Rabbi L. Scheinbaum

So Yaakov said to his sons, “Why do you make yourselves conspicuous?” (42:1)

In the Talmud Taanis 10b (cited by Rashi), Chazal explain Yaakov Avinu’s words. Those who possess grain when the whole countryside is starving surely catalyze envy and ill will on the part of the descendants of Yishmael and Eisav, who were the neighbors of Yaakov and his family. Yaakov Avinu’s rhetorical question has been the motif of many Jewish leaders who admonish their fellow Jews not to shtech ois di oigen, “pierce the eyes of their gentile neighbors,” by flaunting their good fortune. Regrettably, this issue has remained over time, and has demanded constant reiteration. This idea applies whenever one’s actions may…

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Rabbi L. Scheinbaum In 5771, Mikeitz

It was the end of two years to the day. (41:1)

Horav Meir, zl, m’Premishlan, related that his father had once experienced aliyas neshamah, during which his holy soul took leave of its physical container and ascended into the Heavenly sphere. He “noticed” that two “people” were being brought into Heaven; one was quite young, while the other appeared to be very old. Strangely, in Heaven, they referred to the young man as a senior citizen, while, concerning the old man, the converse was true. His father questioned this. After all, this is the Olam Ha’Emes, World of Truth. One’s age should be registered in accordance with his biological journey on…

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Rabbi L. Scheinbaum In 5771, Vayeishev

After these things, his master’s wife cast her eyes upon Yosef. (39:7)

After spending a year in Potiphar’s service, the stage was set for Potiphar’s wife to express her desire for this handsome slave. Chazal teach that there is more to the story. Yosef ruminated, “My father was tested, my grandfather was tested, and I should not be tested?” Immediately upon hearing this, Hashem decided to grant Yosef his wish. He, too, would be tested. Chazal conclude that Yosef wanted to be tested, so that his latent strength of character would be freed and he could ultimately achieve more. Clearly, languishing in an Egyptian jail was not conducive to Yosef’s hidden abilities….

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Rabbi L. Scheinbaum In 5771, Vayeishev

As she was taken out, she sent [word] to her father-in-law, saying, “By the man to whom these belong I am with child.” (38:25)

Interweaved within the narrative of Yosef’s sale as a slave and eventual arrival in Egypt, is the story of Yehudah. At first, it seems misplaced, since it does not appear to have any relationship to the Yosef narrative. Chazal, however, explain that Yehudah was deposed from his position as leader over them, because he was not forceful enough to prevent the sale. Had he demanded that Yosef be released, he would have prevailed. Yehudah only saved him from death. For not completing his task, he was punished by Hashem with the eventual passing of his sons, Er and Onan. In the…

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Rabbi L. Scheinbaum In 5771, Vayeishev

Reuven heard, and he rescued him from their hand. (37:21)

Reuven slowed the process, ultimately convincing his brothers not to be guilty of cold-blooded murder. Chazal teach that Reuven acted nonchalantly concerning his act of saving Yosef, not giving it the importance that it deserved. They say that had Reuven been aware that Hashem would write in His Torah that Reuven was to be credited with saving Yosef, he would have taken Yosef right then and there and carried him on his shoulders back home to Yaakov Avinu. Reuven acted properly, but did not give his actions much thought. A similar statement is made concerning Boaz, who gave Rus some…

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Rabbi L. Scheinbaum In 5771, Vayeishev

A man discovered him, and behold! – he was blundering in the field; the man asked him, saying, “What do you seek?” (37:15)

Yosef’s father sent him to seek out his brothers and report back to him concerning their welfare. Chazal teach that Hashem sent the Malach, angel, Gavriel, in the likeness of a man, to lead Yosef to his brothers. This was all part of the Divine master plan that would eventually lead the entire family of Yaakov Avinu to descend to Egypt, as part of fulfilling the prophecy to Avraham Avinu. The Kotzker Rebbe, zl, interprets the “man’s” question to Yosef homiletically. The man/angel was telling Yosef that when he – or any man – is lost, confused with life, its…

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Rabbi L. Scheinbaum In Vayishlach, 5771

Eisav took his wives, and his sons, and his daughters… and all the wealth that he had acquired in the land of Canaan and went to a land because of Yaakov, his brother. (36:6)

Little things make a difference. It is striking, however, how these seemingly little things affect various people differently. We will present two examples of how little/minor actions had a negative effect on Yaakov Avinu, while a little act of decency on the part of Eisav earned him incredible reward. When Yaakov met with Eisav, he presented his family, consisting of his wives and their eleven children (see 32:23). Something is wrong – Yaakov had twelve children. Although this took place before the birth of Binyamin, what about Dinah? Her inclusion would have equaled twelve children. Chazal relate that Yaakov hid…

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Rabbi L. Scheinbaum In Vayishlach, 5771

And Dinah, the daughter of Leah whom she had borne to Yaakov, went out to see/look over the daughters of the land. (34:1)

Rashi notes that Dinah is called the “daughter of Leah,” as opposed to the “daughter of Yaakov.” He explains that her maternal pedigree is underscored due to her “going out,” which mimicked the “going out” of Leah, as it is written, “And Leah went out to greet him (Yaakov)” (Ibid. 30:16). Rashi suggests that Leah’s “going out” to greet Yaakov Avinu was also not fitting for her. As a result, her daughter Dinah had her own “going out” that ended in tragedy. When we peruse the pesukim and the various commentators, we find nothing inappropriate about Leah’s informing Yaakov that…

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Rabbi L. Scheinbaum In Vayishlach, 5771

And he said, “Your name shall no longer be called Yaakov, but rather Yisrael, for you have striven, im Elokim and with people, and you have prevailed. (32:29)

In defining the phrase, im Elokim, which should be translated, “with G-d,” we find a difference of opinion among the commentators. Targum Yonasan ben Uziel defines the word Elokim as referring to angels of G-d. Thus, Yaakov Avinu fought with an angel. Targum Onkelos explains that the term Elokim refers to Hashem Himself, while the word preceding it, im, has the meaning of “before,” rather than “with.” Thus, the pasuk is translated such that the word im has two meanings: “You have striven before G-d and with people, “and” you have prevailed.” Horav Aharon Soloveitchik, zl, applies both of the…

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Rabbi L. Scheinbaum In Vayishlach, 5771

When he perceived that he could not overcome him, he struck the ball of his thighbone; and the ball of Yaakov’s thighbone became dislocated as he wrestled with him. (32:26)

Obviously, the dynamics of this “wrestling match” – this spiritual struggle between the forces of evil and falsehood and the forces of good and truth – have created powerful, esoteric implications and ramifications for generations. Chazal shed some light upon this struggle and the meaning of Yaakov Avinu’s “limping” afterwards. Sforno presents an interesting rendering of the phrase: “He could not overcome him” from the pasuk quoted above. Eisav’s angel – who represented him in this struggle to overwhelm Yaakov’s middah, attribute, of emes, truth, and his clinging to Torah – fought in vain to weaken Yaakov’s resolve. He clung so…

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So Yaakov said to his sons, “Why do you make yourselves conspicuous?” (42:1)

It was the end of two years to the day. (41:1)

After these things, his master’s wife cast her eyes upon Yosef. (39:7)

As she was taken out, she sent [word] to her father-in-law, saying, “By the man to whom these belong I am with child.” (38:25)

Reuven heard, and he rescued him from their hand. (37:21)

A man discovered him, and behold! – he was blundering in the field; the man asked him, saying, “What do you seek?” (37:15)

Eisav took his wives, and his sons, and his daughters… and all the wealth that he had acquired in the land of Canaan and went to a land because of Yaakov, his brother. (36:6)

And Dinah, the daughter of Leah whom she had borne to Yaakov, went out to see/look over the daughters of the land. (34:1)

And he said, “Your name shall no longer be called Yaakov, but rather Yisrael, for you have striven, im Elokim and with people, and you have prevailed. (32:29)

When he perceived that he could not overcome him, he struck the ball of his thighbone; and the ball of Yaakov’s thighbone became dislocated as he wrestled with him. (32:26)

YEARS

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