“Joseph died along with all his brothers and that entire generation” (Exodus 1:6). Teaching that as long as one of those who descended to Egypt was alive, the Egyptians did not enslave Israel. “The children of Israel were fruitful, propagated, increased, and grew exceedingly, and the land filled with them” (Exodus 1:7). “The children of Israel were fruitful, propagated…” Even though Joseph and his brothers died, their God did not die, but rather: “The children of Israel were fruitful, propagated…”15It was His Providence that ensured the continuity of the children of Israel.

Alternatively, each and every one gave birth to six in each womb, as it is stated: “The children of Israel were fruitful, propagated, [increased, and grew exceedingly, and the land filled with them.]” Some say: Twelve, as it is written: “Were fruitful” – two, “propagated” – two, “increased” – two, “grew” – two, “exceedingly [bimod meod ]” – two, “and the land filled with them” – two, for a total of twelve.16All the verbs are plural, the double language bimod meod indicates another two, and the land filled with them indicates another two.

The first opinion derives one from each of those words and phrases. “Grew [vayishretzu],” some say: “Six17According to many commentaries, the correct wording here is “sixty.” in each womb,” and do not wonder, as a scorpion, which is one of the swarming creatures [sheratzim], gives birth to sixty.18Some versions of the Hebrew text have “seventy,” but others have “sixty,” which is the version preferred by most commentaries.

Rabbi Natan says: “And the land was filled with them,” like fields of reeds. “A new king arose over Egypt who did not know Joseph” (Exodus 1:8). “A new king arose.” Once the Egyptians saw this, they issued new decrees against them; that is what is written: “A new king arose.”

Rav and Shmuel, one says: [He was] actually new, and one says: He [was not new, but] issued new decrees, as he brought new decrees and calamities upon them. The reason of the one who says actually new, is that “new” is written. The reason of the one who says he issued new decrees, is that “he died” and “he reigned” is not written. “Who did not know Joseph” – according to the opinion of the one who says new, it works out well.

But according to the one who says that he issued new decrees, how does he interpret it? It is because he was like one who did not know Joseph at all. The Rabbis say: Why did it call him “a new king”? Was it not Pharaoh himself?

Rather, the Egyptians said to Pharaoh: ‘Come let us confront this nation.’ He said to them: ‘You are fools. Until now we have been eating from what is theirs, how can we confront them? Were it not for Joseph we would not be alive.’

Because he did not heed them, they dethroned him for three months, until he said to them: ‘Anything that you want, I am with you.’ Then they restored him; therefore it is written: “A new king arose.” The Rabbis introduced [this matter] with this verse: “They have betrayed the Lord, for they have begotten foreign children; now a month will devour them with their portions” (Hosea 5:7), teaching that when Joseph died, they abrogated the covenant of circumcision.

They said: ‘Let us be like the Egyptians.’ From here you derive that Moses circumcised them upon their exodus from Egypt. Once they did this, the Holy One blessed be He transformed the love that the Egyptians felt for them into hatred, as it is stated: “He changed their hearts to hate His people, to harass His servants” (Psalms 105:25). This is the meaning of what is written: “Now a month [ḥodesh] will devour them with their portions” – the new [ḥadash] king, who issued new decrees against them.

“Who did not know Joseph.” Was he unfamiliar with Joseph? Rabbi Avin said: This is analogous to one who stoned one beloved by the king. The king said: ‘Behead him, because tomorrow he will do the same to me.’

That is why the verse wrote [this] about him, as though to say: Today [he acts as one], “who did not know Joseph,” tomorrow he is destined to say: “I do not know the Lord” (Exodus 5:2).