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“And Pharaoh said to Yaakov, how many are the days of your life? And Yaakov said to Pharaoh… few and evil have been the days of my life.” (47:8-9)

The Midrash comments that Hashem reprimanded Yaakov for complaining about the evil that had befallen him during his lifetime. Indeed, he had suffered harshly, but Hashem’s “intervention” always catalyzed a favorable outcome. Hashem therefore, punished Yaakov by shortening his life span thirty-three years, coinciding with the thirty-three words of complaint which he had uttered. Instead of living to the age of one hundred and eighty years like his father Yitzchak, he died at the age of one hundred and forty-seven. If one looks at the text, it is obvious that the thirty-three words also include Pharaoh’s inquiry regarding Yaakov’s age….

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“And he sent Yehudah before him to show the way before him to Goshen.” (46:28)

Rashi explains that Yehudah had been sent ahead to establish a house of study from which learning would emanate. The aged Patriarch was preparing to leave his home and familiar environment because of a terrible famine that had afflicted the land. His long-lost son Yosef was anxiously awaiting his arrival. A special parcel of land had been designated for these refugees. Yaakov, however, had one issue on his mind – to send Yehudah to pave the way to build houses of study.   Before tents were to be set up, before houses were to be built, the Torah institutions were…

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And Yisrael journeyed with all that he had, and he came to Beer-Sheva.” (46:1)

The decision to travel to Egypt had been made, but before emarking on the journey, Yaakov first detoured to Beer-Sheva. The Midrash explains that he cut down the cedar trees which his grandfather, Avraham, had planted, and carried them with him to Egypt. This act was the product of a prophetic vision in which he foresaw his descendants later needing the cedar wood for the building of the Mishkan (Tabernacle). What is the significance of Yaakov’s detour, and what lesson may be derived?   When Yaakov heard the incredible news that Yosef was still alive and had attained a significant…

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“And He has made me a father to Pharaoh.” (45:8)

Rashi translates the word “ct” as a “friend and patron.” Horav Shimon Schwab Shlita explains that Rashi’s definition opens up a new vista of understanding regarding the ideal relationship between a father and his child. It should be one of friendship and companionship. There should exist an openness in which a child feels secure in confiding in his father. Later, in Sefer Devarim, we learn about the “maysis” (seducer, missionary) who attempts to persuade a fellow Jew to worship idols. The Torah states “if you will be seduced by your friend… who is as dear to you as your life….

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“And as I am already bereaved (of my child), (so also) I am bereaved (43:14)

Yaakov thought that he was sending Binyamin into a perilous place; in reality, he was sending him to his loving brother, who wielded great power in Egypt. Perhaps no place was more secure for Binyamin than “Yosef’s” Egypt. The entire narrative, demonstrates that those circumstances which are seemingly hopeless can be in actuality beneficial. Yosef’s afflictions were necessary to his attaining the highest power in Egypt. His brothers however, who feared the dreaded vice-regent of Egypt, were in error, for that dreaded and evil Egyptian was none other than their loving brother, Yosef. The lesson to be noted is that…

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“And Hashem Almighty shall grant you sympathy in the presence of the man.” (43:14)

The word ohnjr (sympathy) designates the attribute of Hashem which is the most general and secure. It is the fundamental trait by which the relationship among people should be characterized. “ohnjr” reflects family love – the love of parents to children, children to parents, the love of children one to another on account of the common “ojr” (womb), from where they all originate. This definition conflicts with the popular definition of “,ubnjr” (pity), which we are inclined to accept. Indeed, pity is a feeling with less essence than that of true ohnjr. Which is more ennobling: to be moved to…

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“And they said one to another, we are surely guilty concerning our brother, for we saw the distress of his soul when he beseeched us, and we would not listen. Therefore this distress has befallen us. And Reuven answered them saying, did I not say to you do not sin against the child.” (42:21-22)

When Yosef accused his brothers of spying, they quickly comprehended that this distressful situation was brought upon them as retribution for their involvement in the selling of Yosef. Consequently, it seems puzzling that when the silver with which they purchased the corn was returned in their baggage, they were not able to see that this development was a sign of further retribution from Hashem for their sin. The Midrash explains that every act demonstrating Yosef’s behavior and attitude towards his brothers was to serve as a reminder of their previous ill-treatment of Yosef. This enabled them to repent which led…

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“And now let Pharaoh look for an understanding and wise man.” (37:1-2)

It is interesting to note Yosef’s boldness in taking the initiative to offer Pharaoh advice. Pharaoh was searching only for someone to interpret his dreams, not one to direct him in the administration of the country! Why then was Yosef so brazen to volunteer his gratuitous suggestions? Horav Nissan Alpert Z”l explains that Yosef’s attitude was not only appropriate, but necessary, for his acceptance in the Egyptian hierarchy. When Pharaoh chose to designate Yosef as viceroy over Egypt, his intimate advisors were concerned that he appointed a lowly servant to a powerful position. There was no precedent in Egyptian history…

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“But have me in your remembrance… and mention me to Pharaoh and bring me out of this house.” (40:12) – “Yet the chief butler did not remember Yosef but forgot him.” (40:23)

Rashi explains that since Yosef put his trust in the butler, he was punished by being confined for two extra years. Rabeinu Bachya explains that undoubtedly, Yosef was a righteous baal bitachon (one who puts his complete trust in Hashem). Despite this characterization, he was punished with additional incarceration because Hashem is especially strict in appraising the actions of tzaddikim. Superficially, this indicates that true “bitachon” (trust) consists of doing absolutely nothing. Apparently Yosef should not have made any active attempt to gain release from prison. This would suggest that hishtadlus (exerting any effort) contradicts the concept of “bitachon”. Throughout…

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“Come and let us sell him to the Yishmaelim, but our hand shall not be upon him.” (37:27)

Yehudah’s suggestion to sell Yosef is apparently considered laudable, for we on his deathbed Yaakov praised him for his advice. This seems peculiar, however, since selling Yosef to people of such low moral character seems wrong. Indeed there is a famous dictum that, “worse is one who leads another into transgression, than one who kills him.” Why then was Yehudah so extolled?   We may suggest that this pasuk presents a profound lesson. When one is confronted with a situation in which an incorrect decision on his part will cause an irreversible outcome, it is appropriate that he refrain from…

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