Rabbi L. Scheinbaum

“Ephraim and Menasheh shall be mine like Reuven and Shimon… By you shall Yisrael bless… ‘May G-d make you like Ephraim and Menasheh.’” (48:5,20)

At best, Ephraim and Menasheh are considered equal to Reuven and Shimon, two of the Shivtei Kah, Tribes. However, when fathers and mothers bless their children they do not bless them, “May you be like Reuven and Shimon” (or any of the other Shevatim). Why, then, do Ephraim and Menasheh serve as paradigms for blessing? Surely, they were not better people than Reuven and Shimon. Sefas Emes explains the distinction. Although Ephraim and Menasheh were “second generation,” and therefore at birth were not on the same spiritual plateau as the Shevatim, they achieved their elevated status by developing themselves to reach…

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Rabbi L. Scheinbaum In 5771, Vayigash

“The days of the years of my sojourns have been a hundred and thirty years. Few and bad have been the days of the years of my life.” (47:9)

Daas Zekeinim m’Baalei HaTosfos quotes the Mishnah that says Yaakov Avinu was punished for making the above statement, condemning the years of his life as being “few and bad.” As a result of the Patriarch’s “complaint,” his life was shortened thirty-three years, which coincides with the thirty-three words (Pesukim 8-9) expressing this. The question is obvious and glaring: How could Yaakov have made such a statement? The Patriarch was an individual who served the Almighty with all of his heart and soul. How could he declare that his years were “few and bad”? Furthermore, to have made such a statement…

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Rabbi L. Scheinbaum In 5771, Vayigash

And he saw the wagons that Yosef had sent to transport him, then the spirit of Yaakov, their father was revived. (45:27)

In the previous pesukim, whenever Yaakov Avinu’s name is mentioned, his relationship to his sons is not indicated. Here, in denoting his “revival,” the Torah insists o underscoring that Yaakov avihem, “their father” became revived. What is the connection and significance of his being their forebear to his revival? Horav Aryeh Malkiel Kotler, Shlita, explains this based upon a principle quoted from his father Horav Shneuer Kotler, zl. The Rosh Yeshivah focuses on the opening Mishnah of Pirkei Avos, in which the Tanna commences his treatise on ethics by first introducing the Mesorah, transmission, of Torah from Hashem to Moshe and…

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Rabbi L. Scheinbaum In 5771, Vayigash

However, when they related to him all the words that Yosef had spoken to them, and he saw the wagons that Yosef had sent to transport him, then the spirit of their father Yaakov was revived. (45:27)

It seems as if the brothers were now conveying something new to Yaakov Avinu. Apparently, earlier when they had told him, Ode Yosef chai! – “Yosef is still alive, and he is the ruler over the land of Egypt” (45:26), this news did not catalyze as strong a reaction as their relating to him all that Yosef had actually told them. Furthermore, why is it that now – after hearing what Yosef had said – Yaakov suddenly noticed the wagons sent by Yosef? It is not as if the wagons were not there earlier. Last, what is the meaning of the…

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Rabbi L. Scheinbaum In 5771, Vayigash

“I will fully provide for you there, for there will be another five years of famine, lest you, and your household and all that is yours become poor.” (45:11)

Yosef HaTzaddik pointed out to his brothers that it had all finally come together. The ambiguities that had plagued their lives could now be seen as the handiwork of Hashem, Who orchestrated events for a specific purpose. It was all becoming clear. Indeed, there is hardly another narrative in the Torah that so cogently demonstrates the ways of Hashgachah, Divine Providence. Horav S.R. Hirsch, zl, comments that this story is probably the most vivid commentary on Shlomo Ha’melech’s saying: “The great Master of the Universe produces all things from their smallest beginnings. Be they physical or social, He causes them all…

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Rabbi L. Scheinbaum In 5771, Vayigash

But his brothers could not answer him, because they were left disconcerted before him. (45:3)

The Midrash quotes Abba Kohen Bardela in what has become one of the standard catchphrases concerning the process of rebuke, remorse and repentance: Oi la’nu mi’yom ha’din; Oi la’nu mi’yom ha’tochachah, “Woe to us from the Day of Judgment; woe to us from the Day of Rebuke.” While a number of issues regarding this statement beg elucidation, we will focus on a question raised by Horav Avraham Yoffen, zl, concerning the sequence of this statement. “Day of Rebuke” follows “Day of Judgment.” However, first one rebukes – then one issues judgment. The Tanna apparently had a reason for altering the sequence….

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Rabbi L. Scheinbaum In 5771, Vayigash

But his brothers could not answer him, because they were left disconcerted before him. (45:3)

It had become clear to the brothers. The ambiguities with which they had lived for the last twenty-two years were all resolved, as everything that had transpired fell into place. Likewise, explains the Chafetz Chaim, when our exile is finally concluded and Hashem lifts the veil from our eyes, we will see clearly how the events of history all fit together. What up until now seemed to be an inexplicable puzzle will be revealed as a Divine master plan. In the Midrash Rabbah, a quotation from Abba Kohen Bardela has set the standard for understanding the concept of mussar/tochachah, ethical…

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Rabbi L. Scheinbaum In 5771, Mikeitz

Their father Yaakov said to them, “I am the one whom you bereaved! Yosef is gone, Shimon is gone, and now you would take away Binyamin? Upon me has it all fallen!” (42:36)

Yaakov Avinu had experienced two tragedies with the loss of two sons: Yosef and Shimon. Horav S.R. Hirsch, zl, explains that Yaakov was addressing his sons from a practical, Torah-oriented perspective. It is quite possible that the “disappearance” of the brothers is unrelated. There is, however, one common thread between them: both tragedies directly affected Yaakov. He was left bereft of both sons. If things happen repeatedly to someone in a similar manner and he cannot see a clear reason why they should occur, he should not place himself into a position in which it could occur once again, until…

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Rabbi L. Scheinbaum In 5771, Mikeitz

They said to one another, “Indeed, we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us and we did not listen.” (42:21)

The saga of Yosef HaTzaddik and his brothers slowly came to a positive conclusion. The brothers, having descended to Egypt for the purpose of purchasing grain, confronted the Egyptian viceroy, who was really their long-lost brother, Yosef. They were unaware of his true identity, and after accusation and counter-diplomacy, they returned home to bring Binyamin to Egypt. Otherwise, Shimon would have been compelled to establish permanent residence in Egyptian captivity. This would have ultimately catalyzed Yaakov Avinu’s descent to Egypt and the commencement of galus Mitzrayim, the Egyptian exile. As we read the narrative, the discerning mind notes Hashem’s “handprint” on…

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Rabbi L. Scheinbaum In 5771, Mikeitz

“All of us, sons of one man are we; we are truthful [people]; your servants have never been spies.” (42:11)

Yosef leveled an excoriating accusation at his brothers, denouncing them as treacherous spies. As Ramban explains, they responded that they were all sons of one man, who was an individual of eminent standing and whose reputation was well-known. It would not be difficult for Yosef to inquire about him and his family. In other words, they were contending that since they were distinguished people and sons of a well-known, eminent person, labeling them as spies was totally out of line. Ramban adds that they were all sent together, because their father did not want to break up the family unit. In…

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“Ephraim and Menasheh shall be mine like Reuven and Shimon… By you shall Yisrael bless… ‘May G-d make you like Ephraim and Menasheh.’” (48:5,20)

“The days of the years of my sojourns have been a hundred and thirty years. Few and bad have been the days of the years of my life.” (47:9)

And he saw the wagons that Yosef had sent to transport him, then the spirit of Yaakov, their father was revived. (45:27)

However, when they related to him all the words that Yosef had spoken to them, and he saw the wagons that Yosef had sent to transport him, then the spirit of their father Yaakov was revived. (45:27)

“I will fully provide for you there, for there will be another five years of famine, lest you, and your household and all that is yours become poor.” (45:11)

But his brothers could not answer him, because they were left disconcerted before him. (45:3)

But his brothers could not answer him, because they were left disconcerted before him. (45:3)

Their father Yaakov said to them, “I am the one whom you bereaved! Yosef is gone, Shimon is gone, and now you would take away Binyamin? Upon me has it all fallen!” (42:36)

They said to one another, “Indeed, we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us and we did not listen.” (42:21)

“All of us, sons of one man are we; we are truthful [people]; your servants have never been spies.” (42:11)

YEARS

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