וַיַּרְכֵּ֣ב אֹת֗וֹ בְּמִרְכֶּ֤בֶת הַמִּשְׁנֶה֙ אֲשֶׁר־ל֔וֹ וַיִּקְרְא֥וּ לְפָנָ֖יו אַבְרֵ֑ךְ וְנָת֣וֹן אֹת֔וֹ עַ֖ל כָּל־אֶ֥רֶץ מִצְרָֽיִם׃
자기에게 있는 버금 수레에 그를 태우매 무리가 그 앞에서 소리 지르기를 엎드리라 하더라 바로가 그로 애굽 전국을 총리하게 하였더라
Hakhsharat HaAvrekhim
The preparation of the Avreichim1See Bereishis (41:43), and Rashi thereon. Avreich generally means a young, newly married yeshiva student.
Getting Started.
Getting Started.
Kedushat Levi
Genesis45,22. “he gave to each of them a change of clothes; to Binyamin he gave three hundred silver pieces and five changes of clothes.” Our sags in Megillah 16 ask: “is it really possible that Joseph erred in the same way as had his father when he showed Joseph preferential treatment? Was Joseph not aware that by what the Torah describes him as doing for Binyamin, he would arouse the brothers’ jealousy?” They answer that the Torah alluded to the five Royal garments that Mordechai, a descendant of Binyamin would be dressed in as we read in Esther 8,15.
Our author, clearly not too enthused with the Talmud’s answer, suggests a different way of understanding the Talmud’s answer. Our sages, understood that Joseph foresaw and hinted to Binyamin that Mordechai, a distant descendant of his brother Binyamin, would play a great part in the miracle of Purim. He intimated that he and Binyamin shared a similar experience, seeing that they were both the sons of the same mother, Rachel. He had attained high rank as a result of someone’s dream (Pharaoh’s) and Mordechai also rose to eminence as a result of a dream, as our sages in the Targum on the Book of Esther (chapter10) have told us. According to the Targum, on the night when the king could not fall asleep (again), he had been dreaming that Haman wanted to assassinate him. This is why he became angry at Haman and commanded him to dress Mordechai in the Royal robes, and paraded him throughout the capital on the king’s horse. Joseph had been paraded similarly. (41,43) Just as Joseph remained under the rule of Pharaoh at the time, so Mordechai would remain under the rule of Achashverosh. (Compare Rashi on 41,40)
This is another example of the approach of our sages to the details the Torah has revealed about the lives of our sainted forefathers, i.e. that they always were at pains to perform deeds that foreshadowed future, critical, events in the lives of their descendants. (Our author lists more examples of this theme when relating to Shimon and Levi’s killing the inhabitants of Shechem as being a forerunner of the Hasmoneans in the Chanukkah story). [I will omit the balance of the paragraph as, seeing this portion is also read sometimes on Chanukkah, the author felt compelled to introduce this subject here, although those events occurred in post-biblical times. It is somewhat forced, as it requires us to see in Levi rather than Shimon, the principal activist, otherwise the connection with the Hasmoneans who were priests is too tenuous. Ed.]
Our author, clearly not too enthused with the Talmud’s answer, suggests a different way of understanding the Talmud’s answer. Our sages, understood that Joseph foresaw and hinted to Binyamin that Mordechai, a distant descendant of his brother Binyamin, would play a great part in the miracle of Purim. He intimated that he and Binyamin shared a similar experience, seeing that they were both the sons of the same mother, Rachel. He had attained high rank as a result of someone’s dream (Pharaoh’s) and Mordechai also rose to eminence as a result of a dream, as our sages in the Targum on the Book of Esther (chapter10) have told us. According to the Targum, on the night when the king could not fall asleep (again), he had been dreaming that Haman wanted to assassinate him. This is why he became angry at Haman and commanded him to dress Mordechai in the Royal robes, and paraded him throughout the capital on the king’s horse. Joseph had been paraded similarly. (41,43) Just as Joseph remained under the rule of Pharaoh at the time, so Mordechai would remain under the rule of Achashverosh. (Compare Rashi on 41,40)
This is another example of the approach of our sages to the details the Torah has revealed about the lives of our sainted forefathers, i.e. that they always were at pains to perform deeds that foreshadowed future, critical, events in the lives of their descendants. (Our author lists more examples of this theme when relating to Shimon and Levi’s killing the inhabitants of Shechem as being a forerunner of the Hasmoneans in the Chanukkah story). [I will omit the balance of the paragraph as, seeing this portion is also read sometimes on Chanukkah, the author felt compelled to introduce this subject here, although those events occurred in post-biblical times. It is somewhat forced, as it requires us to see in Levi rather than Shimon, the principal activist, otherwise the connection with the Hasmoneans who were priests is too tenuous. Ed.]
Torah Ohr
And it is with this in mind that our Rabbis, may their memory be blessed, established blessings over the commandments, "Blessed are You, etc." As [the word], blessed (barukh), is from the usage, "one who bends a vine" (Kilayim 7:1); such that he bends down the head of the branch into the ground, and another vine grows from there. And that is the aspect of flow and blessing 'from the world to the world.' And that is why it is written concerning Yosef (Genesis 41:43), "and they called out before him, Avrekh." Because he was a righteous person who connected and brought the flow and stretched (mavriach) [it] 'from the world to the world.