Midrash unveils Yosef’s wisdom, safeguarding Israel spiritually while famine-bound Egypt unknowingly submits to divine covenant.
Our Sages uncover a striking episode within Parashat Miketz: the circumcision of the Egyptians during the years of famine. Scripture recounts that while famine gripped all lands, Egypt alone possessed bread—yet even there, the people cried out desperately to Pharaoh. Rashi, citing Midrash, explains why: the Egyptians’ stored grain rotted, while Yosef’s remained miraculously preserved. Pharaoh, recognizing Yosef’s divine authority, instructed the people to obey him without question—even when Yosef demanded circumcision as a condition for sustenance.
The commentators probe deeply: where is circumcision hinted in the verses? The Siftei Chachamim note the Torah’s precise wording—“whatever he says (יֹאמַר) to you”—a linguistic allusion linked by Chazal to brit milah, called “amirah” in Tehillim. Eliezer Mizrachi adds that circumcision is termed “life,” echoing “bedamayich chayi”—through covenantal blood, life is sustained.
The Kli Yakar frames the act as measure-for-measure: famine is termed cherpah (shame), just like the foreskin. Removing one shame rectifies the other. Yosef, who sanctified himself and conquered temptation, merited unspoiled produce; Egypt, steeped in excess, required rectification.
The Maharal clarifies that this was not conversion. Yosef discerned that brit milah—the covenant of endurance—was necessary for material continuity. Without it, existence itself decays. Rav David Hofstedter further reveals Yosef’s deeper aim: protecting Bnei Israel spiritually before their descent into exile, weakening Egypt’s impurity so Israel could endure.
Thus, Yosef’s decree was an act of foresight—preserving holiness, sustaining life, and preparing Israel’s survival through covenantal fidelity.
