Vayechi – Page 10 – Peninim on the Torah

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

Yosef was assuaging his brothers’ guilt, saying that Hashem “caused” him to be brought to Egypt in order to set in motion the vehicle for ultimately saving them. They were simply pawns in Hashem’s Divine plan. The commentators question the meaning and purpose of the words, “It is clear as this day.” What is the reference to “this day”? The Ozrover Rebbe, z.l., in his sefer Be’er Moshe, posits that the “kayom ha’zeh,” “this day,” is a reference to another instance in which the phrase “this day” is used: In Parashas Vayeishev, when recalling the incident of Yosef Ha’tzaddik and…

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Rabbi L. Scheinbaum In 5763, Vayechi

“He (Yosef) comforted them and spoke to their heart.” (50:21)

Yosef comforted his brothers. It seems that he had forgiven them for selling him as a slave. In a similar statement, Yosef said to his brothers, “Do not be distressed and do not reproach yourselves for having sold me here, for it was as a provider that G-d sent me ahead of you” (Bereishis 45:5). Once again, it seems apparent that Yosef was not angry with his brothers. Indeed, he asserted that the sale was a G-d-send. Hashem placed him in Egypt, so that he would be in a position to help his family. Both of these pesukim apparently imply…

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Rabbi L. Scheinbaum In 5762, Vayechi

And he [Yaakov] said, “Gather yourselves together and I will tell you that which will befall you in the end of the days.” (49:1)

Rashi tells us that Yaakov Avinu wanted to reveal to his children the time of the Final Redemption, but the Divine Spirit suddenly left him. Why did Hashem remove His spirit from Yaakov? While it may be true that Hashem had no desire that the time of the Geulah Ha’asidah, Final Redemption, be revealed, this is no reason to remove His spirit from him. He could have simply not disclosed this date to Yaakov. Why did He remove his prophetic powers? The Radomsker Rebbe, z.l., gives a profound explanation for Rashi’s statement. He says that actually Hashem did not revoke Yaakov’s…

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Rabbi L. Scheinbaum In 5762, Vayechi

“Water-like impetuosity – you cannot be foremost.” (49:4)

Yaakov Avinu addresses his bechor, firstborn, Reuven, as kochi v’reishis oni, “my strength and initial vigor,” his hope, the one who should have been the leader of the brothers, but who lost it due to his impetuosity. He was the most precious gem in the family treasury, but he was not qualified for the leadership of the family. He was missing the ingredients which are requisite for a leader. Horav S.R. Hirsch, z.l., notes that the word pachaz, which has been translated as impetuous, is found in Sefer Shoftim 9:4, Anashim reikim u’pochazim, a reference to men who possess a shortcoming…

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Rabbi L. Scheinbaum In 5762, Vayechi

“Yissachar is a strong-boned donkey.” (49:14)

It is interesting how Yaakov Avinu compares his sons to various animals. Yehudah, the strong son, the leader who would one day be the monarch, is compared to a lion. Naftali is compared to a hind, because of his exceptional speed. Yaakov took a specific character trait, which the individual tribe exemplified, and compared that to an animal in which the trait was also significant. What is difficult to grasp is Yissachar’s comparison to a strong-boned donkey. This is the tribe that exemplified Torah study at its zenith. The donkey is among the lowliest in the animal world. What is the…

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Rabbi L. Scheinbaum In 5761, Vayechi

“Shimon and Levi are brothers… Into their conspiracy, may my soul not enter…Accursed is their rage for it is intense… I will separate them within Yaakov, and I will disperse them in Yisrael.” (49:5-7)

Horav S. R. Hirsch, z.l., notes that Shimon and Levi exhibited a distinctive character trait that under normal circumstances would have constituted a basis for granting them a dominant role over Klal Yisrael: They were “achim,” brothers. They had elevated the value of communal brotherhood to an extremely high level. Completely free of egoism, both of them were affected by any wrong done to even the least important member of the family circle. To hurt a member of the family was to injure each one of them personally. In response, their collective rage, although perfectly justified, was unharnessed. They killed…

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Rabbi L. Scheinbaum In 5761, Vayechi

“Into their conspiracy, may my soul not enter! With their congregation do not unite, O’ my honor! For in their rage they killed a man and in their wish they hamstrung an ox.” (49:6)

Rashi cites Chazal, who explain that “b’sodam”, into their conspiracy, is a reference to the incident of Zimri. The tribe of Shimon, following their leader, Zimri, gathered together conspiratorially to Cosbi, the Midyanite princess, before Moshe. Zimri asked, “Is it forbidden to take a non-Jewess as a wife or not? If it is forbidden, who permitted Yisro’s daughter to you?” Yaakov did not want his name involved in this matter. Consequently, when the Torah records Zimri’s lineage, Yaakov’s name is not mentioned, nor regarding Korach. The word “b’kehalam,” with their congregation, is a reference to Korach, a member of the…

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Rabbi L. Scheinbaum In 5761, Vayechi

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

Yosef was assuaging his brothers’ guilt, saying that Hashem “caused” him to be brought to Egypt in order to set in motion the vehicle for ultimately saving them. They were simply pawns in Hashem’s Divine plan. The commentators question the meaning and purpose of the words, “It is clear as this day.” What is the reference to “this day”? The Ozrover Rebbe, z.l., in his sefer Be’er Moshe, posits that the “kayom ha’zeh,” “this day,” is a reference to another instance in which the phrase “this day” is used: In Parashas Vayeishev, when recalling the incident of Yosef Ha’tzaddik and…

Home -> Vayechi -> 5761

Rabbi L. Scheinbaum In 5761, Vayechi

“He (Yosef) comforted them and spoke to their heart.” (50:21)

Yosef comforted his brothers. It seems that he had forgiven them for selling him as a slave. In a similar statement, Yosef said to his brothers, “Do not be distressed and do not reproach yourselves for having sold me here, for it was as a provider that G-d sent me ahead of you” (Bereishis 45:5). Once again, it seems apparent that Yosef was not angry with his brothers. Indeed, he asserted that the sale was a G-d-send. Hashem placed him in Egypt, so that he would be in a position to help his family. Both of these pesukim apparently imply…

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Rabbi L. Scheinbaum In 5760, Vayechi

“Shimon and Levi are brothers… Into their conspiracy, may my soul not enter…Accursed is their rage for it is intense… I will separate them within Yaakov, and I will disperse them in Yisrael.” (49:5-7)

Horav S. R. Hirsch, z.l., notes that Shimon and Levi exhibited a distinctive character trait that under normal circumstances would have constituted a basis for granting them a dominant role over Klal Yisrael: They were “achim,” brothers. They had elevated the value of communal brotherhood to an extremely high level. Completely free of egoism, both of them were affected by any wrong done to even the least important member of the family circle. To hurt a member of the family was to injure each one of them personally. In response, their collective rage, although perfectly justified, was unharnessed. They killed…

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“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

“He (Yosef) comforted them and spoke to their heart.” (50:21)

And he [Yaakov] said, “Gather yourselves together and I will tell you that which will befall you in the end of the days.” (49:1)

“Water-like impetuosity – you cannot be foremost.” (49:4)

“Yissachar is a strong-boned donkey.” (49:14)

“Shimon and Levi are brothers… Into their conspiracy, may my soul not enter…Accursed is their rage for it is intense… I will separate them within Yaakov, and I will disperse them in Yisrael.” (49:5-7)

“Into their conspiracy, may my soul not enter! With their congregation do not unite, O’ my honor! For in their rage they killed a man and in their wish they hamstrung an ox.” (49:6)

“Although you intended me harm, G-d intended it for good: in order to accomplish–it is as clear as this day – that a vast people be kept alive.” (50:20)

“He (Yosef) comforted them and spoke to their heart.” (50:21)

“Shimon and Levi are brothers… Into their conspiracy, may my soul not enter…Accursed is their rage for it is intense… I will separate them within Yaakov, and I will disperse them in Yisrael.” (49:5-7)

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