בראשית, פרק מ״ג, פסוק כ״ח

The encounter between the Egyptian ruler and the brothers reaches a delicate moment of exchange, marked by careful words and profound physical gestures. The brothers' response to the ruler's inquiry about their family is a blend of gratitude, deep courtesy, and the subtle unfolding of prophetic destiny.

They answer pleasantly, assuring the ruler that their father is alive and in good health, making it clear that they are not merely speaking of the peace of the dead [ספורנו, העמק דבר]. However, their response contains a deliberate omission. The ruler had previously inquired about an elderly man, but the brothers avoid answering about him because that individual had already passed away. In doing so, they follow the principle of withholding bad news [הטור הארוך].

As the brothers speak, they refer to their father as the ruler's servant. Joseph's failure to protest this slight to his father's honor does not go unnoticed; for remaining silent, he was later punished by being referred to merely as bones while still living [תורה תמימה]. Additionally, while some ancient translations attempt to insert a blessing from Joseph to Jacob at this juncture, this idea is rejected. It would be highly unusual and illogical for a foreign ruler to extend a blessing to someone he had never met [שד״ל].

Following their words, the brothers engage in a profound physical display of respect. Since they had already bowed upon entering, this second act of submission requires explanation. The primary approach among commentators is that this gesture serves as a sign of gratitude, thanking the ruler for his warm interest in their welfare and that of their father. Another perspective suggests that the brothers are bowing on their father's behalf. Through this proxy action, Joseph's early dream of the sun bowing down to him is ultimately fulfilled [רד״ק, העמק דבר]. A unique interpretation proposes that this act of submission is not directed at Joseph at all, but is rather an expression of thanks to God for the peaceful reception they received [שפתי כהן].

The act of bowing is described as two distinct physical motions. Some view the initial, lighter bow as a response to the inquiry about their father, ensuring they do not lower his honor excessively, while the full prostration is an expression of thanks for the inquiry about themselves [משכיל לדוד]. The initial action involves bending the head and upper body [רש״י, שפתי חכמים, רלב״ג, רש״ר הירש]. This naturally progresses into a complete prostration, where the body is fully spread out on the ground in absolute submission, with the descent beginning even before the head reaches the earth [אבן עזרא, רלב״ג, אבי עזר]. A subtle spelling variation in the original text hints at the brothers' internal state during this movement. The omission of a single letter implies that the uplifting feeling of gratitude—associated with the initial, lighter bow of a person standing upright—was the dominant emotion of the moment, overpowering the feeling of total submission [רש״ר הירש, חזקוני, מנחת שי].