Suspecting this is part of a scheme devised by the viceroy, and realizing the predicament they were in, they exclaim — seemingly in exasperation —מה זאת — "What is this that G-d has done to us?"

Despite their having begun to question their own guilt — when after being accused by the viceroy of being spies they say to one another, "Indeed we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us, and we paid no heed" — they are suddenly oblivious to their own culpability and wonder what G-d wants from them.

Is that how the children of Yaakov react to challenges in life, by complaining? Aren't difficulties that fall into our path in life meant to be accepted rather than rejected?

In a similar vein, Yosef, when deciding to name his child Menashe — as the verse attests — for G-d, נשני — has made me forget all my hardship, and my father's household — it seems to be shunning the notion of embracing challenge and seeking rather to ignore and forget.

Could it possibly be that Yosef celebrated having forgotten the home of his father?  

Rav S.R. Hirsch offers a revolutionary understanding of what is being said here.

He claims the root of this word, נשה, is more appropriately translated as 'to be a creditor', as when the Torah forewarns one who is owed money from someone who can't pay, "You shall not act toward him as a creditor."

What Yosef was expressing in Rav Hirsch's own words was quite the opposite:

G-d has made my misfortunes and my family into creditors. What has seemed to me to be hitherto misfortune and mishandling, G-d has made the means to my attaining the greatest joy, so that I am deeply indebted to my misfortune and my family.

To see all of one's life's challenges, and difficulties, as a gift conferred by G-d that obligates one to an even greater sense of indebtedness, is truly marvelous.

Rav Yaakov Zvi Mecklenberg, in his masterful work, HaK'sav V'HaKabbalah, addresses our earlier verse where the brothers seem to complain.

He suggests — after noting that under the initial expression of מה זאת — what is this, the cantillation note of a Tevir appears which signifies a stop — indicating the verse is two distinct statements.

Their first reaction was to note a strange occurrence, the return of the money, and reacted by stating, "What is this?" They instantly realized that the hand of Hashgachah — Providence, was lovingly directing them and thus declared with joy, עשה אלוקים לנו — G-d is orchestrating our fate!

The use of the Name אלוקים — The G-d of Judgment, is used here to indicate that although they were facing a challenge, they accepted it with a sense of equanimity and mission.

During the eight days of Chanukah, we recited the full Hallel.

We expressed the sentiment, אהבתי — I love [Him], כי ישמע ד' — for Hashem hears, את קולי — my voice, תחנוני — my supplications.

Is that a big deal to love G-d because He listens to me?

The next few verses portray the times when King David found himself encircled by pains of death, stressed from grief, drenched in tears, and stumbling on his feet.

It seems that King David is expressing his sensing the love of a G-d, who always hears him. But his gratitude is not simply for the resulting salvation alone that his supplications sought, but for all that he endured, knowing that every difficulty was purposeful and part of the instruments in G-d's arsenal that prods us to greatness and closeness to Him.

The Zohar teaches that the wordזאת , refers to the Shechinah — The Divine Presence.

The first letter ז represents the number seven, alluding to the seventh in the set of emotive attributes or emanations of G-d, called Malchus — Kingship, where G-d's presence manifests itself in this lower world.

It has added the letters א and ת, that together with the ז spell out זאת — This, pointing to the Divine Presence in the feminine gender as opposed to זה in the masculine.

Although G-d is identified in the masculine, as the ultimate giver who needs not receive, He is identified in the feminine here, the essential receiver, Who graciously rewards us as givers despite our being beholden debtors for the endless kindness G-d showers upon us. (באר משה)

When we emulate the understanding of Yosef and the brothers of our indebtedness to G-d, even for the difficulties, we merit that G-d perceives us as creditors to whom He happily pays His debt to, by showering us with blessing.

The last day of Chanukah is called,'זאת' חנוכה , since it is the concluding day of the Yom Tov that reflects on the many open miracles G-d has wrought, that stimulate us to the realization of how G-d performs daily 'miracles' couched within nature, prodding us — even in what appears as painful — towards greatness and closeness to Him.

May we succeed in implementing this awareness, always and in all circumstances sensing His love! (Based on a Shiur from the famous Belzer Chossid, Rav Yisroel Reizman)

באהבה,

צבי יהודה טייכמאן