Yehudah had told them, “Wait...” Otherwise, why did only Yehudah reply to, “Go back and buy a little food,” when this was said to them all? Perforce, [it is as Rashi explained].

“You will not see me without your brother with you.” Rashi is answering the question: In all of Scripture, בלתי means “rather.” So why is it not written בלתי כאשר אחיכם אתכם (rather, you will see me when your brother is with you)? Therefore Rashi says that here, בלתי means “without.” (Re’m) [Rashi is saying] that we should not think it means, “You will not see me; rather, your brother alone will see me.” Thus he explains that it means: “You will not see me without your brother with you.” (Maharshal)

Explained the thing so that it fits, but was not meticulous to translate it literally. I.e., Onkelos translates בלתי as “rather,” and he adds כד, which means “that.” This is non-literal, because [if Onkelos is translating literally,] the word כד is added to the verse — and that is a forced explanation.

Even the type of wood of our childhood cradles he revealed to us. I.e., even the small children lying in a cradle. [Rashi knows this] because it is written מולדתנו, which alludes to the cradles in which the children (ילדים) lie.

That we have a father and a brother. [Rashi inserts these words into the verse] because על פי הדברים האלה means, “According to his questions.” It follows that ונגד לו means, “We told him such and such, according to his questions.” However, if the verse meant, “We told him the questions he asked, ‘Do you have a father and a brother?’” then it should simply say ונגד לו את הדברים האלה.

He had a spark of Divine prophecy... Since Yehudah said, “And not die,” obviously he means they will live. So why did he say, “Let us live”? Perforce, [it is as Rashi explained].

Whereas, we will certainly die of hunger if we do not go. Rashi is answering the question: Why did Yehudah reply, “Let us... not die”? That is why Yaakov is sending them — to buy grain! Thus Rashi explains that “Let us... not die” conveys: “Concerning Binyamin, it is doubtful ... we will certainly die of hunger...” (Maharshal)

You would not have had to suffer all these days. Otherwise, what difference does it make that they could have returned twice? Perforce, it means we would have returned with Shimon and you would have been spared all your suffering until now.

Twice as much as the first time. I.e., it does not mean a second sum of money, besides what was returned, [and equal to it. For if so, it should first say, “The money that was returned,”] and then say, “Double the money.”

Now you are lacking nothing except prayer... I.e., Yaakov said to them: If on his own he grows angry and harasses you, it is a natural occurrence. Appease him with these fruits which are the best of the land. And if this does not appease him, it is surely caused by Hashem. Then, prayer alone is lacking — and “I, hereby, pray for you...” (Maharshal)

Until your return, I will possibly be bereft of children. [This is how Rashi knew that] it does not mean, “Now I am bereft of children”: because if so, why did he say, “May the Almighty, Shaddai, grant you compassion...”?

טבוח is not an imperative for then it should have said וטבח. And then it would be like (Shemos 4:4): שלח ידך (Stretch out your hand), and (Shemos 9:19): שלח העז (Now send word and gather), which are imperatives.

Which, in Aramaic, means the first meal... I.e., in the morning. Onkelos does not explain צהרים here as he does elsewhere because people usually eat at the fourth hour, [the middle of the morning]. Even Torah scholars, [who wait the longest,] usually eat at the beginning of the sixth hour, [an hour before noon] — as it says in Shabbos 10a.

According to Onkelos who translates as ולאסתקפא עלנא**...**I.e., this translation is for ולהתנפל.

ולהתגולל, which he translates as לאתרברבא... The word לאתרברבא denotes “lordship.” You might ask: Is this translation not contrary to the [simple] meaning of להתגולל? And why does he translate [להתנפל] as “to libel,” which is not in accordance with the plain meaning of the verse? The answer is: Onkelos started by explaining להתגולל as “lordship,” based on the verse גלת הזהב. As a result, להתנפל is understandable only if we explain it as “to libel.” Had להתגולל meant “to turn things against,” following its plain meaning, then להתנפל could mean “to come down upon.” But since להתגולל means “lordship,” להתנפל must mean “libel.” (Maharshal)

A “come down” for us... Rashi deduces this from the repetitious ירד ירדנו and not because it is written “coming down” instead of “going,” as he explained on רדו שמה (42:2), see there. Although [the repetition could be explained simply because] the Torah speaks as people do, however we expound the verse when we have the opportunity to do so. (Re’m)

Prostration upon the ground. [Rashi knows this] because it is written in 42:6, “And they prostrated themselves (וישתחוו) to him with their faces to the ground.”