Attitude – Page 74 – Peninim on the Torah

ויצא יעקב מבאר שבע וילך חרנה

Yaakov departed from Beer-Sheva and went toward Charan. (28:10)

In the previous parsha, we read that Yaakov Avinu incurred the implacable wrath of his brother, Eisav, because he appropriated the blessings. Eisav was quite upset, and he swore to kill Yaakov in the proper place and time. This parsha begins with Yaakov leaving home on his way to seek a wife at his Uncle Lavan’s house. Between the time that Yaakov received instructions from his parents concerning leaving home for Charan, and the actual commencement of his journey, the Torah interrupts the story by informing us that, when Eisav saw that his father disapproved of Canaanite women, he decided…

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Rabbi L. Scheinbaum In 5755, Mikeitz

“And now let Pharaoh look for a discerning and wise man. ” (41:33)

Rashi interprets Pharaoh’s question literally, “If we were to seek such a unique individual, could we possibly find one such as he?” The Satmar Rebbe z.l., questions Pharaoh’s attitude. Even if Yosef appeared to be the “best man” for the job, why was Pharaoh so reticent to search for someone who might better qualify for the position? He should first have searched for a great and capable leader. Afterwards, he could have offered Yosef the position by default. The Rebbe offers a novel response. Yosef was proficient in all seventy languages. The angel Gavriel had taught them to him. If…

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Rabbi L. Scheinbaum In 5755, Mikeitz

“And it came to pass in the morning that his spirit was anxious, and he sent and called all the magicians of Egypt and all its wise men, and Pharoah told them of his dream.” (41:8)

Pharaoh’s attitude towards his dream demands explanation. Does dreaming about cows and ears of corn warrant immediate interpretation by the wisest men of the country? To the average person, these dreams seem to be nothing more than the inane musings of the subconscious. What impressed Pharaoh to the extent that he was shaken by its covert message? Horav Shimon Schwab, z.l., suggests that these dreams had an underlying message which gave Pharaoh a rude awakening. Pharaoh followed the atheistic perspective that in any altercation the minority will inevitably fall into the hands of the multitude. Similarly, the weaker party will…

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Rabbi L. Scheinbaum In 5755, Vayeishev

“Yosef was seventeen years old … and he was a youth with the sons of Bilhah and the sons of Zilpah … and Yosef would bring evil reports about them to their father.” (37:2)

A number of questions regarding the text of this pasuk demand clarification. First, what is the meaning of “he was a youth,” and what purpose does it serve in the narrative? Second, the word “tchu,” “And he would bring,” doesn’t seem appropriate. One does not bring reports; rather, one relates them to others. Third, why does the Torah refer to Yaakov as “their father”? Was he not also Yosef’s father? Horav Yechiel Michel Rabinovitz z.l., the author of the Afikei Yam, derives the following important lesson from this pasuk. One who sees his friend acting inappropriately may hope to prevent…

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Rabbi L. Scheinbaum In Vayishlach, 5755

“And it came to pass as her soul was departing, for she died, that she called his name Ben-oni, but his father called him Binyamin.” (35:18)

As Rachel was about to leave this world, she realized that the child she had longed for was about to be born. She named him Ben-oni. According to the most common interpretation, Ben-oni is Aramaic for, “the son of my grief.” Yaakov called the child, “Binyamin,” which in Hebrew means, “the son of my right hand.” The Ramban states that there are two contrasting views expressed by the father and mother of this child. Rachel, the dying mother, seems to have accentuated the pessimistic significance of the word iut, “a son of my sorrow”. Yaakov, on the other hand, decided…

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Rabbi L. Scheinbaum In Vayishlach, 5755

“And a man wrestled with him.” (32:25)

Rashi cites Chazal who explain that the “ish” who wrestled with Yaakov was none other than Samael, the guardian angel of Eisav. Rashi says, however, that the angel who met Yosef as he searched for his brothers was Gavriel. What prompts Rashi to identify the angel who fought Yaakov as Samael and the angel who met Yosef as Gavriel? Horav Leib z.l., who was Av Beis Din in Pressburg, offers a novel response. He notes the disparity in behavior between the two angels. After Yaakov fought all night with his angel, he asked for one small favor– to be blessed….

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Rabbi L. Scheinbaum In Vayeitzei, 5755

“And Yaakov went out from Be’er Sheva and (he) went toward Charan.” (28:10)

Rashi states that it was not necessary for the Torah to mention Yaakov’s departure. It would have been quite sufficient to state his intended destination. The Torah is emphasizing an important point – that the departure of a tzaddik, righteous person, makes an impression upon the entire community. During the time that a tzaddik resides in a city/community, he constitutes its glory, its splendor and its crown. When he departs, however, these noble attributes are sorely lacking in the community. Consequently, his departure creates a significant void in the community. Many lessons can be derived from Rashi regarding the character…

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קח נא את בנך את יחידך אשר אהבת את יצחק

Rabbi L. Scheinbaum In Vayeira, 5774

Please take your son, your only one, whom you love, Yitzchak. (22:2)

In the preface to his commentary to Meseches Shabbos, Minchas Asher, Horav Asher Weiss, Shlita, writes that in the above pasuk, Hashem is spelling out to Avraham Avinu the principals upon – and manner in which – the Akeidas Yitzchak should be executed. He focuses on what many of us conceive as being the state of mind that permeated the two giants who took part in the Akeidah. Avraham and Yitzchak must have been on such an incredibly lofty spiritual plane, completely divested of any physical, mundane emotions which would have run contrary to Hashem’s command to them. Throughout the…

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Rabbi L. Scheinbaum In Toldos, 5755

“And Yitzchak loved Eisav because (of) the venison (which he put) in his mouth.” (25:28)

Essentially, the central theme of this parsha is the quest of Yaakov and Eisav for their father’s blessing. A superficial reading of the parsha suggests that Yitzchak and Rivkah each had personal reasons for favoring one twin over the other and that there was a communication problem in their home. After studying the various commentaries, one learns that this was clearly not the case. In response to the obvious question, why was Yitzchak so insistent on blessing Eisav, the Radak explains that Yitzchak was acutely aware of Eisav’s character traits. His evil behavior and rebellious, antagonistic attitude had not escaped…

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Rabbi L. Scheinbaum In Chayei Sarah, 5755

“And Yitzchak and Yishmael his sons buried him in the cave of Machpeilah.” (25:9)

Rashi states that from this pasuk we derive the idea that Yishmael repented and permitted Yitzchak to precede him in their father’s funeral procession. This statement is puzzling. Why did the Torah wait until the end of Avraham’s life to confirm that Yishmael repented? We know that thirty-eight years prior to Avraham’s demise, Yishmael was one of the “young men” who accompanied Avraham and Yitzchak to the akeidah. Why is it imperative to acknowledge Yishmael’s teshuvah once again? Horav Shimon Schwab, z.l., offers a profound insight into the teshuvah process which applies to this situation. Perhaps Yishmael initially repented only…

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ויצא יעקב מבאר שבע וילך חרנה

Yaakov departed from Beer-Sheva and went toward Charan. (28:10)

“And now let Pharaoh look for a discerning and wise man. ” (41:33)

“And it came to pass in the morning that his spirit was anxious, and he sent and called all the magicians of Egypt and all its wise men, and Pharoah told them of his dream.” (41:8)

“Yosef was seventeen years old … and he was a youth with the sons of Bilhah and the sons of Zilpah … and Yosef would bring evil reports about them to their father.” (37:2)

“And it came to pass as her soul was departing, for she died, that she called his name Ben-oni, but his father called him Binyamin.” (35:18)

“And a man wrestled with him.” (32:25)

“And Yaakov went out from Be’er Sheva and (he) went toward Charan.” (28:10)

קח נא את בנך את יחידך אשר אהבת את יצחק

Please take your son, your only one, whom you love, Yitzchak. (22:2)

“And Yitzchak loved Eisav because (of) the venison (which he put) in his mouth.” (25:28)

“And Yitzchak and Yishmael his sons buried him in the cave of Machpeilah.” (25:9)

YEARS

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