המזמור הראשון בספר תהילים עוסק בהבדל בין דרכם של הרשעים לדרכם של הצדיקים. בשיעור נעמוד על מבנה המזמור ומשמעותו, נבין מדוע הוא מהווה פתיח לספר תהילים דרך הקשרו בתוך הספר ונבין את משמעותו הייחודית לאור השוואה בינו לבין סיום התורה ופתיחת ספר יהושע.

ניתן לראות במזמור שלפנינו הד לאירועים השונים שהתרחשו בין יוסף לבין אחיו: את המצוקה של יוסף, תפילותיו, מאבקיו, הרהוריו ותקוותיו. 

"לַמְנַצֵּחַ בִּנְגִינוֹת מִזְמוֹר לְדָוִד" (תהילים ד', א)

והנראה, כי המנצח הוא אשר היה על המשוררים. ועל ידי המנצחים היו נאמרים המזמורים. והיו נותנים אותם למנגנים ולמשוררים, ולא תמצא בשום מקום "למשורר" ו"למנגן", אלא "למנצח".

וכן בתפלת חבקוק (ג', יט): "למנצח בנגינותי", וכן כתוב (דברי הימים א כ"ג, ד): "לְנַצֵּחַ על מלאכת בית ה'", וכתיב (שם ט"ו, כא): "בְּכִנֹּרוֹת על השמינית לְנַצֵּחַ".

ויש שהיה מנצח על כלי הנקרא "נגינות",

מזמורי תהילים הם הביטוי האמין ביותר לאמונת ישראל בתקופת המקרא. בהם דופק לב לבה של האמונה הישראלית, כי בהם מצויות אמונותיו והשקפותיו של האדם המאמין בישראל. 

    The Torah in Parashat Miketz tells of the experiences of Yosef’s brothers after they came to Egypt to purchase grain, a process which brought them to Yosef, whom they did not recognize, as he was now the Egyptian vizier.  Yosef accused them of coming as spies, and forced them to bring their youngest brother, Binyamin, who had remained in Canaan.  He took Shimon prisoner and then sent the others back to bring Binyamin.  When the brothers returned with Binyamin, to their astonishment, they were brought to Yosef’s home and dined with him.  The Torah tells, “Va-yishtu va-yishk

    We read in Parashat Miketz of Yosef’s harsh treatment of his brothers when they came to Egypt to purchase grain.  Now the Egyptian vizier who presided over the distribution of grain during a time of severe drought, Yosef accused his brothers – who did not recognize him – of coming to spy, and eventually took Shimon as a prisoner.  He instructed them to return to Canaan and bring to him their youngest brother, Binyamin, to prove their innocence. 

We read in Parashat Miketz of Reuven’s startling proposal to Yaakov as he and his brothers attempted to persuade their father to allow Binyamin, the youngest brother, to join them in Egypt, as the vizier (Yosef) had demanded.  Yaakov adamantly refused to allow Binyamin to join them, fearful that something might happen to Binyamin.  Reuven tried to assure Yaakov by “offering” that Yaakov could kill his two sons if Binyamin did not return home safely (42:37).  Yaakov, naturally, refused, and Rashi, citing the Midrash, writes that Yaakov (at least inwardly) ridiculed the suggestion t

This year, we have a unique opportunity. Usually, Chanukah includes just one Shabbat. This year it spans over two. This means that we have a haftora that is read most infrequently. Chazal have taught us that each week's haftora should be connected to the Torah reading or more specifically to the maftir, the last portions read from the Torah. The haftora for the second Shabbat of Chanukah (Kings I, 7:40-50) deals with the final acts and a brief summary of the construction of the Solomonic Temple.

What is Yoseif doing? For anyone learning Parashat Miketz, this is the paramount question - and a perplexing one. For the first two decades of his exile, Yoseif seems to have no desire to return home; never does he contact his father, and he names his firstborn in gratitude “for God has made me forget all of my toil and all of my father’s house” (41:51).

Just think what would have happened if Yosef felt inhibited and refrained from presenting his plan to Pharaoh!