Vayeishev – Page 13 – Peninim on the Torah

“And he restored the chief butler unto his butlership… but the chief baker he hanged, as Yosef had interpreted to them.” (40:21,22)

In what way did Yosef perceive a disparity between the two dreams? Superficially, it seems that the chief baker and the chief butler dreamed similar dreams. What in the baker’s dream implied impending doom for him? What distinguishing feature of the butler’s dream alluded to life and restoration? Horav Elchanan Wasserman z.l., suggests the following insight. The baker’s dream did not represent actual activity on his part. Baskets were filled with bread and food, the uppermost one resting upon his head while birds ate the bread. The baker seems to have played a theoretical part in this dream. He did…

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Sruly Schnair In 5754, Vayeishev

“These are the generations of Yaakov; Yosef.” (37:2)

Rashi cites the Midrash which draws a parallel between Yaakov and Yosef. Whatever happened to Yaakov similarly occurred to Yosef. The former was hated by his brother, and the latter was also despised by his brothers. The former’s brother sought to kill him, just as the latter’s brothers also sought to destroy him. Horav Elchanan Wasserman z.t.l. advances this thought by applying the famous dictum of “Whatever happens to the “fathers” is a portent for their “sons.” The dilemmas confronting Yaakov in his “relationship” with Esov and Lavan are a presage for Klal Yisrael’s external relationship in galus, exile, among…

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Sruly Schnair In 5754, Vayeishev

“And lo, my sheaf arose, and also stood upright, and behold your sheaves came round about, and bowed down to my sheaf. And his brothers said to him: ‘Shall you indeed reign over us, or shall you indeed have dominion over us?’ And behold the sun and the moon and eleven stars bowed down to me.” (37:7,8,9)

At first glance, Yosef’s second dream is a repetition of the first. This design, which emphasized Yosef’s superiority. effected a response of hatred from his brothers. When he related the second dream, however, his brothers seemed to have reacted with silence. Indeed, their loathing of him increased in intensity. This hatred festered and developed into a state of physical violence. Yet, the Torah does not record any semblance of protest toward the second dream. Why were they so passive in responding to this second dream? Horav Moshe Swift z.t.l. offers the following rationale. There is a marked difference between a…

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Rabbi L. Scheinbaum In 5753, Vayeishev

“And Yisrael loved Yosef most of all his sons, because he was the child of his old age, so he made him a fine (multi- striped) cloak.” (37:3)

Yosef was the recipient of Yaakov’s special favor because of his unique attributes. As Rabeinu Bachya states, Yosef’s personality combined the outstanding qualities of all the other brothers. Yaakov perceived in Yosef a continuation of himself. Their facial features strongly resembled one another’s, and their life histories were strikingly similar. Pirkei D’Rav Eliezer states that Yaakov loved Yosef because he prophetically foresaw that Yosef was destined for eminence. Above all, Yaakov loved Yosef for his Torah knowledge. Rashi cites Onkelos who defines ohbez ic as ohfj rc- the wise son. This is consistent with the Midrash which states that Yaakov…

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Rabbi L. Scheinbaum In 5753, Vayeishev

“And Yosef reported evil about them (his brothers) to their father.” (37:7)

Upon hearing about Yosef’s constant tale-bearing, the brothers convened a Beis Din and judged him according to Halachah. They judged him as a rodef – pursuer, one who chases another with the intention to kill him. The Halachah is clear in this case. The verdict was based upon the principle that the pursuer is liable for death, as long as there is no other way to save the pursued. The Sforno writes that the brothers were so clear in their judgement that they experienced no pangs of remorse. In fact, after they threw Yosef into the pit, they sat down…

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Rabbi L. Scheinbaum In 5753, Vayeishev

“And he (Yosef) became a successful man, and he stayed in his Egyptian master’s house.” (39:3)

The epithet “Egyptian,” is repeated several times in this chapter as if to draw our attention to the immense transformation taking place in Yosef’s life. From the sublime heights of holy life in Yaakov’s home, Yosef was dragged down to the abysmal depths of the depravation that was Egypt. The immoral character of the Egyptian lifestyle was the direct antithesis of the upbringing in Yosef’s home. Potifar’s wife, rejecting all moral scruples, was the prototype of the Egyptian woman. Horav Eli Munk, z.l., suggests that the Torah intentionally set out to emphasize this contrast. In order to fully appreciate the…

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Rabbi L. Scheinbaum In 5753, Vayeishev

“And it came to pass after these things, that the butler of the king of Egypt, and his baker had sinned against their master, the king of Egypt.”(40:1)

Later on in the story the pasuk refers to them in a slightly different way. “And Pharoah became angry against his two officials, the prince of the butlers, and the prince of the bakers.” (40:1) While in the first pasuk they are simply referred to as butler and baker, they are referred to as “prince” of the butlers and “prince” of the bakers in the second pasuk. Horav S. R. Hirsh, z.l., notes the apparent mockery reflected in the pathos of these “princes.” They are princes to those beneath them in status, but to those above them they are merely…

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Rabbi L. Scheinbaum In 5752, Vayeishev

“And Yaakov dwelt… These are the generations of Yaakov, Yosef was seventeen years old.” (37:1-2)

Rashi explains that Yaakov desired to dwell peacefully, but Yosef’s troubles beset him. Rashi’s statement reflects the tzaddik’s awesome sense of responsibility for continued growth. He constantly maintained the awareness that this world is the world of action, while ultimate repose is in the world-to-come. The Moreshes Moshe applies this concept to the importance of continued education and development, never being content to rest upon one’s past achievements. One would imagine that Yaakov had suffered enough in his ascension to the position of Patriarch. He would finally be able to relax and study without the worry that had been his…

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Rabbi L. Scheinbaum In 5752, Vayeishev

“And a man found him wandering in the field, and the man questioned him, “What are you looking for?” (37:15)

The Talmud explains that this “man” was actually the angel Gavriel who came to guide Yosef. The Kotzker Rebbe Z”l explains homiletically that this angel came to teach a lesson. Whenever one finds himself “wandering” on the pathways of life, confused and searching for answers, he should first clarify his goals. The first step on the road to certainty is the ability to define a purpose in life for oneself. We may suggest that when one knows what he is seeking, he will accept an intelligent answer to his question. When he doesn’t know what he is searching for, however,…

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Rabbi L. Scheinbaum In 5752, Vayeishev

“Come and let us sell him to the Yishmaelim, but our hand shall not be upon him.” (37:27)

Yehudah’s suggestion to sell Yosef is apparently considered laudable, for we on his deathbed Yaakov praised him for his advice. This seems peculiar, however, since selling Yosef to people of such low moral character seems wrong. Indeed there is a famous dictum that, “worse is one who leads another into transgression, than one who kills him.” Why then was Yehudah so extolled? We may suggest that this pasuk presents a profound lesson. When one is confronted with a situation in which an incorrect decision on his part will cause an irreversible outcome, it is appropriate that he refrain from…

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“And he restored the chief butler unto his butlership… but the chief baker he hanged, as Yosef had interpreted to them.” (40:21,22)

“These are the generations of Yaakov; Yosef.” (37:2)

“And Yisrael loved Yosef most of all his sons, because he was the child of his old age, so he made him a fine (multi- striped) cloak.” (37:3)

“And Yosef reported evil about them (his brothers) to their father.” (37:7)

“And he (Yosef) became a successful man, and he stayed in his Egyptian master’s house.” (39:3)

“And it came to pass after these things, that the butler of the king of Egypt, and his baker had sinned against their master, the king of Egypt.”(40:1)

“And Yaakov dwelt… These are the generations of Yaakov, Yosef was seventeen years old.” (37:1-2)

“And a man found him wandering in the field, and the man questioned him, “What are you looking for?” (37:15)

“Come and let us sell him to the Yishmaelim, but our hand shall not be upon him.” (37:27)

YEARS

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