Rabbi L. Scheinbaum

“He (Yosef) comforted them and spoke to their heart.” (50:21)

Yosef comforted his brothers. It seems that he had forgiven them for selling him as a slave. In a similar statement, Yosef said to his brothers, “Do not be distressed and do not reproach yourselves for having sold me here, for it was as a provider that G-d sent me ahead of you” (Bereishis 45:5). Once again, it seems apparent that Yosef was not angry with his brothers. Indeed, he asserted that the sale was a G-d-send. Hashem placed him in Egypt, so that he would be in a position to help his family. Both of these pesukim apparently imply…

Home -> Vayechi -> 5767

Rabbi L. Scheinbaum In 5767, Vayechi

“He (Yosef) comforted them and spoke to their heart.” (50:21)

Yosef comforted his brothers. It seems that he had forgiven them for selling him as a slave. In a similar statement, Yosef said to his brothers, “Do not be distressed and do not reproach yourselves for having sold me here, for it was as a provider that G-d sent me ahead of you” (Bereishis 45:5). Once again, it seems apparent that Yosef was not angry with his brothers. Indeed, he asserted that the sale was a G-d-send. Hashem placed him in Egypt, so that he would be in a position to help his family. Both of these pesukim apparently imply…

Home -> Vayechi -> 5768

Rabbi L. Scheinbaum In 5768, Vayechi

“He (Yosef) comforted them and spoke to their heart.” (50:21)

Yosef comforted his brothers. It seems that he had forgiven them for selling him as a slave. In a similar statement, Yosef said to his brothers, “Do not be distressed and do not reproach yourselves for having sold me here, for it was as a provider that G-d sent me ahead of you” (Bereishis 45:5). Once again, it seems apparent that Yosef was not angry with his brothers. Indeed, he asserted that the sale was a G-d-send. Hashem placed him in Egypt, so that he would be in a position to help his family. Both of these pesukim apparently imply…

Home -> Vayechi -> 5769

Rabbi L. Scheinbaum In 5769, Vayechi

“He (Yosef) comforted them and spoke to their heart.” (50:21)

Yosef comforted his brothers. It seems that he had forgiven them for selling him as a slave. In a similar statement, Yosef said to his brothers, “Do not be distressed and do not reproach yourselves for having sold me here, for it was as a provider that G-d sent me ahead of you” (Bereishis 45:5). Once again, it seems apparent that Yosef was not angry with his brothers. Indeed, he asserted that the sale was a G-d-send. Hashem placed him in Egypt, so that he would be in a position to help his family. Both of these pesukim apparently imply…

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Rabbi L. Scheinbaum In 5770, Vayechi

“He (Yosef) comforted them and spoke to their heart.” (50:21)

Yosef comforted his brothers. It seems that he had forgiven them for selling him as a slave. In a similar statement, Yosef said to his brothers, “Do not be distressed and do not reproach yourselves for having sold me here, for it was as a provider that G-d sent me ahead of you” (Bereishis 45:5). Once again, it seems apparent that Yosef was not angry with his brothers. Indeed, he asserted that the sale was a G-d-send. Hashem placed him in Egypt, so that he would be in a position to help his family. Both of these pesukim apparently imply…

Home -> Vayechi -> 5772

Rabbi L. Scheinbaum In 5772, Vayechi

“He (Yosef) comforted them and spoke to their heart.” (50:21)

Yosef comforted his brothers. It seems that he had forgiven them for selling him as a slave. In a similar statement, Yosef said to his brothers, “Do not be distressed and do not reproach yourselves for having sold me here, for it was as a provider that G-d sent me ahead of you” (Bereishis 45:5). Once again, it seems apparent that Yosef was not angry with his brothers. Indeed, he asserted that the sale was a G-d-send. Hashem placed him in Egypt, so that he would be in a position to help his family. Both of these pesukim apparently imply…

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Rabbi L. Scheinbaum In 5760, Vayechi

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

Yosef was assuaging his brothers’ guilt, saying that Hashem “caused” him to be brought to Egypt in order to set in motion the vehicle for ultimately saving them. They were simply pawns in Hashem’s Divine plan. The commentators question the meaning and purpose of the words, “It is clear as this day.” What is the reference to “this day”? The Ozrover Rebbe, z.l., in his sefer Be’er Moshe, posits that the “kayom ha’zeh,” “this day,” is a reference to another instance in which the phrase “this day” is used: In Parashas Vayeishev, when recalling the incident of Yosef Ha’tzaddik and…

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Rabbi L. Scheinbaum In 5761, Vayechi

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

Yosef was assuaging his brothers’ guilt, saying that Hashem “caused” him to be brought to Egypt in order to set in motion the vehicle for ultimately saving them. They were simply pawns in Hashem’s Divine plan. The commentators question the meaning and purpose of the words, “It is clear as this day.” What is the reference to “this day”? The Ozrover Rebbe, z.l., in his sefer Be’er Moshe, posits that the “kayom ha’zeh,” “this day,” is a reference to another instance in which the phrase “this day” is used: In Parashas Vayeishev, when recalling the incident of Yosef Ha’tzaddik and…

Home -> Vayechi -> 5763

Rabbi L. Scheinbaum In 5763, Vayechi

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

Yosef was assuaging his brothers’ guilt, saying that Hashem “caused” him to be brought to Egypt in order to set in motion the vehicle for ultimately saving them. They were simply pawns in Hashem’s Divine plan. The commentators question the meaning and purpose of the words, “It is clear as this day.” What is the reference to “this day”? The Ozrover Rebbe, z.l., in his sefer Be’er Moshe, posits that the “kayom ha’zeh,” “this day,” is a reference to another instance in which the phrase “this day” is used: In Parashas Vayeishev, when recalling the incident of Yosef Ha’tzaddik and…

Home -> Vayechi -> 5764

Rabbi L. Scheinbaum In 5764, Vayechi

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

Yosef was assuaging his brothers’ guilt, saying that Hashem “caused” him to be brought to Egypt in order to set in motion the vehicle for ultimately saving them. They were simply pawns in Hashem’s Divine plan. The commentators question the meaning and purpose of the words, “It is clear as this day.” What is the reference to “this day”? The Ozrover Rebbe, z.l., in his sefer Be’er Moshe, posits that the “kayom ha’zeh,” “this day,” is a reference to another instance in which the phrase “this day” is used: In Parashas Vayeishev, when recalling the incident of Yosef Ha’tzaddik and…

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“He (Yosef) comforted them and spoke to their heart.” (50:21)

“He (Yosef) comforted them and spoke to their heart.” (50:21)

“He (Yosef) comforted them and spoke to their heart.” (50:21)

“He (Yosef) comforted them and spoke to their heart.” (50:21)

“He (Yosef) comforted them and spoke to their heart.” (50:21)

“He (Yosef) comforted them and spoke to their heart.” (50:21)

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

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