לחנוט, we explain this word as being part of the verse’s context, i.e. to embalm. Menachem, on the other hand, comparing it to Song of Songs 2,13 where the word means “was in blossom,” uses a different approach.

ואשובה. He (Pharaoh) should not worry that I would leave his country permanently.

ויעל עמו; Joseph took with him, as well as chariots riders, etc.; a similar construction as in Genesis 8,20 where the Torah reported that Noach ויעל עולות, offered burnt offerings, i.e, the word ויעל is in the transitive mode hiphil.

וירא יושב הארץ הכנעני, as if the Torah had written וירא הכנעני יושב הארץ, “the Canaanite inhabitants of the land realised, etc.”

ויצוו אל יוסף לאמור, “they entrusted the following message to discreet messengers before they themselves came to Joseph.”

אלוקים חשבה לטובה, you were the unwitting agents of G’d and you are therefore not to blame. G’d had planned that it should all be for the good.

גם בני מכיר, grandchildren. In spite of this, Ephrayim was more fruitful and multiplied more than Menashe as Yaakov had said: “his younger brother will become greater than he.” (48,19)

ויאמר יוסף אל אחיו אנכי מת והאלוקים פקוד יפקוד אתכם, the following verse proves what he had in mind when he commanded his brothers to take along with them his remains to the land of Canaan.

ויישם, as if the Torah had written: ויושם, “he was placed.” We have encountered similar constructions such as in Genesis 9,24 וייקץ נח, where it does not mean “Noach awoke,” but Noach was awoken.” Or, Ezekiel 47,8 the expression המוצאים, where this word is derived from the root יצא and may mean “they were expelled.” (the waters).

בארון, in the earth. [I presume that the author means “as opposed to a pyramid, etc.” seeing that ultimately his remains would be removed.” Ed.]