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“And you shall not say to them, ‘Why did you pay back bad for good? Is not this in which my master drinks, and whereby he indeed divines…'” (44:4-5)

What did Yosef want to emphasize with the additional and seemingly redundant phrase, “You have done evil in so doing”? Horav Shlomo Harkavi Z”l. cites the Chovas Halevovos, who distinguishes between two obligatory approaches to serving Hashem.  One orientation is simply that the Torah implores it.  It is Hashem’s command that one performs mitzvos and avoids transgression. Hashem also demands of us that every action we do, every undertaking in which we involve ourselves, be consistent with “sechel ha’yashar,” common sense. One who acts in an irrational manner is truly reprehensible. When one is involved in a criminal act, such…

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“And Yehudah said, what shall we say, and what shall we justify ourselves; G-d has found the sin of your servants.” (44:16)

With these words, Yehudah spoke to the Master of the world, as he addressed Yosef. Throughout this whole time the brothers had continued to justify their action regarding Yosef.  Indeed, as Horav Avigdor Miller, Shlita, states, this process of self-justification endured for twenty-two years. During this time any focus on guilt or condemnation was veiled with a heavy layer of logic and righteous rationale. They overlooked their sins in the hope that any miscreancy would be “hidden” from Hashem. Horav Miller explains that the nature of man is to attempt to conceal his weaknesses and true motives from Hashem. As…

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“Did I not speak unto you saying: Do not sin against the child.” (42:22)

The Gerer Rebbe (Bais Yisrael) suggests that the words, “Do not sin against the child,” allude to another form of “sin” against a child. He is referring to a parents’ responsibility to provide their children with a quality Torah education. Parents who neglect to give their children the opportunity to have a Torah chinuch are placing them at a disadvantage. They are themselves sinful. As parents, it is our moral obligation to transcend our personal prejudices and vested interests in order to provide for our children’s eternity. There is an interesting story regarding the Bais Ha’Levi, who was confronted with…

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“And now let Pharaoh look for a discreet and wise man . . . And let him appoint overseers over the land and take up the fifth part of the land in the seven years of plenty.” (41:33,34)

When one recognizes the truth, regardless of its unpleasant nature, he should immediately respond to it. Horav Yaakov Weinberg, Shlita, makes this observation from Pharaoh’s actions.  Upon listening to Yosef’s interpretation of his dreams, Pharaoh immediately promoted Yosef to an exalted position. Imagine Pharaoh’s emotions at the time. To take a lowly Hebrew slave out of the king’s dungeon and ennoble him above everyone is unimaginable. Yet, Pharaoh did exactly that. He was faced with the obvious truth that Yosef was superior to everyone. He responded accordingly. What really was so outstanding about Yosef? What distinguished Yosef’s actions and words…

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“And it came to pass at the end of two years.” (41:1)

Rashi cites the Midrash in Parashas Vayeishev which states that these two years refer to two extra years that Yosef was incarcerated. Since Yosef put his trust in the butler by asking to remember him upon his release from prison, he was forced to be confined for two additional years. This Midrash is vexing. While we are commanded to have bitachon, trust in Hashem, we are, nevertheless, implored to employ the usual forms of hishtadlus, endeavor. Indeed, wasn’t Yosef simply resorting to hishtadlus? The Chazon Ish explains that Yosef’s requesting that the butler remember him was an improper form of…

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