Attitude – Page 27 – Peninim on the Torah

יששכר חמר גרם ... וירא מנוחה כי טוב ואת הארץ כי נעמה ויט שכמו לסבול

Yissachar is a strong-boned donkey… He saw tranquility that it was good, and the land that it was pleasant, yet he bent his shoulder to bear and he became an indentured servant. (49:14,15)

Rashi interprets the metaphor of a strong-boned donkey and the reference to the land as alluding to Yissachar’s relationship with the Torah. Yaakov Avinu points out Yissachar’s spiritual role as bearer of the yoke of Torah and cultivator of the spiritual treasures of our people. Why does the blessing include “his seeing tranquility and it was good”? The significance of the blessing is Yissachar’s relentless commitment to bearing the yoke of Torah, even if it might be a challenging task at times. His ability to rest while standing up, without having to remove his parcels, demonstrates that regardless of the…

Home -> Vayechi -> 5780

ויראו אחי יוסף כי מת אביהם

Sruly Schnair In 5780, Vayechi

Yosef’s brothers perceived that their father was dead… (50:15)

Yosef’s brothers felt that now that their saintly father, Yaakov Avinu, was gone, their protection from what they felt would be Yosef’s wrath had also come to an end. It seemed to them that Yosef’s attitude toward them had abruptly changed. No longer were they the beloved family whom he invited to dine with him in the palace. They feared that it was all because their father had been alive. Now that he was gone, Yosef’s lingering animosity toward them was becoming apparent. (This was in their perception. It was not true.) Indeed, Yosef had a reason for everything he…

Home -> Vayigash -> 5780

ויתן את קלו בבכי וישמעו מצרים וישמע בית פרעה

Sruly Schnair In 5780, Vayigash

He cried in a loud voice. Egypt heard and Pharaoh’s household heard. (45:2)

When Yosef wept, the entire country heard; so respected was he in Egypt. Word quickly spread throughout the palace and then throughout the country: Yosef was weeping! Chazal (Bereishis Rabbah) state that Yosef’s cries were conciliatory in nature, meant to assuage his brothers’ feelings of guilt and shame. Why was he appeasing them? He was the victim. They were the “aggressors.” It should be the other way around. Horav Yeruchem Levovitz, zl (cited by Bad Kodesh), posits that herein lies an important concept concerning interpersonal relationships. Just as the “Shulchan Aruch,” Code of Law, addresses the rights of the victim…

Home -> Vayigash -> 5780

ויאמר יוסף אל אחיו אני יוסף העוד אבי חי ... ויאמר יוסף אל אחיו גשו נא אלי ... ויאמר אני יוסף אחיכם אשר מכרתם אותי מצרימה

Sruly Schnair In 5780, Vayigash

And Yosef said to his brothers, “I am Yosef. Is my father still alive?” … The Yosef said to his brothers, “Come close to me, if you please,” and he said, “I am Yosef, your brother… me, whom you sold to Egypt.” (45:3,4)

Anyone who reads these pesukim is struck with the same questions: Why did Yosef repeat, “I am Yosef”? He stated in pasuk 3, “I am Yosef,” and immediately in pasuk 4, he repeated, “I am Yosef.” Furthermore, the first time that he “introduced” himself, his brothers’ reaction was one of fear and disconcertment. Why in his second “introduction” did he reiterate, “Whom you sold to Egypt”? Obviously, this was a sore point, as their reaction evinces. Why rub it in? The Sfas Emes offers a powerful explanation which teaches us an important lesson in avodas Hashem, serving the Almighty. When…

Home -> Mikeitz -> 5780

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

Sruly Schnair In 5780, Mikeitz

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

Is it possible that Yosef lauded forgetting his father’s home, the home of Yaakov Avinu, the b’chir haAvos, chosen of the Patriarchs? Certainly not. Yosef HaTzaddik would certainly not be so crass as to name his firstborn with a name that indicated the severance of his relationship with the past. Horav Yisrael Salanter, zl, explains that Yosef lauded his self-imposed amnesia concerning his brothers’ hatred toward him and their consequent selling him to the caravan of Arabs that brought him to Egypt. It was a great challenge to look to the future while ignoring the past. He wanted to remember…

Home -> Vayeishev -> 5780

וישב יעקב בארץ מגורי אביו... אלה תולדות יעקב יוסף

Sruly Schnair In 5780, Vayeishev

Yaakov settled in the land of his father’s sojourning… These are the chronicles of Yaakov: Yosef. (37:1,2)

Yaakov Avinu had more than one son. Yet, when the Torah enumerates his offspring, it mentions only Yosef. Furthermore, why does the Torah first inform us that Yaakov continues to live in Canaan, the land that his father chose as his place of habitation, and then inform us about his offspring? Clearly, his family had the obligation to take ownership over the place in which he lived. It is almost as if where he chose to live is connected with his offspring. Horav Sholom Schwadron, zl, explains that in the Torah’s vernacular, offspring is a reference to one who is…

Home -> 5780 -> Vayishlach

עם לבן גרתי

Sruly Schnair In Vayishlach, 5780

With Lavan, I lived. (32:5)

Rashi interprets the phrase, Im Lavan garti, “With Lavan, I lived,” as a profound message to Eisav. The word garti has the same letters (hence, the same gematria, numerical value) as taryag, 613 (mitzvos). Yaakov intimated to Eisav, “I do not fear your influence on me. I lived for years with the wicked Lavan; yet, I did not learn from his evil ways. I still was able to observe all taryag mitzvos. Yaakov seems to be making two statements: A) I observed the entire Torah, B) I did not learn from Lavan’s evil ways. Is this not obvious? If one…

Home -> 5780 -> Vayishlach

ויותר יעקב לבדו

Sruly Schnair In Vayishlach, 5780

Yaakov was left alone. (32:25)

Chazal (Bereishis Rabbah 77) quote the pasuk in Devarim (32:25), Ein ka’Keil Yeshurun, rocheiv Shomayim b’ezarecha, u’v’gaavaso shechakim; “O, Yeshurun, there is none like G-d, riding through the heavens to help you, and in His majesty through the upper heights.” Chazal teach, “There is none like G-d, and who is like G-d? Yeshurun, the most pleasant and praiseworthy (straight and upright), pursuing their lives in undeviating duty.” (When a Jew achieves the level of Yeshurun in complete devotion to Hashem, he becomes “G-d-like,” achieving a level in this world that has no peer.) The Midrash concludes, “Who is like G-d?…

Home -> 5780 -> Vayishlach

ויאמר עשו יש לי רב ויאמר ויעקב ...וכי יש לי כל

Sruly Schnair In Vayishlach, 5780

And Eisav said, “I have much, And Yaakov said, I have everything.” (33:9,11)

The Chafetz Chaim, zl, states that the varied comments concerning their individual material bounty that Yaakov Avinu and Eisav ha’rasha expressed define their individual outlook on olam hazeh, this world. Eisav contended that he had much; a term that implied he could use more. With such an attitude, he would always seek more. One who has one hundred is dissatisfied. He now wants two hundred. He never has enough. On the other hand, Yaakov declared that he had everything. Material assets had little worth to Yaakov. He got by on what he had and what he had was all that…

Home -> 5780 -> Toldos

ויחרד יצחק חרדה גדולה עד מאד

Sruly Schnair In Toldos, 5780

Then Yitzchak trembled in very great perplexity. (27:33)

Yitzchak Avinu possessed the middah, attribute, of gevurah, strength. He feared nothing, because his belief in Hashem was so resolute that he understood that one has nothing to fear if he is with Hashem. The Almighty either protects the individual or He does not; if He does not protect him, fear is futile. Yitzchak had extraordinary control of his emotions. This was evident throughout the Akeidah, Binding (of Yitzchak), when he prepared to become an olah, sacrifice, for Hashem. He never questioned his father, Avraham Avinu, not even when he looked up at him and saw him poised with the…

You have Successfully Subscribed!

Back to Home -> 5780 ->

יששכר חמר גרם ... וירא מנוחה כי טוב ואת הארץ כי נעמה ויט שכמו לסבול

Yissachar is a strong-boned donkey… He saw tranquility that it was good, and the land that it was pleasant, yet he bent his shoulder to bear and he became an indentured servant. (49:14,15)

ויראו אחי יוסף כי מת אביהם

Yosef’s brothers perceived that their father was dead… (50:15)

ויתן את קלו בבכי וישמעו מצרים וישמע בית פרעה

He cried in a loud voice. Egypt heard and Pharaoh’s household heard. (45:2)

ויאמר יוסף אל אחיו אני יוסף העוד אבי חי ... ויאמר יוסף אל אחיו גשו נא אלי ... ויאמר אני יוסף אחיכם אשר מכרתם אותי מצרימה

And Yosef said to his brothers, “I am Yosef. Is my father still alive?” … The Yosef said to his brothers, “Come close to me, if you please,” and he said, “I am Yosef, your brother… me, whom you sold to Egypt.” (45:3,4)

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

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

וישב יעקב בארץ מגורי אביו... אלה תולדות יעקב יוסף

Yaakov settled in the land of his father’s sojourning… These are the chronicles of Yaakov: Yosef. (37:1,2)

עם לבן גרתי

With Lavan, I lived. (32:5)

ויותר יעקב לבדו

Yaakov was left alone. (32:25)

ויאמר עשו יש לי רב ויאמר ויעקב ...וכי יש לי כל

And Eisav said, “I have much, And Yaakov said, I have everything.” (33:9,11)

ויחרד יצחק חרדה גדולה עד מאד

Then Yitzchak trembled in very great perplexity. (27:33)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!