Rabbi L. Scheinbaum

“And he (Yosef) became a successful man, and he stayed in his Egyptian master’s house.” (39:3)

The epithet “Egyptian,” is repeated several times in this chapter as if to draw our attention to the immense transformation taking place in Yosef’s life. From the sublime heights of holy life in Yaakov’s home, Yosef was dragged down to the abysmal depths of the depravation that was Egypt. The immoral character of the Egyptian lifestyle was the direct antithesis of the upbringing in Yosef’s home. Potifar’s wife, rejecting all moral scruples, was the prototype of the Egyptian woman. Horav Eli Munk, z.l., suggests that the Torah intentionally set out to emphasize this contrast. In order to fully appreciate the…

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Rabbi L. Scheinbaum In 5753, Vayeishev

“And Yosef reported evil about them (his brothers) to their father.” (37:7)

Upon hearing about Yosef’s constant tale-bearing, the brothers convened a Beis Din and judged him according to Halachah. They judged him as a rodef – pursuer, one who chases another with the intention to kill him. The Halachah is clear in this case. The verdict was based upon the principle that the pursuer is liable for death, as long as there is no other way to save the pursued. The Sforno writes that the brothers were so clear in their judgement that they experienced no pangs of remorse. In fact, after they threw Yosef into the pit, they sat down…

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Rabbi L. Scheinbaum In 5753, Vayeishev

“And Yisrael loved Yosef most of all his sons, because he was the child of his old age, so he made him a fine (multi- striped) cloak.” (37:3)

Yosef was the recipient of Yaakov’s special favor because of his unique attributes. As Rabeinu Bachya states, Yosef’s personality combined the outstanding qualities of all the other brothers. Yaakov perceived in Yosef a continuation of himself. Their facial features strongly resembled one another’s, and their life histories were strikingly similar. Pirkei D’Rav Eliezer states that Yaakov loved Yosef because he prophetically foresaw that Yosef was destined for eminence. Above all, Yaakov loved Yosef for his Torah knowledge. Rashi cites Onkelos who defines ohbez ic as ohfj rc- the wise son. This is consistent with the Midrash which states that Yaakov…

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Rabbi L. Scheinbaum In Vayishlach, 5753

“For you battled with G-d and with man and have prevailed” (32:29)

Targum Onkelos interprets the angels’ words in the following manner: “For you fought before G-d with man and have succeeded.” Consequently, the name “Yisrael” refers to one who fights “before’ Hashem. Horav Eliyahu Munk, z.l., notes that there is no indication that this name refers specifically to the battle with men. Our strength lies not in our physical struggle with human beings. Judaism’s eternal struggle is within society. Its goal is the establishment of the kingdom of Hashem on earth. In this struggle, however, the Jew does not gather physical weapons of violence. On the contrary, his symbolic armament is…

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Rabbi L. Scheinbaum In Vayishlach, 5753

“And he said: No longer shall your name be said as Yaakov but Yisrael, for you battled with angels and with men and have prevailed” (32:29)

There are many explanations regarding the episode of Yaakov’s battle with the “man.” Indeed, the divergence between the literal and symbolic meanings of the episode is reflected in the many interpretations applied to this passage. Many commentators view the narrative as a parable for the righteous individual’s inner struggle against the forces of evil. Yaakov stands alone in the vastness, in the deep silence of the night, a mortal being in confrontation with the Divine messenger. This mysterious encounter represents the numerous struggles which surface on the eve of an approaching ordeal. The Sh’lah Hakadosh views this struggle in the…

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Rabbi L. Scheinbaum In Vayishlach, 5753

“And (the stranger) saw that he could not defeat him (Yaakov), he touched the upper joint of his (Yaakov’s) thigh, and Yaakov’s hip joint became dislocated as he wrestled with him. Therefore Bnei Yisrael do not eat the displaced nerve. (32:26-33)

The Talmud, Chullin 90b, cites a difference of opinion between R’ Yehudah and the Chachamim regarding the prohibition of gid ha’nashe, the thigh muscle. The Chachamim state that this prohibition applies to the thigh muscle of both the right and left hind legs, while R’ Yehudah has the opinion that it applies only to the right hind leg. His reasoning is based upon the premise that the angel struck Yaakov on the right side. The Chachamim, in contrast, feel that he was struck from behind, affecting both sides. Since the prohibition is in memory of Yaakov’s struggle, what happened that…

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Rabbi L. Scheinbaum In Vayishlach, 5753

“And he rose that night and took his two wives and his two maidservants and his eleven children.” (32:23)

Rashi cites the Midrash that questions Dinah’s whereabouts. He explains that Yaakov, fearing Eisav’s desire for Dinah, hid her in a chest in order to prevent Eisav from seeing her. For denying Eisav this opportunity, Hashem punished Yaakov by causing Dinah to fall into the hands of Shechem. As the Midrash states, Hashem reprimanded Yaakov, saying: “You prevented the possibility of a kindness to your brother; she will instead be taken by an enemy. You denied her marriage to one who is circumcised; she will instead marry an uncircumcised infidel. You refused her marriage in a permitted fashion; she will…

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Rabbi L. Scheinbaum In Vayeitzei, 5753

Complete this week and this one also will be given to you for the work which you will do for me for another seven years. And Yaakov did so. (29:27-28)

We may be puzzled by Yaakov’s passive acquiescence to Lavan’s proposal. Surely, Lavan had no legal or moral claim for Yaakov to work another seven years to receive Rachel as a bride, which their original contract had stipulated. After seven years, Lavan acted reprehensibly towards Yaakov by putting Leah under the chupah in place of Rachel. Yaakov clearly owed Lavan nothing, since he had explicitly stated his desire to marry Rachel. Why did Yaakov accede to Lavan’s manipulation without objection? Horav Dovid Feinstein, Shlita, suggests that Yaakov’s actions were motivated by his sensitivity to Leah’s feelings. He knew that Leah’s…

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Rabbi L. Scheinbaum In Vayeitzei, 5753

“And he saw a well in a field… and a great stone was on the mouth (top) of the well… and he rolled the stone from the top of the well.” (29:2-10)

The Torah emphasizes Yaakov’s superhuman physical strength by relating that he was able to roll the stone off the top of the well. Rashi elaborates on this theme by stating that the Torah notes Yaakov’s physical strength. It seems peculiar that the Torah would find it necessary to stress such a mundane trait. Is Yaakov a secular hero that his physical strength must be exalted? Is one’s personality and character to be measured by his physical prowess? Siach Mordechai answers that obviously, characterizing someone according to his physical ability is both inaccurate and inappropriate. The importance of one’s physical ability…

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Rabbi L. Scheinbaum In Vayeitzei, 5753

“And (Yaakov) raised his voice and cried” (29:11)

After a long journey, Yaakov Avinu finally arrived in Padan Aram and encountered his future wife, Rachel. One would expect Yaakov to have expressed profound joy at the momentous occasion of this first meeting. Instead of rejoicing, however, Yaakov cried. Rashi explains that Yaakov cried because he was grieved that he came to Rachel empty-handed. In contrast, his father, Yitzchak, had been sent with jewelry to meet his future wife, Rivkah. Yaakov’s sudden poverty is attributed to an unusual altercation between Yaakov and Elifaz, Eisav’s son. When Yaakov ran from his parents’ home, he narrowly escaped the venomous wrath of…

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“And he (Yosef) became a successful man, and he stayed in his Egyptian master’s house.” (39:3)

“And Yosef reported evil about them (his brothers) to their father.” (37:7)

“And Yisrael loved Yosef most of all his sons, because he was the child of his old age, so he made him a fine (multi- striped) cloak.” (37:3)

“For you battled with G-d and with man and have prevailed” (32:29)

“And he said: No longer shall your name be said as Yaakov but Yisrael, for you battled with angels and with men and have prevailed” (32:29)

“And (the stranger) saw that he could not defeat him (Yaakov), he touched the upper joint of his (Yaakov’s) thigh, and Yaakov’s hip joint became dislocated as he wrestled with him. Therefore Bnei Yisrael do not eat the displaced nerve. (32:26-33)

“And he rose that night and took his two wives and his two maidservants and his eleven children.” (32:23)

Complete this week and this one also will be given to you for the work which you will do for me for another seven years. And Yaakov did so. (29:27-28)

“And he saw a well in a field… and a great stone was on the mouth (top) of the well… and he rolled the stone from the top of the well.” (29:2-10)

“And (Yaakov) raised his voice and cried” (29:11)

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