Join our weekly Peninim on the Torah list!

  • Reset

Home -> Vayigash -> 5784

ואת יהודה שלח לפניו... להורות לפניו גשנה

Sruly Schnair
In 5784, Vayigash

He sent Yehudah ahead of him… to prepare ahead of him in Goshen. (46:28)

Yaakov Avinu sent Yehudah l’horos lefanav Goshnah, which Chazal (Bereishis Rabbah 95:3) interpret to be Yehudah’s mission to set the foundation for a makom Torah, a yeshivah where everyone could study. From the very beginning, our Patriarch set forth his priorities for his children to know and incorporate into their lives. Torah is our number one priority. While not every Jewish community has a yeshivah gedolah, they all have a shul set aside for prayer and study. Without Torah, we are unable to serve Hashem and live properly as observant Jews. Judaism is a religion – not a culture –…

Continue Reading

Home -> Mikeitz -> 5784

ויהי מקץ שנתים ימים ופרעה חלם

Sruly Schnair
In 5784, Mikeitz

And it was at the end of two years, and Pharaoh was dreaming. (41:1)

“No wine before its time” is a general maxim often used in the context of patience and waiting for things to reach their full potential before one can enjoy them. [This phrase became the slogan of choice for the largest wine company in California.) We look at a given situation and ask, “Why not now?” Because now is not yet the time. The Ohr HaChaim HaKadosh addresses the unusual manner in which the Torah conveys that Pharaoh had a dream. Since the introduction of Pharaoh’s dreams is the beginning of a new narrative, it should have written, Cholam Pharaoh, or,…

Continue Reading

Home -> Mikeitz -> 5784

ושם אתנו נער עברי עבד לשר הטבחים

Sruly Schnair
In 5784, Mikeitz

And there, with us, was a Hebrew youth, a slave of the chamberlain of the bakers. (41:12)

Rashi quotes Chazal (Bereishis Rabbah 89:7), “Cursed are the wicked because even their favors are incomplete!” The chamberlain described Yosef in the most disparaging terms: a naar, youth; ignorant and unfit for distinction; Ivri, Hebrew; a foreigner not conversant in the prevalent culture and language; eved, a slave; about whom it is written in Egyptian law that he can neither be a ruler nor wear the robes of a noble man. In other words, even when they are supposedly nice, it is with great reluctance and insincerity. After all, they cannot allow the Jew to be superior to them. We…

Continue Reading

Home -> Mikeitz -> 5784

הנה שבע שנים באות שבע גדול בכל ארץ מצרים וקמו שבע שני רעב אחריהן ונשכח כל השבע בארץ מצרים

Sruly Schnair
In 5784, Mikeitz

Behold! Seven years are coming, a great abundance throughout the land of Egypt. And seven years of famine will arise after them; all of the plenty in the land of Egypt will be forgotten. (41:29, 30)

Yosef HaTzaddik was describing to Pharaoh the seven years of famine which were to follow on the heels of the seven years of plenty. He said that the famine would be so fierce and grim that no one would even remember that they had enjoyed seven years of plenty. This idea begs elucidation. Hunger is hunger. Is it necessary to underscore that people would forget the years of plenty? While it is true that the people would no longer have any remaining food, why should that prevent them from remembering that they had once had food? Horav Levi Dicker, zl,…

Continue Reading

Home -> Mikeitz -> 5784

קחו מזמרת הארץ בכליכם

Sruly Schnair
In 5784, Mikeitz

Take of the land’s glory in your baggage. (43:11)

Horav Nachman Breslover, zl, explains zimras ha’aretz innovatively. Zimras is derived from zemer, song. Thus, Yaakov Avinu sent his sons to Egypt with a melody of Eretz Yisrael to be sung before the ruler who was causing them so much angst. A melody has a strong influence; a song has immense power and can elevate a person. When Yaakov wanted to send something along with his sons that would have powerful influence on the ruler, he sent a song. What is a Jewish song? (I refer here to traditional melodies handed down through the generations and nuschaos, versions of liturgical…

Continue Reading

Home -> Mikeitz -> 5784

קחו מזמרת הארץ בכליכם והורידו לאיש מנחה

Sruly Schnair
In 5784, Mikeitz

Take from the land’s glory in your baggage and bring down a gift to the man. (43:11)

Coping with anger can be challenging, for some more than for others. People do not always act nicely to one another. This is especially true when two highly competitive people are both vying for the same position. Conflicts ensue, relationships are damaged and, at times, negative and even unethical behavior occurs. Anger is a normal emotion, unless one is highly refined and in control of himself. If we would stop for a moment to consider the ramifications, both short and long term, we would think twice before expressing ourselves. This is especially true when one is unjustly harmed, provoking feelings…

Continue Reading

Home -> Vayeishev -> 5784

וישב יעקב בארץ מגורי אביו

Sruly Schnair
In 5784, Vayeishev

Yaakov settled in the land of his father’s sojourning. (37:1)

The commentators have written prolifically about this pasuk. Rashi writes concerning the juxtaposition of the beginning of this parshah upon the closing of the previous parshah, which details the tribal leaders of Eisav’s family. In one of his expositions, Rashi explains Yaakov’s settling, comparing it to a flax merchant whose camels laden with flax entered a town, filled to the brim with their loads of flax. The blacksmith whose shop was along the flax merchant’s route wondered where all this flax could be stored. A clever fellow who overheard the blacksmith piped up and said, “One spark from your bellows,…

Continue Reading

Home -> Vayeishev -> 5784

ותאמר הכר נא למי החתמת והפתילים והמטה האלה

Sruly Schnair
In 5784, Vayeishev

And she said, “Recognize, if you please, whose are this signet, this wrap, and this staff.” (38:25)

Rashi explains that, in this context, the word na (ha’ker na, “recognize, if you please”) expresses nothing but request. Tamar replied, “Please recognize your Creator and do not destroy three souls (Tamar and her unborn twins). According to Rashi, when Tamar said, “If you please,” it was simply a plea for mercy, it was an appeal to Yehudah’s sense of yiraas Shomayim, fear of Heaven.” Horav Shlomo Wolbe, zl, derives a powerful insight from Rashi. We are accustomed to thinking that the manner and approach for one to develop a profound recognition and perspective of Hashem is through the study…

Continue Reading

Home -> Vayeishev -> 5784

ויכר יהודה ויאמר צדקה ממני

Sruly Schnair
In 5784, Vayeishev

Yehudah recognized and said, “She is right; it is from me.” (38:26)

Chazal (Sotah 10b) teach, “As soon as Yehudah confessed and said Tzadkah mimeni, “She is right; it is from me,” a Bas Kol, Heavenly voice, issued forth and declared, “You saved Tamar and her two sons from the fire. By your life, I swear that I will save three of your descendants in your merit. Who are these? They are Chananyah, Mishael and Azaryah.” Yehudah’s name is eternalized because he withstood and triumphed over the challenge to his integrity. Targum Yonasan (commentary to Devarim 49:8) says that, due to Yehudah’s confession concerning his involvement with Tamar, Klal Yisrael are called…

Continue Reading

Home -> Vayeishev -> 5784

ויהי כדברה אל יוסף יום יום

Sruly Schnair
In 5784, Vayeishev

And so it was – just as she coaxed Yosef day after day. (39:10)

The Midrash (Bereishis Rabbah 67:6) teaches: “The descendants of Rachel Imeinu, in the following two instances, their tests which they endured and their greatness with which they were consequently rewarded were equivalent.” Yosef was coaxed, day after day, to sin. Mordechai (of the tribe of Binyamin) refused to bow down to Haman, day after day. “Their greatness with which they were rewarded, Pharaoh removed his signet ring and appointed Yosef as viceroy. The Persian king removed his signet ring and gave it to Mordechai, granting him a position of unparalleled importance and power.” We wonder why Chazal consider Yosef and…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!