Rabbi L. Scheinbaum

He called to Moshe. (1:1)

In this pasuk, the Torah spells Hashem’s summons to Moshe with a miniature aleph. The smaller size of this letter makes it stand out as if it were a word by itself. Horav Yosef Zundel Salant, zl, interprets the aleph’s size in a novel manner. He cites the Midrash in Sefer Eichah in which Chazal extol the significance of young children in the eyes of Hashem. They say that when the Sanhedrin was exiled from Yerushalayim, the Shechinah did not accompany them. Likewise, when the mishmaros, who were the various “watches” of Kohanim that served in the Bais Hamikdash, were…

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Rabbi L. Scheinbaum In 5757, Vayigash

“And he saw the wagons that Yosef had sent to transport him.” (45:27)

Chazal teach us that Yosef had a specific motivation in sending “agalos,” wagons. The Hebrew word “agalah,” wagon, is similar to the word “eglah,” calf. Yosef intended to provide a hint to Yaakov, referring to the laws of the eglah arufah (the calf which was killed as a symbol of the innocence of the elders of a city where a murder had been committed), which was the last section of halachah that Yosef had studied with Yaakov. He thereby demonstrated to his father that he had not forgotten his studies. Also, Yosef had taken leave of his father without escort…

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Rabbi L. Scheinbaum In 5757, Vayigash

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

Chazal teach us that Yosef and Binyamin wept over the destruction of the Sanctuaries that would be built in their respective territories. Two Batei Mikdash were to be constructed in Binyamin’s territory, and the Mishkan Shiloh was to be erected in Yosef’s portion. This Midrash has been the source of considerable discussion. One would think that at a time of such heightened joy, the last thing that would enter their minds would be tragedy. Second, why are they crying about the churban of the other? What about their own? Obviously, we are not talking about common people, whose prime concern…

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Rabbi L. Scheinbaum In 5757, Vayigash

“And Yosef said to his brothers, ‘I am Yosef.’ … and his brothers could not answer him.” (45:3)

In the Midrash, Chazal quote Abba Bardela who said, “Woe is to us from the day of judgment. Woe is to us from the day of reproach. Bilaam, the wisest of the gentiles, could not stand before the rebuke of his donkey. Yosef was the youngest of the tribes. Yet, his brothers could not stand before him. How much more so, when Hashem will come and reproach everyone according to what he is, will we not be able to tolerate this rebuke.” This Chazal has been the subject of considerable discussion. It has served as the basis for defining the…

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Rabbi L. Scheinbaum In 5757, Vayigash

“And Yehudah approached him and said, ‘If you please, my master, may your servant speak a word?'” (44:18)

Rashi views Yehudah’s opening statement as blunt and provocative. Yehudah was telling Yosef that if he did not release Binyamin, dire consequences would ensue. If necessary, Yehudah was prepared to wage war against Yosef and his country in order to effect Binyamin’s release from captivity. What happened? Yehudah seems to have undergone a remarkable personality change. In his previous encounter with Yosef, Yehudah appeared to be a meek, simple person, imploring Yosef to exercise his good graces towards them. Suddenly, Yehudah had become the mighty statesman, who threatened to wage war and heap disaster upon Egypt if he did not…

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Rabbi L. Scheinbaum In 5757, Vayechi

“Yehudah – you, your brothers shall acknowledge: your hand will be at your enemies nape.” (49:8)

Chazal teach us that the tribes will acclaim Yehudah and designate him as their king in this world, as well as in Olam Habah. Shevet Yehudah produced the Jewish kings who will conquer those kings that have challenged our people. His “hand will be at his enemy’s nape.” He hardened his “neck” and acted resolutely, with dignity, as he shamed himself publicly by confessing to his encounter with Tamar. He will, consequently, merit control over the nape of the necks of his enemies as he conquers them. If we were to analyze Yehudah’s reaction to the ma’ase Tamar, the episode…

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Rabbi L. Scheinbaum In 5757, Vayechi

“Shimon and Levi are brothers… Into their conspiracy let my soul not enter… For in their anger they killed people and at their whim they maimed an ox.” (49:5,6,7)

Rashi explains the two sins to which Yaakov is referring, which occurred at Shechem, where in their “anger” the two brothers destroyed an entire city. The reference to an ox alludes to selling Yosef as a slave. At first glance, these two sins seem to be two isolated cases in which Shimon and Levi, provoked by anger, acted inappropriately. The Kesav Sofer, however, notes a fascinating connection between the two, which suggests a stimulating idea. Why did Shimon and Levi totally destroy Shechem? They felt that one of their own flesh and blood, their sister Dinah, was debased in a…

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Rabbi L. Scheinbaum In 5757, Vayechi

“Water-like impetuosity you cannot be foremost.” (49:4)

Was Reuven a sinner or not? On one hand, Chazal say that Reuven was punished for moving his father’s bed into his mother Leah’s tent. On the other hand, we are taught that whoever claims that Reuven sinned is mistaken. Indeed, Yaakov seems to be denouncing Reuven’s impulsiveness, while still including him among the tribes. Horav Arye Levine, zl, says that although one may perform a grave sin, that single sin does not render him a sinner by nature. He is, rather, a person who lost control of himself. Horav Levine stated this in the context of one of his…

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Rabbi L. Scheinbaum In Vayeitzei, 5757

“And she conceived again and bore a son and she said ‘This time I thank Hahsem,’ therefore she called his name Yehudah.” (29:35)

The Talmud Brachos 7b comments that from the beginning of Creation there had never been a person who thanked Hashem until Leah. Leah was the originator of the “official” sense of gratitude one should express for the good Hahsem accords us. This does not seem consistent with the text in Parashas Chayei Sarah (4:52), where we note that upon securing Rivkah as a mate for Yitzchak, Eliezer bowed down in recognition to Hashem for providing Rivkah for Yitzchak. Why do Chazal attribute the distinction to Leah of being the first to offer gratitude? Horav Meir Bergman, Shlita, distinguishes between bowing…

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Rabbi L. Scheinbaum In Vayeitzei, 5757

“And he (Yaakov) also loved Rachel, more than Leah.” (29:30)

Horav S.R. Hirsch, zl, notes the significance of the fact that Klal Yisrael was uniquely formed from two mothers who differed as much in character as in appearance. Leah was the one who felt herself placed somewhat in the background. Yet, she was chosen by Hashem to be the principal ancestress of His people. Her hope was to succeed in receiving mutual love from her husband, by virtue of being the requiem wife and mother. Always happy, she calmly accepted the vicissitudes of life’s challenges. With every child, she hoped to add to the foundation of love, admiration and respect…

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He called to Moshe. (1:1)

“And he saw the wagons that Yosef had sent to transport him.” (45:27)

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

“And Yosef said to his brothers, ‘I am Yosef.’ … and his brothers could not answer him.” (45:3)

“And Yehudah approached him and said, ‘If you please, my master, may your servant speak a word?'” (44:18)

“Yehudah – you, your brothers shall acknowledge: your hand will be at your enemies nape.” (49:8)

“Shimon and Levi are brothers… Into their conspiracy let my soul not enter… For in their anger they killed people and at their whim they maimed an ox.” (49:5,6,7)

“Water-like impetuosity you cannot be foremost.” (49:4)

“And she conceived again and bore a son and she said ‘This time I thank Hahsem,’ therefore she called his name Yehudah.” (29:35)

“And he (Yaakov) also loved Rachel, more than Leah.” (29:30)

YEARS

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