Vayechi – Page 8 – 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 5768, 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 5767, 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 5767, 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…

Home -> Vayechi -> 5767

Rabbi L. Scheinbaum In 5767, 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 -> 5767

Rabbi L. Scheinbaum In 5767, 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…

Home -> Vayechi -> 5766

Rabbi L. Scheinbaum In 5766, 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…

Home -> Vayechi -> 5766

Rabbi L. Scheinbaum In 5766, 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…

Home -> Vayechi -> 5766

Rabbi L. Scheinbaum In 5766, 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 -> 5766

Rabbi L. Scheinbaum In 5766, 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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“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)

“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)

“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)

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