Join our weekly Peninim on the Torah list!

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…

Continue Reading

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…

Continue Reading

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,…

Continue Reading

ויהי מקץ שנתים ימים

And it was at the end of two years. (41:1)

Yosef was only supposed to be in prison for ten years, because he had spoken lashon hora, slander, against his ten brothers. Why did he stay for two more years? Chazal explain that his reliance on the sar ha’mashkin, chamberlain, bespoke a failing in his level of bitachon, trust in Hashem. An individual of Yosef’s spiritual level knows better than to rely on people. It is all up to Hashem – or nothing. Only the Almighty has the power to save. Indeed, whatever a man catalyzes requires Hashem’s complete assistance. In his sefer Yado Bakol, Horav Eliyahu m’Izmir, raises a…

Continue Reading

אלה מסעי בני ישראל

These are the journeys of Bnei Yisrael. (33:1)

The adage, “Life is a trip,” has greater meaning than one might think. Each of us travels on the journey called life, and, as occurs in many instances, not all travelers have the same experience. One can travel to a wonderful, beautiful vacation spot and still have a miserable experience. The other can go to a stark, cold, uninviting place and still have a great time. Different people have varied experiences as they go through life. For some, the trip is long and quite enjoyable; for others, it might be too short, and not much to write home about. Once,…

Continue Reading

אלה מסעי בני ישראל

These are the journeys of Bnei Yisrael. (33:1)

On a recent trip to Eretz Yisrael, I struck up a conversation with a fellow traveler. He told me that, since it was his first overseas trip, he was planning to savor every moment. He looked forward to the eleven-hour flight as another leg on what was supposed to be a momentous trip. He was so excited that he was keeping track of every moment – from the taxi that picked him up at home until his eventual return in ten days. I felt this was an interesting perspective on travel, which, for most people, is something they must endure…

Continue Reading

ונכבשה הארץ לפני ד' ואחר תשבו והייתם נקים מד' ומישראל

And the Land shall be conquered before Hashem, and then you shall return – then you shall be vindicated before Hashem and from Yisrael. (32:22)

“So what if people do not understand my lofty goals?”  “Since when must I explain myself to people?” “As long as I satisfy Hashem, is that not what is important?” It is statements such as these, with the attitude of arrogance that accompanies them, that get people into trouble. The end does not justify the means. One must act in a manner that does not incur public suspicion of impropriety. Everything we do must be above board, maintaining sufficient transparency to withstand the greatest scrutiny. There is a well-known Teshuvos Chasam Sofer (6: Likutim 59) in which the revered Rav…

Continue Reading

ויאמר אליהם משה החייתם כל נקבה. הן הנה היו לבני ישראל בדבר בלעם למסר מעל בד' על דבר פעור

Moshe said to them: Did you let every female live? Behold It was they who caused Bnei Yisrael by the word of Bilaam, to commit a betrayal against Hashem regarding the matter of Pe’or. (31:15,16)

It is said how the most well-meaning – albeit quite insecure – leaders of factions of the religious Jewish community who call themselves Orthodox, but have yet to prove it, fall prey to the double-edged sword of Jew/non-Jew relationships. One cannot sufficiently emphasize how the blandishments of the non-Jewish society in which we live have had a disastrous influence on the religious vitality and continuity of our People. One need only to take a stroll outside of the shelter of the observant Jewish community to observe the downward spiral of Jewish literacy and commitment. The staggering rate of intermarriage is…

Continue Reading

החלצו מאתכם אנשים לצבא ויהיו על מדין לתת נקמת ד' במדין

Arm men from among yourselves for the legion that they be against Midyan that they may inflict Hashem’s vengeance against Midyan. (31:3)

When the Jewish army went into battle, it was unlike any other national army. Horav Mordechai Druk, Shlita, notes the apparent differences between our army and the armies of the nations of the world. Moshe Rabbeinu did not lead the Jewish army in a war of retribution against Midyan because he had benefitted from the land of Midyan years earlier when he escaped Egypt. Clearly, such a moral compass is unlikely to be found in any other nation: a leader to choose not to lead against a sworn enemy because he owes them hakoras hatov, a sense of gratitude, is…

Continue Reading

והאמין בד' ויחשביה לו צדקה

And he trusted in Hashem, and He reckoned it to him as righteousness. (15:6)

Rashi notes that, concerning Hashem’s promise to Avraham that he would be blessed with offspring, the Patriarch did not ask for a sign. Concerning the promise that he would take possession of Eretz Yisrael, Avraham Avinu asked, Bama eida, “Whereby shall I know?” requesting a sign from Above that he would inherit it. Why did the Patriarch ask for affirmation regarding the Land and not regarding the offspring? Horav Yitzchak Volozhiner, zl, explains this with an analogy that goes to the very crux of the issue which continues to haunt us until this very day. A king was once traveling…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!