחַכֵּם הַכָּתוּב לְהָעִירְךָ לְמַה שֶׁפֵּרַשְׁנוּ, בְּמַה שֶׁדִּקְדֵּק לְשַׁנּוֹת דְּבָרָיו בִּשְׁנֵי כְּתוּבִים הַבָּאִים כְּאֶחָד בִּשְׁנֵי הַצֵּרוּפִים: בְּאֶחָד דִּקְדֵּק לוֹמַר **כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב** – הִקְדִּים הַבִּיאָה לְהַזְכָּרַת יַעֲקֹב, וּבְפָסוּק שֵׁנִי אָמַר **כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה** – הִקְדִּים הַזְכָּרַת יַעֲקֹב לְהַזְכָּרַת הַבִּיאָה. נִתְכַּוֵּן בָּזֶה לוֹמַר כִּי בְּצֵרוּף חֶשְׁבּוֹן רִאשׁוֹן אֵין יַעֲקֹב בַּכְּלָל, וְלָזֶה אָמַר **הַבָּאָה לְיַעֲקֹב** – פֵּרוּשׁ הַבָּאָה לוֹ, הָא לָמַדְתָּ כִּי הוּא אֵינוֹ בַּכְּלָל. וּבְצֵרוּף חֶשְׁבּוֹן שֵׁנִי אָמַר כָּל הַנֶּפֶשׁ שֶׁיֵּשׁ לְבֵית יַעֲקֹב שֶׁבָּאוּ מִצְרַיְמָה וְגוֹ׳, הָא לָמַדְתָּ כִּי יַעֲקֹב לֹא יָצָא מֵהַכְּלָל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The Torah even went to the length of changing its syntax in order to make certain we understand its meaning. In verse 25 we read about כל הנפש הבאה לבית יעקב, whereas in verse 27 we read about כל הנפש לבית יעקב הבאה; the difference is clear. In verse 25 the arrival of the family is mentioned before the name Jacob, i.e. it excludes him. In verse 27 the name Jacob appears prior to the statement that the family arrived in Egypt. This means that Jacob himself is included in the count.


###### Or HaChaim on Genesis 46:8:9
[Or HaChaim on Genesis 46:8:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:8:9)

**וּכְדֵי** שֶׁלֹּא לִסְתֹּר חָס וְשָׁלוֹם דִּבְרֵי רַזַ״ל שֶׁאָמְרוּ יוֹכֶבֶד נוֹלְדָה בֵּין הַחוֹמוֹת, אוּלַי שֶׁרְמָזָהּ הַכָּתוּב בְּאָמְרוֹ **כָּל נֶפֶשׁ וְגוֹ׳ וּבְנוֹתָיו**, וְלֹא מָצִינוּ לוֹ אֶלָּא בַּת אַחַת, אֶלָּא זוֹ יוֹכֶבֶד שֶׁנּוֹלְדָה בֵּין הַחוֹמוֹת, אֲבָל לֹא כְּלָלָהּ בַּחֶשְׁבּוֹן כִּי יַעֲקֹב הוּא הַמַּשְׁלִים כְּמוֹ שֶׁכָּתַבְתִּי. וְיֵשׁ עוֹד טַעַם בַּדָּבָר שֶׁלֹּא תִּכָּלֵל בַּחֶשְׁבּוֹן כִּי אִם נוֹלְדָה בֵּין הַחוֹמוֹת וּצְרִיכָה שְׁלֹשִׁים יוֹם כְּדֵי שֶׁתֵּצֵא מִכְּלַל נֵפֶל וְלֹא הָיְתָה רְאוּיָה לְהִמָּנוֹת בִּכְנִיסָתָם. וְלֹא יִקְשֶׁה בְּעֵינֶיךָ שֶׁיִּהְיֶה פֵּרוּשֵׁנוּ הֵפֶךְ דִּבְרֵי חֲזַ״ל, כִּי כְּבָר הוֹדַעְתִּיךָ כִּי בִּפְשָׁטֵי הַתּוֹרָה שֶׁאֵין הֲלָכָה יוֹצְאָה מֵהֶם רְשׁוּת נְתוּנָה לְתַלְמִיד וָתִיק לְחַדֵּשׁ, וַעֲלֵיהֶם נֶאֱמַר (שיר השירים ה:טז) ״חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲמַדִּים״. וְיֵשׁ לְיַשֵּׁב מַה שֶׁהִקְשֵׁנוּ לְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה וְהוּא דָּחוּק, וְהַפְּשָׁט כִּרְאִי מוּצָק (איוב לז:יח) וְהַדְּרָשָׁה תִּדָּרֵשׁ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
We do not wish to contradict our sages who have said that Yocheved was born between the walls separating Egypt from Canaan. Perhaps the Torah alludes to her birth with the words כל נפש…ובנותיו. Inasmuch as apart from Dinah we do not know of any other daughters in Leah's family, the Torah's use of the plural "his daughters" cannot be justified unless there was at least one additional daughter who arrived in Egypt. This would be Yocheved. The Torah did not include Yocheved in the names of the people who journeyed to Egypt with Jacob since we have already explained that Jacob himself was the one who made up the number 33. There could be an additional reason why Yocheved was not included in the count. Seeing that she was only born when the family arrived in Egypt she would not be a viable human being until thirty days had elapsed. Up until that time she was still in the category of a נפל, an aborted embryo. Do not be bothered by the fact that our explanation appears to contradict that of our sages. We have explained to you repeatedly that whenever the exegesis of our sages does not imply halachic consequences scholars of established reputations are allowed to disagree. Concerning such instances we read in Song of Songs 5,16: חכו ממתקים וכלו מחמדים, "the words of his palate are sweet and He is all delight."


###### Or HaChaim on Genesis 46:12:1
[Or HaChaim on Genesis 46:12:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:12:1)

**וּבְנֵי יְהוּדָה עֵר וְאוֹנָן וְגוֹ׳.** צָרִיךְ לָדַעַת לְאֵיזֶה עִנְיָן הִזְכִּיר אוֹתָם שֶׁכְּבָר מֵתוּ? גַּם אֵין חִדּוּשׁ בְּהוֹדָעַת מִיתָתָם. גַּם צָרִיךְ לְדַקְדֵּק אָמְרוֹ **וַיִּהְיוּ בְּנֵי פֶרֶץ** וְגוֹ׳, שֶׁהָיָה לוֹ לוֹמַר ״וּבְנֵי פֶרֶץ״ וְגוֹ׳ כְּאָמְרוֹ אַחַר זֶה ״וּבְנֵי בְרִיעָה״, מַה הִיא כַּוָּנָתוֹ בְּאָמְרוֹ **וַיִּהְיוּ** וְגוֹ׳. וְאֶפְשָׁר כִּי לְפִי מַה שֶׁקָּדַם אֶצְלֵנוּ בְּמִצְוַת יִבּוּם כִּי יָבִיא נֶפֶשׁ הַמֵּת, וּבַמְּצִיאוּת שֶׁלְּפָנֵינוּ לְצַד שֶׁמֵּתוּ עֵר וְאוֹנָן בְּלֹא בָנִים וְיֻצְרַךְ הַמְיַבֵּם לַהֲבִיאָם, וְהִנֵּה נַעֲשָׂה יְהוּדָה מְיַבֵּם בְּעַד שֵׁלָה וְהֵבִיא שְׁתֵּי הַנְּפָשׁוֹת עַצְמָן, וְהוֹדִיעַ הַכָּתוּב כִּי עֵר וְאוֹנָן בִּמְקוֹמָן עוֹמְדִים שֶׁנִּכְנְסוּ בִּמְקוֹמָן חֶצְרוֹן וְחָמוּל, וְזֶה הוּא שִׁעוּר הַכָּתוּב: וּבְנֵי יְהוּדָה חֲמִשָּׁה בָּנִים עֵר וְאוֹנָן וְגוֹ׳ וַיָּמָת״ וְגוֹ׳, וּלְצַד זֶה הָיוּ עֵר וְאוֹנָן חָזְרוּ לִהְיוֹת בְּנֵי פֶרֶץ חֶצְרוֹן וְחָמוּל, כִּי חָזְרוּ לָעוֹלָם מְעֻבָּרִים בְּסוֹד נֶפֶשׁ מֵת וְהָיוּ חֶצְרוֹן וְחָמוּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ובני יהודה ער ואונן. And the sons of Yehudah, Er and Onan, etc.** Why were people who had died already listed as part of the family which travelled to Egypt? Besides, why did the Torah repeat here again that these sons of Yehudah had died in the land of Caanan, something that we are all familiar with? Furthermore, why does the Torah write: **ויהיו** בני פרץ חצרון וחמול, instead of the customary **ובני** פרץ חצרון וחמול? We find all the other grand-children introduced as: ובני…וגו. Perhaps it is all connected with the concept of the levirate marriage. יבום is aimed at re-establishing a presence on earth for the brother who died without leaving children. In our instance Yehudah performed this commandment instead of his son Shelah. It was Yehudah's duty to bring Er and Onan's offspring to Egypt. The Torah tells us by means of an unusual syntax that Yehudah performed this duty by bringing Chetzron and Chamul (his grandchildren) to Egypt. These two were to be considered the replacements of Er and Onan respectively. [If I understand the author correctly, he argues that because Yehudah belonged to a generation prior to that of Shelah the surviving brother of Er and Onan who should have performed the levirate marriage, only the second generation, i.e. Peretz's children, were the reincarnates of Er and Onan. Had Shelah himself performed the rites of יבום, his first two children would have been considered as the reincarnates of Er and Onan. Ed.] All this is hinted at by the word ויהיו.


###### Or HaChaim on Genesis 46:12:2
[Or HaChaim on Genesis 46:12:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:12:2)

**וּבְדֶרֶךְ** פְּשָׁט יְכַוֵּן הַכָּתוּב בְּהַזְכָּרַת עֵר וְאוֹנָן לְלַמֵּד עֲלֵיהֶם זְכוּת, כִּי טַעַם מִיתַת עֵר וְאוֹנָן הָיָה לְצַד שֶׁהָיוּ בְּאֶרֶץ כְּנַעַן, עַל דֶּרֶךְ אָמְרוֹ (ויקרא י״ח:ג) ״כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם וּכְמַעֲשֵׂה אֶרֶץ כְּנַעַן״ וְגוֹ׳, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ויקרא רבה פרשה כ״ג): הִשְׁוָה הַכָּתוּב מַעֲשֵׂה מִצְרַיִם וְכוּ׳. וּלְצַד שֶׁהָיוּ שָׁם עֵר וְאוֹנָן לָמְדוּ מִמַּעֲשֵׂיהֶם, וְזוּלַת זֶה בָּנָיו שֶׁל אוֹתוֹ צַדִּיק אֵין שָׁרְשָׁם רַע וָמַר חָס וְשָׁלוֹם, וְתִמְצָא שֶׁצִּוָּה הָאֵל יִשְׂרָאֵל לְבַל יִלְמְדוּ מֵהֶם דִּכְתִיב ״כְּמַעֲשֵׂה״ וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Looking at the plain meaning of the verse, the Torah may have explained here that the only reason that Er and Onan committed the sins that caused G'd to kill them was that they lived in the land of Canaan, a country in which sexual perversity had taken root. They had been corrupted by their environment. Apart from this one sin they were not basically bad. G'd killed them so that one should not copy their example, much as the Torah warns the Jewish people not to copy the sexual perversions practiced both in Egypt and the land of Canaan in Leviticus 18,3.


###### Or HaChaim on Genesis 46:12:3
[Or HaChaim on Genesis 46:12:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:12:3)

**וְטַעַם** אָמְרוֹ **וַיִּהְיוּ**, רָמַז כִּי לְאֵלֶּה יִקָּרֵא הֲוָיָה וְאֵין כְּמוֹתָם, לְצַד כִּי מֵהֶם יֵצֵא חוֹטֶר לְיִשַׁי מְשִׁיחֵנוּ מַלְכֵּנוּ אֲשֶׁר יִהְיֶה לְנֵס עַמִּים, אֵלָיו גּוֹיִם יִדְרוֹשׁוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The expression ויהיו tells us that these two were a phenomenon by itself (הויה), unlike any observed elsewhere. Were this not so they could hardly be the members of the family from which the Messiah will devolve, someone who will serve as a shining example of morality to all of mankind.


###### Or HaChaim on Genesis 46:30:1
[Or HaChaim on Genesis 46:30:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:30:1)

**וַיֹּאמֶר וְגוֹ׳ אָמוּתָה הַפָּעַם וְגוֹ׳.** טַעַם אָמְרוֹ **הַפָּעַם** פֵּרוּשׁ: לֶהֱיוֹת שֶׁאָמַר (בראשית לז:לה) ״כִּי אֵרֵד אֶל בְּנִי אָבֵל שְׁאוֹלָה״, עַתָּה אָמַר לֹא אֶרְאֶה הַשַּׁחַת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר …אמותה הפעם, He said:.."now I can die, etc."** The reason Jacob said "now" is that he had expressed fears of dying on a previous occasion when he heard about Joseph's disappearance.


###### Or HaChaim on Genesis 46:30:2
[Or HaChaim on Genesis 46:30:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:30:2)

עוֹד נִרְאֶה לִלְמֹד בְּדִקְדּוּק אָמְרוֹ **כִּי עוֹדְךָ חָי**, וְלֹא הִסְפִּיק לוֹמַר ״אַחֲרֵי רְאוֹתִי פָּנֶיךָ״, וְהַדָּבָר מוּבָן כִּי חַי הוּא. גַּם צָרִיךְ לָדַעַת לָמָּה לֹא אָמַר יַעֲקֹב כֵּן כְּשֶׁבִּשְּׂרוּהוּ הָאַחִים כִּי יוֹסֵף חַי, וּמָצִינוּ שֶׁהֶאֱמִין כְּשֶׁרָאָה הָעֲגָלוֹת (בראשית מה:כו) ״וַתְּחִי רוּחַ״ וְגוֹ׳, וּמַה דָּבָר חָדָשׁ רָאָה?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another part of this verse which needs analysis is why Jacob added the words כי עודך חי, "that you are still alive." If Joseph had not been alive how could Jacob have expressed his joy at seeing him? Besides, why did Jacob not make this statement when the brothers had told him that Joseph was still alive in 45,26?


###### Or HaChaim on Genesis 46:30:3
[Or HaChaim on Genesis 46:30:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/46:30:3)

**אָכֵן** כַּוָּנַת דִּבְרֵי יַעֲקֹב הֵם כִּי הֲגַם שֶׁנִּתְבַּשֵּׂר כִּי עוֹדֶנּוּ חַי, זֶה הוֹעִיל לָדַעַת שֶׁיֶּשְׁנוֹ בַּמְּצִיאוּת, אֲבָל עֲדַיִן לִבּוֹ דַּוָּי עָלָיו לְצַד הֱיוֹתוֹ בֵּין הָאֻמּוֹת, שָׁפָל עֶבֶד מוֹשְׁלִים, אִם עוֹדֶנּוּ בְּצִדְקוּתוֹ וְלֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵיחוֹ, אוֹ לְצַד הֱיוֹתוֹ מֻבְדָּל מִמֶּנּוּ וְנָתוּן תּוֹךְ הַקְּלִפּוֹת וּבִפְרָט טֻמְאַת מִצְרַיִם, וּמַה גַּם לְצַד מַה שֶׁעֲבָרוֹ מֵרוּחַ הַקֹּדֶשׁ שֶׁאָמַר (בראשית ל״ז) ״טָרֹף טֹרַף יוֹסֵף חַיָּה רָעָה אֲכָלָתְהוּ״ (בראשית רבה פ׳ פ״ד). וְדָבָר יָדוּעַ הוּא כִּי הַצַּדִּיקִים יוֹתֵר יַחְפְּצוּ בְּהֶעְדֵּר הַבֵּן בִּהְיוֹתוֹ בֵּן מֵבִישׁ, וּמַה גַּם יַעֲקֹב הַצַּדִּיק. אֲשֶׁר עַל כֵּן לֹא הָיְתָה שִׂמְחָתוֹ שְׁלֵמָה מִסָּפֵק זֶה עַד וַיֵּרָא אֵלָיו וְהִכִּיר בּוֹ בְּפָנָיו כִּי הַכָּרַת הַפָּנִים תַּעֲנֶה בָּאִישׁ, וּכְמוֹ כֵן מָצִינוּ לְצַדִּיקִים שְׁלֵמִים וְכֵן רַבִּים שֶׁהִכִּירוּ בְּרֹשֶׁם הַפָּנִים מַעֲשֵׂה אָדָם וְכָל שֶׁכֵּן יַעֲקֹב אָבִינוּ שֶׁיַּכִּיר. לָזֶה כְּשֶׁהִכִּיר בּוֹ אָמַר אֵלָיו ״אָמוּתָה הַפָּעַם״, פֵּרוּשׁ הַפַּעַם הַזֹּאת בִּרְאִיָּתְךָ וְלֹא מִקֹּדֶם כְּשֶׁנִּתְבַּשַּׂרְתִּי, וְהַטַּעַם **אַחֲרֵי רְאוֹתִי פָּנֶיךָ** וְהִכַּרְתִּי בָּהֶם שֶׁעוֹדְךָ חַי, פֵּרוּשׁ צַדִּיק כְּמִקֹּדֶם וְלֹא נִשְׁתַּנָּה דְּיוֹקְנְךָ מִכְּמוֹת שֶׁהָיָה אֶלָּא עוֹדְךָ חַי, כִּי הַצַּדִּיקִים קְרוּיִים חַיִּים (ברכות י״ח.), וְנָכוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Actually Jacob had now reassured himself about something that the brothers could not have told him at the time. He had been satisfied that Joseph was alive, well and powerful; he had not yet been certain that in view of all the experiences Joseph had undergone both as a slave and subsequently as a powerful ruler, that he had been able to preserve his righteousness. Jacob himself had experienced a loss of the presence of Holy Spirit at the time he had mistakenly exclaimed that Joseph had been devoured by a wild beast. He naturally was afraid that Joseph too had been cut off from such Holy Spirit seeing he had lived in close contact with people who represented the קליפה, the personification of impurity. It is a well known fact that the righteous prefer the disappearance of a son to such a son embarassing them by abandoning his spiritual heritage. It was only when he set eyes on Joseph that he realised that Joseph had not changed. We have numerous examples in the Bible of righteous people being able to tell by merely looking at the faces of people that such people were upright and righteous. This is why Jacob was able to say אחרי ראותי את פניך, "after having seen your face." Jacob was now able to accept death without regret whenever it would occur. *Berachot* 18 mentions that the righteous are called חיים, alive, during their lifetime. Jacob expressed this thought when he called Joseph as "still alive" after having set eyes on him.