Gen 47:1 Then Yosef (YHVH: Mercy adds) came and spoke to Pharaoh (Great House), saying, “My father and my brothers, and their flocks, and their herds, and all that they have, have come out of the land of K’naan (Lowland, humility); and, hinei behold, they are in the land of Goshen (Draw Near). Gen 47:2 And umik’tzeih from the end, outer edge (cut off) of his brothers he (Yosef) took five men, and yatzigeim established (presented) them lip’neiy before the face of Pharaoh (Great House).
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Joseph has carefully orchestrated these events so as to keep his brothers and family separate from the royal court of Egypt and the possibility of assimilation. He has previously placed the idea of Goshen before Pharaoh as a foregone conclusion and Pharaoh is happy to comply with Joseph’s request.

Why only five of his brothers? Some of our Sages suggest that Joseph chose the weakest of the brothers so as to deter Pharaoh from employing them in his court. Others say that he chose the strongest in order to satisfy Pharaoh’s faith in the strength of Joseph and his community, and enlist Joseph’s brothers into the Egyptian military. Five is symbolically seen as half of fullness (10), the first instalment of a work yet to find completion. In a very real sense this is prophetic of what awaits Israel in the years ahead.

It is impossible to know which five brothers were taken before Pharaoh. The Sages’ interpretations range from the weakest to the strongest, and offer various reasons to support their conjectures.

Perhaps the most likely explanation is that Joseph chose brothers from each end of the birth order. This fits with the use of the Hebrew “umik’tzeih” which translates literally as “and from the end”. If this is the correct reading of the Hebrew text then the brothers selected might have included Rueben (Behold a son), Simeon (Heard), Benjamin (Son of my right hand) and Zebulun (Prince, dwelling gloriously, gift), the fifth being either Levi (Joined) or Issachar (reward).

The Targum of Yonatan names the five as, Zebulun, Dan and Naphtali, Gad and Asher; but Yarchi identifies them as, Reuben, Simeon and Levi, Issachar and Benjamin. Neither list can be considered as anything more than conjecture.

What is clear is that Joseph intended to establish his brothers before Pharaoh as being of great value as herders of Egypt’s animals but of little value to the court of the monarchy and to its military. It seems that his goal was to keep the sons of Israel set apart, in order to maintain their culture and more importantly their priestly role before the one true God HaShem, whom they worshipped and represented in the land of idolatry known as Egypt.

Gen 47:3 And Pharaoh said to his (Yosef’s) brothers, “What is your occupation? And they replied to Pharaoh, Your servants are shepherds, both we, and also our fathers.

As discussed in my commentary on the previous chapter, the role of shepherding was both a practical and spiritual role for the Patriarchs and the tribes of Israel. The Pharaoh in question may be one of the Hyksos kings and is therefore interested in the occupation and lineage of this people who have come from the same region as his descendants, who had invaded Egypt many years prior. If on the other hand he is not a Hyksos ruler and these events are taking place at a later date in History, his question is simply a means by which he can assess how the brothers of Joseph might enhance his rule and the betterment of Egypt. 

Gen 47:4 They also said to Pharaoh, “It is in order to sojourn (dwell temporarily) in the land that we have come; for your servants have no pasture for their flocks; for the famine/hunger is severe in the land of K’naan (Humility): now therefore, we plead with you, let your servants dwell in the land of Goshen (Draw near).

All this was said to Pharaoh according to the instructions Joseph had given his brothers. What stands out in respect to Israel’s greater story, is the fact that the brothers said, “It is in order to sojourn (dwell temporarily) in the land that we have come.” It’s clear that the entire family of Jacob understood the promises of God concerning Israel and the importance of looking forward to that day when they would leave Egypt and return to the Land of K’naan, which would make up part of the greater area of land promised to Israel. To sojourn is to dwell temporarily, working and living until the time comes to move on to the goal of one’s journey. All who follow Messiah Yeshua are sojourners, awaiting His return and the goal of our journey, to live eternally with Him in the promised Olam Haba (World to come).

It’s important to note that Joseph’s brothers offer no real threat to the security of Egypt as herders of animals, an occupation reserved for the lower classes and or slaves. Therefore, part of the reason for Joseph’s instructions is to ensure that neither his brothers nor his father appear arrogant or entitled before Pharaoh.

Gen 47:5 And Pharaoh (Great House) spoke to Yosef (YHVH: Mercy adds), saying, “Your father and your brothers have come to you (singular): Gen 47:6 The land of Mitzrayim (Double straits/distress) Egypt is before your face (singular); in the best of the land make your father and brothers to dwell; in the land of Goshen (Draw near) let them dwell: and if you know of any men of strength among them, then make them shari my princes over my cattle.” 

Pharaoh speaks directly to Joseph using the singular “you” and insists that it is Joseph before whom the entire land of Egypt lies. Joseph has shown great respect to Pharaoh in coming to him before allowing his family to make camp in Goshen. Pharaoh continues to trust Joseph’s judgement in all matters and thus he effectively gives the decision back into Joseph’s hands, saying, “Let them dwell”, meaning, ‘Let them dwell where you’ve suggested”. Finally Pharaoh, having seen the prosperity brought about through Joseph’s leadership, requests that he select the strongest of his brothers to care for his herds. This of course gives some credence to the suggestion that Joseph had brought the weaker looking of the brothers before Pharaoh.

Gen 47:7 And Yosef (YHVH: Mercy adds) brought in Yaakov (Follows after the heel) his father, and stood him before the face of Pharaoh (Great House), and Yaakov y’vareikh blessed Pharaoh. 

What we are reading about here is the meeting of two kings. The king of the people of HaShem (A spiritual king), and the king of a world power.

Hebrews 6:16 reminds us that human beings always swear by one greater than themselves. In the case of the servants of HaShem, that greater One by Whom we swear is God Himself. It is also true that because the Hebrew view understands all blessing to come from God, the person who blesses is always blessing by One greater than himself. In fact, with regard to the Patriarchs and their interactions with other rulers, it can be said that the greater blesses the lesser. In the present case Jacob blesses Pharaoh, there is no mention of Pharaoh blessing Jacob. From the Torah’s perspective Jacob, the servant of God is greater than Pharaoh (Great House). This is why nothing is said of Pharaoh blessing Jacob. God has and will continue to bless Jacob, and through Jacob God pronounces blessing on Pharaoh, for as long as he cares for, protects and facilitates the prosperity of Jacob/Israel.

Gen 47:8 And Pharaoh said unto Yaakov, How old are you?
 
This question of Pharaoh seems unusual. What might have prompted Pharaoh to ask this?

It seems that in the plain sense Pharaoh is struck by the ancient features of Jacob’s face and his frailty. Though, given what he already knows of Joseph’s father, the opposite may be true. He may be impressed at how fit Jacob looks for a person whom Pharaoh suspects of being much older than himself. It’s possible that Egyptians were not accustomed to seeing people who had lived as long as Jacob had, and that Pharaoh was astounded by Jacob’s obvious old age and wondered how it was possible? Thus he wanted to verify Jacob’s age.

Gen 47:9 And Yaakov said unto Pharaoh, “The days of the years of my pilgrimage are one hundred and thirty years: few and raiym (full of) evils have the days of the years of my life been, and my days are not as many as the days of the years of the lives of my fathers in the days of their pilgrimage.

We know that Jacob dies at the age of 147 years (47:28). Therefore, he spends two seventeen year periods with Joseph: Joseph’s first 17 years and Jacob’s last seventeen years. 17 is the sum of the two numbers of completion and wholeness. 7 is connected to the created order and its completion, while also being representative of the sevenfold Spirit of HaShem and the emanations of His character. Thus 7 is symbolic of spiritual completion, wholeness, fulfilment. 10 is also a number of completion and wholeness, and seems to have the role of symbolizing the earthly fulfilments of the heavenly will. In simple terms HaShem has shown Jacob the end from the beginning and is now showing him the beginning from the end. He has lived to see part of the promise fulfilled and will now begin a new journey in Hashem, the journey into Gan Eden (Paradise). Though Jacob’s days have been full of troubles, he has none the less seen the faithfulness of HaShem manifest throughout his days on earth as a sojourner/pilgrim.

The root for the Hebrew “guray” meaning pilgrimage or sojourn, is “geir”. Thus, in modern terms Jacob was saying, ‘I’ve been living as an immigrant, a geir (alien/stranger) for 130 years”.

Both Rashbam and Rambam read raiym (evils) as “travails”. In this context the Hebrew raiym can denote trouble.
“Man that is born of a woman is of few days, and full of trouble.” –Job 14:1

 Gen 47:10 And Yaakov (YHVH: Mercy adds) y’varekh blessed Pharaoh (Great House) and went out from before Pharaoh.

Once again Jacob (representing HaShem) blesses Pharaoh. Both these blessings are conditional on Pharaoh’s right treatment of Israel. The Torah has already established that God will bless those who bless Abraham’s descendants and curse those who curse them (Gen. 12:3; 22:18; 26:4; 28:14; 30:27-30; 39:5, 23).

Gen 47:11 And Yosef (YHVH: Mercy adds) settled his father and his brothers, and gave them a possession in the land of Mitzrayim Egypt, in the best part of the land, in the land of Rameses (Child of the Sun), as Pharaoh had commanded.

“The land of Rameses” is the later name, that is, the name used during Moses lifetime, for the region of Goshen (Exodus 1:11). 

Gen 47:12 And Yosef nourished his father, and his brothers, and all his father's household, with bread, according to the mouths of their children.

“According to the mouths of their children” is an idiom that means each family was given the appropriate amount of supplies for the number of people in the family. The same principle is applied during the collection of manna many years later, following the exodus.

Gen 47:13 And there was no bread (food) in all the land; for the famine/hunger caused great fainting, so that the land (& those in it) of Mitzrayim Egypt and all the land of K’naan (Lowland) fainted before the face of the famine/hunger. 

A stark contrast is shown between the care and provisioning of Israel and the general state of the common people of Egypt and K’naan. The “fainting” described is the natural result of low blood sugar and dehydration and is a metaphorically allusion to despair. The famine made things especially difficult during the extremely hot conditions of the summer months.

Gen 47:14 And Yosef (YHVH: Mercy adds) gathered up all the silver that was found in the land of Mitzrayim Egypt, and in the land of K’naan, (as the price) for the grain which they (the people of Egypt and K’naan) bought: and Yosef brought the silver into Pharaoh's house. 

Although Joseph had authority over all these things he showed his great integrity by making himself fiscally accountable to Pharaoh.

Gen 47:15 And when the silver ran out in the land of Mitzrayim Egypt, and in the land of K’naan, all the Mitzrayim Egyptians came to Yosef (YHVH: Mercy adds), and said, “Give us bread (food): for why should we die in front of you? Now that the silver is gone. Gen 47:16 And Yosef said, “Give your cattle; and I will give you food in exchange for your cattle, if the silver is gone.” Gen 47:17 And they brought their cattle to Yosef: and Yosef gave them bread (food) in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year. 

We note that it is “bread/food” that is given rather than grain. These events must be taking place in the latter part of the fifth year or the beginning of the sixth year of the famine/hunger, since we read of a second or following year, when seed rather than bread was given to them for the purpose of sowing the land. This means the drought was coming to an end, making the second of these two years the seventh and final year of the famine.

Gen 47:18 When that year was ended, they came to him again the second year, and said to him, “We can’t hide it from my lord, our silver is spent; my lord also has our herds of cattle; there nothing left in the sight of my lord, but our bodies, and our lands: Gen 47:19 As a result, should we die before your eyes, both we and our land? Buy us and our land for bread (food), and we and our land will be servants to Pharaoh: and give us seed, that we may live, and not die, and so that the land will not be desolate. 

In the ancient world it was common for people devoid of any other means of payment to offer their liberty as payment and become indentured servants to those from whom they purchased goods. The irony of the enslavement of the common people of Egypt is not lost on the Hebrew writer of this text. Moses is recording these words in retrospect at Sinai and must surely see the rhythms of God at work as he collates the oral and revealed history and laws of Israel.

Gen 47:20 And Yosef bought all the land of Mitzrayim Egypt for Pharaoh; for every Mitzrayim Egyptian sold his field, because the famine/hunger prevailed over them: so the land became Pharaoh's. 

It seems unlikely that those in Pharaoh’s court and those of higher social standing were required to sell their freedom. Along with the priests, the elite were probably exempt due to the stipends they received from Pharaoh.

Gen 47:21 And as for the people, he removed them to cities from one end of the borders of Mitzrayim Egypt even to the other end. 

This was probably done in order to sever generational ties to those parts of the land that had been sold. Thus those who had sold ancestral lands in one location were moved to another so that they would not become reattached to the idea of owning what they might later consider to be their rightful possession. That is, the land they had sold.

Gen 47:22 Only the adamat ground of ha-coheniym the priests was not purchased; for the priests had a portion assigned them by Pharaoh, and ate their portion of food which Pharaoh gave them: this is why they didn’t sell their ad’maat ground. 

The priests of Egypt received their stipend in much the same way as the priests of Israel would one day receive their living from the people for the service offered before HaShem.

It’s interesting to note that if it is the case that only the priests of Egypt were in this privileged position, then one might consider the people of Israel, who were also allowed to maintain their land in Goshen (and buy more land) and received a regular allotment of food from Joseph, to be a nation of priests. In fact, this has been the case since the first priest Abraham chose to lead his children in the paths of Hashem, and is still the case today.

“’So as for you, you will be to Me a kingdom of kohaniym and a holy nation.’ These are the words which you are to speak to Bnei-Yisrael (Children of Israel).” –Exodus 19:6

Gen 47:23 Then Yosef said to the people, “Behold, I have bought you this day and your land for Pharaoh: so, here is seed for you, and you shall sow the land. 

This happened in the last year of the famine, or else sowing seed would have been pointless.

Gen 47:24 And it shall come to pass in the increase, that you shall give a fifth to Pharaoh, and four fifths shall be your own, for seed of the field, and for your food, and for those of your households, and for food for your little ones. Gen 47:25 And they said, “You have saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.” Gen 47:26 And Yosef made it a law over the land of Egypt unto this day, that Pharaoh should receive a fifth; with the exception of the land of the priests, which didn’t become Pharaoh's.
 
Joseph acts generously in Pharaoh’s name. The land owner (Pharaoh) was entitled to take the majority of the land’s produce. Another ruler of the period might have taken four fifths of the produce and left those who worked the land with only a fifth from which to divide up food and seed for replanting. What Joseph agrees to is the opposite of this. Pharaoh will take the lesser portion and the greater portion will remain in the hands of the farmers. This is why the people respond by saying, “You have saved us”. They gladly offer themselves in service of a ruler who will deal with them righteously.

There is a wonderful foreshadowing of the Messiah and His kingdom in this interaction. The Olam Haba (World to come), will be a kingdom owned entirely by the most generous King of all time, God Himself. Those who sell all they have to become His servants in this life are delighted to receive the generous portion of eternal life that God affords those who work in His harvest field. He gives enough for our needs and overflows our cup that we might bless others. When His Son Yeshua (Joseph being the type for Messiah) offers us the opportunity to be set free from certain death in the famine and hunger of this sin affected world, we gladly give up that which we cannot hold on to for that which we will never lose.

The fifth given to Pharaoh, even up until the day of the writing down of the Torah, is symbolic of Egypt’s failure to be complete in its spiritual journey. The tithe of Abraham and subsequently of the priesthood, is a lesser portion practically speaking (A fifth is greater than a tenth), but a greater portion spiritually speaking.

Gen 47:27 And Yisrael (Overcomes in God) dwelt in the land of Mitzrayim Egypt, in the country of Goshen (Draw near); and they acquired property in it, and grew, and multiplied exceedingly. 

The priests of Egypt maintained their property, but the priestly nation of Israel extended their land holdings. Israel the man, and “they”, Israel the people, dwelt in Egypt and prospered.

Vayechiy (And He lived)

This parashat is distinct in that unlike others, there is no gap in the Torah text to indicate its division. It may seem ironic that the portion that describes Jacob’s death should be headed “And he lived”. However, this is exactly the right way to describe the deaths of the children of God. As Yeshua has said, “I am the God of Abraham, Isaac and Jacob: He is not the God of the dead but of the living!” (Matthew 22:32). For Jacob, now Israel, death is the doorway to the Messiah and Gan Eden (Paradise), and subsequently “He lives, eternally”.

Gen 47:28 And Yaakov (Follows after the heel) lived in the land of Egypt seventeen years: so the total number of Yaakov’s years was one hundred forty seven. 

Yaakov the follower, the pilgrim, completes his earthly journey with the knowledge that as Yisrael the overcomer he will enter into Gan Eden (Paradise, Abraham’s bosom).

Gen 47:29 And the time drew nigh that Yisrael (Overcome in God) must die: and he called his son Yosef (YHVH: Mercy adds) and said to him, “If now I have found grace in your sight, I plead with you, put your hand under my thigh, and deal kindly and truly with me; I plead with you, do not inter me in Egypt:

Israel, who has overcome in God now calls upon HaShem Who adds mercy, asking for confirmation of the hope he has held in his heart for so many years. He asks to be interred above ground (not buried).

The act of placing the hand under the thigh next to the male sexual organ is symbolic of an oath which binds one to the generations past and future (Gen 24:2). In effect, Joseph is making an oath that will also be incumbent on his progeny. This is why all of Jacob’s sons go up to inter him at Machpelah in Hebron (Gen. 50:8, 12-13).

Gen 47:30 But I will lie with my fathers, and you shall carry me out of Mitzrayim Egypt (Double straits, distress), and inter me in their place of interment.” And he (Joseph) said, “I will do as you have said”. Gen 47:31 And he (Jacob) said, “Swear to me.” And he (Joseph) swore to him. And Yisrael prostrated himself toward the head of the bed (bowed himself on the head of his staff). 

“In trusting Yaakov (follower), as he was dying, blessed each of the sons of Joseph, and he bowed in worship while leaning on the top of his staff.” –Hebrews 11:21

In verse 31, the Septuagint, a Jewish translation of the Hebrew Torah, reads “staff” rather than “bed”, as recorded in the Masoretic Hebrew text of the Torah.

There is no need to argue over which is correct. Both are correct. His staff was at the head of his bed, thus he bowed on the staff and at the head of the bed.

With this established we are free to expound the meaning of the head of the bed and the bedrock of the staff, both being significant symbols.

The second of Joseph’s dreams has not yet been fulfilled to completion. His brothers have bowed down to him but his father has not. As Jacob seeks Joseph’s oath, Joseph stands close to the top of his bed. After making the oath upon Jacob’s thigh, Jacob bows to Joseph at the head of his bed and upon his staff. Thus he completes that part of Joseph’s second dream that can be completed and leaves the final fulfilment of it (When both Jacob and Rachel will bow to the Messiah ben Joseph [Yeshua]) until that great day when the Messiah returns and the dead rise.
The head of the bed is the chief place of rest and denotes a final transition of peace. Jacob is bowing to HaShem in the knowledge of his son’s oath, assured that he will be interred in the cave of Machpelah in Hebron (Gen. 23:9-19; 25:9; 49:30; 50:13), along with his forefathers, there to await the resurrection and the life everlasting in the land promised to him by HaShem.

The staff is a sign of Jacob’s authority over all his sons, the tribes of Israel. This is why the name Israel is used in verse 29 prior to the oath and prior to his bowing to Joseph at the head of his bed and upon the staff. This staff of authority is being passed on, not to Judah, but to Joseph, from whom the sons of promise (Ephraim and Menashe) have come forth. This staff is given to Joseph in a figurative representation of the future Messiah, Who will rule over all the tribes of Jacob/Israel, and indeed, over all nations.

“ So Yaakov’s sons did for him just as he commanded them. His sons carried him to the land of K’naan and interred him in the cave of the field of Machpelah, the field that Avraham bought as a property for burial from Ephron the Chitti, next to Mamre.” –Genesis 50:12-13
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© Yaakov Brown 2017

44:1 Then he instructed the one over his household saying, “Fill the men’s sacks with as much food as they are able to lift and put silver in the mouth of each man’s sack. 2 Place my cup, the silver cup, in the mouth of the sack of the youngest, along with his grain and silver.” So he did as Yosef (YHVH: Mercy adds) told him.

The Targum Yonatan once again asserts that the “One over his house” is Manasseh.
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Joseph had sought to prove his brothers in many ways, during their first trip to Egypt and then during the meal he provided for them upon their return with Benjamin. However, he seems determined to seek confirmation of the brothers’ repentant spirit by placing them in a position where they will have to choose either to fight for a son of Rachel (Benjamin), or flee in order to save themselves.

The returning of the silver is of no real practical consequence, given that this has been done previously. However, each time Joseph returns the silver to his brothers he is leaving a clue to the ruse. After all, they had received 20 pieces of silver as his purchase price when they sold Joseph into slavery (37:18-28).

What makes this plot more convincing is the addition of the personal sacred item. The cup in question may have been similar in appearance to other sacred goblets used in divination and occult practices. It is clearly symbolic of Joseph’s authority and is an intimate object that touches the mouth: the domain of speech, food, kissing etc. It is obviously a cup he drinks from regularly.

3 In the morning light, the men were sent off, they and their donkeys. 4 They left the city and had not gone far, when Yosef said to the one over his household, “Arise, run after the men. When you catch up to them, say to them, “Why have you repaid ra’ah evil for good? 

“Get up, chase after the men while the fear of the city is still upon them.” -Tanchuma

Joseph was clearly using the awe of the city and the proximity of his power to help inspire fear in his brothers. If the one over Joseph’s house had waited until the brothers were outside of the city they may have felt that they were a safe distance away and simply made their escape.

The charge “Why have you repaid evil for good” is a heavy accusation in the culture of the Middle East. Hospitality is paramount and any suggestion that hospitality has been disrespected in any way is often seen as being a greater offense than petty crimes like stealing.

5 Isn’t this the one (cup) from which adonaiy my lord drinks? He even uses it to nachash y’nachash diligently observe by divination (observe a hissing snake). This is ha-reiotem the evil that you’ve fashioned!” 6 Thus he had caught up to them and spoken these words to them.

An ancient Jewish translation of the Tanakh called the Septuagint offers evidence that a second question “Why have you stolen my silver goblet?” was once included in the Hebrew text at the end of verse 4. This helps us make sense of the fact that the Hebrew “Kos” (Cup) is not used in verse 5.

The phrase “From which my lord drinks” is meant to inspire terror in the hearers. The cup of a king was sacred property and the stealing of it was a direct slight against the one in authority of the entire land of Egypt.

The use of the Hebrew “ha-reiotem” from the root “ra’ah”, meaning evil, is interesting. It is used twice in as many verses and carries the core meaning of the accusation against the brothers. First in verse 4 it is said “Why have you repaid ra’ah evil for tovah good?” Then again here in verse 5 we read “This is ha-reiotem the evil that you’ve fashioned”. When added to the double use of the Hebrew “Nachash” meaning “hiss, divine, snake, divination, observe diligently etc.”, the twofold ruse of Joseph is illuminated against the double sin of his brothers. They first threw him into a pit in order to kill him and then sold him into slavery. Joseph has thrown them into a pit (during their first visit to Egypt) and is now placing them in a position where the only means of saving the life of Benjamin and their own lives is to submit to slavery.

It is important to remember that the reference to divination does not mean that Joseph practiced divination. In order for Joseph to live and work in Egypt he must have possessed cultural items and objects of authority and items that others associated with Egyptian worship that were simply part everyday life for one who was associated with the Egyptian monarchy. All of this is a ruse. Later when Joseph claims to know things by divination he is simply playing a part. What is clear from the story of Joseph is that he was a devote worshipper of HaShem and it is therefore unlikely that he ever literally practiced divination, which is considered an act of rebellion against God. (Lev. 19:12; Numbers 23:23; Deut. 18:10-11).

7 They said to him, “Why are you saying these things my lord? Far be it from your servants to fashion such a thing as this. 8 Look, the silver we found in the mouths of our sacks, we brought back to you from the land of K’naan (humility, lowland). So how could we steal silver or gold from your lord’s house? 9 Whoever among your servants is found with it, let him die! And also, we’ll become my lord’s slaves.”

The first response of the brothers is an emotional one, charged with incredulity. However, they follow this with what is known in the Talmud as a kal vachomer [a.) a deduction from minor to major b.) by extrapolation we know; all the more so].

The brothers are so sure that none of them have stolen the goblet, that they proclaim a death curse over the thief and slavery for themselves if it is proven to be true. It is no coincidence that death and slavery were the very things that the brothers intended to inflict on Joseph.

10 “Now let it be according to your words,” he said. “He with whom it is found shall be my slave, and the rest of you shall be n’kiym clean (innocent, exempt).”

The one over Joseph’s house accepts the spirit in which the brothers have spoken but does not insist on a literal adherence to their oath. Rather he counters by proposing the enslavement of the guilty party who he knows to be Benjamin (Though not truly guilty). This is an additional test to prove the brothers. They are being offered the opportunity to leave the guilty party behind and save themselves. Joseph clearly believes that if his brothers still hold animosity toward the sons of Rachel that they will take the opportunity to be rid of Benjamin and escape Egypt with their lives intact. However, if they choose to stay and defend Benjamin, Joseph will know that they are truly repentant.
It’s interesting to note that the one over Joseph’s house says “He with whom it is found will be my slave”. This would be a preposterous thing for a servant to say. A slave may work under another slave but he is never the property of that slave. This lends credence to the idea that the one speaking here is Manasseh the son of Joseph who holds authority in Joseph’s house as his first born, and is therefore qualified to speak this way.

11 Then each man hurriedly lowered his sack to the ground and each man opened his sack. 12 He searched them beginning with the eldest and finishing with the youngest, and the cup was found in Benyamin’s sack. 13 Then they tore their clothing, and each one loaded up his donkey and they returned to the city.

The speedy response of the brothers shows their belief in their innocence. The man over Joseph’s house searches methodically from eldest to youngest so as to make it appear that he has no idea where the cup might be.

According to the Midrash the brothers were being punished measure for measure. Just as they had sent Joseph’s blood stained coat home to Jacob and he had torn his garment in grief, so too they were tearing their garments at the thought of Benjamin’s slavery and the affect that it would have on Jacob. The tearing of garments is a significant Hebraic sign of grief over a lost loved one. The brothers were grieving, not only for Benjamin and Jacob but also for the potential death of the burgeoning nation of Israel.

14 When Y’hudah (Praise) and his brothers entered Yosef’s house, he was still there. They fell to the ground before him. 15 “What’s this deed you’ve done?” Yosef said to them, “Didn’t you know that a man like me can discern by divination?”

Joseph’s allusion to divination is obviously part of the ruse. The phrase “A man like me” is intended to promote his Egyptian disguise and affirm his power over them. Joseph is a devote worshipper of HaShem and does not practice divination.

This is now the second time Joseph’s first dream has been fulfilled (Gen 37:9). Hebrew prophecy has a cyclical nature and is often fulfilled multiple times.

16 Then Y’hudah said, “What can we say to my lord? What words can we speak? How can we justify ourselves? Ha-Elohiym The God has exposed the iniquity of your servants’. We are now my lord’s slaves—both we as well as the one in whose hand the cup was found.”

Though Judah knows that he and his brothers are innocent (Perhaps with the exception of Benjamin), He doesn’t attempt to defend himself, nor does he place the blame on Benjamin. Instead he says, “The God has exposed the iniquity of your servants (plural)”. Judah is clearly making confession concerning the brothers’ greater sin of selling their brother Joseph into slavery.

17 But he said, “Far be it from me to do this. The one in whose hand the cup was found—he will be my slave. But you, go up to your father in peace.”

Joseph pushes Judah further by saying “The one in whose hand the cup was found—he will be my slave. But you, go up to your father in peace.” This is his final proving of his brothers. Will they take the opportunity to finally be rid of Rachel’s sons? Or, will they show true repentance and join themselves to Benjamin in brotherly loyalty and honour.

(Parashat Vayigash) And Draw Near
18 Then Y’hudah approached him and said, “I plead for your pardon, my lord. Please let your slave say a word in my lord’s ears, and don’t be angry with your slave, since you are like Pharaoh (Great House). 

The Hebrew phrase “Va-Yiggash,” translated here as “approached” also appears in the introduction to Avraham’s petition on behalf of the righteous of Sodom (Gen. 18:23). There are also similarities between Judah’s petition and that of Moses on behalf of Israel at Sinai (Exodus 32:9-14). However, while his offer is substitutionary, unlike Moses, Judah is not without guilt.

Judah knew that his petition to trade places with Benjamin might be seen as letting Benjamin off the hook and therefore could be offensive to the Egyptian ruler (Joseph). Judah also intended to remind the viceroy (Joseph) of the fact that he had requested Benjamin’s presence despite the protests of the brothers. This is why he asked that the viceroy (Joseph) not be angered by what he was about to say. This self-sacrificing stance of Judah shows his strength of conviction and his willingness to be held accountable before God for his sin.

19 My lord asked his servants saying, ‘Do you have a father or a brother?’ 20 So we said to my lord, ‘We have a father who is old, a child born to him in his old age is katan little. Now his brother is dead, so he is the only one of his mother’s children left, and his father loves him.’ 21 Then you said to your servants, ‘Bring him down to me so that I can look at him.’

There is no problem with the description of Benjamin using the Hebrew katan, meaning little, small, young etc. Judah’s words are referencing what was said during their last visit and it is likely that enough time had passed since the brothers last came to Egypt for Benjamin to have matured in size and appearance. Benjamin is at least 20 years old when these events take place, given that Joseph is now approximately 40 years (Gen. 37:2; 41:46, 53).

By reminding Pharaoh’s viceroy (Joseph) of his passed enquiries, Judah appears to be calling attention to the obvious inconsistencies in the events leading up to the discovery of the cup. Implicit in his recounting of events is his belief that something is not right with the situation that has arisen.

22 But we said to my lord, ‘The boy cannot leave his father. If he were to leave his father, he would die.’ 23 Then you said to your servants, ‘Unless your youngest brother comes down with you, you won’t see my face again.’ 24 “Now when we went up to your servant, my father, we told him my lord’s words. 25 Then our father said, ‘Go back, buy us a little grain for food.’ 26 So we said, ‘We won’t go down unless we have our youngest brother with us—then we’ll go down. For we won’t see the man’s face unless our youngest brother is with us.’ 27 “Then your servant my father said to us, ‘You yourselves know that my wife bore me two sons. 28 One went out from me, so I said, “He must have been torn to shreds,” and I haven’t seen him since.
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Verses 27-28 further illuminate the communication between Jacob and his sons which was recorded in Gen. 43:6-7. The Torah is often brief in one place and expansive in another. This kind of illuminated repetition helps the reader to retain small details that might otherwise be forgotten.
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29 And if you also take this one away from before me and an accident happens to him, then you’ll bring my grey hair down to the evil of Sheol.’ 30 “Now if I come to your servant my father and the boy isn’t with us, since his v’nafsho soul life is bound to his b’nafsho soul life, 31 when he sees that the boy is no more, he’ll die. Then your servants will bring the grey hair of your servant our father down to Sheol in grief. 

The use of the Hebrew “nephesh”, meaning soul life, denotes a strong intimate relational connection between Jacob and Benjamin. The same word is used in 1 Samuel 18:1 where it describes Yonatan’s friendship with David.
Judah is unwittingly accusing the viceroy of Egypt (Joseph) of killing his own father. Thus Joseph is emotionally challenged within his own ruse.

32 For your servant became surety (An exchange) for the boy with my father when I said, ‘If I don’t bring him back to you, I will bear the blame before my father all my days.’ 33 So now, please let your slave remain as my lord’s slave in the boy’s place, and let the boy go up with his brothers. 34 For how can I go up to my father and the boy is not with me? Otherwise I would see the va’rah evil that would come upon my father!”

With a contrite heart Judah offers himself as a slave to the viceroy (Joseph), not knowing that the man who stands before him is the brother he had once sold into slavery. This is a wonderful prophetic allegory for the ethnic people of Israel and her redemption through Messiah at the end of the age. Joseph is a type for the Mashiyach and Judah is the name under which ethnic Israel would one day be conjoined. Thus, just as Judah and his brothers sold Joseph into metaphorical death, so too Israel sold Yeshua into death. But the story doesn’t end there. The day is coming when like Judah, the ethnic Jewish people will come with contrite hearts and gaze upon the One Whom we have pierced, and in repentance through the sacrifice of Yeshua the entire remnant of ethnic Israel will be saved (Romans 11).
 
© Yaakov Brown 2017

43:1 Now the ha-ra’av famine (hunger) was kaveid heavy in the land. 
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The reason this phrase is repeated at the beginning of this chapter is because “the land” in question here is not Egypt, as is the case in the previous chapter. The following verse qualifies the context for ba-aretz (In the land). Ha-aretz is a title synonymous with the land of Israel. We could read “Now the hunger was heavy in the land of Israel”.

2 When they finished eating the grain they had brought from Mitzrayim Egypt (Double distress) their father said to them, “Go back. Buy us a little food.” 3 And speaking toward him Y’hudah (Praise) said, “Ha-eish The man warned us firmly saying, ‘You won’t see my face unless your brother is with you.’ 4 If you send our brother with us, we will go down and buy grain for you for food. 5 But if you won’t send him, we won’t go down, because the man said to us, ‘You won’t see my face unless your brother is with you.’”

Reuben, Jacob’s eldest son had already tried to convince his father and had failed (Gen. 42:36); Simeon the next in birth order, was now in Egypt (Gen. 42:24), and Levi, possibly due to his actions at Shechem (Gen. 34:25), had lost his father’s respect. Therefore, Judah, being next in birth order, with the consent of his brothers, speaks to Jacob for the good of the whole community.

Judah uses stronger language in describing the Egyptian Viceroy’s (Joseph’s) instruction to them than the brothers had used together (42:24). When the issue of returning to Egypt was last discussed they had plenty of food and may have hoped that the famine would let up and allow for a return to agricultural prosperity. Now however, they were again faced with the prospect of starvation. Judah had to convince Jacob that none of his sons would return to Egypt without their brother, because Joseph’s vow had been made using a euphemism that required the return of Benjamin or the deaths of the brothers.

The irony of the name Mitzrayim (Egypt: Double distress) is not lost on Jacob, who is facing the double distress of losing both Joseph and Benjamin.

6 Then Yisrael (Overcome in God) said, “Why did you do evil to me by telling the man that you have another brother?” 7 They said, “The man questioned particularly about us and about our relatives saying, ‘Is your father still alive? Do you have a brother?’ So we spoke to him on the basis of these words. How could we possibly know that he would say, ‘Bring your brother down’”?

The name Israel is said to depict Jacob in his spiritual role as Patriarch of the Jewish people. Earlier in this account the name Jacob has been used, now Israel is employed. Jacob is a follower, Israel has overcome in God. In the previous chapters Jacob followed his vision, having seen food for his starving people in Egypt. He pursued that provision through his sons. Now he is faced with the possibility of losing the last of his favoured sons and the realization that this could potentially end the religious observance of Israel (remaining sons).

It is at this point that he must completely let go of his own ability to control the circumstances of his family’s predicament and allow God to be his overcoming strength. Thus, Israel (Overcome in God). This is not so much the difference between human effort and Godly strength, rather it is the lesson of every disciple, we live to follow and serve in the strength we have been afforded, but when all strength is gone and every option exhausted, we learn that HaShem is sufficient.

8 Then Y’hudah (Praise) said to his father Yisrael (Overcome in God), “Please, send the boy with me and we’ll get up and go, so that we’ll live and not die—we and you, and our children. 9 I’ll exchange myself for him (Benjamin). From my hand you can demand him back. If I don’t bring him back to you and place him before you, then the sin I’ve committed against you will be on me all my days. 10 If we had not delayed, we could have returned twice by now.”

Judah attempts to remove one of Jacob’s fears by taking sole responsibility. Reuben had previously offered the lives of his sons but Judah was making himself personally accountable. The Hebrew phrasing infers a life for a life exchange. Judah is saying that he will deliver Benjamin by any means including taking his place if he were to be unjustly imprisoned in the land of Egypt. Short of this he would bear the blood guilt of the sin of losing Benjamin. A sin that he sees as being committed against Jacob.

“I will guard him from heat, cold, evil beasts, and robbers. I will offer my life for his and do anything necessary to ensure his safety.” –B’chor Shor

Rav Meir Zlotowitz suggests that the reason Jacob was willing to listen to Judah’s petition was related to Jacob’s words “Upon me has it all fallen” (Gen. 42:36), implying that only a father could realize the magnitude of the loss of his two sons. Of all the brothers only Judah could identify with the loss of two sons (Gen. 38:7, 10). Therefore, when Judah offered to accept personal responsibility for Benjamin, Jacob granted Judah’s request to return to Egypt with his youngest brother.

11 Then their father Yisrael said to them, “If it must be so, then do this: take some of the best products of the land in your vessels, and bring an offering down to the man—a little balsam and a little honey, gum and myrrh, pistachios and almonds.
 
As is the case in Genesis 37:21-30, Judah’s request prevails where Reuben’s had failed (Gen 42:37-38). There are of course a number of reasons for this, one of which is that the Torah is showing how Joseph, the dominant tribe of the North and Judah the Royal tribe of the south became more important than Reuben, the firstborn.

Rashi notes the Targum, which says “From the praises of the land” and interprets “From the praised produce of the land”. To this he adds that the produce born of the land gives praise to God. While not all of this produce was unique to the land of K’naan (Israel), it was produce that K’naan was famous for.

This selection of gifts included items that were not readily available in Egypt (Gen. 37:25). During a time of famine even a small amount of each of these precious commodities was a sign of great respect and a symbolic gesture of humility toward the Egyptian monarchy.

The balsam or balm carries with it the symbolism of healing. A symbol that will be recognized by Joseph as a voice of affirmation, but is yet to be understood by his father and brothers.

The gift of honey has particular significance because this is the first time it’s mentioned made in Scripture, and it’s being mentioned in relation to the land which will later be called the land of milk and honey (Exodus 3:8). Parts of the land of Israel (Ha-aretz) were famous for their honey production, such as in the region surrounding Ziph (Ez-Zeifeh. Located South-east of Hebron just below the Salt Sea [Dead Sea]: Josh. 15. 55; 1 Sam. 23. 14f., 24; 26. 2), subsequently called the honey of Ziphim (Misn. Machshirin, c. 5. sect. 9).

12 Also take in your hand a double portion of silver, and bring back in your hand the silver that had been returned in the mouth of your sacks. Perhaps it was a mistake. 13 Take your brother too—now, get up, go back to the man!

The instruction to “take in your hand” seems to be a practical one. Silver carried in bags or vessels with other goods might appear to be hidden and therefore an attempt to deceive the Egyptian officials, whereas silver carried in hand shows both openness and a willingness to repay any funds that may have been mistakenly returned to the Hebrew contingent.

14 May El Shaddai (God the All Sufficient Protector) grant you rachamiym mercy (compassion) before the man, so that he may release your other brother to you, along with Benyamin (Son of my right hand/strength). As for me, if I am shachol’ti made childless, shachal’ti childless I will be.”

The name Shaddai is a conjunction of she-dai, meaning “Who is sufficient/enough”. It seems that Jacob employs this name in order to remind his sons that regardless of the amount of preparation they put into their journey and the amount of silver and supplies they carry, it is because God is sufficient to meet the needs of His people that they can trust in His provision and mercy.

The double use of the Hebrew shachol’ti emphasizes the weighty grief of Yisrael. Radak explains that the first use is passive and the second active, meaning that Jacob is saying “I have been made childless and I must face the possibility that I will be made childless”. This is a statement of trust in HaShem that is similar to that of Esther when she was about to appear before the king uninvited: “If I have forfeited my life, so be it” Esther 4:16. Put simply, “HaShem gives and Hashem takes away, Blessed is the Name of HaShem” (Job 1:21). The repetition of this word is also an affirmation of the two children Yisrael has treasured most in his old age, the sons of Rachel: Yosef and Benyamin.

15 Then the men took this offering. They also took the double portion of silver in their hand, as well as Benyamin. So they got up and went down to Mitzrayim Egypt, and stood before Yosef. 16 When Yosef saw Benyamin with them, he said to the one over his house, “Bring the men into the house. U-t’voach t’vach Slaughter, slaughter an animal and hachen (make it firm) prepare it, for the men will eat with me at noon. 

Jewish tradition teaches that “the one over his (Joseph’s) house” was his eldest son Manasheh (Targum Yonatan). This seems unlikely, given that Manasheh could not have been older than 9 at the time, having been born before the famine.

The Sages say that the expression Ut’voach t’vach implies that the one over his (Joseph’s) house was to expose the incision in the neck of the animal so that the brothers could see that it had been slaughtered according to the tradition of their fathers, a tradition that would later be included in halakhic ruling regarding the Torah instructions for the slaughtering of animals (Chullin 91a Rashi).

Radak explains that noon is known as the time for royal dining. The time when many ancient royals enjoyed their main meal.

The Sages say that Genesis 43:16, which employs the phrase “Slaughter the animal and make it firm, prepare it”: infers that the preparation was done in honour of the Sabbath and that the meal was served at noon on the Sabbath. A day which Joseph observed long before the Torah was given at Sinai (Daat Zkenim).

17 So the man did as Yosef said, and the man brought the men into Yosef’s house. 18 But the men were afraid, because they had been brought into Yosef’s house. They said, “It’s because of the silver that was returned to our sacks the first time that we are being brought in—in order to wrestle us to the ground and fall on us and take us as slaves, along with our donkeys.”

It seems that the brothers’ guilt feeds their fear. They were probably concerned about the loss of their donkeys because they were their only means of delivering supplies back to Jacob and their families in K’naan.

19 So they approached the man who was over Yosef’s house and spoke to him at the entrance of the house. 20 “Please, adoniy my lord!” they said. “We came down the first time to buy grain for food. 21 When we came to the encampment and opened our sacks, behold, there was each man’s silver at the opening of the sack, the full amount of our money. So we’ve returned it in our hand. 

This response seems to merge the details of the two discoveries of silver: the singular portion of silver first found in one of their sacks and the silver subsequently found in all their sacks upon their return to K’naan.

The reason for including the details regarding the silver discovered at the encampment on the way, may be to show that they could not have returned at that point because they had not yet retrieved their brother and had been warned by the viceroy (Joseph) not to return without him.

22 In addition, we’ve brought down other silver in our hand to buy grain for food. We didn’t know who put our money into our sacks.” 23 “Shalom lachem Peace to you all,” he replied. “Don’t be afraid. Eloheichem v’loheiy Your God and the God of your father has given you hidden treasure in your sacks. Your silver had come to me.” Then he brought Shimeon out to them, 

The man who was over Joseph’s house (possibly Manasheh, or a member of As’nat’s family, because if this one had been a servant the text would read “the servant who was over Joseph’s house” rather it reads, “the man”), makes a point of comforting the brothers by saying that it has been their God Who has engineered events to bless them. Something that Joseph later expresses to his brothers. Whoever the one over Joseph’s house is, one thing is certain, he is aware of the God of Israel. Joseph is clearly teaching his Egyptian household about the merciful God of Israel from Whom he has received his name and calling.

24 and the man brought the men into Yosef’s house, gave them water and they washed their feet. He also provided fodder for their donkeys. 25 So they prepared the offering for Yosef’s coming at noon, for they had heard that they were going to eat there. 

This verse seems to indicate a progression in their approach toward Joseph’s house and their entry into it. Thus it seems likely that the conversation recorded prior to this was held the courtyard or entry room to the house, which is considered part of the house.

In their fearful state Joseph’s brothers had expected to be pounced on, beaten and confined, and in truth that is what they deserved. However, they were instead given water to wash their feet. One recalls the actions of Yeshua during his final Pesach meal with His disciples. Joseph’s brothers had expected their donkeys to be taken from them. However, they were instead given fodder with which to feed their donkeys. Through the actions of the governor of Joseph’s house (Manasheh: forget), the brother’s sins are forgotten and Mercy is shown to triumph over judgement.
“He has not dealt with us as our sins deserve; nor repaid us according to our iniquities.” –Psalm 103:10

26 When Yosef came home, they brought him the offering in their hand into the house, and they bowed down to the ground to him.

For the first time all of Joseph’s brothers, including Benjamin, bow down to him in fulfilment of Joseph’s first dream (Gen. 37:7).

27 Then he asked if they were well, and said, “Is he well—your elderly father that you told me about? Is he still alive?”

The order of Joseph’s questions seems strange. He first asks if their father is well and then if he is alive. This can be explained by the fact that Joseph may have asked the first question and then, before the brothers could answer, had the terrible thought that his father may have passed away. Alternatively he may have simply been nervous and muddled his words.

Perhaps a better explanation is found in Daat Zkenim, where it is suggested that Joseph first asks after Jacob “Is he well” and then asks about his sabba (Grandfather) Isaac “The older father”, whom the brothers may also have told him about, and who’s death occurred around this time. Of course, the text doesn’t explicitly state that the brothers had spoken to Joseph about Isaac, but on the other hand, he may have simply slipped up by revealing his knowledge about Isaac’s existence. He was certainly showing superior knowledge when he had his staff seat the brothers according to their birth order.

28 “Your servant, our father, is well,” they said. “He’s still alive.” Then they knelt and bowed down. 29 Then he lifted his eyes and saw his brother Benyamin, his mother’s son, and said, “Is this your youngest brother whom you mentioned to me?” Then he said, “May God be gracious to you, my son.” 30 Then Yosef hurried out because his rachamiyn compassion grew warm and tender toward his brother so that he wanted to cry. So he went into an inner room and wept there.

If the assertion concerning Joseph’s unusual question is correct, then the answer of the brothers “Our father is well” applies to Jacob and the second phrase “He is still alive” applies to Isaac. If Isaac was alive at this point in time, he must have passed away between this encounter and the coming to Egypt of Jacob’s household (46:26-27).

Joseph had already seen Benjamin but at this point he notices Benjamin’s features and sees the resemblance to his mother (Zohar; Haamek Davar).

Benjamin is 31 years old at the time of this meeting. Joseph hasn’t seen him for over 13 years.

Jacob had blessed his sons saying “May El Shaddai (God the All Sufficient Protector) grant you rachamiym mercy (compassion) before the man” (v.14). Now, Joseph is filled with rachamiyn mercy and compassion for Benjamin.

31 Then he washed his face, came out, and controlled himself. “Serve the food,” he said. 32 So they served him by himself, them by themselves, and the Egyptians who were eating with him by themselves (for Egyptians could not eat with the Hebrews because it was an abomination to Egyptians). 

Joseph probably ate separately because of his exalted status and possibly because he was keeping Hebrew eating practices that would have been seen by his Egyptian staff as abhorrent and reported to Pharaoh. The reason for the Egyptians eating separately from the Hebrews is stated.

Shepherds (Hebrews) were regarded as abhorrent to the Egyptians (Gen. 46:34; Exodus 8:22), and the sheep seems to be the singular exception to the Egyptian worship of various animals. Egyptians despised sheep and their herders in much the same way as Jews came to despise pigs and their keepers.

Radak’s assertion that Egyptians didn’t eat the meat of sheep because they were considered a deity is untenable, given that Egyptians consumed the meat of a number of other animals to which they attached worship practices, and that those who herded sheep would have therefore been considered holy and respected rather than abhorred.

The fact that the Hebrews were detestable to the Egyptians at a time when Israel consisted of less than seventy souls (Gen. 46:26), is a testimony to Israel’s God given reputation and prominence in the land of K’naan.

33 They were seated before him, the firstborn according to his birth-right and the youngest according to his youth. The men looked at each other in astonishment.

The ten eldest brothers were born within seven years of one another, making it difficult for a stranger to guess their exact birth order. Thus the brothers were astonished to see themselves seated in order from Eldest to youngest.

34 Then portions were brought to them from before him—and Benyamin’s portion was five times larger than any of their portions. Yet they drank and celebrated with him.

Benjamin’s portion is half the number for completion. Half of Joseph’s prophetic dreaming had been fulfilled. Joseph gave Benjamin a significantly greater portion in order to test the brothers to see if their hatred for the sons of Rachel still consumed them. In response to this the Torah states “Yet they drank and celebrated with him”. They were not angered by the special treatment shown to Benjamin. To the contrary, they celebrated it. This shows true repentance and a genuine humility on the part of the 10 eldest sons of Jacob, and stands in stark contrast to the meal they had eaten when they had sat down after throwing Joseph into the well (Gen. 37:25; 42:21). Only the repentant can receive salvation.
 
© Yaakov Brown 2017

Introduction:
This sidra (section) of Genesis begins the Torah portion Mikeitz (end), which takes its title from the phrase “And it came to pass at the end of two years”. While practically speaking mikeitz is used to denote the end of a period of time, by way of a remez (hint) it also infers the end, or last phase of the prophecy made to Avraham (Gen. 15:13-16) concerning the bondage and persecution of his progeny and ultimately, their freedom from slavery.
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It is worth noting that verses 1-32 deal with the last of the three pairs of dreams in Joseph’s story. Each set of dreams acting as a stepping stone toward the fulfilment of God’s plan for Israel.

The events of this chapter begin two years after the release of the baker and cupbearer and bring the total years of Joseph’s imprisonment to 12 and his years in captivity to 13 (Genesis 37:2). Verse 46 tells us that Joseph was thirty years old when he stood before Pharaoh, making Jacob 120 years and Isaac 180 (Isaac died around this time) at the time of these events.

1Now it was at the end of two years, when Pharaoh (Great house) was dreaming, and hinei suddenly, there he was standing al upon (over, beside) ha-y’or the River (Nile). 

Pharaoh was standing upon or over the River, a title used to describe the Nile. The Nile was deified in Egyptian culture and Pharaoh’s standing on or over it makes him (at least in his own mind) superior to it, a god in his own right, which we also know to be part of the spiritual belief system of the ancient Egyptians. Pharaohs were often considered to be gods, a god with us, in reality they were types of anti-messiah’s. As mentioned in previous articles, Pharaoh was a title rather than a proper noun.

All of Egypt was dependant on the Nile for its crops and water. The Nile symbolized prosperity and provision. Therefore, given its venerated status, Pharaoh could not help but be captivated by its prominent position in his dream.

2 Then hinei suddenly, there were seven cows, y’fot beautiful, healthy and at closer inspection, fat, and they grazed in the reeds. 

There were seven cows, a number meaning completion, fullness etc. A number that would later become closely associated to Israel’s agricultural and social order. These cows were healthy (one of the meanings of yafeh) and were grazing in the reeds. The reeds grow at the edge of the Nile itself, which indicates that the Nile is the source of the cattle’s health and fatness. Practically speaking, the cattle of Egypt often submerge themselves in the Nile in order to get relief from the heat and from insects.

3 Then hinei suddenly, there were seven other cows coming up after them from ha-y’or the River (Nile), ugly and emaciated, and they stood beside the cows at the edge of ha-y’or the River (Nile). 4 Then the ugly emaciated cows ate the seven good-looking fat cows—and Pharaoh woke up.

As is often the case when dreams take a nasty turn, Pharaoh awoke abruptly and was probably unsettled for some time before going back to sleep. The eating of the fat cows seems symbolic of the fact that the seven full and complete good years would soon be forgotten by a full and complete (7), all consuming age of famine.

5 Then he slept and dreamed a second time: hinei suddenly, there were seven heads of grain ascending on a single stalk, b’riyot made fat and good. 6 Then hinei suddenly, there were seven heads of grain, thin and scorched by the east wind, sprouting up after them. 7 Then the seven thin heads of grain swallowed up the seven ears of grain that had been made plump and full. Then Pharaoh woke up—it was a dream.

The text infers that the seven thin heads of grain grew on the same single stalk. The use of the Hebrew echad (One, complex unity) regarding the stalk of the full heads of grain, is intended to unify the two weeks of years in order to connect them to the former dream.

Once again the years of famine swallow up all evidence of the years of abundance. Once again the seven that completes the prosperity also completes the poverty.

The phrase, “it was a dream” infers relief on Pharaoh’s part at the fact that he had woken from a vivid dream. Relief that turns to concern when he realizes that the dreams have some sense of the prophetic about them.

8 But in the morning he v’tipaem felt beaten and disturbed in ruachu his spirit. So he sent and called for the fortune-telling priests of mitzrayim (Egypt: double distress) and all its wise men and Pharaoh told them his dream. But no one could interpret them for Pharaoh.

The fortune-telling occultists of Egypt were part of her priesthood. It may be that the priest of On mentioned later in the text is one of those who was called upon. The wise men may or may not have been associated with the priesthood. Given the ongoing political struggles between the house of Pharaoh and the priesthood of Egypt, it is more likely that the wise men were men of logic and common wisdom rather than spiritualists like the fortune-telling priests.

As in the case of the cupbearer and baker, an attempt is made to interpret the dreams but to no avail. This may be the catalyst for the cupbearer’s pang of conscience. We also note the singular use in the phrase, “Pharaoh told them his dream” compared to the plural, “But no one could interpret them”. At this point it should be clear to all concerned that the dreams have a unified message, and yet, this seems to escape all the wise men and priests of Egypt. Though, it seems to have been established in Pharaoh’s mind. This is possibly why when Joseph later begins by establishing the fact that the dreams are echad (one), Pharaoh accepts what follows, having already concluded the same.

9 Then the prince of the cupbearers spoke with Pharaoh saying, “I am reminded of my sins today. 10 Pharaoh had been angry with his servants and put me in the custody of the house of the prince of the executioners—and with me, the prince of the bakers. 11 Then we each dreamed (firmly binding) a dream (firmly bound) on the same night, he and I, we both dreamed, yet each dream had its own interpretation. 12 Now there with us was a ga’ar Ivriy Hebrew youth—a slave belonging to the prince of the executioners. When we told him, he interpreted our dreams for us, each man’s dream he interpreted. 13 Then it came about, just as he interpreted for us, so it happened. I was restored to my position, but he was hung.

We could read the cupbearer’s confession as the result of a genuine pang of conscience or as an act of self-preservation. Either way the timing is in God’s hands and affords Joseph the perfect opportunity to bring glory to both the God of Israel and himself. One would have thought, given the Egyptian prejudice against the Hebrews, that the phrase “ga’ar Ivriy” Hebrew youth, coupled with the position of slave, would have given Pharaoh reason to pause. However, it seems, based on the following verse, that Pharaoh’s angst had grown so great that at this point he was willing to try anything.

14 Then Pharaoh sent and called for Yosef (YHVH: Mercy adds). So they quickly fetched him from the ha’bor well/pit. He shaved, changed his clothes, and came to Pharaoh. 15 Then Pharaoh (Great house) said to Yosef (YHVH: Mercy adds), “I dreamed (firmly binding thing) a dream (firmly bound thing) and there’s no one to interpret it. I heard about you—it’s said that you can listen to a dream to interpret it.”

Rosh Hashanah 10b says that Joseph was released 2230 years from creation on Rosh Hashanah (Yom Teruah: Day of Shofar blasts). If this is correct, Joseph was released at the beginning of what will later become known as the High Holy Days of Israel, which take place in the seventh month (Tishri, Beginning; The Sabbath Month) of the Hebrew Calendar, and include Yom Kippur (Day of Covering), Sukkot (shelters) and Shemini Atzeret (Eight Day).

This idea is significant because the number seven, which symbolizes completion, fullness and fulfilment, is a central element in the dreams of Pharaoh. Also, the month of Tishri is a month of new beginnings. These events are truly a new beginning for both Joseph and Israel (Jacob). And, in retrospect, the beginning of the end (all be it 400 years down the track) of Egypt’s domination over the Jewish people.

Note that Pharaoh is referring to the dreams as one dream but like the cupbearer and baker before him, he is using the doubling of the Hebrew chalom chalam’ti (Dreamed a dream). Thus the two become echad (one, complex unity).

16 Then Yosef (YHVH: Mercy adds) answered Pharaoh (Great house) saying, “apart from me. Elohiym (God, gods, Judge) will answer Pharaoh with shalom.”

In other words, “Without Elohiym’s help I’m not able to give a Divine answer, instead I defer to Him and He will answer you so as to bring shalom (peace, wholeness) to the turmoil of your heart and mind.” Like Daniel the prophet, Joseph ascribes his interpretive skill to God (Daniel 2:30).

“Those that honour Me, I will honour” -1 Samuel 2:30

17 So Pharaoh said to Yosef: “In my dream, hinei suddenly I was standing on the bank of ha-y’or the river (Nile). 18 And hinei behold, out of the river (Nile) seven cows were coming up, fat and beautiful, healthy, and they grazed in the reeds. 19 Then all of a sudden, there were seven other cows coming up after them, feeble, very ugly and emaciated. I’ve never seen cows this hideous in the whole land of Egypt. 20 Then the emaciated and ugly cows ate the first seven fat cows. 21 When they were devoured, one couldn’t tell that they had been devoured. Their appearance was as ugly as it was at first. Then I woke up. 22 Then I saw in my dream, there were seven heads of grain ascending on one (echad) stalk, full and good. 23 Then suddenly, there were seven heads of grain, dried up, thin, and scorched by the east wind, sprouting up after them. 24 Then the thin heads of grain swallowed up the seven good heads of grain. So I told the fortune-telling priests, but no one could provide me with an explanation.”

While there are some subtle differences in the recapitulating of the dreams, all the main elements are present. It is possible that Pharaoh left out the fact that the scrawny cows came out of the Nile because the Nile was deified and from his perspective, only gave forth good things. However, this small detail does not mitigate the otherwise dark conclusion of the dreams.

The fact that Pharaoh mentions his disappointment only in the fortune-telling priests, may indicate one of two things: either he didn’t expect the wise men (who use logic) to understand what he considered to be metaphysical symbolism, or, he was intentionally belittling his priestly rivals. Whatever the reason, he was none the less concerned about the dreams and their meaning, and was determined to get an answer.

25 Then Yosef said to Pharaoh, “Pharaoh’s dream is echad (one). Elohiym (God, gods) has told Pharaoh what He is about to fashion. 26 The seven good cows: they are seven years. Also the seven heads of grain: they’re seven years. It is echad (one) dream. 27 The seven emaciated and ugly cows coming up after them: they’re seven years. Also the seven empty heads of grain scorched by the east wind: there will be seven years of famine. 28 He (Hoo) the word (Ha-d’var) which I conveyed by my words (d’vartiy) to Pharaoh already: Ha-Elohiym the God is about to fashion, that which he has shown to Pharaoh. 29 Seven years of abundance are about to come in the whole land of Egypt. 30 Then seven years of famine will come up after them and all the abundance in the land of Egypt will be forgotten and the famine will consume the land. 31 So the abundance in the land will be unknown because of the famine that follows, for it will be an exceedingly oppressive famine.

Joseph emphasises the unity of the dreams. The cows representing ploughing and sowing and the grain, reaping and harvesting (Arbanel). He first gives a concise overview.

Joseph infers that God has given this message to Pharaoh because it concerns the entire land that he has governance over. Joseph reasserts his own trust in God, repeating that God is about to fashion these things. Though the generic title Elohiym (God, gods, judges) is being used, as a Hebrew he can only be speaking of the Hebrew God, he is after all an imported slave who has little previous knowledge of Egypt’s deities.

Joseph begins with the issue of famine because Pharaoh is used to prosperous livestock and abundant grain harvests, but it is the latter part of the dream that has concerned him most and it is this that allows Joseph to capture and hold Pharaoh’s attention.

32 “Now as for repeating Pharaoh’s dream twice: it’s because the matter has been settled by Elohiym God and Elohiym God will quickly make it happen.

Joseph stresses the point that Elohiym is in control of both the dreams and the events that they predict. Elohiym (Joseph’s God) has firmly decided this and will make it happen very soon. Joseph, a slave, a despised Hebrew, speaks of an authority greater than the false man-god Pharaoh. Any other ruler might have had Joseph struck down for presuming to say such a thing but Pharaoh seems convinced that Joseph is his only means of escaping what is to come.

33 So now, let Pharaoh select a man discerning and wise and set him in authority over the land of Egypt. 34 Let Pharaoh act by appointing administrators over the land and take a fifth portion from the land of Egypt during the seven years of abundance. 

The man for the job will need to be discerning enough to coordinate the business and logistics of this undertaking and wise enough to know how to store and preserve the grain. A good job for one who has cared for flocks and harvested grain in the fields of Hebron nu.

The fifth portion is to be taken from the land, meaning a fifth of all the grain producing land would be farmed directly into Pharaoh’s storehouses. This would be in addition to the taxable produce of the land, which probably returned a tenth of all grain to Pharaoh’s storehouses every year.

35 Then let them gather all the food from these good years that are coming, and let them store up grain under Pharaoh’s hand as food for the cities, so they may preserve it. 

This means that each city would have its own granaries in which to store its grain. These granaries would be controlled by those whom the man Pharaoh appointed would place in charge as overseers.

36 Let the food be held in reserve for the land for the seven years of famine that are coming upon the land of Egypt. Then the land will not be annihilated by the famine.”

Affirming his certain belief in the coming events, Joseph says, “the seven years of famine that are coming”.

37 Now the plan seemed good in the eyes of Pharaoh as well as all his servants. 38 Then Pharaoh said to his servants, “Can a man like this be found, one in whom is ruach Elohiym (God’s Spirit: spirit of the gods)?”

It is interesting to note that the plan seemed good not only to Pharaoh but also to his servants. One would have thought that a court of people who despised Hebrews and had just been one upped by a Hebrew slave, would be envious, hateful and disagreeable to Joseph’s interpretation and council. However, be it due to their fear of Pharaoh’s wrath or simply because they genuinely saw the wisdom in Joseph’s words, they were all convinced by him according to the will of God.

The name Elohiym, which denotes the attribute of Judgement, is used throughout this account. It is God the Judge who speaks this warning to Pharaoh, and it is the servant of YHVH the Merciful who brings Pharaoh the redemptive solution to the coming crisis. Whatever Pharaoh’s degree of spiritual understanding, he clearly believes that Joseph is a spiritually gifted man imbued with supernatural favour.

39 Then Pharaoh (Great house) said to Yosef, “Since Elohiym God has made all this known to you, there is no one as discerning and wise as you. 40 You! You will be over my house, and in addition all my people’s mouths will kiss you. Only in relation to the throne will I be greater than you.”

Egyptian law forbade the promoting of slaves into positions of authority. Thus Pharaoh’s edict was a controversial one. However, it’s clear that Pharaoh was convinced that Joseph was uniquely qualified for the job.
This rise to the position of Egypt’s second in command was the first stage of the final fulfilment of Joseph’s God given dream of ruling over Israel and the nations, as a type for the future Messiah.

41 Then Pharaoh said to Yosef, “See, I appoint you over the whole land of Egypt.” 42 Then Pharaoh removed his signet ring from his hand and put it on Joseph’s hand, clothed him with fine linen garments, and put a chain of gold around his neck. 

The ring was Pharaoh’s seal and meant that Joseph had authority to implement legislation and seal binding law in all Egypt. The fine garments of royalty represented Joseph’s authority over the land of Egypt, over the morning (Sun) and the evening (Moon) stars. This is in fulfilment of his second dream, which has multiple, far reaching and complex repercussions. In place of the garments he had lost, Joseph is given a garment of far greater authority. Though he has suffered great losses, he has, with God’s help, overcome adversity with his trust intact.

43 Then he had him ride in the chariot as second-in-command, the one that belonged to him, and they called out before him, “Av’reich Father King, Tender Father!” So he appointed him over the whole land of Mitzrayim (double distress) Egypt. 

There are at least two possibilities for translating the composite Hebrew word Av’reich. First, Av means Father (in wisdom) and reich means tender (in years) [Midrash]. Second, and according to both Rashi and Onkelos, Av is the Hebrew for Father and reich is Aramaic for King. Both titles denote attributes of the God of Israel, our Father and King (Aveinu Melkeiynu). Therefore, to the Hebrew reader at least, Joseph is seen as a type for the Messiah (God with us). The Jewish Redeemer who will save from the nations those who submit to Him and then, will deliver, save and restore His entire people (12 tribes), the house of His father Jacob (Israel).

Onkelos paraphrases, “This is the father of the king”; which agrees with what Joseph himself says, that God had made him a father to Pharaoh (Gen. 45:8).

The Targum of Yonatan includes both meanings in its paraphrasing of this verse:

"This is the father of the king, who is great in wisdom, and tender in years:'' –Targum Yonatan

“let the father of the king live, who is great in wisdom, and tender in years:'' –Targum Yerushalayim

44 Pharaoh also said to Yosef, “I am Pharaoh, yet without your permission no one will lift up his hand or his foot in the whole land of Egypt.” 45 Then Pharaoh named Yosef (YHVH: Mercy adds) Tzafnat-paneach (treasury of glorious rest) and gave him As’nat (Belonging to the goddess Neit) daughter of Potipherah (He whom the Ra gave), kohen priest of On (Strength), as his wife. Then Yosef went out, in charge of the land of Egypt.

Both Rashi and Rashbam interpret Joseph’s new title as M’pareish Hatz’punot, meaning He who explains what is hidden.

“One to whom hidden things are revealed” – Onkelos

“A revealer of secrets” –Targum Yonatan

The latter part of Tzafnat-paneach is used only this once in Scripture, and Iben Ezra confesses his ignorance as to whether it is an Egyptian word or not. Some think the first part of the name is etymologically linked to the name of the Egyptian idol Baal Zephon (lord of the north: Exodus 14:2), and that, in this new name given to Joseph by Pharaoh, he has inserted the name of his god, just as Nebuchadnezzar did, when he gave new names to Daniel and his company (Daniel 1:7).

The Zohar explains that the name change was an instance of Divine Providence intended to help keep Joseph’s identity hidden from his family so that his dreams would be fulfilled.

Alshich suggests that Potipherah is the same as Potiphar and that therefore, Joseph is marrying his former master’s daughter and is thus vindicated from the false charge concerning Potiphar’s wife. However, if as many believe, Potiphar is a title rather than a personal noun, it is just as likely that the Potiphera of the priests of On is simply an equivalent position in the priesthood held by another individual altogether. This seems more likely in fact, given that the role of Prince of Executioners (Potiphar) is quite separate and distinct from that of priest.

As’nat the Egyptian (Double distress) becomes the mother of two of Israel’s greatest sons, the sons of promise, Ef’rayim (doubly fruitful) and M’nasheh (to forget trouble). Thus, out of double distress comes double blessing.

46 Now Yosef was 30 years old when he began serving as representative of Pharaoh, king of Egypt. Yosef went out from Pharaoh’s presence and passed throughout the whole land of Egypt.
 
The age of thirty years is significant because it is believed to be Yeshua’s age when He began His public ministry and is known to be the age at which first century Jewish teachers and scribes were welcomed into positions of ministerial authority. Add to this the multiples of three (Unity of deity and completion of that which is firmly established) and ten (Fullness, completion, fruitfulness), and we see that Joseph is entering a season of completion and fullness according to the will of God. At thirty he has now been separated from his family for thirteen years (Gen. 37:2). A number that in Judaism represents the twelve tribes in union with the One God.

47 During the seven years of abundance, the land produced by the handfuls. 48 So he gathered all the food in the land of Egypt during the seven years, and put food in the cities; the food from the city fields surrounding the cities he put in each city. 49 So Yosef (YHVH: Mercy adds) stored up grain like the sand of the sea, vast amounts, until he stopped keeping record because it was beyond counting.

Once again Joseph’s name speaks forth his work and the blessing of God poured out on an undeserving people. Mercy adds.

The phrase, “By the handfuls” is an idiom signifying abundance.

50 Two sons also had been born to Yosef before the first year of famine came, born to him by As’nat (Belonging to the goddess Neit), daughter of Potipherah (He whom the Ra gave), kohen priest of On (Strength). 51 Yosef named his first-born M’nasheh (to forget trouble), “because Elohiym God has caused me to forget all my trouble and all my father’s house.” 52 And the second he named Ef’rayim (doubly fruitful), “because Elohiym God has made me fruitful in the land of my oppression.”
 
We are told that Joseph’s two sons are born to him, “before the first year of famine came”. Why? What difference does it make when they were born? In the birth of Joseph’s sons God has provided evidence in advance of the fruitfulness yet to come, so that during the coming years of famine (adversity), Joseph can look to the hope he has in HaShem. The sons are named both for the past faithfulness of God (M’nasheh) and for the future promises of God (Ef’rayim). There is a lesson here for every believer: God has given us a great hope in His Son Yeshua, a promise of eternal life, and we know this, that “God cannot lie”. Therefore, in adversity we should look to the sons who have been born to us in the former days, “Forgotten Trouble (Resurrection)” and “Future Double Fruitfulness (Eternal life)”, remembering that God has been faithful, that He is being faithful, and that He will faithfully complete the good work He has begun in us.
The continued use of Elohiym (Judge) reinforces the restorative justice shown to Joseph. As’nat, like Tamar, Rachav, and Ruth, has been grafted into the bloodline of Israel through a Redeemer (like Boaz), a man who is a type for the future Messiah and deliverer of humanity.

The fact that the boys were given Hebrew names infers As’nat’s conversion to Joseph’s faith, having been convinced of the truth of HaShem according to His providence and faithfulness to Joseph and Yaakov/Yisrael.
We bless our boys every Yom Shishi with the words, “May God make you like Ef’rayim and M’nasheh” (Gen. 48:20).

53 Then the seven years of abundance in the land of Egypt came to an end, 54 and the seven years of famine started to come—just as Yosef had said. So there was famine in all the lands, but in the whole land of Egypt there was bread. 55 When the whole land of Egypt suffered famine, the people cried out to Pharaoh for food, and Pharaoh said to all of Egypt, “Go to Yosef. Do whatever he tells you.” 56 The famine was over all the face of the earth, so Yosef opened up all the stores among them and sold grain to Egypt. Then the famine became severe in the land of Egypt. 57 Yet the whole world came to Egypt to buy grain—to Yosef—because the famine was severe in the whole world.

For all intents and purposes, Joseph had become the ruler of the known world. He had become father to Pharaoh (Gen. 45:8), and would soon be recognized as ruler over his brothers according to the will and plan of God for His people Israel.
 
© Yaakov Brown 2017