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

The nature of Yosef’s encounter with his brothers for the first time after many years of estrangement is truly enigmatic.  True, it had been many years since they had last seen one another. In addition, the circumstances by which they had been separated were unpleasant to recall. The fact that ten brothers who were exemplary in wisdom and perception did not recognize their lost brother seems difficult to accept.  Horav Meir Bergman, Shlita, cites Horav Yecheskel Levinstein, z.l., who explains their meeting.  Man has the ability to see and perceive, recognize and remember, only by virtue of siyata d’shmaya, Heavenly…

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“And may G-d Almighty give you mercy before the man that he may release unto you your other brother and Binyamin.” (43:14)

The text of the pasuk is questionable. Why does Yaakov say that Hashem should give you mercy “before the man”? Why does he not simply say, “from the man”?  What is the significance of having mercy “before” the man? Horav Mordechai Rogov, z.l., suggests a profound thought. Yaakov Avinu taught his sons a valuable lesson. If they sense that the “man” has no mercy on them, it is because they are being punished for their own lack of rachmanus, mercy. If they have mercy “before” the man, if they are sensitive to the needs of others, Hashem will reward them…

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“And the goblet was found in Binyamin’s pouch.” (44:12)

We can derive a number of noteworthy lessons from a Midrash regarding this pasuk. The Midrash comments that when the goblet was found in Binyamin’s pouch, his brothers struck him on the shoulders and berated him, “Thief, son of a thieving mother, you have shamed us, just as your mother shamed your father when she stole Lavan’s terafim, idols.” We understand from this Midrash how quickly suspicion is aroused in the hearts of men, how rapidly they jump to conclusions at the slightest pretext, to place the onus of guilt upon an individual. We also note how difficult it is…

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“And it came to pass in the morning that his spirit was anxious, and he sent and called all the magicians of Egypt and all its wise men, and Pharoah told them of his dream.” (41:8)

Pharaoh’s attitude towards his dream demands explanation. Does dreaming about cows and ears of corn warrant immediate interpretation by the wisest men of the country? To the average person, these dreams seem to be nothing more than the inane musings of the subconscious. What impressed Pharaoh to the extent that he was shaken by its covert message? Horav Shimon Schwab, z.l., suggests that these dreams had an underlying message which gave Pharaoh a rude awakening. Pharaoh followed the atheistic perspective that in any altercation the minority will inevitably fall into the hands of the multitude. Similarly, the weaker party will…

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“And now let Pharaoh look for a discerning and wise man. ” (41:33)

Rashi interprets Pharaoh’s question literally, “If we were to seek such a unique individual, could we possibly find one such as he?” The Satmar Rebbe z.l., questions Pharaoh’s attitude.  Even if Yosef appeared to be the “best man” for the job, why was Pharaoh so reticent to search for someone who might better qualify for the position?  He should first have searched for a great and capable leader. Afterwards, he could have offered Yosef the position by default. The Rebbe offers a novel response. Yosef was proficient in all seventy languages. The angel Gavriel had taught them to him. If…

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“Only by the throne will I be greater than you.” (41:40)

Why does Pharaoh “warn” Yosef that he will be greater than Yosef  because he occupies “the throne?” Did Pharaoh fear Yosef’s insubordination? Horav Ze’ev Weinberger, Shlita, suggests that Pharaoh was being very practical. He told Yosef that the purpose in making him Viceroy over Egypt was to enhance and glorify Pharaoh’s throne.  Pharaoh fully understood that taking a Jewish slave out of prison, showering him with glory, and giving him access to the second most powerful position in the land was risky. This act might be dangerous unless a long term benefit was clearly to be derived. Pharaoh, however, was…

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“And unto Yosef (were) born two sons … which Asnas, the daughter of Potifera, the priest of On, bore unto him.” (41:50)

The Torah’s manner of describing the birth of Yosef’s two sons is somewhat peculiar. The Torah states that two sons were born to him, by Asnas. In addition the word skh, born, is in the singular instead of  uskuh. It would seem that the birth is viewed from two aspects — that of the mother and that of the child. Horav S.R. Hirsch z.l., explains that a mother can physically bear a child to its father, but it does not necessarily mean that the child will remain connected to the father. We must first determine if the child will maintain…

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“And Yosef commanded to fill their vessels (with) grain and to restore their money each one’s to his sack.” (42:25)

In an attempt to cause his brothers to return to Egypt, Yosef returned their money to them and placed it in their sacks. This seems unnecessary. Would they not have returned simply due to the famine in the land? Also, Shimon was still incarcerated in Egypt. They had to come back to redeem him! The Brisker Rav z.l.  gives a simple, but striking, response. The ten brothers were Shivtei Kah, the forebears of the ten tribes of Klal Yisrael.  They constituted the standard for our nation. We have no idea of the level of bitachon, trust in Hashem, which they…

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“And it came to pass at the end of two years.” (41:1)

Rashi cites the Midrash in Parashas Vayeishev which states that these two years refer to two extra years that Yosef was incarcerated. Since Yosef put his trust in the butler by asking to remember him upon his release from prison, he was forced to be confined for two additional years. This Midrash is vexing. While we are commanded to have bitachon, trust in Hashem, we are, nevertheless, implored to employ the usual forms of hishtadlus, endeavor. Indeed, wasn’t Yosef simply resorting to hishtadlus? The Chazon Ish explains that Yosef’s requesting that the butler remember him was an improper form of…

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“And now let Pharaoh look for a discreet and wise man . . . And let him appoint overseers over the land and take up the fifth part of the land in the seven years of plenty.” (41:33,34)

When one recognizes the truth, regardless of its unpleasant nature, he should immediately respond to it. Horav Yaakov Weinberg, Shlita, makes this observation from Pharaoh’s actions.  Upon listening to Yosef’s interpretation of his dreams, Pharaoh immediately promoted Yosef to an exalted position. Imagine Pharaoh’s emotions at the time. To take a lowly Hebrew slave out of the king’s dungeon and ennoble him above everyone is unimaginable. Yet, Pharaoh did exactly that. He was faced with the obvious truth that Yosef was superior to everyone. He responded accordingly. What really was so outstanding about Yosef? What distinguished Yosef’s actions and words…

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