Or HaChaim

בַּחֹדֶשׁ הַשְּׁלִישִׁי וְגוֹ׳. הִנֵּה לְמַה שֶׁקָּדַם מֵעֹצֶם חִבָּתוֹ יִתְבָּרַךְ בְּיִשְׂרָאֵל וְגֹדֶל חֶשְׁקוֹ לָתֵת לָהֶם אֲרוּסָתָם זֹאת הַתּוֹרָה, תִּקְשֶׁה לָמָּה נִתְעַכֵּב ה׳ מִתֵּת הַתּוֹרָה עַד חֹדֶשׁ הַשְּׁלִישִׁי, כִּי מִן סִימָנֵי הָאַהֲבָה הִיא שֶׁלֹּא יִתְעַכֵּב חוֹשֵׁק מִבֹּא לַחֲשׁוּקָתוֹ. וְאִם לְצַד הַדֶּרֶךְ, הֲלֹא מָצִינוּ שֶׁאֲפִלּוּ לֶאֱלִיעֶזֶר עֶבֶד אַבְרָהָם קָפְצָה לוֹ הָאָרֶץ (סנהדרין צה,א) בְּלֶכְתּוֹ לָקַחַת אִשָּׁה לְיִצְחָק, וּמִכָּל שֶׁכֵּן וְקַל וָחֹמֶר לַחֲתֻנַּת נְשִׂיאַת רֹאשׁ כִּי תִּקְפֹּץ הָאָרֶץ וְגַם הַשָּׁמַיִם אִם יִצְטָרְכוּ לָהּ.

בחדש השלישי לצאת בני ישראל, In the third month after the Exodus of the children of Israel, etc. Considering G'd's love for Israel and His urgent desire to give them their fiancee (the Torah), it is difficult to understand why G'd waited until the third month after the Exodus. One of the signs of fondness for one's counterpart is that one does not allow obstacles to stand in the way of one's joining the beloved. We have instances in the Torah when G'd even accelerated the union of lover and beloved such as when Eliezer traversed the distance from the Holy Land (Hebron) to Aram Naharayim in a single day (G'd having telescoped the earth under his feet) only in order to bring about the union of Isaac and Rebeccah even more speedily than was possible without this miracle (compare Sanhedrin 95). In view of this, we could have expected G'd to at least do the same for the Israelites and ensure their arrival at Mount Sinai immediately after they had crossed the Sea of Reeds.

Or HaChaim on Exodus 19:1:1 · Or Hachayim, trans. Eliyahu Munk

לֹא תִקֹּם וְגוֹ׳. רַזַ״ל (תורת כהנים כאן; יומא כג.) אָמְרוּ: נְקִימָה הוּא שֶׁעוֹשֶׂה לוֹ כְּמַעֲשֵׂהוּ הָרַע, נְטִירָה שֶׁלֹּא יֹאמַר לוֹ ״לֹא אֶעֱשֶׂה לְךָ כְּמַעֲשֶׂיךָ״. וּכְפִי זֶה נָתַן טַעַם הַכָּתוּב לְמִצְוָה זוֹ בִּסְמִיכוּת ״וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ״, פֵּרוּשׁ כִּי ה׳ חָפֵץ שֶׁתִּהְיֶה אוֹהֵב רֵעֲךָ כָּמוֹךָ, וְאִם אַתָּה אוֹמֵר לוֹ כֵּן, הֲרֵי גִּלִּיתָ דַּעְתְּךָ כִּי טָמוּן הָיָה בְלִבְּךָ מַעֲשֵׂהוּ בִּלְתִּי הָגוּן לְךָ. וְנָתַן טַעַם לַדָּבָר ״אֲנִי ה׳״, פֵּרוּשׁ עַל דֶּרֶךְ אָמְרָם (זוהר ח״ג טז.) שֶׁבְּאֶמְצָעוּת יִחוּד הַלְּבָבוֹת מִתְיַחֵד שְׁמוֹ יִתְבָּרַךְ, לֶהֱיוֹת שֶׁכְּנֶסֶת יִשְׂרָאֵל הֵם עַנְפֵי שֵׁם הֲוָיָ״ה בָּרוּךְ הוּא, דִּכְתִיב (דברים ל״ב:ט׳) ״כִּי חֵלֶק ה׳ עַמּוֹ״.

לא תקום ולא תטור, "Do not take vengeance and do not bear a grudge." Yuma 23 defines vengeance as someone responding in kind to a hateful act by his neighbour he has experienced, whereas the "grudge" is defined as repaying a hateful act with a kind act pointing out, however, that one is morally superior to the person who committed the hateful act. The proof for this is the verse following that one should "love your neighbour as yourself." The reason the Torah has to say this is to indicate that it is G'd's wish that we relate to our fellow Jews with the same love we have for ourselves. If the person described as bearing a grudge told his neighbour that despite the fact that the latter refused to lend him his spade, he in turn was willing to lend him his own spade, he indicated that he had harboured resentment against his neighbour first. G'd tells us that the reason we must not bear a grudge is because the Lord is our G'd. This means that by means of individual Israelites experiencing a unification of their hearts, G'd's Unity itself is enhanced. This is all based on the kabbalistic concept that all Jewish souls are branches of the Holy name of G'd (י־ה־ו־ה) based on Deut. 32,9 "for His people are part of Him" (compare Zohar volume 3 page 16).

Or HaChaim on Leviticus 19:18:1 · Or Hachayim, trans. Eliyahu Munk

בְּעֵזֶר יוֹצֵר אוֹרָה. אֲבָאֵר פֵּירוּשׁ הַתּוֹרָה. לְיַחֵד שְׁמוֹ הַנּוֹרָא. אֲשֶׁר עָשַׂאנִי מֵרֵאשִׁית. וַיְעָצַנִי וְקָרָאנִי רֵאשִׁית. לַעֲסוֹק בְּנוֹעַם רֵאשִׁית. אַתְחִיל לְבָאֵר סֵפֶר בְּרֵאשִׁית:

With the help of the Creator of light, I will elucidate the explanation of the Torah, to unite His awesome name; Who made me from the beginning and advised and called upon me first, to work pleasantly first; I will begin to explain the Book of 'In the Beginning' (Genesis):

Or HaChaim on Genesis 1:1:1 · Sefaria Community Translation

וְאֶפְשָׁר כִּי לָזֶה רָמְזוּ זַ״ל בְּנוֹעַם אִמְרֵיהֶם (חגיגה יב:) וְזֶה לְשׁוֹנָם: דְּקָיְמֵי וְלָא יָדְעֵי עַל מָה קָיְמֵי, עַד כָּאן. הַכַּוָּנָה כִּי אִם הָיוּ הַנִּבְרָאִים מַבְחִינִים הַבְחָנָה זוֹ, וְיָדְעוּ רוּם מַעֲלַת חִבַּת הַקֹּדֶשׁ וּתְשׁוּקַת הַנִּבְרָאִים לַנֶּעְלָם הַנֶּעֱרָב, וְיִרְאוּ כַּמָּה הוּא עֹצֶם הַתִּקְוָה וְהַהִתְעַצְּמוּת דּוֹמֵם זֶה שֶׁהוּא הָעוֹלָם, אֲשֶׁר מִתְעַצֵּם לְהִתְקָרֵב לֵיהָנוֹת מֵאוֹר הַמְקֻוֶּה, וְלֹא נָהַג רִפְיוֹן בְּשׁוּם חֵלֶק מְסוֹבֵב הָעוֹלָם – יִשְׂאוּ קַל וָחֹמֶר מִזֶּה כַּמָּה צָרִיךְ הָאָדָם לַעֲשׂוֹת, כִּי בּוֹ נִתְרַבֵּית הַהַבְחָנָה וְהַהַשְׂכָּלָה. גַּם יֵשׁ לְךָ לָדַעַת כִּי לֶהֱיוֹת שֶׁכָּל הַנִּבְרָאִים בִּמְלֹא עוֹלָם, כָּל אֲשֶׁר רוּחַ הַחִיּוּנִי בּוֹ, אָמְרוּ זַ״ל (ילקוט תהלים קנ) כִּי אֵין כָּל נֶפֶשׁ מִתְיַשֶּׁבֶת בִּמְקוֹמָהּ כִּי אִם לְצַד שֶׁיֶּשְׁנוֹ לַנִּכְסָף וּמְקֻוֶּה מְלֹא עוֹלָם הַזֶּה, לֹא תִגְעַל הַנֶּפֶשׁ אֶת הַבָּשָׂר. וּלְטַעַם זֶה הֵאִיר ה׳ עוֹלָמוֹ מִכְּבוֹדוֹ, וּכְבוֹדוֹ מָלֵא עוֹלָם, וְנִמְצָא הָעוֹלָם בְּתוֹךְ תּוֹךְ בּוֹרְאוֹ, וְאוֹר הַבּוֹרֵא בְּתוֹךְ כָּל הָעוֹלָם וְסוֹבֵב עוֹלָמוֹ. וּבָזֶה עָמַד וְנִתְקַיֵּם הָעוֹלָם בְּאֶמְצָעוּת הַתְּשׁוּקָה לַמָּצוּי, וְהוּא אָמְרוֹ וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם, פֵּרוּשׁ ״וַיְכֻלּוּ״ עַל דֶּרֶךְ אָמְרוֹ (תהלים פד:ג) ״נִכְסְפָה וְגַם כָּלְתָה״. וּבְאֶמְצָעוּת זֶה נִשְׁלְמָה וְנִתְקַיְּמָה הַבְּרִיאָה. וְטַעַם שֶׁהוֹצִיא הַכָּתוּב הָעִנְיָן בְּלָשׁוֹן זֶה ״וַיְכֻלּוּ״, לִרְמֹז כִּי הוּא תְּשׁוּקָה גְּדוֹלָה עַד כְּלוֹת הַחֵלֶק אֶל הַכֹּל, וְהוּא בְּחִינָה גְּדוֹלָה מִבְּחִינַת הַחֵשֶׁק וְהַתְּשׁוּקָה. וְהוּא שֶׁרָמַז דָּוִד בְּאָמְרוֹ ״נִכְסְפָה וְגַם כָּלְתָה״, הֲרֵי זֶה מַגִּיד כִּי בְּחִינָה זוֹ גְּדוֹלָה מִבְּחִינָה שֶׁלְּפָנֶיהָ, וּבְאֶמְצָעוּת בְּחִינָה זוֹ וְהִתְעַצְּמוּתָהּ הָעוֹלָם קַיָּם. וְזֶה הוּא סוֹד קְרִיאָתוֹ ״חַי הָעוֹלָמִים״, וְהָבֵן. וְהוּא סוֹד ״בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים״.

And it is possible that this is what our sages hinted at in Noam Amrei'hem (Chagigah 12a) when they said "and this is their language - that they are established but do not know on what they are established." The intention is that if the creatures were discerning this distinction and knew the exaltedness of the love for the Holy One and the yearning of the creatures for the hidden One, they would see how great is the hope and strengthening of this silence, which is the world that contracts in order to draw near and enjoy the light of the Mikveh, and does not act with weakness in any part of the revolving world. They will then take this lightly and know how much a person needs to do, for in it the discernment and intelligence increase. You should also know that since all creatures fill the entire world, wherever the vital spirit is, as our sages said (Yalkut Tehillim 159), "for no soul rests in its place, but rather it is to the side that it desires and yearns for the fullness of this world, so that the soul will not despise the flesh." And for this reason, the Lord illuminated His world from His glory, and His glory fills the entire world, and the world is found within the midst of its Creator, and the light of the Creator is within the entire world and revolves His world. And in this way, the world stood and was established through the yearning for existence, and this is what it means when it says "and the heaven and the earth were finished, and all their host." The meaning is that they were finished in the sense of yearning that is great until the part is completely exhausted into everything, and this is a great level of desire and yearning, and David hinted at it when he said "for it desires and also longs." This indicates that this level is greater than the preceding one, and through this level and its strengthening, the world exists. And this is the secret of the calling of "He who lives through the worlds" and "the Son," and this is the secret in the light of the King of Life's countenance.

Or HaChaim on Genesis 2:1:2 · Sefaria Community Translation

וְהַנָּחָשׁ הָיָה עָרוּם וְגוֹ׳. צָרִיךְ לָדַעַת לְאֵיזֶה סִבָּה הוֹדִיעָנוּ הַכָּתוּב כִּי הַנָּחָשׁ הָיָה עָרוּם?

והנחש היה ערום. The serpent was sly. First we must understand why the Torah told us that the serpent was so sly.

Or HaChaim on Genesis 3:1:1 · Or Hachayim, trans. Eliyahu Munk

וַתֵּלֶד אֶת קַיִן וַתֹּאמֶר וְגוֹ׳. פֵּרוּשׁ עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (זהר חלק א׳ נד) כִּי קַיִן הוּא בְּחִינַת הָרַע וְהֶבֶל הוּא בְּחִינַת הַטּוֹב, וְהוּא נַפְשׁוֹ שֶׁל מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם (תיקון סט). וְהִנֵּה בְּאֶמְצָעוּת הַפְלָגַת הַפְּצָעִים שֶׁפָּצַע קַיִן בְּהֶבֶל עַד שֶׁהֲרָגוֹ, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (סַנְהֶדְרִין לז:) שֶׁלֹּא הָיָה יוֹדֵעַ מְקוֹם הַנֶּפֶשׁ, וּבָזֶה הֵסִיר חֵלֶק הָרַע מִמֶּנּוּ וְהֻכַּר הַטּוֹב מֻחְלָט, וְהוּא אָמְרוֹ קָנִיתִי וְגוֹ׳ פֵּרוּשׁ בְּאֶמְצָעוּת זֶה קָנִיתִי אִישׁ שֶׁהוּא מֹשֶׁה אֶת ה׳, שֶׁלֹּא הִשִּׂיג מְצִיאוּת זֶה לִהְיוֹת עִם ה׳ כְּמֹשֶׁה עָלָיו הַשָּׁלוֹם אֶלָּא בְּאֶמְצָעוּת יִסּוּרִין שֶׁעָשָׂה לוֹ קַיִן.

ותלד את קין. She gave birth to Cain. According to our sages Cain represented the spirit of impurity and evil whereas Abel represented good. Abel's soul is supposed to have been reincarnated in the body of Moses (compare Zohar 1,54 on this passage). Abel suffered multiple injuries at the hands of Cain because Cain did not know where to inflict a lethal injury. The pains suffered by Abel in the process removed any vestige of evil that may have been in him so that when Moses was born he was totally good. This is what Eve hinted at when she said: קניתי איש את השם. She meant that the perfection of a man such as Moses who could commune freely with G'd, was due only to the sufferings undergone by his ancestor Abel.

Or HaChaim on Genesis 4:1:1 · Or Hachayim, trans. Eliyahu Munk

זֶה סֵפֶר וְגוֹ׳. צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ ״זֶה סֵפֶר״, מָה הַסִּפּוּר הַלָּז. עוֹד אָמְרוֹ בְּיוֹם בְּרֹא וְגוֹ׳ בִּדְמוּת, שֶׁנִּרְאֶה כִּי בְּיוֹם בְּרֹא הָיָה בִּדְמוּת וְלֹא אַחֲרֵי כֵן. עוֹד, אַחַר שֶׁכְּבָר הוֹדִיעַ דָּבָר זֶה בְּיוֹם הַבְּרִיאָה לָמָּה חָזַר פַּעַם ב׳ עַל הַדָּבָר. עוֹד, לָמָּה הֻצְרַךְ לוֹמַר פַּעַם ב׳ עוֹד ״זָכָר וּנְקֵבָה״ וְגוֹ׳, וְעוֹד לָמָּה חָזַר לוֹמַר פַּעַם ב׳ ״בְּיוֹם הִבָּרְאָם״.

זה ספר תולדות אדם. This is the book (record) of Adam's descendants. The Torah uses the word ספר to allude to a story, סיפור. Which story is meant? Why does the Torah give the impression that the דמות אלוקים, the likeness of G'd that man was created in, existed only on the day he was created? Besides, seeing that the Torah had already mentioned this distinction of man when it first reported his creation, why did the Torah repeat it here once more? Why did the Torah repeat once more that man was created male and female? Why did the Torah repeat the words ביום הבראם, "on the day they were created," at the end of the verse?

Or HaChaim on Genesis 5:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיֹּאמֶר ה׳ לֹא יָדוֹן רוּחִי וְגוֹ׳. מִקְרָא זֶה צָרִיךְ מַגִּיד, וְרַזַ״ל דָּרְשׁוּ בּוֹ (בראשית רבה כו) הַרְבֵּה דְּרָשׁוֹת, אֲבָל פְּשַׁט הַכָּתוּב לֹא נוֹדַע. וְנִרְאֶה שֶׁיְּכַוֵּן לוֹמַר לֶהֱיוֹת שֶׁהָיָה ה׳ מִתְנַהֵג עִם בְּרוּאָיו לְהוֹכִיחַ וּלְהִתְדַּיֵּן עִמָּהֶם בְּנִגְלֶה: ״וַיֹּאמֶר ה׳ אֶל הַנָּחָשׁ״ (בראשית ג:יד), ״אֶל הָאִשָּׁה אָמַר״ וְגוֹ׳ (בראשית ג:טז), ״וּלְאָדָם אָמַר״ וְגוֹ׳, ״וַיֹּאמֶר ה׳ אֶל קַיִן לָמָּה״ וְגוֹ׳ (בראשית ד:י), ״וַיֹּאמֶר ה׳ אֵי הֶבֶל״ וְגוֹ׳ (בראשית ד:ט), וְכַאֲשֶׁר הִגְדִּילוּ לְהַתְעִיב אָמַר ה׳ לֹא יָדוֹן עוֹד לְעוֹלָם רוּחִי בָּאָדָם פָּנִים בְּפָנִים לְהִשָּׁפֵט עִמּוֹ יַחַד.

ויאמר השם לא ידון רוחי. G'd said: "My spirit will not abide in man permanently." This verse needs someone to explain it. Our sages have given numerous explanations to it without explaining the plain meaning of the verse. It appears that the Torah wishes to tell us that a change occurred in G'd's dealing with man. During the lifetime of Adam, Eve, Cain and Abel, G'd personally had rebuked man for any misdemeanour. When man's deeds became increasingly repulsive to G'd, He decided not to deal with them on such an intimate basis.

Or HaChaim on Genesis 6:3:1 · Or Hachayim, trans. Eliyahu Munk

וַיֹּאמֶר ה׳ לְנֹחַ בֹּא וְגוֹ׳ כִּי אֹתְךָ רָאִיתִי. צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לְטַעַם זֶה מֵחָדָשׁ?

ויאמד…בא אל התיבה. G'd said…."enter the ark!." Why did G'd have to repeat here that He had seen that Noach was a righteous man in his generation? G'd may have feared that Noach would misinterpret the command to enter the ark together with all his immediate family. He might have thought a) that every family member would be saved due to his or her individual merit; in that case the Torah should not have addressed the command to build the ark to Noach in the singular; b) he might have thought that his wife, children, and their respective wives were being saved because they had not yet reached the age of accountability. If Noach had thought this he might have been tempted to invite all those of his friends who were young enough to share the ark with him in order to survive. Even if he had not done so on his own initiative, he might have wondered why all these youngsters were doomed to perish.

Or HaChaim on Genesis 7:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְגוֹ׳. טַעַם שֶׁלֹּא הִסְפִּיק זִכְרוֹנוֹ שֶׁל נֹחַ וְהוֹסִיף לוֹמַר וְאֵת כָּל הַחַיָּה, אוּלַי כִּי לְהוֹדִיעַ בָּא גַּם כִּי לְצַד הַחַיָּה וְהַבְּהֵמָה אֲשֶׁר אִתּוֹ לְבַד יַסְפִּיק לִזְכֹּר, וּפֵרוּשׁ הַדְּבָרִים בְּדֶרֶךְ לֹא זוֹ אַף זוֹ.

ויזכר אלוקים את נח. G'd remembered Noach. The reason the Torah was not content to mention that G'd remembered Noach but added that He remembered all the beasts that were in the ark with him may have been that the animals by themselves already warranted that G'd should remember them.

Or HaChaim on Genesis 8:1:1 · Or Hachayim, trans. Eliyahu Munk

כָּל רֶמֶשׂ אֲשֶׁר הוּא חַי וְגוֹ׳. יֵשׁ לָדַעַת לָמָּה לֹא הֻתַּר הַבָּשָׂר לְאָדָם אֶלָּא לְנֹחַ. וְנִרְאֶה כִּי נֹחַ מִשֶּׁלּוֹ נָתְנוּ לוֹ לְשָׁלֹשׁ סִבּוֹת: הָא׳, שֶׁבְּאֶמְצָעוּתוֹ מָצָא ה׳ לְקַיֵּם הַמִּין וְזוּלָתוֹ לֹא הָיָה מְקַיֵּם מִין הָרֶמֶשׂ בְּלֹא אָדָם, וּבָזֶה זָכָה הוּא בָּהֶם. ב׳, שֶׁהוּא טָרַח בָּהֶם וְיָגַע בַּתֵּבָה, וְצֵא וּלְמַד כַּמָּה יְגִיעוֹת יָגַע בָּהֶם, וְעָלָיו נֶאֱמַר (תהילים קכ״ח:ב׳) ״יְגִיעַ כַּפֶּיךָ״ וְגוֹ׳. ג׳, שֶׁגָּרַם בְּאֶמְצָעוּת קָרְבָּנוֹ שֶׁנִּתְרַצָּה ה׳ וְנִשְׁבַּע שֶׁלֹּא יִכָּרֵת כָּל בָּשָׂר וְגוֹ׳, לָזֶה הִתִּיר לוֹ ה׳ לֶאֱכֹל מִפְּרִי דַּרְכּוֹ.

כל רמש אשר הוא חי, Any moving thing which is alive, etc. We need to understand why meat had not been permitted as food to Adam whereas now G'd permitted Noach to enjoy a meat diet. There may have been three reasons why Noach was permitted to eat meat. 1) His care for the animals during a whole year in the ark kept the whole species alive. 2) He expended a great deal of tender care on these animals. It is with regard to this that the Psalmist 128,2 says: יגיע כפיך כי תאכל אשריך וטוב לך. "When you eat what you have laboured for with your hands, you will be happy and well off." 3) G'd was in a favourable frame of mind having promised not to destroy all flesh. Hence He permitted Noach to eat of the fruit of his labours.

Or HaChaim on Genesis 9:3:1 · Or Hachayim, trans. Eliyahu Munk

וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וְגוֹ׳. יֵשׁ לָתֵת לֵב לָתוּר בְּעִנְיַן דּוֹר הַפַּלָּגָה מַה הִיא דַּעְתָּם בִּבְנוֹת הָעִיר וְהַמִּגְדָּל, שֶׁאִם טַעְמָם הוּא בִּפְרָט מִפְּרָטֵי הַכְּפִירָה לֹא נוֹדַע אוֹפֶן הַכְּפִירָה, גַּם לֹא הָיָה ה׳ מַסְפִּיק לְהַעֲנִישָׁם בְּהָפִיץ אוֹתָם לְבַד, וְעוֹד צָרִיךְ לָדַעַת אָמְרוֹ לֹא יִבָּצֵר מֵהֶם כִּי חָס וְשָׁלוֹם כִּמְעַט יָבֹא הַטּוֹעֶה לִטְעוֹת בָּהּ, וְעוֹד מַה הוּא כַּוָּנַת הַכָּתוּב שֶׁכָּתַב לָנוּ עִנְיַן בִּנְיַן הָעִיר בַּפְּרָטִים הַמְגֻנִּים, וַהֲלֹא אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כִּי מֵרְצוֹן ה׳ הָיָה שֶׁיִּתְעַסְּקוּ בְּבִנְיַן הָעוֹלָם.

ויהי כל הארץ שפה אחת. The whole earth had a single language. We must give some thought to the intent of the generation that built the Tower. What exactly did they mean to achieve by means of a city and a tower? If all they had in mind was to give expression to some aspect of heresy, how was that expressed by their building plans? If indeed their heresy was of a serious nature, their punishment, i.e. scattering them over the globe, seems an inadequate punishment. How would that punishment cure them of their heresy? The words ועתה לא יבצר מהם כל אשר יזמו לעשות, "Must not everything they are planning to do be withheld from them now?," are difficult. This line poses severe problems for a believer. Why did they say: "we will build a city for ourselves?" Who else was there to build a city for? Besides, did not G'd want mankind to construct a civilised universe? Surely He did not want a bunch of cave-dwellers?

Or HaChaim on Genesis 11:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיֹּאמֶר ה׳ אֶל אַבְרָם וְגוֹ׳. טַעַם שֶׁדִּבֵּר אֵלָיו ה׳ קוֹדֶם הֵרָאוֹת לוֹ, מַה שֶׁלֹּא עָשָׂה כֵּן בְּכָל הַנִּבְרָאִים, שְׁנֵי טְעָמִים בַּדָּבָר: אוֹ לִהְיוֹת שֶׁהוּא עָלָיו הַשָּׁלוֹם נִשְׁתַּדֵּל בְּהַכָּרַת בּוֹרְאוֹ מַה שֶׁלֹּא עָשָׂה אָדָם זוּלָתוֹ, וּבֶן חָמֵשׁ שָׁנִים הִכִּיר אֶת בּוֹרְאוֹ מֵעַצְמוֹ בְּהִתְחַכְּמוּתוֹ (נדרים לב:), לָזֶה לֹא הֻצְרַךְ לְהִגָּלוֹת אֵלָיו אֶלָּא אָמַר אֵלָיו דִּבְּרוֹתָיו וּכְבָר הֻכַּר אֶצְלוֹ הַמְדַבֵּר.

ויאמר ה׳ אל אברם, G'd said to Abram, etc. There are two reasons for the most unusual phenomenon of G'd speaking to Abraham without having first appeared to him in some kind of vision. 1) Abraham's constant endeavour to get to know his Creator, something no one had ever done before him. According to our tradition Abraham already recognised his Creator at the age of five without having received any guidance from a teacher. G'd therefore did not have to prove His existence to Abraham by appearing to him in a vision. He could take it for granted that Abraham was aware of who was speaking to him.

Or HaChaim on Genesis 12:1:1 · Or Hachayim, trans. Eliyahu Munk

אַל נָא תְהִי מְרִיבָה וְגוֹ׳. טַעַם אָמְרוֹ בֵּינִי וּבֵינֶךָ, הוֹדִיעוֹ כִּי סוֹפָהּ לִהְיוֹת הַמְּרִיבָה גַּם בֵּין שְׁנֵיהֶם. וַהֲגַם שֶׁיֹּאמַר לוֹט כִּי חַס וְשָׁלוֹם לֹא יָרִיב אֶת רַבּוֹ וּגְאוֹנוֹ וְלֹא יִהְיֶה הַדָּבָר, אַף עַל פִּי כֵן יוֹדֶה בַּדָּבָר אֲשֶׁר כְּבָר הוּא בֵּין רוֹעָיו וְרוֹעֵי אַבְרָם, וְהוּא אָמְרוֹ וּבֵין רֹעַי וְגוֹ׳. וְאָמְרוֹ כִּי אֲנָשִׁים אַחִים יִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם (בראשית רבה פמ״א) כִּי רוֹעֵי לוֹט הָיוּ מְשַׁלְּחִים צֹאנָם וְרוֹעִים בִּשְׂדוֹת אֲחֵרִים בְּטַעֲנַת כִּי הָאָרֶץ לְאַבְרָהָם וְלוֹט בֶּן אָחִיו יוֹרְשׁוֹ, וְזֶה הוּא שִׁעוּר הַכָּתוּב ״אַל נָא תְהִי מְרִיבָה בֵּינִי״ וְגוֹ׳ בְּמַאֲמַר זֶה שֶׁאֲנָשִׁים אַחִים.

אל נא תהי מריבה, Let no quarrel develop between me and you. Abraham told Lot that what had started as an argument between their respective shepherds was bound to lead to a quarrel between the two of them even though Lot claimed that he would never allow this to happen. After all, he respected his uncle too highly as the senior member of the family. The substance of the shepherds' arguments concerned the fact that Lot allowed his shepherds to graze on privately owned land, counting on G'd's promise that the land would belong to Abraham's family in the future. Seeing that Abraham had no children and was genetically unable to father children, Lot viewed himself as Abraham's heir. Abraham alluded to this by the superfluous comment that they were brothers.

Or HaChaim on Genesis 13:8:1 · Or Hachayim, trans. Eliyahu Munk

וַיְהִי בִּימֵי וְגוֹ׳. טַעַם סֵדֶר הוֹדָעַת הָעִנְיָן, לוֹמַר כִּי אַרְבָּעָה מְלָכִים אֵלּוּ תַּקִּיפִים הָיוּ. צֵא וּלְמַד עֵזֶר אֱלֹהִים שֶׁעִם אַבְרָהָם אֲשֶׁר מָחָה הָאַרְבָּעָה מְלָכִים בַּחֲצִי הַלַּיְלָה וּשְׁאָר הַתּוֹעֲלִיּוֹת.

ויהי בימי אמרפל, It was during the reign of Amrafel, etc. The reason the Torah introduces this chapter here is to show that these four kingdoms were the super-powers during that period. Once we have been informed of the exploits of these kings, Abraham's victory when he rescued Lot can be seen in its proper perspective.

Or HaChaim on Genesis 14:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיֹּאמֶר אַבְרָם הֵן לִי וְגוֹ׳. קָשֶׁה: א׳ אֵיךְ יוּכַל לוֹמַר לֹא נָתַתָּ וְגוֹ׳, וַהֲלֹא כְּבָר הִבְטִיחוֹ וְאָמַר לוֹ (בראשית יג:טז) ״וְשַׂמְתִּי זַרְעֲךָ כַּעֲפַר הָאָרֶץ״, וּמַה לּוֹ לְפַקְפֵּק חָס וְשָׁלוֹם בְּדִבְרֵי ה׳. ב׳ אָמְרוֹ ״הֵן לִי״, הָיָה לוֹ לוֹמַר ״הֵן לֹא נָתַתָּ לִי״. ג׳ צָרִיךְ לָדַעַת הַכַּוָּנָה בְּאָמְרוֹ וְהִנֵּה בֶן בֵּיתִי יוֹרֵשׁ, אַחַר שֶׁאֵין לוֹ זֶרַע, מַה לִּי אִם יוֹרֵשׁ אוֹתוֹ בֶּן בֵּיתוֹ אוֹ אַחֵר?

ויאמר אברם…מה תתן לי? Abram said:…"what are You able to give me?" How could Abraham begin by saying: "You have not given me, etc.," when he had received G'd's promise that he would father children? Surely he did not doubt G'd's words? Why did Abraham say: הן לי לא נתתה, instead of: הן לא נתתה לי? [why did he stress the word לי?] What did Abraham have in mind when he said to G'd that בן ביתי יורש אותי, that "a member of my household will inherit me?" Seeing that he had no seed of his own, what difference did it make to him if a member of his household or someone else would inherit him?

Or HaChaim on Genesis 15:3:1 · Or Hachayim, trans. Eliyahu Munk

וַתֹּאמֶר שָׂרַי וְגוֹ׳ חֲמָסִי וְגוֹ׳. צָרִיךְ לָדַעַת לָמָּה מָסְרָה דִּין שָׂרָה עַל אַבְרָהָם, וְהוֹסִיפָה לְפָרֵט וְלוֹמַר ״חֲמָסִי עָלֶיךָ״, שֶׁנִּרְאֶה שֶׁנִּתְכַּוְּנָה לְמַעֵט הַזּוּלַת. וְאִם עַל הָגָר נִתְכַּוְּנָה, אֵין בִּדְבָרֶיהָ נְכוֹנָה לְפִי הַנִּרְאֶה, כִּי הָגָר הִיא שֶׁהֵקֵלָּה בִּכְבוֹד גְּבִרְתָּהּ וְעָלֶיהָ תְּלֻנָּתָהּ, לֹא עַל אַבְרָהָם. עוֹד צָרִיךְ לָדַעַת כַּוָּנַת דִּבְרֵי אַבְרָהָם אֲשֶׁר הֵשִׁיב הִנֵּה שִׁפְחָתֵךְ וְגוֹ׳, שֶׁנִּרְאֶה שֶׁקִּבֵּל קְבִלַת שָׂרַי, אֶלָּא שֶׁהוּא מְתַקֵּן מִכָּאן וּלְהַבָּא, וְאִם לֹא פָּעַל אָוֶן הָיָה לוֹמַר ״מַה תָּרִיב אֵלַי״?

ותאמר שדי אל אברם חמסי עליך. Sarai said to Abram: "The wrong done me boomerangs on you." Why does the Torah present Sarah's complaint as if it were directed at Abraham when clearly she was angry at Hagar as she spelled out when she said that she had been downgraded in Hagar's eyes? If, on the other hand, she really targeted Hagar with her complaint, she did not seem to address the right target. After all, it was Sarah who had been slighted, her honour had been impugned not Avraham's. Furthermore, we must understand Avraham's reply. He appeared to have accepted Sarah's complaint when he said: "do what you will with Hagar!" If Avraham had not felt that he had a share of guilt in what happened he should have denied wrongdoing and not simply told Sarah what she could do.

Or HaChaim on Genesis 16:5:1 · Or Hachayim, trans. Eliyahu Munk

וְלֹא יִקָּרֵא וְגוֹ׳ וְהָיָה שִׁמְךָ וְגוֹ׳. בְּמִדְרַשׁ בְּרֵאשִׁית רַבָּה אָמְרוּ (בראשית רבה מד,ד) וְזֶה לְשׁוֹנוֹ: ״וַיֹּאמֶר אַבְרָם הֵן לִי״, אָמַר רַבִּי שְׁמוּאֵל בַּר יִצְחָק: הַמַּזָּל דּוֹחֲקֵנִי וְאוֹמֵר לִי: אַבְרָם, אֵין אַתָּה מוֹלִיד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: כִּדְבָרֶיךָ – אַבְרָם אֵינוֹ מוֹלִיד, אַבְרָהָם מוֹלִיד, שָׂרַי לֹא יָלְדָה, שָׂרָה תֵּלֵד, עַד כָּאן לְשׁוֹנוֹ. קָשֶׁה, הֲרֵי מָצִינוּ שֶׁיָּלַד אַבְרָהָם אֶת יִשְׁמָעֵאל קֹדֶם שֶׁנִּקְרָא שְׁמוֹ אַבְרָהָם!

ולא יקרא שמך עוד אברם, your name will no longer be Abram, but Abraham. Bereshit Rabbah 44,10 already stated that when Abram cited that he had seen in his horoscope that he would not father any children, G'd agreed with him and told him that he was correct, that as Abram he would not father children but that as Abraham he would. The same would apply to Sarai as compared to Sarah. This Midrash is very difficult since the Torah reports Abram as siring Ishmael, not Abraham!

Or HaChaim on Genesis 17:5:1 · Or Hachayim, trans. Eliyahu Munk

וַיֵּרָא אֵלָיו ה׳. יֵשׁ לָדַעַת לָמָּה שִׁנָּה הַכָּתוּב לְהַקְדִּים הָרוֹאֶה קֹדֶם הַנִּרְאֶה שֶׁהִתְחִיל לְדַבֵּר בּוֹ, שֶׁהָיָה לוֹ לוֹמַר ״וַיֵּרָא ה׳ אֵלָיו״, וּכְמוֹ כֵן מָצִינוּ שֶׁדִּבֵּר בְּכָל הַמְּקוֹמוֹת הַקּוֹדְמוֹת (בראשית י״ב:ז׳) ״וַיֵּרָא ה׳ אֶל אַבְרָם וְגוֹ׳ לְזַרְעֲךָ״ וְגוֹ׳, ״וַיֵּרָא ה׳ אֶל וְגוֹ׳ אֲנִי אֵל שַׁדַּי״ (בראשית י״ז:א׳).

וידא אליו ה׳. G'd appeared to him. Why is Abraham, the subject of the vision, mentioned before G'd? The normal construction would have been וירא השם אליו. In the previous visions Abraham received, G'd is always referred to first (compare 12,7 and 17,1).

Or HaChaim on Genesis 18:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיָּבֹאוּ וְגוֹ׳ בָּעֶרֶב. טַעַם הַדָּבָר לִמְצֹא הֲכָנָה לְלוֹט לְהַכְנִיסָם וְלִזְכּוֹת בְּהַצָּלָתוֹ, וַהֲגַם שֶׁאָמְרוּ (בראשית רבה נ:יא) כִּי בִּזְכוּת אַבְרָהָם נִצּוֹל, אֲבָל צָרִיךְ לִמְצֹא לוֹ זְכוּת כָּל שֶׁהוּא, וְאִם הָיוּ בָּאִים בַּיּוֹם אֶפְשָׁר שֶׁלֹּא הָיוּ מַנִּיחִים אוֹתוֹ בְּנֵי הָעִיר לְהַכְנִיסָם כָּל עִקָּר:

ויבאו…בערב. They arrived in the evening. The reason for this whole story of the angels being hosted by Lot was to afford Lot the opportunity to justify his being saved. Although Bereshit Rabbah 50,11 attributes Lot's escape to Abraham's merit, we still need to find some redeeming feature in Lot's conduct to understand the efforts made by G'd to save him. Had the angels arrived at Sodom in daylight Lot would have lacked the moral courage to offer them hospitality even by devious means.

Or HaChaim on Genesis 19:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה. כָּאן לֹא צִוָּה לָהּ שֶׁתַּקְדִּים לוֹמַר הִיא, כְּמַעֲשֵׂהוּ בְּרִדְתּוֹ לְמִצְרַיִם, כִּי שָׁם מְקוֹם הַכִּעוּר וְהִיא פֶּלֶא בֵּינֵיהֶם בְּיָפְיָהּ, מַה שֶׁאֵין כֵּן בִּגְרָר. וְלָזֶה תִּמְצָא שֶׁאָמַר לוֹ אֲבִימֶלֶךְ ״מָה רָאִיתָ כִּי עָשִׂיתָ אֶת הַדָּבָר הַזֶּה״, מַה שֶׁלֹּא שְׁאָלוֹ בְּסֵדֶר זֶה פַּרְעֹה, כִּי מְקוֹמוֹ שֶׁל אֲבִימֶלֶךְ לֹא הָיוּ כְּעוּרִים וְיֵשׁ בֵּינֵיהֶם יֹפִי וְלֹא תִּתְפָּלֵא שָׂרָה בְּיָפְיָהּ כָּל כָּךְ, וְלָזֶה תִּמְצָא שֶׁהִסְכִּים עָלָיו שֶׁיָּגוּר בִּמְגוּרָתוֹ, מַה שֶׁאֵין כֵּן פַּרְעֹה.

ויאמר אבוהם אל שרה. Abraham said about Sarah, etc. This time Abraham did not ask Sarah to be the first to announce that she was Abraham's sister as he had done when they travelled to Egypt. Then he had been motivated by the ugliness of the Egyptians and the contrast with Sarah's white skin which aroused the lust of the Egyptians. The people in Geror did not look different from Abraham and Sarah. Also, their general sexual mores were superior to that of the Egyptians. Avimelech himself felt justified in challenging Abraham's deception if it were based on such suspicions. Pharaoh had not dared to ask such a question. This is also the reason that Avimelech agreed that Abraham reside in his country, something the King of Egypt could not afford to do.

Or HaChaim on Genesis 20:2:1 · Or Hachayim, trans. Eliyahu Munk

וַה׳ פָּקַד וְגוֹ׳ כַּאֲשֶׁר אָמָר. פֵּרוּשׁ: לֹא לְצַד שֶׁהִתְפַּלֵּל עַל אֲבִימֶלֶךְ וּמִטַּעַם כָּל הַמִּתְפַּלֵּל עַל חֲבֵרוֹ וְכוּ׳, וְזוּלַת זֶה לֹא הָיָה נִפְקָד, וְזֶה יְמַעֵט חָס וְשָׁלוֹם הַהַבְטָחָה שֶׁאֲמוּרָה בִּתְחִלַּת הַפָּרָשָׁה, אֶלָּא כַּאֲשֶׁר אָמָר.

וה׳ פקד את שרה כאשר אמר. G'd remembered Sarah as He had said. The Torah tells us that this would have occurred even if Abraham had not prayed on behalf of Avimelech as we stated already. We should not think that G'd needed a prayer to prompt Him to keep His promise.

Or HaChaim on Genesis 21:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיְהִי אַחַר הַדְּבָרִים וְגוֹ׳. פֵּרוּשׁ הַדְּבָרִים הָאֲמוּרִים לְמַעְלָה מֵהָעִנְיָן, שֶׁכַּמָּה הַרְפַּתְקֵי שֶׁעָבְרוּ עָלָיו עַד שֶׁנִּפְקַד בְּבֵן לְעֵת זִקְנָתוֹ, וְגַם הִבְטִיחוֹ ה׳ ״כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע״, וְאַחַר שֶׁהָיָה יִצְחָק גָּדוֹל כְּאָמְרוֹ ״וַיָּגָר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים יָמִים רַבִּים״, וּבְשָׁנָה רִאשׁוֹנָה שֶׁיָּרַד לִפְלִשְׁתִּים נוֹלַד יִצְחָק, הָא לָמַדְתָּ כִּי גָּדוֹל הָיָה. וּבְאֶמְצָעוּת הַקּוֹדֵם יִהְיֶה גֹּדֶל הַנִּסָּיוֹן מֻפְלָא, בֵּין בִּבְחִינַת אַבְרָהָם שֶׁאַחַר כַּמָּה הַרְפַּתְקֵי קָדְמוּ לוֹ עַד שֶׁנִּפְקַד, וְאַחַר כַּמָּה הַבְטָחוֹת מֵה׳ כִּי בְּיִצְחָק יִקָּרֵא זַרְעוֹ, הוּא אוֹמֵר לוֹ שֶׁיַּקְרִיבֵהוּ וְלֹא הִרְהֵר בְּלִבּוֹ, בֵּין בִּבְחִינַת יִצְחָק שֶׁהֲגַם שֶׁהָיָה גָּדוֹל כַּנִּשְׁמָע מִפָּסוּק הַסָּמוּךְ ״וַיָּגָר״ וְגוֹ׳ הָא לָמַדְתָּ שֶׁגָּדוֹל הָיָה וְלֹא עִכֵּב. גַּם נִתְכַּוֵּן לוֹמַר אַחַר הַדְּבָרִים שֶׁבָּזֶה יֻצְדַּק לוֹמַר לוֹ ״אֶת בִּנְךָ אֶת יְחִידְךָ״ וְלֹא קֹדֶם הַדְּבָרִים הַנֶּאֱמָרִים בְּסָמוּךְ, שֶׁהֲרֵי הָיָה לוֹ יִשְׁמָעֵאל וְאֵינוֹ יְחִידוֹ.

ויהי אחר הדברים האלה. It was after these events. The events referred to are Abraham's various adventures, the tortuous route to becoming Isaac's father at an advanced age. In the meantime Isaac had grown up since we find Abraham described as "living in the land of the Philistines for many years," and Isaac was born during the first year of Abraham's stay there. The test assumed much greater impact in view of the repeated promises G'd had made to Abraham concerning Isaac and his future. To be told at this stage to offer Isaac as a sacrifice and not to hesitate or challenge G'd's command or even ask for an explanation, was a tremendous act of obedience. Isaac too deserves great credit for submitting. Another reason that the Torah wrote "after these events" is, that only now could G'd refer to Isaac as Abraham's only son. As long as Ishmael had not yet been expelled by Abraham the description "your only son" would not have been appropriate.

Or HaChaim on Genesis 22:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיִּהְיוּ חַיֵּי שָׂרָה. צָרִיךְ לָדַעַת לָמָּה אָמַר וַיִּהְיוּ וְלֹא אָמַר כַּסֵּדֶר הָאָמוּר בְּכָל הַצַּדִּיקִים ״וַיְחִי אָדָם״ (בראשית ה:ג) ״וַיְחִי שֵׁם״ (בראשית יא:יא), אוֹ יֹאמַר ״אֵלֶּה שְׁנֵי״ כַּסֵּדֶר הָאָמוּר בְּאַבְרָהָם?

ויהיו חיי שרה, The life of Sarah was 127 years, etc. Why did the Torah use the term ויהיו to describe Sarah's life when everyone else's life is described by the word ויחי?

Or HaChaim on Genesis 23:1:1 · Or Hachayim, trans. Eliyahu Munk

וְאַבְרָהָם זָקֵן וְגוֹ׳. פֵּרוּשׁ, לְצַד שֶׁרָאָה עַצְמוֹ זָקֵן, וְגַם רָאָה כִּי הִגְדִּיל ה׳ לְהֵיטִיב עִמּוֹ בְּכָל טוּב, חָשׁ עַל הָעֶבֶד הַמּוֹשֵׁל בַּכֹּל וְרוֹאֶה נְכָסִים מְרֻבִּים, וְהָאִישׁ אֲדוֹנֵי הַכֹּל זָקֵן, יַחְשֹׁב מַחְשָׁבוֹת לְהַשִּׂיא בִּתּוֹ לְיִצְחָק כִּי יִתֵּן בַּטּוֹב עֵינוֹ. לָזֶה אָמַר לוֹ שִׂים נָא יָדְךָ וְגוֹ׳, נִתְחַכֵּם לְהַשְׁבִּיעוֹ בְּדֶרֶךְ כְּלָל עַל הַכְּנַעֲנִי, וְאָזְנָיו תִּשְׁמַעְנָה דָּבָר כִּי הַקּוֹל לוֹ קוֹל אֵלָיו שֶׁיְּבַטֵּל דַּעְתּוֹ, כִּי הוּא אָרוּר כְּנַעַן כְּפִי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (בראשית רבה פנ״ט), וְיִצְחָק בָּרוּךְ.

ואברהם זקן, And Abraham was old, etc. Inasmuch as Abraham felt that he had aged and also in view of the fact that G'd had greatly blessed him, he worried that the servant who was in charge of all this wealth while his master was visibly aging would develop notions of marrying his daughter to Isaac. Eliezer might want to secure Abraham's wealth for himself through the marriage of his daughter to Abraham's son. This is the reason Abraham made Eliezer swear an oath concerning the fact that his son was not to marry someone of Canaanite descent. Eliezer would thus get the message that his daughter was not suitable marriage material for a son of Abraham who was blessed whereas the Canaanites were cursed (compare Bereshit Rabbah 59,9).

Or HaChaim on Genesis 24:1:1 · Or Hachayim, trans. Eliyahu Munk

וְלִבְנֵי הַפִּילַגְשִׁים וְגוֹ׳. וּלְיִשְׁמָעֵאל לֹא אָמַר הַכָּתוּב שֶׁנָּתַן לוֹ מַתָּנוֹת וְשִׁלְּחוֹ, כִּי לְפִי מַה שֶׁכָּתַבְנוּ (בראשית ט״ז:ה׳) כִּי יִשְׁמָעֵאל מִשְׁפַּט קְנִיָּה יֵשׁ בּוֹ לְיִצְחָק, מְשֻׁלָּח וְעוֹמֵד הוּא. וְיֵשׁ יוֹם לָאֵל אָיוֹם מִשְׁפָּט יַעֲשֶׂה וְיַכִּיר נִקְנֶה לְקוֹנָיו.

ולבני הפילגשים, And to the sons of the concubines, etc. The Torah does not mention that Abraham bequeathed any gifts to Ishmael when he expelled him. We have explained on Genesis 17,5 that Ishmael was himself a slave and as such anything that would be given to him would automatically not be his but his master Isaac's who was the rightful heir of Abraham and Sarah.

Or HaChaim on Genesis 25:6:1 · Or Hachayim, trans. Eliyahu Munk

שְׁכֹן בָּאָרֶץ אֲשֶׁר וְגוֹ׳. נִתְכַּוֵּן לוֹמַר סְתָם לְקַבֵּל עָלָיו אִמְרֵי קָדוֹשׁ אֶל הַמָּקוֹם אֲשֶׁר יֹאמַר אֵלָיו, הֲגַם שֶׁיִּהְיֶה הֵפֶךְ רְצוֹנוֹ, וְלִטּוֹל שָׂכָר עַל הַדָּבָר, כִּי רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַכּוֹת יְדִידָיו. וְכֵן הוּא אוֹמֵר (בראשית יב:א) ״אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ״, וְסָמוּךְ הִזְכִּירָהּ לוֹ דִּכְתִיב (בראשית יב:ה) ״לָלֶכֶת אַרְצָה כְּנָעַן״.

שכון בארץ אשר אמר אליך. "Dwell in the land I shall tell you to." This was a general directive to accept G'd's instructions where he was to take up residence even if it conflicted with his own wishes. G'd told him this in order to be able to reward him for obeying. G'd had done something similar when He told Abraham in 12,1 that he was to go to a place G'd would designate (in the future). Five verses later on G'd specified the land, i.e. "the land of Canaan," something He could have done immediately were it not for the fact that He wanted Abraham to accumulate merit for obeying His directive.

Or HaChaim on Genesis 26:2:1 · Or Hachayim, trans. Eliyahu Munk

וַיְהִי כִּי זָקֵן יִצְחָק. טַעַם הוֹדָעָה זוֹ, כִּי זוֹ סִבָּה שֶׁיִּטּוֹל יַעֲקֹב אֶת הַבְּרָכוֹת כְּשֶׁלֹּא יַכִּירֵהוּ. וְאָמַר לְשׁוֹן צַעַר, שֶׁהֻצְרַךְ לִטּוֹל יַעֲקֹב הַבְּרָכוֹת עַל יְדֵי סִבָּה זוֹ וְלֹא בִּידִיעַת יִצְחָק, כִּי מִזֶּה סֻבְּבוּ כַּמָּה סִבּוֹת לִבְנֵי עַמֵּנוּ.

ויהי כי זקן יצחק, It came about when Isaac was old, etc. The reason that the Torah prefaces the paragraph by reporting that Isaac's eyesight failed him was to explain that Jacob took the blessings at a time when he was not afraid that his father would recognise him. The reason the paragraph is introduced with the word ויהי, which always introduces a painful episode, is to remind us that the subterfuge Jacob had to employ had many fateful consequences for the history of the Jewish people.

Or HaChaim on Genesis 27:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיִּירָא וַיֹּאמַר וְגוֹ׳. פֵּרוּשׁ: הִרְגִּישׁ בְּלִבּוֹ שֶׁהָיָה יָרֵא מֵעַצְמוֹ, וְאָמַר כַּמָּה מוֹרָא בַּמָּקוֹם הַזֶּה, וְנָתַן טַעַם בְּאָמְרוֹ אֵין זֶה כִּי אִם בֵּית אֱלֹהִים, דִּקְדֵּק לוֹמַר שֵׁם אֱלֹהִים כִּי הוּא מְקוֹר הַמּוֹרָא, דִּכְתִיב (קהלת ג:יד) ״וְהָאֱלֹהִים עָשָׂה שֶׁיִּירְאוּ״ וְגוֹ׳, וְדָבָר יָדוּעַ כִּי שֵׁם אֱלֹהִים יַפְחִיד לְבַב אֱנוֹשׁ.

ויירא ויאמר, He was afraid and said: etc. He noticed that he experienced an unaccountable feeling of fear. This prompted him to exclaim: "how awesome is this place, etc." He then explained this unaccountable feeling of fear by concluding that this site must be "the house of G'd." He now used the name אלוקים, (though G'd had appeared to him in the guise of Hashem, i.e. the attribute of Mercy) seeing that G'd in His capacity of the attribute of Justice is the source of all fear as we know from Kohelet 3,14: והאלוקים עשה שיראו מלפניו, "and G'd has acted so that (man) should stand in awe before Him." It is a well known fact that G'd's name inspires trepidation in man.

Or HaChaim on Genesis 28:17:1 · Or Hachayim, trans. Eliyahu Munk

וַיִּשָּׂא יַעֲקֹב רַגְלָיו. נִתְכַּוֵּן בָּזֶה כִּי עָנִי הָיָה וְלֹא הָיָה לוֹ לִשָּׂא רַק רַגְלָיו, וַאֲשֶׁר לָזֶה כָּל אֲשֶׁר יִהְיֶה לוֹ בְּחֶזְקַת שֶׁאֵינוֹ מְעֻשָּׂר וְחַיָּב לְעַשְּׂרוֹ שְׁנֵי מַעַשְׂרוֹת, כְּאָמְרוֹ ״עַשֵּׂר אֲעַשְּׂרֶנּוּ״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (כתובות נ.) מַעֲשֵׂר בַּתְרָא כְּמַעֲשֵׂר קַמָּא, וְהוּא הַחוֹמֶשׁ.

וישא יעקב רגליו. Jacob raised his feet. The Torah chooses this form of expression to tell us that at this time Jacob was poor and all he could raise [elevate to the status of tithes as promised in his vow, Ed.] were his feet. In the future he would tithe all his produce twice, i.e. give a total of 20% in order to fulfil the words עשר אעשרנו. The second tithe would not merely be 10% of what remained after the first tithe had been given (compare Ketuvot 50).

Or HaChaim on Genesis 29:1:1 · Or Hachayim, trans. Eliyahu Munk

וַתֵּרֶא רָחֵל וְגוֹ׳. דִּקְדֵּק לוֹמַר לְיַעֲקֹב כִּי הוּא בָּחוּן שֶׁאֵינוֹ עָקָר, וּבָזֶה אֵין לִתְלוֹת בּוֹ אֶלָּא בָּהּ. וְאוֹמֵר וַתְּקַנֵּא בַּאֲחוֹתָהּ, פֵּרוּשׁ, לְצַד שֶׁהִיא אֲחוֹתָהּ וּמִן הַסְּתָם תִּדְמֶה בְּמִזְגָהּ וְטִבְעָהּ אֵלֶיהָ, וְזוֹ יָלְדָה וְזוֹ לֹא. שֶׁאִם לֹא הָיְתָה אֲחוֹתָהּ, הָיְתָה תּוֹלָה לוֹמַר כִּי טַעַם שֶׁלֹּא יָלְדָה הוּא לְצַד שֶׁלֹּא הֻשְׁווּ הַמְּזָגִים וְכַדּוֹמֶה:

ותרא רחל כי לא ילדה, Rachel saw that she had not borne children, etc. The Torah adds the word ליעקב, for Jacob, since it was clear that Jacob was not the one who was sterile. The cause therefore had to lie with her. When the Torah describes Rachel as jealous of her sister, this indicates that had Leah not been her sister Rachel would have attributed the fact that she did not conceive to genetic differences between her and another wife of Jacob. She could not account for such genetic differences when her sister was involved, i.e. someone who was genetically similarly equipped (she thought).

Or HaChaim on Genesis 30:1:1 · Or Hachayim, trans. Eliyahu Munk

(ג) וַיַּרְא יַעֲקֹב וְגוֹ׳ וַיֹּאמֶר ה׳ אֶל יַעֲקֹב. צָרִיךְ לָדַעַת מָה קֶשֶׁר וְשַׁיָּכוּת לִשְׁנֵי מִקְרָאוֹת הַלָּלוּ:

וירא יעקב…ויאמר ה׳ אל יעקב. Jacob saw, etc….G'd said to Jacob. We need to analyse how these two verses are connected to one another.

Or HaChaim on Genesis 31:2:1 · Or Hachayim, trans. Eliyahu Munk

וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי וְגוֹ׳. צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ וַיִּפְגְּעוּ בוֹ. גַּם אָמְרוֹ וַיֹּאמֶר יַעֲקֹב וְגוֹ׳ מַה חִדּוּשׁ מוֹדִיעַ הַכָּתוּב שֶׁאָמַר יַעֲקֹב כֵּן. גַּם יַעֲקֹב מַה חִדֵּשׁ בִּדְבָרָיו. גַּם אֵין יָדוּעַ כַּוָּנַת אָמְרוֹ מַחֲנָיִם. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה עד:יז) דָּרְשׁוּ, יְעֻיַּן שָׁם דִּבְרֵיהֶם שֶׁהוּא דְּרָשׁ.

ויפגעו בו מלאכי אלוקים, G'd's angels met him. We need to understand the meaning of "they met him." We also need to examine what new insight Jacob contributed by calling the angels' encampment "a camp of G'd." What exactly is the meaning of the word מחנים? Bereshit Rabbah 74,17 offers a variety of explanations all of which are homiletical.

Or HaChaim on Genesis 32:2:1 · Or Hachayim, trans. Eliyahu Munk

וַיֹּאמֶר עֵשָׂו יֶשׁ לִי וְגוֹ׳. צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לוֹמַר אָחִי אַחַר שֶׁעִמּוֹ הָיָה מְדַבֵּר, וְעוֹד הָיָה לוֹ לְהַקְדִּימָהּ בִּתְחִלַּת הַדִּבּוּר לֹא בְּאֶמְצַע הַדְּבָרִים.

ויאמר עשו יש לי רב אחי, Esau said: "I have plenty my brother." Why did Esau have to add the word "my brother" at this point? After all, who else was Esau speaking to? Besides, he should have used the word as an address at the beginning of the sentence, not as an afterthought.

Or HaChaim on Genesis 33:9:1 · Or Hachayim, trans. Eliyahu Munk

וַתֵּצֵא דִינָה וְגוֹ׳. טַעַם אָמְרוֹ בַּת לֵאָה וְגוֹ׳, נִתְכַּוֵּן הַכָּתוּב לְהוֹדִיעַ הַסִּבּוֹת אֲשֶׁר סִבְּבוּ הַיְּצִיאָה. וְהֵם בְּמִסְפָּר שָׁלֹשׁ, וְזֶה הוּא שִׁעוּר הַכָּתוּב: ״וַתֵּצֵא דִינָה״, וְטַעַם הַיְּצִיאָה לְצַד הֱיוֹתָהּ בַּת לֵאָה, שֶׁאִלּוּ הָיְתָה בַּת רָחֵל לֹא הָיְתָה יוֹצֵאת, אֶלָּא לְצַד הֱיוֹתָהּ בַּת יַצְאָנִית (בראשית רבה פ:א) יוֹלַדְתָּהּ יָלְדָה בְּמִזְגָהּ וְטִבְעָהּ. סִבָּה שְׁנִיָּה: לֶהֱיוֹתָהּ בַּת יְחִידָה לְיַעֲקֹב, בַּת אַחַת בֵּין הַבָּנִים. עוֹד, לֶהֱיוֹתָהּ בַּת יַעֲקֹב יָצָא לָהּ שֵׁם הֲוָיָתָהּ בָּעוֹלָם, שֶׁבְּאֶמְצָעוּת זֶה עָשָׂה שְׁכֶם מַה שֶׁעָשָׂה כַּאֲשֶׁר אֲבָאֵר. הַשְּׁלִישִׁית: לִרְאוֹת בִּבְנוֹת הָאָרֶץ, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (פרקי דרבי אליעזר ל״ח) כִּי שְׁכֶם הֵבִיא בְּנוֹת הָאָרֶץ סָבִיב לְאֹהֶל יַעֲקֹב, וְהָיוּ מְשַׂחֲקִים בִּכְלֵי נֵבֶל וְכוּ׳ לָצֵאת דִּינָה לְקוֹלָם, וְזוֹ סִבָּה שְׁלִישִׁית לִיצִיאָתָהּ. וּמִמּוֹצָא דָבָר אַתָּה יוֹדֵעַ שֶׁאִלּוּלֵי לֹא יָדַע שְׁכֶם בְּדִינָה לְצַד הֱיוֹתָהּ בַּת יַעֲקֹב הָרָשׁוּם בָּעוֹלָם וְהָיָה לוֹ שֵׁם בְּלֶדֶת בָּנָיו, לֹא הָיָה עוֹשֶׂה מַעֲשֵׂהוּ.

ותצא דנה בת לאה, Dinah, Leah's daughter went out, etc. The reason that the Torah emphasises that Dinah was Leah's daughter (something that we are well aware of) is in order to facilitate understanding of the causes underlying Dinah's excursion into town. There were three reasons for this. 1) Dinah was Leah's daughter. Had she been Rachel's daughter she would never have made such an unchaperoned excursion. Her mother Leah had "gone out" to meet her husband (30,15), something that was uncharacteristic of Jewish women. Bereshit Rabbah 80,1 claims that at the time Leah adorned herself with all her jewelry. Her daughter copied her mother, giving the impression that she was a harlot. 2) A second cause for Dinah's excursion was the fact that as an only daughter she had no female playmates; she went in search of suitable company. Inasmuch as she was a daughter of Jacob she had already acquired the reputation of being a distinguished person, something that provoked Shechem as we shall explain later. 3) לראות בבנות הארץ, "she went to take a look at the daughters of the land." According to Pirke de Rabbi Eliezer chapter 38 Shechem had brought the girls of the neighbourhood to play music around the tent of Jacob. This then was a third reason for Dinah venturing outside. From all the above you may surmise that unless Shechem had already been aware of the existence of Dinah, a daughter of the famous Jacob, even before she left her house he would not have committed the rape.

Or HaChaim on Genesis 34:1:1 · Or Hachayim, trans. Eliyahu Munk

קוּם עֲלֵה וְגוֹ׳ וְשֶׁב שָׁם וְגוֹ׳. טַעַם אָמְרוֹ ״וְשֶׁב שָׁם״ פֵּרוּשׁ: הֲגַם שֶׁהוּא מֵאֶרֶץ הַכְּנַעֲנִי יוֹשֵׁב הָאָרֶץ, שֵׁב שָׁם וְלֹא תִפְחַד מֵהֶם.

קום עלה בית אל, "Arise and proceed to Bet El, and settle there." The reason G'd said that Jacob should settle there though Bet El is in the land of the Canaanites is to reassure Jacob that he had nothing to fear from the local population.

Or HaChaim on Genesis 35:1:1 · Or Hachayim, trans. Eliyahu Munk

הוּא אֱדוֹם. אָמַר כֵּן שָׁלֹשׁ פְּעָמִים בְּפָרָשָׁה זוֹ, לֶהֱיוֹת שֶׁנִּשְׁבַּע ה׳ לְאַבֵּד אֱדוֹם, לָזֶה הִזְכִּיר עֵשָׂו כִּי הוּא אֱדוֹם, וְהִזְכִּיר הָעִיר דִּכְתִיב (בראשית לו:ח) ״בְּהַר שֵׂעִיר הוּא אֱדוֹם״, אִם אֵינוֹ עִנְיָן לְעֵשָׂו תְּנֵהוּ עִנְיָן לָעִיר עַצְמָהּ. וְהִזְכִּיר בְּנֵי עֵשָׂו כִּי הֵם אֱדוֹם דִּכְתִיב (בראשית לו:יט) ״וְאֵלֶּה אַלּוּפֵיהֶם הוּא אֱדוֹם״, לוֹמַר כִּי כֻּלָּם יִדְלְקוּ בָּאֵשׁ שֶׁל בֵּית יַעֲקֹב לְצַד שֶׁכֻּלָּם נִקְרָאִים אֱדוֹם אֲשֶׁר נָתַן ה׳ לְיִשְׂרָאֵל, וְגַם עֵשָׂו עַצְמוֹ, וְהוּא רָמוּז בְּדִבְרֵי רַזַ״ל (תנחומא, צו; ירושלמי נדרים ג,ה) שֶׁאָמְרוּ עָתִיד עֵשָׂו לְהִתְעַטֵּף בְּצִיצִית וְיָבֹא וְיֵשֵׁב בֵּין הַצַּדִּיקִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשְׁכוֹ מִשָּׁם וְכוּ׳ דִּכְתִיב (עובדיה א:ד) ״וְאִם בֵּין כּוֹכָבִים וְגוֹ׳ מִשָּׁם״ וְגוֹ׳ ע״כ. וְעַיֵּן מַה שֶׁכָּתַבְתִּי בְּפָסוּק (בראשית לו:לא) ״וְאֵלֶּה הַמְּלָכִים״:

הוא אדום, who is identical with Edom, etc. This statement is repeated three times in this paragraph. Seeing that G'd has sworn to destroy Edom the Torah had to tell us that Esau is identical with Edom. The Torah also mentioned the town where Esau lived in verse 8; according to Talmudic practice when a statement is not needed in the context in which it is written it may be applied to another context; in this instance the Torah means the town Esau lived in. In verse 19 the Torah also mentions the sons of Esau once more, identifying them with Edom to tell us that all of Esau's descendants will go up in flames at the time when the prophet's assurance (Ovadiah 18) that "Israel will become a flame and Esau the straw to be consumed" will materialise. The reason they are all included is that the Torah has described them all as Edom. All of this is hinted at in Jerusalem Talmud Nedarim 3,5 which describes that in the future Esau will wrap himself in a Talit and occupy a seat amongst the righteous. G'd, however, will remove him from there. Please read what I have written in this connection on verse 31.

Or HaChaim on Genesis 36:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיִּרְאוּ אוֹתוֹ וְגוֹ׳. צָרִיךְ לָדַעַת אָמְרוֹ וּבְטֶרֶם וְגוֹ׳, אִם הוּא גְּזֵרָה לְמַה שֶׁלְּפָנָיו עַל זֶה הַדֶּרֶךְ: ״וַיִּרְאוּ אוֹתוֹ מֵרָחוֹק בְּטֶרֶם יִקְרַב עֲלֵיהֶם״, אוֹ הוּא הַתְחָלַת הוֹדָעָה לְמַה שֶׁלְּאַחֲרָיו עַל זֶה הַדֶּרֶךְ: ״בְּטֶרֶם יִקְרַב וְגוֹ׳ הִתְנַכְּלוּ אֵלָיו״ וְגוֹ׳? וּלְכָל צַד קָשֶׁה: אִם נִמְשָׁךְ לְמַה שֶׁלְּפָנָיו הָיָה לוֹ לוֹמַר ״בְּטֶרֶם יִקְרַב״, וְאִם הוּא נִמְשָׁךְ לְמַה שֶׁלְּאַחֲרָיו הָיָה לוֹ לוֹמַר ״וּבְטֶרֶם וְגוֹ׳ הִתְנַכְּלוּ״. וְאוּלַי כִּי נִתְכַּוֵּן בְּתוֹסֶפֶת וָא״ו לְהוֹסִיף הַרְחָקָה, פֵּרוּשׁ, שֶׁלֹּא תֹּאמַר שֶׁהָרִחוּק הוּא שֶׁעֲדַיִן לֹא קָרַב אֲלֵיהֶם, אֶלָּא ״וּבְטֶרֶם יִקְרַב״ רָאוּהוּ מֻפְלָג בְּרִחוּק.

"And they saw him afar off" It is necessary to know, when saying "and before" (Gen. 37:18), whether it applies to what was before it, as follows: 'And they saw him afar off before he came near to them' or if it [namely, the word "before"] is the beginning of what comes afterwards, as follows: 'Before he came near to them they conspired regarding him...' Both interpretations are difficult: if it applies to what was before it, it should have said 'before he came near' [not AND before he came near], and if it is the beginning of what comes afterwards, it should have said 'and before...they conspired' [not AND they conspired]. Maybe the addition of the vav was meant to increase distance, meaning that you shouldn't say that the distance implies that he [Joseph] has not yet approached them [his brothers], rather "and before he came near to them" means they saw him at an exaggerated distance.

Or HaChaim on Genesis 37:18:1 · Sefaria Community Translation

וַיֵּרֶד יְהוּדָה וְגוֹ׳. רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (סוטה י״ג) שֶׁהוֹרִידוּהוּ אֶחָיו מִגְּדֻלָּתוֹ, וְהַגָּאוֹן רַבִּי אַבְרָהָם אִבְּן עֶזְרָא אָמַר כִּי טַעְמוֹ כִּי הַבָּא מִפְּאַת צָפוֹן שֶׁל עוֹלָם לִדְרוֹמוֹ הוּא יוֹרֵד, עַד כָּאן. דְּבָרָיו צוֹדְקִים אִם לֹא הָיָה אוֹמֵר הַכָּתוּב תֵּבַת ״מֵאֵת אֶחָיו״, שֶׁמּוֹרֶה בְּאֶצְבַּע כִּי הַיְרִידָה הָיְתָה מֵאֶחָיו, עוֹד אָמְרוֹ וַיֵּט עַד אִישׁ וְגוֹ׳, וּלְדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה יָבֹא הַכָּתוּב עַל נָכוֹן כִּי ״וַיֵּרֶד״ לְשׁוֹן יְרִידָה יְכַוֵּן, וְתֵבַת ״וַיֵּט״ אִצְטְרִיךְ לְגוּפוֹ.

38.1. וירד יהודה מאת אחיו, Yehudah descended and turned from his brothers, etc. Our sages in Sotah 13 say that the brothers demoted him. Ibn Ezra says that anyone who comes from the northern part of the world to the South is considered as "descending." What he said is correct; it does not apply here, however, because then the Torah need not have added: "from his brothers." This clearly indicates that Yehudah's descent, i.e. demotion, was caused by his brothers. It also says: ויט עד איש, "he turned to a certain person, etc." Our sages are quite correct when they interpret the word וירד as a moral descent and the words ויט, etc., are integral to the verse.

Or HaChaim on Genesis 38:1:1 · Or Hachayim, trans. Eliyahu Munk

וַיְהִי בְּבֵית אֲדוֹנָיו וְגוֹ׳. הִנֵּה יְסַדֵּר הַכָּתוּב הַדְּרָגוֹת הַמַּעֲלוֹת אֲשֶׁר הֶעֱלָה ה׳ אוֹתוֹ, כִּי מִקּוֹדֶם כְּשֶׁקְּנָאוֹ נְתָנוֹ לַעֲבוֹד עֲבוֹדַת עֲבָדִים הָעוֹבְדִים עֲבוֹדַת חוּץ, כִּי הַגְּדוֹלִים לֹא יַעֲמִידוּ לְשָׁרֵת בְּבָתֵּיהֶם אֶלָּא אֲשֶׁר יִהְיֶה אִישׁ רָאוּי וּמַצְלִיחַ, וְלָזֶה צִוָּה ה׳ אִתּוֹ אֶת הַהַצְלָחָה וּבָזֶה הָיָה בְּבֵית אֲדוֹנָיו הַמִּצְרִי מִשּׁוֹמְרֵי הַבַּיִת, וְהוּא אָמְרוֹ וַיְהִי בְּבֵית אֲדוֹנָיו וְלֹא בִּשְׁאָר עֲבוֹדוֹת, וְעוֹד לוֹ מַדְרֵגָה אַחֶרֶת כְּשֶׁרָאָה אֲדוֹנָיו וְגוֹ׳ וַיְשָׁרֶת אוֹתוֹ פֵּרוּשׁ יִחֲדוֹ לְשָׁרֵת אוֹתוֹ בְּיִחוּד, שֶׁבָּזֶה יִהְיֶה חָשׁוּב וְלֹא יִחְיֶה חַיֵּי צַעַר כְּחַיֵּי הָעֲבָדִים הַשְּׁפָלִים. וְעוֹד לוֹ וַיַּפְקִידֵהוּ עַל בֵּיתוֹ הֲרֵי זֶה קָנָה מַעֲלָה עַל כָּל קִנְיַן אֲדוֹנוֹ. וְעוֹד לוֹ וַיַּעֲזֹב כָּל אֲשֶׁר לוֹ וְגוֹ׳, וְעוֹד לוֹ שֶׁלֹּא יָדַע אִתּוֹ וְגוֹ׳ שֶׁלֹּא הָיָה יוֹדֵעַ הַנִּכְנָסִים וְהַיּוֹצְאִים וְנַעֲשָׂה הוּא שַׁלִּיט, פֵּרוּשׁ מיירדומ״ו בְּלַעַ״ז, בְּכָל קִנְיַן הַמִּצְרִי:

ויהי בבית אדוניו, He stayed in the house of his master, etc. The Torah described how G'd arranged for a variety of promotions Joseph experienced while in the service of Potiphar. At the beginning Joseph performed menial labour outside the home of Potiphar. When he did so successfully he was promoted to work inside the home. He then became a guard in the home. Eventually, he performed all his duties only indoors, i,e. בבית אדוניו. Still later he became Potiphar's personal valet, i.e. וישרת אותו. This made Joseph's life comfortable. Still later Potiphar appointed Joseph as the general manager over his entire household, i.e. ויעזוב כל אשר לו ביד יוסף. Eventually, Potiphar left every initiative to Joseph, not even bothering to ask him to account for what he was doing.

Or HaChaim on Genesis 39:2:1 · Or Hachayim, trans. Eliyahu Munk

וְהִנָּם זוֹעֲפִים. טַעַם זְעִיפַת פְּנֵי שְׁנֵיהֶם, עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (ברכות נה:), שֶׁכָּל אֶחָד חָלַם גַּם פִּתְרוֹן חֲלוֹם חֲבֵרוֹ. לָזֶה שַׂר הַמַּשְׁקִים הָיָה זוֹעֵף בְּמַה שֶׁרָאָה בְּפִתְרוֹן חֲבֵרוֹ כִּי רַע הוּא, יָרֵא גַּם לְנַפְשׁוֹ וְנִבְהַל, וְשַׂר הָאוֹפִים הֲגַם שֶׁחָלַם פִּתְרוֹן חֲבֵרוֹ לְטוֹבָה, עִם כָּל זֶה לֶהֱיוֹתוֹ מוּכָן לַפֻּרְעָנוּת מַזָּלוֹ מַגִּידוֹ וְלִבּוֹ לֹא נָכוֹן עִמּוֹ.

והנם זועפים, and they were distressed. According to our sages in Berachot 55 the reason that both of them were distressed was that they both dreamt the meaning of the other's dream. The chief butler was distressed having seen in his dream what was going to happen to his companion the chief baker. Whereas the chief baker had seen in his dream that the chief butler would be reinstated he had nonetheless prepared himself for adversity and could not bring himself to have peace of mind.

Or HaChaim on Genesis 40:6:1 · Or Hachayim, trans. Eliyahu Munk

וַיְהִי מִקֵּץ. טַעַם אָמְרוֹ לְשׁוֹן צַעַר, כִּי עַתָּה יַתְחִיל לְסוֹבֵב סִבַּת גָּלוּת מִצְרַיִם. וַהֲגַם שֶׁהַגָּלוּת כְּבָר נִגְזְרָה גְּזֵרָתוֹ מִשָּׁנִים קַדְמוֹנִיּוֹת, הֲלֹא אָמְרוּ רַבּוֹתֵינוּ כִּי לֹא נִגְזַר שֶׁיִּהְיֶה בְּמִצְרַיִם שֶׁהוּא כּוּר הַבַּרְזֶל, וּכְמוֹ שֶׁכָּתְבוּ הַתּוֹסָפוֹת בְּמַסֶּכֶת שַׁבָּת (י:) וּכְמוֹ שֶׁכָּתַב הָרַאבַ״ד (הִלְכוֹת תְּשׁוּבָה פֶּרֶק ו) כִּי הַמִּצְרִים הוֹסִיפוּ לְצַעֵר יוֹתֵר מִמַּה שֶׁאָמַר הַכָּתוּב ״וַעֲבָדוּם וְעִנּוּ״ וְגוֹ׳ (בראשית טו:יג).

ויהי מקץ שנתים ימים, It happened at the end of two years, etc. The reason the Torah introduces this paragraph with the word ויהי, a word indicating an unhappy event, is that as of now the exile of the Jewish people begins to unravel. Even though this exile had been decreed almost two hundred years previously, it had not been decreed anywhere that this exile had to be in Egypt. Moreover, the exile turned out to be more cruel than necessary in order to satisfy G'd's decree as we know from Tossaphot on Shabbat 10 and as the ראב׳ד has written in a glossary on Maimonides's Hilchot Teshuvah chapter six. He explains that the Egyptians behaved in an abnormally cruel manner as indicated by Genesis 15,13.

Or HaChaim on Genesis 41:1:1 · Or Hachayim, trans. Eliyahu Munk

וְנִחְיֶה וְלֹא נָמוּת. טַעַם הַכֶּפֶל, נִתְכַּוֵּן לוֹמַר כִּי אִם לֹא יַעֲשׂוּ כֵן יִתְחַיְּבוּ בְּנַפְשָׁם בַּדִּין הָעֶלְיוֹן, וְנִמְצָאִים מֵתִים בָּעוֹלָם הַזֶּה וְנִדּוֹנִים לָעוֹלָם הַבָּא, וּבְהִשְׁתַּדְּלוּתָם בַּדָּבָר יִחְיוּ בָּעוֹלָם הַזֶּה וְלֹא יָמוּתוּ לָעוֹלָם הַבָּא:

ונחיה ולא נמות. "so that we shall live and not die." The reason that Jacob repeated "so that we shall not die," was that negligence would be a capital sin for which an accounting would have to be given even in the Hereafter. On the other hand, if they made appropriate efforts to secure a supply of food, their lives in this world as well as in the Hereafter would be assured.

Or HaChaim on Genesis 42:2:1 · Or Hachayim, trans. Eliyahu Munk

כַּאֲשֶׁר כִּלּוּ. אוּלַי שֶׁהַכַּוָּנָה הִיא שֶׁלֹּא נִשְׁאַר אֶלָּא שִׁעוּר הַמַּסְפִּיק לִזְמַן הֲלִיכָתָם וּבִיאָתָם, וְיֹאמַר גַּם עַל זֶה ״כִּלּוּ״ כִּי צְרִיכִין לְהָבִיא עוֹד. אוֹ לְפִי מַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (תענית י.) כִּי יַעֲקֹב הֵכִין תְּבוּאָה לִשְׁנֵי רָעָב, הָיוּ אוֹכְלִים בְּמֶשֶׁךְ הֲלִיכָתָם וַחֲזָרָתָם מֵהַמְזוּמָן אֶצְלוֹ, וְלָזֶה דִּקְדֵּק הַכָּתוּב לוֹמַר ״כִּלּוּ הַשֶּׁבֶר אֲשֶׁר הֵבִיאוּ מִמִּצְרַיִם״ לוֹמַר אוֹתוֹ הַשֶּׁבֶר כִּלּוּ וְלֹא כָּל הַשֶּׁבֶר שֶׁהָיָה לָהֶם.

כאשר כלו לאכול, when they had finished eating, etc. Perhaps the Torah mentions this fact to indicate that they had just enough grain left to last them for a journey to and from Egypt. The reason the Torah describes the supply as if it had already come to an end is that now there was a need to bring more grain. It could also be that the Torah considered the food consumed by the brothers while journeying back and forth as part of the supply that Jacob had stored in anticipation of the famine as we have learned in Taanit 10 based on the words למה תתראו in 42,1. This is the reason why the Torah emphasises that what had been eaten up was the "grain they had brought from Egypt" as distinct from their total store.

Or HaChaim on Genesis 43:2:1 · Or Hachayim, trans. Eliyahu Munk

מַלֵּא וְגוֹ׳ וְאֶת גְּבִיעִי וְגוֹ׳. צָרִיךְ לָדַעַת טַעַם יוֹסֵף בְּעִנְיָנִים אֵלּוּ. וְאִם לְצַעֲרָם, הֲלֹא מַעֲשָׂיו מוֹכִיחִים כִּי גָּמַר בְּלִבּוֹ הַשָּׁלוֹם וְאָכַל וְשָׁתָה עִמָּהֶם וְהֶרְאָה לָהֶם שָׁלוֹם. וְאוּלַי כִּי נִתְכַּוֵּן לִשְׁלֹשָׁה דְּבָרִים: הָאֶחָד כְּדֵי שֶׁיְּכֻפַּר לָהֶם עֲוֹן הַגְּנֵבָה שֶׁגְּנָבוּהוּ, הָיָה עוֹשֶׂה לָהֶם דִּבְרֵי חֲשָׁד כְּדֵי שֶׁיִּהְיֶה הַבּוֹשֶׁת עַל מִין הֶעָוֹן עַצְמוֹ שֶׁל יוֹסֵף וִיכֻפַּר עֲוֹנָם. וְהַשֵּׁנִי לִרְאוֹת אִם יִתְּנוּ נַפְשָׁם עַל בִּנְיָמִין, וּבְאֶמְצָעוּת זֶה יַכִּיר כִּי מוֹדְדִין מְדִידַת אַחְוָה עִם אָחִיו וִיכַפֵּר לָהֶם עֲוֹנָם. הַשְּׁלִישִׁי לִרְמוֹז לָהֶם עִנְיַן הַגְּנֵבָה אוּלַי יַתְחִילוּ לְהַרְגִּישׁ כִּי יֵשׁ מִי שֶׁמַּכִּיר מַעֲשֵׂיהֶם בַּבַּיִת הַלָּז. וְכֵן מָצִינוּ לוֹ שֶׁהָיָה רוֹמֵז לָהֶם הַדָּבָר בִּפְרָטִים אֲחֵרִים, דִּכְתִיב (בראשית מג:לג) ״וַיֵּשְׁבוּ לְפָנָיו הַבְּכוֹר כִּבְכוֹרָתוֹ״ וְגוֹ׳ וְכָאֵלֶּה רַבּוֹת.

אמתחת הקטון מלא את אמתחות האנשים אכל…ואת גביעי תשים בפי. "Fill up the pouches of these men with food and place my goblet in the pouch of the youngest." We need to understand Joseph's motivations in all this. We can hardly assume that he wanted to cause his brothers anguish after he had invited them to his palace and had wined and dined them. Perhaps Joseph had three separate motivations. 1) He wanted that they should be able to atone for having stolen him at the time. By accusing them of theft they would feel the embarassment a thief feels when he has been found out. Once they experienced this feeling they could atone for the sale of Joseph. 2) He wanted to find out if the brothers would risk their lives for the freedom of Benjamin. This would enable him to gauge the degree of brotherliness they felt towards Benjamin. This in turn would enable Joseph to forgive them their sin against him. 3) He sent them a signal that there was somebody in the viceroy's palace who was thoroughly familiar with their past history. He had already made them curious about this on the previous day when he had seated them according to their respective ages at lunch (43,33).

Or HaChaim on Genesis 44:1:1 · Or Hachayim, trans. Eliyahu Munk

וְלֹא יָכוֹל יוֹסֵף לְהִתְאַפֵּק. פֵּרוּשׁ שֶׁלֹּא עָצַר כֹּחַ לְהַמְתִּין עַד שֶׁיֵּצְאוּ כָּל הַנִּצָּבִים מֵעַצְמָן, וְקָרָא בְּקוֹל גָּדוֹל ״הוֹצִיאוּ כָל אִישׁ״. פֵּרוּשׁ, בִּמְהֵרָה, לֹא שֶׁיֹּאמְרוּ לָהֶם לָצֵאת, כִּי כְּשֶׁיֵּצְאוּ מֵעַצְמָן יֵצְאוּ בְּמִתּוּן, וְלֹא סָבַל אֹרֶךְ זְמַן הַהוֹצָאָה. וְאָמַר וְלֹא עָמַד, פֵּרוּשׁ, לֹא נִתְעַכֵּב אִישׁ אֶלָּא בִּמְהֵרָה תֵּכֶף יָצְאוּ יַחַד.

ולא יכול יוסף להתאפק, Joseph could no longer contain himself, etc. He could not wait until all those present would leave of their own accord, but he called out loudly that everyone other than the brothers be removed from his presence immediately. The Torah adds the words ולא עמד איש אתו, that no one remained with him, to underline the speed with which his servants left his presence.

Or HaChaim on Genesis 45:1:1 · Or Hachayim, trans. Eliyahu Munk

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׳:

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 46:3:1 · Or Hachayim, trans. Eliyahu Munk

אָבִי וְאַחַי וְגוֹ׳. פֵּרוּשׁ, כַּאֲשֶׁר צִוִּיתָ עֲלֵיהֶם עֲשׂוֹת. וְהִנָּם בְּאֶרֶץ גֹּשֶׁן כְּמוֹ שֶׁאָמַרְתָּ (בראשית מה:יח) ״וְאֶתְּנָה לָכֶם אֶת טוּב אֶרֶץ מִצְרַיִם״, וְאֶרֶץ גֹּשֶׁן בְּעֵרֶךְ מִרְעֵה הַמִּקְנֶה הִיא טוּב אֶרֶץ מִצְרַיִם. אֲבָל הָאַחִים בְּדַבְּרָם לִפְנֵי פַּרְעֹה לֹא בָּאוּ בְּטַעֲנָה כַּאֲשֶׁר אָמַרְתָּ אֶלָּא כְּמִתְחַנֵּן עַל דָּבָר טוֹב, וְאָמְרוּ (בראשית מז:ד) ״לָגוּר וְגוֹ׳ כִּי אֵין מִרְעֶה״ וְגוֹ׳ וְעַיֵּין בְּסָמוּךְ:

אבי ואחי..…באו, "my father, my brothers, etc., have arrived. Joseph meant: "in accordance with your instructions." והנם בארץ גשו, "and here they are in the province of Goshen." "Just as you have said when you said: "I will give you the best part of the country (45,18)." As far as cattle is concerned the province of Goshen was the best part of Egypt. We find, however, that when the brothers enjoyed an audience with Pharaoh that they did not refer to what Joseph had told them about Pharaoh's promise; rather they pleaded that inasmuch as they had a lot of cattle they would appreciate it if they were allowed to settle in Goshen as it provided grazing land for their cattle.

Or HaChaim on Genesis 47:1:1 · Or Hachayim, trans. Eliyahu Munk

שְׁנֵי בָנָיו עִמּוֹ אֶת וְגוֹ׳. טַעַם שֶׁלֹּא הִסְפִּיק בְּאָמְרוֹ ״שְׁנֵי בָנָיו״ וַאֲנִי יוֹדֵעַ כִּי הֵם מְנַשֶּׁה וְאֶפְרַיִם, אוֹ לוֹמַר ״מְנַשֶּׁה וְאֶפְרַיִם״ וַאֲנִי יוֹדֵעַ כִּי הֵם בָּנָיו הָרְשׁוּמִים בְּפָרָשַׁת מִקֵּץ, גַּם הִפְסִיק בֵּין הַזְכָּרַת הַבָּנִים וְהוֹדָעַת שְׁמָם בְּתֵיבַת ״עִמּוֹ״, גַּם אָמְרוֹ ״אֶת״ שְׁתֵּי פְּעָמִים.

48.1. שני בניו עמו, את מנשה ואת אפרים, together with his two sons Menashe and Ephrayim. Why did the Torah have to give us the names of Joseph's two sons when we already know their names as well as the fact that he had only two sons? Alternatively, the Torah could have simply written: "Menashe and Ephrayim," and I would have known that these names referred to his two sons? Besides, why did the Torah have to insert the word עמו, with him, in the middle of the verse? Why did the Torah have to use the word את twice in this verse?

Or HaChaim on Genesis 48:1:1 · Or Hachayim, trans. Eliyahu Munk

רְאוּבֵן בְּכֹרִי אַתָּה וְגוֹ׳. יֵשׁ לְהָעִיר מַה חִדּוּשׁ מוֹדִיעַ יַעֲקֹב לִרְאוּבֵן כִּי הוּא הַבְּכוֹר. עוֹד אָמְרוֹ כֹּחִי וְרֵאשִׁית אוֹנִי מַה הוּא דַּעְתּוֹ בָּזֶה, וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (בראשית רבה צח:ד) כִּי הוֹדִיעוֹ בָּזֶה כִּי הוּא טִפָּה רִאשׁוֹנָה, וַעֲדַיִן צָרִיךְ לָדַעַת מַה הִיא כַּוָּנַת הוֹדָעָה זוֹ לִרְאוּבֵן. עוֹד לָמָּה כָּפַל לוֹמַר ״כֹּחִי״ וְלֹא הִסְפִּיק לוֹמַר ״רֵאשִׁית אוֹנִי״. עוֹד צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ יֶתֶר שְׂאֵת וְיֶתֶר עָז. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שם) אָמְרוּ ״שְׂאֵת״ זֶה כְּהוּנָּה ״עָז״ זֶה מַלְכוּת וְכוּ׳, וְצָרִיךְ לָדַעַת לָמָּה לֹא אָמַר חֵלֶק פִּי שְׁנַיִם אַחַר שֶׁיָּרַד לְפָרֵט פְּרָטֵי הַמּוּשָּׂג לְבֵן בְּכוֹר. וְאוּנְקְלוֹס הוֹסִיף לְהַזְכִּירָהּ בְּתַרְגּוּמוֹ וְאָמַר תְּלָת חוּלָקִין וְכוּ׳. עוֹד צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ פַּחַז כַּמַּיִם אַל תּוֹתַר. וְרַשִׁ״י זִכְרוֹנוֹ לִבְרָכָה פֵּרוּשׁ עַל אֲשֶׁר פָּחַזְתָּ כַּמַּיִם, לָזֶה ״אַל תּוֹתַר״, לֹא יִהְיֶה לְךָ הַיְּתֵרוֹת וּמַה הוּא הַפַּחַז, ״כִּי עָלִיתָ מִשְׁכְּבֵי״ וְגוֹ׳. וַעֲדַיִן צְרִיכִין אָנוּ לְמוֹדָעִי לָמָּה לֹא הִסְפִּיק לוֹמַר אַל תּוֹתַר כִּי עָלִיתָ, אַחַר שֶׁהַפַּחֲזוּת הוּא כִּנּוּי לֶעָוֹן הָיָה לוֹ לְהַזְכִּיר הֶעָוֹן לְבַד, וּמַה לִּי עֲשָׂאוֹ בְּחִפָּזוֹן אוֹ שֶׁלֹּא בְּחִפָּזוֹן. עוֹד לָמָּה הִפְסִיק בָּעֹנֶשׁ בְּאֶמְצַע הוֹדָעַת הֶעָוֹן, שֶׁהָיָה לוֹ לוֹמַר עַל זֶה הַדֶּרֶךְ: אַל תּוֹתַר פַּחַז כַּמַּיִם כִּי עָלִיתָ, אוֹ עַל זֶה הַדֶּרֶךְ: פַּחַז כַּמַּיִם כִּי עָלִיתָ וְגוֹ׳ אַל תּוֹתַר. עוֹד צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ עָלִיתָ מִשְׁכְּבֵי אָבִיךָ לְשׁוֹן רַבִּים. עוֹד מַה כַּוָּנַת אָמְרוֹ אָז חִלַּלְתָּ כִּי מַשְׁמַע שֶׁעָשָׂה שְׁנֵי דְּבָרִים בִּזְמַנִּים מְחֻלָּקִים, וְלָזֶה אָמַר אָז וְגוֹ׳ פֵּרוּשׁ כִּי לְצַד שֶׁהַחִלּוּל הָיָה בִּזְמַן נִפְרָד מִזְּמַן שֶׁעָלָה יְצוּעֵי אָבִיו לָזֶה אָמַר אָז חִלַּלְתָּ. וְצָרִיךְ לָדַעַת מַה הִיא הַחִלּוּל שֶׁעָשָׂה זוּלַת עָלִיתָ מִשְׁכְּבֵי וְגוֹ׳, וְאִם הַכַּוָּנָה הִיא שֶׁבְּאֶמְצָעוּת עֲלִיָּתוֹ חִלֵּל וְגוֹ׳ הָיָה לוֹ לוֹמַר עָלִיתָ וְגוֹ׳, חִלַּלְתָּ וְגוֹ׳. וְהַדָּבָר מוּבָן שֶׁאָז בַּעֲלוֹתוֹ חִלֵּל יְצוּעִי וְלֹא הָיָה צָרִיךְ לוֹמַר אָז.

ראובן בכרי אתה, "Reuben, you are my firstborn, etc.," What news did Jacob convey to us with this statement? What did Jacob mean when he described Reuben as "my strength and the first of my vigor?" Although Bereshit Rabbah 98,4 mentions that Jacob meant to say that whereas he had not emitted a drop of semen until he married at 84 years of age, Reuben had not been able to contain himself, we still need to know why Jacob mentioned this at this time. Furthermore, why did he appear to repeat himself by describing Reuben as 1) "my strength," and 2) "the first of my vigor?" Another difficulty in this verse is the expression יתר שאת ויתר עז. Whereas the Midrash we have just referred to understands the word שאת as a reference to the Priesthood whereas the word עז is a reference to Royalty, we need to know why Jacob did not mention that as a firstborn Reuben was entitled to two portions in the inheritance seeing that he did dwell on details of the birthright. Onkelos does refer to this by saying that Jacob meant that Reuben should have been entitled to three shares of the inheritance. Another enigmatic statement in this verse (4) is the expression פחז כמים אל־תותר, "unstable as water, you have lost your advantage;" Rashi comments that Reuben lost his advantage as a firstborn because of his instability, the instability being that he defiled Jacob's bed in the incident with Bilhah (35,22). This still does not tell us why Jacob could not have merely said אל תותר, without describing Reuben as פחז כמים. After all, Reuben's instability was only an additional way of describing his sin. All we needed to know to justify that Reuben was deprived of his privileges as the firstborn was the fact that he had committed a sin against his father. Why did Jacob phrase Reuben's sin in the plural, i.e. "your father's beds?" Why did Jacob create the impression that Reuben had committed two wrongs when he said: אז חללת, "at that time you defiled," as if Reuben had also defiled his bed at a different time? It gives the impression that the defilement Jacob speaks about did not occur at the time Reuben mounted his father's bed. If that is so we are entitled to know what precisely Jacob is talking about. On the other hand, if mounting his father's bed was defiling it he should have said so in unmistakable terms.

Or HaChaim on Genesis 49:3:1 · Or Hachayim, trans. Eliyahu Munk

וַיִּשַּׁק לוֹ. פֵּרוּשׁ, לוֹ נָשַׁק, אֲבָל אֵין נָכוֹן לַעֲשׂוֹת כֵּן לְמֵת אַחֵר, כִּי הַמֵּת גָּדוּשׁ בְּטֻמְאָה וְטֻמְאָתוֹ בּוֹקַעַת וְעוֹלָה עַד לָרָקִיעַ, וְתִפָּגֵם הַנֶּפֶשׁ הַנּוֹשֶׁקֶת. אֶלָּא לוֹ, לְיַעֲקֹב, כִּי חַי הוּא, אֶלָּא דּוֹרְמִיטָא קְרָאַתוֹ כְּיָשֵׁן וְנִרְדָּם.

וישק לו, he kissed him. The emphasis in this verse is on the word לו. Joseph kissed "him;" had Jacob been dead it would have been forbidden to kiss him seeing that the corpse exudes ritual impurity, and that impurity rises up to heaven and would harm the person who does the kissing. Inasmuch as Jacob had not died, however, Joseph was able to kiss him; Jacob simply appeared to be in a coma.

Or HaChaim on Genesis 50:1:1 · Or Hachayim, trans. Eliyahu Munk