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למה הרעתם לי להגיד לאיש העוד לכם אח

“Why did you treat me so ill by telling him (the viceroy) that you had another brother? (43:6)

Chazal (Bereishis Rabbah 91:10) comment: “Hashem said, ‘Yaakov thinks that he is being harmed and does not realize that I am in the process of making his son viceroy of Egypt.” In other words, Hashem has a Master Plan.  He orchestrates events to fit the goals of His plan. To us mere mortals, our cognitive appreciation coincides for the most part with appearances, with what we see before us. We do not see the before and after – the entire global picture.  Be patient, and it will all come together. The Veitzener Rav, zl, Horav Tzvi Hirsch Meisels, applied this…

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ויאסוף אותם אל משמר שלשת ימים

Then he herded them into a ward for a three-day period. (42:17)

Was it really necessary to herd all the brothers into the lock-up?  He could have taken one, and it would have sufficed to send a message.  The Brisker Rav, zl, cites the Yerushalmi in Terumos (12), “A group/caravan of men were traveling and were accosted by a gang of non-Jews demanding that they give up one of their own.  They said, ‘We want one Jew whom we will kill.  Otherwise, we will kill all of you!’ The halachah is clear that we may not give up a Jew under any circumstances –even if it means that everyone will die.  Therefore,…

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ויקרא יוסף את שם הבכור מנשה כי נשני אלקים את כל עמלי ואת כל בית אב

Yosef called the name of the firstborn Menashe for Hashem has made me forget all my hardship and all my father’s household. (41:51)

Clearly, Yosef could not have been so crass as to praise the fact that Hashem had allowed him to forget the tzaros, troubles, that had plagued him in his father’s home.  While forgetting troubles, pain and anxiety is a good thing, what about his home did he want to forget?  He was the son of Yaakov Avinu, not just any son, but his ben zekunim, son born to him in his old age, the son of Rachel Imeinu. He was the favorite son.  Was all of this something he wanted to forget?  On the other hand, unquestionably, life for Yosef…

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ויהי מקץ שנתיים ימים ופרעה חולם

It happened two years to the day, Pharaoh was dreaming. (41:1)

At the end of Parashas Vayeishev (Bereishis 40:23), Rashi cites Midrash Rabbah (Bereishis 89:3), which teaches that Yosef placed his trust in the chamberlain to put in a few good words about him to Pharaoh.  Perhaps this would secure his release from prison.  For someone of Yosef HaTzadik’s elevated spiritual level, relying on people was beneath him.  Thus, Yosef’s sentence was changed, and two more years were added.  His request implied a subtle lack of bitachon, trust.  Not that Yosef should have avoided exerting his hishtadlus, effort, which is crucial, but his heart relied too heavily on human intervention, rather…

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חי פרעה כי מרגלים אתם

By Pharaoh’s life – surely you are spies. (42:16)

Why of all accusations that Yosef could have leveled against his brothers, did he choose calling them spies?  Furthermore, the responses they gave to confirm the veracity of their mission to Egypt misses the mark.  How does it explain why they are not spies?  “All of us are sons of one man.”  “Your servants have never been spies.” “The youngest son is now with our father, and one is gone.”  Last, what did they mean when they said, “We have never been spies”? Who ever mentioned the past?  Horav Elyakim Schlesinger, Shlita, explains this based upon a Midrash that relates…

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אתה תהיה על ביתי ועל פיך ישק כל עמי

You shall be in charge of my palace and, by your command, shall all my people be sustained. (41:40)

How often do we attempt all avenues to resolve an issue that is plaguing us — economic, health, shidduchim —  and everything that we do leads to a solid, impenetrable wall?  All of a sudden, out of the blue, the issue is resolved in a manner that we least expected, or even thought possible.  When we take the time to relax and introspect throughout the journey from travail to deliverance, we must ask ourselves: Was this Hashem’s plan from the very onset, that nothing we attempt works, so that we ultimately recognize, realize and acknowledge that: Hashem has a plan;…

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וישלח פרעה ויקרא את יוסף ויריצהו מן הבור

So Pharaoh sent and summoned Yosef, and they rushed him from the dungeon. (41:14)

Regardless of the circumstances surrounding one’s eis tzarah, period of trouble, when the designated time for geulah, redemption/deliverance, arrives, he will not spend one extra moment in travail.    Yosef was incarcerated with no immediate hope for release, but, when the Heavenly-appointed time for his liberation was reached, he was rushed out of prison.  Likewise, explains the Chafetz Chaim, when the time for Klal Yisrael’s redemption from exile arrives, we will immediately be freed.  Nothing will impede our release. Two types of redemption exist: collective redemption; and personal redemption.  We must remember that, however bleak things may appear, this darkness will…

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ויהי מקץ שנתים ימים ופרעה חלם והנה עמד על היאור

It happened at the end of two years to the day: Pharaoh was dreaming that behold! He was standing over the river. (41:1)

Chazal (Bereishis Rabbah 69:3) distinguish between: the wicked who stand over their gods, such as Pharaoh, who dreamt that he was standing over the Nile River, which is the Egyptian godhead; and tzaddikim, the righteous, such as Yaakov Avinu, over whom we see that Hashem stood protectively.  Horav Simchah Wasserman, zl, explains that idol worshippers seek a god that will fit into their comfort zone, who will serve them without making any undue demands on them.  The Egyptians viewed the Nile River as their god, because it provided for their needs.  Pharaoh stood over the river, because this is their…

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קחו מזמרת הארץ בכליכם והורידו לאיש מנחה

Take from the land’s glory in your baggage and bring down a gift to the man. (43:11)

Coping with anger can be challenging, for some more than for others. People do not always act nicely to one another. This is especially true when two highly competitive people are both vying for the same position. Conflicts ensue, relationships are damaged and, at times, negative and even unethical behavior occurs. Anger is a normal emotion, unless one is highly refined and in control of himself. If we would stop for a moment to consider the ramifications, both short and long term, we would think twice before expressing ourselves. This is especially true when one is unjustly harmed, provoking feelings…

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קחו מזמרת הארץ בכליכם

Take of the land’s glory in your baggage. (43:11)

Horav Nachman Breslover, zl, explains zimras ha’aretz innovatively. Zimras is derived from zemer, song. Thus, Yaakov Avinu sent his sons to Egypt with a melody of Eretz Yisrael to be sung before the ruler who was causing them so much angst. A melody has a strong influence; a song has immense power and can elevate a person. When Yaakov wanted to send something along with his sons that would have powerful influence on the ruler, he sent a song. What is a Jewish song? (I refer here to traditional melodies handed down through the generations and nuschaos, versions of liturgical…

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