"For it was as a supporter of life that Hashem sent me ahead of you" (Bereishis 45:5). We find a similar pasuk in Tehillim: "He sent a man before them, Yosef was sold as a slave" (Tehillim 105:17). We can understand from here that Yosef was sent to Egypt ahead of his brothers in order to establish quarters for the Jewish people in Egypt - not only to nourish them physically but on a spiritual level as well. Yosef went to great lengths to insure that his brothers and the rest of the Jewish people who were destined to inhabit Egypt for the next 210 years do not assimilate into the Egyptian culture.

The first thing Yosef did was to insure that Yaakov and his family arrive in Egypt with the royal treatment and not as refugees looking for food. Another motivation in treating Yaakov royally is to demonstrate to Pharaoh the power of the tzaddik - there was destined to be seven years of famine following the seven years of plenty, however in the merit of Yaakov Avinu the seven years was shortened to a mere two years.

The next step Yosef did was to designate the land of Goshen for the Jewish nation so that they will not be physically dispersed among the Egyptians. He then required all the Egyptians to undergo a bris milah. Why would Yosef require non-Jews, not commanded in the mitzvah, to undergo a bris milah? The answer is that if the Jewish people observed that non-Jews are also undergoing bris milah they will be encouraged to do so themselves. In fact Yosef's decree lasted only one generation and it was known that with the exception of the tribe of Levi, by and large the mitzvah of bris milah was not observed in Egypt.

A further decree of Yosef for the Egyptian nation appears at first to be an incredible enigma: "as for the nation, he resettled it by cities, from one end of Egypt's borders to the other" (Bereishis 47:21). After having purchased Egypt's property from all the people he commands the citizens to move. Where to? Well, that all depends where you are living now. If you are living in the West you must move to the East and if you are living in the East then you must move to the West. What is the purpose behind such seemingly random and insignificant movement? A person possesses a natural affinity to his home, why should he be forced to leave? The answer is once again that Yosef did not wish for the Jewish people descending to Egypt to feel as second-class refugees. Now they were on the same level as the Egyptians since they too were uprooted from their homes. Feeling equal if not better than the local population goes a long way to prevent assimilation.

Even with all of Yosef's safeguards, assimilation was rampant and the Jewish people in Egypt sunk to a very low level. At our Seder table we highlight the fact that the plague of the slaying of the firstborn (makas bechoros) was performed by Hashem Himself, without the aid of an angel.

There is a particular passage from Chazal that I have always found difficult: "Yaakov Avinu had been worthy of being brought down with iron chains" (Shabbat 89b), Hashem could have sent the Midianites, the Yishmaelites, or other nations to take Yaakov captive and bring him down to Egypt that way. The only reason this did not occur was "the merit caused him otherwise" (ibid.). 
This is in keeping with the pasuk "With the cords of man I drew them, with bonds of love, and I acted towards them like farmers who raise the yoke from upon their animals' jaws, and I provided food for them" (Hoshea 11:4). It does not befit a man of Yaakov's stature to go down to Egypt in iron chains, thus a chariot was sent to bring him down to greet the Egyptian commander.

What is difficult about this is that if we were to ask Yaakov whether he preferred to be sent to Egypt with iron chains or have his house filled with the senseless hatred that led to his son Yoseph being sold, he certainly would have chosen the former! The Jewish people are still suffering from Yoseph's being sold into slavery. The senseless hatred that occurred there serves as the source of all such hatred throughout Jewish history. For twenty two years Yaakov was bereft of the Divine Presence, for twenty- two years there existed the situation of "and his father bewailed him" (Bereishit 37:35). Chazal teach us that the grandfather Yitzchak was crying for the suffering of his own son Yaakov. Given the choice, would he not rather have opted for his short journey from Hevron to Egypt via Beer Sheva, one in which he was bound in iron chains? What then does it mean that due to his merit he was not brought down in iron chains? Did he not endure endless suffering? Yaakov Avinu had to be brought down with honor, for had he been degraded, as the Rambam puts it, the great foundation laid down by Avraham Avinu would have been uprooted from this world. It was far better for Yaakov Avinu to undergo all his trials and tribulations, physical and spiritual, rather than descend to Egypt in chains, for otherwise, G-d forbid, it would have meant the end of the Jewish people's belief in Hashem.

We also recite in the Haggadah that Hashem took us out swiftly before there was sufficient time for the dough to rise and become chametz. Had it not been for Yosef's laying of the infrastructure even this would not have happened and in the words of the Rambam, all the Torah taught by Avraham Avinu would have been forgotten. Hashem has promised us that Torah will never be forgotten - Hashem provided each generation with people to uphold the honor of Torah and thereby save the generation. There were Chanania, Mishael, and Azaryah in their generation, the Chashmonaim, Mordechai and Esther, the Tannaim, the Amoraim, and many more.

Not only were the brothers not aware of their role in the Master Plan, another human being played a key role, also totally unaware - Pharaoh. The Torah tells us: "and Pharaoh called Yoseph's name Tzofnat Paneach" (Bereishit 41:45). Had the newspapers all reported that the Egyptian viceroy's name was Yoseph, the brothers would have at least considered the possibility of this being their brother. Pharaoh's calling him by another name, which the Torah describes only incidentally, contributed to Hashem's plan. We see that Hashem carries out His plan using messengers who may not even be aware of their role.

Pharaoh decreed many harsh edicts later on, such as throwing all newborn males into the river. As a result Amram ordered everyone to separate from their wives, until his daughter Miriam convinced him otherwise. Without realizing it, Pharaoh's decree paved the way for the exodus, for this decree was the reason Moshe was sent into the river. He was found by Batya, the daughter of Pharaoh who subsequently raised him. The eventual savior of the Jewish people was raised in Pharaoh's house! The midwife who made Pharaoh so angry when she refused to comply with his harsh decree, was eventually compensated by Pharaoh's own daughter for having nursed Moshe - this midwife was Moshe's mother.

The ultimate redemption, may it occur speedily in our day, will not only come about in response to our davening and Torah study. Hashem will use everyone to bring this about, including:"those who eat the flesh of the swine, the abominable creature, and the muse will all be consumed together - the word of Hashem, I know their actions and their thoughts; the time has come to gather all the nations and tongues" (Yeshayahu 66:17-18). The same people whom Yeshayahu vehemently opposes will be partners in the redemption, even if this is not what they themselves desire. We do not know how or if this will occur, but anyone can be a messenger of Hashem in His Divine Plan.

The prophet cites the Assembly of Israel praying to Hashem: "I will rejoice intensely with Hashem, my soul will exult with my G-d, for He has dressed me in the raiment of salvation, in a robe of righteousness has He cloaked me, like a bridegroom who exalts himself with splendor, like a bride who bedecks herself with her jewelry" (Yeshayahu 61:10). The question is why with regard to the bridegroom it simply states that he exalts himself with splendor while with regard to the bride it actually speaks of her wearing the jewelry (bedecks). I would like to suggest that men generally have less interest in fine clothes than women do. The man will generally dress in a finer manner in order to please his bride. We pray that Hashem will want us for both reasons - because of the pride we feel ourselves in serving Him and because of our desire to serve Him. We need Moshiach and we desire it not only for ourselves but so that His glory fills the entire world. May Hashem bring us the redemption speedily in our day. Amen.