This is another version of the same class that focuses exclusively on Yosef being in and above the galus, thus mastering and ruling Egypt from the moment he arrives there.

The return of Yaakov to Eretz Yisroel found him whole not only according to the promises Hashem gave him, but that he didn’t even suffer (in a lasting way) for the Avoda sacrifices he needed to make in Golus.

Yitzchok’s Bris is superior not only to Yishmael’s but to Avrohom’s as well. Avrohom’s Bris was from higher than reason, but his 99 years of preparation cover this over, and the idea that it is entirely from Hashem is not obvious.

Moshe and Aharon as dual leaders are exactly the same inasmuch as they are their parents’ children, but they are different inasmuch as each in his own way is concerned.

Inside. ר’ מתיא בן חרש who lived in Rome taught that to create the nation of Yidden we must do two things: 1) Go out of evil and idolatry, through the Korban Pesach. 2) Bring good and holiness in, through ברית מילה.

Ya’akov is involved with many things, but before all, above all and even after all, his primary involvement is with sheep. This teaches two lessons: 1) Bittul: it must be before, in, and after all, 2) Bittul alone is not enough, you must also use your positive strengths.

Ya’akov wanted Shlava (serenity) but to get it he had to go through much more hardship, but in the end he got what he wanted.

Yosef asks his brothers, is my father still alive?, though he knows the answer. He says it to underscore the fact that Yaakov had suffered indescribably and should not be kept in suffering for one extra moment. In these words Yaakov’s Galus is being transformed to redemption.

The first three plagues punished the Egyptian gods, only from the fourth plague and on were the Egyptians themselves being punished. Therefore only from the fourth plague on was the difference between the Jews and the Egyptians very noticeable.

Continued. The Midrash sees all the מכות beginning with the very first as a series of steps to exhaust Egypt, accordingly ערוב wasn’t about killing Egypt but to confuse them, thus the name: ערוב.