Join our weekly Peninim on the Torah list!

ויאמר פרעה אל יוסף... אין נבון וחכם כמוך

Pharaoh said to Yosef… “There can be no one so discerning and wise as you.” (41:39)

Pharaoh mentions navon, discerning, before chacham, wise. In Devarim 1:13, concerning the appointment of judges, the Torah writes, Havu lachem anashim chachamim u’nevonim, “Provide for yourselves distinguished men who are wise and discerning (well-known).” What is the reason for the disparity? Horav Moshe Shternbuch, Shlita, explains chochmah as basic wisdom, knowledge that one receives from his forebears – without personal embellishment or supplementation. Tevunah, discernment, is what one understands on his own, thus enabling him to add to the knowledge that he has acquired. With this principle in mind, we can understand the difference between the Jewish and the non-Jewish…

Continue Reading

ויאמר יעקב לבניו למה תתראו

Yaakov said to his sons, “Why would you have everyone gazing at you?” (42:1)

Yaakov had sufficient food for his family. The country, however, was suffering through a hunger which was taking its toll on everyone around them. Thus, Yaakov told his sons to be like everyone else and go down to Egypt to purchase grain to sustain the family. In an address at an Agudas Yisrael convention, Horav Shimon Schwab, zl, exhorted the listeners: Lamah tisrahu, “Do not be conspicuous with your wealth – even if it was honestly earned (according to Torah standards). Why display before others that you have sufficient food when they are starving?” They had enough, but others did…

Continue Reading

ויוסף אמר לאשר על ביתו קום רדף אחרי האנשים והשגתם ואמרת אליהם למה שלמתם רעה תחת טובה

Yosef said to the one in charge of his house, “Arise, chase after the men; when you overtake them, you shall say to them, “Why do you repay evil for good?” (44:4)

One would have expected Yosef to instruct his agent to simply ask the brothers, “Why did you take the cup? Why did you repay evil for good?” This is not the first question one asks of someone who has just stolen his silver cup. The Zera Shimshon explains that Yosef asked this question by design, in order to send home a message to the brothers. He intimated, “When our father made me a multi-colored coat, you became jealous. You became so jealous that it was sufficient reason for you to sell me as a slave. “If, however, you were to…

Continue Reading

והנה אנחנו מאלמים אלמים בתוך השדה והנה קמה אלמתי וגם נצבה

Behold! We were binding sheaves in the middle of the field, when, behold! My sheaf arose and remained standing. (37:7)

The Torah’s narrative teaches us how Hashem’s ways (of dealing with the world and with us) must be accepted with love. A superficial, cursory perusal of the stories in the Torah will not do anyone justice; the reader is left clueless, and the profundity of the narrative remains concealed and ambiguous. The Midrash and Zohar, the Talmud and its many commentators, offer us powerful insights into the behind the scenes workings of the narrative, their hidden meaning, and the message for the reader. Concerning Yosef HaTzaddik, Chazal (Bereishis Rabbah 84:10) teach, Kamah alumasi; my sheaf stood up – “My alumah,…

Continue Reading

וילכו אחיו לרעות את צאן אביהם בשכם... ויאמר ישראל אל יוסף... לכה ואשלחך אליהם... ויבא שכמה

Now, his brothers went to pasture their father’s flock in Shechem… and Yisrael said to Yosef… “Come, I will send you to them,” and he arrived in Shechem. (37:12,13,14)

Despite the brothers negative association with Shechem, a region where they had killed the male inhabitants of an entire city, they put their trust in Hashem, who caused the pagan residents of the area to fear them. Perhaps they remonstrated to themselves that their actions were not a disgrace. They acted in a manner which they felt was appropriate. Rashi notes that Shechem was a makom muchan l’puraniyos, a place prepared for adversity: there, the tribes acted sinfully; there, the people of Shechem violated Dinah; there, the malchus Bais David, kingdom of David Hamelech, was divided. Rashi’s order of events…

Continue Reading

וישמע ראובן ויצלהו מידם

Reuven heard and he rescued him from their hand. (37:21)

Reuven suggested the brothers throw Yosef into a pit, rather than personally execute corporeal punishment against him. [The Shevatim, tribes/brothers, convened a bais din, judicial court, to determine if Yosef was, in fact, guilty of rendering false testimony against them, or a rodef, pursuer, who wanted to do them harm. In any event, they did not make their decision lightly.] It is difficult to understand how Reuven’s suggestion that the brothers instead fling Yosef into a pit swarming with dangerous creatures was an act of saving Yosef. Was he not selecting one form of death over another? The Ohr HaChaim…

Continue Reading

ויקרע יעקב שמלתיו... ויתאבל על בנו ימים רבים

Then Yaakov rent his garments… he mourned for his son many days. (37:34)

Rashi explains the term yamim rabim, many days: twenty-two years, which lasted from Yosef’s sudden departure until Yaakov Avinu went down to Egypt. This specific time was by design (as is everything) to coincide with the twenty-two years that Yaakov Avinu did not fulfill the mitzvah of Kibbud av v’eim, honoring his father and mother. Yaakov Avinu experienced twenty-two years of agony and mourning over the painful loss of a son, as middah k’neged middah, measure for measure, for his lack of fulfilling the mitzvah to honor his parents. At first glance, Yaakov’s departure from home by his mother’s instruction…

Continue Reading

ותסר בגדי אלמנותה מעליה... ותשב בפתח עינים

So, she removed her widow’s garb from upon her… and she sat at a crossroads. (38:14)

The term pesach einayim literally translated, means “at an entrance of eyes.” Here, it is interpreted as parashas derachim, crossroads, because it is point where a traveler must open his eyes and decide which road he will take. The parashas derachim is called pesach einayim, because one cannot continue on the road unless his eyes are open, so that he can determine the best road to take. Horav Tzvi Hirsch Ferber, zl (Kerem HaTorah) relates that years earlier (he published his sefer in 1914), in such Jewish bastions of Torah and avodah, one road existed (which was used by the…

Continue Reading

קטנתי מכל החסדים ... כי במקלי עברתי את הירדן הזה

I have been diminished by all the kindnesses… for with my staff I crossed this Yarden. (32:11)

At first glance, with a cursory reading of the pasuk, one is availed a window in Yaakov Avinu’s “rags to riches” story. He crossed the Yarden alone with nothing but his makel, staff, and today he is blessed with a large, productive family and all the material assets that he needs! Targum Onkelos adds a twist to the translation of these words, which gives us pause to reconsider what the Patriarch is saying. Arei yechidi avris yas Yardena ha’dein, “I crossed this Yarden alone.” Yaakov was not lamenting his economic state, but rather his emotional one, the loneliness that engulfed…

Continue Reading

ויעקב נסע סכתה ויבן לו בית ולמקנהו עשה סכת. על כן קרא שם המקום סכת

Yaakov journeyed to Succos and built himself a house, and, for his livestock, he made shelters. He, therefore, called the name of the place Succos. (33:17)

According to the simple p’shat, explanation, of the pasuk, Yaakov Avinu built a house for himself and succos, temporary housing/pens, for his cattle. Targum Yonasan ben Uziel explains the words, Va’yiven lo bayis, “And he built for himself a house”; u’banah lei bei midrasha, “he built for himself a bais medrash.” In other words, Yaakov built for himself a place to study Torah – this was his house, his domicile. For his sheep and cattle, he built succos. This seems unbelievable. Why should Yaakov give a name to a place based upon the temporary housing that he made for his…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!