NOTES ON PARSHAS MIKEITZ

10th Parsha in Bereishis ( Genesis), psukim 41:1 - 44:17
Miketz = At the end of


First Aliya - 14 psukim
41:1-14
Yosef has been in prison for twelve years, when Pharaoh has two dreams which he wants interpreted. The wine steward remembers Yosef, and mentions his ability. Yosef is taken from prison and enters the presence of the king.
[Jozef is twaalf jaren lang een gevangene geweest, wanneer Pharaoh twee droomen heeft deswelke hij niet begrijpt. De Koninklijke wijnschenker herinnerd zich dat Jozef in het uitleggen van droomen talent heeft. Jozef word van de gevangenis naar de koning gebracht.]

Second Aliya - 24 psukim
41:15-38
Yosef explains the dreams and makes suggestions about the years of plenty and the years of famine.
[Jozef verklaart de betekenis van de droomen aan Pharaoh, en geeft voorstellen hoe de jaren van overvloed en de jaren van honger het beste behandeld kunnen worden.]

Third Aliya - 14 psukim
41:39-52
Yosef becomes viceroy over Egypt, second only to Pharaoh. He marries the daughter of Potiphera, priest of On, and has two sons, Menashe and Efraim.
[Jozef word onderkoning van Egypte, slechts aan de Pharaoh ondergeschikt. Hij trouwt met de dochter van Potifera de priester van On, en krijgt twee zonen, Menasje en Efraim.]

Fourth Aliya - 23 psukim
41:53-42:18
The seven years of famine have begun, and everywhere there is scarcity, save in Egypt. Yosef’s brothers arrive in Egypt to purchase food, but do not recognize their brother. He accuses them of being spies and has them locked up for three days.
[De zeven jaren hongersnood zijn begonnen, en overall is er een tekort aan voedsel, behalve in Egypte. De broeders van Jozef komen naar Egypte om etenswaren in te slaan, maar herkennen hun broer Jozef niet. Hij beschuldigt hun van spionage en laat hun drie dagen opsluiten.]

Fifth Aliya - 35 psukim
42:19-43:15
Yosef demands of his brothers that they bring their brother Benyamin, and holds Shimon as a hostage in the meantime. Back in the land, the brothers tell their father all that befell them, but Yakov refuses to permit Benyamin to go with them to Egypt. Only when the food is again scarce, and Yehudah guarantees the boy’s safety, does Yakov finally agree. The brothers, including Benyamin, again head to Egypt.
[Jozef eist van zijn broeders dat zij hun broeder Benjamin zullen brengen, en houd intussen Simon als gijzelaar. Terug gekomen in het land vertellen de broeders al wat hun gebeurt is aan hun vader, maar Jakov weigert hun Benjamin mee te geven. Wanneer er weer voedsel schaarste heerst garandeert Jehoedah de veiligheid van Benjamin, en gaat Jakov ereindelijk mede akkoord. Alle broeders, Benjamin nu inbegrepen, gaan naar Egypte.]

Sixth Aliya - 14 psukim
43:16-29
The brothers again come to Yosef, and are treated to a banquet. For the first time in 22 years Yosef sees his brother Benyamin – Yosef is deeply moved, but hides it, as he still does not wish to let on to them that he is their brother.
[De broeders komen weer bij Jozef aan, en worden een feestelijk maal voorgezet. Voor het eerst in 22 jaren ziet Jozef zijn jongste broer - Jozef is diep ontroert, maar houdt het verborgen, daar hij hun nog niet zal laten weten hun broeder te zijn.]

Seventh Aliya - 22 psukim
43:30-44:17
Yosef sends them back to Canaan, richly laden. Yosef has however ensured that his personal wine-beaker is hidden in Benyamin’s bags, as a pretext to have them brought back and questioned.
[Jozef stuurt hun terug naar Kenaan, rijkelijk beladen. Jozef heeft inmiddels zijn wijn-beker laten verbergen in de baggage van Benyamin als list om de broeders te laten terughalen zodat hij hun kan ondervragen.]

-------------------------------------

First Parsha

Psook 41:1
"Vayehi mikets sh'natayim yamim ufaro cholem v'hine omed al-hayeor"(And it happened that at the end of two years to the day, that Pharaoh dreamed - and behold, he stood by the river).

Why does it say two years to the day?

Because it was precisely two years since Pharaoh's birthday, as mentioned in the previous Parsha, when Pharaoh had pardoned the wine-steward and condemned the baker. So, again, it was Pharaoh's birthday. And this also indicates the dimension of the wine-stewards oversight, as in only a year or a portion thereof he well could have recalled Yosef's plea to be remembered - in two entire years certainly so. These two years, though the serve as a separation of the events, by their exact measure also connect them.

[Note: The Midrash also holds that this day is associated with Rosh Hashana - fitting, because of all the dense symbolism. Remembrance, teshuvah, judgement, and a new beginning.]

Psook 41:2 "Vahine min-hayeor olot sheva parot y'fot mare uveriot basar vatireina baachu" (And behold, out of the river came seven cows, of beautiful appearance and fat-fleshed; and they fed in the reeds).
Psook 41:3 "Vahine sheva parot acherot olot achareihen min-hayeor raot mare v'dakot basar vataamodna etsel haparot al-s'fat hayeor"(And behold, seven other cows came up after them out of the river,of poor appearance and lean-fleshed; and stood next to the other cows upon the bank of the river).

Here is the proximity of good and evil fortune, wich by itself is worth note - so close are the two. Disaster can be immediately adjacent.

But why seven?

Seven is a week, and seven are the clean that went up into the ark. Seven is the minimum of significant count, as a week is not complete without the Sabbath.

Why seven cows and seven ears of grain?

To indicate that both the prosperity of the land, as shown by the cows, and the revenue of the land, as shown by the grain, will be affected. And so also the high who can eat meat as well as the low who only eat bread - the entire larder, from top to bottom, for all classes of society. Not just the bread, not just the meat.

Psook 41:4 "Vatochalna haparot raot hamare v'dakot habasar et sheva haparot y'fot hamare v'habriot vayikats paro" (And the cows of poor appearance and lean-flesh ate the seven cows of beautiful appearance and fat-flesh - and so Pharaoh awoke).
Psook 41:5 "Vayishan vayachalom shenit v'hine sheva shibolim olot b'kane echad b'riot v'tovot" (And he slept and dreamed a second time - and, behold, seven ears of corn came up upon one stalk, healthy and good).
Psook 41:6 "Vahine sheva shibolim dakot ushedufot kadim tsomchot achareihen" (And, behold, seven ears, thin and blasted by the east wind, grew up after them).
Psook 41:7 "Vativlana hashibolim hadakot et sheva hashibolim haberiot v'hamleot vayikats paro v'hine chalo" (And the thin ears swallowed up the seven helathy and good ears. And Pharaoh awoke, and, behold - a dream).

Both dreams together are 'a dream', thus eumphasizing that the two were complete and one. But also, signifying that they were remarkable, both in their details and in their similarity, as we know from subsequent mention, they were indeed one dream. The pattern of the two parts to the dream show what will happen, the different symbols and images signify the reach and breadth of the seven years of scarcity.

But why does it say that Pharaoh awoke?

Had these dreams had no significance, none ofthis would be worth mentioning, nor would Pharaoh have woken but he would've continued sleeping - he awoke because the dreams were extraordinary, and thus he was able to remember them.

And behold - a dream: Despite the intensity, upon waking only the after-image remained in the darkness of the night and the silence of dawn.

Psook 41:8 "Vayehi vaboker vatipaem rucho vayishlach vayikra et-kol-chartumei mitsrayim v'et-kol-chachameiha vayesaper paro lahem et-chalomo v'ein-poter otam le faro" (And it was in the morning that his spirit was troubled; and he sent and called for all the necromancers of Egypt, and all the wise men. And Pharaoh told them his dream, but there was no one that could interpret them for Pharaoh).

And it was in the morning - Indicating a new scene. He woke during the night, because of the remarkability of the dreams, and then, in the morning, he was troubled by them, as the images still lingered before his mind's eyes.

Psook 41:9 "Vayedaber sar hamashkim et-paro lemor et-chataai ani mazkir hayom..." (Then spoke the wine-steward to Pharaoh, saying 'I make mention of my faults this day..').

Question: How had the baker and the wine-steward offended the king?

Answer: The baker produced, and thus by what he produced was he able to offend - a lack of attention to detail, a lack of oversight, an inclusion in the bread. If Pharaoh stands in for a god, then bad bread is the same as a sacrilege, an offering that does not suit.
Whereas the wine-steward, being often in the presence of Pharaoh, would inevitably have the mis-chance of offending if the king was in a mood.

One can be merciful to someone whose face one sees (the wine-steward), but a functionary who is never seen has no face, and is easily erased. If there had been a stone in the bread, as Rashi suggests, the offense was also tantamount to an assault on the king - or at least upon the king's teeth, in addition to a sacrilege.

Psook 41:12 " Ve sham itanu naar ivri eved l'sar hatabachim vanesaper-lo vayiftar-lanu et-chalomoteinu ish kachalomo patar" (And there was with us there a youth, a Hebrew, a servant to the captain of the guards; and we told him, and he interpreted to us our dreams; to each man according to his dream he interpreted).

In the wine-stewards words we may see a certain depreciation towards Yosef, whom he describes as a youth (naar), Hebrew (Ivri - not Egyptian but a foreigner), and a slave (eved).

But rather than reading this as an insulting reference, it shows that the wine-steward is no fool. The decision whether to consult such a prisoner is the king's - the wine-steward has reported truthfully what happened, and what kind of person Yosef is, without trying to gild the lily or obscure any details.
But the wine-steward also realizes the danger of even bringing up the matter - he knows that this might not be well taken, and might only remind the king of what he had done wrong ("I make mention of my faults...").

Why was Yosef in jail? Because proof of a crime does not lie in testimony alone, especially if it is word against word. The accusation stands, but there has been no resolution (we are never told of a judgement, and Yosef is still alive). And it might well be asked why Potifar trusted Yosef in the first place? Either judgement failed, or there was some other reason.

Psook 41:13 "Vayehi kaasher patar-lanu ken haya oti heshiv al-kani v'oto tala" (And it happened as he interpreted to us - I was restored to my post, and he (the baker) was hanged.'


Second parsha

Psook 41:25 "Vayomer yosef el-paro chalom paro echad hu et asher haelohim ose higid l'faro" (And Yosef said to Pharaoh 'Pharaoh's dream is one! What God is about to do He has told to Pharaoh).
Psook 41:26 "Sheva parot hatovot sheva shanim hena v'sheva hashibolim hatovot sheva shanim hena chalom echad hu" (The seven good kine are seven years, and the seven good ears are seven years - the dream is one!)
Psook 41:27 "Va sheva haparot harakot v'haraot haolot achareihen sheva shanim hena v'sheva hashibolim harekot sh'dufot hakadim yihyu sheva sh'nei raav" (And the seven lean and mangy kine that came up after them are seven years, and also the seven empty ears blasted by the east wind; these will be seven years of famine).
Psook 41:28 "Hu hadavar asher dibarti el-paro asher haelohim ose hera et-paro" (That is the thing which I say to Pharaoh - what God is about to do He has shown to Pharaoh).

Regarding the fat-fleshed kine and the full ears, Hashem has told Pharaoh; regarding the mangy beasts and runty ears, he has shown. That wich is good is easily accepted, hence told. But pending misfortune has to shown, so that it may be believed and prepared for.
The warning has been accompanied by frightening visuals that remain vivid in memory.

Psook 41:33 "Vaata yere faro ish navon v'chacham vishitehu al-erets mitsrayim" (Now therefore let Pharaoh seek out a man discerning and wise, and set him over the land of Egypt).

Who better than the interpreter who warns of the coming famine, who is guided by Hashem, and who is attested as a skillfull prognosticator?
A tactfull suggestion proves better than a bold statement.


Third Parsha

Psook 41:39 "Vayomer paro el-yosef acharei hodia elohim otcha et-kol-zot ein-navon v'chacham kamocha" (Then Pharaoh said to Yosef: 'seeing as God has shown you all this, there is no one so discerning and wise as you).
Psook 41:40 "Ata tihye al-beiti v'al-picha yishak kol-ami rak hakise egdal mimeka" (You shall be over my house, and according to your command shall all my people be sustained; only by throne will I be greater than you.).'
Psook 41:42 "Vayasar paro et-tabato meal yado vayiten ota al-yad yosef vayalbesh oto bigdei-shesh vayasem r'vid hazahav al-tsavaro" (And Pharaoh took off his signet ring from his hand, and put it on Yosef's hand, and arrayed him in garments of fine linen, and put a gold chain about his neck).

Why did Pharaoh appoint Yosef?

Doing otherwise would have meant that he did not take the warning seriously and discounted the explanation of the dreams. But we see that he did accept the truth of Yosef's ellucidation - and his necromancers had not been in any way convincing. And this testifies to Yosef's comportment and tact during the interview - he spoke convincingly, he behaved appropriately. Which also recommended Yosef for such position, as much as his suggestion to appoint a wise and discerning man - which, surely, was subtly self-serving. Thus, just as he had impressed Potifar, he impressed the king.

[Per the Midrash, the necromancers had analysed the seven cows as Pharaoh's daughters, married to men who were beastly. It says much that daughters are likened to cattle, and this may not have pleased Pharaoh. But Pharaoh surely knew the limits of those employed to say sooth, and had been so affected by the dream that he distrusted glib explanations.]

The signet ring and other signs of authority have a disturbing resonance - Yehuda gave his signet , gartel, and staff, and was subsequently shown to be in the wrong by the one who held them. Pharaoh strikes a better bargain.

Psook 41:45 "Vayikra faro shem-yosef tsafnat paneach vayiten-lo et-asnat bat-poti fera kohen on l'isha vayetse yosef al-erets mitsrayim " (And Pharaoh called Yosef's name Zafnath-paneach; and he gave him to wife Asnat the daughter of Potifera priest of On. And Yosef went out over the land of Egypt).

Asnat, the daughter of Potifera.....

The medrash tells us that Asnat was the daughter of Dina after she had been raped by Chamor. It is said that Yakov wrote an amulet which he hung around the infant's neck, telling who she was, and who she was related to, and imprecating protection upon her, before tossing her out of the tent and into the bushes (sneh, hence the name). An angel carried her to Egypt and placed her in the household of Potifera. It is further explained that Potifera is that Potifar whom we read about earlier, and that because he had purchased Yosef for homosexual purposes, he was made neuter and became Potifera.

I note that the Medrash has an obession with tying up loose ends, and here tries to tie up two of them. Potifar is a variant of the more correct Potifera, which means 'he whom Ra gave'. The On of which this Potifera is a priest is Anu, also called Para (house of Ra), which is Beis Shemesh as mentioned in Jeremiah, and Heliopolis in Greek accounts.

If indeed Potifar had purchased Yosef for a catamite, it is utterly surprising that we do not read of Yosef resisting Potifar with the same vehemence as he resisted Potifar's wife, or in fact any vehemence whatsoever - it just isn't mentioned at all. Nor is there any hint whatsoever of this motive in the text, but rather, much indication that it was Yosef's reliability and abilities that recommended him to Potifar.

It seems further odd that this would be the household into which Asnat, if indeed daughter to Dina, would be adopted - a slut stepmother and a paedophile-eunuch priest. While it speaks well of the intrinsic character of Dina's genes that her daughter became suitable as a wife to Yosef, we have already seen that her genetic stock includes some rather unsavoury characters - characters who would sell or slaughter their own brother, and would leave an old man bereft.

It is more likely that, rather than constantly marrying close kin, as the medrash wishes to suggest, the avos did indeed marry out, as Yehudah had done - there is much evidence in the narrative that indicates that only when there were multitudes of Hebrews outmarriage became considered a stronger taboo - and at this early stage in the tale of the tribe, outmarriage seems an inevitability. There is further a foreshadowing here of what Moses will do in the next book - marrying the daughter of a priest, suggesting a worthiness for a spiritual role, a quality of leadership and wisdom, and, it should also be said, an ambivalent relationship with land.

It will be remembered that the Levites do not receive a share in the land, much like Yosef is 'over' the land, but may himself have no conflict of interest in the land or because of land, and as Moses went out of the land that Yosef went into.

[The metaphor is that of a stranger in a strange land. And we will encounter that in the next seifer.]

Land is precisely what separates Yosef from his brothers - Yosef is an official over all of Egypt, his brothers and their families will settle in only part of Egypt (Goshen).

Psook 41:46 "Va yosef ben-sh'loshim shana b'amdo lifnei paro melech-mitsrayim vayetse yosef milifnei faro vayaavor b'chol-erets mitsrayim " (And Yosef was thirty years old when he stood before Pharaoh king of Egypt. Yosef left the presence of Pharaoh, and went throughout the entire land of Egypt).

By this we can see how long Yosef had stayed in prison: two years since the wine-steward regained his position, plus the age that Yosef was when he went down into Egypt, subtracted from his age, with an allowance for the time he spent in Potifar's household.


Fourth Parsha

Psook 42:1 "Vayar yaakov ki yesh-shever b'mitsrayim vayomer yaakov l'vanav lama titrau" (Yakov saw that there was corn in Egypt, so Yakov said unto his sons: 'Why do you look so, one upon the other?').
Psook 42:4 "V'et-binyamin achi yosef lo-shalach yaakov et-echav ki amar pen-yikraenu ason" (But Benyamin, Yosef's brother, Yakov did not send with his brothers, saying 'Lest disaster befall him.').

Yakov saw that there was corn in Egypt?

Rashi asks why is it said that he saw. He answers that Yakov had a prophetic vision of there being plenty in Egypt, but that it was not a clear vision, otherwise he would also have seen Yosef.

I doubt this.
Given how often the text uses the construction 'vahine!' (behold!), and under what non-image circumstances it is used, we can assume that beholding was a concept that they ran with.

Do you see?


The Gemoro, in the tractate 'fasts' (how appropriate!), mentions that Yakov and his family still had plenty, but that rather than giving neighbors cause for envy, he sent his sons to Egypt to purchase more. Likely also that Yakov foresaw (there's that 'seeing' again!) that his neighbors might seek to rely on him and his family - better then to ensure that that there will be enough if possible, and be seen to be making that attempt, than to be caught flatfooted if the famine continues.

Psook 42:8 "Vayaker yosef et-echav v'hem lo hikiruhu" (And Yosef recognized his brothers, but they failed to recognize him).

Because he was dressed as an Egyptian, and had hardened from a boy into a man. Nor were they expecting him here and under these circumstances - the time and the place conspired to make him unrecognizable.

Psook 42:9 "Vayizkor yosef et hachalomot asher chalam lahem vayomer alehem m'raglim atem lirot et-ervat haarets batem" (And Yosef remembered the dreams which he dreamed of them, and said to them: 'You are spies! To see the nakedness of the land have you come.').

Yosef remembered what they had done to him. One may forgive, but one musn't forget.

Psook 42:13 "Vayomru sh'neim asar avadeicha achim anachnu b'nei ish-echad b'erets k'naan v'hine hakaton et-avinu hayom v'haechad einenu" (And they said: 'We are twelve brothers, your servants, the sons of one man in the land of Canaan; the youngest is this day with our father, and one is not.').

We are twelve brothers - As, indeed they are. The 'we', unrealized by the speaker, includes also Yosef.



Fifth Parsha

If you are honest men let one of your brethren be bound in your jail; and go with corn for the hunger in your households; and bring your youngest brother to me so that your words will be verified, and you shall not die.

And they said one to another: 'We are indeed guilty concerning our brother, in that we saw his suffering when he pleaded with us, and we would listen, and that is why this suffering has come to us.'

And Reuben answered them, saying: 'Did I not speak to you, saying: Do not sin against the boy and did you not listen? Therefore, see, his blood is required.'

And they did not know that Yosef understood them, as the interpreter was between them.

And he turned himself away, and wept, then he turned again to them, and spoke to them, and took Simeon from among them, and bound him before their eyes.

Later, back in the land:

And the man, the lord of the land, said to us - By this I shall know that you are honest men: leave one of your brothers with me, and take corn for the hunger of your households, and go your way.
And bring your youngest brother to me - then shall I know that you aren't spies but that honest men. I wil free your brother, and you shall be free to travel in the land.'
And Yakov their father said to them: 'You have bereaved me of my children - Yosef is not, and Simeon is not, and now you would take Benyamin away. On me does it all come.'
And Reuben spoke to his father, saying: 'You can slay my two sons if I do not bring him back to you - deliver him into my hands, and I will return him to you.'
But he said: 'My son shall not go down with you; for his brother is dead, and only he is left. If harm should befall him on the road you travel, then you will bring down my gray hairs in sorrow to the grave.

And it happened that when they had eaten up the corn which they had brought out of Egypt, that their father said to them: 'Go again, buy us a little food.'
And Yehudah spoke to him, saying: 'The man did earnestly warn us, saying: You shall not see my face if your brother is not with you.
If you will send our brother with us, we will go down and buy food for you, but if you will not send him, we will not go down, for the man said to us: You shall not see my face, except if your brother is with you.'
And Israel said: 'why did you do such ill to me, as to tell the man that you had another brother?'
And they said: 'The man asked straitly concerning ourselves, and concerning our relatives, saying: Is your father still alive? Do you have another brother? and we told him accordingly - how could we have known that he would say: Bring your brother down?'
And Yehudah said to Israel his father: 'Send the lad with me, and we will arise and go, that we may live, and not die, both we, and you, and also our children.
I will be his surety, from my hand you can demand him. If I do not bring him to you, and stand him before you, then let me bear the blame for ever.
For if we had not delayed, surely we could already have returned a second time.'

Psook 43:11 "Vayomer alehem yisrael avihem im-ken efo zot asu k'chu mizimrat haarets bichleichem v'horidu laish mincha m'at tsori umeat devash nachot valot batnim ushekedim" (And their father Israel said to them: 'If it must be so, do this: take of the choice fruits of the land in your vessels and bring the man a gift - a little balm, a little honey, wax, lotus, nuts, and almonds).

Rashi says pistachios and almonds, and this seems right, as both these nuts are much favoured in the middle-east, where the term for nuts often means whatever nut is favoured. Regarding the lotus which is mentioned, I suspect that this is in fact Orris root - formerly much used in medicine and considered tonifying, especially for pregnant women. Nowadays it is still used for puddings, though often cornstarch may be substituted.


[Note: I'm including the following verses, because they are evocative, and it is well to read them of a piece with the rest of this text - it paints a clearer picture.]

Psook 43:12 "Vechesef mishne k'chu v'yedchem v'et-hakesef hamushav b'fi amt'choteichem tashivu v'yedchem ulai mishge hu" (And take double money in your hand; and the money that was returned in the mouth of your sacks carry back in your hands; maybe it was an oversight).
Psook 43:13 "V'et-achichem kachu v'kumu shuvu el-haish" (And take also your brother - Arise, go again to the man).
Psook 43:14 "V'el shadai yiten lachem rachamim lifnei haish v'shilach lachem et-achichem acher v'et-binyamin vaani kaasher shacholti shachalti" (And may El Shaddai grant you mercy before the man, that he may release to you your other brother and Benyamin. And as for me, if I am bereaved of my children, then I am bereaved.' ).


Sixth Parsha

Psook 43:27 "Vayishal lahem l'shalom vayomer hashalom avichem hazaken asher amartem haodenu chai" (And he asked them about their health, and said: 'Is your father well, the old man of whom you spoke? Does he still live?' ).
Psook 43:28 "Vayomru shalom l'avd'cha l'avinu odenu chai vayikdu vayishtachavu vayishtachauu" (And they said: 'your servant our father is well, he still lives.' And they bowed the head, and were humble).
Psook 43:29 "Vayisa einav vayar et-binyamin achiv ben-imo vayomer haze achichem hakaton asher amartem elai vayomar elohim yachn'cha b'ni " (And he raised up his eyes, and saw his brother Benyamin, his mother's son, and said: 'Is this your youngest brother of whom you spoke unto me?' And he said: 'God be gracious to you, my son.').

Question: Why does he address Benyamin as 'my son'?

Answer: How else should he address the lad? The custom of an older person refering to a younger as their son or daughter when speaking to them is kindly and appropriate.


Seventh Parsha

And Yosef hurried out for his heart yearned for his brother; and he wanted to weep; and he went into his room and wept there.
And he washed his face, and came out; and he restrained himself, and said: 'Set out the bread.'
And they set for him by himself, and for them by themselves, and for the Egyptians who ate with him by themselves, because the Egyptians could not eat bread with the Hebrews, that being an repulsive to Egyptians.

Psook 43:33 "Vayeshvu l'fanav habechor kivchorato v'hatsair kitsirato vayitm'hu haanashim ish el-reehu" (And they sat before him, the firstborn according to seniority, and the youngest according to his youth; and the men looked at each other in astonishment).

Why were they astonished?

Because they had been seated in correct age order, which is something that could not be expected from one who did not know their ages.
But the question may well be asked whether in his questioning of them that data had not been mentioned, as he asked them much about themselves and their family.

Psook 43:34 "Vayisa masot meet panav alehem vaterev masat binyamin mimasot kulam chamesh yadot vayishtu vayishk'ru imo" (And he passed portions to them before him, and Benyamin's portion was five times greater than any of theirs. And they drank, and were cheerful with him).

Why give Benyamin a five times greater portion?

Because Benyamin was his father's comfort and companion. By honouring the son one honours also the father, especially when the son stands in for the father. If that son, by his presence represents the father it is fitting that more attention be expended on his well-being, both to express good wishes for the father's well-being and to ensure that he return to his father in wellness.
Now note that the brotherly envy which had previously sabotaged the unity of the brethren is her conspicuously absent - they have indeed matured.

But another reason for favouring Benyamin is to draw attention to him in advance, because of what he was planning to do with the wine-beaker.


As soon as dawn broke, the men were sent away, they and their donkeys.
When they had left the city, and had not yet gone far, Yosef said to his steward: 'Get Up and follow after those men; and when you overtake them, say to them: why have you repaid evil for good?
Is not this that from which my master drinks, and with which he divines? You have done evil in what you did.'

And he overtook them, and he said to them those words.
And they said to him: 'Wy does my lord say so? Far be it from your servants that they should do such a thing.
Behold, the money, which we found in our sacks' mouths, we returned to you from the land of Canaan; how then should we steal out of your master's house any silver With whichever of your servants it is found, let him die, and we also will be my lord's slaves.'
And he said: 'As you say, so shall it be - he with whom it is found shall be a slave to me, and you shall be blameless.'
Then they hastened, and each man lowered his pack to the ground, and opened every man his pack.
And he searched, beginning with the eldest, and ending with the youngest; and the goblet was found in Benyamin's pack.
And they rent their garments, and each reloaded his donkey and returned to the city.
And Judah said: 'How can we speak to my lord? What shall we say? Or how shall we even justify ourselves? God has found out the crime of your servants; behold, we are my lord's slaves, both we and the one in whose hand the beaker was found.'
And he said: 'Far be it from me that I should do so; the man in whose hand the beaker was found, he shall be my slave, but as for you, go up in peace to your father.'.

And here Yosef is truly testing his brothers, because he has by his five-part favouring of Benyamin highlighted for the brothers that Benyamin is special to their father, and he is giving them an opportunity to rid themsleves of Benyamin as once they had rid themsleves of Yosef....



Oh my.

A cliff hanger.

Tune in next week for more.