Komentaryong Sumisipi para sa Genesis 42:1

וישמע יתרו, the word שמיעה for hearing is used when recording or referring to something which did not occur at the time it is being reported. When one hears of something which is just happening, the Torah uses the term ראיה, “seeing,” i.e. first hand knowledge of something. It does not matter whether the sound of the happening comes from a distant location or is nearby within one’s eyesight. Examples of the use of the word ראיה “seeing” being used for matters which were heard second hand, not seen, are found in Genesis 42,1 where Yaakov, resident in the land of Canaan, is reported as “seeing” that there was grain for sale in Egypt. Clearly, the Torah refers to Yaakov having heard about it. Seeing the matter was not near at hand nor had occurred just then, the Torah used the words וירא יעקב, “Jacob saw.” A similar use of the word “seeing,” וירא for something not actually seen is Numbers 22,2 where Bileam is reported as “seeing” all that Israel had done to the Emorite kings. Bileam had not seen any of it, but had heard that the Israelites had defeated the two most powerful Emorite kings Sichon and Og. A third example confirming our theory would be Deuteronomy 28,10 where the people of the globe are reported as expressing their conviction that the Jewish people are G’d’s darlings and that they would therefore be in awe of them. Clearly, the people of the globe could not have “seen” this, but they had heard about the success of the Jewish nation. The events inspiring such feelings among the nations of the globe had occurred over a period of time, not all at once. However, if we understand the words כי הוציא as meaning כאשר הוציא, “when He took out,” we must understand Yitro as saying that he had heard all that G’d had done for Israel at the time when He took them out of Egypt. This would include a reference to all the plagues, the drowning of the Egyptians army, etc. It was this information which had prompted him to journey into the desert himself instead of sending a messenger who would accompany Tzipporah and her children so that they would be reunited with their husband/father. He was primarily motivated by his quest for G’d. This is similar to Chronicles II 32,31 where the king of Babylon wanted to have evidence of the reports he had received about the miraculous recovery from his illness which King Chizkiyah had experienced.

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.

Regarding this concealment, it seems to me that if a Jewish person in this bitter exile finds some small success here and there, he should hide and conceal everything from Esau [referring to the descendants of Esau, traditionally associated with Rome/Christian nations], for there is no nation that envies Israel as much as Esau does. For in their view, everything in Jewish possession is stolen from them, from the blessing that our father Jacob took from Esau through deception. Similarly, Jacob commanded his sons, Why do you make yourselves conspicuous? (Genesis 42:1). Rashi explained this as “before the sons of Ishmael and Esau, as if you are satisfied,” because both of them believe that Isaac stole Ishmael’s success, and Jacob stole Esau’s success through his efforts. Therefore, He specifically commanded regarding Esau, Turn away northward so that he would not be envious of you. This is the opposite of what Israel does in these generations in the lands of their enemies, for whoever has 100 displays himself in garments of honor and in elegant and important houses as if he had thousands, thus provoking the nations against themselves and transgressing what was said, Turn away northward. This custom is prevalent among many of our people and is the cause of all the hardship that has befallen us. And the wise will understand to take instruction from this.

He called a famine in order to exile them to Egypt (I found).