Commento su Genesi 45:28

רב ENOUGH or MUCH — Much joy and pleasure is still in store for me, since my son Joseph is yet alive.

רב; my heart has stood still long enough during all the years I did not think that Joseph was still alive now I am definitely convinced

רב...אלכה ואראנה, I will go and see him, but will not remain there as he has said.

רב, I enjoy much goodness seeing that my son Joseph is alive.

Yisrael said. He is referred to as “Yisrael” once more, indicating a return to a more elevated spiritual state.My son Yoseif still lives. He saw prophetically that Yoseif had withstood his challenges and remained righteous. I will go. Only for a visit — Yaakov had no intention of transferring his family to Egypt despite the famine.

רב, עוד יוסף בני חי, “it is much; my son Joseph is still alive!” Seeing that at first he did not want to believe them, he asked after the original owners of the עגלות, only to be told that just as a ship is steered by a captain, so the owner of these carriages, i.e. Joseph, is still very much alive. [who else but the “captain,” i.e. Joseph, could have sent all this to Yaakov? Ed]

ויאמר ישראל, “Yisrael said.” As long as his prophetic spirit had not been restored to him, the Torah referred to him only as Yaakov. Now that he had regained this additional spiritual dimension he is once more referred to as Yisrael. We have 18 instances from here until the end of the Book of Genesis where Yaakov is referred to as ישראל, such as 46,1; 46,5; 46,8; 46,29; to name but a few. The reason that G’d called him “Yaakov” in 46,2 whereas the Torah (G’d Himself) had referred to him as ישראל in the same verse was because the journey to Egypt was a voluntary exile on the part of Yaakov and it was not appropriate that the name Yisrael which denotes authority, victory, etc., should be applied to someone who exiles himself and subordinates himself to a human ruler. Once G’d had called him by the name Yaakov, it is not surprising to see that the Torah reverts to use of that name (compare 46,5, 46,6, 46,8, 46,19, 46,26, 46,27, etc.).
When the Torah (46,5) nonetheless speaks of וישאו בני ישראל את יעקב אביהם, “the sons of Israel carried their father Yaakov, etc.,” the message of the Torah is that Yaakov’s descent to Egypt involved both his names, i.e. although at this stage he had become an exile, ultimately, -through the exile experience in Egypt- he (his people) would be redeemed there and would emerge as more deserving of the name בני ישראל than before. This is the reason that in the verse mentioned the sons of Yaakov are referred to as בני ישראל rather than as the בני יעקב. The Torah could have simply written that “Yaakov’s sons carried him, etc.” We have this concept repeated at the beginning of the Book of Exodus where the Torah speaks of: “these are the children of Israel who came down to Egypt.” The same verse goes on naming them as “Yaakov and his sons.” These are the very ones who in the future would be called “the children of Israel.”

wieder ישראל, während bisher, — mit einer einzigen Ausnahme, wo er sich zu einem Entschlusse erhob und Herr über Zweifel geworden, wo also auch eine, wenngleich nur momentane Ermannung des Geistes zu bezeichnen war — immer nur יעקב gestanden. So hieß es oben Kap.35, 20 im Schmerz über Rahels Tod: ויצב Es ist zu :רב — .ויסע ישראל :nach der Ermannung aber sofort Raw Hirsch on Genesis 45: 22 ,יעקב וגו׳ viel! Der Glanz, in dem er Josef wiederfinden sollte, ist eine Zugabe. Es ist genug, dass er überhaupt noch lebt.

רב, עוד יוסף בני חי, he addressed the driver of the carriages asking if his son Joseph is indeed still alive? (The word רב meaning “captain, driver” appears in this sense in Jonah, 1,6.) An alternate interpretation: Yaakov’s children kept on telling their father about Joseph’s position in Egypt, until their father got tired of listening to this and tried to stop them by saying: רב, “enough,” I now know that my son Joseph is still alive. He added that if this was really true, he would make the journey to Egypt in order to see him once more before he would die.

רב, עוד יוסף בני חי, “it is plenty;” Yaakov meant that when the brothers told him that Joseph was alive, and that he was a ruler in Egypt, the second part of the sentence was unnecessary, as long as he knew that Joseph was alive. He was totally unconcerned with Joseph’s standing politically.

עוד יוסף בני חי, all the commentaries of others which are convoluted are way off. I, though a junior, say that the meaning of the line רב עוד יוסף בני חי וכי הו מושל בארץ מצרים is: “enough! I am satisfied to have heard that my son Joseph is still alive. The fact that he is ruler in Egypt is totally irrelevant to my joy. I would be perfectly happy without that additional information. I am going to see him before I die, ruler or no ruler.”