After interpreting Pharaoh's dreams, Yosef forthrightly advised him exactly what needed to be done.
The Or Hachaim points out that Yosef seemed to be speaking out of place. He had not been asked for advice, he was asked to interpret the dreams. He explains that this was part of the interpretation, in the sense the Yosef had to explain to Pharaoh that Hashem had shown him the interpretation in order to save the Egyptian people.
ועתה ירא וגו'. טעם יוסף שנעשה יועץ למלך והוא לא בקש ממנו אלא פתרון החלום, כי בא לתת לו טעם אשר הראהו ה' את אשר הוא עושה כי הוא כדי שיפקד פקידים וגו'. עוד להיות שהראוהו בחלום שבלעו הפרות הרקות לפרות הבריאות זה יגיד כי יתפרנסו שני רעב משני שבע, ולזה אמר ירא פרעה וגו':
The Ramban is more practical - Yosef wanted the job.
ואמר יוסף כל זה בעבור שיבחרו אותו כי החכם עיניו בראשו:
Harav Galinski, in his colorful והגדת, points out this behavior of Yosef, and says that it is a big mussar haskeil for each and every one of us.
אמת, לא נדרש ליעץ למלך. אבל רצה שיבחרו בו, ו"המיקרופון" בידו, הכל מאזינים לו, נצל ההזדמנות והשמיע דבריו, ובתוך שעה היה משנה למלך מצרים.
ההורים, המיקרופון בידם.
המחנכים, המיקרופון בידם.
הרבנים, המיקרופון בידם.
רשות הדיבור נתונה, מאזינים לדבריהם, ינצלו את הבמה באפן מושכל להעביר רעיונותיהם, להדריך ולהשפיע!
A very Novarodoker perspective. It may look like עזות פנים, but it is really not. Don't allow fear of how you will look hinder you from doing what needs to be done. No hispailus. You have a job, you have an opportunity, take advantage of the moment and get it done. What people may think of you is not a factor at all.
I was reminded of this when reading a new post by Marc Shapiro on the Seforim Blog, in which he discusses what the mysterious letters שב are doing in some machzorim after each set of Tekiyos. He brings down a pshat from Reb Bunim from Pashischa, which some might view as profound, and other less evolved minds might view as bizarre. Be that as it may, it is similar to what Rav Galinsky said. I remember hearing a very similar thought in Yiddish, something to do with ווען דו שטייסט ביים ברעטל, but in Latin, it's Carpe Diem.
For the other quiz question, I asked about the letters שב that are found after the first and second set of shofar blasts. What is this about?
I was going to discuss this matter and present various sources. However, Moshe Babad alerted me to the existence of a comprehensive article that recently appeared on this very topic, and thus there is no need for me to go into any detail. The article is by R. Yehudah Aryeh Markson and appears in the journal Etz Hayyim 30 (Elul 5778), pp. 408-437 (it is not yet on Otzar haChochma). The title of the article is
שב בני שב – לגלגוליו של מנהג קדמון שנשתכח
R. Markson begins by noting that he, like everyone else, simply paid no mind to the word שב that appears together with tekiat ha-shofar. It was only after he was asked what the meaning of שב is that he investigated the matter. This led him to uncovering the story of what used to be a widespread minhag that for some reason simply disappeared and was almost entirely forgotten from Jewish communal memory (with the exception of a few “pure” German minyanim, such as KAJ in Washington Heights).
R. Markson mentions various explanations that have been offered for שב including the incorrect suggestion that it is one of the holy names that you need to have in mind before shofar blowing. Another incorrect explanation was offered by R. Simhah Bunim of Peshischa that שב is an abbreviation for שוטה בלאז – “Idiot, blow.” In other words, blow the shofar without any special kavvanot and just have in mind to fulfill the mitzvah. (I am sure that R. Simhah Bunim didn’t really think that this is the meaning of שב but was only offering a “midrashic” understanding. This is probably also the case with those who explain the letters to mean שוואנץ בלאז.) A third incorrect explanation is that שב is related to תשובה and is directed to the people to urge them to do teshuvah. A fourth incorrect explanation mentioned by R. Markson is that שב should be read שֵב, as in שב ועל תעשה, and the meaning is that the person who blows the shofar should cease his blowing and wait a bit before resuming the next set of shofar blasts. According to this explanation, the reason for waiting is to give him time for silent prayer or to separate the different groups of shofar blasts. R. Markson records other incorrect explanations as well.
The fourth explanation mentioned in the previous paragraph is closest to the truth, which, as R. Markson shows, has its origin in medieval Ashkenazic minhag where it is first mentioned by Maharil. The word שב should indeed be read שֵב, and it means “sit”. The one calling out the shofar sounds was telling the blower to sit down between the series of blasts. R. Markson, p. 426 n. 71, refers to Maharil as ‘אבי ומייסד מנהג אמירת ה’שב. However, I don’t know on what basis one can say this, as opposed to assuming that Maharil is simply recording a minhag that was already practiced in his day. After all, as R. Markson notes, R. Meir of Rothenburg records the practice of the shofar blower to sit between the series of blasts, though there is no mention of the shofar blower being told שב.
Why is the person blowing the shofar told to sit? R. Markson presents a variety of explanations such as to show that the three groups of shofar blasts are separate from each other, to show that these blasts are the tekiot di-meyushav, to give the shofar blower a chance to focus on teshuvah or just to rest, or to confuse the Satan.
In the comments that follow that post, there was this nice explanation:
The story of the Rebbe Reb Bunim is told that שוטה בלאז was his response to someone who claimed he prepared all the kavanos besides that one of שב.