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Parashat VaYigash
Bereishit 44:18 - 47:27

Bereishit 41:1 - 44:17; BaMidbar 7:30-35

[Yosef Interprets Paro's Dreams]

41:1 Vayehi miketz shnatayim yamim upar'oh cholem vehineh omed al-haYe'or
It happened at the end of two years to the day: Pharaoh was dreaming that behold! - he was standing over the River.

The Torah now tells us the climax of the Yosef story.  He was sold 4 times and spent 12 years in prison.  Now he was to become the viceroy of all Egypt.

קֵץ שָׂם לַחֹשֶׁךְ (He sets an end to darkness) - with these words from Sefer Iyov (28:3) the Midrash begins it comments on this chapter.  Everything, it continues, has an end, including the trials inflicted on man.  Yosef had to suffer in prison, forgotten by everyone, for 12 seemingly interminable years.  His situation must have appeared almost hopeless.  Only his belief and faith in G-d could help him bear such a cruel ordeal.  But the turning point of destiny is being readied in the silence of the absolute and it intervenes when the time comes, at the right moment for it in the Divine plan.

The Jewish calendar is set up so that the sidrah (weekly Torah portion) is always read on Chanukah, when the days start to get short and the nights longer.  This turning point in the year is accompanied by the Chanukah lights, which symbolically represent the triumph of light over darkness.  Thus we see a coincidence, which is not at all fortuitous, with the motif of the history of Yosef.

קֵץ שָׂם לַחֹשֶׁךְ (He sets an end to darkness).  The connection here, and in many other instances, between the cycle of our holidays and the Torah readings on one hand, and the yearly cycle in nature on the other, makes us aware of the profound harmony between the laws governing the destiny of the Jewish people and those establishing the Divine order of creation.  Jewry is the second Divine creation (Tehillim 102:19) and its destiny echoes that of nature:  the G-d of nature is also the G-d of history.

Par'oh was dreaming - "I will heal you with your [own] wounds," declares the prophet Yirmeyahu in the name of G-d (30:17).  Dreams were at the root of Yosef's misfortunes; and again dreams bring about his salvation.  His life thus unfolds marked by dreams.

41:2 Vehineh min-haYe'or olot sheva parot yefot mar'eh uvri'ot basar vatir'eynah ba'achu
When behold! out of the River there emerged seven cows, of beautiful appearance and robust flesh, and they were grazing in the marshland.
3 Vehineh sheva parot acherot olot achareyhen min-haYe'or ra'ot mar'eh vedakot basar vata'amodnah etzel haparot al-sfat haYe'or
Then behold! - seven other cows emerged after them out of the River - of ugly appearance and gaunt flesh; and they stood next to the cows on the bank of the River.
4 Vatochalnah haparot ra'ot hamar'eh vedakot habasar et sheva haparot yefot hamar'eh vehabri'ot vayikatz Par'oh
The cows of ugly appearance and gaunt flesh ate the seven cows of beautiful appearance and robust, and Pharaoh awoke.
5 Vayishan vayachalom shenit vehineh sheva shibolim olot bekaneh echad bri'ot vetovot
He fell asleep and dreamt a second time, and behold! seven ears of grain were sprouting on a single stalk - healthy and good.
6 Vehineh sheva shibolim dakot ushdufot kadim tzomchot achareyhen
And behold! seven ears, thin, and scorched by the east wind, were growing after them.
7 Vativlanah hashibolim hadakot et sheva hashibolim habri'ot vehamele'ot vayikatz Par'oh vehineh chalom
Then the seven thin ears swallowed up the seven healthy and full ears; Pharaoh awoke and behold! - it had been a dream.

The 7 thin ears of grain did not literally swallow the healthy ones.  This would be impossible and unrealistic.  Even in dreams, one does not see a elephant crawl through an eye of a needle.  The thin ears of grain grew up over the healthy ears, covering them completely.  They could not be seen, as if they had been swallowed up.

When the second dream was over, Par'oh remained in bed, waiting for a third dream. When he saw that he did not dream any more, he realized that both visions were a single dream.  The Torah therefore says, "It had been a dream."  Although Par'oh had seen two visions, he realized that they were both parts of a single dream.  The only thing that he did not know was its meaning. (Bachya)

41:8 Vayehi vaboker vatipa'em rucho vayishlach vayikra et-kol-chartumei Mitzrayim ve'et-kol-chachameyha vayesaper Par'oh lahem et-chalomo ve'ein poter otam le-Par'oh
And it was in the morning: His spirit was agitated, so he sent and summoned all the necromancers of Egypt and all its wise men; Pharaoh related his dream to them, but none could interpret them for Pharaoh.

Par'oh summoned all the necromancers of Egypt.  These were wizards who knew how to interpret mysterious events using human bones. (Rashi)

Par'oh became very angry at his savants and astrologers for not being able to provide a satisfactory interpretation, and he sentenced them to death.

41:14 Vayishlach Par'oh vayikra et-Yosef vayeritzuhu min-habor vayegalach vayechalef simlotav vayavo el-Par'oh
So Pharaoh sent and summoned Yosef, and they rushed him from the dungeon. He shaved and changed his clothes, and he came to Pharaoh.

"and they rushed him from the dungeon"  - When the time for freedom has come, it happens without delay, at the very moment willed by Providence.  So it was with Yosef, "a youth, poor but wise...he came forth out of prison in order to rule (Kohelet 4:14)

So it was with the Exodus from Egypt, which was made in great haste.

And so it will be for the coming of the Mashiach: "Suddenly he will enter His Temple, the Master whom you have waited for, the messenger of the covenant whom you call with your prayers... (Malachi 3:1; Sforno)

Every providential act which leads to rescuing someone miraculously from the depths of the abyss comes by surprise, at the moment when one least expects it (Sanhedrin 97a), when G-d sees "His servants with their strength spent, without support and without resources" (Devarim 32:36)

Yosef left the dungeon on Rosh HaShanah.  It was 1Tishrei, 2230 (Sept. 24, 1532 b.c.e.).  The king of Egypt in the time of Yosef was most probably Amenhotep I of the eighteenth dynasty, who ruled 1545-1525 b.c.e.  It was at the beginning of the eighteenth dynasty in 1570 b.c.e. (2191) that the Hyksos were defeated and driven out of Egypt; around the same time, Yaakov had left for Charan.  The Hyksos were "shephard kings," and were mentioned by Josephus, Contra Apion 1:14. (Rosh HaShanah, Chapter 1)

Although the Patriarchs kept the entire Torah and it is forbidden to shave or cut one's hair on Rosh HaShanah, Yosef did so out of respect for Par'oh.  If a person shows disrespect toward a king, he can be put to death.  Yosef therefore could not appear before Par'oh disheveled and unshaven.  This was no place for unnecessary strictness; since the Torah had not yet been given, it was actually permissible.

If one must dress well in the presence of a mortal king, one must certainly do so when he addresses the Divine King.  It is permissible to recite such prayers as the Shema' when one is wearing only pants, but when reciting the Amidah in the morning (Shacharit), afternoon (Minchah) and evening services (Maariv), one must be fully dressed.  When saying the Shema', one is merely praising the King.  In the Amidah, on the other hand, we are petitioning G-d, and we must show the same respect that we would if were trying to present a petition to a mortal king. (Orach Chayim 91)

When we stand in prayer, we are standing before the King of Kings, the Almighty Himself.  How can one have the audacity to ask G-d to have mercy on him and act charitably towards him when he is dressed as casually as if he were addressing his inferiors.

In a way, this is almost like idol worship since it is a sign of gross disrespect to G-d.  It shows that one has less respect for G-d than for his mortal superior.

The Torah therefore goes to the trouble to tell us that Yosef "changed his clothes" when he appeared before Par'oh.  Among other things, this teaches us that we must dress well when we worship.

Included in this is the obligation to clean one's body before worshiping.   We can learn this from Yosef.  Although it was Rosh HaShanah, he cut his hair and shaved before appearing before Par'oh.  He wanted to be clean and neat, as a sign of respect.  One should be all the more careful when appearing before G-d in worship.

41:15 Vayomer Par'oh el-Yosef chalom chalamti ufoter ein oto va'ani shamati aleicha lemor tishma chalom liftor oto
And Pharaoh said to Yosef, "I dreamt a dream, but no one can interpret it. Now I heard it said of you that you comprehend a dream to interpret it."
16 Vaya'an Yosef et-Par'oh lemor bil'adai Elokim ya'aneh et-shlom Par'oh
Yosef answered Pharaoh, saying, "That is beyond me; it is G-d Who will respond with Pharaoh's welfare."

Since Yosef was a tzaddik, he openly told Par'oh that his ability was nothing more than a gift from G-d.  He said, "I shouldn't take any credit from myself.  It is not my own power.  Only G-d can make a dream come true." (Rashi)

41:26 Sheva parot hatovot sheva shanim henah vesheva hashibolim hatovot sheva shanim henah chalom echad hu
The seven good cows are seven years, and the good ears are seven years; it is a single dream.
27 Vesheva haparot harakot vehara'ot ha'olot achareyhen sheva shanim henah vesheva hashibolim harekot shdufot hakadim yihyu sheva shney ra'av
Now, the seven emaciated and bad cows who emerged after them - they are seven years; as are the seven emaciated ears scorched by the east wind. There shall be seven years of famine.
28 Hu hadavar asher dibarti el-Par'oh asher ha'Elokim oseh her'ah et-Par'oh
It is this matter that I have spoken to Pharaoh: What G-d is about to do He has shown to Pharaoh.
29 Hineh sheva shanim ba'ot sava gadol bechol-eretz Mitzrayim
Behold! - seven years are coming - a great abundance throughout all the land of Egypt.
30 Vekamu sheva shnei ra'av achareyhen venishkach kol-hasava be'eretz Mitzrayim vechilah hara'av et-ha'aretz
Then seven years of famine will arise afer them and all the abundance in the land of Egypt will be forgotten; the famine will ravage the land.
31 Velo yivada hasava ba'aretz mipenei hara'av hahu acharei-chen ki-chaved hu me'od
And the abundance will be unknown in the land in the face of the subsequent famine - for it will be terribly severe.
32 Ve'al hishanot hachalom el-Par'oh pa'amayim ki-nachon hadavar me'im ha'Elokim umemaher ha'Elokim la'asoto
As for the repetition of the dream to Pharaoh - two times - it is because the matter stands ready before G-d, and G-d is hastening to accomplish it.

Par'oh had not told Yosef that he had had the dream in the morning, just before getting up.  This would have told Yosef that the dream would come true.  Yosef therefore had to determine the veracity and imminency of the dream from the fact that it was repeated. (Yafeh Toar, p. 484)

41:37 Vayitav hadavar be'eynei Par'oh uve'eynei kol-avadav
The matter appeared good in Pharaoh's eyes and in the eyes of all his servants.
38 Vayomer Par'oh el-avadav hanimtza kazeh ish asher ruach Elokim bo
Pharaoh said to his servants, "Could we find another like him - a man in whom is the spirit of G-d?"

The Egyptian savants never thought of interpreting Par'oh's dream in terms of years of famine and abundance.  They knew that such matters are determined on Pesach, since the world is judged with regard to grain at this time. (Rosh HaShanah 16a)  Therefore, the dream could not begin to come true until 15 Nissan (April 3, 1531 b.c.e.).  Par'oh's dream, however, occurred in Tishrei (September).  They therefore did not even consider that the dream related to crops.

Yosef, however, did not pay attention to this.  He knew that all things are judged on Rosh HaShanah, including grain, but that the decree is not announced on high until Pesach.  He therefore told Par'oh, "G-d has shown Par'oh what He is about to do" (41:25).  Although the dream took place on Tishrei, G-d was showing Par'oh what would happen six months later in Nissan, at which time the decree of famine would be announced on high. (Tosafot, Rosh HaShanah, Chapter 1)

Actually, it had been decreed that Egypt would suffer 14 years of famine.  Others say that the decree was for 28, and still others say 42 years. Yosef, however, prayed that there should not be more than seven years of famine.  The rest was reserved for the time foreseen by the prophet Yechezkel (29:9). (Tanchuma; Bereishit Rabbah)

G-d had an important reason to bring this famine.  In a way He was bringing the cure before the disease.  He had already decreed that Yisrael would be enslaved in Egypt, promising Avraham, "Afterward they will leave with great wealth" (15:14).  When Yosef arrived in Egypt, however, it was a very poor country, and the wealth that Yisrael would be able to take would be small indeed.  Providence therefore decreed that there should be a severe famine all over the world, and that everyone would have to come to Egypt to buy grain.  As a result, Egypt would become an extremely wealthy nation.  Only then would Yaakov and his sons come to Egypt, to fulfill Avraham's decree. (Zohar)

This also teaches us that whatever Benei Yisrael took from Egypt was justified.  It was none other than Yosef who was responsible for the accumlating all the wealth in Egypt.  If not for him, one of the Egyptians would have known what to do, and they would have died of starvation. (Kli Chemdah)

41:39 Vayomer Par'oh el-Yosef acharei hodia Elokim otcha et-kol-zot ein-navon vechacham kamocha
Then Pharaoh said to Yosef, "Since G-d has informed you of all this, there can be no one so discerning and wise as you.
40 Atah tihyeh al-beyti ve'al-picha yishak kol-ami rak hakise egdal mimeka
You shall be in charge of my palace and by your command shall all my people be sustained; only by the throne shall I outrank you."

Soon after Par'oh had given Yosef such authority, his astrologers sought an audience with him.  "We've investigated Yosef's background," they said.  "He was a slave, sold for twenty pieces of silver.  Now you're making him our king!  How can you possibly do such a thing?"

"I have observed him carefully," replied Par'oh.  "He has a royal bearing.  He must have been kidnapped from an aristocratic family and sold as a slave."

"But is he educated?" they asked.  "For him to be elevated to such a position, he must know all seventy languages."

G-d was watching over Yosef, and He sent the archangel Gavri'el to teach him the seventy languages.  It was too much, however, to learn in such a short time, and Yosef found himself unable to remember everything.  G-d then added the letter ה (heh) from His great name YKVK, calling him יְהוֹסֵף (Yehosef) (Sotah 36b, from the verse, "He appointed it in Yehosef for a testimony when he went forth on the land of Egypt; the speech of one that I knew not, I heard" (Tehillim 81:6) )  With the additional spiritual power, he was able to learn the seventy languages in a single night.

The next morning, Par'oh summoned Yosef for a private audience to test his knowledge.  Whatever language Par'oh spoke to him, Yosef was able to reply fluently.  After Par'oh had gone through all seventy pagan languages, Yosef began to speak to him in Hebrew, and Par'oh could not understand a word.  He virtually begged Yosef to teach him this new language, but try as he would, he could not master it.

Realizing what was happening, Par'oh got down on his knees and begged Yosef to not reveal his ignorance to anyone.  If people found out that Yosef knew a language of which Par'oh was ignorant, they would impeach Par'oh and crown Yosef in his place.  He begged Yosef to swear not to reveal this, and Yosef acquiesced. (Sotah 36b. Yosef later used this oath to enforce the one he made with his father (50:5) )

In those days, the king of Egypt would sit on a high throne that was reached by seventy steps.  If a person knew seventy languages, he could climb up to the top and speak to the king on the throne.  If not, he would be allowed to ascend one step for every language that he knew. Thus, for example, if a man knew 31 languages, he would be able to ascend to the 31st step.  Everyone would be allowed to ascend at least to the third step when addressing Par'oh.

When Yosef first appeared before Par'oh to interpret his dream, he stood on the third step, like any other commoner.  It was here that he interpreted Par'oh's dream and offered him advice.  After he was finished, he was taken back to the prison.  Par'oh then had Yosef investigated, and discovered that Yosef possessed a unique intellect, and that his equal did not exist in all the land.  Ordering him from prison, Par'oh began to converse with him.  With each language in which they conversed, Yosef ascended another step, until he was standing right next to Par'oh himself. (Sefer HaYashar.  Since Yosef was right next to Par'oh, he was "only greater by the throne" (41:40) )

41:41 Vayomer Par'oh el-Yosef re'eh natati otcha al kol-eretz Mitzrayim
Then Pharaoh said to Yosef, "See! I have placed you in charge of all the land of Egypt."
42 Vayasar Par'oh et-tabato me'al yado vayiten otah al-yad Yosef vayalbesh oto bigdei-shesh vayasem revid hazahav al-tzavaro
And Pharaoh removed his ring from his hand and put it on Yosef's hand. He then had him dressed in garments of fine linen and he placed a gold chain upon his neck.

By taking off his ring and giving it to Yosef, Par'oh invested him with the authority as viceroy over Egypt.

He also had Yosef dressed in linen robes, since linen was the cloth worn by the aristocracy. (Rashi)

Par'oh also had Yosef dressed in an outfit of pure linen to protect him from evil eye, from sorcery and from the forces of evil.  If one wears a pure white linen garment, without even a stitch of any other material, it serves as protection from such powers.

As is well known, ten measures of sorcery were given to the world, and nine of these were taken by Egypt. (Kiddushin 49b)  Par'oh therefore gave Yosef pure linen robes to protect him from black magic.  The Egyptian sorcerers and wizards were very jealous of Yosef and wanted to harm him with their magic powers.  Wearing the white linen robes, Yosef would be able to stand before them, and they would not be able to harm him at all. (Yalkut Reuveni. Cf. Imrey Shefer)

41:43 Vayarkev oto bemirkevet hamishneh asher-lo vayikre'u lefanav avrech venaton oto al kol-eretz Mitzrayim
He also had him ride in his second royal chariot and they proclaimed before him: "Avrech!" Thus, he appointed him over all the land of Egypt.

The "second royal chariot" מִרְכֶּבֶח הַמִשְׁנֶה (mirkevet hamishneh) was the chariot that usually rode alongside the king without a passenger. (Rashi; RaMBaN; Ralbag)

According to another opinion, this expression  מִרְכֶּבֶח הַמִשְׁנֶה denotes the "chariot of the viceroy."  It was a special carriage designated for the second to the king. (Targum Yonatan)

The royal criers walked in front of Yosef and announced, אַבְרֵךְ (Avrech) There are a number of opinions as to themeaning of this word.  Some say that it comes from the two words, the Hebrew אַב  (av) meaning "father" or "master," and the Aramaic רַךְ (rach) or רֵיכָא (recha) meaning a king or aristocrat.  Therefore, the announcement was, "The king's master!" This indicated that Yosef was the "master" appointed by the king. (Targum; Bava Batra 4a; Rashi.  Cf. Radak on 2Shmuel 3:39)

Others say that it comes from the Hebrew אַב  (av), and רַךְ (rach), meaning "tender."  The announcement was therefore, "The tender master!"  This indicated that although Yosef was tender in years, he was a master of all wisdom. (Targum Yonatan; Bereishit Rabbah; Rashi, Sifri, Devarim)  Yosef was merely 30 years old at the time, yet, he had been appointed viceroy of all Egypt.

According to another opinion, the word אַבְרֵךְ (Avrech), comes from the root בֶּרֶךְ (berech), meaning "knee."  The announcement was therefore, "kneel!"  As an indication that Yosef was now ruler of all Egypt, everyone had to bend his knee and kneel down before him. (Bachya; Abarbanel.  This was a supreme irony, since the brothers had asked, "shall we bow down to you?" (37:10).  Some say that avrach is the Egyptian word 'ib-r.k, meaning "attention!"  Others say that it is an Akkadian title, abarakhu, denoting the chief steward in a royal house)

Besides all the personal treasures Par'oh had given to Yosef, he had a personal bodyguard consisting of 40,600 troops.  This was in addition to the armies of Egypt, which were also under his command.

Around this time, a great was broke out between Tarshish and the Yishmaelim.  Since the Yishmaelim were outnumbered, they were bound to be defeated by Tarshish.  They sent an urgent message to Par'oh, pleading that he send them reinforcements to prevent them from being annihilated.

Par'oh sent Yosef with his army to Chavilah to come to the aid of the Yishmaelim. Yosef was vitorious, and succeeded in defeating the troops of Tarshish, taking all their spoils.  He then settled the Yishmaelim in the Chavilah area.  Yosef fought the entire battle without suffering any losses, and when he returned to Egypt, he was given a hero's welcome.

45 Vayikra Par'oh shem-Yosef Tzafenat-pa'neach vayiten-lo et-Asenat bat Poti-fera kohen On le'ishah vayetze Yosef al-eretz Mitzrayim
Pharaoh called Yosef's name Tzafenat-pa'neach and he gave him Asenat daughter of Poti-fera, Chief of On, for a wife. Thus, Yosef emerged in charge of the land of Egypt.

The name  צָפְנַת פַעְנֵחַ (Tzafenat-pa'neach) is derived from the word צָפוּן (tzafun) meaning hidden, and the two words יָפַע נָח (yafa nach), meaning "easily reveals."  The name therefore means, "He-who-easily-reveals-the-hidden." (Targum. Cf. Bereishit Rabbah; Rashi; RaMBaN. Ibn Ezra states that Tzafanat Paaneach is an Egyptian word.  In Egyptian it actually means "Lord of Life," or "God Speaks Life."  The word paaneach is pa-anch, where pa means "the," and Anch is the symbol of life)

Poti-fera (פּוֹטִי פֶרַע) is none other than Yosef's original master Potifar (פּוֹטִיפַר). He was one of the rulers of the city of On (Heliopolis). (In Egyptian, Poti-fera means "He whom Ra gave," where Ra is an Egyptian god.  On is the same as Heliopolis, a city seven miles northeast of the modern Cairo, site of the chief temple of the sun god.  The sacred name of Heliopolis was Per-Ra, literally, the "city of Ra."  It is also mentioned in 41:50, 46:20; Radak on Yechezkel 30:17)

Our sages teach that Asenat was the daughter of Dinah, whom Shechem son of Chamor had fathered.  Yaakov had to hide the infant outside of his house, since Dinah's brothers wanted to kill her.  He kept her hidden under a bush סְנֶה (seneh), and for that reason, she was given the name אָסְנַת (Asenat).  Praying for her safety, Yaakov hung a gold medallion around her neck, inscribed with the words: "Whoever marries this girl should know that his children will be descendants of Yaakov."

the archangel Gavri'el (and some say Micha'el) brought Asenat to Egypt to the house of Potifar. There she grew up and was raised as a stepdaughter. (Pirkei Rabbi Eliezer; Tzedah LaDerech; Bachya.  In Egyptian, Asenat means "belonging to Neit," where Neit is an Egyptian goddess.)

When Yosef was being led throughout the capital, all the Egyptians women stood on the roofs where they could see his beauty.  Each one threw him the finest gifts she could afford in an attempt to attract his attention.  Since Asenat had nothing else, she threw Yosef her medallion.  Reading it and seeing that she was a descendant of Yaakov, Yosef asked for her hand in marriage. (Bereishit Rabbah)

41:46 VeYosef ben-shloshim shanah be'omdo lifnei Par'oh melech-Mitzrayim vayetze Yosef milifnei Par'oh vaya'avor bechol eretz Mitzrayim
Now Yosef was thirty years old when he stood before Pharaoh king of Egypt; Yosef left Pharaoh's presence and he passed through the entire land of Egypt.
47 Vata'as ha'aretz besheva shnei hasava likmatzim
The earth produced during the seven years of abundance by the handfuls.

Every ear produced a handful of grain.  The farmers produced so much that grain houses were brimming to the top.

The grain that grew during those years was clean and free of any blight.  It was so clean that one could simply take a handful and grind it, without inspecting it or removing the bad grains. (Bereishit Rabbah)

41:48 Vayikbotz et-kol-ochel sheva shanim asher hayu be'eretz Mitzrayim vayiten-ochel be'arim ochel sdeh-ha'ir asher svivoteyha natan betochah
He gathered all food of the seven years that came to pass in Egypt, and he placed food in the cities; the food of the field around each city he placed within it.
49 Vayitzbor Yosef bar kechol hayam harbeh me'od ad ki-chadal lispor ki-eyn mispar
Yosef amassed grain like the sand of the sea in great abundance until he ceased counting, for there was no number.

All the food that could be kept was gathered, not just grain.  The stores also included fruit that could be dried and stored, such as figs and raisins.

Since food was overabundant, Yosef was able to buy it very cheaply.  Later, when the famine came, this same food was sold for a very high price.

In each city, Yosef stored grain from the fields around it.  These fields were under the jurisdiction of their central city.  Yosef did not want to bring all the grain to one central location in the capital, since that might cause grain to spoil.  Instead, he stored it in the city nearest the place where it was harvested.

In general, when grain is stored near where it grows, it keeps well.  When it is transported elsewhere, it is not as well preserved. (Bereishit Rabbah)

Some say that packets of soil from the fields in which the grain grew were placed in the grain vaults along with the grain itself.  These packets of soil prevented the grain from becoming wormy. (Taanit)

41:51 Vayikra Yosef et-shem habechor Menasheh ki-nashani Elokim et-kol-amali ve'et kol-beit avi
Yosef called the name of the firstborn Menasheh for, "G-d has made me forget all my hardship and all my father's household."
52 Ve'et shem hasheni kara Efrayim ki-hifrani Elokim be'eretz oni'i
And the name of the second son he called Efrayim for, "G-d has made me fruitful in the land of my suffering."

Yosef named his firstborn מְנַשֶׁה (Menasheh) saying, "Now that I have risen to high position, I have forgotten נשה (nashah) all my troubles and everything that I have suffered."

It was customary for tzaddikim to name their children according to the events of their lives.  Then, whenever they mentioned the child's name, they would remember the miracles and wonders that G-d had done for them.  If the name recalls an untoward incident, it reminds them to praise G-d for letting them escape the evil and giving them tranquility. (Shemot Rabbah 40)

Yosef also called his son Menasheh because he had forgotten all the Torah (that he had learned in his "father's house.")  He was now so busy running the government that he had not time to review his studies.  The name Menasheh would remind him of his misfortune, and would prod him to study all the more when he got the opportunity. (Bereishit Rabbah, Vayeshev)

Menasheh was born in Iyar (May) and Efrayim was born in Shevat (December).  Looking at the birthdates of the twelve tribes, one sees that none of them were born during these months.  These two months were therefore reserved for Menasheh and Efrayim. (Yalkut Shemoni, Shemot)

41:56 Vehara'av hayah al kol-penei ha'aretz vayiftach Yosef et-kol-asher bahem vayishbor le-Mitzrayim vayechezak hara'av be'eretz Mitzrayim
When the famine spread over all the face of the earth, Yosef opened all the containers and sold provisions to Egypt; and the famine became severe in the land of Egypt.
57 Vechol-ha'aretz ba'u Mitzrayim lishbor el-Yosef ki-chazak hara'av bechol-ha'aretz
All the earth came to Egypt to Yosef to buy provisions, for the famine had become severe in all the earth. And all countries came to Egypt to Yosef to buy grain; because the famine was so severe in all the earth.

The famine spread and struck the wealthy with particular force. (Tanchuma; Rashi)

Yosef opened the largest storehouses, containing the best grain. (Yafeh Toar, p. 491)  As the famine began to become severe, he began selling grain to all the Egyptians.

The famine spread to the three lands boarding on Egypt: Kenaan, Arabia and Libya.  In more distant lands, however, the famine did not spread, although those lands had no surplus to sell.  It had been so decreed by Providence.

There was another miracle. The grain that people had stored privately became rotten and moldy.  Yosef announced that he was willing to buy all the spoiled grain, and the people eagerly sold it for almost nothing.  While the grain had appeared moldy and wormy when it was sold, as soon as it came into Yosef's possession, it was seen to be perfect.  This was also arranged by Providence so that Yosef would be able to sell it and thus earn untold fortunes of silver and gold. (Siftei Cohen)

42:1 Vayar Ya'akov ki yesh-shever beMitzrayim vayomer Ya'akov levanav lamah titra'u
Yaakov perceived that there were provisions in Egypt; so Yaakov said to his sons, "Why do you make yourselves conspicuous?"
2 Vayomer hineh shamati ki yesh-shever beMitzrayim redu-shamah veshivru-lanu misham venichyeh velo namut
And he said, "Behold, I have heard that there are provisions in Egypt; go down there and purchase for us from there, that we may live and not die."

Although Yaakov was not in Egypt, the Torah says that, "Yaakov perceived that there were provisions in Egypt." This indicates that Yaakov had a glimmering of a prophetic experience, and saw that in Egypt there would be a means to gain some good.  Still, he did not know that Yosef was actually alive. (Yafeh Toar, p. 491; Rashi)

There was also another purpose in Yaakov words, "go down (redu) there."  Normally, a person such as Yaakov would have been very careful not to use an expression that had an untoward meaning.  He could just as easily have said, " go (לְכוּ - lechu) to Egypt."  But the word רְדוּ (redu) has a special significance, since its numerical value is 210.  Yaakov was indicating that from the time that he emigrated to Egypt until the Exodus there would be 210 years.  G-d's promise to Avraham at the Pact between Halves would thus be fulfilled. (Yafeh Toar, p. 492; Zohar.  G-d had told Avraham that his children would be in exile for 400 years (15:13) and this 400 year period began with Yitzchak's birth.  Yitzchak wa 60 years old when Yaakov was born (25:26), and Yaakov was 130 when he came to Egypt (47:9), making a total of 190 years.  This left 210 years of exile.)

This is one of many cases where a prophet made a statement without realizing its full impact.

42:3 Vayirdu achei-Yosef asarah lishbor bar mi-Mitzrayim
So Yosef's brothers - ten of them - went down to buy grain from Egypt.
4 Ve'et-Binyamin achi Yosef lo-shalach Ya'akov et-echav ki amar pen-yikra'enu ason
But Binyamin, Yosef's brother, Yaakov did not send along with his brothers, for he said, "Lest disaster befall him."

In a time of calamity, ha-satan is out dancing, and all roads are considered dangerous.  Yaakov was therefore particularly apprehensive about sending Binyamin during the famine. (Rashi; a good reason for this is found in Zera Berach, Part 2)

Although any one of the brothers would have gone alone to buy provisions in Egypt, Yaakov sent them all.  He did not want his sons to be separated from each other.  Furthermore, food was very scarce, and if only one brother went, robbers might seize the provisions that he had bought. (RaMBaN)

Yaakov also wanted to have his ten sons together so that they would be able to worship as a congregation (with a minyan).  He particularly wanted them to pray that they would find Yosef.  The Torah therefore refers to them as "Yosef's brothers - ten of them." (Bachya)

42:5 Vayavo'u benei Yisra'el lishbor betoch haba'im ki-hayah hara'av be'eretz Kena'an
So the sons of Yisrael came to buy provisions among the arrivals, for the famine was in the land of Kenaan.

 As they traveled, Yaakov's sons concealed themselves among the others who came to Egypt.  Many people were coming because of the famine in the land of Kenaan.  They did not go together, as their father had ordered them. (Rashi)

42:6 VeYosef hu hashalit al-ha'aretz hu hamashbir lechol-am ha'aretz vayavo'u achei Yosef vayishtachavu-lo apayim artzah
Now Yosef - he was the viceroy over the land, he ws the provider to all the people of the land.

Yosef had made three regulations (Bereishit Rabbah; Yafeh Toar, p. 493):

1. No slave could come to Egypt to buy food.  Each household would have to send one of its own members to buy food.  No agents could be sent.
2. One man could not come with many donkeys to carry grain.  Only one donkey per man was allowed. No one was permitted to buy grain in wholesale quantities for sale elsewhere.  Egyptian grain could only be sold in Egypt and not elsewhere.  Everyone would thus have to come to Egypt for supplies. (Siftei Cohen)
3. Before any person was allowed to purchase grain, he must register, giving his name, as well as the names of his father and paternal grandfather.

42:7 Vayar Yosef et-echav vayakirem vayitnaker aleyhem vayedaber itam kashot vayomer alehem me'ayin batem vayomeru me'eretz Kena'an lishbor-ochel
Yosef saw his brothers and he recognized them, but he acted like a stranger toward them and spoke with them harshly. He asked them, "From where do you come?" And they said, "From the land of Kenaan to buy food."
8 Vayaker Yosef et-echav vehem lo hikiruhu
Yosef recognized his brothers, but they did not recognize him.

 Yosef spoke to his brothers coldly, as a ruler would normally address an inferior. (RaMBaN)   The only reason that Yosef spoke so sternly and coldly to his brothers was so that they would not recognize him.  He also wanted to arrange things so that they would bring Binyamin to him.

42:9 Vayizkor Yosef et hachalomot asher chalam lahem vayomer alehem meraglim atem lir'ot et-ervat ha'aretz batem
Yosef recalled the dreams that he dreamed about them, so he said to them, "You are spies! To see the land's nakedness have you come!"

Yosef recalled his dreams (37:5-9), and saw that they were being fulfilled, since his brothers were all bowing down to him. (Rashi)

This teaches that when a person has a good dream, he must constantly keep it in mind.  If he forgets it, the dream will not come true. (Zohar)

In calling his brothers spies, Yosef used a term that in Hebrew would be translated מְרַגְלִים (meraglim).  He was not falsely accusing them, but hinting at the truth.  The Hebrew word MeRaGLYM is an acronym of the phrase "Me-imi Rachel Genavtem, Le-Midianim Yishmaelim Mekhartem" - "From my mother Rachel you stole me; to Midianim, Yishmaelim, you sold me."

To be continued...

Parashat VaYeshev
Bereishit 37:1 - 40:23

37:1 Vayeshev Ya'akov be'eretz megurei aviv be'eretz Kena'an
Yaakov settled in the land of his father's residence, in the land of Kenaan.

A year after his war with the Kenaani kings Yaakov left his home in Shechem and settled in Chevron, where his father Yitzchak lived.  He left his livestock in Shechem, because that area had very good pasture. (Sefer HaYashar)

That year Leah died. Sefer HaYashar states that when Leah died, she was 51 and Yaakov was 106.  Since Yaakove was born in 2108, Leah died in 2215.  Since this was a year after the wars with the Amori kings, the war took place in 2214.  Also according to this, Leah was born in 2165 and married Yaakov when she was 28.  Yaakov and his sons buried her with great honor in Machpelah Cave.

In VaYishlach it states that Yaakov went to his father Yitzchak in Chevron, and 'Esav went to the land of Seir (35:27).  Here the Torah repeats the fact that "Yaakov settled in the land of his father's residence."  This alludes to the fact that the merit of his father Yitzchak saved Yaakov and his sons from 'Esav.

'Esav left the area completely.  Only Yaakov and his sons remained in the land of Kenaan.  They took legal possession of the land by homsteading on it (chazakah), so that no one else could make any claim on it. (Yafeh Toar, p. 461)

The second thing that this verse teaches is that tzaddikim must endure suffering in this world; they must live difficult lives, without any rest.  This was true of Yaakov. (Yafeh Toar, p. 461b)  From the day that he left Charan, he did not have a moment's peace.

There is another lesson that we learn from this verse.  The Torah literally says, "Yaakov settled in the land of his father's residence (megurei)."  The word מְגוּרֵי (megurei), comes from the root גור (gur), meaning to "sojourn" or live in some place temporarily.  It is also the root of the word גֵר (ger), denoting a proselyte or convert to Judaism.  The verse can thus be read, "Yaakov settled in the land of his father's proselytizing."

Avraham taught people about G-d and proper behavior, thus proselytizing them into the true faith, as we saw in Lech Lecha.  Yaakov emulated him, and did the same. (Bereishit Rabbah)  We find evidence for this in Yaakov's statement, "Get rid of the foreign gods that are among you" (35:2).  Obviously, Yaakov was not speaking to his family.  What would they have to do with foreign idols?  Furthermore, if he was speaking to members of his family, why did call them "gods" rather than "idols?"  Yaakov was actually speaking to people from the Shechem area who had come to him in order to become proselytes. (Yafeh Toar)

Incidentally, this verse also teaches us that Yitzchak, too, engaged in proselytizing his neighbors.  The Torah therefore says that "Yaakov settled in the land of his father's proselytizing."

Although there were many places in Kenaan where Yaakov could have settled, he wanted to live in proximity to Mount Seir.  Experienced travelers know how to deal with fierce dogs.  When dogs see a stranger coming, they begin to bark.  If the man runs away, the dos run after him and bite him.  It is best to stand still among them.  When the dogs see a man who is not afraid of them, they remain quiet.

Similarly, Yaakov was concerned that such "wild dogs" as 'Esav and Elifaz.  He did not want to live far away from them, lest they think that he considered them his enemies.  He therefore settled in the part of Kenaan where he would be close to them.

The Torah tells us this just before relating the story of Yosef.  G-d had promised Yaakov that Yosef would be 'Esav's arch-adversary, and would have the power to protect him from his brother.

Furthermore, when Yaakov had lived elsewhere, such as in Sukkot and Beit-el, even when he had some respite form his fear of 'Esav, he did not have true tranquility.  This was only attained when he settled in the area where his father had lived. (Yafeh Toar)

2 Eleh toldot Ya'akov Yosef ben-shva-esreh shanah hayah ro'eh et-echav batzon vehu na'ar et-benei Bilhah ve'et-benei Zilpah neshei aviv vayave Yosef et-dibatam ra'ah el-avihem
This is the history of Yaakov; Yosef at the age of seventeen years, would tend the sheep with his brothers, and the lad was with the sons of Bilhah, and the sons of Zilpah, his father's wives. Yosef brought back bad reports about them to their father.

We saw earlier that G-d had informed Avraham that his descendants would be subjugated in a foreign land for 400 years (15:13).  Since that time, 198 years had passed.  30 years passed between the Pact between Halves (Berit bein HaBetarim).  When G-d made the above statementand Yitzchak's birth.  When G-d made the pact with Avraham, he was 70, and when Yitzchak was born, he was 100.  Yitzchak was 60 years old when Yaakov was born, and, as in written in VaYishlach, Yaakov was 108 years old when he arrived in Chevron.  Adding it up we have 30+60+108, a total of 198.  The time had come for the decree to be set in motion.  Therefore, Yosef was sold, eventually causing all of Yaakov's family to emigrate to Egypt. (Yafeh Toar, p. 462)

The Torah says, "This is the history of Yaakov; Yosef..." Although Yaakov had 12 sons, the Torah goes on to speak about Yosef in particular.  It was Yosef who was responsible for the most important episode in Yaakov's life, his emigration to Egypt. (Rashi)

The Torah also tells us of the high moral standards of Yaakov's sons. At the end of VaYishlach, all of 'Esav's sons were immoral, and many bastards were born into the family.  The Torah immediately speaks of Yaakov's chronicles and his family line, to contrast it with that of 'Esav.  When it comes to sexual morality, the two were worlds apart.

When Yosef was 17 years old, he left the academy.  He had brought his father a bad report about Leah's sons, Reuven, Shimon, Levi, Yehudah, Yissachar and Zevulun.  He told his father that they had sinned by eating flesh from a living animal and by flirting with the local girls.  He even hinted that they might be suspected of sleeping with them.  He also reported that Leah's sons were demeaning the sons of Bilhah and Zilpah and were calling them "slaves' sons." (Rashi)

It is difficult to imagine that Yaakov's sons would do such things.  And if they had, why was reporting it considered sinful on Yosef's part?  Why is he considered to have slandered his brothers if he was merely reporting what he saw?  Obviously, he was not making up stories.  (Mizrachi. Zohar; Sh'nei Luchot HaBerit)

Leah's sons did not do anything forbidden by the letter of the law.  Yosef merely misinterpreted their actions and assumed that they were doing wrong.

This was the dispute between the brothers.  When Yosef saw them eating such flesh, he went according to his own opinion, and reported that they were eating flesh from a living animal. (Kesef Nivchar; Rabbi Yosef of Trani)

When shepherds saw that an animal was sick, it was the practice to cut off its ears and tail as a cure.  They assumed that this would remove the bad blood.  Yosef's brothers made use of this practice.  Seeing them do this, Yosef assumed that they were going to eat these parts. (Targum Yonatan)

Leah's sons often referred to Dan, Naftali, Gad and Asher as "slaves' sons" because their mothers, Bilhah and Zilpah, had been slaves.  Although Yaakov gave them their freedom before he married them, their status remained low because they had once been slaves.  Yosef was very displeased with such usage, because it seemed as if those four brothers were born while their mothers were slaves.

Leah's sons often had dealings with women, because women came to buy sheep and other provisions from them.  This was their business.  It was completely permissible, and the brothers did nothing even to cause themselves to have bad thoughts.  Yosef, however, maintained that they should have avoided conversing with women entirely, and he considered their transactions to be sinful. (Mizrachi)

37:3 VeYisra'el ahav et-Yosef mikol-banav ki-ven-zekunim hu lo ve'asah lo ktonet pasim
Yisrael loved Yosef more than any of his sons, for he was the son of his old age, and he made him a long, colorful cloak.

 Yaakov loved Yosef because he was born when Yaakov was already quite old.  He also loved him because he was extremely intelligent young man.  Yosef learned from Yaakov all the Torah knowledge that Yaakov had learned during his 14 years in the accadem of Shem and Ever.

Of course, Yitzchak had also taught Yaakov quite a bit, but this Yaakov did not have to teach to Yosef.  Since Yitzchak was still alive, Yosef could learn from him directly.  It is better to learn from the master than from his student   Although the academy was also still in existence, Yaakov taught Yosef himself rather than send him there, because he did not want him to be far away.

4 Vayir'u echav ki-oto ahav avihem mi-kol echav vayisne'u oto velo yachlu dabro leshalom
His brothers saw that their father loved him more than all his brothers, and they hated him. They could not speak to him peaceably.

Since the brothers were tzaddikim, they could not be hypocritical.  They were not like people who appear to be friendly while harboring deep hatred.  Such hypocrisy is in itself sinful.

According to one opinion, the coat was the cloak that Yaakov received when 'Esav sold him his birthright.  This cloak originally belonged to Adam.   It would fit only a firstborn son.  Since the birthright had been taken away from Reuven because of a minor sin that he committed, as outlined in Parashat VeYechi (49:4), the cloak was given to Yosef.

37:5 Vayachalom Yosef chalom vayaged le'echav vayosifu od sno oto
Yosef had a dream and he told his brothers, and they hated him even more.
6 Vayomer aleyhem shime'u-na hachalom hazeh asher chalamti
He said to them, "Listen to this dream that I dreamt.
7 Vehineh anachnu me'almim alumim betoch hasadeh vehineh kamah alumati vegam-nitzavah vehineh tesubeynah alumoteychem vatishtachaveynah la'alumati
Behold, we were binding sheaves in the middle of the field. Behold my sheaf rose and stood up straight; and behold your sheaves surrounded it and prostrated themselves to my sheaf."

 "I understood the dream to mean that the time will come when your products will not grow, and mine will remain standing.  You will have to come to me for food.  I also see that one of my descendants (Yerovo'am) will be a king, and will set up two golden calves (1Melachim 12:28).  Although he will consider them merely royal symbols, your descendants will worship them as gods (2Melachim 17:16).  I also foresee that you will try to hid something about me from my father, saying, 'a noxious beast devoured him' (37:20).  You will try to harm me and hide it from my father.  But the merit of my mother Rachel, who kept quiet when her father tried to mislead our father, will protect me and I will survive."

In Yosef's account of the dream, he used the word "behold" (hineh) three times.  This alluded to the three times that his brothers would have to come to Egypt, as we shall see in Parashat MiKetz and VaYigash.

37:9 Vayachalom od chalom acher vayesaper oto le'echav vayomer hineh chalamti chalom od vehineh hashemesh vehayareach ve'achad asar kochavim mishtachavim li
He had another dream and told it to his brothers. He said, "Behold! I dreamed another dream. The sun, the moon, and eleven stars were prostrating themselves to me."
10 Vayesaper el-aviv ve'el-echav vayig'ar-bo aviv vayomer lo mah hachalom hazeh asher chalamta havo navo ani ve'imcha ve'acheycha lehishtachavot lecha artzah
He told it to his father and to his brothers. His father rebuked him, and said to him, "What is this dream that you dreamed? Shall I, your mother and your brothers come and prostrate themselves on the ground to you?"

After Yoself related this dream to his brothers, he told his father about it in their presence.

Yaakov likened to the sun, as we have noted in VaYetze.  The moon denotes Rachel, while the even stars are Yosef's eleven brothers.

Yosef did not relate his first dream to his father.  Since his brothers had already interpreted it by saying, "Will you be king over us?" (37:8), he did not need to tell it to his father.  But when he had this second dream. his brothers had nothing to say about it.  Yosef told it to Yaakov so that he would give it a good interpretation.  Yoself knew that the results of the dream depend on its interpretation.

Yosef's father scolded him because he was causing hatred between himself and his brothers.

Yaakov, said, "Will I and your mother come and bow down before you?  Your mother is already dead!  The dreams you have are meaningless.  If there is any truth in your dream, it means that the Resurrection will occur in my lifetime, and the dead will be brought back to life.  When your mother is resurrected, your dream will come true.

What Yaakov did not know was that the moon could also allude to Bilhah, Rachel's handmade, who had raised Yosef as her own son.

11 Vayekan'u-vo echav ve'aviv shamar et-hadavar
His brothers were jealous of him but his father kept the matter in mind.

Some say that Yaakov knew that Yosef's dream could come true.  The Torah therefore says that Yaakov "kept the matter in mind."  He knew that it would come true but, as our sages say, "Just as grain cannot be without chaff, so dreams cannot be without fiction."  Yaakov assumed that the fictitious element in the dream was its prophecy that Yosef's mother would bow down to him.  There was no fiction in this dream.  It alluded to Bilhah, who was a stepmother to Yosef.

Others say that the verse, "his father kept the matter in mind," indicates hope.  He said, When will that day come?"

37:12 Vayelkhu echav lir'ot et-tzon avihem biSh'chem
His brothers went off to pasture their father's sheep in Shechem.

In Hebrew, this sentence contains the usual untranslated preposition אֶת (et):  "His brothers went off to pasture (et) their father's sheep..."  In the Torah scroll, the letters of the word et have dots over them.  Such dots usually denote the deletion of a concept.  The brothers' primary intention was not to tend sheep but to conspire and plan what they would do to Yosef.

37:15 Vayimtza'ehu ish vehineh to'eh basadeh vayish'alehu ha'ish lemor mah-tevakesh
A man found him going astray in the field. The man asked him, "What are you seeking?"

Some say that this "man" was the archangel Gavri'el who had disguised himself as a human.  He found Yosef blundering in the fields, not knowing where to go.  This also says something about Yosef.  He was so eager to obey his father that he looked all over for his brothers.  Another person would have gone straight home when he did not find his brothers immediately.  It was also decreed by Providence that someone would show him the way so that he would fall into his brothers' hands.

Others say that Yosef encountered three angels here.  The word אִישׁ (man) is therefore repeated three times in this account.

19 Vayomru ish el-achiv hineh ba'al-hachalomot halazeh ba.
One man said to another, "Here comes the dreamer
20 Ve'atah lechu venahargehu venashlichehu be'achad haborot ve'amarnu chayah ra'ah achalathu venir'eh mah-yihyu chalomotav
Now, come let us kill him and throw him into one of the pits; and we will say that a wild beast devoured him. Then we will see what will become of his dreams."