וְעַתָּ֗ה לֹֽא־אַתֶּ֞ם שְׁלַחְתֶּ֤ם אֹתִי֙ הֵ֔נָּה כִּ֖י הָאֱלֹהִ֑ים וַיְשִׂימֵ֨נִֽי לְאָ֜ב לְפַרְעֹ֗ה וּלְאָדוֹן֙ לְכָל־בֵּית֔וֹ וּמֹשֵׁ֖ל בְּכָל־אֶ֥רֶץ מִצְרָֽיִם׃
Kaya ngayon, hindi kayo ang nagsugo sa akin dito, kundi ang Diyos; at ginawa Niya akong ama kay Faraon, at panginoon ng kanyang buong sambahayan, at tagapamahala sa buong lupain ng Egipto.
Depths of Yonah
Background for the Approach of the Malbim - Detecting Hashem’s Intervention
Yosef in Sefer Bereishit (45:8 and 50:20) makes the surprising claim that Hashem sent him to Egypt to provide food for his family in the famine. He makes this assertion twice: once when he reveals his identity to his brothers and yet again when consoling his brothers after their father Jacob’s death. We are perplexed, though, as to how Yosef became convinced that this indeed was Hashem's intention. After all, unlike the Patriarchs, Yosef never received a direct prophecy from Hashem, so how was he privy to God's will?
Yosef in Sefer Bereishit (45:8 and 50:20) makes the surprising claim that Hashem sent him to Egypt to provide food for his family in the famine. He makes this assertion twice: once when he reveals his identity to his brothers and yet again when consoling his brothers after their father Jacob’s death. We are perplexed, though, as to how Yosef became convinced that this indeed was Hashem's intention. After all, unlike the Patriarchs, Yosef never received a direct prophecy from Hashem, so how was he privy to God's will?
Bekhor Shor
And you shall be joyful That in the merit of this, the Omnipresent will make you joyful. And our teachers explained (Pesachim 36b, Bikkurim 1:6) that at the time of joy - from Atzeret [Shavuot] until Chag [Sukkot] - one brings and reads. For that is the time of picking fruit, and people are joyful. From thence onwards, one brings and does not read. And a ger brings and does not read, because they cannot say "fruit of the land You gave me" (Devarim 26:10) "that God swore to our ancestors" (Devarim 26:3) - for they do not have a portion in the Land. And in Masechet Bikkurim (1:4) they say, Since they cannot say "to our ancestors" - and so in prayer, since in prayer our teachers relied on the Talmud Yerushalmi [Bikkurim 1:4 (2:2)] that they bring stories that gerim said in prayer "God of our ancestors". This is because "our ancestors" [אבותינו avoteinu] is the language of "our great ones" [גדולינו gedoleinu], like "And He has set me as a father to Paroh and as a master to all his house" (Bereishit 45:8), and so too "he was the father of all those who play the lyre and the pipe" (Bereishit 4:21), which is translated (Targum Onkelos on Bereishit 4:21) "their teacher" [רבהון rabhon]. And so "father of many nations" (Bereishit 17:4) - prince and master of the whole world. And thus the geirim are accustomed to say "God of our ancestors" in prayer, and this is primary.
Rashi
“My father [master].” אָבִי [lit., my father, means] the same as אֲדוֹנִי [=my master].8We find instances where אָב is a title that is used for prominent people. See Bereishis 45:8.