פּירוש אויף שמות 1:5

ויוסף היה במצרים lit., AND JOSEPH WAS IN EGYPT — But were not he and his sons included in the seventy? What, then, is this statement intended to tell us? Do we not know that he was in Egypt? But its purpose is to inform you of Joseph’s righteousness: this is the same Joseph who tended his father’s sheep; this is the same Joseph who was in Egypt and became king there, and yet he remained steadfast in his righteousness, and the change from a humble position to exalted rank in Egypt caused no deterioration in his character (cf. Sifrei האזינו; Exodus Rabbah 1:7).

ויהי כל נפש…ויוסף היה במצרים. And the total number of persons…plus Joseph who was in Egypt already." Why does the Torah introduce this paragraph with the word ויהי which always introduces a painful experience? If the Torah refers to the exile, this was not the place to mention this seeing that the negative aspects of the exile did not commence till over 90 years later. Furthermore, why does the Torah have to tell us again that Joseph was already in Egypt?

ירך יעקב, “Yaakov’s loins,” it is good manners to describe the sexual organ not directly, but by reference to an organ located close to it instead. (Ibn Ezra) We find this also in the oral Torah when the Mishnah in Megillah 13 writes that the principal organ that a woman is jealous of in her rival is the ירך; the author avoids naming the vagina. On other occasions, the word: רגלים is used as a substitute for the vagina. Compare Samuel II 19,25 ולא עשה רגליו, translated as “he had not pared his toe nails,” which is not really what the prophet had in mind.