Rashi cites the Midrash which emphasizes that the numerical value of the word “garti,” “I have sojourned,” is 613, corresponding to the number of mitzvos Hashem gave to the Jewish People. Hence, Yaakov implied to Eisav, “Though I have sojourned with Lavan, I have observed the Taryag mitzvos and have not learned from his evil ways.” Yaakov stood firm and unafraid of Eisav, his spiritual level intact. Yaakov’s comment to Eisav seems redundant. Certainly, if he had the fortitude to observe all 613 mitzvos, he surely did not mimic any of Lavan’s negative actions! Horav Zaidel Epstein, Shlita, infers from…
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Yaakov Avinu implied his fortitude in maintaining his observance of the Taryag 613 Mitzvos, , by using the term “garti” – as the numerical value of the word “garti” is 613. Why did Yaakov emphasize the fact that he observed the 613 mitzvos? Why could he not simply have said, “I did not learn from Lavan’s actions; I have maintained my own spiritual level? Why did he stress his performance of the actual mitzvos? Horav Baruch Mordechai Ezrachi, Shlita, notes that the catalyst for spiritual concern is not always complacency, degeneracy or free-thinking. Some individuals take the original pristine Torah…
Rashi cites the Midrash which interprets the word “l’horos” to mean “to teach.” This implies that Yehudah, the leader of the brothers, was sent ahead to establish a makom Torah, a House of Torah study, a yeshivah to prepare for the spiritual development of those coming to Egypt. What about Yosef, who was a tzaddik, who had maintained his spiritual level throughout his ordeal in exile, who certainly knew the country? Why was he not charged with founding the yeshivah? The various commentators rationalize Yaakov’s decision. Horav Dov Eliezerov, zl, offers a practical solution to the problem. He relates that…
In an attempt to assuage his brothers’ fears, Yosef told them that Hashem had designed his migration from Eretz Yisrael to Egypt so that Yosef could prepare for their eventual arrival. He emphasizes two points: “Do not be distressed,” and “Do not reproach yourselves.” What is the difference between these two references to accepting blame for what had occurred? Horav Eliyahu Schesinger, Shlita, explains that two factors contributed to their distress. First, they were bothered by the fact that they had wrongly suspected Yosef of attempting to harm them. They assumed that his dreams were nothing more than manifestations of…
When Yosef finally revealed himself to his brothers, they were so overwhelmed with shock that they did not respond. We find two statements in the Midrash regarding the lack of “dialogue” between Yosef and his brothers. First, Abba Kohen Bardela declares, “Woe is to us from the Day of Rebuke: Woe is to us from the Day of Judgement. Bilaam was the wisest of the pagans, yet he could not withstand the rebuke of his donkey; Yosef was the youngest of the tribes, yet his brothers could not withstand his rebuke. When Hashem comes and rebukes each one (of us)…
Why did Yosef interpret the bakers’ dream in this manner? What clue did he have that the baker would die? Horav Meir Shapiro, zl, responded by citing a story. Once, at an art festival, the organizers hung up a picture that was drawn by a world-famous artist. It was a picture of a man holding a basket of fruit in his hands. The illustration was so realistic that birds would fly over the picture and attempt to eat the fruit! This picture amazed everyone, to the point that a prize was offered to anyone who could find an error in…
The yetzer hora, evil inclination dressed in the guise of Potifar’s wife, sought every avenue to ensnare Yosef Ha’Tzaddik in its trap. Chazal characterize Yosef’s battle with Potifar’s wife as more difficult than fighting with a large bear. Every day she attempted to coerce him through her blandishments. She tried to arouse him by changing clothes twice a day, beautifying herself constantly. She hoped that at one point his guard would be down and he would capitulate. When she saw that her cajoling did not work, she began to threaten Yosef, all to no avail. How did Yosef do it? …
Horav Bunim M’Peshischa notes the Torah’s emphasis on Yosef’s “remembering” the source of his success. He realized that the success he had achieved was only because “Hashem was with Yosef.” All too often we pray to Hashem for various favors. Shortly after Hashem grants us His good will, we seem to forget the source of our beneficience. Along these same lines, the Chofetz Chaim explains that in the tefillah that we say on the Shabbos prior to Rosh Chodesh, we implore Hashem to grant us a life replete with yiraas Shomayim, fear of Heaven, and yiraas cheit, fear of sin. …
Simply, Yehudah interceded on Yosef’s behalf, asserting that the brothers would not benefit from killing him. Pituchei Chosam cites the pasuk in Yeshaya 1:15 wherein the Navi laments, “Even when you pray very much I (Hashem) do not listen to you because your hands are full of blood.” We infer from here that the tefillos, prayers, of one who “spills blood,” i.e., a murderer, are of no value. Ostensibly, the Shevatim, tribes, brothers, prayed three times each day since the tefillos had been introduced by the Patriarchs. The word “betza“, bais, tzaddik, ayin, is an acronym for the three tefillos…
Yosef was a ben zekunim, born to Yaakov Avinu when the latter had advanced in age. Is this a reason for Yaakov to love Yosef more than Binyamin, who was the “baby” of the family? The Chizkuni responds that since Rachel died during Binyamin’s birth, Yaakov Avinu did not love him as much. While we can understand that Binyamin brought back memories of the tragic death of his beloved Rachel, one would think that the Patriarch was beyond such emotions. Indeed, one would think that the memory of the mother of his orphaned son would enhance his love towards his…