Mikeitz – Page 15 – Peninim on the Torah

“And unto Yosef (were) born two sons … which Asnas, the daughter of Potifera, the priest of On, bore unto him.” (41:50)

The Torah’s manner of describing the birth of Yosef’s two sons is somewhat peculiar. The Torah states that two sons were born to him, by Asnas. In addition the word skh, born, is in the singular instead of uskuh. It would seem that the birth is viewed from two aspects — that of the mother and that of the child. Horav S.R. Hirsch z.l., explains that a mother can physically bear a child to its father, but it does not necessarily mean that the child will remain connected to the father. We must first determine if the child will maintain…

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Rabbi L. Scheinbaum In 5755, Mikeitz

“And Yosef commanded to fill their vessels (with) grain and to restore their money each one’s to his sack.” (42:25)

In an attempt to cause his brothers to return to Egypt, Yosef returned their money to them and placed it in their sacks. This seems unnecessary. Would they not have returned simply due to the famine in the land? Also, Shimon was still incarcerated in Egypt. They had to come back to redeem him! The Brisker Rav z.l. gives a simple, but striking, response. The ten brothers were Shivtei Kah, the forebears of the ten tribes of Klal Yisrael. They constituted the standard for our nation. We have no idea of the level of bitachon, trust in Hashem, which they…

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Sruly Schnair In 5754, Mikeitz

“And it came to pass at the end of two years.” (41:1)

Rashi cites the Midrash in Parashas Vayeishev which states that these two years refer to two extra years that Yosef was incarcerated. Since Yosef put his trust in the butler by asking to remember him upon his release from prison, he was forced to be confined for two additional years. This Midrash is vexing. While we are commanded to have bitachon, trust in Hashem, we are, nevertheless, implored to employ the usual forms of hishtadlus, endeavor. Indeed, wasn’t Yosef simply resorting to hishtadlus? The Chazon Ish explains that Yosef’s requesting that the butler remember him was an improper form of…

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Sruly Schnair In 5754, Mikeitz

“And now let Pharaoh look for a discreet and wise man . . . And let him appoint overseers over the land and take up the fifth part of the land in the seven years of plenty.” (41:33,34)

When one recognizes the truth, regardless of its unpleasant nature, he should immediately respond to it. Horav Yaakov Weinberg, Shlita, makes this observation from Pharaoh’s actions. Upon listening to Yosef’s interpretation of his dreams, Pharaoh immediately promoted Yosef to an exalted position. Imagine Pharaoh’s emotions at the time. To take a lowly Hebrew slave out of the king’s dungeon and ennoble him above everyone is unimaginable. Yet, Pharaoh did exactly that. He was faced with the obvious truth that Yosef was superior to everyone. He responded accordingly. What really was so outstanding about Yosef? What distinguished Yosef’s actions and words…

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Sruly Schnair In 5754, Mikeitz

“Did I not speak unto you saying: Do not sin against the child.” (42:22)

The Gerer Rebbe (Bais Yisrael) suggests that the words, “Do not sin against the child,” allude to another form of “sin” against a child. He is referring to a parents’ responsibility to provide their children with a quality Torah education. Parents who neglect to give their children the opportunity to have a Torah chinuch are placing them at a disadvantage. They are themselves sinful. As parents, it is our moral obligation to transcend our personal prejudices and vested interests in order to provide for our children’s eternity. There is an interesting story regarding the Bais Ha’Levi, who was confronted with…

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Sruly Schnair In 5754, Mikeitz

“And Yehudah said, what shall we say, and what shall we justify ourselves; G-d has found the sin of your servants.” (44:16)

With these words, Yehudah spoke to the Master of the world, as he addressed Yosef. Throughout this whole time the brothers had continued to justify their action regarding Yosef. Indeed, as Horav Avigdor Miller, Shlita, states, this process of self-justification endured for twenty-two years. During this time any focus on guilt or condemnation was veiled with a heavy layer of logic and righteous rationale. They overlooked their sins in the hope that any miscreancy would be “hidden” from Hashem. Horav Miller explains that the nature of man is to attempt to conceal his weaknesses and true motives from Hashem. As…

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Sruly Schnair In 5754, Mikeitz

“And you shall not say to them, ‘Why did you pay back bad for good? Is not this in which my master drinks, and whereby he indeed divines…'” (44:4-5)

What did Yosef want to emphasize with the additional and seemingly redundant phrase, “You have done evil in so doing”? Horav Shlomo Harkavi Z”l. cites the Chovas Halevovos, who distinguishes between two obligatory approaches to serving Hashem. One orientation is simply that the Torah implores it. It is Hashem’s command that one performs mitzvos and avoids transgression. Hashem also demands of us that every action we do, every undertaking in which we involve ourselves, be consistent with “sechel ha’yashar,” common sense. One who acts in an irrational manner is truly reprehensible. When one is involved in a criminal act, such…

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Rabbi L. Scheinbaum In 5753, Mikeitz

“So now let Pharaoh look for a man discreet and wise. And set him over the land of Egypt. Let Pharaoh do this, appoint officers over the land and impose a fifth on the land of Egypt during the seven years of plenty.” (41:33,34)

Yosef advised Pharaoh to seek a wise man who would be capable of managing Egypt during the ensuing years of plenty and famine. Yosef was chosen for this position because of his profound wisdom. He proceeded to suggest that food be stored during the years of plenty in order to provide sustenance for the Egyptian people during the approaching years of famine. At first glance, Yosef’s advice hardly indicates great wisdom! Any person with minimal intelligence would realize that one must prepare for the years of famine during the years of abundance. What was the mark of Yosef’s great wisdom?…

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Rabbi L. Scheinbaum In 5753, Mikeitz

“For Hashem has made me forget all my previous misfortune and all my father’s house.” (41:51)

The usual translation for ohekt hbab is “Hashem has made me forget, (all my previous misfortune and all my father’s house).” This notion engenders a distasteful feeling. It seems objectionable that Yosef would be anxious to disassociate himself with his elderly father and all of his family. Horav S.R. Hirsch, z.l., notes that this would explain Yosef’s deficiency in getting in touch with his family for such a long time. To state, however, that Yosef’s heart was so cold is simply preposterous! The various commentaries imply justifiable reasons for Yosef’s inaction. Horav Hirsch cites another interpretation for the word hbab….

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Rabbi L. Scheinbaum In 5753, Mikeitz

“We are all sons of one man….your servants are not spies.” (42:11)

The Ramban offers insight into the dialogue between Yosef and his brothers. Yosef questioned the need for all the brothers of such a prestigious family to journey to Egypt to purchase food. Obviously, such a mission could have been accomplished by a few of the brothers, together with an entourage of servants. The brothers responded that “we are sons of one man” – and our father, seeking to minister to the needs of brotherhood and unity, insisted that we travel together. Such a journey of togetherness would promote brotherly love. Horav A. H. Lebowitz, Shlita, notes that Yaakov’s decision…

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“And unto Yosef (were) born two sons … which Asnas, the daughter of Potifera, the priest of On, bore unto him.” (41:50)

“And Yosef commanded to fill their vessels (with) grain and to restore their money each one’s to his sack.” (42:25)

“And it came to pass at the end of two years.” (41:1)

“And now let Pharaoh look for a discreet and wise man . . . And let him appoint overseers over the land and take up the fifth part of the land in the seven years of plenty.” (41:33,34)

“Did I not speak unto you saying: Do not sin against the child.” (42:22)

“And Yehudah said, what shall we say, and what shall we justify ourselves; G-d has found the sin of your servants.” (44:16)

“And you shall not say to them, ‘Why did you pay back bad for good? Is not this in which my master drinks, and whereby he indeed divines…'” (44:4-5)

“So now let Pharaoh look for a man discreet and wise. And set him over the land of Egypt. Let Pharaoh do this, appoint officers over the land and impose a fifth on the land of Egypt during the seven years of plenty.” (41:33,34)

“For Hashem has made me forget all my previous misfortune and all my father’s house.” (41:51)

“We are all sons of one man….your servants are not spies.” (42:11)

YEARS

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