Mikeitz – Page 16 – Peninim on the Torah

“And Yisrael said, why have you dealt ill with me, to tell the man that you had yet a brother.” (43:6)

From his loss of Yosef until this juncture, the Torah refers to the Patriarch as Yaakov. This is the first instance in which the Torah refers to him with the name Yisrael, signifying strength. The name Yaakov implies a depressed state of mind in which one feels despondent It describes one who is “limping behind” circumstances (as in uag ceg – Eisav’s heel), unable to master over them. Horav S.R. Hirsch, z.l., explains his sudden change in the following manner: The believing Jew only feels despondent when he is at a loss to know what he should do. The righteous…

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Rabbi L. Scheinbaum In 5752, Mikeitz

“And now let Pharaoh look for an understanding and wise man.” (37:1-2)

It is interesting to note Yosef’s boldness in taking the initiative to offer Pharaoh advice. Pharaoh was searching only for someone to interpret his dreams, not one to direct him in the administration of the country! Why then was Yosef so brazen to volunteer his gratuitous suggestions? Horav Nissan Alpert Z”l explains that Yosef’s attitude was not only appropriate, but necessary, for his acceptance in the Egyptian hierarchy. When Pharaoh chose to designate Yosef as viceroy over Egypt, his intimate advisors were concerned that he appointed a lowly servant to a powerful position. There was no precedent in Egyptian history…

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Rabbi L. Scheinbaum In 5752, Mikeitz

“And they said one to another, we are surely guilty concerning our brother, for we saw the distress of his soul when he beseeched us, and we would not listen. Therefore this distress has befallen us. And Reuven answered them saying, did I not say to you do not sin against the child.” (42:21-22)

When Yosef accused his brothers of spying, they quickly comprehended that this distressful situation was brought upon them as retribution for their involvement in the selling of Yosef. Consequently, it seems puzzling that when the silver with which they purchased the corn was returned in their baggage, they were not able to see that this development was a sign of further retribution from Hashem for their sin. The Midrash explains that every act demonstrating Yosef’s behavior and attitude towards his brothers was to serve as a reminder of their previous ill-treatment of Yosef. This enabled them to repent which led…

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Rabbi L. Scheinbaum In 5752, Mikeitz

“And Hashem Almighty shall grant you sympathy in the presence of the man.” (43:14)

The word ohnjr (sympathy) designates the attribute of Hashem which is the most general and secure. It is the fundamental trait by which the relationship among people should be characterized. “ohnjr” reflects family love – the love of parents to children, children to parents, the love of children one to another on account of the common “ojr” (womb), from where they all originate. This definition conflicts with the popular definition of “,ubnjr” (pity), which we are inclined to accept. Indeed, pity is a feeling with less essence than that of true ohnjr. Which is more ennobling: to be moved to…

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Rabbi L. Scheinbaum In 5752, Mikeitz

“And as I am already bereaved (of my child), (so also) I am bereaved (43:14)

Yaakov thought that he was sending Binyamin into a perilous place; in reality, he was sending him to his loving brother, who wielded great power in Egypt. Perhaps no place was more secure for Binyamin than “Yosef’s” Egypt. The entire narrative, demonstrates that those circumstances which are seemingly hopeless can be in actuality beneficial. Yosef’s afflictions were necessary to his attaining the highest power in Egypt. His brothers however, who feared the dreaded vice-regent of Egypt, were in error, for that dreaded and evil Egyptian was none other than their loving brother, Yosef. The lesson to be noted is that…

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Rabbi L. Scheinbaum In 5751, Mikeitz

“And Pharaoh dreamed, and behold he stood by the river.” (41:1)

The Torah recounts the story of Pharaoh’s dreams, how he saw seven healthy cows being consumed by seven meager and thin ones. He also dreamt a second dream where seven thin sheaves of corn consumed seven fat ones. All of Pharaoh’s wise men attempted to interpret these dreams, but not to Pharaoh’s satisfaction. Yosef’s interpretation of seven good years followed by seven years of famine was accepted, and Yosef was appointed the viceroy to the king. Why was this? What was so unique and significant about Yosef’s interpretation? The difference between the interpretations lies in the focus of the dreams….

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Rabbi L. Scheinbaum In 5751, Mikeitz

The food will be a reserve for the land against the seven years of famine.” (41:36)

The concept of taking moments of “abundance” and storing these moments so that they may be later utilized during moments of “famine” may be applied in our daily life. We often come upon moments of “famine”, when our spiritual strength is strained and we are in need of spiritual support to overcome the trials of the hour. How we have utilized our moments of “abundance” will decide how successful we will be when we face these rough times. The daily Tefillos (prayers) are prime sources of spiritual sustenance. The Kuzary compares the three daily Tefillos to the three daily meals….

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Rabbi L. Scheinbaum In 5751, Mikeitz

“And Yosef called the name of his firstborn Menashe, for Hashem has made me forget all my toil and all my father’s house.” (41:51) – “And the name of the second he called Ephraim, for Hashem has made me fruitful in the land of my affliction.” (41:52)

In naming his two sons, Yosef reflects on the two reasons why a person abandons the faith of his people and his upbringing. One reason is because he is made to forget. He is forced to go to a foreign country , where he has no home, no money, no friends, where the language is a barrier. When he faces such circumstances he quickly forgets the teachings of his youth. He no longer has time to pray, to keep Shabbos, and to perform all the mitzvos he was taught. There is yet another reason why one forsakes his faith. One…

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Rabbi L. Scheinbaum In 5751, Mikeitz

(Indeed) (But) we are guilty concerning our brother. (42:21)

Teshuva is a spiritual phenomenon which must be expressed verbally as the Viduy (confession). The Rambam states that the major part of this Confession consists of the words “ubjbt kct ubtyj”. These three words acknowledge man’s failure in serving Hashem properly. It may be suggested that the inclusion of the word “but” is not only crucial, but is perhaps the device which allows us not only to sin, but also to maintain a facade of innocence and virtue. Very few people are really mean and malicious. Most people are decent, and truly admire virtue and righteousness. However, we tend to…

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“And Yisrael said, why have you dealt ill with me, to tell the man that you had yet a brother.” (43:6)

“And now let Pharaoh look for an understanding and wise man.” (37:1-2)

“And they said one to another, we are surely guilty concerning our brother, for we saw the distress of his soul when he beseeched us, and we would not listen. Therefore this distress has befallen us. And Reuven answered them saying, did I not say to you do not sin against the child.” (42:21-22)

“And Hashem Almighty shall grant you sympathy in the presence of the man.” (43:14)

“And as I am already bereaved (of my child), (so also) I am bereaved (43:14)

“And Pharaoh dreamed, and behold he stood by the river.” (41:1)

The food will be a reserve for the land against the seven years of famine.” (41:36)

“And Yosef called the name of his firstborn Menashe, for Hashem has made me forget all my toil and all my father’s house.” (41:51) – “And the name of the second he called Ephraim, for Hashem has made me fruitful in the land of my affliction.” (41:52)

(Indeed) (But) we are guilty concerning our brother. (42:21)

YEARS

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