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“And the sons of Binyamin were Bela, Bechar and Ashbel . . .” (46:21)

Chazal cite the source for the name of each of Binyamin’s sons.  They explain that each name alludes in one way or another to Yosef, his only brother with whom he shares his mother, Rachel.  This is striking!  Binyamin fathered ten sons.  This was undoubtedly an amazing fountain of joy. Binyamin, however, did not lose himself in self-agrandizment. Instead, he named every child, every source of joy, after his lost brother. The Ponevezer Rav notes Binyamin’s singular love and devotion to Yosef. Throughout all of these years, he never allowed his longing for Yosef to become obsequious. He felt every…

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“These are the names of the Bnei Yisrael who came to Egypt.” (46:8)

Rashi notes that the Torah uses the present tense in this pasuk.  He explains that the verb tense refers to the actual time at which they arrived in Egypt. This seems surprising. If the pasuk is referring back to the time of arrival, it should have stated; “Who came to Egypt”. The Belzar Rebbe z.t.l. derives from this pasuk an important lesson for the Jew in galus, exile. The Jews must always view themselves as having just arrived on this very day. They are still brand new arrivals. Their source of guidance is still Yaakov, the Patriarch. Regardless of the…

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“And Yaakov rose up from Beer Sheva, and the Bnei Yisrael carried Yaakov, their father… And all his children he brought with him to Egypt.” (46:5,7)

Horav E.M. Bloch z.t.l. makes note of the contrast between these two pesukim. Originally the pasuk states that Yaakov was carried by his sons, and it ends by remarking that all the children came along with Yaakov. This is enigmatic! Is Yaakov the leader, or is he being led? Horav Bloch explains that indeed Yaakov was in charge, leading and guiding his flock, encouraging and preparing them for the long arduous journey through Egyptian exile. He was, however, old and frail, physically delicate from his many years of anguish. His condition demanded that he be carried.  Nonetheless, Yaakov was their…

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“And Yosef said to his brothers: I am Yosef; is my father still alive?” (45:3)

Yosef saw that Yehudah was adamant in his position and that he had reached the limits of his patience. The Midrash compares Yosef’s submission to an athlete who, upon accepting impending defeat, surrenders to avoid greater embarrassment. Indeed, the Midrash lauds Yosef’s wisdom in making this decision.  This idea is bemusing. What great wisdom is indicated by Yosef’s surrender in the face of imminent defeat? Yehudah and his brothers would have destroyed everything had he not permitted Binyamin to leave! Horav Henoch Lebowitz, Shlita, suggests an important lesson in human nature to be derived from this pasuk. An amazing sense…

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“And you shall not say to them, ‘Why did you pay back bad for good? Is not this in which my master drinks, and whereby he indeed divines…'” (44:4-5)

What did Yosef want to emphasize with the additional and seemingly redundant phrase, “You have done evil in so doing”? Horav Shlomo Harkavi Z”l. cites the Chovas Halevovos, who distinguishes between two obligatory approaches to serving Hashem.  One orientation is simply that the Torah implores it.  It is Hashem’s command that one performs mitzvos and avoids transgression. Hashem also demands of us that every action we do, every undertaking in which we involve ourselves, be consistent with “sechel ha’yashar,” common sense. One who acts in an irrational manner is truly reprehensible. When one is involved in a criminal act, such…

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“And Yehudah said, what shall we say, and what shall we justify ourselves; G-d has found the sin of your servants.” (44:16)

With these words, Yehudah spoke to the Master of the world, as he addressed Yosef. Throughout this whole time the brothers had continued to justify their action regarding Yosef.  Indeed, as Horav Avigdor Miller, Shlita, states, this process of self-justification endured for twenty-two years. During this time any focus on guilt or condemnation was veiled with a heavy layer of logic and righteous rationale. They overlooked their sins in the hope that any miscreancy would be “hidden” from Hashem. Horav Miller explains that the nature of man is to attempt to conceal his weaknesses and true motives from Hashem. As…

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“Did I not speak unto you saying: Do not sin against the child.” (42:22)

The Gerer Rebbe (Bais Yisrael) suggests that the words, “Do not sin against the child,” allude to another form of “sin” against a child. He is referring to a parents’ responsibility to provide their children with a quality Torah education. Parents who neglect to give their children the opportunity to have a Torah chinuch are placing them at a disadvantage. They are themselves sinful. As parents, it is our moral obligation to transcend our personal prejudices and vested interests in order to provide for our children’s eternity. There is an interesting story regarding the Bais Ha’Levi, who was confronted with…

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“And now let Pharaoh look for a discreet and wise man . . . And let him appoint overseers over the land and take up the fifth part of the land in the seven years of plenty.” (41:33,34)

When one recognizes the truth, regardless of its unpleasant nature, he should immediately respond to it. Horav Yaakov Weinberg, Shlita, makes this observation from Pharaoh’s actions.  Upon listening to Yosef’s interpretation of his dreams, Pharaoh immediately promoted Yosef to an exalted position. Imagine Pharaoh’s emotions at the time. To take a lowly Hebrew slave out of the king’s dungeon and ennoble him above everyone is unimaginable. Yet, Pharaoh did exactly that. He was faced with the obvious truth that Yosef was superior to everyone. He responded accordingly. What really was so outstanding about Yosef? What distinguished Yosef’s actions and words…

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“And it came to pass at the end of two years.” (41:1)

Rashi cites the Midrash in Parashas Vayeishev which states that these two years refer to two extra years that Yosef was incarcerated. Since Yosef put his trust in the butler by asking to remember him upon his release from prison, he was forced to be confined for two additional years. This Midrash is vexing. While we are commanded to have bitachon, trust in Hashem, we are, nevertheless, implored to employ the usual forms of hishtadlus, endeavor. Indeed, wasn’t Yosef simply resorting to hishtadlus? The Chazon Ish explains that Yosef’s requesting that the butler remember him was an improper form of…

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“And lo, my sheaf arose, and also stood upright, and behold your sheaves came round about, and bowed down to my sheaf. And his brothers said to him: ‘Shall you indeed reign over us, or shall you indeed have dominion over us?’ And behold the sun and the moon and eleven stars bowed down to me.” (37:7,8,9)

At first glance, Yosef’s second dream is a repetition of the first. This design, which emphasized Yosef’s superiority. effected a response of hatred from his brothers. When he related the second dream, however, his brothers seemed to have reacted with silence. Indeed, their loathing of him increased in intensity. This hatred festered and developed into a state of physical violence.  Yet, the Torah does not record any semblance of protest toward the second dream. Why were they so passive in responding to this second dream? Horav Moshe Swift z.t.l. offers the following rationale. There is a marked difference between a…

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