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’s advice isn’t separate from the dream’s interpretation, it is a part of it, this demonstrates his full intelligence and raises him up to the level of vizier. In these dreams opposites converge, Galus and Geula, in the source of Yosef the two are one.

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.

Jewish people settle in Egypt and take possession of (what is theirs,) but it is Egypt. Eventually Egypt will take hold of them. Ultimately however the land’s taking hold of them will result in them leaving Egypt with all Egypt’s wealth!

Parshas Vayechi really is about Ya’akov’s passing, yet it is called Vayechi- that Ya’akov lived his best years there! The idea is that life is eternity and that is only in and with God, and only when Ya’akov showed his true connectedness was he truly alive and it happened as he passed in Egypt and…

In Galus there are two ‘first borns’: Yosef’s first born is Menashe: to remember from where you come and not to be influenced by the environment you are in. Ya’akov’s first born is Ephrayim: to succeed and prosper and take something from the Exile and to ultimately transform it. Yosef therefore objects to the switching…

In the beginning and in the end, the difference. When the Yidden left Mitzrayim they were like sons of a father, where all are redeemed (even sinners), unless they refuse to be. When Moshiach comes, we will be chosen. Choice is only about the chooser, and not the chosen at all, consequently, no one is…

Moshe proposes that Moshiach redeem the Jews from Egypt rather than him, but Hashem tells him that now is his time, and Moshiach will use the Torah Moshe received to correct the world altogether.

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.