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Home -> Vayechi -> 5762

Rabbi L. Scheinbaum
In 5762, Vayechi

“Yissachar is a strong-boned donkey.” (49:14)

It is interesting how Yaakov Avinu compares his sons to various animals. Yehudah, the strong son, the leader who would one day be the monarch, is compared to a lion.  Naftali is compared to a hind, because of his exceptional speed. Yaakov took a specific character trait, which the individual tribe exemplified, and compared that to an animal in which the  trait was also significant. What is difficult to grasp is  Yissachar’s  comparison to a strong-boned donkey. This is the tribe that exemplified  Torah study at its zenith. The donkey is among the lowliest in the animal world. What is the…

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Home -> Vayechi -> 5762

Rabbi L. Scheinbaum
In 5762, Vayechi

“Water-like impetuosity – you cannot be foremost.” (49:4)

Yaakov Avinu addresses his bechor, firstborn, Reuven, as kochi v’reishis oni, “my strength and initial vigor,” his hope, the one who should have been  the  leader of the  brothers, but who lost  it due to his impetuosity. He was the most precious gem in the family treasury, but he was not qualified for the leadership of the family. He was missing the ingredients which are requisite for a leader. Horav S.R. Hirsch, z.l., notes that the word pachaz, which has been translated as impetuous, is found in Sefer Shoftim 9:4, Anashim reikim u’pochazim, a reference to men who possess a shortcoming…

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Home -> Vayechi -> 5762

Rabbi L. Scheinbaum
In 5762, Vayechi

And he [Yaakov] said, “Gather yourselves together and I will tell you that which will befall you in the end of the days.” (49:1)

Rashi tells us that Yaakov Avinu wanted to reveal to his children the time of the Final Redemption, but the Divine Spirit suddenly left him. Why did Hashem remove His spirit from Yaakov? While it may be true that Hashem had no desire that the time of the Geulah Ha’asidah, Final Redemption, be revealed, this is no reason to remove His spirit from him. He could have simply not disclosed this date to Yaakov. Why did He remove his prophetic powers? The Radomsker Rebbe, z.l., gives a profound explanation for  Rashi’s statement. He says that actually Hashem did not revoke Yaakov’s…

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Home -> Vayigash -> 5762

Rabbi L. Scheinbaum
In 5762, Vayigash

Then Yisrael said to Yosef, “Now I can die, after my having seen your face, because you are still alive.” (46:30)

With these words ends the saga of Yosef’s “disappearance” from home. After many years of bitter longing, Yaakov Avinu was finally able to once again embrace his son. We read about it, but unless one has undergone the travail of almost losing a child and then finding him alive and well, it is difficult to fully grasp the overwhelming joy that both Yaakov and Yosef experienced. Baruch Hashem, this experience is something that is a rarity. There was a time, not so long ago, during World War II, when families were separated, when children were torn away from their parents, when…

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Home -> Vayigash -> 5762

Rabbi L. Scheinbaum
In 5762, Vayigash

“Then Yisrael journeyed forth with all that he had…and (he) offered sacrifices to the G-d of his father Yitzchak.” (46:1)

Yaakov Avinu arrived in Be’er Sheva, a city glorified by the memory of his fathers. There he offered zevachim, sacrifices. He was  in  the happiest frame  of  mind  that he  had  attained in   his entire life. It was here at this zenith in his life, with his troubles and struggles behind him, that he felt capable of offering a Korban Shelamim, Peace- Offering. Horav S.R. Hirsch, z.l., notes that this is the first time that any of the Avos, Patriarchs, offered a korban other than a Korban Olah, Burnt- Offering. He explains that a Korban Olah expresses complete submission to Hashem….

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Home -> Vayigash -> 5762

Rabbi L. Scheinbaum
In 5762, Vayigash

“He [Yosef] cried in a loud voice.” (45:2)

Chazal view Yosef’s weeping as a portent for his descendants. They say, “Just as Yosef appeased his brothers only through weeping, so, too, Hakadosh Boruch Hu will redeem Klal Yisrael from its exile only through [their] weeping.” As it is written in Yirmiyahu 31:8, “For with weeping they will come; with supplications I will lead them.” Chazal’s words are enigmatic. If Hashem is waiting for tears, then our exile should have ended long ago. Have we not cried bitterly for thousands of years? Why did Hashem not respond to the tears of our ancestors and redeem them? Horav Mordechai HaKohen explains…

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Home -> Vayigash -> 5762

Rabbi L. Scheinbaum
In 5762, Vayigash

“It will happen when he sees the youth missing he will die.” (44:31)

An elderly chassid, a follower of Horav Menachem Mendel, z.l., m’Kotzk, came to the Kotzker complaining about his current financial straits. What disturbed him most was the fact that his grown children, whom he had supported with great mesiras nefesh, self- sacrifice, manifested no gratitude. They were all quite capable of helping him in his moment of need. Yet, they completely ignored his financial circumstances. At a period in his life when he should have been retired and relaxing, he was compelled to work hard to support himself. The Rebbe listened intently to the chassid. After he finished his diatribe, the…

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Home -> Mikeitz -> 5762

Rabbi L. Scheinbaum
In 5762, Mikeitz

He replied, “What you say now is also correct.” (44:10)

Rashi explains that Menasheh was told by the brothers that if one member of a group has stolen an object, the entire group is held liable, just as the brothers themselves had said. “Nevertheless,” he said, “I will be lenient with you and make only the one in whose possession the silver goblet is found my slave. The rest of you can go home.” This statement is enigmatic. No law holds an entire group accountable for the actions of an individual. Even if Yosef and his brothers had agreed to abide by such a rule, it certainly was not the law. Horav…

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Home -> Mikeitz -> 5762

Rabbi L. Scheinbaum
In 5762, Mikeitz

“And his blood as well – behold! is being avenged.” (42:22)

Rashi comments that Reuven’s use of the word v’gam, which is usually translated as “and/also,” implies “in addition,” that not only was Yosef’s blood being avenged, but also the blood of Yaakov, their aged father, who still grieved over the loss of his dear son. In the Sefer Chassidim it is stated that, at times, when a person commits a wrong against his fellow, the result of that action will also affect his victim’s friends and family. They will also suffer with him. For example, one who commits murder causes overwhelming grief to the widow and orphans of his victim. We may…

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Home -> Mikeitz -> 5762

Rabbi L. Scheinbaum
In 5762, Mikeitz

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

Could Yosef have been so insensitive as to be happy that he was made to forget his father’s home? Certainly not! The  commentators explain that since Yosef was bound by a cherem, ban, from communicating with his father, he was subject to an overwhelming emotional burden. His love for his father, coupled with the constant  memories of “home,” surely dominated every “free” moment of his day. He thanked Hashem for easing this burden, for replacing his thoughts of home with other thoughts. He was grateful to Hashem for giving him the resolution to comply with the solemn oath against notifying Yaakov…

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