HaMaayan/The Torah Spring Edited by Shlomo Katz Parashat Miketz Volume VI/Number 10 (244) 30 Kislev 5752/December 7, 1991 Shabbat Chanukah/Rosh Chodesh Parasha Overview In this Parasha, Yosef is released from prison, interprets Pharaoh's dreams, is appointed the chief advisor to Pharaoh, and is placed in charge of preparing Egypt for the coming famine. When that hunger arrives, Yosef's brothers are among those who come to buy food, and Yosef begins the process which will lead to the fulfillment of his own prophetic dreams. The Midrash introduces this Parasha with a verse from Iyov, "[Hashem] has placed a limit on the darkness" - Since it was time for Yosef to be released from the darkness of his prison cell, the Midrash says, Pharaoh had a dream. Bet Halevi explains that the Midrash is teaching us an important lesson about the workings of the world. We like to think that we know when an event is a cause and when it is an effect, but we are wrong. For example, we think that we become rich because we conduct our businesses wisely, but in fact, Hashem helps us do so because He wants us to be wealthy. (The same is true of the opposite case, R"L) Similarly, one would think at first glance that Yosef was released from jail because Pharaoh had a dream, but the Midrash tells us that this is incorrect. Rather, Hashem ordained the end of Yosef's imprisonment, and as a result, Pharaoh dreamt his dreams. The idea that the world is not always as it seems, but Hashem's hand is always guiding events, is related to Chanukah, during which Miketz is read in most years. (The last time Miketz was not read on Chanukah was 1976; the next will be 1994.) One of the best- loved Torah thoughts for Chanukah is the famous "Bet Yosef's question" named for R' Yosef Karo, author of the Shulchan Aruch. (He was best known, although not the first sage, to pose this question.) If the miracle of Chanukah was that a jar of oil large enough to fuel the Menorah for one day burnt for eight days, didn't the actual miracle last only seven days? Why then does Chanukah have eight days? Over the centuries, teachers and students alike have offered more than 100 answers to this question. R' Simcha Zissel Ziv, the "Alter of Kelm", explains based on the above idea that one day of Chanukah reminds us that it is only through Hashem's hand that oil burns at all. We see an apparent cause (lighting the wick) and an effect (a burning candle), but we are not seeing the whole picture, for the true cause is Hashem's will (Yalkut Leckach Tov). The Hebrew word for miracle - "Nes" - also means "banner." A miracle is an event which leads us to recognize Hashem's presence and His strength. Hashem so-to-speak, waves His banner for us to see and take notice. Nature (including a burning wick) is but a hidden "Nes". If we are looking for Hashem's banner, we can see it in nature as well. This idea is reiterated in Hallel, the psalms of praise and thanksgiving recited on Chanukah and most other holidays. King David says (Tehilim 116:1): "I love Him, for Hashem hears my voice, my supplications." Ordinarily, one who is rescued from danger is happy, but he would be happier still if he had never been in danger. Not so David - he saw adversity and danger as a means to become closer to Hashem. Hashem did not rescue David because he prayed; Hashem placed David in danger to give him the opportunity to see Hashem's banner and recognize His control over the world. [Note: Although Hallel is recited on most holidays, it bears a special relationship with Chanukah, as evidenced by the fact that the laws of Hallel are codified by Rambam (Maimonides) among the laws of Chanukah. For more on this connection see HaMaayan, Vayeishev, 5750/1989, p.3] The entire course of the events that transpired between Yosef and his brothers, and especially the events of this Parasha, demonstrates Hashem's control over history. Nothing may be taken at face value alone. Rashi (B'reishit 37:14) notes how the verse describing Yosef's departure from Yaakov's home alludes to Hashem's promise to Avraham, "Your children will be enslaved for 400 years, and they will then be released with great riches." Yosef's kidnapping appears to break up Yaakov's family, but in reality it saves Yaakov's family from famine. The Egyptian official (Yosef) who faces Yaakov's sons appears to be their enemy, but he is actually their brother. The reunion of Yaakov's entire family in Egypt begins the happiest period in the patriarch's life, but with Yaakov's death will begin one of the darkest periods in Jewish history. This, in turn, is actually a gift, for it prepares our ancestors to receive the Torah later. The Haftara which is read when Miketz does not fall on Chanukah (Melachim I 3:16-4:1) tells the famous story of King Shlomo and the two women fighting over one baby. Here too we are taught that the king's judgement is deep and requires study. It is not Shlomo's intention to kill the living baby; as Hashem does, Shlomo, in his G-d-given wisdom, "manipulated" people and events to achieve a desired result, all along giving the impression that the combatants standing before him are in control of the outcome. (Abarbanel writes that Shlomo had already discerned who was the mother; this test was only necessary for the others present.) Since the ideal human king - which Shlomo nearly was - attempts to imitate the King of Kings, Shlomo's actions can teach us important lessons. [Note: We have implicitly related this Haftara to Chanukah even though the two never separated by more than a few days. In the same way, many commentaries connect last week's Parasha with Chanukah even though, as often as not, they do not coincide.] R' Tzadok Hakohen observes that two of the twelve years that Yosef spent in prison were a consequence of his lowering (so very slightly) his level of trust in Hashem. (See also Bet Halevi.) "Hachoshech" - "the darkness" - R' Tzadok notes, has the same letters as "Shichechah" - "forgetfulness." The way of the evil inclination is to bring darkness upon us by causing us to forget Hashem and His control over our world. In this Parasha we find Yosef preparing a meal for his brothers, and the Midrash teaches that it was a Shabbat meal. R' Tzadok explains this symbolism in that Shabbat is our weekly acknowledgement of Hashem's creation of, and mastery over, the world. As the Parasha develops, Yosef's brothers too begin to see a connection between what is happening to them and their earlier treatment of Yosef. It is not a coincidence, they realize. The "enlightenment" of Hellenization brought this same type of darkness, not because the wisdom of the Greeks is inherently bad, but because the Greeks encouraged the Jews to reject the idea of Divine intervention in their lives. (See last week's HaMaayan.) The miracle of the Menorah, highlighting the "miracle" that oil burns at all (as explained above), demonstrated the falsity of that philosophy. The Haftara (Zechariah 2:14-4:7) which is read on this Shabbat in honor of Chanukah also speaks of the banishment of the darkness brought about when we forget our connection with Hashem, both through explicit references to the Menorah and through other allusions as well. We are told in the Haftara of the Kohen Gadol's dirty clothes - stains which Chazal teach refer to the Kohen Gadol's gentile daughters-in-law. How is it possible that the Kohen Gadol's sons married non-Jews (as did many Jews in Bavel)? They did not recognize Hashem's hand in the destruction of the Bet Hamikdash and the exile to Bavel. The evil inclination darkened their eyes - caused them to forget the prophets' promises of redemption. They did not think redemption was possible because they forgot the lesson of our Haftara (4:6): "'Not through strength and not through force, but only through My word [do events occur],' Hashem said." In despair, even the sons of the Kohen Gadol assimilated into Babylonian society. To warn us of this, the Haftara open with the verse, "'Sing and rejoice, the daughter of Tzeon, for I am coming and I will dwell among you,' this is Hashem's word." We do not have to wait for some distant time when Hashem will appear among us. He is "coming" (in present tense) now and always, and we need only recognize His banner and welcome Him in. (Based in part on Pri Tzaddik) Our regular format and features will IY"H resume next week, CHANUKAH SAMEACH! ************************************ The Legacy of Brisk - Part 1 Chazal say: "Sometimes the honor of a place adds honor to the man who lives there, and sometimes the man adds honor to the place." Rarely, however, do the names of a family and a city become so intertwined as to become synonymous. One of those rare cases is the relationship of the Soloveitchik family with the city of Brisk. Over a 500 year period, that city was blessed with dozens of celebrated Rabbis, It is also known in world history (by the name "Brest-Litovsk") as the place where the first Communist rulers of Russia signed the treaty ending that country's participation in World War I. In modern Torah circles, however, Brisk signifies not so much a place as an idea, a method of learning popularized by R' Chaim Soloveitchik and spread even more widely by three generations of his descendants. While many (if not most) Yeshivot have unique styles of learning, most of these cannot readily be described by even the most seasoned Talmud scholar. "Brisk", however, is an exception. Call someone a "Telzer" or a "Slobodker", and you have identified where he learnt. Call him a "Brisker", and you have described how he learns (although the Brisker method is so widespread, he could have studied almost anywhere). It is to Brisk and the Soloveitchik family which we devote the next section of our "History of Torah Study." This family was already distinguished for its involvement in community affairs when R' Yosef S. married Relka, a daughter of R' Chaim of Volozhin. The Torah dynasty of the S. family begins with a grandson of that couple, R' Yosef Dov Halevi S. (1820-1892), better known as the "Bet Halevi" after the titles of his works on Talmud, Halacha, and Torah commentary. The Bet Halevi first served Rosh Yeshiva of Volozhin, alongside his cousin-by-marriage, the "Netziv", but he left Volozhin in 1857 to serve as Rabbi of Slutsk and (after 1878) Brisk. R' Yosef Dov's son, R' Chaim, was born in Volozhin in 1853, and began his illustrious teaching career there after marrying Netziv's granddaughter, Lipshe. The closing of that Yeshiva coincided with the passing of R' Chaim's father, and R' Chaim moved to Brisk to assume the Rabbinate of that city. Students continued to flock to hear his interpretations of the Talmud and to learn his methods. R' Chaim was also distinguished by his acts of kindness, and, although it is not as well known, was active in the creation of the organization which is today known as "Agudath Israel" (in Israel, a political party, and in the rest of the world, a service organization and lobbyist for Orthodox causes). R' Chaim died in 1918. NEXT WEEK: Later generations ************************************ The learning schedule for this Shabbat is: Daily Mishnah Kelim 2:3-4 (Learn two Mishnayot every day) Daily Halacha Orach Chaim (Mishnah Berura) 325:2-4 (Learn three paragraphs each day) Daf Yomi Sukkah 39 (Learn two sides of a page each day) Shmirat Halashon: "Rechilut" 1:3 or Guard Your Tongue: pp. 197-98 Rambam - Chapter/Day Hilchot G'naivah, Ch. 7 Sefer HaMitzvot Sh:P59; Su:P59, Mishneh Torah: Hilchot Megilah V'Chanukah-Ch.1-2 M: Mishneh Torah, ibid, Ch. 3-4, P213; Tu:P213; W:N355; Th:N355; F:N355 ************************************ The hard copy distribution of this week's HaMaayan is sponsored by: The Vogel and Kalkstein families on the Yahrzeit of Miriam bat Yehuda Leib, A"H