Vayigash – Page 13 – Peninim on the Torah

“And he (Yaakov) sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen.” (46:28)

Rashi cites the Midrash which interprets the word,ruvk as “to teach.” This implies that Yehudah, the leader of the brothers, was sent ahead to prepare a place in which the family could study Torah. This first “yeshivah” in Egypt represents the essence of Klal Yisrael, setting the historical precedent for the primacy of learning. We are viewed as the Nation of the Book because the core of our lives is interwoven with Torah. Priority number one in every Jewish community has been the establishment of a Torah educational system. The Midrash concludes that wherever Yaakov went, he would study Torah,…

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“And he (Yaakov) sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen.” (46:28)

In citing the Midrash which interprets the word, ruvk as “to teach,” Rashi uses a word which lends ambiguity to his statement. He says “to prepare for him a House of Study.” Why does Rashi add the word “for him?” He should have simply said to make a House of Study. Why is it necessary to emphasize that it was “for him”? When Horav Eliyahu Meir Bloch, z.l., came to these shores together with Horav Chaim Mordechai Katz, z.l., to rebuild Yeshivas Telz, he used this Rashi as the source for maintaining the yeshivah in the same character and form…

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Rabbi L. Scheinbaum In 5755, Vayigash

“And Yosef said unto his brothers, ‘I am Yosef’…. and his brothers could not answer him for they were frightened before him.” (45:3)

Rashi says that the fear experienced by the brothers was precipitated by the intense shame that they felt. The Yalkut Shimoni cites R’ Shimon ben Elazar who says, “Woe is to us from the Yom Ha’Din, Day of Judgment. Woe is to us from the Yom Ha’Tochachah, Day of Rebuke. Yosef was the youngest of the tribes. Yet, the brothers could not face up to his rebuke. How much more so when Hashem will come and rebuke each and every one according to his deeds.” This Chazal has long been applied in many instances as the standard for Tochachah, rebuke,…

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“And he (Yosef) fell on the neck of Binyamin his brother and cried, and Binyamin cried on his (Yosef’s) neck.” (45:14)

Chazal note the word hrtum, neck(s), is written in the plural. Did Binyamin have two necks? They explain that when Yosef and Binyamin met, the Ruach Ha’kodesh, Divine Inspiration, rested on both of them. This enabled Yosef to see the future destruction of the two Batei Mikdash in Binyamin’s portion. At the same time, Binyamin saw the destruction of the Mishkan in Shiloh, which was in Yosef’s portion. Chazal’s basis for scrutinizing the pasuk seems questionable. The Torah also uses the plural for neck uhrtum in regard to Yosef. There was only one destruction in Yosef’s portion. Why does the…

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“And Yehudah he sent before him to Yosef, to show (the way) before him to Goshen.” (46:28)

Rashi explains that Yaakov did not have Yehudah precede the rest of the family merely for a practical purpose. He sent Yehudah to Goshen to establish a Bais Ha’midrash from which Torah would emanate. Despite Yaakov Avinu’s original uncertainty, he was finally satisfied that Yosef was alive and well. The decision to leave his home and take his entire family to a country characterized by corruption and immorality was not an easy one. Nonetheless, Yaakov prepared for this sojourn in Egypt in a unique way. Indeed, his preparations should serve as prototype for us, wherever we may be, regardless of…

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Rabbi L. Scheinbaum In 5755, Vayigash

“Now I can die since I have seen your face, because you are still alive.” (46:30)

The word ogpv, “now,” does not seem to fit into the text. Rashi cites Chazal who reveal a message underlying Yaakov’s words. Yaakov told Yosef, “Now that you are alive, I will die only once.” There are two types of death. First, there is the physical death which confronts every being of flesh and blood. Second, there is another, more definitive form of death — spiritual death. Such spiritual extinction is characterized by the lack of eternity in the individual. Yaakov proclaimed, “I see that you and your children have continued to maintain and forge future links in the legacy…

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“And Yosef said to his brothers: I am Yosef; is my father still alive?” (45:3)

Yosef saw that Yehudah was adamant in his position and that he had reached the limits of his patience. The Midrash compares Yosef’s submission to an athlete who, upon accepting impending defeat, surrenders to avoid greater embarrassment. Indeed, the Midrash lauds Yosef’s wisdom in making this decision. This idea is bemusing. What great wisdom is indicated by Yosef’s surrender in the face of imminent defeat? Yehudah and his brothers would have destroyed everything had he not permitted Binyamin to leave! Horav Henoch Lebowitz, Shlita, suggests an important lesson in human nature to be derived from this pasuk. An amazing sense…

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“And Yaakov rose up from Beer Sheva, and the Bnei Yisrael carried Yaakov, their father… And all his children he brought with him to Egypt.” (46:5,7)

Horav E.M. Bloch z.t.l. makes note of the contrast between these two pesukim. Originally the pasuk states that Yaakov was carried by his sons, and it ends by remarking that all the children came along with Yaakov. This is enigmatic! Is Yaakov the leader, or is he being led? Horav Bloch explains that indeed Yaakov was in charge, leading and guiding his flock, encouraging and preparing them for the long arduous journey through Egyptian exile. He was, however, old and frail, physically delicate from his many years of anguish. His condition demanded that he be carried. Nonetheless, Yaakov was their…

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“These are the names of the Bnei Yisrael who came to Egypt.” (46:8)

Rashi notes that the Torah uses the present tense in this pasuk. He explains that the verb tense refers to the actual time at which they arrived in Egypt. This seems surprising. If the pasuk is referring back to the time of arrival, it should have stated; “Who came to Egypt”. The Belzar Rebbe z.t.l. derives from this pasuk an important lesson for the Jew in galus, exile. The Jews must always view themselves as having just arrived on this very day. They are still brand new arrivals. Their source of guidance is still Yaakov, the Patriarch. Regardless of the…

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“And the sons of Binyamin were Bela, Bechar and Ashbel . . .” (46:21)

Chazal cite the source for the name of each of Binyamin’s sons. They explain that each name alludes in one way or another to Yosef, his only brother with whom he shares his mother, Rachel. This is striking! Binyamin fathered ten sons. This was undoubtedly an amazing fountain of joy. Binyamin, however, did not lose himself in self-agrandizment. Instead, he named every child, every source of joy, after his lost brother. The Ponevezer Rav notes Binyamin’s singular love and devotion to Yosef. Throughout all of these years, he never allowed his longing for Yosef to become obsequious. He felt every…

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“And he (Yaakov) sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen.” (46:28)

“And he (Yaakov) sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen.” (46:28)

“And Yosef said unto his brothers, ‘I am Yosef’…. and his brothers could not answer him for they were frightened before him.” (45:3)

“And he (Yosef) fell on the neck of Binyamin his brother and cried, and Binyamin cried on his (Yosef’s) neck.” (45:14)

“And Yehudah he sent before him to Yosef, to show (the way) before him to Goshen.” (46:28)

“Now I can die since I have seen your face, because you are still alive.” (46:30)

“And Yosef said to his brothers: I am Yosef; is my father still alive?” (45:3)

“And Yaakov rose up from Beer Sheva, and the Bnei Yisrael carried Yaakov, their father… And all his children he brought with him to Egypt.” (46:5,7)

“These are the names of the Bnei Yisrael who came to Egypt.” (46:8)

“And the sons of Binyamin were Bela, Bechar and Ashbel . . .” (46:21)

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