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Rabbi L. Scheinbaum
In 5763, Mikeitz

“Indeed, we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us.” (42:21)

If we peruse the preceding parsha, which relates the story of the sale of Yosef to the Yishmaelim, we notice that there is no mention of Yosef pleading with his brothers. It is only from their vidui, confession, that we are able to derive that he pleaded with them not to sell him. Horav Yosef Konvitz, z.l., observes, that it is implicit in the brothers’ statement that this pleading must have taken place only at the moment that they decided to sell him to the Arab merchants. Why? Why did he not implore them earlier, when they were throwing him…

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Home -> Mikeitz -> 5762

Rabbi L. Scheinbaum
In 5762, Mikeitz

“Behold! he was standing over the River… ‘In my dream, behold! I was standing upon the bank of the River.’” (41:1, 17)

In Pharaoh’s dream, he sees himself standing over the river. When he relates the dream to Yosef, he tells him that he was standing on the bank  of  the river. What  is  the  significance  of  this discrepancy? The commentators suggest reasons for the change. Horav Yaakov Neiman, z.l., takes a somewhat different approach. He gives the following analogy. In America, during the cold winter rivers and lakes freeze, due to the subzero temperatures. When these rivers freeze, they become rock solid. One can  even drive over these frozen “highways.” Someone who comes from a warm climate and sees this “highway,” will…

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Home -> Mikeitz -> 5762

Rabbi L. Scheinbaum
In 5762, Mikeitz

“And there, with us, was a Hebrew youth, a slave of the Chamberlain of the Butchers.” (41:12)

A wealthy man once took ill, and no one was able to provide a cure for his malady. The finest physicians that money could buy could not alleviate the illness. A man came along who told the wealthy man, “I know a doctor, a general practitioner who will be able to cure you.” “How is that possible?” questioned the wealthy man. “I have had the most prominent specialists in the world at my side, and none of them has been able to provide a cure. Do you expect me to believe that some unknown doctor  can accomplish what has eluded the…

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Home -> Mikeitz -> 5762

Rabbi L. Scheinbaum
In 5762, Mikeitz

“You shall be in charge of my palace, and by your command shall all my people be sustained.” (41:40)

Let us attempt to view the Pharaohs of the Torah – the Pharaoh that reigned during Yosef’s tenure and the Pharoah who was the monarch who enslaved the Jews – regardless of whether or not they were one and the same. Yosef’s “Pharaoh” seems to be magnanimous and trusting. He takes a slave out of prison and transforms him overnight into the viceroy of Egypt. This does seem a bit incredible. On the other hand, Moshe Rabbeinu’s “Pharaoh” was unmoved by the multitude of miracles that Hashem wrought against his People. He refused to listen to Hashem, while his counterpart –…

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Home -> Mikeitz -> 5762

Rabbi L. Scheinbaum
In 5762, Mikeitz

“Yosef called the name of the firstborn Menasheh, for ‘G-d has made me forget all my hardship and all my father’s household.’” (41:51)

Could Yosef have been so insensitive as to be happy that he was made to forget his father’s home? Certainly not! The  commentators explain that since Yosef was bound by a cherem, ban, from communicating with his father, he was subject to an overwhelming emotional burden. His love for his father, coupled with the constant  memories of “home,” surely dominated every “free” moment of his day. He thanked Hashem for easing this burden, for replacing his thoughts of home with other thoughts. He was grateful to Hashem for giving him the resolution to comply with the solemn oath against notifying Yaakov…

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Home -> Mikeitz -> 5762

Rabbi L. Scheinbaum
In 5762, Mikeitz

“And his blood as well – behold! is being avenged.” (42:22)

Rashi comments that Reuven’s use of the word v’gam, which is usually translated as “and/also,” implies “in addition,” that not only was Yosef’s blood being avenged, but also the blood of Yaakov, their aged father, who still grieved over the loss of his dear son. In the Sefer Chassidim it is stated that, at times, when a person commits a wrong against his fellow, the result of that action will also affect his victim’s friends and family. They will also suffer with him. For example, one who commits murder causes overwhelming grief to the widow and orphans of his victim. We may…

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Home -> Mikeitz -> 5762

Rabbi L. Scheinbaum
In 5762, Mikeitz

He replied, “What you say now is also correct.” (44:10)

Rashi explains that Menasheh was told by the brothers that if one member of a group has stolen an object, the entire group is held liable, just as the brothers themselves had said. “Nevertheless,” he said, “I will be lenient with you and make only the one in whose possession the silver goblet is found my slave. The rest of you can go home.” This statement is enigmatic. No law holds an entire group accountable for the actions of an individual. Even if Yosef and his brothers had agreed to abide by such a rule, it certainly was not the law. Horav…

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Home -> Mikeitz -> 5761

Rabbi L. Scheinbaum
In 5761, Mikeitz

“It happened at the end of two years to the day.” (41:1)

  The Yalkut Shimoni, cited by Rashi at the end of Parashas Vayeishev, attributes Yosef’s “extra” years of incarceration to the fact that he asked the sar ha’mashkim, chamberlain of the cupbearers, to remember him to Pharaoh. He stated his request to be remembered twice, which explains the two years of incarceration. Chazal end with a pasuk in Tehillim 40:5, “Fortunate is the man who has placed his reliance upon Hashem and has not turned to the arrogant ones.” This refers to one who does not rely on Egypt to sustain him. Incredible! On the one hand, Chazal consider Yosef…

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Home -> Mikeitz -> 5761

Rabbi L. Scheinbaum
In 5761, Mikeitz

“Yosef called the name of his firstborn Menashe, for G-d has made me forget all my hardship… And the name of the second he called Efraim for, G-d has made me fruitful in the land of my suffering.” (41:51-52)

As Yosef named his second son, he chose to emphasize that Egypt was not his home; it was “eretz anyi,” land of my suffering, even though this land had been the source of his eminence. Here, he had become known; here, he had become wealthy and powerful; here, he went from being a lowly slave to associate ruler of the country. Yet, he wanted to remember and inculcate this idea in his children: Egypt is not our home; it is eretz anyi, the land of aniyus –  affliction,  suffering  and  poverty.  Horav Chizkiyahu Cohen,  z.l., comments that the greatest “ani,” poor man,…

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Home -> Mikeitz -> 5761

Rabbi L. Scheinbaum
In 5761, Mikeitz

“So Yosef’s brothers, ten of them, went down to buy grain from Egypt.” (42:3)

  Rashi questions the Torah’s usage of the term “Yosef’s brothers,” as opposed to “Yaakov’s sons.” Furthermore, why does the Torah state that ten brothers went down to Egypt? We are told in the next pasuk that Binyamin went down. Is there a reason that the Torah emphasizes the number ten? Rashi explains that by referring to them as Yosef’s brothers, the Torah seeks to emphasize that they all were remorseful over the sale of Yosef. Consequently, they went with brotherly affection to find and redeem him at all costs. Their sentiments towards him were not uniform, since some brothers…

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