MIKEITZ

Miketz Hebrew torah

MIKEITZ

Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt.
Many Meforshim ask: Why did Yosef offer advice to Pharaoh? His came before Pharaoh to interpret the dreams, not to dispense advice?
In the previous posuk Yosef tells Pharaoh the reason he had two dreams, (first with the cows, and then with the stalks of wheat), was to let him know that Hashem will do this immenently. If so why did Pharaoh have two dreams regarding the seven hunger years; they were not imminent?
This is why Yosef continued to tell Pharaoh, that the seven hunger years were also imminent, because the preparation for them must begin immediately, by appointing a wise man to rule over the land of Egypt.
Accordingly, Yosef was not offering advice to Pharaoh, but this was a part of the interpretation; to explain the repetition of the dreams regarding the seven hunger years.

(Yaalas Chein)

Now Yosef—he was the viceroy over the land, he was the provider to all the people of the land…
Following the description of Yosef as the shalit, it only says al ho’oretz, while after the description of Yosef as the mashbir, it says lechol am ho’oretz, an expression which is more inclusive.
It is known, that all the blessings and abundance in the world, whether in gashmius or ruchnius, are generated by the Tzaddikim of the generation, and that the entire world is sustained in the merit of Tzaddikim. Not everyone merits to absorb spiritual sustenance from the Tzaddik. How much a person gains is dependent upon his worthiness, and only those individuals who cleave to the Tzaddik, and are worthy, will be influenced by the kedusha which the Tzaddik raditaes.
This is implied in the posuk: ‘VeYosef Hu Hashalit’- Shalit signifies spiritual leadership, symbolizing one who is sholet—who conquers his Yetzer Hara. The conveyance of these spiritual blessings is limited, and therefore it only says, ‘Al ho’oretz’, a more limited expression. On the other hand, ‘Hu Hamashbir’—the title which shows that Yosef was the leader who provided them with shever, physical sustenance, is followed by, ‘Lechol am ho’oretz’—which is inclusive, since everyone in the world benefits from the physical sustenance which is generated by the Tzaddik.

(Maran Rav Sar Sholom of Belz zy”a)

Yoseph recalled the dreams that he dreamed about them, so he said to them: “You are spies…
After Yosef accused his brothers of being spies, he imprisoned them for three days, as we see in a subsequent posuk, ‘Vaye’esaf osum el mishmor sheloshes yomim – And he put them together into ward, three days” (Breishis 42:7). Why did Yosef delay the Shevotim from going home, and causing Yaakov to wait for them? How did he know that Yaakov and their families were not desperate for them to return with food?
When Yosef remembered his first dreams, in which his brothers were represented by stalks of wheat, he inferred that since, this dream was coming true, the Shevotim still had enough stalks of wheat at home, so he delayed their return by three days.

(Chasam Sofer)

 

Their father Yaakov said to them: I am the one whom you bereaved! Yoseph is gone, Shimon is gone, and now you would take away Binyomin? Upon me has it all fallen!
The final words in this posuk, ‘olei hoyu chulonoh’ need to be explained. Of course a father suffers most at the disappearance of his children; what are these words adding?
When Rivka Imeinu wanted to convince Yaakov to go to his father for the berachos, she altered his fears of being cursed by telling him, ‘Olei keloloschah beni—Upon me shall be the curses’ (27:13). We cannot take this at face value. Had Rivka meant to tell Yaakov that Yitzchok will not curse him, she should have said, ‘Lo yekalelechoh’, simply, ‘he will not curse you.’ Why did she respond to Yaakov in this manner? Rivka meant to inform Yaakov that he shouldn’t be afraid, for he will not be inflicted with additional hardships, other than those signified in the word ‘olei’ (ayin, lamed, yud); ayin = Esav, lamed = Lavan, and yud = Yoseph.
Now, when it seemed to Yaakov that Binyomin too, was being taken away from him, his reaction was, ‘olei hoyu chulonoh’- I have already been afflicted with all the three tzoros symbolized in olei, as my mother had predicted; How is it possible that I should suffer an additional hardship, of losing Binyomin?

(Vilna Gaon zt”l)

 

He had portions that had been set before him served to them, and Binyomin’s portion was five exceeded the portions of all of them fivefold. And they drank, and were merry with him.
Many Meforshim ask. Rashi says, that from the day that they sold Yosef they refrained from drinking wine, and neither did Yosef drink wine, and on this day they drank wine.
That Yosef drank wine is understandable; he recognized his brothers. But wht did the Shevotim transgress the vow they made, to refrain from drinking wine?
The sin which led the Shevotim to sell Yosef, was jealousy, as the posuk says, “Vay’kan’u bo echov – And his brothers envied him…” (Breishis 37:11). When they regretted their actions, and sought to rectify their sin, they accepted upon themselves not to drink wine.
Here, the posuk tells us, that Yosef presented each of the Shevotim with portions, but that Binyomin’s portion exceeded the other’s fivefold. When the Shevotim realized that this did not cause them even the slightest bit of envy, they realized that they had already extricated themselves completely from this bad trait of jealousy. Thus having corrected the caused of their sin. Thus they permitted themselves to drink wine on this day.

(Gan Ravoh)