5753

“And it came to pass after these things, that the butler of the king of Egypt, and his baker had sinned against their master, the king of Egypt.”(40:1)

Later on in the story the pasuk refers to them in a slightly different way. “And Pharoah became angry against his two officials, the prince of the butlers, and the prince of the bakers.” (40:1) While in the first pasuk they are simply referred to as butler and baker, they are referred to as “prince” of the butlers and “prince” of the bakers in the second pasuk. Horav S. R. Hirsh, z.l., notes the apparent mockery reflected in the pathos of these “princes.” They are princes to those beneath them in status, but to those above them they are merely…

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Rabbi L. Scheinbaum In 5753, Vayeishev

“And he (Yosef) became a successful man, and he stayed in his Egyptian master’s house.” (39:3)

The epithet “Egyptian,” is repeated several times in this chapter as if to draw our attention to the immense transformation taking place in Yosef’s life. From the sublime heights of holy life in Yaakov’s home, Yosef was dragged down to the abysmal depths of the depravation that was Egypt. The immoral character of the Egyptian lifestyle was the direct antithesis of the upbringing in Yosef’s home. Potifar’s wife, rejecting all moral scruples, was the prototype of the Egyptian woman. Horav Eli Munk, z.l., suggests that the Torah intentionally set out to emphasize this contrast. In order to fully appreciate the…

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Rabbi L. Scheinbaum In 5753, Vayeishev

“And Yosef reported evil about them (his brothers) to their father.” (37:7)

Upon hearing about Yosef’s constant tale-bearing, the brothers convened a Beis Din and judged him according to Halachah. They judged him as a rodef – pursuer, one who chases another with the intention to kill him. The Halachah is clear in this case. The verdict was based upon the principle that the pursuer is liable for death, as long as there is no other way to save the pursued. The Sforno writes that the brothers were so clear in their judgement that they experienced no pangs of remorse. In fact, after they threw Yosef into the pit, they sat down…

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Rabbi L. Scheinbaum In 5753, Vayeishev

“And Yisrael loved Yosef most of all his sons, because he was the child of his old age, so he made him a fine (multi- striped) cloak.” (37:3)

Yosef was the recipient of Yaakov’s special favor because of his unique attributes. As Rabeinu Bachya states, Yosef’s personality combined the outstanding qualities of all the other brothers. Yaakov perceived in Yosef a continuation of himself. Their facial features strongly resembled one another’s, and their life histories were strikingly similar. Pirkei D’Rav Eliezer states that Yaakov loved Yosef because he prophetically foresaw that Yosef was destined for eminence. Above all, Yaakov loved Yosef for his Torah knowledge. Rashi cites Onkelos who defines ohbez ic as ohfj rc- the wise son. This is consistent with the Midrash which states that Yaakov…

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YEARS

“And it came to pass after these things, that the butler of the king of Egypt, and his baker had sinned against their master, the king of Egypt.”(40:1)

“And he (Yosef) became a successful man, and he stayed in his Egyptian master’s house.” (39:3)

“And Yosef reported evil about them (his brothers) to their father.” (37:7)

“And Yisrael loved Yosef most of all his sons, because he was the child of his old age, so he made him a fine (multi- striped) cloak.” (37:3)

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