ציטירנדיקער פּירוש אויף בראשית 43:6

And the Egyptians did evil to us and they oppressed us: (Deuteronomy 26:6) Generally the Hebrew expression for doing evil to someone is “Haray’ah li...” such as Genesis 43:6: “lama harayotem lee?” “Why have you treated me so ill?” Wherever this verb “hayraya” is used it usually is followed by the prefix “Lamed” except for here. In Deuteronomy we read “Vayarayu otanu,” a word beginning with the prefix “et.” The Maggid understands this to mean not ‘they did evil to us” but rather “they made us appear evil.” The Egyptians were concerned that the other nations would accuse Egypt of treating the Israelites poorly without good reason so they accused Israel of all types of evil actions in order to justify their oppression. In this way they hoped that the other nations would think their behavior toward the Israelites was justified. He would translate this expression “They made us appear evil before the other nations.” Having portrayed the Israelites in this way, then they felt that they were justified in oppressing the Children of Israel.

AND MELCHIZEDEK KING OF SALEM. This is Jerusalem, just as it is said, In Salem is set His tabernacle.¹⁷³Psalms 76:3. In the days of Joshua, its king was also called Adoni-zedek.¹⁷⁴Joshua 10:1. Since time immemorial the nations knew that this place, which was the choicest of all places, is in the center of the inhabited region. Or perhaps they knew of its superiority by tradition, i.e., that it is exactly opposite the Heavenly Sanctuary, where the Divine Glory of the Holy One, blessed be He, who is called Tzedek (Righteousness) abides.¹⁷⁵This explains why the early inhabitants of Jerusalem called their king Malki tzedek, literally, “My king is righteousness.”
In Bereshith Rabbah¹⁷⁶43:6. [we find that Jerusalem is called Tzedek because] “this place makes its inhabitants righteous. And Melchizedek means ‘the lord of Zedek.’¹⁷⁷The Midrash is thus teaching that his name was not “Tzedek” but that he was the lord of a place called Zedek. Jerusalem is called Tzedek, as it is said, ‘Tzedek’ (Righteousness) lodged in it.”¹⁷⁸Isaiah 1:21.

I shall make a short list of instances where the respective names of Jacob and Israel clearly reflect different frames of mind of Jacob/Israel. In Genesis 35,10 where G'd tells Jacob for the first time that though his name remains Jacob he will henceforth also be entitled to the name Israel, the reason that G'd emphasised that at that time his name was still Jacob is that he had just heard about the death of his mother Rivkah (compare Bereshit Rabbah 82, which understands the words: "He (G'd) blessed him" in 35,9 as the blessing one extends to mourners). This is why the name Jacob continues to appear throughout this paragraph. The time when Rachel died (immediately afterwards according to the report in the Torah) was also a period during which Jacob could not qualify for the additional name Israel. The Torah (35,20) speaks about Jacob erecting a tombstone on the site where Rachel died and was buried. As soon as the thirty days of mourning had passed, we find that G'd called Jacob "Israel" in 35,21 where he is described as continuing his journey towards reunion with his father. When we find Jacob's children referred to as "the sons of Jacob" instead of as "the sons of Israel" in 35,22, this does not contradict what we have written, as the Torah merely wants to inform us that Israel's children were not on the same spiritual level as their father. The fact that Reuben was guilty of a misdemeanour with Israel's concubine at that time, is clear evidence of that. When the reunion between Isaac and his son Jacob is described in 35,27, the reason that Jacob is not called Israel is simply that it would not be good manners for the son to be called by a name which suggests a higher spiritual level than that of his father Isaac. You will find confirmation of this thought in Yalkut Shimoni item 875 on Psalms 116,15 "that the death of His faithful is precious to the Lord," where the author writes: "if Abraham had been alive at that time, how could his son Isaac have exercised any authority?" The same argument applied to all the other patriarchs. The above teaches that while one's illustrious father or teacher is alive, the son or disciple is not allowed to outshine him. This is why the Torah refers to Jacob as Jacob at that time. When we read about Jacob settling in the land of Canaan in 37,1 he is again called Jacob to remind us that during all the years he remained in the land of Canaan his life was full of mental anguish with very brief exceptions. One such exception was his relationship with Joseph before the latter was sold into slavery. This is why the Torah speaks of that relationship as "Israel loved Joseph, etc." The name Israel is used by the Torah only three times from the time Joseph was sold until 45,28 after Jacob had regained a measure of Holy Spirit as stated in 45,27 ותחי רוח יעקב אביהם, "their father Jacob's spirit revived." The three instances during the period between the sale of Joseph and Jacob's receiving the news that he was alive and well are 43,6: "Israel said: 'why did you harm me,'etc,"--43,8: "Yehudah said to Israel his father, etc." and 43,11: "Their father Israel said to them, etc." In all those instances Jacob spoke to his sons as a person who exercised his position of authority; this is why the Torah describes him with his full title "Israel." In those instances Jacob/lsrael had to assert his authority when he noticed that his sons did not give due consideration to their father's anguish. By acting as "Israel" he indicated that he would not forgive them if they did not heed his words. As soon as Jacob heard the news about Joseph he is referred to repeatedly as the "Israel" of old. This situation continues until Jacob/lsrael is told that he has to remain in Egypt, i.e. in exile. From then on the Torah called him Israel only at the moment of his reunion with Joseph or when the Torah referred to his sons. During the period Jacob dwelled in Egypt the Torah generally calls him Jacob until shortly before his death. It was important that his sons and family should remember that they had lost not merely a Jacob but an Israel. Besides, as Jacob prepared for death, his mind became filled with other-worldly concerns. It was therefore easy for him to attain the serenity needed to be Israel once more. The Zohar first section, 218 elaborates on the spiritual growth of the human soul shortly before its death in connection with "Israel prostrating himself at the head of the bed" during the period described in the Torah as "the days approached when Israel was to die," (47,29 and 47,31). All of this is the plain meaning of these verses. They do have implications of a more profound and mystical nature, however.