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וגר לא תלחץ ואתם ידעתם את נפש הגר... ושש שנים תזרע את ארצך... והשביעית תשמטנה

Do not oppress a stranger; you know the feelings of a stranger… six years shall you sow your land… and in the seventh, you shall leave it unattended and unharvested. (23:9,10,11)

The juxtaposition of the laws of Shemittah upon the admonishment not to treat the ger, convert, in a lesser manner than we would treat anyone else is enigmatic. What relationship exists between these two seemingly disparate mitzvos? Furthermore, how is the admonishment concerning the proper treatment of the ger linked to the fact that we were strangers in the Land of Egypt? Had we not once been Egyptian slaves would it in any way diminish the responsibility to act appropriately with the ger? Horav Avigdor HaLevi Nebentzhal, Shlita, quotes Rashi, who explains, “For you were strangers in the land of…

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כל אלמנה ויתום לא תענון

You shall not cause any pain to any widow or orphan. (22:21)

It takes a truly reprehensible person to take advantage of a widow or orphan. These are individuals who are alone against the world. Why make life even more difficult for them? At first glance, we may even wonder why the admonishment against afflicting the almanah, widow, or yasom, orphan, is even included with the many laws that are mentioned in this parsha. Quite possibly, Hashem wants to put everyone on notice: He takes a special interest in the plight of these lonely people. He will listen to their pleas when they cry out to Him in pain. Anyone who causes…

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ומכה אביו ואמו... וגנב איש ומכרו... ומקלל אביו ואמו

Whoever strikes his father or mother… whoever steals/kidnaps a man and sells him… whoever curses his father and mother. (21:15,16,17)

Social murder, which consists of depriving a human being of his personal freedom, is tantamount to actual murder. To kidnap a human being and sell him is a capital offense. To strike a father or mother, to injure one of them, is indicative of an evil person. Last, a child’s verbal articulation of his wish to see his parent destroyed is also a capital offense. What kind of person would be so vile as to strike a parent or to stoop so low as to curse a parent? Such a person is so filled with himself that no one else…

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וימהר יוסף כי נכמרו רחמיו אל אחיו

Then Yosef rushed because his compassion for his brother had been stirred. (43:30)

Yosef’s conversation with his brother Binyamin was an emotion-laden experience. Yosef asked Binyamin if he had a brother from the same mother as he. Binyamin responded in the affirmative, but he did not know his whereabouts. When Yosef asked Binyamin concerning his own family, the latter replied that he had ten sons – each one named in a manner commemorating the loss of his brother. When Yosef heard how far Binyamin had gone in perpetuating his memory, his emotions were stirred. Two powerful lessons can be derived from here. First, the greatest tribute one can make to the memory of…

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וקל ש-די יתן לכם רחמים לפני האיש

And may Almighty G-d grant you mercy before the man. (43:14)

Rashi explains Yaakov Avinu’s farewell to his sons: “Now that you have the money, a gift for the viceroy, and your brother Binyamin, you lack nothing but prayer – I will pray for you.” The decision was made that they were to return to Egypt. If so, they were to take along a gift for the Egyptian ruler. Second, they required funds for purchasing the grain. Third, they should return the money they had discovered in their bags. Fourth, they would take along double money, just in case the price had doubled. Fifth, take Binyamin. It would seem that now…

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ויקח מאתם שמעון ויאסר אתו לעיניהם

He took Shimon from them and imprisoned him before their eyes. (42:24)

Yosef took Shimon as a hostage until the brothers would return with Binyamin. Rashi explains that it was Shimon who had thrown Yosef into the well, and he was the one who had contemptuously referred to Yosef as the baal ha’chalomos, “the dreamer.” Alternatively, Rashi explains that allowing Shimon and Levi to be together could have been dangerous. As the ones who slew the entire city of Shechem, he feared that their companionship could lead to a lethal conspiracy against him. In any event, Yosef felt he had reason to fear Shimon. In his inimitable manner, Horav Aryeh Leib Heyman,…

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ואת בנימין אחי יוסף לא שלח... כי אמר פן יקראנו אסון

But Binyamin, Yosef’s brother, Yaakov did not send… for he said, “Lest disaster befall him.” (42:4)

The words yikranu, spelled with an aleph, is related to kara, to call, to designate. When Yehudah repeats (to Yosef) his father’s fear concerning Binyamin’s safety, he says, Ulekachtem gam es zeh me’im panai v’karahu ason, “So you should take this one, too, from my presence, and disaster will befall him” (44:29). In this instance v’karahu is spelled with a hay, related to karah, denotes an unrelated occurrence by chance. Thus, we have two words which sound the same: with an aleph, it implies deliberation, designation, calling with a purpose; with a hay, it denotes a chance meeting, an unrelated…

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ויקרא יוסף את שם הבכור מנשה כי נשני אלקים את כל עמלי ואת כל בית אבי

Yosef called the firstborn Menashe, for “G-d has made me forget all my hardship and my entire father’s household. (41:51)

Unquestionably, Yosef’s home life was difficult. Being reviled and shunned by his brothers, regardless of its appropriateness or misguided nature, did not provide the setting for a happy home life. He had every reason to want to forget the hardships that he had endured in his father’s home. Yet, he did not remonstrate over it, because he understood that it had been Hashem’s will, as part of a larger Divine Plan. He bore his brothers no ill will and carried no grudge. As the Baal Akeidah explains, he thanked Hashem for enlightening him concerning his difficult past. Now, it all…

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ובלעדך לא ירים איש את ידו

And without you, no man may lift up his hand. (41:44)

Thirty years of servitude is a harsh sentence for a young man in the prime of his life. Yosef knew it was not going to be easy, and he was prepared to live with the consequences of his sale to the Yishmaelim. When it was decreed by Heaven that it was time for Yosef to be released, it came all of a sudden. Yosef had no warning that he was leaving. He never despaired of being released one day. The last thing on his radar was being released, and – almost overnight – the slave becoming the Egyptian Viceroy. This…

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ועתה ירא פרעה איש נבון וחכם וישיתהו על ארץ מצרים

Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt. (41:33)

Yosef was asked to interpret Pharaoh’s dream – not to add his personal opinion concerning its implementation. Yet, when he rendered the interpretation, he rendered free, unrequested advice. Why did he do this? Horav Gamliel Rabinowitz, Shlita, explains that, actually, the advice was part of the dream’s interpretation. He quotes a vignette which he heard from his father concerning the Chofetz Chaim, zl. A man came to the venerable sage, complaining bitterly that, at one point in his life, parnassah, earning a livelihood, had been no problem for him. He did well, and he had money to spare. Now, regrettably,…

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