YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
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INTRODUCTION TO PARASHAT HASHAVUA
PARASHAT MIKETZ
The Miketz Mystery
by Rav David Silverberg
I.
"Annus, Al Pi Ha-Dibbur"
On the surface, virtually nothing that occurs in Parashat Miketz makes
sense.
We present here a list of some of the more common questions asked
when studying this parasha.
As you will see, hardly a few verses go by
without another mystery arising:
1) Why is Pharaoh so traumatized by his dreams of the cows and sheaves
of grain (41:8)?
Had he never before experienced strange dreams?
2) Why does Yosef instruct Pharaoh to appoint officials to oversee
grain storage during the years of plenty (41:33-36)?
Wasn't he
summoned for the sole purpose of interpreting the dreams?
3) On what basis does Pharaoh conclude that "since God has made all
this known to you, there is none so discerning and wise as you"
(41:39)?
For that matter, why does Yosef's interpretation "please
Pharaoh and all his courtiers" (41:37)?
How do they know he
interpreted the dream correctly?
4) More strikingly, how does Pharaoh so rashly decide to appoint Yosef
second-in-command over the entire country (41:40-44)?
How could
a foreigner, sold in Egypt as a slave and charged with attempting
to rape his master's wife, a prominent noblewoman, so suddenly be
offered the second-highest rank in the most powerful nation of the
ancient world?
5) Why does Yosef declare upon the birth of his first child, Menashe,
"God has made me forget completely my hardship and my parental home"
(41:51)?
Does he feel proud at having forgotten his grieving
father?
6) Upon assuming such a powerful post, why does Yosef not bother to
contact his father in Canaan and inform him that he is alive and
well?
Why does he wait until after his brothers arrive to bring
Yaakov to Egypt?
7) Why does Yosef accuse his brothers of spying and insist that they
bring Binyamin to Egypt (beginning of chapter 42)?
8) Why does Yosef add further torment, by returning their money to
their sacks, such that they would fear being framed (42:25)?
9) Why does he plant his silver goblet in Binyamin's bag and insist
on keeping him as a slave?
10) A question concerning next week's parasha: why does Yosef decide
to reveal his identity when he did?
Our Sages and commentators suggest answers to all these questions,
some more compelling than others.
It is noteworthy that the majority of
these questions share a common quality: the text leaves hardly any clues
for us to work with.
The commentators must resort to conjecture, utilizing
their common sense, creativity and intuition.
Thankfully, our tradition
has produced many brilliant minds capable of rising to this formidable
challenge.
But the cumulative effect of these ten questions (and many,
many others) gives rise to perhaps a more pressing, eleventh difficulty:
why does the Torah present this story with such ambiguity?
Why does it
omit the underlying rationale behind the conduct of all those involved in
this story, primarily Pharaoh and Yosef?
Why are these two characters -
as well as Yaakov and Reuven, for that matter - portrayed as acting so
irrationally and haphazardly?
This final question is perhaps the simplest to resolve.
In the
Haggada on Pesach we cite Chazal's comment that Yaakov and his family
descended to Egypt "annus, al pi ha-Dibbur" - against their will, in
accordance with God's command.
This claim seems to run counter to the
Torah's description of Yaakov's resettlement, which we read in next week's
parasha, Parashat Vayigash.
Upon hearing that Yosef is alive in Egypt,
Yaakov immediately packs his bags and goes to Egypt (45:28-46:7).
True,
he makes a stop in Be'er Sheva to offer sacrifices, which many commentators
understand as a formal request of permission to go to Egypt.
however, Yaakov was not forced to settle in Egypt.
Clearly,
(The Netziv, in his
commentary, Ha'amek Davar, does, in fact, claim that Yaakov had no intention
of moving to Egypt at that point until God instructed him to do so.
is not, however, the generally accepted approach.)
This
Our Sages likely refer
here to the unlikely chain of events that led to the family's relocation
in Egypt.
They articulate this notion perhaps most eloquently in a
celebrated
Midrashic
passage
relevant
to
Parashat
Vayeshev,
though
certainly applicable to our parasha, as well:
"The brothers were occupied with the [aftermath of] the sale of Yosef,
Yosef was occupied with his sackcloth and fasting, Reuven was occupied
with his sackcloth and fasting, Yaakov was occupied with his sackcloth
and fasting, Yehuda was occupied with marriage, and the Almighty was
occupied with creating the light of the Messianic King" (Bereishit
Rabba, 85:1).
The thinly-veiled Hand of God navigates the vessel of humanity through the
ocean of history, while the individual focuses his attention on his own,
private affairs.
The unusual circumstances that unfold in these parshiyot
lead to Yaakov's migration to Egypt, such that he is forced to do so.
To accentuate this point, the Torah depicts even human activity as
steered by a higher force, rather than common sense and reason.
Did Pharaoh
entrust his monarchy to a stranger and convicted criminal out of sheer
foolishness?
It is hard to believe that the king of such a successful empire
could act so impulsively.
tormented his brothers?
Was Yosef cruel and seeking vengeance when he
Unquestionably not; such conduct is entirely
inconsistent with our tradition's image of "Yosef Ha-tzadik" as well as
with his own reconciliatory remarks to his brothers (45:5-8; 50:19-20).
Yet, regardless of how we explain and rationalize this conduct, the simple
reading of the verses implies that these two characters acted entirely
unreasonably.
While this is clearly not the case, the text's portrayal
underscores the Hand of God that forcibly grabbed Yaakov's family and
transferred them to Egypt, fulfilling His decree that Avraham's descendants
will suffer bondage and oppression in a foreign land (Bereishit 15:13).
In both content and language, the story of Yosef in Egypt bears
remarkable resemblance to another Biblical narrative: Megilat Ester.
In
his introduction to the Da'at Mikra commentary on the Megila, Gavriel Chayim
Cohen lists several parallels between the two accounts.
In both instances,
a Ben Yisrael rises to the position of viceroy in a foreign government:
Yosef in Egypt, and Mordekhai in Persia.
Moreover, both Yosef and Mordekhai
save their brethren from calamity - famine and execution, respectively.
However, this contextual resemblance is of little value unless we can show
that the author of Megilat Ester intentionally sought to draw an association
between the two stories.
mere
coincidence.
Sure
Otherwise, the parallel events may be viewed as
enough,
sufficient
evidence
exists
to
an
intentional, textual correspondence between the story of Yosef and the
Megila.
In both contexts we find the appointment of "pekidim" (government
officials), in Egypt to oversee the storage of grain (41:34), and in Persia
to find suitable candidates for queen (Ester 2:3).
Both sets of "pekidim"
were charged with the responsibility of "ve-yikbetzu," assembling, grain
and maidens (Bereishit 41:35; Ester 2:3).
Yosef's suggestion of a food
storage campaign "found favor in Pharaoh's eyes" (41:37), just as the idea
that Achashverosh conduct a survey of young women to select a wife "found
favor in the king's eyes" (Ester 2:4).
In her attempt to seduce Yosef,
Potifar's wife spoke with him "yom yom" (day in, and day out), and the royal
courtiers questioned Mordekhai "yom va-yom" as to his refusal to bow before
Haman (Ester 3:4).
When Yaakov finally allows Binyamin to go to Egypt with
his brothers, he laments, "As for me - if I am to be bereaved, I shall be
bereaved" (43:14), reminiscent of Ester's mournful cry, "As for me - if
I am to perish, I shall perish" (Ester 4:16).
And so on.
(Further
parallels: Bereishit 50:3 & Ester 2:12; Bereishit 44:34 & Ester 8:6;
Bereishit 41:42-43 & Ester 6:9, 8:2.)
Megilat Ester tells the story of divine providence working behind the
curtain of human endeavor, the unfolding of God's master plan through the
actions of men propelled solely by personal interests and ambition, as well
as through coincidental circumstance.
In searching for a model for such
a saga in Chumash, Mordekhai and Ester landed upon the story of Yosef in
Egypt.
What on the surface appears as a sequence of improbable coincidence
and erratic human conduct, in truth emerges as an eternal testament to God's
power over history and world events.
II.
Understanding Pharaoh
The key to uncovering Pharaoh's rationale may lie specifically in a
question we raised concerning Yosef's conduct: why he assumes for himself
the right to advise the king, rather than simply interpret his dream.
We
may perhaps deduce that a self-understood interrelationship existed
between the dream's meaning and its practical ramifications.
As we see
several times throughout this saga, dreams at that time bore a certain
prophetic quality.
It follows, then, that an individual - all the more
so the king of a large empire - would experience this "prophecy" only if
it proved useful and directly consequential.
Yosef thus correctly
presumes that the request that he decipher Pharaoh's dreams included
identifying its practical ramifications.
This also helps explain why Pharaoh awoke so shaken.
As a powerful
king, he realized that quasi-prophecies such as these could involve
critical, national concerns.
He immediately convenes his "magicians" and
"wise men" (41:8) to learn what practical measures his dream calls upon
him to undertake.
To his dismay and frustration, "no one could interpret
them for Pharaoh."
Perhaps his sorcerers, whose involvement in the field
kept them somewhat aloof from hands-on governmental and economic affairs,
could not arrive at an interpretation with any practical application.
Pharaoh is naturally dissatisfied until he hears Yosef's suggestion.
His
interpretation combined the spiritual insight necessary to decipher dreams
with the practical know-how necessary to apply them.
Indeed, Rabbi Avraham
Sofer (Hungary, 19th century, author of "Ketav Sofer") suggests that this
rare combination impressed Pharaoh and prompted him to name Yosef his
viceroy.
The king exclaims, "Could we find another like him, a man in whom
is the spirit of God?" (41:38).
Rabbi Sofer explains that Pharaoh here
points to the unusual blend of "ish" (literally, "man"), worldliness and
pragmatism, with spiritual intuition.
He does not hesitate, then, to place
his country under Yosef's charge.
III.
Understanding Yosef: the Ramban's Approach
The bulk of the commentators' work on this parasha, however, focuses
on Yosef's treatment of his brothers upon their arrival in Egypt.
opposed to Pharaoh's conduct, here there is far more at stake.
As
Unlike the
Egyptian monarch, Yosef is seen as a patriarchal figure and religious model
for us to follow.
How may we understand his harsh and hostile attitude
towards his brothers and even insensitivity towards his father?
As mentioned, the Torah gives us few clues with which to work.
Regarding Yosef's response to his brothers' arrival, we find two primary
clues which lead us, at first glance, in two different directions.
These
two hints surround the narrative of his treatment (or mistreatment) of his
brothers, with one surfacing immediately at the initial encounter, and the
other as Yosef reveals his identity.
The verses describe the brothers'
initial meeting with Yosef in Egypt as follows:
"Yosef recognized his brothers, but they did not recognize him.
Yosef
remembered the dreams that he had dreamt about them, and he said to
them, 'You are spies… '" (42:8-9).
The verses thus imply that Yosef's childhood dreams of superiority over
his brothers (37:5-9) prompted his accusations against them.
We encounter
the second clue towards the beginning of next week's reading, Parashat
Vayigash,
when
Yosef
finally
discloses
his
true
identity
(45:1).
Presumably, whatever he had hoped to achieve through his disguise and
taunting campaign of allegations and framing has been accomplished.
If
so, then we should perhaps point to the event just prior to his revelation
as the ultimate goal of Yosef's tactics.
plea
to
stay
in
Egypt
in
That event is Yehuda's impassioned
Binyamin's
place.
Although,
as
Yehuda
acknowledges, Binyamin was found guilty, the viceroy should have compassion
for the boy's aged and distressed father and allow Yehuda to remain in his
place.
Somehow, this appeal on the part of Yosef's brother marked the
attainment of his goal, allowing for him to now reveal his identity.
Indeed, these two indications have led to two different approaches
to understanding Yosef's behavior.
Building on the first of these clues,
the Ramban (42:9), among others, claims that Yosef felt required to ensure
the fulfillment of his prophetic dreams.
Seeing that only ten of his
brothers prostrated themselves before him, whereas his dreams foresaw that
all eleven brothers, as well as Yaakov, would submit to his authority, Yosef
contrived a plan by which Binyamin must come to Egypt and bow before him.
Thus, upon remembering his dreams, Yosef accuses his brothers of spying
as a pretext for his insistence that Binyamin join them in Egypt.
As for
Yosef's having planted his goblet in Binyamin's bag in order to sentence
him to slavery, the Ramban suggests that Yosef fears for his
life.
brother's
Yosef was concerned that the hatred his brothers had directed towards
him has now shifted onto his younger brother.
He thus fears allowing the
brothers to take Binyamin with them, until he heard of Yehuda's having
promised Yaakov to return Binyamin safely from Egypt.
Several later writers sharply criticize the Ramban's approach.
Perhaps most notably, Rabbi Yitzchak Arama, in his classic work, Akeidat
Yitzchak, argues, "Regarding dreams - leave it to Him who sends them to
make them come true.
It seems infinitely foolish for a man to strive to
fulfill his dreams which are matters beyond his control."
In his view,
a dreamer has no right to work towards the fulfillment of his dreams at
the expense of others.
God alone takes responsibility for ensuring the
proper execution of the prophecies He transmits.
What right does Yosef
have to oppress and manipulate his brothers and father for the sake of his
teenage dreams?
Our earlier discussion of the nature of dreams in Biblical times may
perhaps help us in defending the Ramban's position.
Dreams carried a
prophetic quality that necessarily called for translation into practical
terms.
Just as Pharaoh understood his dreams as conveying a pragmatic,
down-to-earth message, so did Yosef - and his brothers - interpret his dreams
as a call to action.
His prophecy not only predicted his superiority over
his brothers, but required him to bring about their submission to his
authority.
IV.
Understanding Yosef: the Abarbanel's Approach
Others, however, focus their attention on the timing of Yosef's
ultimate disclosure of his identity.
The Abarbanel, among others, claims
that through this grueling process, Yosef successfully led his brothers
to full repentance for their crime.
The Rambam, in his presentation of
the laws of repentance (2:1), describes "complete repentance" ("teshuva
gemura") as follows:
"He who was confronted by the identical thing regarding which he
transgressed and it lies within his power to commit the transgression
but he nevertheless abstains and does not succumb out of repentance…
"
One achieves full repentance by facing the same situation which led him
to sin initially and refraining.
Yosef thus places his brothers in a
situation whereby they must choose between themselves and their younger
brother, their father's favorite.
By willing to sacrifice on his behalf,
they will have thus fully corrected their sin of mistreating their father's
favorite twenty-three years earlier.
This is why Yosef reveals his
identity after hearing Yehuda's plea that Yosef allow him to remain in Egypt
as a slave rather than Binyamin.
Yehuda, the mastermind of Yosef's sale,
now prepares to make the ultimate sacrifice on behalf of Binyamin,
reflecting the brothers' "complete repentance."
This approach has a certain appeal in that it provides a single basis
of justification for all of Yosef's peculiar and seemingly harsh and
manipulative treatment of his brothers.
He secretly returns their money
to frighten them, thus evoking their response, "What is this that God has
done to us?" (42:28).
Moreover, it explains Yosef's surprising references
to God in speaking to his brothers.
After imprisoning them for three days,
Yosef releases ten of the eleven brothers and declares, "Do this and you
shall live, for I am a God-fearing man" (42:18).
When they return to Egypt
with Binyamin, Yosef's house steward allays their fears about the returned
money:
"All is well with you, do not be afraid: your God, the God of your
father, put a treasure in your bags for you… " (43:23).
Several verses later, Yosef arrives and says to Binyamin, "May God be
gracious to you, my boy" (43:29).
References to the one God by the viceroy
of a pagan empire could not possibly be explained by the brothers as anything
but a near revelation by the Almighty Himself.
Yosef specifically acted
in a manner so peculiar that the brothers could interpret it only as a direct
punishment by God.
For the same reason, he seats them in age order, much
to the brothers' astonishment (43:33).
Yosef saw to it that the brothers
would immediately attribute their experiences to the Hand of God.
Indeed,
as Binyamin is caught "red-handed" with the silver goblet, Yehuda wails,
"God has uncovered the crime of your servants" (44:16).
this "crime" as a reference to the sale of Yosef.
Rashi explains
The brothers know full
well that Binyamin didn't steal anything; God has rather brought upon them
another calamity as retribution for their mistreatment of Binyamin's
brother.
On the other hand, the Abarbanel's explanation raises the serious
ideological problem of the extent of one's responsibility towards the
spiritual welfare of others.
Undoubtedly, the Torah holds every Jew
accountable, at one level or another, for the conduct of others: "Reprove
your kinsman and thereby you shall not incur guilt because of him" (Vayikra
19:17).
On the other hand, it is Yosef himself who, ironically enough,
delineates the critical boundaries of this obligation.
Towards the end
of Sefer Bereishit, Yosef's brothers fear a harsh reprisal on his part to
avenge their mistreatment of him.
am I in God's place?"
He reassures them, "Have no fear, for
Although one must direct others along the path of
repentance, he may not "play God" and decide how to punish a sinner.
Judging, other than in the manner prescribed by the Torah's judicial laws,
lies strictly in God's domain.
How, then, can Yosef inflict such pain on
his brothers - not to mention on his father! - even if he intends for their
spiritual well being?
Before proceeding further, we should note another grounds for
disputing the Abarbanel's theory: why does the Torah emphasize that Yosef
remembered his childhood dreams upon seeing his brothers?
Of what
relevance are his dreams to his plan to steer his brothers towards full
repentance?
V.
Understanding Yosef: Combining the Ramban & the Abarbanel
We may perhaps suggest a third approach, one which merges the two
explanations we have seen thus far.
As the Ramban claims, Yosef felt
obligated to bring his dreams/prophecies to fruition.
However, the
fulfillment of those dreams required his brothers' repentance.
Yosef
envisioned his leadership over a united family, rather than a schism and
conflict within the family.
In fact, the Midrash describes Reuven's
optimism as a result of Yosef's dreams.
Fearing expulsion from Yaakov's
family due to his sin with Bilha (see 35:22), Reuven felt encouraged by
Yosef's dream of his eleven brothers, which included Reuven.
The family
of which Yosef dreamt included everyone, albeit under his leadership.
After his having been sold by his brothers, Yosef reaches the obvious
conclusion that they do not consider him part of Yaakov's family; they sought
to permanently exclude him from the blessing of Avraham, Yitzchak and
Yaakov.
For Yosef's dreams to reach fulfillment, this attitude must
change.
They must clearly acknowledge their misjudgment and accept Yosef
as their brother once again; only then can Yosef actualize his prophetic
vision of eleven brothers united and under his charge.
Already during their initial visit to Egypt, it appears as though the
brothers feel remorse for their treatment of Yosef: "They said to one
another, 'Alas, we are being punished on account of our brother, because
we looked on at his anguish, yet paid no heed as he pleaded with us'" (42:21).
A close reading of this verse, however, reveals that the brothers do not
regret their decision to expel Yosef.
They express remorse merely for their
insensitivity to his cries: perhaps they could have devised a plan which
would not have caused him such pain?
They attribute their suffering to
their brutality towards Yosef, not for their decision to send him into exile.
This understanding is reinforced by the very next verse: "Reuven responded,
'Did I not tell you, 'Do no wrong to the boy?'
now comes the reckoning for his blood."
But you paid no heed, and
The Malbim notes that the term,
"va-ya'an" ("replied") indicates a difference of opinion.
Reuven takes
strong issue with the brothers' conclusion, insisting that they should never
have harmed Yosef to begin with.
They are held accountable not only for
his suffering, but for their entire approach towards their brother.
Upon hearing his brothers' deliberation, Yosef turns away to cry
(42:24).
He realizes that with the exception of Reuven (who, you will
recall, had vested interest in the fulfillment of Yosef's dreams), the
brothers have adhered to their conviction that Yosef must be driven from
the family.
He thus continues with his plan to lead them to full repentance.
Only then, when the entire family has come together, will his dreams see
fulfillment.
VI.
Understanding Yosef: Rav Yoel Bin-Nun's Approach
In conclusion, we will briefly present a final, revolutionary theory
posited by a contemporary writer, Rav Yoel Bin-Nun (currently Rosh Yeshiva
of Yeshivat Kibbutz Ha-dati) in explaining Yosef's conduct.
Recall that
the Ramban had wondered why Yosef never contacted his father to inform him
of his well being.
Rav Bin-Nun responds by reversing the question: why
did Yaakov make no attempt at locating his son?
While for us readers the
answer is obvious - Yosef's bloodstained garment indicated to Yaakov that
he had died, this question gnawed at Yosef's mind throughout his years in
Egypt.
He knew nothing of the bloodstained cloak and was thus left
wondering as to what Yaakov thought.
Why hadn’t Yaakov, a prominent,
well-connected personality, tracked down Yosef's whereabouts?
Egypt kept
detailed records of its import and export of slaves; surely Yaakov could
have determined the fate of his beloved son?
Yosef reaches the painful
conclusion that Yaakov no longer considers Yosef part of his family; he
is excluded from God's covenant to Avraham.
Rav Bin-Nun goes so far as
to speculate that Yosef figured that Yaakov intentionally sent Yosef to
his brothers so that they send him away.
Why else, Yosef thought, would
Yaakov have sent him that day to his brothers?
he no longer has any connection with his family.
Yosef thus concludes that
Although Yaakov favored
Yosef during his first seventeen years, the brothers must have convinced
him that Yosef should not earn a place within the "chosen" family.
that Yaakov sharply scolded Yosef after his second dream -
(Recall
37:10.
We can
imagine that this condemnation likely contributed to Yosef's sentiments
at this point, as he sits in an Egyptian dungeon.)
Yosef thus decides to
concentrate on building a new life in Egypt, permanently detached and
dissociated from his past.
Then Yosef's brothers arrive and bow before him.
Suddenly, his
childhood memories flood his mind and ignite his imagination.
Hasn't he
dreamt of this very scenario, of his brothers prostrating themselves before
him?
Had he given up too soon on his family?
Maybe his dreams of ruling
over his brothers are true, they are being fulfilled!
In order to find
out what really happened that fateful day, Yosef needs Binyamin, the only
brother not involved in the sale, to come to Egypt and stay there without
his brothers.
He will tell Yosef the whole story, of what Yaakov had in
mind when he sent him to the brothers.
However, Yosef's plan never reaches completion.
As Yehuda pleads his
case, he utters a single sentence that answers all of Yosef's questions.
Yehuda cites his father's explanation for his refusal to allow Binyamin
to go to Egypt: "One has gone from me, and I said: Alas, he was torn by
a beast!
And I have not seen him since" (44:28).
After twenty-three years,
Yosef finally discovers what happened when the brothers returned home after
selling him: Yaakov concluded that Yosef was torn by a beast.
Yosef has
no need for the continuation of his plan; he has heard everything he needs
to know.
Yaakov had been misled; he never sought to expel Yosef.
At that
point, Yosef reveals his identity to his brothers.
Rav Bin-Nun's analysis has been the subject of considerable debate
and discussion among certain circles of Tanakh study.
Some writers have
strongly rejected the notion that Yosef considered the possibility of
Yaakov's collusion with the brothers.
As Yaakov's favorite son, these
scholars argue, Yosef undoubtedly realized that his father would never
attempt to harm him or, all the more so, disown him.
For Further Study:
I. Rav Mordechai Sabato posited an interesting approach to Pharaoh's
favorable response to Yosef's interpretation and rejection of the
courtiers' suggestions.
The ancient pagans believed in the existence
of many gods who competed against one another.
Therefore, no god would
ever reveal his plans to a mortal, in fear of their discovery by the other
gods.
More generally, the existence of other gods de facto restricted
the power of each individual god.
discreetly.
They would therefore operate
For this reason, Pharaoh's advisors could not arrive at any
interpretation that involved a plan that he could foil.
The only
explanations they could offer involved matters beyond the king's control
(see Rashi, 41:10).
For a monotheist, obviously, the Almighty has no
qualms about disclosing His intentions through prophecy; He has no
competition
and
fears
no
other
beings.
To
the
contrary,
God
specifically wants to include mankind in the development and cultivation
of the earth; it is entirely consistent with His will to inform a king
of an impending famine in order for the kingdom to prepare in advance.
II. We questioned the Abarbanel's approach in light of Yosef's own words of
consolation to his brothers in Parashat Vayechi (50:19).
Read the
commentaries of the Ibn Ezra and the Netziv on that verse for a possible
resolution.
III. In our discussion of Rav Bin-Nun's approach, we did not elaborate as to
why, in Yosef's mind, Yaakov would have deemed him unworthy of inclusion
in the covenantal heritage of Avraham and Yitzchak.
We could perhaps
point to his reports about his brothers or the dreams themselves.
As
we mentioned in the shiur, the brothers took the dreams as indicating
that Yosef alone will receive the blessing of Avraham, Yitzchak and
Yaakov.
This arrogant presumption itself, Yaakov may have felt,
rendered
Yosef
unworthy
of
inclusion
as
part
of
the
family.
Alternatively, Yosef may have thought that Yaakov shifted his preference
onto Leah's children, rather than Rachel's.
After all, Rachel had died
and was buried along the roadside, rather than in the family burial site.
Yaakov may have decided to afford preference to the older children, the
sons of Leah, rather than to Yosef, Rachel's oldest.
IV. As part of his plea before Yosef at the beginning of Parashat Vayigash,
Yehuda recounts the entire series of events starting from their original
visit to Egypt.
This account features several nuances absent from the
Torah's narrative of their initial encounter with Yosef.
For example,
Yehuda seems to expand upon the brothers' description of their family
to Yosef: "We have an old father, and there is a child of his old age,
the youngest; his full brother is dead, so that he alone is left of his
mother, and his father loves him" (44:20).
In light of our discussion
in the previous paragraph, why might this pose a difficulty for Rav
Bin-Nun's approach to Yosef's conduct?
of that verse provide the answer?
How may the Chizkuni's reading