Rabbi L. Scheinbaum

They said to one another, “Indeed we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us… Reuven spoke up…Did I not speak to you saying, “Do not sin against the boy.” (42:21,22)

Realizing that things were not going well for them, the brothers became introspective. They recognized that Yosef’s ill treatment of them was Divine retribution for their part in the mechiras Yosef, sale of Yosef. They did not, however, acknowledge any wrongdoing with regard to the actual sale, only in their lack of compassion towards him as he begged them to let him go. Reuven seems to be saying, “I told you so.” He had attempted to thwart their plan and save Yosef. He claims to have said, “Do not sin against the boy.” The Ramban questions this statement, maintaining that…

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Rabbi L. Scheinbaum In 5759, Mikeitz

Yosef recognized his brothers, but they did not recognize him. (42:8)

There is a story told about Horav Chaim Soloveitchik,zl, and the infamous Jewish apostate, Professor Daniel Chivalson, who was a Bible scholar and critic in Czarist Russia at the end of the nineteenth century. Chivalson had the position of chief censor for Hebrew books. Despite his apparent betrayal of the religion to which he was born, he continued to act favorably to his “ex” co-religionists. He was in touch with many famous rabbanim of his time. He signed his letters with the name Yosef, the name by which he was called prior to his spiritual demise. When Chivalson reached his…

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Rabbi L. Scheinbaum In 5759, Mikeitz

Yosef named his firstborn Menashe, for G-d has made me forget all my hardship,…and the name of the second son he called Efraim, for G-d has made me fruitful in the land of my suffering. (41:51,52)

Horav Zeev Weinberger, Shlita, asserts that Yosef purposely gave his sons specific names. In naming Menashe, he was determined first to focus on removing the “past.” With Efraim’s name, he intended to offer gratitude for the present. We note that Yosef is the only tribe for whom two reasons are given for his name. Rachel says, “G-d has taken away my disgrace” and “May Hashem add for me another son.” Once again, the twin concepts of erasing the past and maintaning a positive attitude about the present are manifest in these two names. This implies that Yosef’s personality consists of …

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Rabbi L. Scheinbaum In 5759, Mikeitz

It happened at the end of two years to the day; and Pharaoh was dreaming. (41:1)

Pharaoh’s dream was the beginning of Yosef’s liberation from the Egyptian jail and the precursor of his ascension to leadership. At the end of Parashas Vayeishav, the Midrash Tanchuma distinguishes between Hashem and man in regard to reward and punishment. Man strikes with a blade and heals with a bandaid. Hashem, on the other hand, transforms the source of punishment into the actual healing agent. Yosef was sold into slavery as a result of his own dreams;he was liberated as a consequence of Pharaoh’s dreams. His dreams caused his downfall; by interpreting Pharaoh’s dreams he ascended to freedom and power. …

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Rabbi L. Scheinbaum In Lech Lecha, 5759

And He (Hashem) said: “Gaze, now, towards the Heavens, and count the stars if you are able to count them!” And He said to him, “So shall your offspring be!” (15:5)

In order to understand the foregoing simile, we must assume that the reference is to Avraham’s descendants throughout the millennia. Otherwise, how are we to understand the inability to count the Jewish People? Are we that great in number that we cannot be counted? On the other hand, we find in the beginning of Sefer Devarim (1:10) that the Torah states: “Behold, you are like the stars of heaven in abundance.” Rashi attributes this comparison to the eternal nature of the heavenly bodies. As they last forever, so, too, will the Jewish People be blessed with permanence. Horav Shimon Schwab,…

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Rabbi L. Scheinbaum In Lech Lecha, 5759

And there was quarreling between the herdsmen of Avram’s livestock and the herdsmen of Lot’s livestock; and the Canaani and the Peruzi were dwelling in the land. (13:7)

This seemingly innocuous pasuk is the source of much homiletic exposition by the commentators. Why does the Torah begin by saying that there was a “riv,” “quarrel”, between Avraham and Lot’s herdsmen? In this instance, the Torah uses the word “riv,” which is the masculine gender of the word. On the other hand, when Avraham speaks with Lot, he says, “Let there not be a merivah between us,” using the female gender. The Shlah HaKadosh explains that Avraham sought to emphasize to Lot the gravity of machlokes, controversy, and its tragic consequences. He said a simple “riv,” which is…

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Rabbi L. Scheinbaum In Lech Lecha, 5759

They left to go to the land of Canaan, and they came to the land of Canaan. (12:5)

The primary rule in spiritual growth is never to lose focus of one’s goals. Horav Leib Chasman, zl, emphasizes the importance of setting an objective and not losing sight of it – even momentarily. A short lapse can cause one to fall short of his goal or, even worse, fall behind his starting point. Often, we accept upon ourselves the obligation to perform good deeds, we undertake lofty endeavors, all very worthwhile and within our grasp – if we abide by our agenda. We begin our quest, steadily moving forward, heading towards our goal. After awhile, however, something briefly distracts…

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Rabbi L. Scheinbaum In Lech Lecha, 5759

And Hashem said to Avram, “Go for yourself.” (12:1)

The words “Lech Lecha,” “Go for yourself” have a profound meaning according to the Sifrei Kaballah. Hashem instructed Avraham to go to the source of his neshamah, soul, to introspect, to look deeper into himself. Horav Shlomo Yosef Zevin, zl, explains that man is not expected to achieve a level higher than his potential. He is expected to maximize his competencies to attain a level of success and accomplishment commensurate with his G-d-given faculties. He cites the tzaddik, Rav Zushia of Annipole, who said, “When I arrive at the Olam Ha’Emes, the World of Truth, if they ask me, ‘Zushia,…

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Rabbi L. Scheinbaum In Lech Lecha, 5759

Go for yourself from your land. (12:1)

Hashem is telling Avraham to leave for his own benefit. As long as he remained in Charan, he would not merit the privilege of begetting children or the opportunity of successfully reaching out to a pagan society. Interestingly, Chazal consider Avraham Avinu’s move to be one of the asarah nisyonos, ten trials, to which he was subjected. This seems questionable. Imagine that someone who is r”l childless is told that, by traveling out of the country, he will meet a famous doctor who has successfully treated people who previously had not been blessed with children. Would anyone consider this a…

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Rabbi L. Scheinbaum In Chayei Sarah, 5759

And Yitzchak went out to supplicate in the field towards evening. (24:63)

Chazal infer from this pasuk that Yitzchak initiated Tefillas Minchah. The afternoon prayer, Tefillas Minchah, is different from the morning prayer, Tefillas Shacharis, and the evening prayer, Tefillas Arvis. In the morning, a person arises rested after a night’s sleep. He has not yet become involved in the hustle and bustle of his daily endeavor. His thoughts are still peaceful, his emotions are relaxed. He can supplicate Hashem with a relaxed, peaceful frame of mind. He can have the proper kavanah, concentration and intention. Likewise, at the end of the day, regardless of the day’s trials and frustrations, business is…

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They said to one another, “Indeed we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us… Reuven spoke up…Did I not speak to you saying, “Do not sin against the boy.” (42:21,22)

Yosef recognized his brothers, but they did not recognize him. (42:8)

Yosef named his firstborn Menashe, for G-d has made me forget all my hardship,…and the name of the second son he called Efraim, for G-d has made me fruitful in the land of my suffering. (41:51,52)

It happened at the end of two years to the day; and Pharaoh was dreaming. (41:1)

And He (Hashem) said: “Gaze, now, towards the Heavens, and count the stars if you are able to count them!” And He said to him, “So shall your offspring be!” (15:5)

And there was quarreling between the herdsmen of Avram’s livestock and the herdsmen of Lot’s livestock; and the Canaani and the Peruzi were dwelling in the land. (13:7)

They left to go to the land of Canaan, and they came to the land of Canaan. (12:5)

And Hashem said to Avram, “Go for yourself.” (12:1)

Go for yourself from your land. (12:1)

And Yitzchak went out to supplicate in the field towards evening. (24:63)

YEARS

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