Questions on Vayeishev

How could Yehuda and Reuvain allow their father to think that Yosef had died?
What was Reuvain's assumption of Yosef after he didn't find him? Did the other shvotim tell him that he was sold?
Why does it say in posuk chof hey that after they threw Yosef into the pit, they sat down to eat. What's the point?
Why, from all of the shvotim, was Reuvain the only one who wanted to save Yosef? Was there a consensus among the rest of the shvotim to kill Yosef? How can that be?
Why did Yosef need the second dream? Didn't the first dream already make the point that Yosef will be a ruler over them?
Why does the Torah mention the hatred about the initial dream a second time in posuk ches? We already know their feelings from its mention in posuk hey.
Why does it say in posuk hey that the brothers hated Yosef even more because of a dream? It should have first mentioned the dream before their feelings about it.

Response:

We will attempt a general approach that will give a better understading of this subject without actually addressing each question.
A basic pretense that the brothers were not overcome by simple sibling rivalry is crucial to understanding the parshah. Similar to the race for children of the 'Imahos', our ancestors were well aware of the eternal national effect of all their actions. Their decisions were made based on what they were able to comprehend as being the most beneficial for the future of klall yisrael. As is well known, even Hakodosh Baruch Hu interacts with the world based on the human perception of bes din. With this in mind, we can assume a very well-meaning, Torah inspired, humanly flawed  approach to all that transpired in these parshios. Chazal critique on Yakov Avinu's open display of special treatment of Yosef and comment that this helped lead to the slavery in Mitzrayim. It is this backing that allows us to say that, although Yakov avinu definitely had great intentions, there was some level of error made in his decision.

The brothers' assumption that Yosef was attempting to overthrow the family and rebuild klall yisrael just from his own children was well founded, but yet mistaken. However, all their actions were done for what they deemed - as the great Sanhedrin of their time - as assuring the future of the bnei yisroel as exactly that - Bnei Yisroel. Their father, being the last of the avos, and the children being his mitasoh shlaimah; klall yisroel.

As per each detail of the story, a good look at the classic commentators in the mikraos g'dolos should answer most of the questions.
Gut Shabbos!........D.M.

Vayishlach

What was the significance of Yakkov's becoming 'two camps'? They could have been split into numerous camps and they could also have been grouped as one as well?

Maran ztz"l answered that Yakkov was expressing the tremendous spiritual growth he experienced throughout his stay with Lavan. When he first crossed the Yarden, he was at a level of spiritual height appropriate for one indivdual. However, after the twenty years with Lavan, he grew in new forms of avodas Hashem that were quite distinct from his original form of avodah. In essence, he now contained within himself two very different approaches in avodah. This was signified by the fact that his followers had to divide into two groups since it was not possible for any one personality to encompass both drachim in the way that he was able to.

Vayishlach

Since a tzaddik's belongings are more cherished to him than even his own body, why is it that Yaakov forgot the Pachim K'tanim across the river in the fist place?

Why does hashem promise each of our avos separately with a brochah that the jews will multiply?

Shouldn't one brochah be enough?

D'var Torah...Vayeitzey

Why does Rashi state that the departure of a Tzaddik leaves its mark, wouldn't the same be true of a Rashah or any influential person?
Maran R' Shmuel Berenbaum ztz'l : It's true that any influential individual leaves a mark in his wake. However, regarding a tzaddik this is a chiddush. Since a tzaddik constantly produces "peiros" through his good deeds and spreading of Torah, one might have said that he surely leaves behind him a great legacy. So much so, that when he departs, his absence would not be felt as a great loss. Therfore Chazal must inform us, that as much of a permanent and everlasting effect as he had upon his surroundings, it is still a great loss to his community when he leaves.

Vayeitzey

Some things go unmentioned because they are BASIC. The danger is not the lack of mention, but the lack of notice. For example; Yakkov avinu's 14 year 'stop-over' at Yeshivas Shem v'Eiver. What else should he be expected to do with his time?

Toldos

Children should not be treated equally and the same, rather uniquely. EVERYONE has intrinsically special concerns and so should they also be addressed.

Chayei Sarah

Longevity..... is not measured in years, but in the enriched content of each moment.

Chayei Sarah

Words are vessels to transfer thoughts & emotion. They can positively PLANT or negatively EXPEND inspiration. Emor m'at va'aseh harbeh.

Chayei Sarah

A gift is no different than a sale. It is not the recipient's until it is totally paid for.

Avraham offered Lot the option to travel to the right ,whereas Avraham would go left or the reverse. Why is it that when Lot did indeed leave, Avraham stayed put and did not seem to precisely keep his word of traveling away as well?

Sedom was destroyed not for their acts of evil but for their absence of good deeds.

There are very special selfless people in eveyone's life. Even these 'Angels' can appreciate & benefit from the chessed of others.

Why wasn't the great acts of hachnosas orchim and t'filos for Sedom (of which the Torah speaks about at great length) part of the 10 nisyonos?

Lech L'chah

How can we understand Avraham's refusal of the war bounty when he readily accepted, and even anticipated, the gifts from Pharoah?
Perhaps this approach can help us. When Rashi mentions the "side effects" of traveling, in the beginning of the parshah, it seems that Hashem's brachos to Avraham was a sort of  "traveler's insurance" to avoid them. However, I believe we can understand this in a new light.
The level of absolute "annavah" expected of any Jewish leader, and ever-more so in our forefathers, required Avraham to be devoid of any hishtadlus which can lead one to feel "kochi v'otzem yadi" in building our nation. It was Hashem's specific command for Avraham to litterally take a step into self-destruction. Avraham was to free himself from any human effort in his success. This would effect the roots of his prodigy to be totally 'G-D made'.
Although the gift from Pharoah was anticipated by Avraham, there was no effort done on his part to that effect. Sarah's claim to be his sister was to protect his life. The wealth that klall yisrael inherited from Egypt without effort on their end (the slavery was not their capital investment for their retirement!) was enrooted in the gift Pharoah gave after being smitten for taking Sarah.
The war bounty, on the other hand, is understandably the payment (if not cause) for the war effort.
With this in mind, we can understand the new title attributed to Hashem at the time Avraham's refusal took place. Malki Tzeddek referred to Hashem as 'Konei shamayim va'aretz'. The One to whom the entire ownership and jurisdiction of the world is His. (see ramban, sforno, & targum for this definition.) Avraham's selflessness expressed his awareness, that our efforts are conceptually needless, opposing the common belief that G-D made the world and then left it for us to run.

Life's "tests" are more precisely challenging excercises for the muscles of our character to grow.

The challenge of lech l'chah was to enact ZERO self establishment in anticipation of complete eternal establishment by G-D.

Time is similar to a balloon. Add content gradually and your time will unexplainably expand to contain it. There is always Time for important content.

'Marcheshvan'

Did you ever wonder how we can pessimistically call a month without a holiday as Mar -bitter?
Hashem is continuously showering us with blessing; to the extent that sweetness is the status-quote of life, that which is tasteless we can relatively call "Bitter".

CHESSED.... Allowed Avraham to have such opposing views to the world around him; yet, be so accepted and revered.

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