Why does the Torah interrupt here in the middle of the episode of Yosef and his brothers?
Rashbam: Because it provides us with an additional reason as to why they hated him. 1
As is evident from the next Pasuk (37:4).
What is the meaning of "Ben Zekunim Hu Lo"?
Rashi #1: It means that Yosef was born to Yaakov in his old age. 1
Rashi #2 and Targum Yonasan: "Zekunim" is the acronym of 'Ziv Ikunim' - because Yosef was the split image of Yaakov.
Rashi #3 (citing Targum Onkelos): He was his wise son 2 - because Yaakov taught Yosef everything that he learned in the Yeshivah of Shem and Ever.
Ramban, Malbim: It was customary for old men to pick one of their younger children to serve them and to lean on - and he was called a 'Ben Zekunim.'
Rashbam: Yaakov favored him because he was the last of the eleven sons to be born. (Binyamin was born much later.)
As Chazal have said, "Ein Zakein Ela Mi she'Kanah Chochmah"(Kidushin 32b) - Refer to Vayikra 19:32:1:1. See also Oznayim la'Torah.
What exactly does "Kesones Pasim" mean?
Rashi #1: It means 'a cloak of fine wool.' 1
Rashi #2 (to Shabbos 10b), Da'as Zekenim: It is the part of a cloak that covered the hand 2 and that was made of fine wool.
Ramban (to Shemos 28:2): An embroidered, striped cloak.
Rashbam: A long coat.
Targum Yonasan: A colored cloak.
Rashi #3: Pasim is the acronym of 'Potifar, Socharim, Yishma'elim, Midyanim,' who would purchase Yosef, 3 due to the [envy that came due to the] robe. 4
Oznayim la'Torah: It hints at Keri'as Yam-Suf. 5
Ha'amek Davar: It reached until Pas Yado (his palm).
Other commentaries translate it as 'a silk cloak.'
Hence the word "Pasim" - corresponding to 'Pas Yado' (the palm of one's hand).
Though not in that order; see Gur Aryeh; refer to 37:3:3.2:1.
Rashi to 37:28 seems to equates the Socharim with the Midyanim. See Sifsei Chachamim; refer to 37:28:1:1 and the notes there, also refer to 37:3:3.3:1.
Why did Yaakov make this special robe for Yosef?
Rashi, Ramban, Targum Onkelos and Targum Yonasan: For he was the Ben Zekunim (for definition, refer to 37:3:2).
Seforno: As a sign that, from now on, he was in charge of all his estate, both in the house and in the field. 1 Refer to 37:2:3:2.
Oznayim la'Torah (citing Midrash Rabah): He did it as a sign that the Yam-Suf would split on the merit of Yosef. 2
Malbim: The other brothers were always in the field with the flock; they dressed like shepherds. Yosef served Yaakov in the house, and needed honorable clothes for his father's honor, like Esav had [special] clothes to serve his father.
Seforno: We find this concept in Bava Kama 11b.
Ma'aseh Avos Siman l'Banim' - "Pasim" stands for 'Pas Yam' (a path in the sea). Oznayim la'Torah - Because any decree issued by Hashem cannot be withdrawn if one makes a sign to accompany it (See Oznayim la'Torah who elaborates), which explains why Yaakov made the cloak in spite of the brothers' inevitable jealousy. (If one can make his own sign, without Hashem's instruction, why was Yaakov worried lest sin nullify Hashem's promises (refer to 32:8:4:1)? He should have made a sign! And he could have made a sign without arousing jealousy, e.g. he could tell Yosef not to wear it in front of them, or give to him a torn robe!- PF)
Why did Yaakov not make a special robe for Binyamin, who was born when Yaakov was even older?
Rosh: Precisely because he was too small to keep it clean.
How could Yaakov not take into account the brothers' reaction to his display of favoritism?
The Gemara (Shabbos 10b) does indeed comment that Yaakov erred in this point. A father should never display favoritism to one son over another. And it concludes that, for two Sela'im of fine wool - the Kesones Pasim that Yaakov made for Yosef over and above his brothers - they became jealous of him and, after one thing led to another, our fathers ended up going down to Egypt. 1
Rosh, Moshav Zekenim: Even though exile was already decreed at the Bris Bein ha'Besarim, if not for the special robe, it would have entailed merely going from one land to another - like strangers. (How would this fulfill "va'Avadum v'Inu Osam" (Bereishis 15:13)? Perhaps this would have been pardoned, or fulfilled for a very short time. Hashem said that the servitude and affliction will last 400 years, and it was much less! - PF) Refer to 37:1:4:1***, and 37:1:4:1*** 2
. See also Oznayim la'Torah DH 'v'Asah Lo Kesones Pasim.'
The previous verses (37:1-2) said "Yaakov." Why does this verse say "Yisrael"? The next verse (37:4) says that his brothers saw that he loved him "mi'Kol Echav." Why does this verse say, "mi'Kol Banav"?
Ha'amek Davar: His love for Yosef was not due to physical matters and service. Rather, there were spiritual reasons to love him. Yaakov loved him "mi'Kol Banav," for his nature resembled Yaakov more than the others. 1
Presumably, his brothers did not realize this, therefore it says that they saw (assumed) that he loves him "mi'Kol Echav." (PF)
QUESTIONS ON RASHI
Rashi writes: "'Ben Zekunim' - For he was born to [Yaakov] in his old age (Ziknaso)." Ramban asks - But Yissachar and Zevulun were born only a year or two prior to Yosef?
Gur Aryeh: "Ben Zekunim" means the last child to be born - even if the father is not especially old at the time!
Rashi writes: "'Ben Zekunim' - For he was born to [Yaakov] in his old age." But Binyamin was born after Yosef!
Hadar Zekenim #1: Yaakov did not love Binyamin as much, for Rachel died through his birth. Also, Yaakov saw with Ru'ach ha'Kodesh that when Yaakov is old, Yosef will be king.
Rashbam, Mizrachi, Gur Aryeh #1: Binyamin was born only about seven years after Yosef. Throughout those years, Yaakov viewed Yosef as his Ben Zekunim, and that love remained even after Binyamin was born.
Gur Aryeh #2, Hadar Zekenim #2: Binyamin was but 10 years old; not yet a mature Bar Da'as (so the love was not the same). Among the mature sons, Yosef was the Ben Zekunim.
Rashi writes: "'Ben Zekunim' - ... Onkelos translates as, 'a wise son' (Bar Chakim)." Why?
Gur Aryeh: If Yaakov loved Yosef only due to his old age, that is quite normal, so why were his brothers jealous? Rather, Yaakov's love for Yosef was real, because Yosef was a Bar Chakim.
Rashi writes: "Ben Zekunim' - ... Alternatively, because his countenance (Ziv Ikunin) resembled [that of Yaakov]." Why does Rashi add this third interpretation?
Gur Aryeh: The explanation of Onkelos is difficult; why was it that Yaakov chose to transmit the Torah that he had received from [the Yeshiva of] Shem v'Ever, specifically to Yosef?
Rashi writes: "A wise son... his countenance resembled [that of Yaakov]." In the Midrash, however, these are two opposing viewpoints!
Gur Aryeh (to 37:2): Although the two opinions differ as to what quality it was in Yosef that led to Yaakov's additional love; conceptually they are similar. Wisdom and facial countenance both reflect on Yosef's level in G-dliness, not mere physicality. 1
Yaakov's Tzelem Elokim resembled that of Adam ha'Rishon; refer to 37:2:1.08:1.
Rashi writes: "Pasim - ... According to the homiletic Midrash, it was named 'Pasim' after Yosef's [future] misfortunes...." Why interpret this way?
Gur Aryeh: The verse already told us that "Yisrael loved Yosef over all his brothers;" why does it have to specify that the love was manifested through this cloak? The verse teaches us that the brothers hated Yosef over this; that a father ought not favor one brother over the others. By doing so, Yaakov 'Asah Lo Pasim' - i.e. he brought these four misfortunes upon Yosef.
Rashi writes: "Pasim - [stands for] Potifar, Socharim...." But this is out of order; Potifar was the last of Yosef's masters?
Gur Aryeh: Hashem's plan was that Yosef would be brought down to Egypt. That was the main goal; so his Egyptian master is alluded to first.
Rashi writes: "Pasim - Yosef was sold to Potifar, Socharim, Yishma'elim, Midyanim." But verse 37:28 sounds like the Midyanim were Socharim (merchants); they were not two separate groups?
Gur Aryeh: The word Socharim in that verse is superfluous; merchants are people who are always buying and selling. It teaches us that Yosef changed hands numerous times on the way down to Egypt.
