Miketz תרל”א 3- תרל”ה

שָׁמַעְתִּי מאא”ז מו”ר זצלה”ה מִצְוָה לְהַנִּיחַ עַל פֶּתַח בֵּיתוֹ מִבַּחוּץ הוּא נֶגֶד מַפְתְּחוֹת הַחִיצוֹנִיּוֹת כּוּ’.
In the name of the Chidushei Harim, I heard regarding the mitzvah of lighting Chanukah candles by the entrance to one’s house. This is comparable to the outer keys. (Shabbos 31b compares Torah to the outer keys and fear of heaven to the inner keys).
וְהוּא הַשְּׁמִירָה גַּם בְּעִנְיְנֵי עוה”ז
This (the Torah which is comparable to the Chanukah lights) also provides protection for this world.
שע”י יִרְאַת שָׁמַיִם נִשְׁמַר נְקֻדָּה הַפְּנִימִיּוֹת שֶׁלֹּא יִתְמַשֵּׁךְ אַהֲבָה וְרָצוֹן לְעִנְיְנֵי עוה”ז:
For through fear of heaven, the internal spirituality is protected from being overly drawn into things of this world through love.
(The two forces love and fear have opposing pulls. Love can tend to overflow and needs to be protected by fear of heaven. Therefore having the correct protection from the outside to adjust the flow of love will also provide protection for the inner chamber.)

6
יֵשׁ לִלְמֹד מ”ש בַּמַּד’ הָאֱלֹקִים מָצָא אֶת עֲוֹן עֲבָדֶיךָ כִּמְמַצָּה הֶחָבִית כּוּ’.
We can learn from the Medrash on the pasuk HaShem has found – matza – the guilt of your servants, that the word matza can also be understood as emptying, like emptying a barrel. (Bereishit Rabbah 85:2)
וּבֶאֱמֶת אַף מִי שֶׁאֵינוֹ יָכוֹל לִמְצוֹא לְעַצְמוֹ חֵטְא. אַף אִם בֶּאֱמֶת א”י לִמְצוֹא. מ”מ אֵצֶל הַבּוֹרֵא נִתְגַּלָּה שֶׁמִּלֵּא חַטָּאִים.
And the truth is that even one who cannot find a sin (worthy of a punishment), even if he indeed cannot find anything wrong, nevertheless as far as HaShem is concerned there is certainly a sin.
וְהֵם הֵעִיד הכ’ עֲלֵיהֶם כִּי גַּם לִפְנֵי השי”ת הי’ רַק שֶׁמָּצָא לָהֶם חֵטְא.
And the brothers (who certainly didn’t find any misdeeds) even from HaShem it was only ‘matza’ to empty, the last bit from the barrel.
ועכ”ז אָמְרוּ מָה נִצְטַדֵּק שֶׁלֹּא הָיוּ יְכוֹלִין לְהָרִים פְּנֵיהֶם.
With all this they still said ‘How can we justify ourselves’ they could not lift their faces from shame.
וִיכוֹלִין לִלְמֹד ק”ו מִזֶּה אֵיךְ לֶיְבּוּשׁ מהשי”ת בְּכָל עֵת:
And from here we can learn how much more so we should be embarrassed before HaShem.

7
בַּמִּדְרָשׁ לֹא פָּנָה אֶל רְהָבִים זֶה יוֹסֵף.
The Medrash says that Yosef’s request from.the butler to remember him was a lack of faith. “Praise is the man that trusts in HaShem and does not turn to the arrogant” (Tehillim 40)
י”ל כִּי ע”י שׁהי’ דָּבוּק בהשי”ת וּבֶאֱמֶת מֵהַחֲלוֹם נִרְאֶה לוֹ שֶׁצָּרִיךְ לוֹמַר כֵּן לְשַׂר הַמַּשְׁקִים.
We can explain that since Yosef was completely connected to HaShem, and from his interpretation of the dream it seemed to him.that the correct approach is to ask the butler to help him
וּבֶאֱמֶת עַל יָדוֹ יָצָא מִבּוֹר.
As is apparent from the end of the story that he was released from prison thanks to the butler
רַק ע”י שֶׁטָּעָה לוֹמַר הִזְכַּרְתַּנִי נִתּוֹסַף לוֹ ב’ שָׁנִים. וְלֹא נִגְמַר שֶׁיַּזְכִּירֵהוּ.
However since Yosef added a second time ‘remember me’ he remained in prison for another two years. And we wasn’t ‘remembered’
אֲבָל מִי שֶׁפָּנָה בֶּאֱמֶת לִרְהֵבִים נִגְמַר רְצוֹנוֹ. ועי”ז נִכְרַת מִדְּבִיקוּתוֹ יִתְבָּרֵךְ:
However, one who indeed really turns to the arrogant, (unlike Yosef who merely added an extra word, but he indeed trusts in mankind), this disconnects him from.the connection to HaShem.

8
אַתָּה יָצַרְתָּ עוֹלָמְךָ מִקֶּדֶם. כִּי בחי’ הַצּוּרָה הוּא הַפְּנִימִיּוֹת וְהוּא מִקֶּדֶם שֶׁיֵּשׁ תָּמִיד הִתְחַדְּשׁוּת כָּעִנְיָן הַפּוֹנָה קָדִים וּכְ’ בזוה”ק יוֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ שֶׁהוּא בחי’ פֶּלֶא וּכְ’ ברמ”א באו”ח סִי’ ו’ פִּי’ וּמַפְלִיא לַעֲשׂוֹת שִׁבְחֵי’ הַפֶּלֶא הוּא תּוֹךְ הַעַשִּׁי’ ע”ש:

Genesis, Miketz, Section 2
1
תרל”ב

2
ב”ה

3
חֲלוֹם פַּרְעֹה שְׁנא’ בַּתּוֹרָה וְגַם כְּתִיב חֲלוֹם אֶחָד הוּא.
Yosef explains Pharaoh’s dual dream as one dream with one interpretation. Echad.
נִרְאֶה שֶׁיֵּשׁ לִלְמֹד מִמֶּנּוּ לַעֲבוֹדָתוֹ יָת’ שֶׁהוּא מִמָּקוֹם הָאַחְדוּת וְהַפְּנִימִיּוֹת.
From here we can learn that the service of HaShem is from the place of oneness and pnimius (spiritual depth in everything).
וי”ל שֶׁמְּרַמֵּז כִּי גַּם יְמֵי הָרָעָב הוּא רַק ע”י הִסְתַּרְתָּ יְמֵי הַשבַע בָּהֶם כמ”ש שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה יְהֵי’ סָגוּר כּוּ’ וּמְכֻסָּה בִּקְלִיפוֹת וְהִסָּתְרוּת שֶׁהֵם יְמֵי הָרָעָב וּמִזֶּה נַעֲשָׂה הָרָעָב.
It also hints to us that the days of famine are only because the days of plenty are hidden and swallowed up inside the famine. As it says during the six days of the week the eastern gate is to remain closed. (Because the gate is closed it doesn’t allow the blessing in, but not because of a shortage of the blessing). SImilarly by the famine, when there was a covering up of the blessing by all the external layers of physicality, that caused the famine.
(Whenever there is a lack of blessing this is never because there is something lacking from HaShem, everything is there even in the most mundane, all that needs to be done is to open and uncover the access to the holiness)
וז”ש בְּיוֹסֵף וְיִפְתַּח כּוּ’ אֲשֶׁר בָּהֶם.
We see this idea in the pasuk (Bereishit 41:56) ‘Yosef opened all that was within -Bahem. (In the storehouses)
בָּהֶם דָּיְקָא. שֶׁנִּמְצֵאת הַקְּדֻשָּׁה בְּהֶסְתֵּר בָּהֶם לְמִי שֶׁיָּכוֹל לִפְתֹּחַ.
However the word Bahem in them is specifically used. For this teaches us that the holiness is found inside them (inside the mundane) and is available to whoever is able to open them.
וְהוּא בחי’ יוֹסֵף גַּם בחי’ שַׁבָּת דִּכְתִיב בְּיוֹם הַשַּׁבָּת יִפתּח.
This is the idea of Yosef, and the idea of Shabbos, as it says that on the day of Shabbos it (the eastern gate) is opened. that on Shabbos since there is an opening, automatically all the holiness comes pouring through. This also means that though Shabbos one is able to access all the holiness even during the days of the week
וְהַיְנוּ הִתְקַשְּׁרוּת הַכֹּל בַּנְּקֻדָּה הָעִקָּרִיּוֹת.
Which is the connecting of everything to the main point
וי”ל שֶׁנִּקְרָא יוֹסֵף ע”ש שֶׁהַכֹּל רַק תּוֹסָפוֹת עַל הָעִקָּר כִּי לְעוֹלָם לֹא נִשְׁכַּח מִמֶּנּוּ הַיְּנִיקָה מֵהָעִקָּר כנ”ל:
And this also is the meaning of the name Yosef – To add-, for everything was additional to the main point. Because he never forgot the original source where everything gets its sustenance so everything else was just adding onto that. Even though Yosef was such a source of blessing. However this was not due to his own strength, it was only because he realised that he is connected to the source, therefore he can continually add onto everything. The connection was where all his energy came from, so much so that that was his name.
So too when a person realises that everything in this world actually contains in it the ultimate holiness of HaShem then that makes it much easier for a person to endure the states of hiddenness. This is exemplified in the character Yosef, who was in a constant place of hiddenness yet he was always attached to his source and therefore unaffected.

4
מָה שֶׁלֹּא הִכִּירוּ בּוֹ הַשְּׁבָטִים שֶׁהוּא יוֹסֵף. כִּי זֶה כֹּחַ יוֹסֵף הַצַּדִּיק וִיהִי בְּבֵית אֲדוֹנָיו כּוּ’ שֶׁיָּכוֹל לְהַסְתִּיר עַצְמוֹ כוּ’.
When the brothers finally met Yosef, they did not recognise him. (On a spiritual level they also did not recognise or realise who he really was. This is difficult considering the brothers’ spiritual acuity how could they not have realised this was Yosef?). This is because of the special energy of Yosef the tzadik, even when he was in the lowliest of places – in the house of Potiphar- he was nevertheless able to completely be himself ‘Vayehi’ he was, and he was able to hide the fact of his holiness.

בַּמַּד’ וְלֹא פָּנָה כּוּ’ זֶה יוֹסֵף.
The Medrash (see above TRLA 2) That (Yosef) trusted in HaShem, yet he was punished for ‘who don’t trust in the arrogant’, and was punished by an additional two years in prison. This is seemingly a contradiction, on one hand he trusted in HaShem however on the other hand he was punished for not trusting in HaShem
וי”ל הפי’ כִּי בְּוַדַּאי יוֹסֵף הַצַּדִּיק לֹא בְּטַח בְּשַׂר הַמַּשְׁקִים רַק בהקב”ה.
We can explain this that Yosef definitely did not put his faith in the butler, and only trusted HaShem
וּמָה שֶׁאָמַר כִּי אִם זְכַרְתַּנִי מַשְׁמָע שע”י הַחֲלוֹם הי’ נִרְאֶה לוֹ שֶׁמְּרַמְּזִין לוֹ שֶׁיְּהִי’ יְשׁוּעָתוֹ ע”י שַׂר הַמַּשְׁקִים שֶׁהֲרֵי כָּךְ הי’ אח”כ. וּלְכָךְ אָמַר כִּי אִם זְכַרְתַּנִי.
And the reason why he said to the butler again ‘and remember me’ is because he understood from the dream that he should ask the butler to save him, for indeed his salvation came about from the butler, and he therefore added an additional ‘and do remember me’
אֲבָל בֶּאֱמֶת הי’ רָצוֹן הקב”ה שֶׁמִּמֵּילָא יַזְכִּירֶנּוּ הַשַּׂר הַמַּשְׁקִים. וְלֹא ע”י רָצוֹן וּזְכִירַת שַׂר הַמַּשְׁקִים.
However the will of HaShem was that the butler will remember him spontaneously and not because of the butlers will to remember him. For this small misdeed he was therefore punished to remain in prison.
רַק שֶׁבַּעֲבוּר כִּי בְּיוֹסֵף נִתְקַיֵּם שֶׁלֹּא פָּנָה לִרְהֵבִים כּוּ’ שֶׁאַף שֶׁסָּבוּר שע”י יְהִי’ הַזְּכִירָה. אעפ”כ בֶּאֱמֶת לֹא בְּטַח בּוֹ. לְכָךְ עָזְרוּ הקב”ה וְהִצִּיל אוֹתוֹ שֶׁאַף שֶׁאָמַר כִּי אִם זְכַרְתַּנִי שָׁכְחוּ.
However since at the sametime Yosef did not place his trust in the butler ‘he did not turn to the arrogant’ even though he knew that he would be saved because of the butler he still didn’t put his faith in the butler. This great level of faith in HaShem was what helped Yosef be redeemed later even when the butler ‘forgot’ about Yosef, even after Yosef told him to remember him.
כִּי הַחוֹטֵא בְּזָדוֹן כ’ הַלְעִיטֵהוּ וְיָמוּת כּוּ’. אֲבָל אַשְׁרֵי הַגֶּבֶר כּוּ’. שֶׁבָּטַח בֶּאֱמֶת בהשי”ת. מַצִּילוֹ הקב”ה אַף שֶׁבָּא לִידֵי טָעוּת כנ”ל.
For there is a fundamental difference between one who sins purposefully on him it says ‘feed it to the wicked man and he shall die’ however regarding the person that it says on about him ‘Happy is one that places his trust in HaShem’ and h completely trusts in HaShem, then even if he makes an error in judgement (like Yosef did by making an additional request from the butler) nevertheless HaShem will save him in the end.
וז”ש נַעַר עִבְרִי עֶבֶד לִבְזוֹתוֹ הַכֹּל מְסִבַּת הקב”ה שֶׁלֹּא יִרְצֶה לְהַזְכִּירוֹ בְּעַצְמוֹ. וְזֶהוּ חִבָּה גְּדוֹלָה מהקב”ה כנ”ל.
Therefore when the butler did indeed minion Yosef to Paroh, he degraded him by calling him a Jewish youth slave. This was all part of haShem’s plan that in the end all of Yosef’s redemption did not come about at all due to the goodwill of the butler as we see the butler tried hard to degrade Yosef. It gw to the show the love that HaShem had for Yosef trusting in Him
וז”ש זֶה יוֹסֵף כנ”ל:
And therefore the words of the Passuk happy is one who puts his faith in HaShem and doesn’t turn to the arrogant’ applies to Yosef.

5
יוֹסֵף מִשֶּׁלּוֹ נָתְנוּ לוֹ.
The Medrash (Bereishit Rabbah 90:3) teaches us that all the greatness that was bestowed upon Yosef when he became a king in Egypt, was all paralleled by the hard work and tests that Yosef went through. ‘All they gave him was from himself’ (Due to his own effort.)
כִּי מָה שֶׁהָאָדָם נוֹתֵן מִשֶּׁלּוֹ להשי”ת לְבַטֵּל רְצוֹנוֹ עֲבוּר רָצוֹן השי”ת זֶה נִקְרָא שֶׁלּוֹ מָה שֶׁמְּבַטֵּל וּמַכְנִיעַ רָצוֹן עַצְמוֹ.
(The Sfas Emes explains what the meaning of one’s own effort is , versus what having faith means.) Whatever a person gives up of his desires to HaShem, and nullifies them because of the will of HaShem is called ‘his own’ that he nullifies and humbles his own will to that of HaShem.
כִּי לַעֲשׂוֹת מעש”ט רַק מֵעֵזֶר השי”ת.
To actually do good deeds is only due to the help of HaShem (and not dependant on the person [for one cannot ever guarantee an outcome] – it cannot be called ‘his own’)
אֲבָל לִמְנֹעַ וּלְגִבּוֹר נֶגֶד תַּאֲוָתוֹ וּרְצוֹנוֹ זֶה נִקְרָא מִשֶּׁלּוֹ.
However to prevent one’s base desire and overcome one’s will can indeed be called ‘one’s own’ gain. (as it says everything is in the hands of heaven except for fear of heaven)
וכמ”ש בַּמִּדְרָשׁ יָרֵא ה’ בְּנֵי וּמָלַךְ הַמְלִיכֵהוּ עָלֶיךָ כּוּ’. ע”ש פ’ וְאִתְחַנַּן.
As the Medrash (Bamidbar Rabba 15:14) says, one who fears HaShem deserves to become a king.
הוּא בִּטּוּל רְצוֹנוֹ כנ”ל. ועי”ז ג”כ נוֹתְנִין לוֹ מְלוּכָה. מֶלֶךְ עַל יִצְרְךָ.
This is referring to nullifying one’s desire to that of HaShem, and through this he gets kingship as it says be a king over your desire.
כִּי כַּאֲשֶׁר הָאָדָם מַכְנִיעַ א”ע כָּרָאוּי להשי”ת. מִמֵּילָא נִכְנַע הַטֶּבַע וְכֹל הַבְּרִיאָה אֵלָיו.
This is because when a person humbles himself properly before HaShem, then automatically all of nature and all of creation will be subservient to him.
כִּי כֵּיוָן שֶׁהוּא נִכְנָע נִמְצָא כִּי ע”י הַכְנָעַת הַכֹּל אֵלָיו נִכְנָעִים להשי”ת וְזֶה תְּשׁוּקַת כֹּל הַנִּבְרָאִים וְהַטֶּבַע ג”כ וְזֶה וּמֶלֶךְ כּוּ’:
Because every subservience to this person is really a subservience to HaShem (for he has nullified his will to HaShem’s) and therefore worthy of ‘being a king’.

Genesis, Miketz, Section 3
1
תרל”ג

2
ב”ה

3
חֲלוֹם פַּרְעֹה שֶׁנִּזְכַּר בַּתּוֹרָה וַדַּאי מְרַמֵּז לְעִנְיָן פְּנִימִי
The dream of Paroh (was not only a nice story that happened but it is also a lesson for posterity) and it hints to us a deep point.
וְכָתַבְתִּי כְּבָר כִּי לְכֹל ז’ הַמִּדּוֹת שֶׁבָּאָדָם אַהֲבָה יֵרָאֶה כּוּ’ יֵשׁ לָהֶם לְטוֹב וּלְרַע.
We have explained previously that all of the seven traits that a person has, love, fear etc can all be used for good or for bad. It is not a different trait that a person does bad with, rather it is the same trait that is misused for something incorrect.
ואא”ז מו”ר ז”ל הי’ אוֹמֵר שכל אֵלֶּה הַמִּדּוֹת שֶׁהֵם לַגַּשְׁמִיּוּת הֵם כְּמוֹ משּׁל שֶׁיִּרְאֶה אָדָם אֵיךְ לֶאֱהֹב וּלְיָרֵא מהשי”ת יוֹתֵר מִלִּדְבָרִים גַּשְׁמִיִּים כּוּ’.
And the Chidushei Harim would explain that all of these seven traits are as a parable for a person to learn how to truly love HaShem, more than his love for something physical.
אַךְ שֶׁצְּרִיכִין לִרְאוֹת שֶׁלֹּא לִהְיוֹת נִטְבַּע בְּמָשָׁל זֶה.
However the danger is that one needs to constantly realise that the love that he has for something physical is only just a parable and not something real that should totally absorb him.
וי”ל שֶׁזֶּה שֶׁפָּרוֹת הָרָעוֹת בָּלְעוּ הַטּוֹבוֹת וְלֹא נוֹדַע כִּי בָאוּ כּוּ’. אַף שכל הַחַיּוֹת שֶׁלָּהֶם הַפְּנִימִיּוֹת שֶׁהוּא טוֹב. אַךְ שֶׁלֹּא נִכָּר זֶה.
We can also explain the fact that even after the thin cows swallowed the fat cows they remained as thin as before. even though their whole inside was good (they swallowed all the goodness) it was not at all apparent.
וע”י מִדַּת יוֹסֵף הַצַּדִּיק נִפְתַּח זֶה הַשַּׁעַר הַסָּגוּר וְנִתְוַדַּע כִּי הָעִקָּר. הַפְּנִימִיּוֹת כנ”ל.
However through Yosef the tzadik, who is able to open the closed gate (Yechezkel 1), and show the pnimius in everything
וְזֶה שכ’ וְיִפְתַּח יוֹסֵף כוּ’ אֲשֶׁר בָּהֶם. פֵּרַשְׁנוּ כְּבָר. בָּהֶם קָאֵי אַשְּׁנוֹת הָרָעָב בְּעַצְמָם כּוּ’ כנ”ל.
This is what is meant and ‘Yosef opened all that was in them’ as explained above (he accessed all the holiness that was hidden in the mundane) ‘in them’ refers to the years of famine.
וְכֵן בְּכֹל שַׁבַּת קֹדֶשׁ שֶׁהוּא בחי’ יוֹסֵף ג”כ נִפְתַּח כנ”ל שֶׁיְּמֵי הַחֹל הֵם מְלָאכוֹת גַּשְׁמִיּוֹת. וְהַשַּׁבָּת הוּא חַיּוֹת הַפְּנִימִי שֶׁל ימוֹת הַחוֹל.
And so too on every Shabbos which is the idea of Yosef. It too is opened as the days of the week is the physical work, and Shabbos is the internal life force for the days of the week (It is what sustains the days of the week [see Ohr Hachaim Bereishis])
כִּי בְּגַשְׁמִיּוּת חוֹל מֵכִין לְשַׁבָּת. וּבַפְּנִימִיּוֹת רַק פּוֹתֵחַ חַיּוֹת ימוֹת הַחוֹל כנ”ל:
For in the physical, the mundane is what prepares for shabbos. (the work on the days of the week is one of preparation for Shabbos, with the focus being constantly on how to work now to prepare for something afterwards) However in the internal mechanism (of Shabbos) the mechanism is different, it is not about preparing for the days of the week, rather all that needs to be done is open up and uncover the life force that is already in the six days of the week.

Genesis, Miketz, Section 4
1
תרל”ד

2
ב”ה

3
בַּמִּדְרָשׁ קָץ שָׁם לְחֹשֶׁךְ כָּל זְמַן שיצה”ר בעוה”ז אֶבֶן אֹפֶל כּוּ’.
The Medrash (Yalkut Shimoni 147:4) Says there is an end to the darkness, however so long as the yetzer hara is in this world there is darkness, when it is removed there is light and joy.
כִּי אֵין קִיּוּם לסט”א רַק בְּהִסְתַּלְּקוּת הֶאָרַת הַקְּדֻשָּׁה כְּמוֹ חֹשֶׁךְ ע”י הָעֵדֶר אוֹר כֵּן יֵשׁ קְלִיפָה וְהַסֵּתֶר. וְלָכֵן כְּשֶׁמְּסַלְּקִין מִשָּׁמַיִם הַהֶסְתֵּר וְתִתְבַּטֵּל הַקְּלִפָּה הַחִיצוֹנִיּוֹת. מִמֵּילָא נִתְגַּלָּה הַפְּנִימִיּוֹת שֶׁהוּא אַךְ טוֹב.
For the evil forces only exist because the light and holiness that is in them becomes hidden, then the forces grow, Just as when a light is covered up it grows dark. Conversely when there is a removal of the hiddenness from heaven, the cover of darkness is automatically nullified and the internal pnimius is revealed, which is only good.
וְזֶה עַצְמוֹ חֲלוֹם פַּרְעֹה כִּי שְׁנוֹת הָרָעָב בָּאִים ע”י הַהֶסְתֵּר. וְלֹא נוֹדַע כִּי בָאוּ אֶל קִרְבֶּנָה. וְלָכֵן כְּתִיב וְיִפְתַּח יוֹסֵף כוּ’ אֲשֶׁר בָּהֶם כּוּ’
This is actually the essence of Pharaoh’s dream. The seven lean years come because there is a covering up of the blessing as it says ‘it was not apparent that they (the seven fat cows) were consumed by them (the seven thin cows)
כְּדִכְתִיב וְהָרָעָב הי’ ע”פ הָאָרֶץ שֶׁנִּסְתַּר הַפְּנִימִיּוֹת שֶׁהוּא שְׁנוֹת הַשֶּׁבַע.
This is also apparent in the verse ‘and the famine was on the face of the land’. This teaches us that it was only on the face of the land, the external famine (evil) covered up what was inside.
וְיוֹסֵף הוּא הַפּוֹתֵחַ נְקֻדָּה הַפְּנִימִיּוֹת [כמ”ש כְּבָר מִזֶּה בְּאֹרֶךְ] And Yosef was the one that was able to open and access the inside in spite of the covering(as it says ‘and he opened etc’ as discussed above at length)
וי”ל פִּי’ מִקֵּץ שְׁנָתַיִם יָמִים כְּשֶׁנִּשְׁלַם זְמַן הַשְּׁנִיּוֹת כִּדְכ’ וְהַי’ בַּיּוֹם הַהוּא ה’ אֶחָד וּשְׁמוֹ אֶחָד כּוּ’. וְעַכְשָׁו יֵשׁ לְכֹל הֶאָרָה הַסֵּתֶר וְחִיצוֹנִיּוּת וְנַק’ שְׁנָתַיִם יָמִים כנ”ל.
We can explain the verse ‘and it was at the end of two years’. The word ‘two’ shnatayim is connected to the word shniyos – secondary. As will be explained the evil forces do not have any existence from themselves, it is only derived from man’s falsehood, and therefore it is a secondary existence. This is the explanation of the pasuk ‘it was at the end of the secondary time, as will be in the future: ‘on that day HaShem will be one and his name will be one’. That is when there will be an ultimate revelation. However nowadays the every time a person has an enlightenment it is accompanied by a covering and some externality, (it is never complete) and this is referred to as the midst of the ‘two years’.
וז”ש הַמַּד’ כ”ז שיצה”ר כּוּ’. כִּי עִקַּר קִיּוּם הַחֹשֶׁךְ בָּעוֹלָם. הוּא ע”י מַחְשְׁבוֹת שְׁקָרִים מֵהַבְלֵי עוֹלָם שֶׁאֵין בָּהֶם מַמָּשׁ. וּכְפִי הִתְדַּבְּקוּת בְּנֵי אָדָם בַּהֲבָלִים דְּהַאי עָלְמָא. נוֹתְנִים קִיּוּם לַחֹשֶׁךְ הנ”ל שֶׁהֵם הֲבָלִים שֶׁאֵין בָּהֶם מַמָּשׁ.
This is the meaning of the above medrash, ‘so long as the yetzer hara is in the world there is darkness’.This is because the existence of the dark forces in the world are due to the falsehood and empty thoughts of this world. (The strength of the evil inclination is one of illusion), and so long as one is attached to this emptiness, it gives energy to the evil forces, for they do not have any existence of their own.
וְיֵשׁ זְמַנִּים טוֹבִים שֶׁמִּתְבַּטֵּל הַחֹשֶׁךְ בָּהֶם. וּכְ’ שַׁעַר הֶחָצֵר הַפְּנִימִית כּוּ’ בְּיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ. שֶׁמִּתְגַּלֶּה בָּהֶם חַיּוּת הַפְּנִימִיּוֹת שֶׁבְּכָל הָעוֹלָמוֹת.
And there are times when the energy is weakened as it says ‘The inner gate will be opened on the Shabbos and Chodesh’ , these are times when there is a revelation of the inner life force in all the worlds.
וּבַחֲנֻכָּה חוּט הַמְשֻׁלָּשׁ הוּא.
and on Chanukah there is a triple strength (Chanuka, Shabbos and Rosh Chodesh)
וְהַהֶפְרֵשׁ בֵּין חֲנֻכָּה שֶׁנִּתְקַן בָּהֶם נֵרוֹת כמ”ש נֵר מִצְוָה וְתוֹרָה אוֹר.
the difference between Chanukah that is celebrated with candles, and other festivals, is in the verse ‘A mitzvah is a candle and the Torah is light’
וְאִיתָא בַּגְּמָ’ נֵר מַצִּיל מִבּוֹרוֹת וַאֲבָנִים וַעֲדַיִן כּוּ’ א”י בְּאֵיזֶה דֶּרֶךְ. הִגִּיעַ לְפָרָשַׁת דְּרָכִים נִצּוֹל מִכֻּלָּם ועש”ז כ’ תּוֹרָה אוֹר ע”ש בְּמַס’ סוֹטָה כ”א.
The gemara (Sota 21a) compares one who is travelling at night etc. A candle will provide him with some protection, but it still does not guide him which road to take until he comes to a crossroad and recognizes the way.
וְהִפִּי’ כִּי נֵר מֵאִיר בִּמְקוֹם הַחֹשֶׁךְ לָכֵן תִּקְּנוּ בַּחֲנֻכָּה נֵרוֹת מִבַּחוּץ כּוּ’. [כמ”ש במ”א].
The explanation is that a candle lights up a dark place and therefore the mitzvah of lighting chanukah candles is outdoors.
וְשַׁבָּת הוּא מֵעֵין עוה”ב שֶׁמִּתְגַּלֶּה טוֹב הַגָּנוּז כִּדְכ’ מָה רֹב טוּבְךָ. וְהוּא חַיּוּת הַפְּנִימִיּוֹת שֶׁבְּכָל דָּבָר שֶׁהוּא הַתּוֹרָה. דִּבְאוֹרָיְתָא בְּרָא קוב”ה עָלְמָא
However the mechanism of Shabbos is not that of bringing light into the darkness, rather it is opening up all the hidden good, as it says ‘How wonderos is the good you have kept for those who fear you’. This is the revelation of the internal life force in everything which is the Torah in everything, for ‘with the Torah Hashem created the world’
וְנַק’ פָּרָשַׁת דְּרָכִים כִּי מֵהַשֹּׁרֶשׁ מַתְחִיל הַפֵּרוּד. כִּדְכ’ וּמִשָּׁם יִפָּרֵד. לָכֵן בְּהִתְגַּלּוּת אוֹר הַתּוֹרָה נִצּוֹל מִכֻּלָּם שֶׁמִּסְתַּלֵּק הַחֹשֶׁךְ לְגַמְרֵי וּמִתְגַּלֶּה אַחַדּוֹת השי”ת כמ”ש לְעֵיל מִקֵּץ שְׁנָתַיִם יָמִים כנ”ל:
In the above parable the light of Torah is called a crossroad where he recognizes the way. Because it is at the root where all division begins, and therefore once there is a revelation of Torah there is a removal of all darkness (confusion) and the oneness of HaShem is revealed.This is the ‘end of two years’ (*) above,

4
מְרַגְּלִים אַתֶּם כּוּ’ לֹא הָיִינוּ מְרַגְּלִים.
Yosef accuses the brothers of being spies, and they hotly deny this
כִּי בֶּאֱמֶת יְרִידַת הַשְּׁבָטִים לְמִצְרַיִם הי’ כְּעִנְיַן הַמְרַגְּלִים שֶׁיָּכִינוּ ע”י הֲלִיכָתָם שֶׁיּוּכְלוּ לֵרֵד אח”כ לְגַלּוֹת מִצְרַיִם.
For in truth the brothers coming down to Egypt was a form of spying, for they were preparing the way for their family to descend into the exile of Mitzrayim.
אַךְ לֹא נִתְגַּלָּה לָהֶם זֹאת. ואעפ”כ קִבְּלוּ דְּבָרָיו כִּי בְּוַדַּאי אָמַר לָהֶם בְּאֹפֶן שֶׁיַּרְגִּישׁוּ כִּי אמת בְּפִיו.
However they denied this because they weren’t aware of the upcoming exile, however they still accepted Yosef’s accusation and agreed to bring Binyamin. This was because Yosef’s accusatio was so strong that they actually felt he was telling the truth (which was subsequently proven to be true)
וְאָמְרוּ לֹא הָיִינוּ מְרַגְּלִים שְׁנֵים עָשָׂר כּוּ’.
their denial was we aren’t spies, rather we are twelve brothers etc
פִּי’ שֶׁלְּצֹרֶךְ זֶה צְרִיכִין לִהְיוֹת כֹּל י”ב שְׁבָטִים בְּיַחַד.
This means that their reply was that it is not possible for us to be ‘spying’ and preparing the land for an eventual exile, because that could only be done when the twelve tribes would all be together (not realising that Yosef was already with them, and the only one of the twelve tribes that was missing was Binyamin.)
וְלָכֵן צִוָּה שֶׁיָּבִיאוּ אֶת בִּנְיָמִין:
Therefore Yosef commanded them to bring Binyamin. So that they would indeed be able to properly prepare the way for the generations to come.

Genesis, Miketz, Section 5
1
תרל”ה

2
ב”ה

3
בַּמִּדְרָשׁ קָץ שָׁם לַחֹשֶׁךְ כּוּ’. אֹפֶל וְצַלְמָוֶת כּוּ’.
The Medrash (Yalkut Shimoni 147:4) He put an end to darkness etc, darkness and death etc (see above TRLG)
כִּי הַמָּוֶת וְהָרַע בָּא מֵחֵטְא אָדָם הָרִאשׁוֹן כמ”ש בְּשַׁעַר הַקְּדֻשָּׁה כִּי ע”י הַחֵטְא הנ”ל נִתְעָרֵב טו”ר בְּכֹל הַבְּרִיאָה ע”ש.
For the sin of Adam harishon was the source of all evil and death, as it says in Sha’ar Hakedusha. For it was through the sin of Adam that good an evil got mixed into everything in creation
וְזֶה פִּי’ שְׁנָתַיִם יָמִים שֶׁאֵין דָּבָר שֶׁל קְדֻשָּׁה שֶׁלֹּא יְהֵי’ קְלִיפָה וְהַסֵּתֶר נֶגֶד זֶה.
This is hinted to in the pasuk ‘It was at the end of two years’. (as explained the word ‘shnatayim is connected to the word Shniyos – secondary (see above TRLG)
וְלֶעָתִיד יִתְבַּטֵּל זֶה הַשְּׁנִיּוֹת כמ”ש יְהִי’ ה’ אֶחָד וּשְׁמוֹ אֶחָד.
In the future this secondary force will be nullified as it says ‘On that day HaShem will be one and His name one’.
וּבְעֵת הַתְחָלַת גָּלוּת מִצְרַיִם הי’ לְתַקֵּן בחי’ שְׁנָתַיִם יָמִים הנ”ל.
And therefore at the very beginning of the exile of Mitzrayim the spiritual focus was to prepare for the ‘two years’ referring to the secondary strength that the evil forces have.
וע”ז הי’ כֹּל מַרְאֶה הַחֲלוֹם כִּי ז’ שְׁנוֹת הָרָעָב אֵין לָהֶם מָקוֹם בפ”ע אֲבָל הֵם נִמְשָׁכִים אַחַר ז’ שְׁנוֹת שׂבע.
And Pharaoh’s dream was all about this preparation. For the seven lean years only exist because they follow the seven years of plenty (just as the seven thin cows were sustained from swallowing the seven fat cows).
שֶׁהֵם ז’ מִדּוֹת שֶׁבִּקְדֻשָּׁה. רַק שסט”א נִמְשָׁךְ אַחֲרֵיהֶם כְּקוֹף כּוּ’.
The number seven is hinting to the seven traits of holiness, however the evil forces follow these traits like a monkey, deriving energy from them as a secondary force.
וְלָכֵן גְּמַר כֹּל דָּבָר צָרִיךְ סִיַּעְתָּא דִּשְׁמַיָּא. כִּי הָעִקָּר שֶׁיְּהִי’ נִגְמַר בְּטוֹב כִּי לְבַסּוֹף נִמְשַׁךְ קִלְקוּל אִם אֵינוֹ כָּרָאוּי רַק השי”ת עוֹזֵר לבנ”י כמ”ש לָאֵל גּוֹמֵר עֲלֵי.
Therefore the completion of everything needs special divine providence, because it is of paramount importance to end every action well, or else the evil forces will attach to it and it will cause a downfall. For this completion one requires divine intervention, as it says (tehillim 57:3) ‘I call onto haShem most high who completes (gomer) for me’
וְזֶה יְכוֹלִין לְהָבִין מֵחֲלוֹם זֶה כִּי אֵין דָּבָר רַע בָּעוֹלָם שֶׁלֹּא יְהִי’ בּוֹ הַקְדָּמָה רְפוּאָה קוֹדֶמֶת שֶׁיּוּכַל הָאָדָם לִקַּח מֵהֶאָרָה הַקּוֹדֶמֶת עֵצָה עַל יְמֵי הֲרָעָה כנ”ל.
We can learn all from Paro’s dream that there is nothing evil in the world that doesn’t have a cure preceding it for man to take guidance from it, for the days of trouble.
וְזֶה בָּא הַמַּד’ לוֹמַר כִּי אֵין לְהָרַע קִיּוּם בָּעוֹלָם כִּי השי”ת נוֹתֵן רַק טוֹב שֶׁלְּפִי קַבָּלַת הַמְקַבְּלִים נִמְשַׁךְ צֵל רַע כְּמוֹ הַצֵּל שֶׁבָּא מִמַּעֲשֵׂה הָאָדָם וּתְנוּעוֹתָיו וְנַק’ צַלָּמוֹת.
And the above Medrash is teaching us that evil does not exist on its own. Because all that HaShem gives is only good, and inasmuch as one is not able to correctly receive the good, there is an evil ‘shadow’ created from his actions which is called ‘tzalmoves’ shadow of death.
וּמִי שֶׁדָּבוּק רַק בַּנְּקֻדָּה שֶׁל אמת ע”ז נֶאֱמַר גַּם כִּי אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא אֵרַע רָע כִּי אַתָּה עִמָּדִי.
However one who is completely attached to the point of truth, on him it is written ‘even if I go in the shadow of death, I do not fear because You are with me’
וְכֹל הַהֶפְרֵשׁ בֵּין שְׁנוֹת הַשּׂבעַ. מָה שַׁהִי’ בָּהֶם הָאַחְדוּת כמ”ש וַתִּרְעֶינָה בָּאָחוּ וּכְ’ וַתִּכְלֶינָה דָּרְשׁוּ בַּמִּדְרָשׁ יָצְאוּ מִכּוֹלְלוֹת ע”י שֶׁהָיוּ מְיֻחָדִין וְדָבְקִין בְּשֹׁרֶשׁ הַחַיּוֹת.
The only difference between the years of plenty and the years of famine, was the oneness that the years of plenty had. As it says (Bereishit Rabba 90:6) ‘And they grazed “ba’achu” in the reeds’. The word “ba’achu” is connected to the word echad oneness. However when it says that the seven years of plenty were complete ‘vatechilena’ they left the completion for they were no longer connected to the source of life.
וְזֶהוּ הָעִקָּר כמ”ש בזוה”ק וּמִסְתַּכְּלִין עִקָּרָא חַד וְשֶׁוַּרְשָׁא חַד. שֶׁלֹּא לִשְׁכֹּחַ הַשֹּׁרֶשׁ וְהָעִקָּר בְּכָל מָקוֹם שֶׁהוּא.
And the main point is not to be disconnected or forget the source which is the main part of everything, as it says in Zohar (Shlach 3:160) ‘They are constantly aware of the root and source of one’
אֲבָל בִּשְׁנוֹת הָרָעָב כְּתִיב ותחיּלנה וְדָרְשׁוּ לְשׁוֹן חֹלִי
However during the years of famine, it says ‘vatechilena’ – begun. The word ‘vatechilena’ is connected to the word ‘choli’ sickness.
כמ”ש וַחלִי רַע כּוּ’. אֲשֶׁר יִתֵּן כּוּ’ הָאֱלֹקִים עֹשֶׁר וּנְכָסִים וְכָבוֹד כּוּ’ וְלֹא יַשְׁלִיטֶנּוּ לֶאֱכֹל כּוּ’.
As it says (Kohelet 6:2) אִ֣ישׁ אֲשֶׁ֣ר יִתֶּן־ל֣וֹ הָאֱלֹהִ֡ים עֹשֶׁר֩ וּנְכָסִ֨ים וְכָב֜וֹד וְֽאֵינֶ֨נּוּ חָסֵ֥ר לְנַפְשׁ֣וֹ ׀ מִכֹּ֣ל אֲשֶׁר־יִתְאַוֶּ֗ה וְלֹֽא־יַשְׁלִיטֶ֤נּוּ הָֽאֱלֹהִים֙ לֶאֱכֹ֣ל מִמֶּ֔נּוּ כִּ֛י אִ֥ישׁ נָכְרִ֖י יֹֽאכֲלֶ֑נּוּ זֶ֥ה הֶ֛בֶל וָחֳלִ֥י רָ֖ע הֽוּא׃
that God sometimes grants a man riches, property, and wealth, so that he does not want for anything his appetite may crave, but God does not permit him to enjoy it; instead, a stranger will enjoy it. That is futility and a grievous ill.
פִּי’ כִּי הַחוֹלֶה יֵשׁ בּוֹ הַחַיּוֹת. רַק שֶׁאֵינוֹ מְסֻדָּר בְּאֵיבָרָיו. בְּאֹפֶן שֶׁאֵינוֹ יָכוֹל לְקַבֵּל הַחַיּוֹת בְּתוֹךְ אֲבָרָיו.
This is because even though the ill person has the life force in him, however it is not in the proper way where in which his body is able to accept it correctly (a part of him is rejecting it)
כְּמוֹ כֵן יְמֵי הָרָעָה ג”כ יֵשׁ בָּהֶם הַחַיּוֹת רַק שֶׁהוּא נִסְתָּר וְאֵינוֹ מִיֹּשֶׁר כָּרָאוּי.
Similarly the days of evil also have the life force in them, it is just hidden and not able to work in the proper fashion
וּמִי שֶׁיּוֹדֵעַ זֶה וּמְצַפֶּה לָבוֹא לַנְּקֻדָּה הַפְּנִימִיּוֹת וּלְיַשֵּׁר עַצְמוֹ יָכוֹל לִמְצוֹא הַטּוֹב הַגָּנוּז בָּהֶם.
However the person who knows this and yearns to get to the ‘internal point’ the source of the goodness, and correct his ways, he is able to find the good that is hidden even in the darkest of places.
וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאַרְצִיּוּת וְהַגַּשְׁמִיּוּת. וְהוּא הָרָצוֹן שֶׁל אֱמֶת שֶׁיֵּשׁ בְּכֹל אִישׁ יִשְׂרָאֵל. הוּא הַמַּשְׁבִּיר לְכָל עַם הָאָרֶץ.
‘Yosef was the ruler of the land (eretz)’, he ruled all the eretz the physicality. and this is through the intense desire for truth that is in every Jew, ‘Yosef was the provider for the entire nation’
כִּי נְקֻדָּה שֶׁל אֵשׁ יֵשׁ בְּכֹל אִישׁ יִשְׂרָאֵל וּבְכָל מָקוֹם רַק הָאַרְצִיּוּת מַסְתִּיר וּמְכַבֶּה.
For this point of fire is in every Jew and in every place, it is just the ‘eretz’ , the physicality that covers it and extinguishes it.
כמ”ש בַּסְּפָרִים פִּי’ ע”ה מִלְּשׁוֹן גֶּחָלִים עוֹמְמוֹת.
As is discussed on the verses ‘coals that are (almost) extinguished’
וְיוֹסֵף שׁוֹבֵר זֹאת הַקְּלִפָּה וְהַהֶסְתֵּר וּמִתְגַּלֶּה הַפְּנִימִיּוֹת:
However Yosef is able to break that outer covering shell and is able to reveal the pnimius.

4
בַּמִּדְרָשׁ יוֹסֵף מִשֶּׁלּוֹ נִתַּן לוֹ יָדַיִם שֶׁלֹּא מִשְׁמְשׁוּ כּוּ’ לֵב שֶׁלֹּא הִרְהֵר כּוּ’ רַגְלַיִם כּוּ’ צַוָּאר כּוּ’.
In the Medrash (Bereishit Rabbah 90:3) (see above TRLB) says that Yosef was rewarded for his actions by not falling into the trap of Potiphar’s wife etc.
דְּקָשֶׁה לְהַמִּדְרָשׁ דִּשְׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא רַק מִשֶּׁלּוֹ נִתַּן לוֹ.
The Medrash is bothered by the following difficulty: how can Yosef receive reward in this world for a mitzvah, we know that the reward for mitzvahs are in the world to come not in this world?
וּפֵי’ זֶה כִּי כֹּל הַמַּצּוֹת אֵינָם נִקְרָאִים עַל שֵׁם הָאָדָם כִּי הַכֹּל בְּעֵזֶר עֶלְיוֹן. וּלְכָךְ מְבָרְכִין קֹדֶם הַמִּצְוָה כִּי הַצִּוּוּי מְסַיֵּעַ לְקַיֵּם הַמִּצְוָה.
The answer is because there is a difference between positive commandments and negative commandments (do not do). The mitzvah that one does is not called one’s own mitzvah, because really a person is only able to do the mitzvah if HaShem wills it. This is why we make a blessing before the mitzvah so that we shall have a special help to complete the mitzvah.
אוּלָם הַשְּׁמִירָה ממל”ת הוּא שֶׁל הָאָדָם.
However when it comes to protecting oneself from negative commandments, this is indeed in man’s hands.
רַק ע”ז לֹא שַׁיָּךְ שָׂכָר.
However what reward can one receive for such an action, there was no action at all.
אַךְ מִי שֶׁבָּא לְנִסָּיוֹן בִּדְבַר עֲבֵרָה נוֹתְנִין לוֹ שָׂכָר כְּעוֹשֶׂה מִצְוָה4 כִּדְאִיתָא בַּגְּמָ’.
Nevertheless the gemara says that one who withstands a negative commandment still gets rewarded just as if he would do a positive commandment
וְזֶה הַשָּׂכָר יוּכַל לִהְיוֹת גַּם בעוה”ז.
And it is this type of reward that one is able to receive in this world too
דִּשְׂכַר מִצְוַת כֵּיוָן שֶׁבָּא בְּכֹחַ הַמִּצְוָה שֶׁהוּא מהשי”ת וְהוּא קָדוֹשׁ אֵינוֹ בעוה”ז. וּכְ’ מִי הִקְדִּימַנִי וַאֲשַׁלֵּם כּוּ’.
For usually the reward for a mitzvah since it came about due to HaShem helping him, and HaShem is not of this world, one is not able to be rewarded for it in this world, as HaShem says ‘who preceded me that I am indebted to him’
אֲבָל בְּנִסָּיוֹן כמ”ש ז”ל רַוָּק הָדַר בִּכְרַךְ. אֵינוֹ בִּכְלָל מִי הִקְדִּימַנִי. וְאֵלָיו שַׁיָּךְ שָׂכָר בעוה”ז ג”כ.
However when it comes to a test not to sin, as it says about Yosef he was ‘a bachelor in a city and did not sin, for this one is able to be rewarded in this world. And the pasuk ‘who preceded me etc’ does not apply.
וּמָה שֶׁהֶאֱרִיכוּ בְּמַד’ לְפָרֵשׁ כֹּל הָאֵיבָרִים בָּאוּ לְהוֹדִיעַ כִּי הַנִּסָּיוֹן הי’ בְּכֹל זֶה כִּי יֵשׁ לך אָדָם שֶׁמִּתְאַוֶּה לְהַרְהֵר אוֹ לְשַׁמֵּשׁ וּלְנַשֵּׁק כּוּ’. וְאֵלָיו הי’ הַנִּסָּיוֹן בְּכֹל אֵלֶּה הַתְּאֵווֹת וּמִכֻּלָּם פֵּרֵשׁ עַצְמוֹ כנ”ל.
And the reason why the above medrash describes at length how each of Yosef’ limbs were rewarded for different desires that he did not act upon is to teach us that there are those that have desires to do many different actions to touch, to kiss etc. ANd Yosef had all these tests and he refrained from all of them
וְעִקַּר הַטַּעַם מָה שֶׁזָּכָה יוֹסֵף לְשָׂכָר בעוה”ז כִּי מִדַּת יוֹסֵף הַצַּדִּיק הוּא לְהַמְשִׁיךְ הַבְּרָכָה וְהַשֶּׁפַע גַּם בעוה”ז לְכֵן נִקְרָא לֶהָבָה שֶׁשּׁוֹלֵט לְמֵרָחוֹק שֶׁמִּדָּתוֹ הוּא הִתְפַּשְּׁטוּת הַקְּדֻשָּׁה גַּם בעוה”ז [כמ”ש דְּנָגֵד וְנָפֵק כּוּ’] כנ”ל:
And the main reason why Yosef merited reward in this world, was because the trait of Yosef is one of bringing the blessing and plenty into this world, and he is therefore called the flame which extends the fire. for his trait is one of spreading the holiness even in this world and therefore blessed in this world.

5
וַיַּכֵּר יוֹסֵף אֶת אֶחָיו וְהֵם לֹא הִכִּרֻהוּ. כִּי בְּמִצְרַיִם הָיוּ כֻּלָּם בְּהֶסְתֵּר.
The reason why Yosef recognised his brothers whereas they did not recognise him (even from a spiritual sense) is because in Mitzrayim (the place of restraint of the holiness) everyone is hidden.
כִּי הַחֹשֶׁךְ יְכַסֶּה אֶרֶץ. וכמ”ש לְעֵיל שׂכל עִנְיַן הַחֲלוֹם הי’ זֶה.
As it says ‘The darkness covers the light’ as discussed above this was the idea of Pharaoh’s dream
וְשִׁגְלוֹת מִצְרַיִם הִתְחִיל אָז. וְהַיְנוּ לִהְיוֹת נִסְתָּר הַקְּדֻשָּׁה אעפ”כ יוֹסֵף הַכִּירָם וְהֵם לֹא הִכִּירוּהוּ וְהַבֵּן:
And since the exile of Mitzrayim had already begun, the holiness was already covered up. However Yosef recognised them and they didn’t recognise him (perhaps alluding to the fact that he managed to still be holy in a hidden way. See above)

6
עֵדוּת בִּיהוֹסֵף שְׁמוֹ כּוּ’ בַּמִּדְרָשׁ כִּי בָּא גַּבְרִיאֵל וְלִמֵּד אוֹתוֹ שִׁבְעִים לָשׁוֹן לָא הֲוִי גְּמִיר הוֹסִיף לוֹ ה’ בִּשְׁמוֹ וְגַמֵּר.
The Medrash quotes the hpasuk ‘A testimony for Yehosef his name’ the extra ‘heh’ is referring to Yosef’s did not know all of the seventy languages, whereas Paroh did, The angel Gavriel taught them all to him however he did not manage until he added an extra letter ‘heh’ to yosef’s name
וְתָמוּהַּ חֲדָא כִּי מָה תּוֹרָה הוּא זוֹ לֵדַע ע’ לָשׁוֹן. וּפַרְעֹה יָדַע. וְיוֹסֵף לֹא הי’ יָכוֹל לֵדַע. וְגַם מַה תּוֹעֶלֶת אוֹת ה’ בָּזֶה.
This needs explanations. Firstly what is the Torah idea to know the seventy languages? Secondly how could Paro know it and Yosef (who was so holy) not know them? Thirdly, what did the additional letter ‘heh’ help?
אָכֵן יוּבַן עפ”י הַמִּדְרָשׁ הוֹאִיל מֹשֶׁה בְּאֵר כּוּ’ הַתּוֹרָה בָּע’ לְשׁוֹן פֵּרְשָׁה לָהֶם.
This can be explained by the Medrash that says when before Moshe’s death he ‘expounded the explanation of the Torah’, the medrash explains that he translated the Torah into seventy languages.
כִּי כֹּל הַע’ לְשׁוֹן מִתְפַּשְּׁטִין מִלְּשׁוֹן הַקֹּדֶשׁ. כִּי הַתּוֹרָה נוֹתֶנֶת חַיִּים לְכָל הַלְּשׁוֹנוֹת. וְהֵם רַק כְּמוֹ לְבוּשִׁים כִּי הַמְכון אֶחָד הוּא.
All seventy languages are derived from Lashon Hakodesh. for the torah gives life to everything and all languages, they are just clothing, for the same intention.
רַק הַלְּשׁוֹנוֹת מְשֻׁנִּים בִּתְנוּעוֹתֵיהֶם אֲבָל הֵן הַדְּבָרִים שֶׁנֶּאֶמְרוּ בַּתּוֹרָה מִתְלַבְּשִׁין בְּכֹל אֵלּוּ הַלְּשׁוֹנוֹת.
However languages are different in their parts and actions, but the things that are said in the Torah are the same just take on a ‘clothing’ of these languages.
וְיוֹסֵף הַצַּדִּיק שֶׁבָּא לִמְלֹךְ בְּמִצְרַיִם בְּכֹחַ הַתּוֹרָה הי’ צָרִיךְ לֵדַע וּלְקַשֵּׁר כָּל הַלְּשׁוֹנוֹת בִּלְשׁוֹן הַקֹּדֶשׁ.
Now Yosef the tadik was the ruler of Egypt because of the power of the Torah, he needed to know all the languages in order to correctly attach them to Lashon Hakodesh.
וְהַי’ זֶה הֲכָנָה קֹדֶם גָּלוּת מִצְרַיִם שֶׁהוּא גָּלוּת רִאשׁוֹן שֶׁבְּיִשְׂרָאֵל הי’ צָרִיךְ יוֹסֵף לִשְׁלֹט עַל כָּל אֵלֶּה הַלְּשׁוֹנוֹת.
This was now a preparation for the exile of Mitzrayim the first exile, and it was a necessary preparation that Yosef was in control of all these languages.
וְלָכֵן נִתּוֹסַף לוֹ אוֹת ה’ שָׁבָה’ נִבְרָא הָעוֹלָם הַזֶּה כמ”ש בָּהּ’ בְּרָאָם וְלָכֵן בְּכֹחַ אוֹת הַזֶּה לְהַמְשִׁיךְ כָּל הַלְּשׁוֹנוֹת אַחַר חַיּוּת הַפְּנִימִיּוֹת שֶׁהוּא לְשׁוֹן הַקֹּדֶשׁ כנ”ל:
Therefore the letter ‘heh’ was added to his name. For it is with the letter ‘heh’ that the world was created as it says “Behibaroam, be’heh’ bar’am”. And it was due to this additional spiritual element of the ‘heh’ that enabled him to now attach all the languages to their internal life source – Lashon Hakodesh. (This was a very important mission and very different to Paroh’s command of the languages)