1. (3) ........ I came upon trouble and sorrow (4) and I called out in the name of Hashem

(13) I raise the cup of deliverance and call out in the name of Hashem.

2. Thus, we see that man is truly placed in the midst of a raging battlefield. For all matters of this world, whether for the good or for the bad, are trials for a man. Poverty from one side versus wealth from the other. This is as Shlomo said: "Lest I be satiated, and deny You, and say, Who is G-d? or lest I be poor, and steal.." (Prov.30:9). Tranquility on one hand versus suffering on the other, until the battle is waged against him from the front and from the rear.

If he will be a man of valor, emerging from the battle victorious on all fronts - he will be the "Adam HaShalem" (whole/perfect man) who will merit to cling to his Creator and will emerge from this corridor to enter into the palace to enlighten in the Light of (eternal) Life.

(8) ......... Give me neither poverty nor riches, But provide me with my daily bread, (9) Lest, being sated, I deny Hashem saying, “Who is Hashem?” Or impoverished, I take to theft And profane the name of my God.

Rashi

"Lest being sated - From wealth, I will deny Hashem from a place of much arrogance. And what is that denial? I will say, "Who is Hashem? - That is to say - "There is no G-d" "I will profane the name of my G-d" - to become used to swearing in Hashem's name in vain.

Ibn Ezra

"I will deny" - That is when I say, "Who is Hashem?", like it says, "I don't know Hashem"

"I will profane" - I will swear about that which was stolen, and I will profane the name of Hashem by swearing falsely in Hashem's name, and the profaning comes in the mentioning of Hashem's name ( for no purpose or actually in a falsehood)

3. (9) “Now, hurry back to my father and say to him: Thus says your son Joseph, ‘God has made me lord of all Egypt; come down to me without delay. (10) You will dwell in the region of Goshen, where you will be near me—you and your children and your grandchildren, your flocks and herds, and all that is yours. (11) There I will provide for you—for there are yet five years of famine to come—that you and your household and all that is yours may not suffer want.’ (12) You can see for yourselves, and my brother Benjamin for himself, that it is indeed I who am speaking to you. (13) And you must tell my father everything about my high station in Egypt and all that you have seen; and bring my father here with all speed.” (14) With that he embraced his brother Benjamin around the neck and wept, and Benjamin wept on his neck. (15) He kissed all his brothers and wept upon them; only then were his brothers able to talk to him. (16) The news reached Pharaoh’s palace: “Joseph’s brothers have come.” Pharaoh and his courtiers were pleased. (17) And Pharaoh said to Joseph, “Say to your brothers, ‘Do as follows: load up your beasts and go at once to the land of Canaan. (18) Take your father and your households and come to me; I will give you the best of the land of Egypt and you shall live off the fat of the land.’ (19) And you are bidden [to add], ‘Do as follows: take from the land of Egypt wagons for your children and your wives, and bring your father here. (20) And never mind your belongings, for the best of all the land of Egypt shall be yours.’” (21) The sons of Israel did so; Joseph gave them wagons as Pharaoh had commanded, and he supplied them with provisions for the journey. (22) To each of them, moreover, he gave a change of clothing; but to Benjamin he gave three hundred pieces of silver and several changes of clothing. (23) And to his father he sent the following: ten he-asses laden with the best things of Egypt, and ten she-asses laden with grain, bread, and provisions for his father on the journey. (24) As he sent his brothers off on their way, he told them, “Do not be quarrelsome on the way.” (25) They went up from Egypt and came to their father Jacob in the land of Canaan. (26) And they told him, “Joseph is still alive; yes, he is ruler over the whole land of Egypt.” His heart went numb, for he did not believe them. (27) But when they recounted all that Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, the spirit of their father Jacob revived.

ויפג לבו

Rashi on Genesis 45:26

(1) ויפג לבו - And Jacob's heart went numb — his heart passed away (נחלף) and ceased to believe — his heart took no notice of their words.

Ibn Ezra on Genesis 45:26

2) ......the meaning is that his heart stood still and was silent, like the meaning of the phrase, "and his heart died"

Haamek Davar

3) .......from here it sounds like Yaakov's heart changed from minute to minute, like one who has doubts, because he wasn't sure whether or not to believe them

ALL THE WORDS OF JOSEPH — As evidence that it was Joseph who was sending this message he had informed them of the religious subject he had been studying with his father at the time when he left him, viz., the section of the Heifer (עגלה) that had its neck broken (Deuteronomy 21:6). It is to this that Scripture refers in the words “And he saw (i.e comprehended the meaning of) the עגלות (here to be taken in sense of Heifer) which Joseph had sent — and it does not state “which Pharaoh had sent” (as one would expect if עגלות meant wagons) (Genesis Rabbah 94:3).

4. Now Jacob was settled in the land where his father had sojourned, the land of Canaan.

Rashi

A further comment was expounded on this pasuk, "וישב", "and Yaakov settled".

Yaakov sought to dwell in tranquility, but then the ordeal of Yoseph sprung upon him. The righteous seek to dwell in tranquility, but the Holy One Blessed is He, said, "The righteous do not consider that which is prepared for them in the World to Come to be enough for them, but they seek to dwell in tranquility in this world as well!"

5. (10) And much as she coaxed Joseph day after day, he did not yield to her request to lie beside her, to be with her. (11) One such day, he came into the house to do his work. None of the household being there inside.

Rashi

(1) לעשות מלאכתו TO DO HIS WORK — Rab and Samuel differ as to what this means. One holds that it means, his actual house-work; the other that it means to associate with her, but a vision of his father’s face appeared to him and he resisted temptation and did not sin as is stated in Treatise Sotah 36b.

6. And Avram passed through the land unto the place of Shechem: I will tell you a general principle - understand it in all of the coming sections about Avraham, Yitschak and Yaacov, and it is a great matter. Our rabbis mentioned it in a brief way, and said (Midrash Tanchuma 9), "Everything that occurred to our forefathers is a sign for the children." And therefore the verses will write at length in recounting the journeys and the digging of the wells and the other events. And one who thinks about them can think as if they were superfluous things with no purpose.