Mikeitz – Page 14 – Peninim on the Torah

And to Yosef were born two sons….and Yosef named the firstborn Menashe, for Hashem has made me forget all my toil and all my father’s house. (41:50,51)

It would be terribly wrong to think for a moment that Yosef sought to “forget” all of his past, his family, his troubles. Although he certainly would not have wanted to spend too much time remembering his bitter childhood and his strained relationship with his brothers, how could he have sought to forget about his aged father and the Torah environment in which he grew up? Walking out onto the streets of Egypt should have evoked pangs of homesickness for his family and the community of which he was no longer a part. Why then does he give his child…

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Moshe Marcovich In 5758, Mikeitz

When one of them opened his sack…he saw his money and behold–it was in the mouth of his sack. (42:27)

Rashi comments that the “echad,” the individual who opened his sack and found the money, was Levi. Abarbanel says that it was by design that Levi found the money first. Yosef had Levi’s money placed by the top of his sack, so that he would be the first to discover the money. Since he was the one most responsible for Yosef’s sale into slavery, the distress he experienced would provide atonement for his sin. In any event, the one who found the money first would be the one to impose a feeling of fear and remorse upon the rest of…

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Rabbi L. Scheinbaum In 5757, Mikeitz

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

The two years refer to the additional two years Yosef remained in prison. Initially, Hashem decreed that Yosef would be imprisoned for ten years for “slandering” his ten brothers. Hashem, however, extended his incarceration, because he placed his trust in the wine steward. In addressing Yosef’s misplaced trust, the Midrash seems to be inconsistent. They cite a pasuk in Tehillim 40:5 which states, “Praiseworthy is the man who has made Hashem his trust.” Chazal interpret this to be a reference to Yosef, whose faith in the Almighty was unshakeable. Chazal interpret the second part of the pasuk, “And turned not…

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Rabbi L. Scheinbaum In 5757, Mikeitz

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

The Torah seems to preface the ensuing order of events with the phrase, “At the end of two years.” What is the significance of the two years? Could the Torah not have begun by simply stating that Pharaoh had a dream? After all, is that not how it all began? The Bais Ha’Levi posits that it is precisely this case of misdirected cause and effect that the Torah seeks to circumvent. We might think that Pharaoh dreamed, and Yosef was released from prison as a result of his G-d-given ability to interpret the dream. In such a scenario, Pharaoh’s dream…

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Rabbi L. Scheinbaum In 5757, Mikeitz

“And Yosef called the name of his firstborn Menashe; for Hashem has made me forget all my hardship and all my father’s household.” (41:51)

Today, we equate “forgetting one’s father’s house,” with an attempt to break with tradition. Ostensibly, this was not Yosef’s intention. Yet, is it proper for an individual to boast about being able to forget the home of his youth? Is this a phenomenon for which one thanks Hashem? While it is true that Yosef’s homelife left much to be desired, he did leave behind a grieving father. A more sensible way to view Yosef’s statement reflects upon his refined character traits. If we were to put ourselves in Yosef’s shoes, bearing a grudge would probably be a restrained reaction. Indeed,…

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Rabbi L. Scheinbaum In 5757, Mikeitz

“And he said to his brother, my money has been returned… and they turned trembling one to another, saying, ‘What is it that Hashem has done to us?'” (42:28)

If we were to analyze the brothers’ response to this occurrence, we might be tempted to say, “What did you expect?” They had sold their brother into slavery, and Hashem was delivering their retribution. Why are they complaining?” Indeed, in the Talmud Tannis 9a Chazal allude to this. They cite the pasuk in Mishlei 19:3 iuveles adam tesalef darko v’al hashem yezaef leebo.“The foolishness of man perverts his way; and his heart frets against Hashem.” A fool makes a mistake and then complains about the punishment he receives from the Almighty. Likewise, the brothers had sold Yosef and now they…

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Rabbi L. Scheinbaum In 5757, Mikeitz

“And may Almighty G-d grant you mercy before the man.” (43:14)

The Chofetz Chaim, zl, notes the vast power and lasting effects of every word that one speaks. Yaakov Avinu teaches us a profound lesson in the care one must exercise to guard every word that exits his mouth. We note that when Lavan accused Yaakov of stealing his terafim, idols, Yaakov countered by saying, “With whomever you shall find your gods, he shall not live” (Bereishis 31:32) The unintentional curse which Yaakov uttered had a disastrous effect. Rachel had actually taken the idols. As a result of this curse, Rachel died prematurely. When the brothers returned from Egypt, they recounted…

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Sruly Schnair In 5756, Mikeitz

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

After successfully interpreting Pharaoh’s dreams, Yosef offered his unsolicited advice. He counseled Pharaoh to appoint a unique individual who possessed an acute mind and an uncanny ability to organize the entire country during the seven years of plenty. Horav Eliyahu Lopian, z.l., questions the need to appoint someone who is unusually perceptive. This is an undertaking for an individual who is endowed with excellent organizational and administrative skills, not someone who is astute. He responds that it takes one who is especially gifted to “see” the years of hunger at the very moment that he and everyone else are enjoying…

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Sruly Schnair In 5756, Mikeitz

“And Yosef recognized his brothers, but they did not recognize him.” (42:8)

The nature of Yosef’s encounter with his brothers for the first time after many years of estrangement is truly enigmatic. True, it had been many years since they had last seen one another. In addition, the circumstances by which they had been separated were unpleasant to recall. The fact that ten brothers who were exemplary in wisdom and perception did not recognize their lost brother seems difficult to accept. Horav Meir Bergman, Shlita, cites Horav Yecheskel Levinstein, z.l., who explains their meeting. Man has the ability to see and perceive, recognize and remember, only by virtue of siyata d’shmaya, Heavenly…

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Sruly Schnair In 5756, Mikeitz

“And may G-d Almighty give you mercy before the man that he may release unto you your other brother and Binyamin.” (43:14)

The text of the pasuk is questionable. Why does Yaakov say that Hashem should give you mercy “before the man”? Why does he not simply say, “from the man”? What is the significance of having mercy “before” the man? Horav Mordechai Rogov, z.l., suggests a profound thought. Yaakov Avinu taught his sons a valuable lesson. If they sense that the “man” has no mercy on them, it is because they are being punished for their own lack of rachmanus, mercy. If they have mercy “before” the man, if they are sensitive to the needs of others, Hashem will reward them…

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And to Yosef were born two sons….and Yosef named the firstborn Menashe, for Hashem has made me forget all my toil and all my father’s house. (41:50,51)

When one of them opened his sack…he saw his money and behold–it was in the mouth of his sack. (42:27)

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

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

“And Yosef called the name of his firstborn Menashe; for Hashem has made me forget all my hardship and all my father’s household.” (41:51)

“And he said to his brother, my money has been returned… and they turned trembling one to another, saying, ‘What is it that Hashem has done to us?'” (42:28)

“And may Almighty G-d grant you mercy before the man.” (43:14)

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

“And Yosef recognized his brothers, but they did not recognize him.” (42:8)

“And may G-d Almighty give you mercy before the man that he may release unto you your other brother and Binyamin.” (43:14)

YEARS

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