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Yosef named his firstborn Menashe, for G-d has made me forget all my hardship,…and the name of the second son he called Efraim, for G-d has made me fruitful in the land of my suffering. (41:51,52)

Horav Zeev Weinberger, Shlita, asserts that Yosef purposely gave his sons specific names.    In naming Menashe,  he was determined first to focus on removing the “past.” With Efraim’s name, he intended to offer  gratitude for the present. We note that  Yosef is the only tribe for whom two reasons are given for his name.  Rachel says, “G-d has taken away my disgrace” and “May Hashem add for me another son.”    Once again, the twin concepts of erasing the past and maintaning a positive attitude about  the present are manifest in these two names.  This implies that  Yosef’s personality consists of …

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Yosef recognized his brothers, but they did not recognize him. (42:8)

There is a story told about Horav Chaim Soloveitchik,zl, and the infamous Jewish apostate, Professor Daniel Chivalson, who was a Bible scholar and critic in Czarist Russia at the end of the nineteenth century.  Chivalson had  the position of chief censor for Hebrew books.  Despite his apparent betrayal of the religion to which he was born,  he continued  to act favorably to his “ex” co-religionists.  He was in touch with many famous rabbanim of his time. He signed his letters with the name Yosef,  the name by which he was called prior to his spiritual demise.  When Chivalson reached his…

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They said to one another, “Indeed we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us… Reuven spoke up…Did I not speak to you saying, “Do not sin against the boy.” (42:21,22)

Realizing that things were not going well for them, the brothers became introspective. They recognized that Yosef’s ill treatment of them was Divine retribution for their part in the mechiras Yosef, sale of Yosef.  They did not, however, acknowledge any wrongdoing with regard to the actual sale, only in their lack of compassion towards him as he begged them to let him go.  Reuven seems to be saying, “I told you so.”  He had attempted to thwart their plan and save Yosef.  He claims to have said, “Do not sin against the boy.”  The Ramban questions this statement,  maintaining that…

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They had left the city…and Yosef said to the one in charge of his house, “Get up, chase after the men…and you are to say to them, ‘Why do you repay evil for good?'” (44:4)

Yosef’s choice of words, “Why do you repay evil for good?” is questionable.  One who does evil in place of good is not “repaying.”  He either did not do good, or he performed evil.  The term simply does not apply when one is acting wrongly.  One does not pay  evil for good.  Horav Yitzchak Goldwasser, Shlita, explains that when we delve into the psyche of a kafui tov, one who denies the gratitude he owes and instead acts inappropriately, we  note a remarkable phenomenon of human nature.  One who has benefitted from another fellow is literally in debt to him. …

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Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt. (41:33)

Pharaoh asked Yosef to interpret his dreams.  Yosef interpreted the dreams to Pharaoh’s satisfaction. He then proceeded to offer unsolicited advice.  Is that not going beyond the scope of what he was asked to do?  What compelled Yosef to step forward, to propel himself for the position?  Horav Tzvi Hirsch Ferber, zl, offers a practical response.  He analogizes this to two officers who had a penchant for glory.  They were so wrapped up in themselves that they assumed that everyone admired and adored them.  They once came to the train station and found a band playing.  Each one thought that…

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Then Pharaoh said to Yosef, since Hashem has informed you of all this, there can be no one so discerning and wise as you. (41:39)

Pharaoh sounds like a believer!  A man whose entire life is devoted to idol-worship, who considers himself a deity, reverts to believing in Hashem’s Word.  His successor, the Pharaoh with whom Moshe dealt, was not as compliant.  He exclaimed to Moshe, “Who is Hashem that I should listen to Him?”  Indeed, all the miracles and wonders that transformed Egypt, seemed to have left no impression on him.  What was the difference between these two Pharaohs?  Is it possible that “Yosef’s” Pharaoh was a kinder, gentler and more committed pagan than his successor? Horav Yaakov Neiman, zl, comments that actually both…

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And to Yosef were born two sons….and Yosef named the firstborn Menashe, for Hashem has made me forget all my toil and all my father’s house. (41:50,51)

It would be terribly wrong to think for a moment that Yosef sought to “forget” all of his past, his family, his troubles.  Although he certainly would not have wanted to spend too much time remembering his bitter childhood and his strained relationship with his brothers, how could he have sought to forget about his aged father and the Torah environment in which he grew up?  Walking out onto the streets of Egypt should have evoked pangs of homesickness for his family and the community of which  he was no longer a part.  Why then does he give his child…

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When one of them opened his sack…he saw his money and behold–it was in the mouth of his sack. (42:27)

Rashi comments that the “echad,” the individual who opened his sack and found the money, was Levi.  Abarbanel says that it was by design that Levi found the money first.  Yosef had Levi’s money placed by the top of his sack, so that he would be the first to discover the money.  Since he was the one most responsible for Yosef’s sale into slavery, the distress he experienced would provide atonement for his sin.  In any event, the one who found the money first would be the one to impose a feeling of fear and remorse upon the rest of…

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“It happened at the end of two years.” (41:1)

The two years refer to the additional two years Yosef remained in prison. Initially, Hashem decreed that Yosef would be imprisoned for ten years for “slandering” his ten brothers. Hashem, however, extended his incarceration, because he placed his trust in the wine steward. In addressing Yosef’s misplaced trust, the Midrash seems to be inconsistent. They cite a pasuk in Tehillim 40:5 which states, “Praiseworthy is the man who has made Hashem his trust.” Chazal interpret this to be a reference to Yosef, whose faith in the Almighty was unshakeable. Chazal interpret the second part of the pasuk, “And turned not…

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“It happened at the end of two years.” (41:1)

The Torah seems to preface the ensuing order of events with the phrase, “At the end of two years.” What is the significance of the two years? Could the Torah not have begun by simply stating that Pharaoh had a dream? After all, is that not how it all began? The Bais Ha’Levi posits that it is precisely this case of misdirected cause and effect that the Torah seeks to circumvent. We might think that Pharaoh dreamed, and Yosef was released from prison as a result of his G-d-given ability to interpret the dream. In such a scenario, Pharaoh’s dream…

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