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Water like impetuosity–you cannot be foremost, because you mounted your father’s bed; then you desecrated Him Who ascended my couch. (49:4)

Reuven’s impetuosity cost him his right to national leadership.  We may wonder if Reuven’s action was really that inappropriate.  After all, he was demonstrating  overwhelming respect to his mother.  Indeed, the Torah lists Reuven together with the rest of his brothers.  This causes Chazal to comment that Reuven was as righteous as they.  He did not sin.  He erred and was deserving of a formal reprimand.  Why, however, should he have lost the bechorah? Horav Zaidel Epstein, Shlita, makes a compelling statement.  Reuven was certainly demonstrating concern for his mother’s feelings,  fulfilling the mitzvah of kibud eim, honoring his mother….

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Shimon and Levi are brothers. (49:5)

In the context of the pasuk, the word “achim,” which is usually translated as “brothers,”  is interpreted  as “comrades.”  Shimon and Levi are paired together as comrades in arms, who conspired together to commit a violent act against the people of Shechem.  From the fact that Yaakov calls them “achim,” we may infer that he viewed them as equals, neither one having any distinction over the other.  Interestingly, this equality did not last very long.  In the end, they went different ways.  Levi went to the extreme right, serving as the symbol of Torah.  Moshe, Aharon and Miriam, the leaders…

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

Was Reuven a sinner or not? On one hand, Chazal say that Reuven was punished for moving his father’s bed into his mother Leah’s tent. On the other hand, we are taught that whoever claims that Reuven sinned is mistaken. Indeed, Yaakov seems to be denouncing Reuven’s impulsiveness, while still including him among the tribes. Horav Arye Levine, zl, says that although one may perform a grave sin, that single sin does not render him a sinner by nature. He is, rather, a person who lost control of himself. Horav Levine stated this in the context of one of his…

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“Shimon and Levi are brothers… Into their conspiracy let my soul not enter… For in their anger they killed people and at their whim they maimed an ox.” (49:5,6,7)

Rashi explains the two sins to which Yaakov is referring, which occurred at Shechem, where in their “anger” the two brothers destroyed an entire city. The reference to an ox alludes to selling Yosef as a slave. At first glance, these two sins seem to be two isolated cases in which Shimon and Levi, provoked by anger, acted inappropriately. The Kesav Sofer, however, notes a fascinating connection between the two, which suggests a stimulating idea. Why did Shimon and Levi totally destroy Shechem? They felt that one of their own flesh and blood, their sister Dinah, was debased in a…

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“Yehudah – you, your brothers shall acknowledge: your hand will be at your enemies nape.” (49:8)

Chazal teach us that the tribes will acclaim Yehudah and designate him as their king in this world, as well as in Olam Habah. Shevet Yehudah produced the Jewish kings who will conquer those kings that have challenged our people. His “hand will be at his enemy’s nape.” He hardened his “neck” and acted resolutely, with dignity, as he shamed himself publicly by confessing to his encounter with Tamar. He will, consequently, merit control over the nape of the necks of his enemies as he conquers them. If we were to analyze Yehudah’s reaction to the ma’ase Tamar, the episode…

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And Yaakov lived in the land of Egypt seventeen years. (47:28)

Vayechi is considered to be a parsha setumah, a sealed parsha, because in the Sefer Torah there is no sign distinguishing it from the previous parsha, Vayigash. Chazal teach us that when Yaakov passed away, the hearts and eyes of Klal Yisrael became sealed from the affliction of the shibud, slavery.  This statement is enigmatic. We are taught in the beginning of Sefer Shemos that as long as any member of the original émigrés that came with Yaakov was still alive, Klal Yisrael was not enslaved.  Second, if the reason for the lack of “space” between parshios is attributed to…

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Which I took from the hand of the Emori with my sword and with my bow. (48:22)

The Targum Onkelos interprets “my sword” as referring to prayer and “my bow” as alluding to supplication.  This is consistent with the Chazal in Talmud Bava Basra 123A which discusses two levels of prayer. The first word, sword, represents the standard daily prayer that was ordained by the Anshei Knesses Ha’gedolah, Men of the Great Assembly. The second form of prayer refers to each and every man’s own personal supplication to Hashem.  Why are these two forms of beseechment equated with the sword and the bow? The Netziv, z.l., explains that when one goes to battle, his goal is to…

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Gather yourselves together, that I may tell you that which shall befall you in the end of days. Assemble yourselves and hear, you sons of Yaakov and listen unto Yisrael your father (49:1,2)

The commentators raise a number of questions regarding the text of Yaakov’s command to his sons to prepare themselves for the final blessings which they were to receive from him: First, why must this message be conveyed in the presence of all the brothers assembled together?  Second, what is the significance of the word, “hear/listen”?  What else are they supposed to do, if not listen to Yaakov?   Third, why does the pasuk begin by referring to the Patriarch as Yaakov and end by calling him Yisrael? Horav Eliyahu Schlesinger Shlita, cites Horav Baruch Epstein z.l., who, in his sefer Baruch…

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And they (the Egyptians) wept for him (Yaakov) (50:3)

Rashi comments that the Egyptians wept for Yaakov because they recognized the material blessings that were manifest as a result of his presence in their country.  Indeed, the seven year period of hunger which was destined for Egypt ended five years prematurely with Yaakov’s arrival in Egypt.  The Nile River, which is Egypt’s prime source of irrigation, was also unusually blessed.  Horav Moshe Rosenstein, z.l., comments upon the Egyptian reaction to the void left by a tzaddik in contrast to our recognition of the value of a tzaddik’s presence in our midst. Yosef was the viceroy of Egypt.  It was…

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“And Yosef saw that his father had placed his right hand on Efraim’s head … and Yosef said to his father, ‘Not so, my father, this one (Menashe) is the first-born. Place your right hand on his head.’ And his father refused.” (48:17-19)

Prior to blessing his grandsons, Yaakov placed his right hand upon Efraim and his left hand upon Menashe. In Yosef’s eyes, this seemed inappropriate, since Efraim was the younger son. Consequently, he attempted to move his father’s right hand and place it upon Menashe’s head. Yaakov immediately resisted, insisting upon keeping his right hand on Efraim’s head. The Midrash lends an amazing insight into the dialogue between Yaakov and Yosef at this time.  Yaakov told Yosef, “You want to push aside the hand that fought off one third of the world!” This reference is to Eisav’s angel who fought with…

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