בראשית, פרק מ״ז, פסוק כ״ג

A severe economic crisis often forces a total restructuring of society. In Egypt, after the citizens exhaust all their resources, a dramatic shift in ownership takes place. A new economic and agricultural order is established where the state takes ownership of the resources, yet simultaneously provides the people with the means to rebuild their lives and return to farming.

The exact nature of this dual acquisition of both land and people is viewed in several ways. One approach is that the citizens essentially become servants to the crown. They must work the fields while the king provides seeds and food. Legally, all the harvest belongs to the ruler, following the rule that whatever a servant acquires belongs to his master [ספורנו, פרדס יוסף]. Alternatively, there is a clear distinction between buying the land and buying the people. The land is acquired absolutely, but the people are not taken as complete slaves. Instead, they become hired workers meant to farm the fields, since land is useless without labor. This acquisition of the people takes practical effect when they are relocated from city to city [אור החיים].

Others suggest the acquisition of the people is merely temporary. While the land is bought permanently, the people are acquired only for the immediate moment of extreme need, simply so they can legally receive seeds to survive [העמק דבר]. Another perspective notes that the land was already purchased previously. The current arrangement is a new offer: anyone wishing to return to farming receives land and commits themselves as a worker specifically for that task [מלבי״ם].

Joseph then announces the distribution of seeds to the people [רש״י, ביאור יש״ר]. This action marks a turning point, showing that the famine in Egypt has eased enough to allow agriculture to restart, unlike in distant countries where the lack of seeds and severe hunger persist [ביאור שטיינזלץ]. This relief and the easing of the famine are directly attributed to Jacob's arrival in the country [כלי יקר, שפתי כהן].

To institutionalize this new economy, the future harvests are divided into five equal parts. One fifth goes to the king to enrich him and satisfy his desires, preventing excessive greed that might drive him to seize more wealth [שפתי כהן]. The remaining four parts are kept by the people to be used for next year's seeds, food for the household, nourishment for the children, and hosting passing travelers [שפתי כהן]. This specific arrangement, where a fifth is given away and four parts are kept, is also inspired by Jacob's merit. It serves as a continuation of the tithing tradition he established when he promised to separate a tenth and then another tenth of everything he owned for God [כלי יקר].