Yosef's Tears at His Revelation

וַיִּפֹּ֛ל עַל־צַוְּארֵ֥י בִנְיָֽמִן־אָחִ֖יו וַיֵּ֑בְךְּ וּבִ֨נְיָמִ֔ן בָּכָ֖ה עַל־צַוָּארָֽיו׃ וַיְנַשֵּׁ֥ק לְכׇל־אֶחָ֖יו וַיֵּ֣בְךְּ עֲלֵהֶ֑ם וְאַ֣חֲרֵי כֵ֔ן דִּבְּר֥וּ אֶחָ֖יו אִתּֽוֹ׃

With that he embraced his brother Benjamin around the neck and wept, and Benjamin wept on his neck. He kissed all his brothers and wept upon them; only then were his brothers able to talk to him.

וְלֹֽא־יָכֹ֨ל יוֹסֵ֜ף לְהִתְאַפֵּ֗ק לְכֹ֤ל הַנִּצָּבִים֙ עָלָ֔יו וַיִּקְרָ֕א הוֹצִ֥יאוּ כׇל־אִ֖ישׁ מֵעָלָ֑י וְלֹא־עָ֤מַד אִישׁ֙ אִתּ֔וֹ בְּהִתְוַדַּ֥ע יוֹסֵ֖ף אֶל־אֶחָֽיו׃ וַיִּתֵּ֥ן אֶת־קֹל֖וֹ בִּבְכִ֑י וַיִּשְׁמְע֣וּ מִצְרַ֔יִם וַיִּשְׁמַ֖ע בֵּ֥ית פַּרְעֹֽה׃

Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone withdraw from me!” So there was no one else about when Joseph made himself known to his brothers. His sobs were so loud that the Egyptians could hear, and so the news reached Pharaoh’s palace.

כֵּיוָן שֶׁרָאָה יוֹסֵף שֶׁהָיְתָה לָהֶם בּוּשָׁה גְדוֹלָה, אָמַר לָהֶן, גְּשׁוּ נָא אֵלַי, וַיִּגָּשׁוּ. וְכָל אֶחָד וְאֶחָד הָיָה מְנַשְּׁקוֹ וּבוֹכֶה עָלָיו, שֶׁנֶּאֱמַר: וַיְנַשֵּׁק לְכָל אֶחָיו וַיֵּבְךְִ עֲלֵיהֶם.

וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק לְכֹל הַנִּצָּבִים עָלָיו לֹא יָכוֹל לִסְבֹּל שֶׁיִּהְיוּ הַמִּצְרִיִּים נִצָּבִים עָלָיו וְשׁוֹמְעִין שֶׁאֶחָיו מִתְבַּיְּשִׁין בְּהִוָּדְעוֹ לָהֶם, לְשׁוֹן רַשִׁ"י (רש"י על בראשית מ"ה:א'). וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית מ"ה:א'), "לְהִתְאַפֵּק" – לִסְבֹּל. "לְכָל הַנִּצָּבִים עָלָיו" – טַעְמוֹ עַד שֶׁיֵּצְאוּ כָּל הַנִּצָּבִים עָלָיו, וְהֻצְרַךְ לִקְרֹא לְהוֹצִיאָם. אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ"ה:א') תִּרְגֵּם "לְאִתְחַסָּנָא" – לְהִתְחַזֵּק, וְכֵן "וָאֶתְאַפַּק וָאַעֲלֶה הָעוֹלָה" (שמואל א יג יב), וְכֵן כָּל לְשׁוֹן הִתְאַפְּקוּת בְּכָל מָקוֹם חִזּוּק. וְהַנָּכוֹן בְּעֵינַי שֶׁהָיוּ שָׁם מִבֵּית פַּרְעֹה וּמִן הַמִּצְרִים אֲנָשִׁים רַבִּים יְחַלּוּ פָּנָיו לִמְחֹל לְבִנְיָמִין, כִּי נִכְמְרוּ רַחֲמֵיהֶם עַל תַּחֲנוּנֵי יְהוּדָה, וְלֹא יָכוֹל יוֹסֵף לְהִתְחַזֵּק לְכֻלָּם, וַיִּקְרָא לַעֲבָדָיו הוֹצִיאוּ כָּל אִישׁ נָכְרִי מֵעָלַי, כִּי אֲדַבֵּר עִמָּהֶם, וַיֵּצְאוּ מֵעָלָיו, וּבְצֵאתָם מֵעָלָיו נָתַן אֶת קֹלוֹ בִּבְכִי וַיִּשְׁמְעוּ מִצְרַיִם וְאַנְשֵׁי בֵּית פַּרְעֹה הַמּוּצָאִים מֵעָלָיו, כִּי עוֹדָם בֶּחָצֵר הַחִיצוֹנָה. וְיִתָּכֵן כִּי פֵּרוּשׁ "הַנִּצָּבִים עָלָיו", מְשָׁרְתָיו הָעוֹמְדִים לְפָנָיו, כְּמוֹ "הַנַּעַר הַנִּצָּב עַל הַקּוֹצְרִים" (רות ב ו), "שָׂרֵי הַנִּצָּבִים" (מלכים א ה ל), "לְהִתְיַצֵּב עַל ה'" (איוב א ו). וְטַעַם "וַיִּקְרָא", שֶׁהֵרִים קוֹלוֹ בְּכַעַס וְאָמַר לִמְשָׁרְתָיו, הוֹצִיאוּ כָל אִישׁ מֵעָלַי בִּלְתִּי הָאֲנָשִׁים הָאֵלֶּה. וְטַעַם בַּהוֹצָאָה שֶׁהוֹצִיאָם מִשָּׁם, כְּדֵי שֶׁלֹּא יִשְׁמְעוּ בְּהַזְכִּירוֹ לָהֶם הַמְּכִירָה, כִּי תִהְיֶה לָהֶם גַּם אֵלָיו לְמִכְשׁוֹל, שֶׁיֹּאמְרוּ עַבְדֵי פַּרְעֹה וּמִצְרַיִם עֲלֵיהֶם, אֵלּוּ אַנְשֵׁי בּוֹגְדוֹת, לֹא יָגוּרוּ בְּאַרְצֵנוּ וְלֹא יִדְרְכוּ בְּאַרְמְנוֹתֵינוּ, בָּגְדוּ בַּאֲחִיהֶם גַּם בַּאֲבִיהֶם בָּגְדוּ, מָה יַעֲשׂוּ בַּמֶּלֶךְ וּבְעַמּוֹ, וְגַם בְּיוֹסֵף לֹא יַאֲמִינוּ עוֹד: כִּי זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ הִזְכִּיר לָהֶם מָה שֶׁעָבַר, וְיָדְעוּ גַּם הֵם לוֹמַר כִּי הָאָרֶץ אֲשֶׁר עָבְרוּ עָלֶיהָ שְׁתֵּי שָׁנִים בָּרָעָב וְאָכְלוּ כָּל מָה שֶׁהָיָה בְּיָדָם וְנִתְיַקֵּר הַשַּׁעַר מְאֹד, וְעוֹד יַעַבְרוּ עֲלֵיהֶם חָמֵשׁ שָׁנִים, לֹא תִּהְיֶה לָכֶם בָּהּ מִחְיָה כְּלָל אִם לֹא שְׁלָחַנִי הַשֵּׁם לִפְנֵיכֶם:

THEN JOSEPH COULD NOT ‘L’HITHAPEIK’ (REFRAIN HIMSELF) BEFORE ALL THEM THAT STOOD BY HIM. He could not bear that the Egyptians should stand by him witnessing how his brothers would be put to shame when he makes himself known to them. This is the language of Rashi. But Rabbi Abraham ibn Ezra said that l’hithapeik means “to bear.” The expression Before all them that stood by him, means until all that stood by him would go out, and so it was necessary that he call out that they be removed. Onkelos, however, translated l’hithapeik as meaning “to strengthen himself.” Similarly: ‘Va’ethapak” (And I forced myself) and offered the burnt-offering. Every other form of hithapkuth in every place is likewise an expression of strengthening. The correct interpretation in my opinion is that there were present many people of Pharaoh’s house and other Egyptians, pleading with Joseph to pardon Benjamin, for their compassions were deeply stirred by Judah’s pleas, and Joseph could not overcome them all. He then called forth to his servants, “Let every strange man go out from me, because I will speak to them.” And when they had gone out, he wept aloud; and the Egyptians heard, and the people of the house of Pharaoh, who had been expelled from his presence, for they were still in the outer court. It is possible that the expression, ‘hanitzavim’ (them that stood) by him, means his servants who stood before him, just as: The servant ‘hanitzav’ (that was set) over the reapers; ‘sarei hanitzavim’ (chief officers); ‘L’hithyatzeiv’ (To present themselves) before the Eternal. And the meaning of Vayikra (and he called) is that he raised his voice with anger and said to his servants, “Cause every man to go out from before me, except these men.” And the reason for the removal is that he expelled them from there so that they should not hear when he mentions the matter of the sale to his brothers because it would be a source of distress to them and also to himself, for the servants of Pharaoh and the Egyptians will say of them: “These are treacheous people who must not live in our land, nor tread in our palaces. They have acted treacherously against their brother, and also dealt treacherously with their father. What will they do to the king and his people?” They would also no longer believe in Joseph. FOR THESE TWO YEARS HATH THE FAMINE BEEN IN THE LAND. The reason why he mentioned to them what had transpired, which they themselves also knew, was to state that a land which has gone through two years of famine, in which the people had consumed all which they possessed, resulting in exceedingly high prices, and which was destined to experience five more years of famine, could offer them no sustenance whatsoever — had G-d not dispatched me before you.

שֶׁלֹּא יִשְׁמְעוּ שׁוֹמְעֵי הַבְּכִי אֶת מְכִירָתוֹ: וּבָזֶה תֵּדְעוּ שֶׁאֲנִי יוֹסֵף בְּלִי סָפֵק, שֶׁלֹּא יָדַע אִישׁ בִּמְכִירָתִי וְשֶׁאֲנִי אֲחִיכֶם זוּלָתֵנוּ, כִּי הַקּוֹנִים לֹא יָדְעוּ שֶׁאֲנִי אֲחִיכֶם. הִנֵּה בִּרְאוֹתְכֶם תַּכְלִית אֱלֹהִי שֶׁלֹּא הָיָה מֻשָּׂג בְּזוּלַת אֵלֶּה הַסִּבּוֹת הַקּוֹדְמוֹת, אֵין סָפֵק שֶׁהַסִּבּוֹת הַקּוֹדְמוֹת הָיוּ גַּם כֵּן בִּרְצוֹן אֱלֹהִי לְסַבֵּב זֶה הַתַּכְלִית.

ולא יכל יוסף להתאפק לכל הנצבים. לֹא הָיָה יָכוֹל לִסְבֹּל שֶׁיִּהְיוּ מִצְרִים נִצָּבִים עָלָיו וְשׁוֹמְעִין שֶׁאֶחָיו מִתְבַּיְּשִׁין בְּהִוָּדְעוֹ לָהֶם:

ולא יכל יוסף להתאפק לכל הנצבים AND JOSEPH COULD NOT REFRAIN HIMSELF BEFORE ALL THEM THAT STOOD — He could not bear that the Egyptians should stand by him witnessing how his brothers would be put to shame when he made himself known to them.

בְּהִתְוַדַּע יוֹסֵף וְגוֹ׳. פֵּרוּשׁ, בִּשְׁבִיל הִתְוַדְּעוּתוֹ אֶל אֶחָיו, פֵּרוּשׁ הַכָּרַת דָּבָר כְּדֵי שֶׁיַּכִּירוּ וְיַצְדִּיקוּ כִּי הוּא יוֹסֵף, וְדָבָר זֶה צָרִיךְ לְהַזְכִּירָם בִּמְכִירָתוֹ, וְלֹא רָצָה לְזַלְזֵל בְּאֶחָיו שֶׁיַּחְזִיקוּ אוֹתָם בִּדְבַר נְבָלָה כָּזוֹ לִמְכּוֹר אֲחִיהֶם. וְאָמַר בְּסָמוּךְ: וַיִּתֵּן אֶת קוֹלוֹ בִּבְכִי וַיִּשְׁמְעוּ מִצְרַיִם וְכוּ׳, הֲרֵי זֶה מַגִּיד כִּי מַה שֶׁמָּנַע הַזּוּלַת בְּהִתְוַדְּעוֹ לְאֶחָיו לֹא לְצִדּוֹ, כִּי הוּא קָרָא בְּקוֹל וְשָׁמְעוּ כָּל הָעִיר אֶת הַדָּבָר, אֶלָּא לְצַד בּוֹשֶׁת אֶחָיו הוּא שֶׁעָשָׂה מִטַּעַם הַנִּזְכָּר.

בהתודע יוסף, when Joseph revealed himself. The letter ב before התודע means "on account of" (his revealing himself). In order for the brothers to accept Joseph's claim that he was their brother, the matter of his sale had to be aired. Joseph wanted to spare his brothers the embarassment of becoming known as people who had sold their brother, hence he had to clear everyone out of the room. When the Torah mentions immediately afterwards that Joseph wept loudly when he revealed himself and all of Egypt heard about it, this is a clear indication that Joseph was not concerned that he could be overheard. He was only concerned that his brothers' part in all this should not be overheard.

ויבאו אחי יוסף וישתחוו לו אפים ארצה וירא יוסף את אחיו ויכירם ויתנכר אליהם (בראשית מב, ו-ז) . ויש להבין מה בא להשמיענו בזה שכתוב ויתנכר אליהם. ונראה דהכתוב בא להשמיענו בזה צדקת יוסף הצדיק, כי הנה יוסף חלם לו שאחיו ישתחו לו כדכתיב (בראשית לז, ז) והנה אנחנו מאלמים כו', ואחיו לא רצו במלוכת יוסף עליהם, והנה דרך הטבע כשאדם מנצח את חבירו וזה יודע שהוא מנצח אותו, דהיינו שיודע שמזה האדם היה לו הנצוח אז ירע לו ויש לו עגמת נפש גדול אבל כשהוא מנצח ואין חבירו יודע ממי הוא מנוצח אז אין לו רע כל כך. והנה בכאן יוסף נצח את אחיו בקיום החלומות אשר חלם לו שאחיו ישתחו לו, ובאמת הם לא רצו בזה שיוסף ינצח אותם ויצטרכו להשתחות לו. וזה היה צדקת יוסף הצדיק שבשעה שהשתחו לו ונמצא הוא נצח אותם אלו היו יודעים שזה שהשתחו לו הוא יוסף היה רע להם לכן יוסף הצדיק בשעה שהשתחו לו אחיו התנכר אליהם כדי שלא ירע בעיניהם על הניצוח שהוא מנצח אותם בקיום החלומות וידמו שהם משתחוים לאחר ובאמת יוסף הוא מלך ולא יהיה להם עצבות על השתחויה, כי יבינו שהם משתחוים למלך אחר. וזה שאמר הכתוב וישתחו לו וכו' ויכירם , שיהיה להם עגמת נפש. ויתנכר אליהם, שלא יהיה להם עגמת נפש וצער על שהוא נצח אותם. ואפשר לומר שזה היה כוונת יוסף הצדיק שלא הודיע לאביו שהוא מלך ושהוא חי שיוסף ידע שיקוים החלומות אשר חלם לו על אחיו שיבואו וישתחו לו, ואלו היה מודיע לאביו והיו באים אחיו והשתחו לו היה להם צער מזה שנצח אותם, כי ידיעת אביו היה גם ידיעה להם לכן לא הודיעו לאביו כדי שלא יצטער את אחיו כדי שיבוא וישתחו לו ולא ידעו למי משתחוים וידמו שמשתחוים למלך אחר:

Genesis 42,5-6. “Joseph’s brothers arrived (in Egypt) ‎and bowed down, and prostrated themselves to him.” ‎‎(The ruler in charge of grain sales) ‎וירא יוסף את אחיו ויכירם ‏ויתנכר אליהם‎, “When Joseph saw his brothers, he recognized ‎them and he acted as if he was a stranger to them.” We need ‎to understand what the Torah intended to teach us by writing ‎that Joseph acted as a stranger to them, when this would have ‎become apparent as soon as we read about their dialogue.‎ I believe the line is introduced by the Torah to teach us that ‎the Torah considers Joseph’s conduct at this time as justified. ‎Joseph’s dream had shown him that his brothers would at one ‎stage prostrate themselves before him. (Genesis 37,7) His brothers ‎had opposed the idea that he would become king, ruling over ‎them. It is the way of the world that if someone has been ‎vanquished in a battle or duel, that if he knows who the victor is, ‎he will aim to take revenge sooner or later. If the vanquished ‎person does not know who has defeated him, his embarrassment ‎and desire for revenge will be far less, as other people presumably ‎are also unaware of his having been the loser in a conflict. In our ‎story, Joseph had become the victor; now that his dream had ‎been fulfilled and his brothers had prostrated themselves before ‎him this was all that concerned him, as he no longer felt that his ‎brothers’ accusations that he was an egomaniac, were true. Had ‎the brothers been able to, they would have made every effort to ‎prevent Joseph’s dream from becoming fulfilled. They would have ‎harboured ill will against him as soon as they had realized that his ‎dream had come true, just as they had imagined him as hoping ‎that it would. Therefore, Joseph contented himself with the ‎knowledge that his dream had indeed been fulfilled, making sure ‎that this would not have been at the expense of his brothers ‎becoming upset about this and probably hostile towards him. He ‎therefore acted in a manner that would convince the brothers ‎that the person before whom they had prostrated themselves had ‎not been their long lost brother. Seeing that the person before ‎whom the brothers prostrated themselves was a duly appointed ‎king, -not even one who had come to the throne by revolution- ‎they did not mind having to prostrate themselves before a king ‎such as he, especially as he volunteered- against payment of ‎course- to save them from total economic ruin. Joseph on his part ‎did all that he could to not let the brothers feel that he had ‎bested them. When the Torah describes the sequence of this ‎encounter with the words: “they prostrated themselves and he ‎recognized them, etc.,” this is to hint that it now dawned on ‎Joseph that just as he had recognized them, they might recognize ‎him; in order to avoid their becoming embarrassed he then ‎devised a scheme to disguise himself in every way possible so that ‎they did not recognize him. The Torah reports this to show that ‎his disguise worked.‎ It is also possible to see in the sequence of these verses an ‎explanation why during all these years (22) Joseph had never sent ‎a message to his father showing that he was alive and even ‎prosperous. He knew that his dreams would become true ‎prophetic visions and that that as a result of this his brothers ‎would become deeply saddened and frustrated. Once his father ‎would have been informed of his being alive and well, this would ‎become known to the brothers even if their father did not tell ‎them outright. Yaakov’s whole bearing would change from that ‎of a father grieving for a lost son, and the brothers would notice ‎this.‎