Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat vaYeishev Volume VII/Number 9 (296) 24 Kislev 5753/December 19, 1992 The Midrash comments on the verse in Shir haShirim (7:14): "The flowers ('Duda'im') have given off their scent" - this refers to Reuven, who saved Yosef's life - "and on our doorstep are all manner of blossoms" - this refers to the Chanukah candles which are kindled in the doorways of our homes. Why should Reuven be contrasted to Chanukah? R' Moshe Teitelbaum (the "Satmar Rebbe"), shlita, explains as follows: Kabbalists teach that the proper way to serve Hashem is with a smile on one's face and dread in one's heart. Yosef, as the child who was closest to Yaakov, saw deeper into his father's heart than did his brothers, and he was therefore, to some degree, a more morose person than they were. However, happiness is also a necessary and very important trait, and Yosef's brothers felt that Yosef's approach to serving Hashem was wrong, even destructive. They therefore sought to ensure that he would not be one of the progenitors of the tribes which they would establish. Reuven, too, saw the seriousness and dread which underlie proper service of Hashem, but for a different reason. Reuven is considered the paradigmatic "Ba'al Teshuva" (penitent), and Chazal teach that where Ba'alei Teshuva stand, even the righteous cannot stand. The former are more easily admitted to Hashem's innermost circle than the latter, and thus, should serve Hashem with greater dread. Reuven understood Yosef's approach, and therefore saved his life. Chanukah, by contrast, is a time of great joy, a time when we must show our thanks to Hashem. The Chanukah candles are therefore lit outside. (Letter to R' Chaim Aryeh Lerner, zatzal, Chanukah 5728/1968; reprinted in the recipient's Imrei Chaim II p.314) ************************************ The first time that the word "Re'a" (friend) appears in the Torah is in connection with Yehuda's friend Chirah, who is referred to in this week's Parasha as, "Re'aihu haAdulami" - "his Adulamite friend." R' Micha'el Forshlager, zatzal (died 1959) asked why the Torah emphasizes Yehuda's friendship with Chirah, and explained that the Torah is teaching us what true friendship is. A friend is a person to whom one can disclose his innermost secrets, even if one has committed a sin or an improper act (as Yehuda did with Tamar). In light of this, adds R' Shimon Schwab, shlita, we can understand Rashi's comment on the verse (Devarim 13:7), "When your friend who is as dear to you as is your life will seduce you [to idol worship]..." Rashi states that this "friend" is one's own father. A father and mother, says R' Schwab, are supposed to be individuals with whom a child can share his innermost thoughts and concerns, just like a true friend. The Midrash says that when Hashem first spoke to Moshe (in Parashat Sh'mot), He spoke with the "voice" of Moshe's father in order not to frighten the fledgling prophet. Moshe, who was 79 years old and was standing in the middle of a desolate wilderness, responded, "Yes, father, what do you wish?" Only then did Hashem "identify" Himself. The Midrash concludes (referring to Moshe), "A fool will believe anything." R' Schwab explains that the Midrash is teaching us that Moshe's prophecy was possible because of the blind faith -- faith that many would ascribe only to a fool -- with which he accepted all that his father had taught him about Hashem. A young child, too, is like a fool; he will believe anything that his parents tell him. (Tanach's word for "fool" - "Peti" - shares the same root as "Mefateh" - one who seduces.) For this reason a parent must be, and is referred to in the Torah, not only as a "Re'a," but also as an "Omen" (sharing the same root as "Emunah" - faith - and "Aman" - artist). Parents must be artists who mold their child's characters, but in such a way that their children will always have faith in them and in their teachings. (Selected Speeches p.94) ************************************ [Two weeks ago, we presented the thoughts of R' Joseph B. Soloveitchik, shlita, on the personalities of Rachel and Leah, and the different traits which each one passed on to the primary tribes which descended from her, i.e. Yosef and Yehuda, respectively. As promised, we continue that essay here.] Rachel was the silent mother, the one who sacrificed so that her counterpart, Leah, could achieve greatness. We find the same relationship between Yehuda and Yosef. We read in this week's Parasha that Yosef had two dreams: In the first, his brothers' sheaves bowed to Yosef's bundle; in the second, the sun, moon, and eleven stars bowed to Yosef himself. These two dreams represent different things, says R' Soloveitchik. The first represents material success - Yosef's brothers do not bow to him; their wealth bows to his wealth. By contrast, the second dream - in which the heavenly bodies bow to Yosef himself - represents Yosef's future as a king of Israel. However, that future was not to be. Yosef cleverly planned how he would bring his eleven brothers together to bow before him, but nowhere in the Torah do we read that Yaakov bowed to Yosef. When father and son were reunited after 22 years, Yaakov did not even kiss Yosef, for a kiss, too, can be taken as a sign of recognizing royalty. Yosef's first dream was realized. As prime minister of Egypt, he achieved greater material success than any of his brothers. But it was Leah's son, Yehuda, who achieved royalty - a process whose first step, ironically, was taken when Yehuda was ostracized by his brothers for selling Yosef and went to marry - while Yosef remained, like his mother, in the shadows. (Yemei Zikaron p.66) ************************************ Chazal say that Yehuda's brothers criticized him, saying, "Just as we obeyed when you told us not to kill him, so we would have done if you had said that we should send him home." R' Moshe Schwab, zatzal (1918-1979) explains that Yehuda saw a problem and he seized the moment, so-to-speak. Why then was his response only halfhearted? Why didn't he throw all of his authority behind his intervention? This is a criticism which can be leveled against most observant Jews, says R' Schwab. Keeping the Torah can be a sacrifice, but having made that sacrifice, are we doing so fully or only halfheartedly? Why do we not realize our full potential? Only we can take the initiative! Chazal (end of tractate Sotah) list the many evils which will befall the world in the period preceding Mashiach's arrival. Chazal conclude, "We will have no one in whom to trust, other than G-d." This, says R' Schwab, is one of the evils. We believe that the world is so bad that we have no obligation to fight for what is right. However, this view is incorrect. We who faithfully keep the Torah have already begun the fight for good, and we must see it through, starting with ensuring that we will be proper role models. (Ma'archei Lev II p.24) ************************************ Chanukah The Gemara (Shabbat 21b) relates the story of Chanukah and concludes, "The following year, they instituted these days as a holiday." Why did they wait until the following year, rather than establishing the holiday immediately after the miracle occurred? R' Zalman Rotber, shlita (among others) explains that there are many miracles which occurred in our history, and we cannot possibly establish a holiday for every one. The test of whether a particular miracle is truly worthy of being commemorated is whether, when the anniversary of that miracle comes, we can feel the spiritual awakening which that miracle originally caused being reawakened. At the time of the original Chanukah miracle, the sages were not certain whether the occasion warranted a holiday, but, a year later, they felt the miracle's effect again, and they established Chanukah. In fact, continues R' Rotberg, the Chanukah miracle was itself the reawakening of the spiritual "memories" created by an earlier event. Chazal say that when Moshe built the Mishkan (Tabernacle) in the desert, he completed it on the 25th of Kislev (the date of Chanukah). For various reasons, Hashem decided to postpone the dedication until the month of Nisan, but the 25th day of Kislev had to be compensated for its loss. This compensation was the miracle of Chanukah. (Tuv Da'at III pp. 139, 147) ************************************ The Halachically preferable place to light the Chanukah candles is in the doorway, on the left side, opposite the Mezuzah. R' Yisrael Alter (the "Gerrer Rebbe"), zatzal (died 1977) explained this as follows: We read in Mishlei (3:16), "Long life is in the right hand; in the left hand is wealth and honor." The right represents the eternal values of Torah; the left represents wealth, which in turn brings honor. The Mezuzah, which is placed on the righthand doorpost, contains verses stating our acceptance of G-d. With man's spiritual values set aright, he can enjoy the material world. However, even man's passions and possessions must be sanctified by Mitzvot. The left side, too, must be "enlightened" by Torah, and thus the Chanukah candles are placed there. (quoted in Seasons of the Soul p.140) ************************************ The learning schedule for this Shabbat is: Niddah 1:6-7 O.C. 527:21-23 Ketubot 53 Yerushalmi - Berachot 17 ************************************ Donations to Hamaayan are tax deductible