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ולא יכלו אחיו לענות אותו כי נבהלו מפניו

Sruly Schnair
In 5780, Vayigash

But his brothers could not answer him, because they were left disconcerted before him. (45:3)

Rashi explains that the brothers were overwhelmed with shame. The humiliation of confronting Yosef after all these years, facing the error of their original decision, was too much. It agitated them to know that before them stood Yosef. It brought dread to their minds, and prompted their anxiety: “What is going to happen now?” All of this is understandable. Fear is an acceptable reaction at such a time, but shame? Why should shame take center stage over fear? Indeed, at the end of Parashas Va’yechi (50:15) when the brothers acknowledged that now that Yaakov Avinu had left this world, and…

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ויפול על צוארי בנימן אחיו ובנימן בכה על צואריו

Sruly Schnair
In 5780, Vayigash

Then he fell upon his brother Binyamin’s neck and wept; and Binyamin wept upon his neck. (45:14)

Chazal (quoted by Rashi) comment that Yosef and Binyamin wept over the destruction of the Sanctuaries that would be burnt in their respective territories: the two Batei Mikdash that would stand in Binyamin’s portion of Eretz Yisrael, and Mishkan Shiloh in the portion of Yosef’s son, Ephraim. The question is obvious: Why weep over the destruction of the other’s territory? What about his own personal loss? Yosef should have wept over the Mishkan, and Binyamin should have poured out his emotion over the Batei Mikdash. The question came up during the emotional meeting between two Admorim, Chassidic leaders, who, albeit…

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Home -> Vayigash -> 5780

ובני בנימין בלע, ובכר ... חופים וארד

Sruly Schnair
In 5780, Vayigash

Binyamin’s sons: Bela, Becher…Chuppim and Ard. (46:21)

The names that Binyamin gave his sons were unique in the sense that each name in some way alluded to Yosef and the troubles that he had encountered. Chazal (Sotah 36b) elaborate upon the meaning of each name. It demonstrates to us how overcome with grief Binyamin was over the loss of his only brother (from the same mother, Rachel Imeinu). Of particular interest is the name Chuppim, which he gave “because he (Yosef) did not see my chupah, marriage canopy, and I did not see his chupah.” The lesson to be derived from here, comments the Ponovezher Rav, zl,…

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Home -> Mikeitz -> 5780

יעשה פרעה ויפקד פקדים על הרארץ וחמש את ארץ מצרים בשבע שני השבע

Sruly Schnair
In 5780, Mikeitz

Let Pharaoh proceed and let him appoint overseers on the land, and he shall prepare the land of Egypt during the seven years of abundance. (41:34)

Yosef gave Pharaoh sound advice: Prepare during the seven years of abundance for a time in which food would be nothing more than a dream (or a nightmare). We do not focus on the periods of adversity when we are surrounded by plenty. We are unable to imagine what it means to be hungry while we are eating a succulent piece of meat. That is human nature. A chacham, wise person, has the vision to transcend his natural proclivity and see another time, another circumstance, when all will not be good, when every morsel of food will be considered a…

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Home -> Mikeitz -> 5780

ויקרא יוסף את שם הבכור מנשה כי נשני אלקים את כל עמלי ואת כל בית אבי

Sruly Schnair
In 5780, Mikeitz

Yosef called the name of the firstborn Menashe, for “G-d has made me forget all my hardship and all my father’s household.” (41:51)

Is it possible that Yosef lauded forgetting his father’s home, the home of Yaakov Avinu, the b’chir haAvos, chosen of the Patriarchs? Certainly not. Yosef HaTzaddik would certainly not be so crass as to name his firstborn with a name that indicated the severance of his relationship with the past. Horav Yisrael Salanter, zl, explains that Yosef lauded his self-imposed amnesia concerning his brothers’ hatred toward him and their consequent selling him to the caravan of Arabs that brought him to Egypt. It was a great challenge to look to the future while ignoring the past. He wanted to remember…

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Home -> Mikeitz -> 5780

אנכי אערבנו מידי תבקשנו... וחטאתי לך כל הימים

Sruly Schnair
In 5780, Mikeitz

I will personally guarantee him; of my own hand you can demand him… and I will have sinned to you for all time. (43:9)

Rashi explains Yehudah’s statement: “I will have sinned to you for all time” implies that Yehudah’s sin will transcend this world and will be held against him even in Olam Habba, the World to Come. This is a powerful commitment on the part of Yehudah. He is willing to accept banishment from both worlds, should he fail to bring Binyamin back to his father. Why was it necessary for Yehudah to make such a strong promise? Yaakov Avinu would have believed him even had he not promised to relinquish his Olam Habba. Horav Reuven Karlinstein, zl, explains that by accepting…

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Home -> Vayeishev -> 5780

וישב יעקב בארץ מגורי אביו... אלה תולדות יעקב יוסף

Sruly Schnair
In 5780, Vayeishev

Yaakov settled in the land of his father’s sojourning… These are the chronicles of Yaakov: Yosef. (37:1,2)

Yaakov Avinu had more than one son.  Yet, when the Torah enumerates his offspring, it mentions only Yosef.  Furthermore, why does the Torah first inform us that Yaakov continues to live in Canaan, the land that his father chose as his place of habitation, and then inform us about his offspring? Clearly, his family had the obligation to take ownership over the place in which he lived. It is almost as if where he chose to live is connected with his offspring. Horav Sholom Schwadron, zl, explains that in the Torah’s vernacular, offspring is a reference to one who is…

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Home -> Vayeishev -> 5780

אלה תולדות יעקב יוסף

Sruly Schnair
In 5780, Vayeishev

These are the chronicles of Yaakov: Yosef. (37:2)

While the word toldos is usually translated as offspring, in this pasuk it means chronicles, since the only offspring of Yaakov Avinu that the pasuk mentions is Yosef. Rashi explains why the Torah applies the term toldos to Yosef more so than to any of his brothers. First, Yaakov worked for Lavan in order to get Rachel Imeinu, Yosef’s mother, as his wife. Second, Yosef’s countenance closely resembled that of Yaakov. Third, whatever happened to Yaakov (so to speak), happened to Yosef: Yaakov was hated by his brother; so, too, was Yosef (obviously for different reasons); Yaakov’s brother sought to…

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Home -> Vayeishev -> 5780

וימכרו את יוסף לישמעלים בעשרים כסף ויבאו את יוסף מצרימה

Sruly Schnair
In 5780, Vayeishev

They sold Yosef to the Yishmaelim for twenty silver pieces and they bought Yosef to Egypt. (37:28)

The Midrash (cited by Sefer Ha’Yashar) teaches that when the Arab caravan taking Yosef to Egypt passed by Rachel Imeinu’s grave, Yosef ran out to it and prayed. He fell on the tombstone and pleaded, “Mama, Mama! Look at the suffering your son is experiencing. Please, stand before Hashem and plead with Him that He allow me to return to my father (Yaakov Avinu). Do not refrain from helping me!” A young man, orphaned from his mother, was wrongfully sold into slavery. To be relegated to living in a country in which debauchery and hedonism are a way of life…

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Home -> Vayeishev -> 5780

ויהי בעת ההיא וירד יהודה מאת אחיו

Sruly Schnair
In 5780, Vayeishev

It was at that time that Yehudah went down from his brothers. (38:1)

Rashi explains that the juxtaposition of Yehuda’s brothers deposing him and the loss of his wife and two sons upon the story of Yosef (in fact, it is placed right in the middle of the Yosef incident) teaches us that one who commences a mitzvah (Yehudah undertook to save Yosef, but did not complete his mission), but does not complete it, will bury his wife and children. It seems like a harsh punishment. After all, at least he started the mitzvah, while others did not even bother to get involved. Yet, he is punished; they are not. What is even…

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