Sruly Schnair – Page 46 – Peninim on the Torah

ועתה ירא פרעה איש נבון וחכם וישיתהו על ארץ מצרים

Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt. (41:33)

Pharaoh had asked Yosef to interpret his dreams. Nowhere do we find him asking for advice. Yet, after Yosef paints a picture of prosperity followed by hunger, doom and gloom, he adds that Pharaoh should immediately appoint a wise and discerning man to administrate the country. Horav Yitzchak Volozhiner, zl, explains that Pharaoh’s dream occurred on Rosh Hashanah, as Chazal (Rosh Hashanah 10) teach that Yosef was taken out of prison on Rosh Hashanah. Yosef wondered why Pharaoh had his dreams on this auspicious day. Indeed, Chazal (Rosh Hashanah 16a) teach that four times during the year Hashem judges the…

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ועתה ירא פרעה איש נבון וחכם וישיתהו על ארץ מצרים

Sruly Schnair In 5783, Mikeitz

Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt. (41:33)

Chochmah, wisdom, is clearly a prerequisite for growth and leadership. It is also vital to functioning as a ben Torah, one who is committed to achieving a close relationship with Hashem. Horav Elazar M. Shach, zl, was wont to say that Hashem will not take a person to task if he is not a tzaddik, righteous man, but He expects him to be a chacham, wise man. This means that Hashem waits for a person to use his own G-d-given brain to determine that it is in his best interest to choose to live the Torah way of life. His…

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ויאמר פרעה אל יוסף... אין נבון וחכם כמוך

Sruly Schnair In 5783, Mikeitz

Pharaoh said to Yosef… “There can be no one so discerning and wise as you.” (41:39)

Pharaoh mentions navon, discerning, before chacham, wise. In Devarim 1:13, concerning the appointment of judges, the Torah writes, Havu lachem anashim chachamim u’nevonim, “Provide for yourselves distinguished men who are wise and discerning (well-known).” What is the reason for the disparity? Horav Moshe Shternbuch, Shlita, explains chochmah as basic wisdom, knowledge that one receives from his forebears – without personal embellishment or supplementation. Tevunah, discernment, is what one understands on his own, thus enabling him to add to the knowledge that he has acquired. With this principle in mind, we can understand the difference between the Jewish and the non-Jewish…

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ויאמר יעקב לבניו למה תתראו

Sruly Schnair In 5783, Mikeitz

Yaakov said to his sons, “Why would you have everyone gazing at you?” (42:1)

Yaakov had sufficient food for his family. The country, however, was suffering through a hunger which was taking its toll on everyone around them. Thus, Yaakov told his sons to be like everyone else and go down to Egypt to purchase grain to sustain the family. In an address at an Agudas Yisrael convention, Horav Shimon Schwab, zl, exhorted the listeners: Lamah tisrahu, “Do not be conspicuous with your wealth – even if it was honestly earned (according to Torah standards). Why display before others that you have sufficient food when they are starving?” They had enough, but others did…

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ויוסף אמר לאשר על ביתו קום רדף אחרי האנשים והשגתם ואמרת אליהם למה שלמתם רעה תחת טובה

Sruly Schnair In 5783, Mikeitz

Yosef said to the one in charge of his house, “Arise, chase after the men; when you overtake them, you shall say to them, “Why do you repay evil for good?” (44:4)

One would have expected Yosef to instruct his agent to simply ask the brothers, “Why did you take the cup? Why did you repay evil for good?” This is not the first question one asks of someone who has just stolen his silver cup. The Zera Shimshon explains that Yosef asked this question by design, in order to send home a message to the brothers. He intimated, “When our father made me a multi-colored coat, you became jealous. You became so jealous that it was sufficient reason for you to sell me as a slave. “If, however, you were to…

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והנה אנחנו מאלמים אלמים בתוך השדה והנה קמה אלמתי וגם נצבה

Sruly Schnair In 5783, Vayeishev

Behold! We were binding sheaves in the middle of the field, when, behold! My sheaf arose and remained standing. (37:7)

The Torah’s narrative teaches us how Hashem’s ways (of dealing with the world and with us) must be accepted with love. A superficial, cursory perusal of the stories in the Torah will not do anyone justice; the reader is left clueless, and the profundity of the narrative remains concealed and ambiguous. The Midrash and Zohar, the Talmud and its many commentators, offer us powerful insights into the behind the scenes workings of the narrative, their hidden meaning, and the message for the reader. Concerning Yosef HaTzaddik, Chazal (Bereishis Rabbah 84:10) teach, Kamah alumasi; my sheaf stood up – “My alumah,…

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וילכו אחיו לרעות את צאן אביהם בשכם... ויאמר ישראל אל יוסף... לכה ואשלחך אליהם... ויבא שכמה

Sruly Schnair In 5783, Vayeishev

Now, his brothers went to pasture their father’s flock in Shechem… and Yisrael said to Yosef… “Come, I will send you to them,” and he arrived in Shechem. (37:12,13,14)

Despite the brothers negative association with Shechem, a region where they had killed the male inhabitants of an entire city, they put their trust in Hashem, who caused the pagan residents of the area to fear them. Perhaps they remonstrated to themselves that their actions were not a disgrace. They acted in a manner which they felt was appropriate. Rashi notes that Shechem was a makom muchan l’puraniyos, a place prepared for adversity: there, the tribes acted sinfully; there, the people of Shechem violated Dinah; there, the malchus Bais David, kingdom of David Hamelech, was divided. Rashi’s order of events…

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וישמע ראובן ויצלהו מידם

Sruly Schnair In 5783, Vayeishev

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

Reuven suggested the brothers throw Yosef into a pit, rather than personally execute corporeal punishment against him. [The Shevatim, tribes/brothers, convened a bais din, judicial court, to determine if Yosef was, in fact, guilty of rendering false testimony against them, or a rodef, pursuer, who wanted to do them harm. In any event, they did not make their decision lightly.] It is difficult to understand how Reuven’s suggestion that the brothers instead fling Yosef into a pit swarming with dangerous creatures was an act of saving Yosef. Was he not selecting one form of death over another? The Ohr HaChaim…

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ויקרע יעקב שמלתיו... ויתאבל על בנו ימים רבים

Sruly Schnair In 5783, Vayeishev

Then Yaakov rent his garments… he mourned for his son many days. (37:34)

Rashi explains the term yamim rabim, many days: twenty-two years, which lasted from Yosef’s sudden departure until Yaakov Avinu went down to Egypt. This specific time was by design (as is everything) to coincide with the twenty-two years that Yaakov Avinu did not fulfill the mitzvah of Kibbud av v’eim, honoring his father and mother. Yaakov Avinu experienced twenty-two years of agony and mourning over the painful loss of a son, as middah k’neged middah, measure for measure, for his lack of fulfilling the mitzvah to honor his parents. At first glance, Yaakov’s departure from home by his mother’s instruction…

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ותסר בגדי אלמנותה מעליה... ותשב בפתח עינים

Sruly Schnair In 5783, Vayeishev

So, she removed her widow’s garb from upon her… and she sat at a crossroads. (38:14)

The term pesach einayim literally translated, means “at an entrance of eyes.” Here, it is interpreted as parashas derachim, crossroads, because it is point where a traveler must open his eyes and decide which road he will take. The parashas derachim is called pesach einayim, because one cannot continue on the road unless his eyes are open, so that he can determine the best road to take. Horav Tzvi Hirsch Ferber, zl (Kerem HaTorah) relates that years earlier (he published his sefer in 1914), in such Jewish bastions of Torah and avodah, one road existed (which was used by the…

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ועתה ירא פרעה איש נבון וחכם וישיתהו על ארץ מצרים

Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt. (41:33)

ועתה ירא פרעה איש נבון וחכם וישיתהו על ארץ מצרים

Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt. (41:33)

ויאמר פרעה אל יוסף... אין נבון וחכם כמוך

Pharaoh said to Yosef… “There can be no one so discerning and wise as you.” (41:39)

ויאמר יעקב לבניו למה תתראו

Yaakov said to his sons, “Why would you have everyone gazing at you?” (42:1)

ויוסף אמר לאשר על ביתו קום רדף אחרי האנשים והשגתם ואמרת אליהם למה שלמתם רעה תחת טובה

Yosef said to the one in charge of his house, “Arise, chase after the men; when you overtake them, you shall say to them, “Why do you repay evil for good?” (44:4)

והנה אנחנו מאלמים אלמים בתוך השדה והנה קמה אלמתי וגם נצבה

Behold! We were binding sheaves in the middle of the field, when, behold! My sheaf arose and remained standing. (37:7)

וילכו אחיו לרעות את צאן אביהם בשכם... ויאמר ישראל אל יוסף... לכה ואשלחך אליהם... ויבא שכמה

Now, his brothers went to pasture their father’s flock in Shechem… and Yisrael said to Yosef… “Come, I will send you to them,” and he arrived in Shechem. (37:12,13,14)

וישמע ראובן ויצלהו מידם

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

ויקרע יעקב שמלתיו... ויתאבל על בנו ימים רבים

Then Yaakov rent his garments… he mourned for his son many days. (37:34)

ותסר בגדי אלמנותה מעליה... ותשב בפתח עינים

So, she removed her widow’s garb from upon her… and she sat at a crossroads. (38:14)

YEARS

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