Parshat Miketz divides naturally into two themes. The first, long and repetitive, revolves around dreams: Pharaoh dreams, Joseph interprets, and Joseph rises swiftly to become second-in-command in Egypt. Though important, this section feels largely preparatory. The second half of the parsha is where the narrative is more interesting.

DECEPTION

The turning point comes when “all the world came to Joseph in Egypt to procure rations, for the famine had become severe throughout the world” (Genesis 41:57). Jacob hears that there is food in Egypt and sends his sons—without Benjamin—to buy grain. What unfolds is a charged encounter between Joseph and the brothers who once sold him into slavery.

Joseph immediately recognizes his brothers; they do not recognize him. Remembering his dreams, he accuses them of being spies and confines them for three days. When they reveal—too freely—that they have a younger brother at home, Joseph seizes the opportunity to test and manipulate them. Simeon is bound before their eyes; their money is secretly returned to their sacks; and when they discover it on the road home, they are terrified: “What is this that God has done to us?” (42:28).

Back in Canaan, Jacob refuses to send Benjamin. Only when the famine worsens does he relent. Significantly, the brothers misrepresent events, claiming Joseph extracted information about Benjamin rather than admitting they volunteered it. Concealment continues to shape the story.

When the brothers return to Egypt with Benjamin, Joseph treats them lavishly—yet once again orchestrates deception. He orders his steward to place his silver goblet, a vessel associated with divination, into Benjamin’s sack, along with the money. The brothers are pursued, accused, and swear that whoever possesses the goblet should die, while the rest will become slaves. The search proceeds from oldest to youngest; the goblet is found in Benjamin’s bag. They tear their clothes in despair.

The parsha ends on a cliffhanger. Joseph tells the brothers that only Benjamin will remain as his slave; the others may return home “in peace” to their father. Beneath the surface, however, a powerful motif has emerged: hiding and concealment—of objects, of intentions, of truth, and even of God.

Joseph’s planting of the goblet unmistakably recalls the earlier episode: Rachel’s theft of her father Laban’s terafim. The parallels are........

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