בראשית, פרק מ״ז, פסוק כ׳

The severe famine forced the people of Egypt into a desperate position, leading them to sell their assets simply to survive. This massive economic shift completely transformed the structure of land ownership across the nation. Pharaoh already held political control over Egypt, but the crisis changed the nature of his power. The land did not merely remain under his rule; it became his absolute, private property [רש״י, מזרחי, גור אריה, שפתי חכמים].

This transfer of wealth happened in distinct stages. The people initially parted with their agricultural fields, the vital spaces used for planting crops. As the crisis deepened, the sales expanded to include their courtyards and non-agricultural plots, until every piece of property was entirely surrendered to the crown [העמק דבר]. Furthermore, this was not a standard business agreement. The transaction involved a physical handover, securing a final and permanent transfer of ownership away from the citizens [אם למקרא].

Regarding the scope of this massive acquisition, the primary approach among commentators is that Joseph only purchased the real estate, leaving the people themselves free. This decision was rooted in compassion. A ruler has a fundamental duty to provide for his people during a crisis, and it is improper to enslave citizens in exchange for basic food [מלבי״ם, צרור המור]. Beyond compassion, there was practical economic logic. If the citizens became slaves, the government would be obligated to feed them regardless of their work ethic. By allowing them to remain free, the state ensured that each person would still work hard to earn a living [העמק דבר]. However, an alternative perspective suggests that by purchasing all the land, the state effectively turned all the farmers and citizens into Pharaoh's slaves, as they were now entirely dependent on his property [ביאור שטיינזלץ].

Beyond the immediate economic consequences, a hidden layer of Divine providence guided this entire process to serve two major historical purposes. The first was for the direct benefit of the Israelites. By uprooting the Egyptians from their ancestral lands and moving them into cities, the region of Goshen was legally and ethically cleared for the Israelites to settle without any claim of theft. This created a striking contrast: while the local population suffered from poverty, hunger, and the loss of their homes, the Israelites lived comfortably in Goshen like royalty, thriving and multiplying through the merit of Jacob [העמק דבר, צרור המור].

The second purpose was a careful preparation for the future. God orchestrated events so that the entirety of Egypt belonged personally to Pharaoh rather than the citizens. Decades later, when plagues such as hail and locusts would ravage the country, the catastrophic economic damage would strike the king's personal wealth directly. This would serve as a precise, double punishment against Pharaoh for the cruelty he would eventually inflict upon the Israelites [ביאור יש״ר].