Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Miketz Volume VII/Number 10 (297) 2 Tevet 5753/December 26, 1992 One of the distinguishing characteristics of the Chassidic approach to serving Hashem is the importance of song. R' Chaim Meir Hager (the "Vizhnitzer Rebbe"), zatzal (1888-1972) found allusions to this custom in several verses. For example, in Tehilim (75:10) we read, "I will tell the world, I will sing to the G-d of Yaakov." Said the Rebbe: Yaakov, in this verse refers to my father (the previous Rebbe, whose name was Yisrael, another name of the Biblical Yaakov). The devotional tunes which he hummed had the potential to provide both inspiration and reproof to the sensitive listener. Thus the above verse can be read: "When I wish to tell the Mussar (reproof) to the world, I, Yaakov (Yisrael), will sing to my G-d." Often, Chassidic melodies are nothing other than the tunes that the peasants sang at work or over a drink, but set to Yiddish or religious themes. This, said the Rebbe, is alluded to by Yaakov's statement to his sons (in this week's Parasha -- 43:11), "Take from the harvest ('Zimrat') of the land as a gift to the man (i.e. Yosef)." The word "Zimrat" is related to the word "Zemer" (song), and the verse can thus be read, "Take from the songs of the land, as a gift to Hashem" (who in some verses in Tanach is referred to metaphorically as "Man"). (quoted in Kedosh Yisrael p.145) ************************************ One who studies Yosef's first conversation with Pharoh will notice a strange thing: Yosef repeatedly addresses the Egyptian king as if he is a G-d fearing man (which he undoubtedly was not!) (See e.g. 41:16 and 28). R' Yehuda Ze'ev Segal, shlita, explains that Yosef's words contain a hidden message for us. "Days are coming which will be days of famine -- prepare yourself now. If you are now studying Torah full-time, use your time well because you may eventually have to leave the Yeshiva. If you now have free time, use it well, because someday you won't. Since you are now alive, take advantage of the time and perform Mitzvot and study Torah, because when you die, that chance will be lost." (Yir'ah vaDa'at II p.59) ************************************ "Yosef called his eldest son 'Menashe' saying, 'For Hashem has caused me to forget ("Nashani") my hard work and my father's house'." (41:51) Yosef was Yaakov's favorite son and prize pupil. Chazal teach that Yaakov taught Yosef aspects of the Torah which he did not teach Yosef's brothers. How then can we understand the fact that Yosef was thankful to forget his father's house? The Gemara (Baba Metzia 85a) relates that when R' Zera moved from Bavel to Eretz Yisrael, he fasted for 100 days in order to forget what he had learned in Bavel. R' Simcha Zissel Broide, shlita, explains that R' Zera did not (G-d forbid) want to forget the Torah which he learned; he did, however, wish to distance himself from it somewhat. Why? Because learning Torah in Eretz Yisrael would be a different challenge than learning in Bavel had been, and old habits would have to be broken in order for R' Zera to succeed in that new challenge. Similarly, the Gemara (Shabbat 88b) states that with each of the "Ten Commandments" a beautiful fragrance filled the world, but that before the next Commandment could be uttered, Hashem sent a wind to clear the air. Again, says R' Broide, this is because in order for Bnei Yisrael to accept the challenge which each new Commandment presented, they had to clear their minds of all of the previous ones. Yosef recognized this too, concludes R' Broide. Living as a Jew in Egypt was a different challenge than living in Yaakov's house had been. Yosef was thus grateful that he was able to clear his mind of what had been before, so that he could concentrate fully on the new challenge which presented itself, and succeed at it. (quoted in Shai laTorah) ************************************ R' Yitzchak Ze'ev Soloveitchik (the "Brisker Rav"), zatzal (1887-1959) asked, "Why did Yosef hide his brothers' money in their saddlebags?" Answering his own questions, he said, "He wanted to make sure they would return to Egypt." Lest you say that they would surely return, for they needed food to survive the famine, and, in any case, they had left their brother Shimon behind in jail -- Yosef could not be certain, said the Brisker Rav. They might not return for food, trusting in Hashem to take care of them. They might not return for Shimon, trusting that Hashem would not forsake that Tzaddik. But if they found someone else's money in their saddlebags, then, Yosef knew, they would surely return. (quoted in Selected Speeches [R' Shimon Schwab] p.69; see also Chiddushei haGriz [stencil] p.16) ************************************ The Gemara (Pesachim 7b) uses the following two-part "Gezeirah Shavah" (i.e. a method of deriving a Halacha from the fact that the Torah chose to use the same word in two different verses) to learn that "Bedikat Chametz" (the search for Chametz) should be done by candlelight: One verse says, "Chametz shall not be found in your homes." A second verse says, "He searched, beginning with the eldest and finishing with the youngest, and he found the cup in Binyamin's bag." The third verse says, "I will search Yerushalayim by candlelight." Said R' Dov Berish Weidenfeld (the "Tschebiner Rav"), zatzal (1879-1965): This "Gezeirah Shavah" can allay the fears of those who feel that it is farcical to put out ten pieces of bread and then search for them. What is the point, if we already know where they are? Nevertheless, we see that the Torah chooses to learn a key law of Bedikat Chametz is derived from Yosef's servant's search for his master's wine cup, notwithstanding that it was the servant who had hidden the cup in the first place. (quoted in Ta'am vaDa'at I p.233) ************************************ Chanukah The Gemara (Berachot 63a) states, "If someone loosens his grip on the Torah, he will be unable to stand at a time of trouble. Some add: even if he loosens his grip on only one Mitzvah." Commentaries explain that if a person has a chance to learn Torah or do a Mitzvah, he puts it off, he will find it more difficult to perform that Mitzvah the next time around. This is also true if a person does study or perform the Mitzvah, but in a lackluster way. This teaches us, says R' Gedaliah Schorr, zatzal (1911-1979), that if a person does not take advantage of his spiritual strengths, he will lose them. This is why Hillel said (in Pirkei Avot), "Don't say, 'When I have time, I will learn,' because perhaps you will not have time." The same learning will be harder tomorrow, because today's strength is lost if it is not used. As its name implies, Chanukah is a time of rededication, a time to combat our tendency to perform Mitzvot in a lackluster fashion, and merely out of habit. This is why the Gemara (Shabbat 23b) chooses to express the proper time for lighting the Chanukah candles as "Until the last foot ('Regel') leaves the street." "Regel" is related to "Hergel" - habit. Our task on Chanukah is to rededicate ourselves and do away with mere habit. (Ohr Gedalyahu Chanukah section 7) ************************************ The learning schedule for this Shabbat is: Niddah 3:4-5 O.C. 531:8_532:2 Ketubot 60 Yerushalmi - Berachot 24 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: The Vogel family in memory of mother and grandmother, Miriam bat Yehuda Leib A"H Mr. and Mrs. Jacob Edeson and family and Mrs. Ethel Moran in memory of father, grandfather, and brother Nathan Salsbury A"H ************************************ Donations to Hamaayan are tax deductible