בראשית, פרק מ״ג, פסוק ל״ד

The tense atmosphere in the Egyptian ruler's palace unexpectedly transforms into a friendly gathering. The estranged ruler showers the brothers with honors, personally serving them portions from his own presence to show affection and a desire for closeness [העמק דבר]. The exact nature of these portions is debated among commentators. Some explain that they were simply servings of food from the feast [רש״י, רלב״ג]. Others point out that a person cannot eat five times as much as his peers, suggesting instead that these were special gifts presented during the meal [אבן עזרא, העמק דבר, ביאור יש״ר]. In this context, the specific terminology implies a gift given from a great and important person to a commoner, unlike a tribute brought from a lesser person to a superior [ביאור יש״ר, מחוקקי יהודה]. A third approach merges these ideas, proposing that the portions were indeed food, but specifically sweets and desserts meant for pleasure rather than satiation [הכתב והקבלה].

During the distribution, Benjamin's portion is noticeably increased, amounting to five parts [רשב״ם, אבן עזרא]. The primary approach among commentators is that Benjamin received his standard share, to which Joseph, his wife Asenath, and his two sons, Manasseh and Ephraim, each added their own portions [רש״י, רבנו בחיי, צאינה וראינה, ביאור יש״ר]. Others suggest he simply received a single serving that was five times larger than those of his brothers [אבן עזרא, רלב״ג]. Joseph orchestrated this blatant favoritism for two reasons. First, he wanted to test his brothers to see if they would react with the same jealousy they once harbored against him [ספורנו]. Second, he wished to appease Benjamin for the hardship of being separated from his father and dragged on a dangerous journey to Egypt through no fault of his own [רד״ק, כלי יקר]. The brothers, however, showed no jealousy. They assumed the ruler was either compensating Benjamin for his trouble or honoring him specifically because he had been brought to Egypt by direct royal decree [בכור שור, חזקוני].

As the feast continues, the brothers drink and become intoxicated alongside the ruler. This shared drinking carries deep historical significance for the family. Commentators agree that from the day the brothers sold Joseph, they had taken it upon themselves to abstain from wine out of profound sorrow, and Joseph too had refrained from drinking all those years. Now, reunited in the same room, they all drink for the first time since that tragic event [רש״י, רבנו בחיי, תורה תמימה, ברטנורא].

Yet, the brothers' willingness to become intoxicated in front of a foreign ruler while under suspicion requires explanation. Some suggest they simply feared the authority of the kingdom and felt compelled to obey their host [משכיל לדוד]. Others believe the brothers suspected the ruler was trying to loosen their tongues to see if they were spies, prompting them to drink intentionally to prove they harbored no secrets [גור אריה, שפתי חכמים, צאינה וראינה]. A deeper perspective suggests that when the brothers saw Benjamin receive five times as much without feeling any envy, they realized their repentance for selling Joseph was absolute. Recognizing they were completely free of jealousy, they finally allowed themselves to drink and rejoice [פרדס יוסף]. From Joseph's perspective, however, the intoxication served a highly practical and hidden purpose. By serving them fine royal wines they were unaccustomed to, he caused them to forget proper royal etiquette [ספורנו, רש ר הירש]. He deliberately blurred their senses so they would sleep heavily, rush out in the morning without checking their bags, and fail to discover the silver goblet he planned to hide in Benjamin's sack [שד״ל, הטור הארוך, פענח רזא, ביאור יש״ר].