Sruly Schnair

“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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Sruly Schnair In 5754, Mikeitz

“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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Sruly Schnair In 5754, Mikeitz

“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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Sruly Schnair In 5754, Mikeitz

“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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Sruly Schnair In 5754, Mikeitz

“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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Sruly Schnair In 5754, Mikeitz

“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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Sruly Schnair In 5754, Vayeishev

“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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Sruly Schnair In 5754, Vayeishev

“These are the generations of Yaakov; Yosef.” (37:2)

Rashi cites the Midrash which draws a parallel between Yaakov and Yosef. Whatever happened to Yaakov similarly occurred to Yosef. The former was hated by his brother, and the latter was also despised by his brothers. The former’s brother sought to kill him, just as the latter’s brothers also sought to destroy him. Horav Elchanan Wasserman z.t.l. advances this thought by applying the famous dictum of “Whatever happens to the “fathers” is a portent for their “sons.” The dilemmas confronting Yaakov in his “relationship” with Esov and Lavan are a presage for Klal Yisrael’s external relationship in galus, exile, among…

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Sruly Schnair In Vayishlach, 5754

“These are the chiefs of the sons of Eisav.” (36:15)

Horav Y. Hutner z.t.l. makes note of the fact that the expression “aluf”, chief, is used only in regard to the descendants of Eisav. The descendants of Yishmael, however, are referred to as “nasi”, prince”. He explains that this disparity in terminology had catalyzed a disparity in their relationship to Am Yisrael. In the Talmud, Sanhedrin 99a, Chazal interpret the term, “aluf,” to be a sovereign without a crown. Eisav merited the name of monarch in a limited sense. He will survive as a nation until that day when “the saviors will ascend Har Tzion to judge Eisav’s mountain, and…

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Sruly Schnair In Vayishlach, 5754

“And Hashem said to Yaakov, arise, go up to Bais Kail and dwell there and make an altar to the G-d that appeared to you when you fled Eisav your brother.” (35:1)

Horav A. Miller, Shlita, states that this “dwelling” was not intended to be a permanent residence. Hashem only wanted Yaakov to stop and take an accounting of what had happened until the present. The purpose of this “dwelling” was to avail Yaakov the opportunity for contemplation, so that he could reflect upon all the wonders which Hashem had created for him. Considering this information was not sufficient. It was incumbent upon him to allocate a specific time to meditate and appreciate all the good which Hashem had done for him. Every experience was part of a chain of events specifically…

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

“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)

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

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

“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)

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

“These are the generations of Yaakov; Yosef.” (37:2)

“These are the chiefs of the sons of Eisav.” (36:15)

“And Hashem said to Yaakov, arise, go up to Bais Kail and dwell there and make an altar to the G-d that appeared to you when you fled Eisav your brother.” (35:1)

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