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במרכבת המשנה means — the chariot second in order to his chariot — that which drove next to his own.

‘B’MIRKEVETH’ (IN THE CHARIOT) ‘HAMISHNEH.’ I.e., in the chariot second to his own chariot, which travelled next to his own. Thus the language of Rashi.
Now according to this interpretation, the word hamishneh refers to the noun, [“chariot,” meaning that this was the chariot of second rank]. The same applies in the verses: the priests ‘hamishneh’ (of the second order);⁶⁷II Kings 23:4. ‘eth mishnei’ (a copy) of this Torah.⁶⁸Deuteronomy 17:18.
The correct interpretation is that the word mishneh is adjectival,⁶⁹Meaning that this was the chariot of the mishneh, of he who was second in rank. just as: And I shall be to you ‘l’mishneh’ (as a second one);⁷⁰I Samuel 23:17. For Mordecai the Jew was ‘mishneh’ (the second) unto king Ahaseurus.⁷¹Esther 10:3. Similarly, the expression, keseph mishneh,⁷²43:12. (the money of the mishneh) is adjectival and is to be understood as “the money of the ‘second’ purchase.” Now the grammarians⁷³Reference is to R’dak who mentions this point in his Sefer Hashorashim (Book of Roots), under the root shana. have already brought a proof to this thesis⁷⁴That the word mishneh here, and in the other three cases mentioned, (see Notes 70-72), all have the meaning ascribed to them by Ramban. since in all these cases the letter nun in the word mishneh is vocalized with a segol, [which does not indicate the construct state as would tzeirei], while mishnei hatorah⁶⁸Deuteronomy 17:18. and all nouns are vocalized with a tzeirei, as is the rule in the construct state. The sense of the present verse is that the king had a chariot known to be his, even as it is said, And the horse which the king rideth upon,⁷⁵Esther 6:8. and there was another chariot known to be for his second in rank, and another one for the third in rank.

במרכבת המשנה, a horse or mule especially designated for the King’s second in command to ride on.

Avreich. This is derived from the word berech — “knee” — that is, they ordered the crowds to bend the knee before him.

"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.

במרכבת המשנה, in the carriage reserved for the second highest official of the land.

במרכבת המשנה, according to Rashi this is a reference to the carriage traveling immediately behind that of Pharaoh himself, the second most important one in the kingdom. משנה therefore refers to someone known. Nachmanides writes that the word משנה is an adjective, defining the rank of the carriage, as in the expression כהני המשנה, or משנה התורה הזאת, or משנה למלך, “second in rank after the king.” Here it would describe the carriage reserved for the king’s deputy. Another carriage was known as the first alternative, and yet another as the third alternative.

ויקראו לפניו "אברך". They called out before him Avrech!” The meaning of the word אברך is the same as הברך, “the knee.” The letters א and ה are part of the group אחה'ע letters which are interchangeable. Our sages in Bereshit Rabbah 90,3 claim that the word is a composite of the two words אב ורך, “a father-figure though young in years.” There are other examples of the word רך meaning young in years, such as Samuel II 3,39 ואנכי היום רך ומשוח מלך, “and although young in years I have today been anointed king.” Other words which are composites of two words are: פרחה, which is composed of פרי חח; the word עבטיט is a composite of עב טיט.

...דין אבא למלכא This is the king’s colleague.

אברך Render this as the Targum does: “This is the father (counsellor) of the king”. In Aramaic (some editions read in Roman i.e. Latin) רך means king (rex). Thus in the chapter beginning with השותפין (Bava Batra 4a) we have: “neither a noble (ריכא) nor the son of a noble (ריכא)”. In the Midrash (Sifré Devarim 1:1) Rabbi Judah explained: אברך is appellation for Joseph who was אב “a father” in wisdom and רך “tender” in years. Whereupon Rabbi Jose the son of a woman of Damascus said to him: “How much longer will you pervert for us the meaning of Scripture? The word אברך can only be connected with the word ברכים knees (i.e. “Bend the knee”), for all came in and went forth only by his permission, just as it states “and he set him [over all the land of Egypt]”.

אברך, “father of the king.” We have some proof for this from Baba Batra 4 לא רכא ולא בר רכא, “neither a king nor a king’s son. [since we can discount the letter א at the end, this being an Aramaic ending, if בר רכא means son of a king, then אברך means father of a king. Ed.] This is proven further from 45,8 when Joseph speaks of his position beingוישימני לאב לפרעה, “He (G’d) has placed me in the position of being a father (provider) for Pharaoh.” In effect this made Joseph “father” of the king. The word פרעה, after all, is simply a title, meaning “king,” not the personal name of an individual as we explained already on verse 10.

אברך. The letter א in this word appears here in lieu of the letter ה and is part of the infinitive as in ונתון אותו, in other words: it is appropriate to bend one’s knee before this person and to raise him to be ruler over the land of Egypt. Alternatively, the meaning could be that the letter א refers to the respective person (anyone) announcing at the approach of Joseph’s coach that those who were still a distance away before he passed them should get down on their knees to pay their respects anticipating his passing.

ויקראו לפניו 'אברך!', ”they would call out on his approach “bend your knees!” Everyone within range would have to bend down at the approach of Joseph’s carriage. Alternatively, the word is not derived from ברך, knee, but from ברכה blessing, and would mean that the people within sight of Joseph’s carriage passing were required to bless him.

How much longer will you continue to misinterpret Scripture... I.e., R. Yehudah divides אברך into two words, which is a stretched explanation. You might ask: Why was this objection not made before, on Onkelos’ translation, “This is the associate of the king?” There as well, אב means “associate” and רך means “king,” as Rashi explained. The answer is: There, no extra words needed to be inserted. But here, בחכמה must inserted after אב, and בשנים after רך, and that is a stretched explanation.

He thus placed him. He caused the people to accept Yoseif’s authority.

ונתון אותו, and everyone agreed that this person deserved to be given control of the whole land of Egypt.

Because all would enter before him and leave only with his permission... I.e., אברך conveys that all who came to him would say, “I bend my knees to you.”