Vayigash – Page 6 – Peninim on the Torah

“And Yosef said to his brothers, “I am Yosef” … But his brothers could not answer him because they felt disconcerted before him.” (45:3)

In addressing the concept of tochachah, rebuke, the Midrash states, “Woe to each one of us on the Day of Judgment, woe to each one of us on the Day of Reproof.” Yosef was the youngest of the tribes, but when he said, “I am Yosef,” the brothers were overcome with shame at their misdeeds. When Hashem reveals Himself to each one of us announcing, “I am Hashem,” we will certainly be unable to respond as a result of our humiliation. The words, “to each one of us,” which in the vernacular of the Midrash is rendered, “l’fi mah shehu”…

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Rabbi L. Scheinbaum In 5772, Vayigash

“So Yisrael set out with all he had and he came to Beer-Sheva.” (46:1)

Yaakov Avinu was on his way to Egypt to finally be reunited with his long lost son, Yosef. Why did he stop in Beer- Sheva? It should not normally have been a part of his itinerary. The Midrash replies that Yaakov stopped to cut down cedar trees that had originally been planted by Avraham Avinu. Yaakov knew that one day Klal Yisrael would be liberated from Egypt, and they would build a Mishkan, Sanctuary, in the desert. These cedar trees would serve as the lumber for the Mishkan. What is the significance of these cedar trees and why was it…

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Rabbi L. Scheinbaum In 5772, Vayigash

“All the souls coming with Yaakov to Egypt.” (46:26)

Rashi observes that although Yaakov had seventy family members, the Torah nonetheless refers to them as “nefesh,” soul, in the singular. He attributes this to the fact that they all worshipped one G-d. Thus, they collectively became one unit. Horav Yitzchok Zilberstein, Shlita, asks why in the brachah of “Borei Nefashos” do we begin with the plural, “Nefashos rabos, v’chesronan,” “Who creates numerous living things with their deficiencies,” and close with “l’hachayos bahem nefesh kol chai,” “with which to maintain the life of every being,” in the singular? He explains that Klal Yisrael remains one – united under Hashem Yisborach. Each…

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Rabbi L. Scheinbaum In 5771, Vayigash

But his brothers could not answer him, because they were left disconcerted before him. (45:3)

It had become clear to the brothers. The ambiguities with which they had lived for the last twenty-two years were all resolved, as everything that had transpired fell into place. Likewise, explains the Chafetz Chaim, when our exile is finally concluded and Hashem lifts the veil from our eyes, we will see clearly how the events of history all fit together. What up until now seemed to be an inexplicable puzzle will be revealed as a Divine master plan. In the Midrash Rabbah, a quotation from Abba Kohen Bardela has set the standard for understanding the concept of mussar/tochachah, ethical…

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Rabbi L. Scheinbaum In 5771, Vayigash

But his brothers could not answer him, because they were left disconcerted before him. (45:3)

The Midrash quotes Abba Kohen Bardela in what has become one of the standard catchphrases concerning the process of rebuke, remorse and repentance: Oi la’nu mi’yom ha’din; Oi la’nu mi’yom ha’tochachah, “Woe to us from the Day of Judgment; woe to us from the Day of Rebuke.” While a number of issues regarding this statement beg elucidation, we will focus on a question raised by Horav Avraham Yoffen, zl, concerning the sequence of this statement. “Day of Rebuke” follows “Day of Judgment.” However, first one rebukes – then one issues judgment. The Tanna apparently had a reason for altering the sequence….

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Rabbi L. Scheinbaum In 5771, Vayigash

“I will fully provide for you there, for there will be another five years of famine, lest you, and your household and all that is yours become poor.” (45:11)

Yosef HaTzaddik pointed out to his brothers that it had all finally come together. The ambiguities that had plagued their lives could now be seen as the handiwork of Hashem, Who orchestrated events for a specific purpose. It was all becoming clear. Indeed, there is hardly another narrative in the Torah that so cogently demonstrates the ways of Hashgachah, Divine Providence. Horav S.R. Hirsch, zl, comments that this story is probably the most vivid commentary on Shlomo Ha’melech’s saying: “The great Master of the Universe produces all things from their smallest beginnings. Be they physical or social, He causes them all…

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Rabbi L. Scheinbaum In 5771, Vayigash

However, when they related to him all the words that Yosef had spoken to them, and he saw the wagons that Yosef had sent to transport him, then the spirit of their father Yaakov was revived. (45:27)

It seems as if the brothers were now conveying something new to Yaakov Avinu. Apparently, earlier when they had told him, Ode Yosef chai! – “Yosef is still alive, and he is the ruler over the land of Egypt” (45:26), this news did not catalyze as strong a reaction as their relating to him all that Yosef had actually told them. Furthermore, why is it that now – after hearing what Yosef had said – Yaakov suddenly noticed the wagons sent by Yosef? It is not as if the wagons were not there earlier. Last, what is the meaning of the…

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Rabbi L. Scheinbaum In 5771, Vayigash

And he saw the wagons that Yosef had sent to transport him, then the spirit of Yaakov, their father was revived. (45:27)

In the previous pesukim, whenever Yaakov Avinu’s name is mentioned, his relationship to his sons is not indicated. Here, in denoting his “revival,” the Torah insists o underscoring that Yaakov avihem, “their father” became revived. What is the connection and significance of his being their forebear to his revival? Horav Aryeh Malkiel Kotler, Shlita, explains this based upon a principle quoted from his father Horav Shneuer Kotler, zl. The Rosh Yeshivah focuses on the opening Mishnah of Pirkei Avos, in which the Tanna commences his treatise on ethics by first introducing the Mesorah, transmission, of Torah from Hashem to Moshe and…

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Rabbi L. Scheinbaum In 5771, Vayigash

“The days of the years of my sojourns have been a hundred and thirty years. Few and bad have been the days of the years of my life.” (47:9)

Daas Zekeinim m’Baalei HaTosfos quotes the Mishnah that says Yaakov Avinu was punished for making the above statement, condemning the years of his life as being “few and bad.” As a result of the Patriarch’s “complaint,” his life was shortened thirty-three years, which coincides with the thirty-three words (Pesukim 8-9) expressing this. The question is obvious and glaring: How could Yaakov have made such a statement? The Patriarch was an individual who served the Almighty with all of his heart and soul. How could he declare that his years were “few and bad”? Furthermore, to have made such a statement…

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Rabbi L. Scheinbaum In 5770, Vayigash

And Yosef said to his brothers, “I am Yosef. Is my father still alive?” (45:3)

Yosef was revealing his true identity to his brothers. The first question that he asked after he identified himself was, “Ha’ode avi chai?”, “Is my father still alive?” One wonders at the timing of this question. During the time that Yosef’s brothers appeared before him, they mentioned their elderly father several times. Why did Yosef suddenly ask a question whose answer was obvious? Each in his own way, the commentators suggest an interpretation of Yosef’s question. In his popular “Maggid” series, Rabbi Paysach Krohn relates a poignant story that offers a new meaning to the question, “Is my father…

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“And Yosef said to his brothers, “I am Yosef” … But his brothers could not answer him because they felt disconcerted before him.” (45:3)

“So Yisrael set out with all he had and he came to Beer-Sheva.” (46:1)

“All the souls coming with Yaakov to Egypt.” (46:26)

But his brothers could not answer him, because they were left disconcerted before him. (45:3)

But his brothers could not answer him, because they were left disconcerted before him. (45:3)

“I will fully provide for you there, for there will be another five years of famine, lest you, and your household and all that is yours become poor.” (45:11)

However, when they related to him all the words that Yosef had spoken to them, and he saw the wagons that Yosef had sent to transport him, then the spirit of their father Yaakov was revived. (45:27)

And he saw the wagons that Yosef had sent to transport him, then the spirit of Yaakov, their father was revived. (45:27)

“The days of the years of my sojourns have been a hundred and thirty years. Few and bad have been the days of the years of my life.” (47:9)

And Yosef said to his brothers, “I am Yosef. Is my father still alive?” (45:3)

YEARS

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