Peninim on the Torah

“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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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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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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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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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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Rabbi L. Scheinbaum In 5762, Mikeitz

“You shall be in charge of my palace, and by your command shall all my people be sustained.” (41:40)

Let us attempt to view the Pharaohs of the Torah – the Pharaoh that reigned during Yosef’s tenure and the Pharoah who was the monarch who enslaved the Jews – regardless of whether or not they were one and the same. Yosef’s “Pharaoh” seems to be magnanimous and trusting. He takes a slave out of prison and transforms him overnight into the viceroy of Egypt. This does seem a bit incredible. On the other hand, Moshe Rabbeinu’s “Pharaoh” was unmoved by the multitude of miracles that Hashem wrought against his People. He refused to listen to Hashem, while his counterpart –…

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Rabbi L. Scheinbaum In 5762, Mikeitz

“And there, with us, was a Hebrew youth, a slave of the Chamberlain of the Butchers.” (41:12)

A wealthy man once took ill, and no one was able to provide a cure for his malady. The finest physicians that money could buy could not alleviate the illness. A man came along who told the wealthy man, “I know a doctor, a general practitioner who will be able to cure you.” “How is that possible?” questioned the wealthy man. “I have had the most prominent specialists in the world at my side, and none of them has been able to provide a cure. Do you expect me to believe that some unknown doctor can accomplish what has eluded the…

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Rabbi L. Scheinbaum In 5762, Mikeitz

“Behold! he was standing over the River… ‘In my dream, behold! I was standing upon the bank of the River.’” (41:1, 17)

In Pharaoh’s dream, he sees himself standing over the river. When he relates the dream to Yosef, he tells him that he was standing on the bank of the river. What is the significance of this discrepancy? The commentators suggest reasons for the change. Horav Yaakov Neiman, z.l., takes a somewhat different approach. He gives the following analogy. In America, during the cold winter rivers and lakes freeze, due to the subzero temperatures. When these rivers freeze, they become rock solid. One can even drive over these frozen “highways.” Someone who comes from a warm climate and sees this “highway,” will…

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Rabbi L. Scheinbaum In 5762, Vayeishev

As she (Tamar) was taken out she sent [word] to her father-in-law… “Recognize, if you please, whose are this signet, this wrap and this staff.”

Chazal say that Tamar did not want to humiliate Yehudah by saying, “I am pregnant by you.” Rather, she sent him the three items which he had left with her, saying to herself, “If he will admit on his own – let him admit. If not, let them burn me. I will not be the one to embarrass him.” Chazal derive from here that it is preferable for a person to throw himself into a fiery furnace in order to prevent shaming his friend in public. This is a powerful statement – one that is not understood outside its context in…

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Rabbi L. Scheinbaum In 5762, Vayeishev

“And so it was, when Yosef came to his brothers they stripped Yosef of his tunic, the fine woolen tunic that was on him.” (37:23)

Was it really necessary to remove Yosef’s unique tunic? Was their hatred toward him that implacable? Horav Sholom Shwadron, z.l., explains that, indeed, it had nothing to do with animosity. On the contrary, everything which they did was to ensure a “fair trial” for Yosef. The eye can be deceiving. Since the genesis of their animus toward Yosef was the multicolored tunic that was a special gift from their father, it was only right that it not “stare” at them while they judged Yosef. Seeing it might arouse their anger and cause them to adjudicate an incorrect verdict. This exposition is…

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

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

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

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

“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)

“You shall be in charge of my palace, and by your command shall all my people be sustained.” (41:40)

“And there, with us, was a Hebrew youth, a slave of the Chamberlain of the Butchers.” (41:12)

“Behold! he was standing over the River… ‘In my dream, behold! I was standing upon the bank of the River.’” (41:1, 17)

As she (Tamar) was taken out she sent [word] to her father-in-law… “Recognize, if you please, whose are this signet, this wrap and this staff.”

“And so it was, when Yosef came to his brothers they stripped Yosef of his tunic, the fine woolen tunic that was on him.” (37:23)

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