What is the significance of the three expressions, "Mah Nomar... , Mah Nedaber u'Mah Nitztadak"?
Seforno: a) 'What can we answer' to your words, "What is this that you have done?" b) 'How can we deny' that we did it, in spite of the fact that we are innocent! c) 'How can we prove,' that without a shadow of doubt, it was all a libel against us. 1
Targum Yonasan: a) 'What can we say' about the first money; b) 'What can we declare' about the second money; c) 'How can we vindicate ourselves about the goblet?! 2 Malbim - I.e. if we will talk about the first money, we can speak at length also about the second (just like someone placed it in our sacks the first time, also now), and vindicate ourselves about the goblet. (However, Elokim is punishing us.)
Ohr ha'Chayim: What can we say [softly], in an appeasing way? What can we say [harshly], in a combative way? How can we justify ourselves in judgment in front of you? Rather, this is Elokim's act, to punish all of us. Alternatively, how can we justify ourselves - the above Kal va'Chomer does not apply, for Binyamin did not return money!
Ha'amek Davar: There are three ways to overturn a matter. (a) Soft words - "Ma'aneh Rach Yashiv Chemah;" "v'Lashon Rakah Tishbar Garem" (Mishlei 15:1, 25:15); (b) Fierce words can frighten the other side. (c) Through intellect and diligence, one can make his opponent agree. All this will not help, for Elokim is punishing us.
Oznayim la'Torah: Yehudah was hinting to Yosef here that, just as Ha'Kadosh-Baruch-Hu placed the first money in their sacks - as the man specifically stated above - in 43:23, so too, did He place the second money, and so too was He the One to place the goblet! But what can one say before the powerful king who was accusing him?
What is the significance of the word "Nitztadak"?
Shabbos 105a: It is the acronym of 'Nechonim Anachnu, Tzadikim Anachnu, Tehorim Anachnu, Dachim Anachnu, Kedoshim Anachnu' - 'We are honest, we are righteous, we are pure, we are clean, we are holy!' 1
This is one of several examples that the Gemara cites there of words that are expounded as acronyms.
What did Yehudah mean when he said, "Ha'Elokim Matza Es Avon Avadecha"?
Rashi: 'We know that we did not sin (now), but that the current situation was orchestrated by Hashem, 1 to bring this upon us. 'The Creditor found an opportunity to claim His debt' (i.e. to punish us 2 for the sale of our brother).' 3
Ha'amek Davar: We sinned to distance Yosef from our father. Now the same is done to us, amidst great pain.
See Ta'anis 18b.
As the Pasuk writes (Shmuel I 24:14) "From the wicked there emanates evil" (See Rashi to Shemos 21:13). And Binyamin would have to suffer alongside the majority of the brothers who were all guilty.
Gur Aryeh: Rashi interprets this way, for why would they say that "G-d has found our sin," if they had committed no sin at the present time? Rather, they meant that they had sinned before G-d in the past, and He was punishing them now.
Why did Yehudah now volunteer that they all become slaves, bearing in mind that the manager of Yosef's household had already declared them free?
Refer to 44:16:2:1.
Pesikta Zutresa: It was to calm Yosef's anger.
Beis ha'Levi: They were all suspected. A Midrash connotes that the brothers called Binyamin a thief, and he answered that a thief would hide it in another's sack, and take it back when they were far away!
Why did Yehudah say "We will be slaves, and the one with whom it was found"? He should have put first the thief, who was most liable!
Oznayim la'Torah #1: He meant to commute his initial suggestion - that the one with the cup should die, to slavery. Ohr ha'Chayim - This is because there are no witnesses to the theft. He can say that someone put it in his sack!
Ohr ha'Chayim, Ha'amek Davar: Even though Binyamin is not guilty of the sale of Yosef, for which we are being punished, he is caught in our sin (and will suffer with us). Oznayim la'Torah #2 - Since the goblet was found in his sack, there was nothing we can do to save him from punishment, and he too, will have to be a slave. 1
Malbim: You have three charges against us (the first and second money, and the goblet), and only two against Binyamin (he had nothing to do with the first money). Even so, also he will be a slave.
Beis ha'Levi: Even though presumably, another person stole it, and not Binyamin, also he will be a slave!
Refer to 44:16:2:1**.
Yehudah accepted responsibility to return Binyamin. Why did he submit that they all be slaves, and not risk his life for him?
Ha'amek Davar: He recognized that this is Hashem's will 1 - no counsel or strength can override it.
If they all remain as slaves, perhaps their fortune will change and they will be able to return together with Binyamin, and Yehudah will fulfill his Tenai. If the others return without Binyamin, the Tenai was not fulfilled and the Niduy takes effect! (PF)
Perhaps it was Hashem's will that Binyamin be a slave, but the Shali'ach who chased them said [in the name of Yosef] that the others are free! (PF)
Now, Yehudah submitted that they all be slaves. Why did he speak forcefully against Yosef right after this?
Ohr ha'Chayim, Ha'amek Davar: If all the brothers will be slaves, this is a punishment from Hashem. However, if Yosef will keep only Binyamin, who did not sin, it is not from Hashem!
Why is there a Dagesh in the second Nun in "Hinenu"?
Ha'amek Davar: We will be slaves to you with all our essence and might, and not with guile.
QUESTIONS ON RASHI
Rashi writes: "Nitztadak - [When a Tzadi root appears] in Hispa'el form, a Tes is used instead of the Sav... and is placed in the middle of the root." Why is this so?
Gur Aryeh: It would be difficult to pronounce the letters Sav-Tzadi consecutively. 1 The same is true for Sav-Samech and Sav-Shin. 2 Although Rashi does not mention Sav-Zayin here, many point out that such a combination must also be changed. 3
As in trying to say 'Nis'tzadak.' The Torah's rules of Dikduk change this to "Nitztadak" - with a Tes after the Tzadi.
Gur Aryeh: In such a case, we merely place the Sav after the Samech/Shin with a Sheva Nach - making it a Tav, and easier to pronounce. Rashi - As in "Mistakel" (Daniel 7:8), and "Mishtolel" (Yeshayahu 59:16).
To Zayin-Dalet, as in "Mizdavegin" (Mishnah Sanhedrin 5:5) from the root "Zug." (CS)
