Mikeitz – Page 15 – Peninim on the Torah

“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 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

“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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Rabbi L. Scheinbaum In 5753, Mikeitz

“So now let Pharaoh look for a man discreet and wise. And set him over the land of Egypt. Let Pharaoh do this, appoint officers over the land and impose a fifth on the land of Egypt during the seven years of plenty.” (41:33,34)

Yosef advised Pharaoh to seek a wise man who would be capable of managing Egypt during the ensuing years of plenty and famine. Yosef was chosen for this position because of his profound wisdom. He proceeded to suggest that food be stored during the years of plenty in order to provide sustenance for the Egyptian people during the approaching years of famine. At first glance, Yosef’s advice hardly indicates great wisdom! Any person with minimal intelligence would realize that one must prepare for the years of famine during the years of abundance. What was the mark of Yosef’s great wisdom?…

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Rabbi L. Scheinbaum In 5753, Mikeitz

“For Hashem has made me forget all my previous misfortune and all my father’s house.” (41:51)

The usual translation for ohekt hbab is “Hashem has made me forget, (all my previous misfortune and all my father’s house).” This notion engenders a distasteful feeling. It seems objectionable that Yosef would be anxious to disassociate himself with his elderly father and all of his family. Horav S.R. Hirsch, z.l., notes that this would explain Yosef’s deficiency in getting in touch with his family for such a long time. To state, however, that Yosef’s heart was so cold is simply preposterous! The various commentaries imply justifiable reasons for Yosef’s inaction. Horav Hirsch cites another interpretation for the word hbab….

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Rabbi L. Scheinbaum In 5753, Mikeitz

“We are all sons of one man….your servants are not spies.” (42:11)

The Ramban offers insight into the dialogue between Yosef and his brothers. Yosef questioned the need for all the brothers of such a prestigious family to journey to Egypt to purchase food. Obviously, such a mission could have been accomplished by a few of the brothers, together with an entourage of servants. The brothers responded that “we are sons of one man” – and our father, seeking to minister to the needs of brotherhood and unity, insisted that we travel together. Such a journey of togetherness would promote brotherly love. Horav A. H. Lebowitz, Shlita, notes that Yaakov’s decision…

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Rabbi L. Scheinbaum In 5753, Mikeitz

“And Yisrael said, why have you dealt ill with me, to tell the man that you had yet a brother.” (43:6)

From his loss of Yosef until this juncture, the Torah refers to the Patriarch as Yaakov. This is the first instance in which the Torah refers to him with the name Yisrael, signifying strength. The name Yaakov implies a depressed state of mind in which one feels despondent It describes one who is “limping behind” circumstances (as in uag ceg – Eisav’s heel), unable to master over them. Horav S.R. Hirsch, z.l., explains his sudden change in the following manner: The believing Jew only feels despondent when he is at a loss to know what he should do. The righteous…

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Rabbi L. Scheinbaum In 5752, Mikeitz

“And now let Pharaoh look for an understanding and wise man.” (37:1-2)

It is interesting to note Yosef’s boldness in taking the initiative to offer Pharaoh advice. Pharaoh was searching only for someone to interpret his dreams, not one to direct him in the administration of the country! Why then was Yosef so brazen to volunteer his gratuitous suggestions? Horav Nissan Alpert Z”l explains that Yosef’s attitude was not only appropriate, but necessary, for his acceptance in the Egyptian hierarchy. When Pharaoh chose to designate Yosef as viceroy over Egypt, his intimate advisors were concerned that he appointed a lowly servant to a powerful position. There was no precedent in Egyptian history…

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Rabbi L. Scheinbaum In 5752, Mikeitz

“And they said one to another, we are surely guilty concerning our brother, for we saw the distress of his soul when he beseeched us, and we would not listen. Therefore this distress has befallen us. And Reuven answered them saying, did I not say to you do not sin against the child.” (42:21-22)

When Yosef accused his brothers of spying, they quickly comprehended that this distressful situation was brought upon them as retribution for their involvement in the selling of Yosef. Consequently, it seems puzzling that when the silver with which they purchased the corn was returned in their baggage, they were not able to see that this development was a sign of further retribution from Hashem for their sin. The Midrash explains that every act demonstrating Yosef’s behavior and attitude towards his brothers was to serve as a reminder of their previous ill-treatment of Yosef. This enabled them to repent which led…

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Rabbi L. Scheinbaum In 5752, Mikeitz

“And Hashem Almighty shall grant you sympathy in the presence of the man.” (43:14)

The word ohnjr (sympathy) designates the attribute of Hashem which is the most general and secure. It is the fundamental trait by which the relationship among people should be characterized. “ohnjr” reflects family love – the love of parents to children, children to parents, the love of children one to another on account of the common “ojr” (womb), from where they all originate. This definition conflicts with the popular definition of “,ubnjr” (pity), which we are inclined to accept. Indeed, pity is a feeling with less essence than that of true ohnjr. Which is more ennobling: to be moved to…

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

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

“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)

“So now let Pharaoh look for a man discreet and wise. And set him over the land of Egypt. Let Pharaoh do this, appoint officers over the land and impose a fifth on the land of Egypt during the seven years of plenty.” (41:33,34)

“For Hashem has made me forget all my previous misfortune and all my father’s house.” (41:51)

“We are all sons of one man….your servants are not spies.” (42:11)

“And Yisrael said, why have you dealt ill with me, to tell the man that you had yet a brother.” (43:6)

“And now let Pharaoh look for an understanding and wise man.” (37:1-2)

“And they said one to another, we are surely guilty concerning our brother, for we saw the distress of his soul when he beseeched us, and we would not listen. Therefore this distress has befallen us. And Reuven answered them saying, did I not say to you do not sin against the child.” (42:21-22)

“And Hashem Almighty shall grant you sympathy in the presence of the man.” (43:14)

YEARS

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