פרשה: מקץ · עלייה: שלישי (תפארת)

אין נבון, "There is no one as understanding, etc." "There is no one else as qualified to carry out the measures suggested as you yourself, seeing that you have been granted the Holy Spirit."

"אברך, ונתון אותו על כל ארץ מצרים "On your knees!" and he has been appointed in charge of the whole land of Egypt. These two separate announcements were proclaimed in advance of the parade in which Joseph rode in a state coach. He was granted royalty-like status.

אני פרעה, ובלעדיך לא ירים איש את ידו "I am Pharaoh; without your permission no one shall even raise his hand, etc." "The kingdom belongs to me." We already mentioned that the name "Pharaoh" referred to the kingdom. Apart from this, no one was to raise his hand without Joseph's permission; the conjunctive letter ו at the beginning of ובלעדיך indicates that Joseph's exalted position included this extraordinary authority.

ויעבור בכל ארץ מצרים, he traversed the whole land of Egypt. This was in order to familiarise himself with all the fields, to gather information about where to establish silos, etc.

ויקבץ את כל אכל, He collected all the food, etc. According to the commentary on verse 34 that the word וחמש meant setting aside a tax of 20% the words "all the food" refer to the king's share. According to the alternative commentary that the word וחמש means lending a sense of urgency to the measures to be taken, the verse may be explained literally; Joseph collected the entire excess of that year's harvest over average years' harvests. He bought up all the excess. The farmers offered it for sale seeing they had no use for it.

עד כי חדל לספור, until he stopped counting. They stopped counting the accumulated amount of agricultural surplus because the people delivering the surplus for storage had not bothered to count it. Even though the Torah speaks about one fifth of the harvest being taxed, the farmers merely divided the harvest into five approximately equal piles, and delivered one pile to Joseph's silos. They did not bother to count the total amount they had harvested, however. Joseph's officials did not count, not having been told the amount the farmers claimed to have delivered.

וליוסף יולד שני בנים, Two sons were born to Joseph, etc. The Torah includes this with what has been recorded before about Joseph's remarkable achievements during these seven years. The names Joseph gave his sons are proof that he was well pleased that G'd had let him forget his previous problems and had also made him fruitful. The word "fruitful" includes both having children, amassing wealth and being honoured.

בטרם תבוא שנת הרעב, before the year of famine arrived. Taanit 11 derives from here that it is forbidden to maintain marital relations during a famine. We can conclude from the fact that the Talmud uses the example of Joseph [the words "before the arrival of the year of famine"] to deduce this ruling, that it is applicable only to people who have not yet fulfilled the commandment to be fruitful. Joseph had already fulfilled that commandment, ergo he could not have marital relations during the famine. Had he not had children yet, the fact that there was a famine would not have represented a halachic hindrance to his having normal marital relations during that period.

Keeping this in mind, the question raised by Tossaphot in the Talmud about how Yocheved could have been born during the descent of Jacob's family to Egypt, seeing the famine was in full swing at the time, becomes moot. Tossaphot is at pains to explain that the rule was not a legal one but only a pious practice. This appears unacceptable seeing the whole rule is based on scripture. Besides, the Torah testifies to Levi's piety in Deut. 33,8, suggesting that of all the sons of Jacob he was the most pious. Even though the statement in Deuteronomy refers to the descendants of Levi, i.e. the branches, it is most certainly applicable also to the root, i.e. to Levi himself. Inasmuch as Levi did not yet have a daughter at the time, he was at liberty (compare Yevamot 61 and Even Ha-Ezer 1) to indulge in normal conjugal relations with his wife.

Moreover, the prohibition of conjugal relations applies only when the Jewish people experience the pain of a famine. Famine amongst the Gentiles has no bearing on Jewish family life. Inasmuch as Jacob was known to have a sufficient supply of food (compare Taanit 10) and he only sent his sons to Egypt for appearances' sake (so as not to arouse the envy of his neighbours) as we know from Rashi on Genesis 42,1 למה תתראו, Levi had acted one hundred percent within accepted Jewish norms. While it is true that there is a statement in Bereshit Rabbah 91, that Jacob's family did not even have any barley left, that statement refers to the second year of the famine. During the first year they certainly had enough grain left and Levi had every right to sleep with his wife. They did not have to refrain from conjugal relations on account of Joseph. Joseph was only an individual and the rule applies only to when a community is in economic straits. It is possible that Joseph refrained from conjugal relations with his wife during the famine because he knew that his family in the land of Canaan was suffering from the famine (the first year before they came to him).