Orach Chayim Way of Life - Jewish Life - Torah Insights - Current Events

Parsha Summary

Yosef reveals himself to his brothers

Yaakov brings his family to Egypt

Yisrael settles in Goshen

Effects of the famine on Egypt

44:18 Vayigash elav Yehudah vayomer bi adoni yedaber-na avdecha davar be'oznei adoni ve'al-yichar apkha be'avdecha ki chamocha kePar'oh
Then Yehudah approached him and said, "If you please, my lord, may your servant speak a word in my master's ears and let not your anger flare up at your servant - for you are like Pharaoh.

 The dialogue between Yehudah and Yosef, leading to Yosef's revealing himself to his brothers.  It is a very beautiful story, so much so that our sages say that angels descended from heaven to listen in on the dialogue. (Tanchuma)  In this story we get the idea of the strength of Yehudah and the other brothers.

When the brothers saw that Benyamin had been caught red-handed, they all stood aside.  Yehudah was the only one ready to risk his life opposing Yosef, since it was he who had guaranteed his safety (43:9).  He threw himself down at Yosef's feet and begged him to free Benyamin. (Bereishit Rabbah)

Yehudah was prepared for three possible courses of action.  First, he would present well-reasoned defense. Taken literally, his words were a plea; he asked Yosef to have mercy and free Benyamin.  If one analyzes his statement carefully, however, he will see in it a veiled threat that Yehudah would engage Yosef in battle if he refused to release Benyamin.  Yehudah was obviously ready to kill Yosef and all his men.

If neither of these two courses of action were successful, Yehudah was ready to use his ultimate weapon - prayer.  He would pray that G-d would help them and let them find a way out of their predicament.


yedaber-na avdecha davar - may your servant speak a word

RaMBaN notes that he does not know why Yehudah spoke at such length to recount what had previously taken place between them.  Nor does Rashi's answer seem to satisfy him.  It makes mention of Yehudah's criticism of Yosef: "You act like Par'oh, you promise something and do not keep your word.  You had told us that you wanted 'to set an eye upon Binyamin.'  Is this what you call 'setting eyes upon' someone?"  Yehudah's lengthy speech was then just the development of this criticism.  RaMBaN holds, on the other hand, that Yehudah was only endeavoring to stir up pity for Binyamin by playing on Yosef's "fear of G-d" as revealed by his words (42:18) and deeds (43:23).  And so he pointed out that Binyamin's coming to Egypt was only due to Yosef's exaggerated demand and it had taken place against the will of their broke-hearted father.  Was it right to seize Binyamin and keep him as a slave just because of a trick?  "You have tried to pick a quarrel with us.  Why did you ask us all these questions (which you did not ask any of the other buyers)?  Were we asking for your daughter, or did you want our sister?"  (Rashi).  "Then spare our aged father," says Yehudah, "and enslave me instead of Binyamin, and you will have acted fairly."  Thus, pursuing his previously mentioned aim, Yehudah goes with consummate skill from sentimental arguments to scarcely concealed reproach, from appeals to Yosef's sense of justice and his piety right to veiled threats which thunder in the furious tone of his voice (Midrash).

ve'al-yichar apkha - and let not your anger flare up

From this you can conclude that he spoke to him harshly. (Rashi)  To the verbal duel being fought here between the lion (referring to Yehudah - Bereishit 49:9) and the ox (Yosef - Devarim 33:17), the Zohar applies the verse of Tehillim 48:5: "For behold the kings assembled, they came together."  It interprets it thus: "Here are the kings meeting face to face (Yehudah and Yosef were the two principal leaders among the brothers): they both enraged; the others see them and are struck with perplexity, dread seizes them, anguish takes hold of them.  They tremble with fear, continues the Zohar, that they will have to kill or be killed.  But the confrontation of the two gieants turned out for the best.  For the establishment of harmony within the family and in society is conditioned by the union of temporal power (represented by Yehudah, the father of the royal tribe) and spiritual power (represented by the righteous Yosef.

45:1 Velo-yachol Yosef lehit'apek lechol hanitzavim alav vayikra hotzi'u chol-ish me'alai velo-amad ish ito behitvada Yosef el-echav
Now Yosef could not restrain himself in the presence of all who stood before him, so he called out, "Remove everyone from before me!" Thus no one remained with him when Yosef made himself known to his brothers.

Until this moment, Yosef did not want to reveal his identity to his brothers.  He was afraid that they would kill him rather than suffer embarrassment..   Now, however, when he saw that they were planning to destroy the city, Yosef said to himself, "Better that I be killed than an entire metropolis destroyed. They are so worked up, they will not be satisfied if I give them Binyamin." (Bereishit Rabbah)

Furthermore, Yosef did not worry his brothers in order to tease them or take revenge.  His entire motive was to test them, to see if they loved him.  From their feelings towards Binymain, he would take a cue as to how they felt about himself.  Now when he saw the measures that Yehudah was willing to take to rescue Binyamin, risking his life, he realized that the brothers had good feelings toward Rachel's sons.  He therefore decided to reveal his identity at this point. (Yafeh Toar, p. 507)

Yosef announced, "Remove everyone from before me!"  There were many Egyptians present, along with Par'oh's men.  All of them were asking Yosef to have mercy on Binyamin after hearing Yehudah explain that his father was likely to die of grief if he was not released.  Even the Egyptians fell at Yosef's feet; and each one urged him in a different manner.  Yosef could not tolerate the men who were there, and he angrily ordered his servants to clear everyone out of his presence.  The only ones allowed to remain were his brothers. (RaMBaN; Bachya; Yafeh Eynayim)

Yosef also cleared the room because he did not want to embarrass his brothers. (Rashi)  He also did not want to spring the news that he was Yosef on them suddenly, since the shock could kill them.

The Talmud similarly warns that if a person has been away from home for a long time, he should not suddenly enter his house without warning.  Such sock can even kill. (Niddah 16b)

Yosef therefore began to prepare his brothes for his revelation.  He said, "You told me that Binyamin's brother is dead (44:20).  Is that certain or not?"

"Yes, your excellency, we are sure.  He is dead."

"How can you lie like that?  You sold him as a slave.  How can you know for sure that he is dead? I purchased him as a slave, and I can call him right now."

With that, Yosef began caling, "Yosef! Yosef! Yosef son of Yaakov, come here immediately!  Come and speak to your brothers!"

The brothers began looking all around to see if Yosef was coming.  When Yosef saw that they were adequately prepared he said, "What are you looking for? I'm Yosef!  Is my father still alive?" (Yafeh Toar)

45:2 Vayiten et-kolo bivechi vayishme'u Mitzrayim vayishma beit Par'oh
He cried in a loud voice. Egypt heard, and Pharaoh's household heard.

Yosef cried in such a loud voice that he could be heard all through the capital of Egypt, as well as in Par'oh's palace.

45:3 Vayomer Yosef el-echav ani Yosef ha'od avi chai velo-yachlu echav la'anot oto ki nivhalu mipanav
And Yosef said to his brothers, "I am Yosef. Is my father still alive?" But his brothers could not answer him because they were left disconcerted before him.

The brothers were so startled they groveled at Yosef's feet.  Our sages teach us an important lesson from this incident, saying "Woe is to us on the Day of Judgment!  Woe is to us on the day of reprimanding!"  Yosef was the youngest of the brothers, and still they were too confused to answer him when he revealed his identity.  What shall we do when the King of Kings, Master of the Universe, reveals himself and demands that a person be presented before him for judgment and reckoning? (Tanchuma; Bereishit Rabbah)

G-d will call the individual and ask, "Why did you not set aside time for Torah study each day?  Why were you not careful to wear the Tallit Katan (arba kanfot) every day?  Why did you converse in synagogue, a holy place where the Divine Presence rests?  How did you dare swear by the name of G-d and HIs holy Torah?  How could you spread slander, destroy people's reputations, steal and cheat, or take someone's clothes off his back as security for a loan and torment him until he paid?"  The questioning will go on and on; including all the many sins that people usually commit without thinking.  How will a person be able to stand before G-d at such a time?

45:4 Vayomer Yosef el-echav gshu-na elay vayigashu vayomer ani Yosef achichem asher-mechartem oti Mitzrayim
Then Yosef said to his brothers, "Come close to me, if you please," and they came close. And he said, "I am Yosef your brother - it is me, whom you sold into Egypt.
5 Ve'atah al-te'atzevu ve'al-yichar be'eineichem ki-mechartem oti henah ki lemichyah shlachani Elokim lifneichem
And now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d sent me ahead of you.
6 Ki-zeh shnatayim hara'av bekerev ha'aretz ve'od chamesh shanim asher ein-charish vekatzir
For this has been two of the hunger yers in the midst of the land, and there are yet five years in which there shall be neither plowing nor harvest.
7 Vayishlacheni Elokim lifneichem lasum lachem she'erit ba'aretz ulehachayot lachem lifleitah gedolah
Thus G-d has sent me ahead of you to insure your survival in the land and to sustain you for a momentous deliverance.
8 Ve'atah lo-atem shlachtem oti henah ki ha'Elokim vayesimeni le'av le-Par'oh ule'adon lechol-beito umoshel bechol-eretz Mitzrayim
And now: It was not you who sent me here, but G-d; He has made me father to Pharaoh, master of his entire household, and ruler throughout the entire land of Egypt.
9 Maharu va'alu el-avi va'amartem elav koh amar bincha Yosef samani Elokim le'adon lechol-Mitzrayim redah elai al-ta'amod
Hurry - go up to my father and say to him, 'So said your son Yosef: "G-d has made me master of all Egypt. Come down to me; do not delay.
10 Veyashavta ve'eretz-Goshen vehayita karov elai atah uvaneicha uvnei vaneicha vetzoncha uvekarcha vechol-asher-lach
You will reside in the land of Goshen and you will be near to me - you, your sons, your grandchildren, your flock and your cattle, and all that is yours.
11 Vechilkalti otcha sham ki-od chamesh shanim ra'av pen-tivaresh atah uveytcha vechol-asher-lach.
And I will provide for you there - for there will be five more years of famine - so you do not become destitute, you, your household, and all that is yours."'
12 Vehineh eyneychem ro'ot ve'einei achi Vinyamin ki-fi hamedaber aleichem
"Behold! Your eyes see as do the eyes of my brother Binyamin that it is my mouth that is speaking to you.
13 Vehigadetem le-avi et-kol-kvodi beMitzrayim ve'et kol-asher re'item umihartem vehoradetem et-avi henah
Therefore, tell my father of all my glory in Egypt and all that you saw; but you must hurry, and bring my father down here."

 Upon hearing Yosef's announcement, the brothers were so ashamed that they hid their faces.  They were embarrassed even to look at him.  Yosef spoke to them gently, and said, "Come close to me, if you please." (Rashi)

When the brothers came close, Yosef whispered to them, "I am Yosef your brother - it is me, whom you sold into Egypt."  He told it to them quietly, so that Binyamin would not hear.  He also promised them that he would not tell their father that they had sold him as a slave. (Tzeror HaMor)

Yosef saw that his brothers were truly contrite, and he began speaking to them gently and trying to comfort them.  He said, "Don't blame yourselves and don't be upset because you sold me here. It was really G-d who sent me here ahead of you to save people's lives (45:5).  You know of the decree that G-d made to Avraham at the Pact between Halves (15:13). (Tzedah HaDerekh)  Providence directed that I should gladly go to Shechem and place myself at your mercy.  Obviously, this was not a natural occurrence, since people do not normally wander through the fields.  This is only the second year of the famine in the land.  There will still be another five years where neither sowing or reaping will bear any fruit.  G-d sent me ahead of you to rescue you in this extraordinary manner, and to make sure that you and your children survive.  It was really G-d who sent me here, not you.  G-d has made me the king's highest advisor.  I am in charge of his whole country - ruler of all Egypt.  This should also tell you that G-d has forgiven me for my sin of slandering you.  We have a tradition that G-d forgives three people for all their sins: one who becomes a proselyte, one who marries, and one who gains high position. (Tzeror HaMor)  Tell father to come to me without delay.  He and his family will be able to settle near me in the Goshen district.  This is an undefiled area.  When Par'oh took Sarah, he gave her the Goshen district as a gift, and since then, there has been a spirit of holiness in that area because of Sarah's merit.  The corrupt influence of Egypt's guardian angel has no effect in this area.  When father comes here, I will be able to support him completely during hte five remaining years of famine (45:11). If he remains in Kenaan, I cannot send him food.  The Egyptians may think that I am selling grain on the black market, and making money without the king's permission. (RaMBaN)  With your own eyes you can see that I am Yosef (45:12).  I am circumcised just as you are, Furthermore, you can hear my mouth speaking to you. What language am I speaking, if not Lashon HaKodesh (the Holy Tongue), i.e. Hebrew, a language now spoke only by our family? (Rashi)  I realize that circumcision alone is not a positive sign that I am Yosef.  You might suspect that I am a descendant of Keturah or Yishmael, who are also circumcised.  They are also Avraham's descendants.  The fact that I speak Hebrew might not convince you either, since many rulers speak seventy languages.  As you have seen, Menashe also speaks Hebrew; he was the interpreter for us.  But you see that I am circumcised and also speak Hebrew.  Besides, I know all about your lives and families.  I can tell you in which year you sold me, as well as which month and day.  You should no longer have any question that I am Yosef and none other.  I mentioned Binyamin for a very important reason (45:12).  Since Binyamin did not take part in your act of selling me as a slave, I obviously bear no hatred toward him.  I equate you with Binyamin.  Just as I bear no hatred toward Binyamin, so I bear no grudge against you. (Rashi)  I fully realize that it was all directed by G-d." (Yafeh Toar)

45:14 Vayipol al-tzavrei Vinyamin-achiv vayevk uVinyamin bacha al-tzavarav
Then he fell upon his brother Binyamin's neck and wept; and Binyamin wept upon his neck.

Both Yosef and Binyamin wept for the future.  This was because they both knew that they had come to Egypt to fulfill G-d's decree to Avraham, made at the Pact between Halves (15:13).  They therefore were aware of all the future exiles that would befall Yisrael.

They also knew that the Holy of Holies in the Holy Temple would be built in Binyamin's portion in the Holy Land.  Binyamin was worthy of this more than all the other brothers, since he had no part in the selling of Yosef.  Since this misdeed involved Yosef himself, it would also not be fitting for the Temple to be built in Yosef's portion. (Zera Berakh, pt. 1)

Besides this, the hoy of Yosef and Binyamin was so great, that they would have died of ecstasy.  In order to temper their joy, they were shown their destruction of the Holy Temple.  Similarly, a goblet is smashed when the Seven Blessings are recited at a wedding, to make the people assembled for the wedding also experience some sadness.

It is an allusion to the Temple that the Torah says, "[Yosef] fell upon his brother Binyamin's neck and wept."  The Holy Temple is called a "neck" as it is written, "Your neck is like an ivory tower" (Shir HaShirim 7:5). As long as the Temple stood, Yisrael was prosperous and at ease, and could walk with an erect head and straight neck.  When the Temple was destroyed  Yisrael became degraded and persecuted.  The necks of Jews became bent; they can no longer raise their heads among the nations.

The Temple is also liked to the neck for another reason.  Unlike other parts of the body, if the neck is cut, a person can die.  The neck is a human being's lifeline.  The Temple is, similarly, the life channel of Yisrael.

This was particularly true because when the Temple stood, if a person sinned inadvertently, he would offer a sacrifice and be atoned.  Our sages thus taught that in the time of the Temple no one in Yerushalayim went to sleep with an unatoned sin. (BaMidbar Rabbah 21:19)  Two daily sacrifices would be offered in the Temple, one in the morning, and another in the evening (BaMidbar 28:4).  The morning sacrifice would atone for sins committed during the night, while the evening sacrifice wold atone for sins committed during the day.  People were therefore pure and cleased of sin.  Today, unfortunately, we have no such means of purifying ourselves. (Yafeh Toar)

45:16 Vehakol nishma beit Par'oh lemor ba'u achei Yosef vayitav be'einei Par'oh uve'einei avadav
The news was heard in Pharaoh's palace saying, "Yosef's brothers have come!" And it was pleasing in the eyes of Pharaoh and in the eyes of his servants.

Until now Par'oh had assumed that Yosef was a nameless foundling who had been sold as slave.  It was a great humiliation for the Egyptians to give such authority to someone who was a stranger, a foreigner and a slave.  But now, Par'oh saw that Yosef had important borthers, who came from a great family since Avraham's fame had spread all over the civilized world.  Par'oh and his advisers were therefore very happy at the news. (RaMBaN; Sifetei Kohen)

45:17 Vayomer Par'oh el-Yosef emor el-acheicha zot asu ta'anu et-be'irchem ulchu-vo'u artzah Kenaan
Pharaoh said to Yosef, "Say to your brothers, 'Do this: Load up your animals and go directly to the land of Kenaan.
18 Ukechu et-avichem ve'et-bateichem uvo'u elai ve'etnah lachem et-tuv eretz Mitzrayim ve'ichlu et-chelev ha'aretz
Bring your father and your households and come to me. I will give you the best of the land of Egypt and you will eat the fat of the land.'
19 Ve'atah tzuveitah zot asu kchu-lachem me'eretz Mitzrayim agalot letapchem velinsheichem unsatem et-avichem uvatem
And you are commanded [to say], 'Do this: Take for yourselves from the land of Egypt wagons for your small children and for your wives; transport your father and come.
20 Ve'einechem al-tachos al-kleichem ki-tuv kol-eretz Mitzrayim lachem hu
And let your eyes not take pity on your belongings, for the best of all the land of Egypt- it is yours.'"

 Discovering that Yosef was a great-grandson of Avraham, Par'oh said to himself, "Since he comes from such a great family, he will go home with his brothers, and leave us without anyone to run the government.  We have no one who can run things as he does."  He therefore told Yosef to move his family to Egypt. (Yalkut Reuveni)

45:22 Lechulam natan la'ish chalifot smalot ule-Binyamin natan shlosh me'ot kesef vechamesh chalifot smalot
To each of them he gave changes of clothing; but to Binyamin he gave three hundred pieces of silver and five changes of clothing.

 Yosef gave Binyamin this money because he had tormented him by saying, "The one in whose hand the chalice was found shall be my slave" (44:17).  According to the law, when a Jew sells his slave to a gentile, he is fined ten times the slave's value. (Gittin 44a)  The value of a slave, however is 30 Selas (Shemot 21:32).  Yosef therefore gave Binyamin precisely ten times this much, 300 Selas. (Alshikh; Cf. Bachya)

Yosef gave each one of his brotehrs a fresh suit of clothes.  He did this because they had stripped him bare when they threw him into the pit (37:23).  He therefore gave them new suits to demonstrate that he no longer bore any of them a grudge.

Binyamin's five suites were no more value than the ones that he gave his brothers.  Yosef merely gave him the five garments as a symbolic gesture, to indicate that one of Binyamin's descendants would be Mordechai (Ester 2:5), who would become a great ruler and wear the five royal garments.  It is thus written that "Mordechai went forth from the king's presence in royal apparel of blue (1) and white (2), with a great gold crown (3), and a robe of fine linen (4) and purple (5)" (Ester 8:15) (Megillah 16b; Binah LeIttim, drush 62)

47:1 Vayavo Yosef vayaged le-Par'oh vayomer avi ve'achai vetzonam uvekaram vechol-asher lahem ba'u me'eretz Kenaan vehinam be'eretz Goshen
Then Yosef came and told Pharaoh, and he said, "My father and my brothers, their flocks, their cattle, and everything they own, have arrived from the land of Kenaan and they are now in the region of Goshen."
2 Umiktzeh echav lakach chamishah anashim vayatzigem lifnei Par'oh
From the least of his brothers he took five men and presented them to Pharaoh.

Yosef took the weakest of his brothers: Gad, Naftali, Dan, Asher and Zevulun.  He did not want to present his other brothers, Reuven, Shimon, Levi, Yehudah and Yissachar, because they were storng and powerful, and Yosef was concerned lest Par'oh draft them into his army for battle when he saw their strength.

47:7 Vayave Yosef et-Yaakov aviv vaya'amidehu lifnei Par-oh vayevarech Yaakov et-Par'oh
Then Yosef brought Yaakov, his father, and presented him to Pharaoh, and Yaakov blessed Pharaoh.
8 Vayomer Par'oh el-Yaakov kamah yemei shnei chayeicha
Pharaoh said to Yaakov, "How many are the days of the years of your life?"
9 Vayomer Yaakov el-Par'oh yemei shney megurai shloshim ume'at shanah me'at vera'im hayu yemei shnei chayai velo hisigu et-yemei shnei chayei avotai bimei megureihem.
Yaakov answered Pharaoh, "The days of the years of my sojourns have been a hundred and thirty years. Few and bad have been the days of the years of my life, and they have not reached the life spans of my forefathers in the days of their sojourns."
10 Vayevarech Yaakov et-Par'oh vayetze milifnei Par'oh
Then Yaakov blessed Pharaoh, and left Pharaoh's presence.

From Yaakov's age here, it is simple to calculate when he came to Egypt.  As we saw, Yaakov was born in 2108 (1653 b.c.e.).   Since now he was 130, this was the year 2238 (1523 b.c.e.)  This was the second year of famine following seven years of plenty.  The seven years of plenty therefore began in 2229 (1532 b.c.e.) and the years of famine began in 2236 (1525 b.c.e.)

One might wonder why Par'oh first question to Yaakov involved his age.  The Egyptians knew about Avraham and Yaakov seemed even older than Avraham.  Even in those days, the extreme longevity of the early generations no longer existed, and people's lives were no longer than they are today. (RaMBaN; Tzeror HaMor)

47:11 Vayoshev Yosef et-aviv ve'et-echav vayiten lahem achuzah be'eretz Mitzrayim bemeitav ha'aretz be'eretz Ra'meses ka'asher tzivah Par'oh
So Yosef settled his father and his brothers and he gave them a possession in the land of Egypt in the best part of the land, in the region of Ra'meses, as Pharaoh had commanded.
12 Vayechalkel Yosef et-aviv ve'et-echav ve'et kol-beit aviv lechem lefi hataf
Yosef sustained his father and his brothers and all of his father's household with food according to the children.

Yosef settled his father and brothers in Egypt, giving them property in the best part of the land, near the city of Rameses, just as Pharaoh had ordered.  He provided food for his father, his brothers and the rest of their family, making sure that there was enough for even the youngest children.

47:13 Velechem eyn bechol-ha'aretz ki-chaved hara'av me'od vatelah eretz Mitzrayim ve'eretz Kenaan mipenei hara'av
Now there was no bread in all the earth for the famine was very severe; the land of Egypt and the land of Kenaan became weary from hunger.
14 Vayelaket Yosef et-kol-hakesef hanimtza ve'eretz Mitzrayim uve'eretz Kenaan bashever asher-hem shovrim vayave Yosef et-hakesef beitah Par'oh
Yosef gathered all the money that was to be found in the land of Egypt and in the land of Kenaan through the provisions that they were purchasing, and Yosef brought the money into Pharaoh's palace.