Chanukah and the Beauty of Judaism



I would like to begin my devar Torah the following question:

According to the Gemara (Shabbat 21b), we are only "required" to light a single candle each night for Chanukah. The Gemara continues saying that the next level of observence is Mehadrin meaning that you light a Chanukah Menorah, adding one new candle each night. Finally, the Gemara mentions Mehadrin Min HaMehadrin which is (for Ashkenazim, see the Ramah in the Shulchan Aruch 671:2) each member of the house lighting their own Chanukah Menorah and adding a new candle each night. Today, everybody follows the Mehadrin Min HaMehadrin (with each family member lighting his or her own Chanukah Menorah). Nowhere else are we Mehadrin Min HaMehadrin, why here for Chanukah?

To answer this question, we must first understand Chanukah's historical background. In Rabbinic literature, we find references to four exiles which we will undergo, the exile of Babylon, the exile of Persia, the exile of Greece (during which Chanukah took place), and the exile of Rome (which we are still in today). We must ask, why is the Greek exile considered an exile if we were dwelling in the land of Israel? The classic (and in my opinion correct) answer is that unlike the other exiles, the Greek exile was of a spiritual nature. The Greeks and the Hellenists wanted the Jews to assimilate. At that time, Greece was the center of culture in the ancient world and the Greeks and Hellenists imported their culture to Israel and built sacrificial alters, sports arenas, etc. To speed up assimilation, the Greeks forbade practicing Judaism and studying Torah.

The Maccabees victory was thus both a military and a spiritual victory. Thus, the great Rav Hirsch explains in Horeb (pages 152-157) that Chanukah is the celebration of our spiritual survival in exile.

Now we can answer why everybody follows Mehadrin Min Hamehadrin. Rav Moshe Eisenmann explains (near the beginning Of Parents & Penguins) that the conflict between the Maccabees and the Greeks and Hellenists was one of beauty and the beauty of Torah conquered the beauty of culture. Thus, we beautify the mitzvah of lighting the Chanukah menorah by performing it in the optimal way.

At this point, I would like to mention that the beauty of Judaism needs to be experienced. As I wrote in the Jewish times "Our ancestors chose death with the Shema on their lips over baptism so we could practice Judaism. But alas! What once was about having a relationship with our loving Creator has now been reduced to bagels, klezmer music, and hollow slogans. Can we expect Jews to marry Jews when they have never experienced the joy of a Shabbas meal or the holistic stimulation of studying Gemara?"

I believe very strongly that each and every Jew should read Rav Hirsch's The Nineteen Letters. Rav Shlmono Zalman Spitzer said "Anybody who reads the Nineteen Letters will find that until now he did not know Judaism as he knows it now, and literally becomes like a new being..." Translated into plain and simple English, reading the book is an amazing experience which never gets old (I have read it multiple times). The Nineteen Letters was so beautiful that Abraham Geiger, leaderof the Reform movement in Germany, praised the book. Similarly, Solomon Schecter (of JTS) was extremely pleased when it was first translated into English. Feldheim is having a 20% off sale for Chanukah and now is the ideal time to purchase this gem. (I have serious questions one some of the content in the explanatory notes but they are still extremely helpful.)

http://www.feldheim.com/cgi-bin/category.cgi?item=0-87306-696-0&type=store&category=search

Chanukah Sameach,
Mordechai

Parshat Vayeshev

I must apologize for the extremely short and unrefined nature of this week's devar Torah; we were on a three day tiyul and my parents are coming this Shabbas.



Two questions this week:

1. "He had another dream and told it to his brothers. 'I just had another dream,' he said. 'The sun, the moon, and eleven stars were bowing down to me'" (Genesis 37:9). Rachel already died so who was the moon? (For a refreshingly original approach to this question, see The Riddle of the Bowing Moon by Rav Moshe Eisenmann)

2. "Come, let us sell him to the Ishmaelites, but our hand shall not be upon him, for he is our brother, our flesh." And his brothers heard. Then Midianite men, merchants, passed by, and they pulled and lifted Joseph from the pit, and they sold Joseph to the Ishmaelites for twenty silver [pieces], and they brought Joseph to Egypt" (Genesis 37:27-28). Who sold Joseph into slavery? (Yes, this is not a trick question.) (This question is not simple in any way, shape, or form.)



Dreams and Inspiration

Wherever Joseph is found, be in under his father, in Potifar's house, in the dungeon, or in Pharaoh's palace, wherever we find Joseph, we find him in a leadership position. While obviously G-d desired that this be but from Joseph's perspective, why was this the case (that Joseph was a leader)?

Perhaps it was because Joseph dreamed of himself in such a role (see Genesis 37:7 and 9).

An important technique in motivation (my books on motivation are at home in Maryland and alas, I cannot quote them) and in mussar is to visualize oneself as an achiever, at a higher level than the present.

Rebbi Heshy Kleinman quotes Rabbi Zelig Pliskin who writes "During the Vietnam War, an American prisoner of war spent several years in solitary confinement. In order to preserve his sanity, he spent four hours of every day visualizing himself mastering his game of golf, with every swing of the club pictured in minute detail. After his release, he eventually returned to the golf course and found his score greatly improved. All those years of visualization had actually succeeded in improving his game" (Praying with Fire, by Rabbi Heshy Kleinman, page 220).

Rabbi Kleinman takes this concept and applies it to davening with kavanah:

1. "Visualize possible obstacles to kavannah that you may encounter during davening. Then imagine yourself as having the necessary conviction and persistence to meet the challenge" (Ibid)

2. "Most people find it difficult to summon the self-discipline needed to stick with a productive routine. Distractions and temptations inevitably throw them off track. If a person practices visualizing himself arriving at shul on time, avoiding extraneous conversation, preparing before prayer, and looking inside the siddur while praying, these behaviors will gradually become a part of his routine" (p 221).

This can be applied to any area where we need growth; interpersonal relations, focus on Torah study, getting up in the morning, etc. By constantly visualizing ourselves at the next level, we will find reaching that level much easier.

Have a good Shabbas and a wonderful Chanukah,
Mordechai

Parshat VaYishlach


This week's question:
"While Jacob was living undisturbed in the area, Reuben went and disturbed the sleeping arrangements of Bilhah, his father's concubine. Jacob heard about it. * Jacob had twelve sons" (Genesis 35:22). If one looks at the Hebrew text, there is a paragraph break where I put the *. Why?



The Meeting

Jacob and Esau finally meet.

Introducing his commentary to this section of the Bible, the Ramban cites a medrish that Chazal viewed this section as a textbook for our relations with Edom/Rome (and thus Western Society which is of Roman origin). Obviously this is an important topic for all of us.

The conclusion of the encounter is quite clear: "'My lord,' replied Jacob, 'you know that the children are weak, and I have responsibility for the nursing sheep and cattle. If they are driven hard for even one day, all the sheep will die" (Genesis 33:13) but one absolutely requires analysis.

"Esau ran to meet them. He hugged, and throwing himself on his shoulders, kissed him. They [both] wept" (Genesis 33:4).

As a Hirschian, and as Rav Samson Raphael Hirsch is commonly described as the architect for Torah Judaism in the modern world, I would like to begin with his comments.

He comments "A kiss can be false but not tears that flow at such moments... Tears are drops from one's innermost soul. This kiss, and these tears show us that Esau was also a descendant of Abraham. In Esau there must have been something more than just the wild hunter. Otherwise how could he have had the ability to domineer the whole development of mankind (which the Romans actually did I.L.). The sword alone, simply raw force, is not able to do that. But Esau also, gradually more and more lays the sword aside, turns gradually more and more towards humaneness, and it is just Jacob on whom Esau has most opportunity to show, that, and how, the principle of humaneness begins to affect him. When the strong respect the rights of the strong it may well be wisdom [i.e. discretion]. It is only when the strong, as here Esau, fall round the necks of the weak and cast the sword of violence far away, only then does it show that right and humaneness have made a conquest" (Rav Hirsch on Genesis 33:4).

Commenting on the struggle with the angel, he writes "To Israel, everything truly human is justified and inviolable; indeed, Israel declares that all things truly human will attain their greatest significance and flowering precisely if they will absorb the spirit that Israel is to bring to them, making that spirit a reality in their own lives" (Rav Hirsch on Genesis 32:29).



Attempting to Understand Rav Hirsch

Nechama Leibowitz writes, "We shall not quarrel with Hirsch who didn't know what we know today about the 'sword' turning into holocaust and not love" (New Studies in Bereishit, page 376).

Furthermore, regarding his second statement, although Rav Hirsch does limit it, the statement "To Israel, everything truly human is justified and inviolable" is quite difficult. Personally, I prefer for many reasons ACFM's formulation: nothing human is foreign but not everything human is good (I recall this from a discussion in US Government).

Regarding Nechama Leibowitz, the word ViYishakehu (and [Esau] kissed him) has dots over it and because of this, we have disputes throughout Chazal as to whether Esau really kissed Jacob or whether in truth Esau bit him (do not read as ViYashakehu but rather as VaYishachehu). Nechame then attempts to show that the simple understand of the text is indeed that Esau had not changed and still hated Jacob. However, a quick glance into Mikraot Gedolot shows that most commentators agree that the simple explanation is that indeed Esau's love was aroused and he kissed his brother.

Rav Hirsch's second comment is far more difficult and indeed he writes elsewhere "Do you really believe you no longer need to remember the past? Do you really think that such somber times will never recur?... O, you deluded ones! Look at the society which is now freely open to you. Look around on the great marketplace of life. Has the race of the Haman died out completely with his ten sons? Could you not find someone from the Rhine to the Oder, from the Volga to the Danube [all these are rivers in Germany] who is capable of being his successor? Be sober and observe. Indeed, the horizon of the Jew may well become somber; sultry clouds hang in the German sky. Even in our own Jewish circles indications for gloom are apparent. No one is secure" (Quoted from the Artscroll History Series, Rabbi Samson Raphael Hirsch: Architect of Torah Judaism for the Modern World, by Rabbi Eliyahu Meir Klugman, page 286). Here, Rav Hirsch warns of the extreme possibility of a holocaust. Thus, I am not sure what to make of the apparent contradiction between the two passages in Rav Hirsch. This requires further thought.



The Real Conflict

Anyway, it appears to me that the entire discussion should really focus on the fight between Jacob and the angel:

Jacob remained alone. A man [appeared and] wrestled with him until just before daybreak.

When [the man] saw that he could not defeat him, he touched the upper joint of [Jacob's] thigh. Jacob's hip joint became dislocated as he wrestled with [the man].

'Let me leave!' said [the man]. 'Dawn is breaking.'

'I will not let you leave unless you bless me.'

'What is your name?'

'Jacob.'

'Your name will no longer be said to be Jacob, but Israel (Yisra'el). You have striven with the Divine and with man and have overcame.'

Jacob returned the question. 'If you would,' he said, 'tell me what your name is.'

'Why do you ask my name?' replied [the man]. He then blessed [Jacob] there.

Jacob named the place Divine Face (Peniel). [He said,] 'I have seen the Divine face to face, and my soul has withstood it.'

The sun rose and was shining on him as he left Penuel. He was limping because of his thigh. (Genesis 32:25-32).

First things first, to refute Christian claims that G-d took human form (i.e. Jesus) and struggled with Jacob (the Torah does use the word Ish - man), the prophet Hosea in 12:4-5 recalls this encounter and clearly identifies the mysterious combatant as an angel.

As already mentioned, Chazal identify this angel as Esau's angel, Esau on the spiritual plane. Rav Hirsch comments "Two opposing principles confront each other in the persons of Jacob and Esau. The struggle between them, and the outcome of this struggle, are the forces that have shaped world history" (Rav Hirsch on Genesis 32:8). What is the nature of this conflict?

Nechama Leibowitz (New Studies in Bereishit, page 369) cites the Midrash Lekach Tov which I will paraphrase. The angel (representing Western Society) struggles to convince Jacob (representing us Jews) to abandon G-d and assimilate. (See Song of Songs 7:1) When the angel sees that Jacob remains true to G-d, he strikes his heel (representing that the nations resort to violence, torture, murder, and even mass extermination). And yet, Jacob prevails.

Now what is the significance of the blessing of the name Israel?

In the book of kings, in the middle of Elijah's confrontation of the priests of Baal on Mt. Carmel, we find an extremely peculiar verse: "Elijah took twelve stones, corresponding to the number of the tribes of the sons of Jacob, to whom the word of the Lord came, saying, 'Israel shall be your name' [See Genesis 35:10 and Hosea 12:5]" (1 Kings 18:31). There, the Malbim explains that the name Yisrael (literally G-d will triumph) that G-d will triumph over the forces of nature (the Malbim also has a beautiful explanation of this verse in its context but that is outside the scope of this devar Torah). (I discussed the concept of transcending nature in my devar Torah for Parshat Lech Lecha, see http://tamimah.blogspot.com/2005/11/parshat-lech-lecha-question-this-week.html)

Bringing this all into our Parshah, as long as we stay true to our faith, the nations cannot of the world cannot harm us spiritually because G-d will triumph.

Thus, Rav Hirsch (on Genesis 32:33) that if Jacob falls, it is only because he is not following (or he misunderstands) the Torah. Similarly, whenever we defeat Esau, it is solely because of G-d.

On the spiritual realm, we are at war with Western Society. It always has been a war and it will always be a war until the Messiah comes. We dare not forget this.



On Earth

On earth however, we need not adopt this attitude. Rabbi Dr. Arnold Lustiger quotes Rav Soloveitchik's famous essay Confrontation (Derashot HaRav: Selected Lectures of Rabbi Joseph B. Soloveitchik, summarized & annotated by Arnold Lustiger, pages 138-139) where Rav Soloveitchik writes:

"'When Esau my brother meetest thee and asketh thee, saying: Whose art thou and whither goest thou and whose are these before thee?' [Genesis 32:18] My brother Esau, Jacob told his agents, will address to you three questions. 'Whose art thou?' To whom do you as a metaphysical being, as a soul, as a spiritual being belong? 'And whither goest thou?' To whom is your historical destiny committed? To whom have you consecrated your future? What is your ultimate goal, your final objective? Who is your God and what is your way of life? These two inquiries are related to your identity as members of a covenantal community. However, Jacob continued, my brother Esau will also ask a third question: 'And whose are these before thee? [this refers to the tribute Jacob sent to Esau]' Are you ready to contribute your talents, capabilities, and efforts toward the material and cultural welfare of the general society...are you willing to pay taxes, to develop and industrialize the country? This third inquiry is focused on the temporal aspects of life. As regards the third question, Jacob told his agents to answer in the positive. 'It is a present unto my lord...' [Genesis 32:19]..We feel obligated to enrich society with our creative talents and to be constructive and useful citizens. Yet, pertaining to the first two questions...he commanded his representatives to reply in the negative, clearly and precisely, boldly and courageously. He commanded them to tell Esau that their soul, their personality, their metaphysical destiny, their spiritual future and sacred commitments, belong exclusively to God and his servant Jacob."



Closing Thoughts

To paraphrase Rav Aharon Lichtenstein (see Leaves of Faith: The World of Learning, by Rabbi Aharon Lichtenstein, pages 95-96) (I would quote him but Shabbas is fact approaching), while we have chosen a certain path regarding Western Society, we must never forget that there are many great Torah scholars "before whom the best of us can only stand with bowed heads" (96) who oppose these views. While we cannot agree with everybody, we ignore those who disagree with us to our own peril.



Have a good Shabbas,
Mordechai

Parshat Vayeitzei

I am sending this out today because I have time now and I doubt I will have it on Friday.

This week's question comes from the Haftorah: "And Jacob fled to the field of Aram; and Israel worked for a wife, and for a wife he guarded [sheep]" (Hosea 12:13). Why the change of names and why refer to Jacob as Israel while working for Lavan when his name was not changed until his return?



Preparing for Bed

At the beginning of this week's Parshah we are treated to a verse describing how Jacob went to sleep:

He arrived at the place and spent the night there because the sun had already set. Taking some stones, he placed them at his head and lay down to sleep there. (Genesis 28:11)

Who cares?

Well, I do not believe it is a coincidence that this verse is followed by the famous prophecy of Jacob's ladder. We would do well to imitate our Patriarch and make then too we can have significant dreams (though I believe the messages of this devar Torah are relevant even without such dreams).

I would like to attempt to draw some lessons from this verse based on Rashi commentary.

Rashi picks up on the BaMakom (at the place) and tells us that this is no ordinary 'place' but rather is Har HaMoriah (Mt. Moriah, the Temple Mount). What is the significance of Har HaMoriah? On Genesis 22:2, Rashi cites the Talmud which explains that the location is named Moriah because Torah will go forth from there. (This is in line with the famous words of the prophet "...for from Zion shall Torah go forth and the word of Hashem from Jerusalem" (Isaiah 2:3)). Practically speaking, Torah study in the evening is extremely important. The Rambam writes:

"Even though it is a commandment to learn by day and by night, most of one's wisdom comes at night. Therefore, someone who wants the crown of Torah will be careful not to waste even a single night on sleeping, eating, drinking, talking, etc, but will learn Torah instead. The Sages said that there is no crying out of Torah except at night, as it is written, 'Arise, cry out in the night' (Lamentations 2:19). Anyone who learns Torah at night will be treated kindly during the day, as it is written 'The Lord will command His steadfast love in the daytime, and in the night His song shall be with me, a prayer to the God of my life' (Psalms 42:9)." (Laws of Torah Study 3:13)

This Rambam is extremely unclear but we can be certain that there is great significance to learning Torah in the evening. The more the better.

Rashi also points out the strange word Vayifga (and he arrived) and cites Chazal who point to Jeremiah 7:16 where the word is used to refer to prayer and explain that here (in Genesis) Jacob established the general concept of evening prayer. When the day is dying down, we approach our Father in Heaven one last time and enter His loving embrace before we go to sleep.

Rashi asks why did the Torah not simply use the world Vayitpalel (and he prayed) and Rashi answers that the earth contracted for Jacob. Explanation: Chazal on the level of drash explain that Jacob arrived in Haran but realizing he passed by such a holy site (Har HaMoriah), we headed back to pray there. G-d made a miracle and allowed Jacob to arrive speedily. In terms of ourselves, we spend most of our day advancing, doing, working (think Adam 1), but we rarely engage in self contemplation (Adam 2). Jacob here had advanced but he ended his day 'in retreat.' We too should end our days retreating back to Torah and the best way to do this is to take an accounting for all of our actions. As the Ramchal writes:

"It is also necessary that a man be meticulous in his ways and weigh them all daily, like the leading merchants do when they assess all their undertakings to prevent their businesses from falling into ruin. One should schedule fixed times and hours for this (rather than doing so randomly) and adhere to them faithfully, because there is so much at stake" (Path of the Just, chapter 3)

It is hard to critically examine our ways and painful scrutinize our actions but if we try, G-d will come to our help like He aided Jacob. I highly suggest people read http://www.aish.com/hhElul/hhElulDefault/Three_Steps_to_Genuine_Change.asp which discusses how one should go about this.

Rashi also is bothered by the fact that the verse says "[Jacob] spent the night there because the sun had already set" rather than something like 'the sun had already set so Jacob spent the night there.' Rashi again cites Chazal who explain that G-d caused the sun to set early forcing Jacob to camp out and go to sleep. Siftei Chachamim comments on Rashi that had the sun not set, Jacob would have continued on his journey. However, he was simply unable to continue.

For us, how often does night come and we are not tired? It appears to me that when the time for sleep comes, we should be exhausted after a long day of hard work. G-d expects all of us to give our all. The Talmud in Brachot (32b) says that four things need improvement: Torah, Prayer, Acts of Loving Kindness and Derech Eretz. Commenting on Derech Eretz, Rashi says that whatever job you hold, work hard and be the best at it. We can see that working hard is in and of itself a spiritual value. I also highly suggest reading http://www.vbm-torah.org/archive/dev1.htm and http://www.vbm-torah.org/archive/dev2.htm where Rav Aharon Lichtenstein discusses in depth the importance of work and its relevance for us today.



In conclusion, we have learned four things:

1. Work hard during the day.

2. Learn a little Torah in the evening before going to sleep.

3. Daven maariv.

4. Review what one did during the day and take accounting.


Have a good Shabbas,
Mordechai

Sorry for the delay, internet was down Friday



Parshat Toldot

This week's question: In this week's portion we find that the city Be'er Sheva is named after the seventh (shiva) well that Isaac's servants found (Genesis 26:32-33) but we already see that the city was named because of the oath (nishbau - they swore) which Abraham swore with Avimelech (Genesis 21:33)! What gives?



In this week's Torah portion we are introduced to Jacob and Esau. Jacob grows up and becomes the next Patriarch of the Jewish people while Esau becomes our enemy. How could both brothers, raised in the same home dedicated to loving kindness and Divine service end up diametrically opposed to each other?

Rav Hirsch gives a striking answer:

"Our Sages never hesitate to point out to us the errors and shortcming, both great and small, of our ancestors, thereby making their life stories all the more instructive for us... In regard to this passage [Genesis 25:27], too, our Sages make a comment which indicates that the sharp contrast between the two grandsons of Abraham may have originated not merely in their natural tendencies but may have been caused also by mistakes in their upbrining. As long as they were little, no attention was given to the latent differences between them. Both were given the same upbrining and education. The basic tenet of education 'Train each child in accordance with his own way' [Proverbs 22:6], that each child should be educated, both as a man and as a Jew, in accordance with the tendencies latent in him and in accordance with the individuality that will result from these tendencies, was forgotten..."

Rav Hirsch explains that had Esau's parents develope his own talents instead of treating ignoring him and treating him exactly like Jacob, Esau would not have been a might hunter but rather a mighty servant of G-d.

(See also Rav Hirsch's From the Wisdom of Mishle, pages 125-126, and his essay in his collected writings on Jewish Education entitled Chanoch LaNa'ar, and the Malbim on Proverbs 22:6)



The verse says "In all your ways know Him" (Proverbs 3:6).

This has two implications:

1. Everything we do must be for serving G-d (this will G-d willing be the subject of next week's devar Torah)

2. The verse says 'all' meaning there are multiple ways to serve G-d. (See Rambam Hilchot Deot 3:2-3)

With the proper intentions, we can transform the mundane into a mitzvah (but it must be authentic).

I will conclude with something about the Chofetz Chaim from an Artscroll book

"The Chofetz Chaim once expressed his great enby o a pharmacist regarding his occupation, which gave him myriad opportunities each day to dispense medication and thereby save lives" (Praying with Fire, by Rabbi Heshy Kleinman, page 142)



Have a good Shabbas,
Mordechai