Peninim on the Torah

ויאמר יעקב אל שמעון ואל לוי עכרתם אחי להבאישני בישב הארץ...ויאמרו הכזונה יעשה את אחותנו

And Yaakov said to Shimon and to Levi, “You brought trouble upon me by besmirching me among the inhabitants of the land” And they (Shimon and Levi) replied, “Shall he treat our sister like a harlot?” (34:30,31)

When do we act zealously, striking back with force? When do we placate, look for reasons and ways to seek a diplomatic solution? We see two contrasting approaches in our parsha, surprisingly from a father and his sons. Shimon and Levi struck with vengeance. They had no room for negotiation: If you touch a Jewish girl, you and your entire city will pay. Yaakov Avinu was not as quick to seek vengeance. Horav Yisrael Belsky, zl, observes that both approaches have their place in Jewish life. When their sister, Dinah, was violated by Shechem, Shimon and Levi avenged her and…

Home -> 5777 -> Vayishlach

ויותר יעקב לבדו

Rabbi L. Scheinbaum In Vayishlach, 5777

Yaakov was left alone. (32:25)

Yaakov Avinu went back for pachim ketanim, small jars. The Patriarch’s actions beg elucidation. Our commentators, each in his own manner, explain why Yaakov returned for a few small jars whose monetary value was probably negligible. Chazal explain that the righteous place a premium on their material possessions, because they represent items acquired under the strictest conditions of integrity. Anything that might even smell of a tinge of impropriety will not pass through their hands. Thus, Yaakov returned for these jars, because they represented the highest ideals of veracity. Horav Chaim Vital, zl, quotes his saintly Rebbe, the Arizal, who…

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ויצו גם אח השני גם את השלישי גם את כל ההולכים אחרי העדרים לאמר כדבר הזה תדברון אל עשו

Rabbi L. Scheinbaum In Vayishlach, 5777

He similarly instructed the second, also the third, as well as all who followed the droves saying, “In this manner shall you speak to Eisav when you find him.” (32:20)

The text seems to imply that Yaakov Avinu instructed each group separately. Why did he go to all of this trouble, reiterating the same thing to each of the groups? He could easily have called them all together and given one speech. Horav Eliezer Sorotzkin, zl, offers a practical insight. The whole idea of sending gifts, which clearly smacks of chanufah, sychophanting, is something that Yaakov was compelled to do under duress. Otherwise, such behavior is certainly below the dignity of such an eminent person. While it may be common fare in today’s society, it is something that one does…

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הצילני נא מיד אחי מיד עשו

Rabbi L. Scheinbaum In Vayishlach, 5777

Rescue me, please, from the hand of my brother, from the hand of Eisav. (32:12)

Yaakov Avinu had but one brother. Why, then, does he ask Hashem to spare him from his brother, from Eisav? His brother was Eisav. The Zohar HaKadosh teaches that when one prays he must be specific in his prayer, articulating exactly about what and for whom he is praying. In some instances, one refers to a close friend as brother. Indeed, Avraham Avinu referred to Lot, his nephew, as brother, Anashim achim anachnu; “We are brothers.” Yaakov could also be referring to an Eisav who was not his brother. Thus, he said, “My brother, Eisav, to clarify exactly whom he…

Home -> Vayigash -> 5777

רב עוד יוסף בני חי אלכה ואראנו בטרם אמות

Rabbi L. Scheinbaum In 5777, Vayigash

How great! My son Yosef still lives! I shall go and see him before I die. (45:28)

True greatness is measured by how much one empathizes with the pain and joy of his fellow. At its simplest, empathy is the awareness of the thoughts and emotions of others, it is the ability to see the world through the eyes of others. It is the link between ourselves and others, because it is how we as individuals understand what others are feeling, as if we are feeling it ourselves. In cognitive empathy, one understands the thoughts and emotions of others in a very rational, rather than emotional, sense. We try to get into their minds, to attempt to…

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ועתה לא אתם שלחתם אותי הנה כי האלקים

Rabbi L. Scheinbaum In 5777, Vayigash

And now: it was not you who sent me here, but G-d. (45:8)

Veritably, on the surface, to the unlearned reader, it appears that the brothers catalyzed Yosef’s descent into Egypt. Yosef underscores the fallacy of such a viewpoint. Hashem pulls the strings; He manipulates events from behind the scene. We think that we are in charge, but we must be aware that we are not. We might make decisions, but Hashem’s Will stands and is always executed. Hashem wanted the Jewish People to go down to Egypt as part of His Divine Plan. Thus, he manipulated events in such a manner that Yosef was the first to go down, with Yaakov Avinu…

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ועתה אל תעצבו ואל יחר בעיניכם כי מכרתם אתי הנה כי למחיה שלחני אלקים לפניכם

Rabbi L. Scheinbaum In 5777, Vayigash

And now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d sent me ahead of you. (45:5)

Does the realization that it was all part of Hashem’s plan mitigate the evil that one has wrought against another person? Is it so simple to overlook, to forgive the evil, the hurt, the pain and misery that had been a constant accomplishment for years, just because one is aware that the perpetrator is G-d’s agent? For most of us: probably not. For Yosef: the above pasuk states that he told them, “Do not lose sleep over what you had done; you were G-d’s agents.” Maavir al midosav, “Passing over one’s faults,” disregarding the bad middos, character traits, of those…

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ולא יכל יוסף להתאפק לכל הנצבים עליו ויקרא הוציאו כל איש מעלי

Rabbi L. Scheinbaum In 5777, Vayigash

Now Yosef could not restrain himself in the presence of all who stood before him, so he called out, “Remove everyone from before me!” (45:1)

Yosef was taking an enormous chance with his life. He was one person – not characteristically physically strong. Standing opposite him were his ten brothers, each of whose individual strength was without peer. Indeed, if any one of them would have lifted a finger against Yosef – he would have been smitten. All ten together could easily have taken down Egypt. Yet, Yosef sought no protection, asking that no one remain in the room with him at this moment of truth, the moment in which he would reveal himself to his brothers. In his Tiferes Yehonasan, Horav Yehonasan Eibeshutz, zl,…

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ולא יכל יוסף להתאפק לכל הנצבים עליו

Rabbi L. Scheinbaum In 5777, Vayigash

Now Yosef could not restrain himself in the presence of all who stood before him. (45:1)

Yosef was ready to reveal himself, to share his identity with his brothers, but he could not bear to do so in the presence of so many bystanders. He was concerned for his brothers’ dignity, lest he shame them in public. Veritably, there was nothing holding him back from revealing himself – or was there? Furthermore, following his revelation, the Torah writes that he fell on Binyamin’s neck. Rashi explains that, in this expression of emotion, Yosef wept over the destruction of the two Batei Mikdash which would be destroyed in Binyamin’s portion of Eretz Yisrael. Why was mourning over…

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עם אשר תמצא את אלהיך לא יחיה... ולא ידע יעקב כי רחל גנבתם

Rabbi L. Scheinbaum In Vayeitzei, 5777

With whomever you find your gods, he shall not live… Now Yaakov did not know that Rachel had stolen them. (31:32)

Yaakov Avinu uttered the curse, because he suspected that one of the pagan servants had stolen the teraphim. Had he known that it was Rachel Imeinu who had taken them, he certainly would not have pronounced the curse. Sadly, the curse took effect, catalyzing (in some way) Rachel’s untimely death. Every word that exits our mouth must be carefully weighed. One never knows… We find this occurring a number of times in Tanach. One notable instance occurred when the brothers returned from Egypt and related to their father, Yaakov Avinu, the troubles that the Egyptian viceroy had caused them. Imagine,…

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ויאמר יעקב אל שמעון ואל לוי עכרתם אחי להבאישני בישב הארץ...ויאמרו הכזונה יעשה את אחותנו

And Yaakov said to Shimon and to Levi, “You brought trouble upon me by besmirching me among the inhabitants of the land” And they (Shimon and Levi) replied, “Shall he treat our sister like a harlot?” (34:30,31)

ויותר יעקב לבדו

Yaakov was left alone. (32:25)

ויצו גם אח השני גם את השלישי גם את כל ההולכים אחרי העדרים לאמר כדבר הזה תדברון אל עשו

He similarly instructed the second, also the third, as well as all who followed the droves saying, “In this manner shall you speak to Eisav when you find him.” (32:20)

הצילני נא מיד אחי מיד עשו

Rescue me, please, from the hand of my brother, from the hand of Eisav. (32:12)

רב עוד יוסף בני חי אלכה ואראנו בטרם אמות

How great! My son Yosef still lives! I shall go and see him before I die. (45:28)

ועתה לא אתם שלחתם אותי הנה כי האלקים

And now: it was not you who sent me here, but G-d. (45:8)

ועתה אל תעצבו ואל יחר בעיניכם כי מכרתם אתי הנה כי למחיה שלחני אלקים לפניכם

And now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d sent me ahead of you. (45:5)

ולא יכל יוסף להתאפק לכל הנצבים עליו ויקרא הוציאו כל איש מעלי

Now Yosef could not restrain himself in the presence of all who stood before him, so he called out, “Remove everyone from before me!” (45:1)

ולא יכל יוסף להתאפק לכל הנצבים עליו

Now Yosef could not restrain himself in the presence of all who stood before him. (45:1)

עם אשר תמצא את אלהיך לא יחיה... ולא ידע יעקב כי רחל גנבתם

With whomever you find your gods, he shall not live… Now Yaakov did not know that Rachel had stolen them. (31:32)

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