Rabbi L. Scheinbaum

ויצא יעקב מבאר שבע

And Yaakov departed from Beer-Sheva. (28:10)

Rashi notes the Torah’s emphasis on Yaakov Avinu’s departure from Beer-Sheva, when it needed only to have written where he was going. A departure on its own merit is not notable; it is where one is going that should be indicated. He explains that the Torah teaches us that the departure of a righteous person makes an impression. His departure leaves a vacuum within the community in which he has resided, for, at the time that a righteous person is in a city, he is its magnificence; he is its splendor; he is its grandeur. Once he departs from that…

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Rabbi L. Scheinbaum In 5755, Vayeishev

“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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Rabbi L. Scheinbaum In 5755, Vayeishev

“And it happened that as she gave birth one put out a hand, the midwife took a crimson thread and tied it on his hand … And it was as he drew back his hand that behold his brother emerged: … Afterwards his brother on whose the hand was the crimson thread emerged.” (38:28 – 30)

Zerach tried to emerge first, but Peretz pushed ahead and was born first, fulfilling the Divine plan. Rashi notes that the Torah’s mentions the word sh, hand, four times. He cites the Midrash which interprets this apparent redundancy as an allusion to Zerach’s descendant, Achan, who committed four sacrileges. Other commentators say it refers to the four things which Achan took from the spoils of Yericho. This action on the part of Achan was prohibited. Thus, it greatly angered Hashem. This statement is enigmatic! What relationship is there between the unsuccessful action of an unborn infant and his descendant four…

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Rabbi L. Scheinbaum In 5755, Vayeishev

“And Yaakov rent his garments … and (he) mourned for his son many days … and he refused to be comforted.” (37:34,35)

Yaakov Avinu’s behavior seems to defy Chazal’s dictum concerning mourning. Chazal state that Hashem enables human beings to cope with death and that the image of the deceased will fade from the mind of the mourners after a period of twelve months. Yaakov refused to be consoled over Yosef’s disappearance. He continued to mourn him for many years. Furthermore, we are taught that one should not overindulge in mourning. Why then did Yaakov continue to mourn Yosef, refusing to be consoled by his family? Horav Moshe Mordechai Epstein z.l., differentiates between personal loss and communal misfortune. When a person dies,…

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ואיך אעשה הרעה הגדולה הזאת וחטאתי לאלקים

Rabbi L. Scheinbaum In 5774, Vayeishev

How can I perpetrated this great evil and I have sinned against G-d! (39:9)

It is sad that those who – either by choice or by upbringing – live a life totally estranged from Torah have no clue how distant they are from the verities of the Torah, its values and proposed lifestyle. Many of them are well-meaning, good people, who simply do not know. They are clueless concerning what a Torah Jew believes and the lifestyle to which he adheres. I recently had occasion to have a conversation with a respected member of the secular Jewish clergy – which taught me how distant two minds can be from another. Yet, one of them…

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Rabbi L. Scheinbaum In 5755, Vayeishev

“And Yehudah said unto his brothers, ‘what profit (is it) if we slay our brother and conceal his blood?'” (37:26) –

Chazal cite the above two pesukim as presenting two of the instances which merited Yehudah the role of monarch over his brothers and — eventually — over Klal Yisrael. In both cases Yehudah asserted himself, either by taking command of an ambiguous situation or by accepting blame for his own actions. Are these sufficient reasons for transferring the mantle of malchus, kingship, to Yehudah? Horav Chaim Shmuelevitz z.l., asserts that the greatness of a man is commensurate to the degree that he is inclined to assume and accept responsibility. One who shuns responsibility for his actions is not considered a…

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ויהי אחר הדברים האלא ותשא אשת אדניו את עיניה אל יוסף

Rabbi L. Scheinbaum In 5774, Vayeishev

It came to pass, after these events, that his master’s wife cast her eyes on Yosef. (39:7)

Two women who went out on a limb, so to speak, were actually moseir nefesh, willing to sacrifice themselves, for a role in the eternity of the Jewish People: Tamar and the wife of Potifar. They both resorted to methods that were unseemly: Tamar dressed herself as a woman of ill repute in an attempt to entice Yehudah; the wife of Potifar practically forced herself on Yosef in an attempt to convince him to consort with her. Tamar went down in history as a righteous woman who acted l’shem Shomayim, for the sake of Heaven, while Potifar’s wife, although originally…

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Rabbi L. Scheinbaum In 5755, Vayeishev

“Yosef was seventeen years old … and he was a youth with the sons of Bilhah and the sons of Zilpah … and Yosef would bring evil reports about them to their father.” (37:2)

A number of questions regarding the text of this pasuk demand clarification. First, what is the meaning of “he was a youth,” and what purpose does it serve in the narrative? Second, the word “tchu,” “And he would bring,” doesn’t seem appropriate. One does not bring reports; rather, one relates them to others. Third, why does the Torah refer to Yaakov as “their father”? Was he not also Yosef’s father? Horav Yechiel Michel Rabinovitz z.l., the author of the Afikei Yam, derives the following important lesson from this pasuk. One who sees his friend acting inappropriately may hope to prevent…

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Rabbi L. Scheinbaum In Vayishlach, 5755

“And Avraham expired and died at a good old age, old and content, and he was gathered unto his people.” (25:8)

Why, in relating Avraham’s death, does the word ,nhu, and (he) died, precede Avraham’s name, while concerning Yitzchak, it mentions ,nhu after Yitzchak’s name? Horav Moshe Feinstein z.l., explains that Yishmael repented prior to Avraham’s death. Consequently, the Torah states that Avraham died b’seivah tovah, in a good old age. He lived to see both of his sons live a virtuous life. They followed in his Torah path. The mention of his good name and exalted reputation filled them with pride. Indeed, Avraham lived on through the legacy he imparted to his sons. For this reason Avraham’s death is mentioned…

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Rabbi L. Scheinbaum In Vayishlach, 5755

“And Yitzchak expired and died, and was gathered unto his people, old and full of days.” (35:29)

The Torah’s account of Yitzchak’s death is different than that of Avraham’s death. In relating Avraham’s death, the Torah states.

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ויצא יעקב מבאר שבע

And Yaakov departed from Beer-Sheva. (28:10)

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

“And it happened that as she gave birth one put out a hand, the midwife took a crimson thread and tied it on his hand … And it was as he drew back his hand that behold his brother emerged: … Afterwards his brother on whose the hand was the crimson thread emerged.” (38:28 – 30)

“And Yaakov rent his garments … and (he) mourned for his son many days … and he refused to be comforted.” (37:34,35)

ואיך אעשה הרעה הגדולה הזאת וחטאתי לאלקים

How can I perpetrated this great evil and I have sinned against G-d! (39:9)

“And Yehudah said unto his brothers, ‘what profit (is it) if we slay our brother and conceal his blood?'” (37:26) –

ויהי אחר הדברים האלא ותשא אשת אדניו את עיניה אל יוסף

It came to pass, after these events, that his master’s wife cast her eyes on Yosef. (39:7)

“Yosef was seventeen years old … and he was a youth with the sons of Bilhah and the sons of Zilpah … and Yosef would bring evil reports about them to their father.” (37:2)

“And Avraham expired and died at a good old age, old and content, and he was gathered unto his people.” (25:8)

“And Yitzchak expired and died, and was gathered unto his people, old and full of days.” (35:29)

YEARS

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