Rav Moshe Weinberger - Parshas Vayigash - Shabbos Morning Drasha - Listening

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Vayigash. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE.

Rav Moshe Weinberger

Parshas Vayigash 5772

Listening

I would like to wish a mazel tov to Yehudit and Aharon, the chosson and kallah, as well as to their parents, grandparents and their entire families. Everything that I say this morning is meant בתורת ברכה, as a blessing for the chosson and kallah.

There are many surprising things about the reunion between Yosef and his brothers in this weeks parsha, which is one of the most dramatic episodes in all of Tanach. One of the fascinating aspects of the reunion is the meeting of Yosef and Binyomin when they finally meet after so many years. The pasuk says (Bereishis 45:14), “וַיִּפֹּל עַל צַוְּארֵי בִנְיָמִן אָחִיו וַיֵּבְךְּ וּבִנְיָמִן בָּכָה עַל צַוָּארָיו,” “and [Yosef] fell on his brother Binyomin’s neck and he cried, and Binyomin cried on his neck.” Why does the pasuk focus on the fact that Yosef and Binyomin cried on each other’s necks specifically?

Rashi explains that Yosef cried on Binyomin’s neck “על שני מקדשות שעתידין להיות בחלקו של בנימין וסופן ליחרב,” “for the two Temples which will be built in the portion [of Eretz Yisroel] belonging to Binyomin and which will ultimately be destroyed,” and that Binyomin cried on Yosef’s neck “על משכן שילה שעתיד להיות בחלקו של יוסף וסופו ליחרב,” “for the Tabernacle in Shilo which will be in the portion [of Eretz Yisroel] belonging to Yosef and which will ultimately be destroyed.”
It appears then that when the Torah compares the Beis Hamikdash to the neck, such that when it says that someone is crying on someone’s neck, it means that he is crying over the Beis Hamikdash. We see this in the pasuk in Shir Hashirim (4:4), “כְּמִגְדַּל דָּוִיד צַוָּארֵךְ בָּנוּי לְתַלְפִּיּוֹת,” “Your neck is like the tower of David built with turrets.” Chazal (Medrash Raba Shir Hashirim 4:11) explain that this pasuk compares the Beis Hamikdash to the צואר, the neck.

The most obvious reason why Chazal compare the Beis Hamikdash to the neck is that the neck connects the higher part of the person, the mind, with the lower parts of the person, the rest of the body. Similarly, the Beis Hamikdash connects the upper world to this world. We can, however, offer an additional explanation.

The Gemara in Yuma 12a says that “מה היה בחלקו של יהודה הר הבית הלשכות והעזרות ומה היה בחלקו של בנימין אולם והיכל ובית קדשי הקדשים ,” “What was in Yehuda’s portion? The Temple mount, the offices, and the courtyards [including the מזבח, the alter]. And what was in Binyomin’s portion? The Antechamber, the Holy, and the Holy of Holies.” Why did only Binyomin and Yehuda merit to have the Beis Hamikdash built in their portions of Eretz Yisroel?

The most well known reason is that given by the Medrash that Binyomin was the only one of the brothers who did not bow down to Eisav because he had not yet been born when Yaakov and his children met Eisav and bowed down to him. According to Reb Yerucham Levovitz, the Beis Hamikdash cannot be built with the attitude that we must bow to the desires of the nations of the world.

There is another explanation as well. According to another Medrash (Yalkut Shimoni V’Zos Habracha Remez 957), “מפני מה זכה בנימן שתשרה שכינה בחלקו, שכל השבטים היו במכירתו של יוסף ובנימן לא היה במכירתו של יוסף, אמר הקב"ה אני אומר לאלו שיבנו בית הבחירה לא שיהיו מתפללין לפני ואני (מבקש) [מתמלא] עליהן רחמים, איני משרה שכינתי בחלקן שלא היו רחמנים על אחייהם.,” “Why did Binyomin merit that the Divine Presence dwelt in his portion [of Eretz Yisroel]? All of the brothers were involved in the sale of Yosef, but Binyomin was not involved in the sale of Yosef. The Holy One Blessed be He says: I say to those who will build the Beis Hamikdash, is it not so that they will pray to me and I will fulfill their requests with mercy?! I will therefore not allow My Divine Presence to dwell in the portion of those who did not show mercy to their brother.” See also Yalkut Shimoni Yisro Remez 284.
The Beis Hamikdash serves a duel function which can explain both the comparison of the Beis Hamikdash to the “neck” and why the Beis Hamikdash must be built in the portions of Binyomin and Yehuda.

The neck has a duel function. As those who recently learned Chullin in Daf Yomi know, the two primary סמנים, organs in the neck are the קנה and the וושט, the trachea and the esophagus. Just like the Beis Hamikdash, the trachea serves the מלמטה למעלה, below-to-above function by bringing a person’s words of תפילה, prayer from within himself to Hashem. And the esophagus serves the מלמעלה למטה, the above-to-below function by bringing the food, Hashem’s blessing, into the person’s body.

Similarly, the Beis Hamikdash serves as a medium for מלמטה למעלה, from below-to-above, as the conduit through which our תפילות, our prayers ascend to שמים, the heavens. As the pasuk in Divrei Hayamim 2:6:32, says “וּבָאוּ וְהִתְפַּלְלוּ אֶל-הַבַּיִת הַזֶּה,” “and they will come to this house [the Beis Hamikdash] to pray.” That is also why the Beis Hamikdash is called a תל תלפיותת (Shir Hashirim 4:4), which literally means “built with turrets.” The Medrash (Yalkut Shimoni Melachim 1, Remez 184) explains that pasuk as follows: “בנוי לתלפיות תל שכל פיות פונות אליו ומתפללים ,” “[The Beis Hamikdash is called] 'בנוי לתלפיות,’ built of “,תלפיות” because it is built on a mountain [תל] to which all mouths [פיות] turn in prayer.”

The Beis Hamikdash also serves as the conduit through which Hashem responds to our requests with רחמים, mercy, מלמעלה למטה, from above-to-below. As the pasuk in Tehillim 133:3 says about the Beis Hamikdash, “כְּטַל-חֶרְמוֹן שֶׁיֹּרֵד עַל-הַרְרֵי צִיּוֹןכִּי שָׁם צִוָּה יְהוָה אֶת-הַבְּרָכָה חַיִּים עַד-הָעוֹלָם,” that the Har Hermon is compared to the Har Tzion [the place where the Beis Hamikdash is located] because it is the place where blessing and eternal life descends into the world. It is therefore compared to the צואר, the neck, which also serves a below-to-above and above-to-below function.

The Gemara in Shabbos 151b teaches us that “כל המרחם על הבריות מרחמין עליו מן השמים וכל שאינו מרחם על הבריות אין מרחמין עליו מן השמים ,” “anyone who has mercy on other people is shown mercy from heaven, and anyone who does not show mercy for others is not shown mercy from heaven.” In other words, when someone hears others’ cries and has mercy on them, Hashem hears his prayers and has mercy on him when he requests it. Conversely, when someone turns a deaf ear to the suffering of others, Hashem turns a deaf ear, so to speak, to his prayers and cries for mercy. The Beis Hamikdash, the place where all prayers ascend to heaven, must therefore be built on the portion of those brothers who showed mercy to others. The majority of the brothers were disqualified because, as they themselves said (Bereishis 42:20), “אֲבָל אֲשֵׁמִים אֲנַחְנוּ עַל-אָחִינוּ אֲשֶׁר רָאִינוּ צָרַת נַפְשׁוֹ בְּהִתְחַנְנוֹ אֵלֵינוּ וְלֹא שָׁמָעְנוּ,” “indeed we are guilty regarding our brother whose suffering we saw as he begged us for mercy and we did not listen.”

Only Binyomin qualified to have the Beis Hamikdash built on his portion of Eretz Yisroel because he was not involved in the sale of Yosef and showed great mercy to Yosef by giving his children names which caused him to recall Yosef’s suffering. See Rashi on Bereishis 43:30. As the Yalkut we quoted above said, Hashem will not allow the Beis Hamikdash, where Hashem’s mercy is meant to descend into the world, be built on the portion of those who did not have mercy on their brother.

Yehuda also had part of the Beis Hamikdash built on his portion of Eretz Yisroel because he also showed a measure of mercy when he convinced the other brothers to sell Yosef rather than kill him. In addition, he showed mercy for Binyomin when he took responsibility to bring him back to their father Yaakov. He also showed מסירות נפש, self-sacrifice, by giving up his life in this world an in the next for Binyomin’s sake. Perhaps this is why he merited that the עזרה, the courtyard, which contained the alter where sacrifices were brought, was built on his portion of Eretz Yisroel. Because he showed self-sacrifice, he merited to have the מזבח, the alter whose whole essence is sacrifice, built on his portion.

We can see an important message for the chossan and kallah from this understanding. According to the Gemara in Sota 17a, “איש ואשה זכו שכינה ביניהן ,” “if a man and woman merit, the Divine Presence dwells between them.” The goal of a chosson and kallah is to build their home into a מקדש מעט, a little Beis Hamikdash. But as the Gemara says, not every single home merits to be one in which the Divine Presence dwells. It is only if the couple is זוכה. What must people do to merit that the שכינה, the Divine Presence in their home? They must be people who listen to and have mercy on others.

It is very easy for even spiritual people to become caught up in their own world and not listen to what is happening with others. Hashem says, however, that He only dwells with those who listen. A husband and wife must therefore also listen to one another. When a chosson and kallah listen to each other and to the pain of others, then they will merit to build a little Beis Hamikdash in their homes in which Hashem’s Presence will dwell.

אם ירצה ה', we should all be זוכה, merit, to listen to and have mercy on others so that “עוד ישמע בערי יהודה ובחוצות ירושלים קול ששון וקול שמחה קול חתן וקול כלה ,” it will be heard in Yehuda and in the open places of Yerushalayim the sound of the joy of the chosson and kallah בגאולה שלמה ואמיתית במהרה בימינו אמן.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger Shalosh Sheudos Torah - Parshas Miketz 5772

Baruch Hashem, my friend Dr. Efrayim Nudman has written up one of Rav Moshe Weinberger's shalosh sheudos drashos given in Aish Kodesh this past Shabbos. This is the same writer who brought us Rav Weinberger's drasha from the Breslov Research Institute Dinner a couple of weeks ago. I can't say for sure whether these write-ups of Shalosh Sheudos Torahs will continue as a regular feature as it is with Rav Weinberger's Shabbos morning drashos, but we can hope, pray, and give Dr. Nudman some chizuk in the comment section. :-) Enjoy the write-up below from Rebbe's shalosh sheudos Torah from this past Shabbos, parshas Miketz, and again, thank you Ephraim!

Tonight is the 5th night of Chanukah, the night of Hod. And Hod is the middah of Aharon Hakohen, who represents the essence of Chanukah like it says in the passuk “Behaalotcha el Hanerot” (commanding Aharon to light the Menorah in the Mishkan).
There is a Maamar by a talmid chamcham from Slonim R. Chaim Shlomo Verner in his sefer Behaalotcha El Hanerot. He brings down from the Midrash Tehillim on the passuk “Elokai, becha batachti, al ebosh” (My G-d, in you I have trusted, let me not be shamed) (Tehillim 25:2). The midrash tells the story of a thief that is caught by the guards of the Medinah. They are going to give him a beating for a punishment, but he tells them that he is from Bais Hamelech (from the family of the King) hoping this will convince them to let him go. Of course this is not true so the guards decide to take him in front of the King so that he will decree the proper punishment for being a thief and a liar. However when the king hears the story he feels merciful towards someone who thinks of him as such a compassionate ruler and lets him go.

“Becha batachti, al ebosh”. One who trusts Hashem completely will be forgiven. That is the middah of Hod. In the middle of the long winter night when a Yid ends up walking around where he shouldn’t be, not in Bais Midrash or at home, and he is found by “the guards” that are ready to punish him he can always cry to the King and put himself in His hands. Of course this doesn’t exempt him from working on is Torah and Mitzvos, but he can be saved by his pure Bitachon in Hashem.

Chanukah was a time of “V’Timu kol Hashmanim” (and all the oils were impure). Everything was b’tuma. Jews could learn Torah but it was contaminated with ulterior motives: honor, prestige, power. They performed mitzvas but they were also contaminated with Tumah. But despite this the Hashmonaim went to war with the cry of “Mi Kamocha B’Elim H'”. They went to war with their Bitachon in H'. From the Middah of Hod of Aharon Hakohen. And this brought them to victory. Torah and Mitzvos are essential but they must be in a context of Bitachon.

We can ask for help, but by throwing ourselves in His arms completely we achieve a different kind of forgiveness and salvation.

When Moshe commanded Aharon to approach the Mizbeach to offer a young bull for a sin-offering, he hesitated. Rashi explains that Aharon was ashamed to start his Avoda in the Mishkan because he saw an image of the Egel (calf). He felt embarrassed and guilty and felt that he was not deserving of serving H'. Moshe tells him “le'kach nivcharta” (for this you were chosen). The Arizal explains that it was precisely for that middah of humility, that capacity to feel shame and embarrassment for what he could have done wrong that he was chosen to serve.

The Maggid of Mezrich explains that Aharon was the middah of Hod and that is the root of Anava (humility). Sins come from gaava (pride) which is the opposite of Hod.
Moshe is the light of Torah that protects us from transgressing. But after we sin, it’s the light of Hod, the light of Aharon Hakohen, the light of full bitachon in Hashem what can pull us out.

“Yikraeni Veenehu, Imo anochi betzarah” (Tehillim 91:15). “Yikraeni Veenehu”: you can call to H' and he will answer. But if we take H' with us at all times, wherever we go, whatever we do, that is in the aspect of “imo anochi Betzarah”. H” is with us there and he says “Achaltzehu V’achabdehu”, then He will save us and elevate us to a much higher place. This is the aspect of complete Bitachon in Him.

This explains two different ways to connect to Hashem: Tefillah and Bitachon.
Purim is connected to Tefillah. Mordechai cried to H', decreed fasting and prayers. And with that the decree was cancelled and they were saved. However they remained servants of Achashverosh. Their redemption was not complete.
In Chanukah they were saved purely from their complete Bitachon in H' and through that their redemption was complete.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger - Shabbos Morning Drasha - Miketz/Chanukah

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Miketz. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE.

Rav Moshe Weinberger

Parshas Miketz-Chanukah 5772

The Foundation of Torah Sheba’al Peh

We see in the seforim that it is customary to connect the parshios of Yosef Hatzadik to Chanukah. I saw a teaching from Rav Pinchas Friedman, the Rosh Kollel of Belz, which he gave over last year at this time, which makes several amazing connections between Miketz and the Yuntif of Chanukah.

When Yosef’s brothers return to Egypt with Binyomin, Yosef invites them all to a סעודה, a feast. The Torah then says (Bereishis 43:34) “וַיִּשָּׂא מַשְׂאֹת מֵאֵת פָּנָיו אֲלֵהֶם וַתֵּרֶב מַשְׂאַת בִּנְיָמִן מִמַּשְׂאֹת כֻּלָּם חָמֵשׁ יָדוֹת,” “and [Yosef] gave them portions, but Binyomin’s portion was five times greater than theirs.” Why does the Torah use the expression “חָמֵשׁ יָדוֹת” to say “five times greater?” There are other words it could have used besides “יָדוֹת,” which literally means “hands.”

Rav Friedman brought down a Torah from the Kedushas Levi (Peirushei Agados ד"ה "ותרב") on this pasuk to explain that Yosef was planting the seeds for the ultimate victory of the Chashmoniam over the Greeks with this gift to Binyomin. The “חָמֵשׁ יָדוֹת,” the five “hands” correspond to the five deliverances of the Greeks into the “hands” of the Chashmonaim: “גבורים ביד חלשים, רבים ביד מעטים, טמאים ביד טהורים, רשעים ביד צדיקים, זדים ביד עוסקי תורתיך,” “the mighty in the hands of the weak, the many in the hands of the few, the impure in the hands of the pure, the wicked in the hands of the righteous, and the wilfull sinners in the hands of those who study Your Torah.” The five ways in which the Greeks were delivered into our hands correspond to the five “יָדוֹת,” extra gifts Yosef gave Binyomin.

Generally, Hashem sends His Divine influence to the Jewish people using His “right hand,” the side of mercy. He sends His Divine influence to the nations of the world using his “left hand,’ the side of strict judgment. The Kedushas Levi also explains that Yosef gave these extra portions to Binyomin in particular to further strengthen the Jews’ ability to overcome the Greek oppressors. Binyomin means בן ימין",” the “right hand.” Yosef gave him additional gifts in order to strengthen the “right hand,” the Jewish people, to enable them to overcome the “left hand,” the nations of the world at the time of Chanukah.

Yosef, however, gave Binyomin an extra gift another time as well. In parshas Vayigash, the pasuk (Bereishis 45:22) says “לְכֻלָּם נָתַן לָאִישׁ חֲלִפוֹת שְׂמָלֹת וּלְבִנְיָמִן נָתַן שְׁלֹשׁ מֵאוֹת כֶּסֶף וְחָמֵשׁ חֲלִפֹת שְׂמָלֹת,” “[Yosef] gave each one changes of clothing, but he gave three hundred silver pieces and five changes of clothing to Binyomin.” Why did he give an additional gift of “five” to Binyomin? The Gemara in Megilla 16b explains: “אמר רבי בנימן בר יפת רמז רמז לו שעתיד בן לצאת ממנו שיצא מלפני המלך בחמשה לבושי מלכות שנאמר ומרדכי יצא בלבוש מלכות תְּכֵלֶת וָחוּר וַעֲטֶרֶת זָהָב גְּדוֹלָה וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן',” “Rabi Binyomin bar Yofes said: [Yosef] hinted to him that someone would come from him [Binyomin] who would come out from the king with five royal garments, as it says (Esther 8:15) ‘and Mordechai went out in the royal garments of [1] turquoise and [2] white with a [3] large gold crown and a [4] robe of fine linen and [5] purple.’”

We therefore see that Yosef gave Binyomin five gifts twice, one to set the stage for the five victories of the Chashmonaim over the Greeks in the events of Chanukah and the other corresponding to the five royal garments worn by Mordechai in the miracle of Purim.

Why did Yosef hint to Binyomin about the Yomim Tovim of Chanukah and Purim? What is the connection between Binyomin and Chanukah and Purim?

Each of the twelve months of the year correspond to one of the twelve שבטים, tribes. According to the Arizal (although not the Zohar), the month in which Chanukah takes place, Kislev, corresponds to שבט בנימין, the tribe of Binyomin, about whom the Torah says (Devarim 33:12) “ידיד ה' ישכן לבטח עליו חפף עליו כל היום ובין כתיפיו שכן,” “may Hashem’s beloved dwell securely by Him; he hovers over him all day long and rests between his shoulders,” an allusion to the fact that the primary parts of the Beis Hamikdash will dwell in Binyomin’s portion of Eretz Yisroel.

The Beis Hamikdash would be re-inaugurated in the month of Kislev by the Chashmonaim after it had been defiled by the Greeks, as we say in Al Hanisim, “ואחר כן באו בנך לדביר ביתך ופינו את היכלך וטהרו את מקדשיך והדלקו נרות בחצרות קדשיך,” “and after this, your children came into the Holy of Holies of Your house, cleansed Your Temple, purified the site of Your Holiness and kindled lights in the courtyards of Your Sanctuary.” They therefore cleansed Binyamin’s portion of Eretz Yisroel in the month of Binyomin, Kislev.

Binyomin is also connected to the Yuntif of Purim because that miracle occurred through Mordechai, Binyomin’s descendant, which we know because the Megilla (2:5) calls Mordechai “איש ימיני,” “a man [from the tribe of] Binyomin.”

According to Rav Tzadok Hakohen in Pri Tzadik on Chanukah, Chanukah personifies the victory of the holiness of תורה שבעל פה, the Oral Torah over the Greeks who attempted “להשכיחם תורתיך,” “to cause [the Jewish people] to forget Your Torah.” At the time of Chanukah, Oral Torah began to take shape as the sages initiated the compilation of the Mishnayos. This was necessary to counterbalance the spread of Greek philosophy, Aristotle, y”sh, and the like which, on the side of evil, corresponded to the תורה שבעל פה, the Oral Torah.

That is why the miracle of Chanukah took place through the children of Aharon Hakohen. Moshe is the source of the תורה שבכתב, the written Torah because he received the Torah from G-d’s mouth at Sinai. Aharon, however, did not hear the Torah from Hashem directly. Aharon was the first person to learn Torah orally, from Moshe, so the kohanim were the initial step in the process of the Oral Torah. We can see this in the pasuk (Malachi 2:6-7), “תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ ... שִׂפְתֵי כֹהֵן יִשְׁמְרוּ-דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ,” “The Torah of truth was in [the kohen’s] mouth ... the lips of the Kohen will guard wisdom, and seek Torah from his mouth.”

The connection between Chanukah and the תורה שבעל פה, the Oral Torah is also exemplified by the fact that there are 36 candles lit throughout Chanukah, which correspond to the 36 מסכתות, tractates of Mishna.

Based on what we have said, we can also understand why Yaakov had to marry two sisters. According to the Me’or Einayim in Vayeitze and the Baal Hatanya in Likutei Torah on Metzorah, as well as other tzadikim, Yaakov married Leah, who corresponds to the תורה שבכתב, the written Torah, and he married Rochel, who corresponds to תורה שבעל פה, the Oral Torah. This is alluded to Lavan’s statement to Yaakov (Bereishis 29:26) that “לֹא-יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ לָתֵת הַצְּעִירָה לִפְנֵי הַבְּכִירָה,” “it is not done in this place to give the younger one [Rochel] before the older one [Leah].” Leah, who corresponds to the written Torah is the older sister because the written Torah came first. Rochel, who corresponds to the Oral Torah, is the younger sister because the Oral Torah explains and expands upon the preexisting written Torah. Therefore, Lavan’s words can be interpreted to mean that one should not study the Oral Torah before he has something of a firm grasp on the written Torah.

The Yomim Tovim of the written Torah, like Pesach and Sukkos, were therefore revealed first through Moshe Rabbeinu, who is a descendent of Leah, the older sister, who corresponds to the written Torah. The rabbinicaly instituted Yomim Tovim Chanukah and Purim, however, were revealed later in history, through Yosef and Binyomin, the children of Rochel, the younger sister, who corresponds to תורה שבעל פה, the Oral Torah.

This is also why Rochel said to Yaakov (Bereishis 30:1), “הָבָה-לִּי בָנִים וְאִם-אַיִן מֵתָה אָנֹכִי,” “give me children, and if not, I [אָנֹכִי] am dead.” In other words, Rochel was saying to Yaakov, “Give me Yosef and Binyomin, my children who will lay the foundation of the Oral Torah. If you do not, I [“"אָנֹכִי], which stands for “אנכי ה' אלוקך,” “I am the L-rd your G-d,” i.e., the whole written Torah, will not have any staying power without my children Yosef and Binyomin, the progenitors of the תורה שבעל פה, the Oral Torah.”

We know that we will return from exile in the merit of the prayers of Rochel who represents the תורה שבעל פה, the Oral Torah, as it says in the pasuk in Yirmiyahu 31:14-16 “קוֹל בְּרָמָה נִשְׁמָע ... רָחֵל מְבַכָּה עַל-בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם עַל-בָּנֶיהָ כִּי אֵינֶנּוּ... וְיֵשׁ-תִּקְוָה לְאַחֲרִיתֵךְ נְאֻם-יְהוָה וְשָׁבוּ בָנִים לִגְבוּלָם,” “a cry is heard is Rama … Rochel cries for her children, she refuses to be comforted for her children for they are no more … you have hope says Hashem and your children will return to their borders.” And according to the Medrash (Vayikra Raba 7:3), “אין כל הגליות הללו מתכנסות אלא בזכות משניות,” “all of the exiles will only be brought back in the merit of Mishnayos,” i.e., the Oral Torah represented by Rochel.

In a similar vein, Rav Yosef Chaim Sonnenfeld taught an amazing gematria in the pasuk (Yeshaya 1:27) “ציון במשפט תפדה ושביה בצדקה,” “Zion will be redeemed with justice and her returnees with righteousness.” He taught that “ציון במשפט תפדה” is the numerical equivalent of “תלמוד ירושלמי,” “Jerusalem Talmud” and the phrase “ושביה בצדקה” is the numerical equivalent of “תלמוד בבלי,” the “Babylonian Talmud.”

This connection between Yosef Hatzadik and the Oral Torah is also hinted at in the pasuk (Bereishis 41:42-43) “וַיָּסַר פַּרְעֹה אֶת-טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל-יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי-שֵׁשׁ ... וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אשר לו,” “and Paroh removed the ring that was on his hand and placed it on Yosef’s hand and enclothed him in garments of linen (“שֵׁשׁ”) ... and he caused him to ride on the second (“הַמִּשְׁנֶה”) royal chariot which belongs to him (“לו”).” The garments of linen (“שֵׁשׁ,” which also means “six”) correspond to the six sections of the Mishnah, the second (“הַמִּשְׁנֶה,” which also means “Mishnah”) royal charriot corresponds to the Mishnayos, and the phrase “which belongs to him (“לו,” which has the numerical value of 36)” alludes to the 36 candles of Chanukah, which is the Yuntif of the Oral Torah.

After finishing the preceding teaching from the Belzer Rosh Kollel, we may be left to wonder how we can retain the deep experience and Torah of Chanukah even after the Yuntif is over. We may feel like the skinny and impoverished cows in Paroh’s dream, which remained just as pathetic as they were before even after eating the seven fat cows. We also consume a lot of holy ideas throughout Chanukah, but as soon as the Yuntif is over, we may fear that we will go back to being exactly like we were before and that nothing we experienced will have made any lasting change in us.

The answer is that we must eat more latkes. According to the Baal Hasulam, Rav Alshag, the word latke is connected to the Aramaic word לטא, meaning patch. The nations among whom we live have created many breaches in the walls of our lives “ופרצו חומות מגדלי,” and we must create more latkes, more patches to mend those breaches by learning more תורה שבעל פה, Mishnayos and Gemara.

אם ירצה ה', the Torah we learn should fill in everything we are missing and we should be זוכה, merit to go up to Yerushalayim בביאת גואל צדק במהרה בימינו אמן.
Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

I was thinking this morning about how we wear a cover over our arm tefillin partly to prevent the friction with the inside of our clothes from rubbing the bayis and rounding the corners/rubbing off the black coloring, which would pasel the tefillin.

I then wondered why the skin of our arms themselves don't get worn away or discolored by their contact with our clothes all day every day (unlike the tefillin which are worn for only a short time).

The answer is clear. Our living skin is constantly shedding old skin cells and constantly giving birth to new skin cells. Because it is constantly "rejewvinating" itself, the skin that rubs against the inside of my shirt today is not the same skin that rubbed against it yesterday. Therefore the friction doesn't cause any wear and tear.

Dead skin (leather), on the other hand, does not shed old skin cells or grow new skin cells, so it gets worn out with contact with things of this world.

Similarly, the only way we can survive the friction and spiritual wear and tear of this world is by constantly rejuvenating ourselves by shedding the parts of us that need shedding and trying to grow in kedusha on a constant basis. Without constant hisgabrus b'chol yom, we will suffer the effects of contact with this world.

Be alive, don't be leather!
Sent via BlackBerry by AT&T

We had the following conversation last night with our four-year-old daughter, "DG," Dixie Girl:

DG: Right Hashem can't see us because He is deep inside our hearts?

Mommy and Daddy: No, Hashem is everywhere so He can always see us.

DG: So then He's also in our hearts?

Daddy: That's true.

DG: So it's like I said!

Such a good girl! And also quite literal - shows how careful we have to be about how we teach things. :-)

Maccabeats New Chanukah Video - Miracle

I'm sure most of you have seen this but here is the Maccabeats' new Chanukah video, which is a cover of Matisyahu's Chanukah song from last year. Ah freilichen Chanukah!

Incidentally, I wouldn't get exercized about Mayim Bialik wearing a yarmulka. She's Allison Jacbos' Partners in Torah chevrusa. I'm sure it's meant to be funny.



Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

The Difference Between the Avoda of Chassidim and Misnagdim

I received the below summary and text, which I have not yet had the chance to look at, but which sounds very interesting.

This is from a letter called Igeres HaVikuach VeHaSholom written either by the Tzemach Tzedek or one of the Talmidim of the Baal HaTanya. In it he explains how the difference in the Avoda of Misnagnim vs Chassidim is the difference between the Avoda of Baalei Teshuva vs Tzadikim. Here are the main points but it is really worth reading the entire thing if you have time.

... בין עבודת הצדיקים לעבודת הבעלי תשובה, כי עבודת הצדיקים היא שלא לזוז מדרך התורה כמלא נימה, ולקיים כל דקדוקי סופרים עד קצה האחרון עד שיד שכלם וכחם מגעת. אבל בעלי תשובה מצד שהילוכם בקודש ועבודתם היא בחילא יתיר ורעותא דליבא סגי כרשפי אש שלהבת־יה כנ״ל בארוכה, הנה בסיבה זו ידמה לפעמים לעין המביט בהבטה חיצונית שהם נוטים קצת מדיקדוק איזה מצוה. אבל ה׳ ית׳ יראה ללבב, כוונתם הרצויה מקרב איש ולב עמוק, כי מדריגתם מאד נעלה מהבטה חיצונית ואינון מלגיו יתיר, על דרך באהבתה תשגה תמיד. ומקור לזה מצינו בתורה שבכתב ובש״ס ראיות ניצחות כשמש בחצי

השמים לבלתי מתעקש ב״א לבו יראה דברי אמת.....

ומעתה שזכינו בעזרת ה׳ ית׳ לבאר ענין חילוקי מדריגות בעבודת ה׳ ית׳ של צדיקים גמורים ושל בעלי תשובה, יובן

היטב טעם לקריאת שני השמות של שני המחנות כנ״ל, כי הוא ית׳ השים שמות בארץ אל תיקרי שמות אלא שמות, ולכולם בשם יקרא מן השמים, וד״ל. דהנה מחנה אחד נקרא בשם מתנגדים, אמת מארץ תצמח שאין הוראת קריאת שם זה להם על כי מנגדי האמת המה ח״ו ובטעות ההמון, ח״ו למימר הכי ולא ניחא לי׳ למרייהו. אך טעם העיקרי לקריאת שם זה כי באמת הוא שמם המורה על מדריגתם בעבודת הקודש אשר עליהם, והוא ...  להתנהג דווקא על פי קו הדין המרומז בפסוק יקוו המים, וד״ל. וזהו שמם מתנגדים מורה על מדריגתם בעבודת ה׳ ית׳ שהם מתנהגים על פי שורת הדין, שלא ינטו מדיני התורה ודקדוקי המצות דרבנן עד קצה האחרון. ונראה לעין כל מנהגיהם עד״ז שאין משנים שום מנהג ישן ואפילו בניגון, וכן בענין הפיוטים הקבועים לנו מחז״ל, קל וחומר שלא לאחר זמן קריאת שמע ותפילה מזמן הקבוע לנו מש״ס ופוסקים, וכן בעמדם בתפילת שמונה עשרה באימה כעבדא קמי׳ מריה. וכן הרבה פרטים תקצר היריעה מהכיל שהם מדקדקים יותר נגד מחנה השני. והכל הולך אל מקום אחד, בלי לשנות ח״ו מקו ושורת הדין, אשר כמסמרות נטועים הם בלבם על פי הש״ס

ופוסקים. והוא מדריגת הצדיקים להצדיק את מעשיו בכל פרטיותיו לפני ה׳ ית׳ ולהיות צדיק בדינו, וד״ל.

אך יש עוד דרך ישר לפני ה׳, הוא דרך מחנה השני הנקרא בשם חסידים. והשם שמות בארץ לכולם בשם יקרא קרא , כי שמם זה מורה על מדריגתם והילוכם בקודש... וכאשר הקדמנו בעז״ה בביאור מדריגת בעלי תשובה שגבוהה מעלתן על מעלת ומדריגה צדיק גמור, לפי שלבם דואג בקרבם והם נרתעים לאחוריהם, ותמיד הם שבים ללכת ממדריגה למדריגה היותר גבוהה וזכה וברורה ואמיתית מצד שאינם שבעים כלל מדרכם וכנ״ל. ושפלים הם בעיניהם על הרגש קיצורם בעבודת ה׳ ית׳, ולכן צמאה נפשם אל ה׳ מקרב איש ולב עמוק ולהיות הולך באור התורה בכל יכלתו בחילא סגי ורעותא דליבא יתיר. והוא הוא דרך המחנה השני הנקראים בשם חסידים, שמדריגתם ועבודתם בקודש לפנים משורת הדין וקו השוה בנתיב המשפט...

ולהסביר הענין יותר למבקשי האמת בלתי מתעקשים ועומדים על דעתם ח״ו, נמשיל משל ומתוכו יובן

עומק כוונת ההילוך שני המחנות הנ״ל, אשר יחדיו יהיו תמים למעלה לפניו ית׳. משל למלך שהיו לו שני בנים, גם שניהם טובים ורצוים לפניו אך האחד נתגדל בבית המלך והשני נתגדל בארץ מרחק מעיר מלוכת אביו המלך, לימים זמן רב בא אותו האחד מארץ המרחק לאחיו שנתגדל בבית המלך, ונתוועדו יחדיו בעצה אחת לבוא למחר לפני המלך לאמר לפניו צפרא טבא כנימוס וחוק המלך על כל שרי המלך הקרובים לפניו. ונוסח הצפרא טבא הנ״ל ידוע על פי ציווי המלך שיאמר דווקא מרחוק ולא להתקרב אל המלך, וכל העובר על נימוס המלך או משנה הנוסח, אחת דתו להמית. והנה בבוא הבן אשר נתגדל עם המלך, וודאי כיוון לשונו ולא שינה הנוסח והנימוס הקבוע מאת המלך, ואמר בצפרא טבא המוטל עליו כהרגלו בכל יום ונפטר לביתו בשלום. אבל בבוא הבן השני אשר מארץ מרחק, הנה מצד ריחוקו מאת פני המלך זה זמן רב וכעת ראה את אביו פנים אל פנים, גברה עליו אהבת אביו וכיקד יקוד אש גברה עליו עד אשר נפל על צווארו וחבקו ונשקו, וגם בכה על צוואריו עוד בדברי חשק ואהבה עזה, שכח את נימוס וחוק הקבוע כנ״ל, והנה כל העומדים לפני המלך בעת ההיא ידמו בנפשם כי בן מות הוא מחמת ששינה את נימוסי המלך ונוסח הקבוע, אבל המלך בעצמו בראותו כוונתו הרצוי׳ וגודל תשוקתו אליו מקרב איש ולב עמוק שגברה עליו, וכיקד יקוד איש יקוד לבו עד שיצא מגדר דרך ארץ ונימוס ונוסח המלך, על כן צוה המלך לכבדו כבוד גדול ביתר שאת ויתר עז על כל שרי המלוכה לעיני כל העם, ומילא את משאלותיו ביתר שאת ויתר עז.

והנה המשל עמוק למבין, ובעזרת ה׳ בו יוסרו כל הספיקות בענין ההילוך שני המחנות הנ״ל, וכל אחד על מקומו יבא בשלום. גם הוסר בו הספק הגדול אשר לפעמים נמצא באנשי המחנה השני אשר באמצע תפילת שמונה עשרה שמוזהרים אנחנו בל נפסיק ח״ו בדיבור אפילו למלך ישראל, והם מדברים דברי אהבה וחזק, וקצת בלשון לע״ז (כמו גוואלד טאטע פאטער העלף זשע), כפי שנובע מלבם בעת ההיא וכפי גודל תשוקתם לה׳ ית׳ מצימאון נפשם מקרב איש ולב עמוק. וההולך בדרך התורה בל ינטו משורת הדין ישתומם על המראה הזאת להמביט בהבטה חיצונית, אבל באמת הכל הולך אל מקום אחד, וכמבואר במשל הנ״ל(ועיין מ״ש הראב״ע על פסוק באהבתה תשגה תמיד, פירוש תשגה כמו שגיון לדוד כר. ועיין בספר חרדים םפ״ז ד״ע שאלה ה׳ בענין התלהבות החשק, וכך כתב בפ״א מעשה

דרך החושק לשורר ולשוגג עיין שם וד״ל).

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger Shabbos Drasha on Parshas Miketz-Chanukah 2008 - Resting in the Darkness

Another holy brother from Aish Kodesh, R' Moshe Lachman, wrote up one of Rebbe's drashos from Parshas Miketz in approximately 2008. See below. Thank you Moshe!

The Ran says that we call it Chanukah because they rested on the 25th (cha-nu chof hey). But we all know that the war continued for a long time after the 25th. Not only that; the Chashmonaim; the ones responsible for the whole revolution were killed in the battles after Chanukah. So what does the Ran mean when he says that it is called Chanukah because they rested on the 25th?

In the beginning of parshas Mikeitz; Pharaoh has 2 dreams and when he wakes up from them the posuk says "vatipaem rucho," "and he was agitated" because he didn't know their meaning. So he calls in "kol chartumei mitzraim" to interpret his dreams. Then the posuk continues "vi'ein poser oh'sam li'pharoah," "and they couldn't interpret them to pharaoh". Why doesn't it just say that they couldn't interpret it? Why does it have to specify "to pharaoh"? Rashi says that it is because they did give it interpretations but they were not to pharaoh's liking so he didn't feel satisfied.

Anyone who has learnt gemara knows that when you are having a hard time understanding a sugya; you can look up all the different meforshim and be told a great number of different solutions; but until you hear the one that clicks, you don't feel content. It doesn't mean that the other pshatim aren't correct; it is just that they don't leave you feeling satisfied.

So too by pharaoh, the interpretation that Rashi brings down was that he would have 7 daughters and that they would all die. The chartumim understood that if their interpretations were wrong it could result with the wrath of pharaoh. And it even says in the midrash that pharaoh did have 7 daughters who all died. So we see that this interpretation was also true.
So why did pharaoh still feel agitated? Why did he still feel obligated to go to any measure to hear an interpretation that would leave him feeling satisfied? Even to the extent that he was willing to pull a jew out of jail in the hopes of him bringing some light to his dreams!
The reason is because it could very well be that the other answers were true; but pharaoh didn't feel that the other interpretations were the purpose of why he had those dreams.

So finally he calls Yosef who gives him an answer that gave him serenity. Because he finally felt that Yosef's interpretation pinpointed the tachlus of his dream. So too in life a person tries to figure out the purpose of his life and every day he hears and thinks of different interpretations of what his purpose is on this world. Not only that, all of life's anxiety comes from a person being unsure of his purpose in life. And even if he can remember the purpose he doesn't know how he will ever find a way to fulfill it; because of all the distractions caused by everyone who is trying to give their interpretation to your dream called life. And until a person can understand what the meaning is to whatever situation he is experiencing, he feels anxious for not being clear of its purpose. That's the inyan of Yosef (the tzaddik) who can come in middle of all this confusion and clarify without any confusion what our purpose is; to be an oveid Hashem.

Coming back to Chanukah; it's true that the war continued after Chanukah. But "they rested on the 25th" means that in middle of all the confusion Hashem reminded them of their tachlis with the neis of the pach shemen even though the confusion continued and still hasn't stopped till today. But "chanu chof hey" means that they had tranquility when they were reminded that they were fulfilling their purpose. It's like a person who is lost in the middle of a dark field; and for a split second there is a flash of lightening. For that one second he is able to see that he is walking on the right path. And it is still completely dark and he will still have a difficult time finding his way to his destination; but he can stop and rest to feel a few moments of tranquility with the knowledge that he is heading in the right direction. So too by Chanukah; it's true that the war continued and the Chasmonaim died in battle. But when they found the pach shemen they were able to remember that they were going in the right direction.

Because in life the war never ends and we all eventually die in battle. The inyan of Chanukah however is to remember to always try and look for the little pachim in our life; those flashes of life we receive from the Ribbono Shel Olam to remind us what our purpose is and to help us see our way through this dark world.

The Rebbe R' Bunim of Pchischa tells a story about 3 Jewish men who were sent to jail. Two of them were wise and the third was a fool. They were locked up in a cell that was in complete darkness. Once a day the guard would bring in a small portion of food for each of the men; and they had to be careful to eat their food in a way were none of it fell on the ground; because if any of their food dropped it would be impossible to find it because they were in complete darkness. The fool kept dropping most of his portion before it ever reached his mouth. So each day wise man#1 would patiently sit and try to help the fool to establish a method that would make it possible for him to benefit from the entire portion that was given (which wasn't too much to begin with). After a while wise man#1 started wondering why every day he sits with this shoiteh and patiently tries to teach him how to hold on to his portion, while wise man#2 never even offered to help. So one day he asked him "why do I sit here each day trying to help this fool hold on to his portion while you have never even offered to help?" So the 2nd wise men answered "When we were brought here I managed to sneak in a small knife and each day I have been slowly digging a hole in the wall. And very soon I will be able to create a small hole in the wall so there can be a small stream of light. And then neither of us will have to teach him each day how to find a way to keep his whole portion; because he will then be able to see on his own."

So too in life all of us are stumbling through the darkness of this world trying to hold on to the portion that we receive each day from the Master of the world. And each day we hear different interpretations of what we need to do to hold on to what we have received. And some of the interpretations we hear may actually contain truth; but those interpretations only helps us hold on to our portion temporarily; however they don't help us see in the darkness.
Although when you attach yourself to the tzaddik and truly believe in his interpretation in addition to your constant effort of trying follow the path that the tzaddik creates especially for you.

Even though you sometimes feel as if you are still sitting in complete darkness; you must be stubborn in your avodah! And you must have bitachon that the Tzaddik is slowly digging a small hole in one of the walls of darkness that you have created for yourself; and eventually he will pierce a hole that will allow his light to finally stream through the darkness of this world. It doesn't mean that the light will extinguish the darkness of this world, life is full of obstacles; but the gift of the tzaddik's light is that he gives you a tool to hold on to your portion.

Now we can understand the y't of Chanukah; "chanu Chof Hey" doesn't mean that the war ended; the war with darkness is never-ending. But the pach shemen was the flash of light telling us that our interpretation of our purpose here in this world is correct.

And there is no feeling more tranquil than the one of knowing that we are fulfilling our purpose on this world. Hashem should help all of us seek and find the true tzaddikim for us to attach ourselves to; so together we can help bring geulah now!

Great Cheder in Far Rockaway - Favor for the Dixie Yid



Hi everyone. I would like to ask my readers if you would do me a favor and consider buying a raffle ticket to help support my son's cheder. It's a wonderful place which we chose because when we visited the school we saw that the rebbeim really engaged the kids. The boys show such life in their learning, Yiddishkeit, and davening. It is a very special school. Several years in we are still very very happy with how activiated our son is by the enthusiastic rebbeim. It is such a special school but it's in desparate need of more funds to meet the basic operating budget to pay the rebbeim and afternoon moros.

Please go to minivanraffle.org to buy a raffle ticket for $100 (or 5 for $360). Yasher koach to those of you who followed the link and bought raffle tickets last year. I really appreciate it. In the "Referred by" box, please write "Dixie Yid."

The raffle is for $25,000 toward a new kitchen, a virtually all expenses paid trip to Eretz Yisroel for 10 people, a new minivan, or $20,000 cash. Only 2,800 tickets will be sold. The drawing will be held in late December or early January.

Big yasher koach in advance and please click the link and buy a ticket!

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger - Parshas Vayeshev Shabbos Drasha - Window of Faith

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Vayeshev. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE.

Rav Moshe Weinberger

Parshas Vayeshev 5772

Window of Faith

The Yuntif of Chanukah is almost upon us. As we dust of our dreidels, it reminds us that we are all like the dreidel. Sometimes life hands us a “gimel” and things are very good. Sometimes we spin a “hei” and things are alright. Other times we get a “nun” and break even. And unfortunately, sometimes we roll a “shin,” and our circumstances seem anything but good.

Yosef Hatzadik’s life is also like the dreidel, except that he only seems to spin “gimels” and “shins.” Everything either goes very well for him or very badly. His story is the story of Jewish history which is filled with “gimels” and “shins” and very little in between. At the beginning of his life, everything is wonderful. He is the favorite son of Yaakov Avinu and all is well with the world. Suddenly, his world falls apart and he is thrown in a pit and sold into slavery. Afterward, he attains a relative state of success when he is put in charge of a very important household in Egypt. Unfortunately, that success is also shattered when the wife of Potiphar attempts to seduce him day after day for a full year. After he passes that test, one would think that he would have been entitled to see better days. But even after passing such a difficult test, he is thrown into prison for a full twelve years.

The Nesivos Shalom asks a question which we are all asking. How was Yosef able to be מחזק, to strengthen himself during this time period? As far as he knew, his familiy and his father had forgotten about him and no one was looking for him. And after all of his efforts to be good, he is thrown in jail! At some point, it would seem that Yosef would have given up trying to be good and holy. If we understand how Yosef succeeded even during his darkest hours, maybe we can learn how to strengthen ourselves during our times of darkness and smallness.

The Nesivos Shalom points out an interesting nuance with regard to Yaakov Avinu’s refusal to be comforted with regard to Yosef’s “death.” It says (Bereishis 37:35) “וַיְמָאֵן לְהִתְנַחֵם,” “and he refused to be comforted.” It does not say “יכול להתנחם ולא,” “and he could not be comforted.” Rather, it says that he “refused” to be comforted. This is difficult to understand. Normally, the way of a tzadik is to serve Hashem with שמחה, joy. When things do not go as he would have wanted, tzadikim usually accept the reality and move on. As it says with regard to Avraham Avinu after Sarah’s death (Bereishis 23:3), “וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ ,” “and Avraham got up from before his deceased.” Why did Yaakov not take this approach? In addition, Yaakov had no רוח הקודש, Divine inspiration during Yosef’s entire absence (Rashi on Bereishis 45:27). This intimate connection with Hashem was an enormous sacrifice for Yaakov and was what he lived for. What could have been so important that he would give that up by adamantly refusing to allow himself to be comforted?

According to the Nesivos Shalom, Yaakov knew, deep inside, that Yosef was still alive. He did not know where he was or what he was going through, but he knew that his circumstances must have been bad and that he was in a place of טומאה, impurity. There was nothing Yaakov could do for Yosef to help him through whatever he was going through except continue to believe in Yosef and never forget about him. By never giving up on Yosef, Yaakov did the only thing he could to help his son. Yosef did not know any of this though. For all he knew, Yaakov had moved on with his life and forgotten about him.

In Yosef’s darkest hour, after a year of temptation, according to one opinion in the Gemara (Sota 36b), Yosef was planning to give up and give in. “רב ושמואל חד אמר לעשות מלאכתו ממש וחד אמר לעשות צרכיו ,” "There is a dispute between Rav and Shmuel [about the verse (Bereishis 39:11) which states that Yosef went into the house “לַעֲשׂוֹת מְלַאכְתּוֹ,” “to do his work”]: One says he was literally going to do his work and the other says that he was planning to succumb to temptation.” What stopped him? The Gemara there continues that “באותה שעה באתה דיוקנו של אביו ונראתה לו בחלון ,” “at that moment the image of his father came and appeared to him in the window.” When that happened, Yosef rediscovered his inner strength and “וַיְמָאֵן,” “he refused.”

According to the Nesivos Shalom, Yaakov was able, through his belief in Yosef, to cause Yosef to believe in himself and thereby have the strength to emerge from the darkness and refuse to sin. Through the vision of his father, Yosef was reminded “העוד אבי חי,” I have a Father who is still alive and who is thinking about me and connected to me. The word “וַיְמָאֵן” only appears in these two places in the Torah and and “יְמָאֵן” has the same letters as the word “אמונה,” faith. Yaakov Avinu’s “וַיְמָאֵן לְהִתְנַחֵם,” belief in and refusal to give upon Yosef gave Yosef the ability “וַיְמָאֵן,” to have faith in and refuse to give up on himself.

Yosef saw his father’s image specifically in the חלון, the window. The letters of the word חלון are the initial letters of the words להדליק נר חנוכה",” “to kindle the Chanukah candle.” When we light the Chanukah candles in the windows of our homes, we can also tap into our Father’s belief in us.

According to the Ramban in Parshas Be’ha’aloscha (Bamidbar 8:1) Aharon Hakohen is the inner source for the Yuntif of Chanukah. What was was Aharon Hakohen known for? In Pirkei Avos (1:12), it says Aharon “אוהב את הבריות ומקרבן לתורה,” loved all creatures and brought them close to the Torah.” The word “בריות,” “creatures” implies the lowest people. His love included those people about whom the best thing that can be said is that they are alive. They have nothing else going for them. Nevertheless, Aharon Hakohen loved them and believed in them. He believed they could be good. And that was how he was able to be “מקרבן לתורה,” bring them close to Torah. They saw that the tzadik believed in them and that gave them the strength to believe in themselves.

Similarly, at the time of the Greek occupation of Eretz Yisroel, the חשמונאים, the Chashmonaim were among the very small number of people who refused to give in and accept the Greek lifestyle. Most Jews had ceased believing in themselves, but the חשמונאים still believed in them. Through their belief that the Jewish people could serve Hashem and did not have to capitulate to the Greek way of life, they lit the way for generations to come in the long winter of our exile. It is no coincidence that we light the נרות חנוכה, the Chanukah candles at night during the coldest time of the year. It is when our lives are shrouded in darkness and difficulty that we most need the remember to look into the windows and see the Chanukah lights which remind us of Aharon Hakohen, Yaakov Avinu, and the other tzadikim who appear to us and tell us “I am with you! I believe in you! You can do it!” This is why we emphasize “הקדושים כהניך ידי על,” “through Your holy kohanim.”

In Tehillim 92:3 we say “לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת,” we relate “your kindness in the morning and your faith at night.” We have faith in Hashem, but what does it mean that we relate Hashem’s faith at night? What does Hashem have faith in? It means that at night, during our dark times when we are tested and do not see Hashem’s light, Hashem has faith in us that we can succeed. When we say in davening “האדרת והאמונה לחי עולמים,” “strength and faith are His who lives eternally” and “רבה אמונתך,” “great is your faith,” we also refer to Hashem’s אמונה, Hashem’s faith in his people. If we think about the fact that Hashem and his tzadikim believe in us, this can give us the חיזוק, the strength to pass our most difficult tests.

There is a story of of the Rebbe Reb Shimon Skernovitzer, a grandson of the Amshinover Rebbe, brought down by R’ Shlomo Katz in his book in the name of R’ Shlomo Carlebach. He brings down that Reb Shimon had a chosid who was the only Jew in his village. This Jew had a daughter and sadly, she became involved with a non-Jewish man. This man was also an alcoholic and an abuser. But as we know sometimes happens, if a woman feels that she will not find anyone better, she will tolerate the worst things. She therefore planned to marry this man. Because the man’s family refused to allow him to marry her if she did not convert, the chosid’s worst nightmare came true and his daughter left home to stay at a convent to prepare to convert and marry this man. The chosid was beside himself and made the difficult journey to his Rebe, the Skernovitzer to ask for help.

He told Reb Shimon everything that happened and that his daughter was already in a convent preparing to convert and marry a non-Jewish man. The chassidus of Amshinov is known for אהבת ישראל, love of the Jewish people. The Rebbe asked his chosid exactly where the convent was and he gave him the location. The Rebbe then took his gabai and traveled to the place where the convent was. The building was like a fortress with a high wall. The Rebbe stood outside the high convent wall and bribed a priest going in to deliver a note to the Jewish girl inside which simply read “I, Shimon of Skernovitz, am waiting for you on the corner.” The Rebbe then waited one, two, and three days. During the entire time he never left the corner. He davened there without going to Shul or anywhere else for three days. On the night after the third day, the girl came out of the convent and ran to the Rebbe. They ran away for a period of time and when they had put some distance between themselves and the convent, the Rebbe asked her to explain why she left when she was ready to convert and get married. She knew who Reb Shimon was from her father, so she answered that she left because “I knew you would never leave without me.”

When a person knows that the Tzadik, or that Hashem will never leave without us, it gives us the strength to leave any type of impurity.

אם ירצה ה', as we light the נרות חנוכה, may we remember that our Father still loves us and still remembers us even in our moments of darkness, and that he will never stop believing in his and he will never leave us behind.
Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Two Mysterious Patterns That Beg For an Explanation in Parshas Vayeshev

I know these issues are addressed in seforim but they really jumped out at me this week as I did shnayim mikra and I didn't have time to look them up.

1) Levushim: It just keeps coming up. Yaakov gives Yosef a special levush. The brothers remove Yosef's levush. They dip the levush in blood and show it to their father as their preferred means of communicating Yosef's "death." In Mitzrayim, Yosef leaves his levush with Eishes Potifar. Yosef is put in a new levush when he is removed from prison. Yosef is dressed in a new levush when he is appointed as mishne l'melech. The question isn't necessarily why these things happened. Rather, the question is why the Torah places so much emphasis on levushim in the story of Yosef.

2) Who bought Yosef Initially: Superficially, the Torah's inconsistency with regard to who initially bought/transported/subsequently sold Yosef is troubling. As I reviewed the story, the inconsistencies became less troubling and more mysterious as I realized that the numerous seemingly gratuitous references to who played which part in the sale/transport/resale of Yosef are far to spread out and "unnecessary" to be "coincidental." The inconsistencies are so pervasive and gratuitous that the repeated references are clearly purposeful. I just don't know what the purpose is.

Maybe I'll find some answers over Shabbos!

Rav Moshe Weinberger Drasha at Breslov Research Institute Dinner Video/Summary

Above is the Breslov Research Institute's video of Rav Weinberger speaking at their dinner. It was very nice. My wife and I were very uplifted by it and there were great people there. They are very close to finishing the last volume of their annotated Likutei Moharan in English. So please go to their website to help make a sponsorship of it, large or small!

One of my holy brothers at Aish Kodesh in Woodmere is Dr. Ephraim Nudman. He wrote up the following summary of what Rav Weinberger said at the dinner. Enjoy!

The Ness (miracle) of R. Nachaman it's really mamash the Ness of Chanukkah.
The Sforno in parashas Ki  Tissah explains that before the Egel there was no need for ONE place to serve Hashem, or that just one shevet should be in charge of the service. At that time Hashem could be served anywhere and all Jews could do it. But after the Chet, Hashem decided that we needed a special place the, Bais Hamikdash, and a select group within the Jewish peoplea, the kohanim, to be in charge of the service.
The Ramban in parashas B'haaloscha says that with the Neros (lights) of Chanukkah we can bring down the light of the Bais hamikdash (symbolized by its Menorah) even after the churban (destruction) even today, and until the end of times. We can bring down mamash the fire of the Bais hamikdash into our homes. And there is no greater ness then that. In our simple Jewish homes, even with all their problems and distance from kedusha, we can serve Hashem in the original way, just like before the Chet Ha Egel. Any simple Jew and in any corner of the world Hashem brings the Bais Hamikdash to us.
Despite the Churban (destruction) in our own lives, and despite all our sins and our lackings, when Chanukkah comes around, we all become Kohanim in the Bais Hamikdash anywhere in the world we might be. Even in the Warsaw Getto or the concentration camps if a Jew managed to light a Chanukkah candle, we could access that light. And there is no greater ness.
In Likutey Halachos 4, in the section discusing Hashkamas Haboker (getting up in the morning) R. Nosson talks about Chanukkah and he goes into a discussion about Bikur Cholim (visiting the sick). When you're sitting at home healthy and doing well, and you make a decision to leave that comfort and go visit a sick person it's a big thing. Because when someone is sick, and he feels alone and frightened nothing would help more then the face of a friend who cares. You go visit him and you help him anyway you can, or say some warm words of chizuk, then you draw chiyus (life force) into a life that is in a state of churban.
And that's how R. Nosson explains Chanukkah. The Jews were not well. The Bais Hamikdash was ending. Galus (exile) was coming. When all of that would happen they would be like a sick person that can't  do mitzvos and  serve Hashem normally. 
When a person is well and wants to see the King he has to make many hachanos (preparations) to make himself worthy. But if you are sick and you happen to be close to the king, or even more so if you are His child, then there is a hisorerus (awakening) of rachmanus (compassion) in the King and He leaves His palace to bring chiyus to the one He loves.
This is why the Schinah is always by the bed of a choleh (sick person).
And Chanukkah is the Yom Tov of knowing that in our galus, in our churban, in our distance, Hashem is still with us.
R. Nachman's name has the same letters as "Nachal Noveah Mekor Chochma," a "Flowing River, the Source of Wisdom." The word for river, Nachal  has the same letters as "Nafsheinu Chiksa L'Hashem" (Tehillim 33): "Our souls are waiting/longing for Hashem". Chanukkah is the Yom Tov for the sick Jewish people that brings the Shchina into our lives.
What is special about R. Nachman? What separates him from other Tzaddikim? Some Tzaddikim are different: R. Shimon bar Yochai, the Baal Shem Tov, R. Nachman. The fact that this gathering can happen today shows there is something different about R. Nachman.
When a person is not well he is alone, like the passuk said in the parsha we just read "Vayvaser Yaakov levado" "and Yaakov was left alone".
The Tzaddik that descends from his loftiness to meet the people at their level is in the secret of Yosef HaTzaddik.  R. Nosson says in Likutey Halachos that a Tzaddik is driven and compelled to spend his life finding the best, the Tov in every Jew.
In next week's parsha the passuk says about Yosef "Ve hu naar et bnei Bilha v'et bnei Zilpah" "and Yosef behaved youthfully  with the children of Bilha and the children of Zilpah". The children of the shfachos (maidservants) Zilpah and Bilah represent Jews who are at a lower level, confussed. And Yosef acted like a naar with them. The Tzaddik has to go down and enclose himself in stories and simple things to come down to the level of the people. Like R. Nachman with the story of the Prince  and the Turkey, going under the table and behaving in a seemingly foolish way to rectify someone who is sick and broken.
Yosef brothers didn't understand him or what he was trying to do. Like all the followers of R. Nachman. They were misunderstood and suffered tremendous opposition at the beginning for going down to the "Bnei Hashfachos" the simple Jews. They were making themselves into Chanukkah candles to illuminate the Jewish people.
This teaching of R. Nosson is based on the 30th Torah in Likutey Moharan. In seif Beis (2) R. Nachman says we all need a Rebbe that can bring Hasagas Elokus (grasping of Godliness) to our level so that even people like us can understand it. The smaller and farther away we are the greater the Rebbe we need. Like the sicker a person is the bigger the doctor he needs.
And this is why after so many years we are drawn to R. Nachman. We are lonely and sick, struggling with the Saro Shel Eisav (Angel of Eisav) in the darkness. And R. Nachman says "you're not alone, the Shchinah is with you, I'm with you". And he tells us that just as we are seeking Hashem He is seeking us. 
There's a story about a lone chassid in a village. Not only was he the only chassid but he was the only Jew. And he had a daughter that, being lonely, ended up getting involved with a goy, that not only was a goy but also an abusive shiker (drunk). Finally she was living in the convent getting ready to convert and marry this man. The father in his desperation decided to make the long journey to visit his Rebbe, the Rav Shimon Skernovitzer, to seek his advice. The Rebbe hears the story and decides to make the trip back to the village. There he makes his way to the convent and manages to smuggle in a letter to the girl just asking her to come meet him at the corner. The girl didn't answer but the Skernovitzer stood there in the corner for three days. He davened and davened until that night she came to him asking him to save her and take her away. Rav Shimon Skernovitzer stops and asks her what made her change her mind. And the girl said "I knew you would never leave without me".
The true Tzaddik never leaves without any of us. No matter how far we are or were we are stuck. We know R. Nachman is not leaving without us. 

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Lubavitcher Rebbe: We Must Show Great Respect to Those with a Different Derech

Below, see a quote from a letter from the Lubavitcher Rebbe that relates to (though it is not the same as) our discussion of the various types of avodah/Torah which are appropriate for different people (see HERE and HERE) depending on their individual nature/shoresh neshama. ([Update] See also this related discussion about whether it is the Chabad belief that Chabad is the only true form of Yiddishkeit.)

In the last line, he says "It is necessary and one is obligated to look positively on every observant person and to treat them with great respect even if his way is not ones own way since his is a servant of Hashem."

(אגרות קודש > כרך כו > ט'תתצג)

כיון שהגמרא מעידה שהם "תלמידי רבי עקיבא", הרי מובן שהיו ראויים לתואר זה, היינו שלמדו באופן שהורה להם התנא הגדול והחכם הדגול,בהתמדה ושקידה וקיימו מצוותי' במסירת-נפש.

מזה מובן שמה שלא נהגו כבוד זה לזה, לא הי' זה מחמת דברים של מה בכך, ח"ו, אלא הי' להם יסוד וטעם בזה בהתאם לערך "תלמידי רבי עקיבא".

והביאור בזה הוא על פי מה שאמרו חכמינו זכרונם לברכה שאין דיעותיהם של בני אדם שוות, שמזה מובן שגם בעבודת השם יתברך, בלימוד התורה וקיום המצוות, אינם שווים: אצל האחד כל זה בא בעיקר מתוך אהבת השם, אצל השני הוא בעיקר מתוך יראת השם, ואצל השלישי הוא בעיקר מתוך קבלת עול, וכו'. – אף שכמובן ופשוט בנוגע למעשה אין חילוק ביניהם וקיימו התומ"צ במילואם ובשלימותם. – ובהיותם תלמידי רבי עקיבא, הרי בודאי שהיו אנשי אמת, שעבודתם היתה באמיתיות ובפנימיות שהחדירה כל תוך-תוכם, באופן שדוקא דרכם נראתה להם הנכונה באמת, ומי שלא הגיע למדריגה זו הרי, לפי דעתם, חסר הוא בשלימות. והיות שהיו תלמידי ר' עקיבא שאמר "ואהבת לרעך כמוך – זה כלל גדול בתורה", לא הסתפקו בזה שכל אחד בעצמו הלך מחיל אל חיל בדרכו העולה בית א-ל, אלא השתדלו גם כן להשפיע על חבריהם שגם הם יעבדו את השם באופן זה דוקא, ואלה שלא קיבלו הדבר – לא יכלו לנהוג בהם כבוד ככל הדרוש מתלמידי רבי עקיבא.

מהאמור מובן שסיפור הגמרא בנוגע לל"ג בעומר מלמדנו איך צריכה להיות הנהגת כל אחד ואחד מאתנו, וההוראה היא בשלשה ענינים:

א) עבודת השם, לימוד התורה וקיום המצוות, מצוות שבין אדם למקום ומצוות שבין אדם לחברו, צריכה להיות עבודה תמה ואמיתית ובחיות המחי' את כל האדם והנהגתו היום-יומית.

ב) זה כולל כמובן ופשוט מצות ואהבת לרעך כמוך, שגם אותה צריך לקיים בחיות ובשלימות הכי גדולה.

ג) ויחד עם האמור צריך וחייב אדם להביט בעין יפה על כל שומר תורה ומצוה ולנהוג בו כבוד גדול, אם אפילו דרכו היא לא דרכו הוא; כיון שעובד ה' הוא

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rabbi Lazer Brody Speaking Tomorrow Night in Woodmere

Please come to 354 Eastwood Rd. in Woodmere tomorrow (Tuesday) night, Dec. 13th at 8 PM for a shiur with R. Lazer Brody. For more information email david(at)breslev.co.il.

Kol tuv!

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger - Parshas Vayishlach Morning Drasha - Making Havdala

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Vayishlach. He has not yet reviewed this version so any mistakes are due to me. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE.

Rav Moshe Weinberger

Parshas Vayishlach 5772

Making Havdalah

After Shimon and Levi killed the inhabitants of Shechem and שכם בן חמור, Shechem the son of Chamor, Yaakov Avinu was very upset with them and criticized them by saying (34:30) “עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ,” “you have caused trouble for me to make me smell bad among the dwellers of the land.” What exactly does Yaakov Avinu’s criticism “עֲכַרְתֶּם אֹתִי,” “you have caused me trouble” mean exactly? The word “עֲכַרְתֶּם” is very rare in Tanach. Rashi explains that the expression as follows: “לשון מים עכורים, אין דעתי צלולה עכשיו. ואגדה צלולה היתה החבית ועכרתם אותה,” “It is an expression denoting ‘murky water,’ as if to say ‘my mind is not clear now,’ and according to the agada it means ‘the barrel [of wine] is cloudy.’”

In other words, prior to Shimon and Levi’s actions, there had been a type of clarity created, a clear barrel of wine. Yaakov is saying that Shimon and Levi made that pure wine cloudy and murky. In what way did Yaakov’s sons create murkiness, a lack of clarity?

The book of Yehoshua is the only other place in Tanach where the expression “עכרתם” is used. There, Yehoshua placed a ban (a חרם) on anyone who rebuilds or takes anything from the recently destroyed city of Yericho. After losing a battle Yehoshua receives a prophecy that the loss was due to someone taking from the חרם, the banned property. Also through prophecy, he singles out the culprit, Achan, and brings him, his family, his property, and the banned property to be destroyed in עֵמֶק עָכוֹר, the Valley of Achor (עָכוֹר - עכרתם). Before killing Achan as Hashem commanded him, Yehoshua says “מֶה עֲכַרְתָּנוּ,” “Why have you caused trouble for us?” What is the concept of the עכירה created by Achan violating the חרם, the ban and what is the concept of עכירת החבית, the clouding of the barrel of wine? And how do those ideas relate to what Shimon and Levi did to the people of Shechem?

Rav Moshe Chaim Luzzatto (the “Ramchal”) explains the state of man before and after the sin of אדם הראשון, the first man in Derech Hashem 2:2, 4. He says there that before the sin, man had free will to choose between good and evil and that good and evil were two separate and clearly distinct choices. Good was good and evil was evil and it was clear which was which. By eating from the עץ הדעת טוב ורע, the tree of knowledge of good and bad, man destroyed the clarity that previously existed and brought evil into himself, thus making it difficult to distinguish between good and evil. According to the Ramchal, “[אדם] ירד מאד ממדרגתו ונכלל בו מן החשך והעכירות,” “[Adam] descended very much from his level and incorporated the darkness and murkiness within himself.” Using the word for cloudiness and murkiness that Yaakov and Yehoshua used, the Ramchal explains that Adam made the distinction between good and evil murky and confusing.

The Ramchal explains that later, Avraham Avinu, the first Jew, began the process of bringing man back to its original state by reestablishing the difference between good and evil. Avraham was called “אברם העברי” (Bereishis 14:13), Avraham the Hebrew (lit. “the one on the other side”) because, according to Bereishis Raba on that verse, “כל העולם כולו מעבר אחד והוא מעבר אחד,” “the whole world was on one side and he was on the other side.” He maintained a separation between good and evil. When Avraham realized that his nephew Lot was not a good influence on his household, Avraham said (13:9) “הִפָּרֶד נָא מֵעָלָי,” “please separate from me.” We see therefore that Avraham repaired the sin of Adam Harishon by reestablishing the separation between good and evil. In Egypt later on, although the Jewish people failed in many ways, they maintained the distinction between themselves and the Egyptians by living in a separate city and maintaining separate names, language, and mode of dress.

According to the Ramban (34:13), Yaakov’s criticized Shimon and Levi by saying that although Shechem, who took their sister Dina, deserved to be killed, they killed the rest of the city without any good reason. Yaakov recognized that it was appropriate for them to take up their swords to kill Shechem, and perhaps his father, for taking Dina. There is a time for war, and Yaakov agreed with the argument that “הַכְזוֹנָה יַעֲשֶׂה אֶת-אֲחוֹתֵנוּ,” “shall our sister be treated like a harlot?” Shimon and Levi were upset that the Shechem wanted to dissolve the distinction between them and the children of Yaakov through intermarriage. They killed the people of Shechem because they wanted to reestablish the separation between the Jewish people and the nations.

Yaakov told them that by attacking everyone, and not just the person who actually took Dina, they accomplished the opposite of their goal. One important distinction between the children of Yaakov and the nations of the world was (Bereishis 27:22) “הַקֹּל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו,” the voice is the voice of Yaakov and the hands are the hands of Eisav.” We must not only be separate from the nations, but we must also act differently. By taking revenge on the whole city of Shechem as Eisav would have done, instead of only the perpetrators (the Jewish way), Shimon and Levi actually blurred the distinction between good and evil, between Yisrael and the nations. “עֲכַרְתֶּם אֹתִי” means that Shimon and Levi created murkiness and a lack of clarity where Avraham and Yaakov had worked to establish clarity, a distinction between good and evil.

n practical halacha, where the law of חרם (banned people or property) applies, the violation of the ban’s separation between everyone and everything and the banned object or person is one of the most serious transgressions. The Medresh Tanchuma (Vayeshev 2) derives this from the story with Yehoshua and Achan: “העובר על החרם כעובר על חמשה חומשי תורה, וכל עבירות נפרעין ממנו,” “If one transgresses a ban, it is as if he violated all five books of the Torah and he will be punished for all of his sins.” Based on what we have said, we can understand why the violation of a ban is so serious. The word חרם literally means “separated.” Something can be separated because it is holy or the opposite. But if one brings confusion into the world by mixing two things that are not meant to be mixed together, it causes the world to regress away from its ultimate purpose, which is to regain the clarity that existed before the sin of Adam Harishon.

The prophet Daniel says (12:10) that at the end of time “יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים,” “many people will be cleansed and gain clarity and purification [but] the wicked will do wickedly.” Ultimately, the confusion and lack of clarity created by Adam Harishon’s sin will be rectified. In the meantime, it is our obligation to recognize the difference between good and evil and not confuse them.

We will soon be entering the time of Chanukah, when we reinforced the distinction between the Jewish people and the nations. The final straw that motivated the Chashmonaim to rebel against the Greek occupation of Eretz Yisroel was the rule that every Jewish bride had to first be with the local general. Just as the children of Yaakov fought Shechem, saying “הַכְזוֹנָה יַעֲשֶׂה אֶת-אֲחוֹתֵנוּ,” “shall our sister be treated like a harlot?”, the Chashmonaim would not tolerate the blurring of the distinction between holy and profane, between good and evil, and between the Jewish nation and the other nations of the world. When they retook the Beis Hamikdash, they reestablished separation, “ופנו את היכלך וטהרו את מקדשך,” “they cleaned out Your sanctuary and purified your Temple.” They removed everything the Greeks had placed there which did not belong. And in lighting the Menorah, they sought out the שמן זית זך, the jug of pure oil with the seal of the כהן גדול, the high priest, showing that it had been kept separate and pure.

It is imperative that we learn from Yaakov to maintain the clear distinction between good and evil and between ourselves and the nations around us. אם ירצה ה', with G-d’s help, may we soon merit to light the Chanukah candles and לעריכת נר לבן ישי משחך במהרה בימינו, the establishment of the candle of the son of Yishai Your anointed soon in our days!”


Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Arugas Habosem: Follow and Accept Hashem's Particular Path for You

Rav Moshe Weinberger gave over a piece from the Arugas Habosem (on parshas Chayei Sara) from Hungary to illustrate the universality of the teaching from Rav Kook's Oros Hatorah that I translated here a couple of weeks ago, that each person's path in learning Torah, doing mitzvos, and in life generally is unique and that there is not only one way (*within* Torah) to serve Hashem. It also connects to the fascinating debate in the comments on the piece from the Lubavitcher Rebbe that has been going on for the last couple of days. Here is my summary of the Arugas Habosem with some of Rav Weinberger's explanations interspersed:

The pasuk in Tehillim (101:6) says "My eyes are on the faithful of the earth." Why "of the earth?" Why not "of spirit" and why not the "righteous," "pious," etc. of the earth? 

He quotes the gemara in Chulin 60a that Hashem created everything and everyone with its advance consent. The earth, prior to its creation, could have complained, "Why can't I be created, like the heavens and their hosts (angels, sefiros, etc.), to be a spiritual creation with a revealed way of serving G-d!? Why are my hosts bugs, animals, and trees!?" Instead, since the earth was in fact created, it must be that the earth responded that if being the lowly physical earth is Hashem's will for it, then it wants that too. That's why the earth is called "eretz," from the word "rotzeh," "wanting," because the earth only wanted to do Hashem's will, and not what it would have wanted for itself.

Hashem has a different plan for each person in their Avodas Hashem. Some are meant to focus on Torah, some on tefila, and some on chesed. Others are meant to go out to work and fulfill the mitzvos related to work, which are many, both in the area of between man and G-d and between man and his fellow man. And *there is no difference between whether one's service in this way or in that way.*

From this we learn that no one should complain, "Why wasn't I created with a sharper head for learning? Why do my natural inclinations or circumstances lead me to a more physical path and not a more spiritual path?" Rather, Hashem wants us to be like the earth, which faithfully accepted the "less spiritual" role Hashem had in mind for it. 

Similarly we see that Eliezer Eved Avraham served Avraham faithfully for so many years, was his partner in teaching Torah, and always longed to connect to Avraham and the Jewish people by having his daughter marry Yitzchak. Nevertheless, when Avraham broke the world-crushing news that Eliezer's daughter could not marry Yitzchak, and that he himself had to be the one to find a different wife for Yitzchak, he did not drag his feet, complain, or quit. Avraham told him to swear in the name of "the G-d of the heavens and the G-d of the earth" to remind him that Hashem is no less the G-d of the "lowly" earth than he is of the heavens. Just as the earth joyfully accepted that its role in Hashem's master plan was not to serve Hashem in an openly ruchnius'dikeh way, so too Eliezer should accept that his role was not to be connected to the Jewish people, but rather was to serve Hashem in the world of "arur," not "baruch."

We could save so much aggravation and stress if we do not feel or teach or children that there is only *one* true mesorah/derech of serving G-d. If this teaching of the tzadikim, which one recognizes as being the natural, true approach, were plastered all over Bnei Brak and Lakewood, we would have a people who know that they should serve Hashem with a ratzon in the particular way that their nature and circumstances dictate, instead of thinking that they have to be like someone else or go only in one particular way.

IY"H, we should live with this torah of the Arugas Habosem and accept our unique role in the service of Hashem with love and enthusiasm.

Breslov Research Dinner with Rav Moshe Weinberger THIS SUNDAY NIGHT

This Sunday night at 7:30 is the Breslov Research Institute Dinner at the Young Israel of Lawrence-Cedarhurst where Rav Moshe Weinberger is speaking. My wife and I will be there and it would be very worthwhile to support Rav Chaim Kramer's work by making a donation or coming to the Breslov Research institute dinner on December 11, which is a Sunday. Please support them by making a reservation for the dinner HERE or to just make a donation.

Kol tuv! See below for the flyer:

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Sicha from Lubavitcher Rebbe - Work is Avodas Hashem, Not Departure from it

A gracious reader shared the below message and quote from a sicha from the Lubavitcher Rebbe, zy"a in both English and Hebrew, which emphasizes the importance of viewing one's work for parnasa as part of one's avodas Hashem, rather than a break from it:

In regards to "avodas haavoda" I was recently shown saw a sicha from the Lubavitcher Rebbe on parshas vayeitzei. Never seen anything so validating for work as an avoda as this anywhere. Its lengthy but I attached to main part to the end of the email. I find it very inspiring in my own working life.

"It’s known from Chazal that “Hashem desires to dwell in the lower world”, i.e. Hashems dwelling place is not in the higher spiritual worlds rather it is specifically here in this lowest physical world, a world “so low that there is no level lower than it” (as the Alter Rebbe writes).

This is the purpose of the service of the Jewish people in general, and specifically during Golus. The purpose is that through their work in purifying the world (through performing Mitzvos using physical objects and through performing all their action for the sake of heaven so that the physical objects they use for serving Hashem become sanctified) the world become a fitting vessel for the highest Kedusha, and when this service is completed (with the coming of Moshisch) the entire world will be Hashem’s “dwelling”.

With this the two aspects of “Zevulun” can be understood. 1) The name “Zevulun” from the usage “Beis Zevul” a permanent dwelling. 2) The aspect of “Zevulun” as the working person (not the full-time learner) - since the drawing down of holiness into the physical world is mainly through the service of working people, since through working with physical matters for the same of heaven and performing Mitzvos they make the physical world a “dwelling” of Hashem. Through the work of Zevulun the “Bais Zevul” is made - a “dwelling place” for Hashem. This is the reason why in the verse Zevulun (representing working people) comes before Yisachar (fulltime learners), since this is the greatness of Zevulun over Yisachar.

This is the reason why we see that until Moshiach comes, when all our physical work will be done by others, most of the Jewish people are working people and not fulltime learners. This is because the goal of making this lower world into a dwelling place for Hashem is accomplished mainly through Zevulun.

Through this we can also understand that in regards to Yacov. 1) Since the dwelling place for Hashem is to be specifically in the lower world Yacov made his main dwelling place connected to Zevulun (since tzadikim resemble their creator) which means working with the physical world. 2) Yacovs activities in raising the family of Shevatim, the foundation of Clal Yisroel, was specifically in Charan as our sages say “Hashems anger (Charon Af) in the world” a place that was at the lowest level and in a time when Yacovs service itself was similar to the service of Zevulun - not a fulltime learner - but a worker in the house of Lavan.

However, we still need to explain this further. After all the main thing of Yacov was Torah. As we know that the world rests on three pillars. Torah, Avoda, Gemilus Chasadim these three correspond to the three forefathers with Yacov corresponding to Torah. Since this is so, even though Zevulun has an advantage, this is not a reason why Yacov should make his main dwelling place by Zevulun. What is the connection between the greatness of Zevulun and Yacov who's greatness is Torah?

To explain this we need to preface with an explanation of the greatness of the service of Zevulun - how specifically through his service the world will be transformed to a Hashems “dwelling”. One can ask: since the value of Zevulun is specifically during the time of “work” - when we are still involved with cleansing and purifying worldly things to transform them to vessels that are fit for Kedusha until the entire world is transformed to a dwelling for Hashem - what about after Moshiach comes when the “work” of purifying is over? Then there would seem to be no value to the work of Zevulun, since all our physical work will be done by others. Even more so when Moshiach comes “the entire world will only be involved with knowledge of Hashem” as the Rambam states.

It would seem therefore that the service of Zevulun is temporary and not eternal. So how can it be that specifically through Zevulun a permanent dwelling place for Hashem will be created? It would make more sense to say that Hashems permanent dwelling place will be created through Torah, since the Torah is eternal and can never be changed, it remains as it is eternally.

The following is an explanation. It’s true that a permanent dwelling place cannot be made possible except through something eternal, such as the Jewish people or the Torah - since they cleave to Hashem they are eternal. However the reason why this dwelling place for Hashem is made specifically through Zevulun is because through Zevulun (not only is the temporary world purified) but though his service even the Torah and the Jewish people are revealed in all their power and eternity.


The torah writes that “In order to test you to know if you truly love Hashem” - that through trials and tests the true power of ones love for Hashem becomes revealed. This is explained in other places as well. The Rambam writes that a Baal Teshuva that has tasted the taste of sin and refrains by conquering his desires is even greater than a Tzadik who never tasted sin.


This is since one who was never tested is not sure to remain on his spiritual level in all situations as opposed to a true Baal Teshuva, his soul power to resist temptation was revealed and so he will not fall into sin again in the same situation. The same applies to our topic here.


As long as the Jewish people are not involved with dealing with the world to purify and elevate it - even if they are involved in Torah and Avodas Hashem - the strength and eternity of their souls has not been fully revealed and actualized. Therefore this is not the type of service that can create a actualized dwelling place for Hashem. Specifically through Zevulun who deals with the lowest world (a world so low that there is nothing lower in terms of the hiddenness of Hashems light) and still is involved with Torah and keeping Mitzvos - this reveals the true eternal strength of connection to Hashem creating a dwelling place for the Shechina in an eternal and permanent manner.

The practical outcome of the above explanation is as follows:

Even though most of “Zevulun’s” time is spent involved with worldly matters (for the sake of Heaven) he is still obligated to set aside times for Torah study and Tefilah. But the explanation is not that working people must “also” set aside time for Torah study and Tefillah but rather that the true greatness of Zevulun even over Yisachar comes about through their service in Torah and Tefila. Even though they work with secular matters (transforming them to holiness) creating a “dwelling place” but in order for this to have its full strength this comes about through their Torah study and Tefila on Shabbos (when they are freed from business matters). Then their Torah study and Tefilah is even greater than that of a full time learner.

As the Alter Rebbe writes “This is the mistake of the working people that they think they can’t daven as well as full time learners - but the opposite is the case they can daven at a greater level since the advantage of light is noticeable specifically through darkness”. The same applies to Torah study since a working person has to force himself (against distractions of the outside world) to engage in Torah this results in his Torah study being even greater that a full time learner.

Furthermore this (Torah and Tefila) is not just an additional factor to a working persons main mission to make the world a “Bais Zevul” (permanent dwelling) for Hashem rather it is connected to this very mission. The greatness of this permanent dwelling is demonstrated specifically through Torah study and Tefila at length specifically on Shabbos.

Through this we can bring closer the day that is fully Shabbos and peaceful for everlasting, quickly actually in our days."

והנה ידוע מה שאמרו חז"ל31 "נתאוה הקב"ה להיות לו דירה בתחתונים", כלו­מר, "דירתו" של הקב"ה אינה בעולמות עליונים, שהם עולמות רוחניים, אלא דוקא בעולם הזה הגשמי התחתון, ועד, כמ"ש רבינו הזקן32, ש"הוא התחתון ב­מדריגה שאין תחתון למטה ממנו".

וזוהי הכוונה והמטרה של עבודת בנ"י בכלל, ובפרט בכל משך זמן ה­גלות, שע"י עבודתם בבירור וזיכוך ה­עולם (בעשיית מצוות בדברים גשמיים, וכן עשיית "כל מעשיך לשם שמים" — שעי"ז מקדשים דברים הגשמיים שבהם עובדים את השם) נעשה העולם כלי הראוי לקדושה העליונה, ובגמר עבודה זו (בביאת המשיח) יהי' כל העולם כולו "דירה" להקב"ה33.

ובזה מובן הקשר בין שני הענינים שב"זבולון" — (א) השם זבולון, מלשון "בית זבול", דירת קבע, (ב) ענינו של זבולון: בעל עסק (ולא יושב אהל) — כי המשכת הקדושה בגשמיות העולם היא בעיקר ע"י עבודתם של בעלי עסקים34, שע"י שעוסקים בענינים גשמיים של העולם לש"ש ומקיימים בהם מצות כו', עושים את העולם הזה הגשמי "דירה" להקב"ה; בעבודת זבולון נעשה ה"בית זבול" — דירה לו ית'.

וזהו הטעם של הקדמת זבולון (בעלי עסק) ליששכר (יושבי אהל) — "שמח זבולון בצאתך (ואח"כ) ויששכר באהלך" (כנ"ל ס"ב) — לפי שבענין עשיית דירה להקב"ה, שזהו "בתחתונים" דוקא, בגש­מיות העולם "שאין תחתון למטה ממנו" —

137

יש יתרון בעבודת זבולון על עבודת יששכר, כנ"ל.

וי"ל שזהו הטעם שאנו רואים כי עד בוא הזמן שמלאכתם נעשית ע"י אחרים — לאחרי ביאת משיח35 — רוב בנ"י הם בעלי עסק ולא יושבי אהל, ובלשון חז"ל35 "הרבה עשו כר' ישמעאל ועלתה בידן כרשב"י ולא עלתה בידן" והתורה על הרוב תדבר36 — כי להשלים מטרה זו — לעשות העולם הזה התחתון דירה לו ית', זה נעשה בעיקר על ידי "זבולון" דוקא, כנ"ל.

וע"פ כל הנ"ל יובן גם בנוגע ליעקב: (א) מכיון שדירתו של הקב"ה היא בתחתונים דוקא, לכן גם קביעת "עיקר דירתו" של יעקב (שצדיקים דומין ל­בוראן כנ"ל) קשורה דוקא בענינו של "זבולון"37 — עבודה בגשמיות העולם; (ב) פעולתו בהעמדת השבטים — שזה הי' יסודו של עם ישראל כנ"ל — היתה דוקא ב"חרן", "חרון אף של מקום (בעו­לם)"38, במקום ש"אין תחתון למטה מ­מנו", ובזמן כאשר אופן עבודתו של יעקב עצמו הי' בדומה לעבודתו של "זבולון" — לא יושב אהל, אלא פועל בבית לבן.

ה. אבל לכאורה עדיין חסר ביאור: סו"ס הרי ענינו של יעקב הוא תורה כנ"ל, וכידוע39 בענין ג' העמודים שעלי­הם העולם עומד, תורה עבודה וגמ"ח40, שהם כנגד ג' האבות, ויעקב הוא כנגד קו התורה — וא"כ אף שיש יתרון מעלה בזבולון, מ"מ אין זה טעם, לכאורה, שמעלה זו תכריע בקביעת עיקר מקום דירתו של יעקב — ומהו הקשר וה­שייכות דמעלה זו שבזבולון לענינו של יעקב — תורה?

ויובן זה בהקדם תוס' ביאור במעלת עבודת זבולון, שדוקא על ידי עבודה זו נעשה העולם דירה לו ית'. דלכאורה: מעלת ענינו של זבולון היא רק בעת העבודה — כאשר עסוקים (עדיין) בבי­רור וזיכוך של עניני העולם לעשותם כלים לקדושה עד וקודם שכל העולם כולו ייהפך לדירה לו ית'; אבל לאחרי גמר העבודה, ויקויים היעוד41 "ואת רוח הטומאה אעביר מן הארץ" — הרי אז, אין צורך לכאורה לעבודתו של זבולון ובלשון חז"ל35 מלאכתן נעשית ע"י אחרים [ולהעיר ממ"ש אדמו"ר הזקן42 יתירה מזה שלעת"ל לא תהי' העבודה לברר טוב מן הרע אלא רק עליות ב­קדושה גופא]; ויתירה מזה הרי בבוא משיח צדקנו יהי' (בלשון הרמב"ם43) "עסק כל העולם. . לדעת את ה' בלבד", "תורתו אומנתו"44.

ונמצא, לכאורה, שעבודת זבולון היא ענין עראי, ואין בה ענין הנצחיות; ו­כיצד מתאים שדוקא ע"י עבודת זבולון יהי' ענין ה"דירה"45, "בית זבול", דירת קבע (כביכול) של הקב"ה?

והי' מסתבר לומר שדירת קבע של הקב"ה תהי' ע"י ובענין תורה46, שהתורה היא נצחית ולא תהי' מוחלפת*46, "עומדת לעולם ולעולמי עולמים"47.

ו. ויש לומר הביאור בזה:

"דירה" באופן של קבע ונצחיות אמנם לא יתכן אלא בדבר שהוא נצחי, כ­ישראל48 ותורה, שלהיותם דבוקים בה' הם נצחיים49; ומה שה"דירה" נעשית דוקא על ידי עבודת זבולון, הוא (לא מצד עצם פעולת הזיכוך ובירור של ה­עולם, שזהו רק ענין עראי, כנ"ל, אלא) מפני שעל ידי עבודה זו בא לידי גילוי התוקף והנצחיות שבישראל ותורה.

ובהקדם תוכן הכתוב50 "מנסה ה"א אתכם לדעת הישכם אוהבים את ה"א גו'", שע"י נסיונות בא לידי גילוי — תוקף האהבה לה'.

וע"ד המבואר במ"א51 בביאור דברי הרמב"ם52 בענין בעל תשובה ש"טעם טעם החטא ופירש ממנו וכבש יצרו" ומעלתו על צדיקים "שלא חטאו מעולם" — דמי שלא טעם טעם חטא אינו מובטח שהוא יעמוד בצדקתו בכל המצבים, גם אם יהי' בנסיונות שאינו רגיל בהם כו', ובמילא לא בא לפועל וגם לא לגילוי תוקפו הדרוש לעמידה בנסיונות אלה;

משא"כ בעל תשובה ש"טעם טעם ה­חטא ופירש ממנו וכבש יצרו", הרי נת­גלה ובא לפועל תוקפו ולא יכשל עוד הפעם (ובלשון הרמב"ם53 "יעיד עליו יודע תעלומות שלא ישוב כו' לעולם").

וכן בעניננו: כל זמן שאין לבנ"י מו"מ בעניני העולם לבררם ולזככם, אף ש­עוסקים בתורה ועבודת ה' — בכ"ז הרי התוקף והנצחיות שבנשמתם לא בא ע­דיין לידי גילוי ועאכו"כ לא לידי פועל בעבודתם, ולכן אין זו עבודה שתעשה בפועל דירה להקב"ה.

דוקא בעבודת זבולון, שעוסק ב"תח­תונים" — "שאין תחתון למטה ממנו בענין הסתר אורו ית'"54 — ומ"מ עוסקים ב­תורה ומקיימים מצוות וכו', ה"ז מגלה וכו' את התוקף55, להיותם דבוקים

בתכלית עם השם. ובזה נעשים "דירה" לשכינה באופן קבוע ונצחי56.

וזהו הקשר בין ענין ה"דירה" העתי­דה להיות בגמר העבודה (דכל משך זמן הגלות), עם זה שאז "לא יהי' עסק כל העולם אלא לדעת את ה' בלבד. . יהיו ישראל חכמים גדולים כו'", לימוד ה­תורה באופן של תורתו אומנתו — כי ענין ה"דירה", "דירת קבע" של הקב"ה, מתגלה בעסק התורה של ישראל, אלא כדי שעסק זה יהי' בתכלית השלימות ה"ז לאחרי העבודה כל משך זמן הגלות.

וע"פ הנ"ל מובן שאין סתירה בין שני הענינים שביעקב — (א) שענינו הוא תו­רה, כנ"ל, (ב) שלימות הצלחתו באופן ד"ויפרוץ האיש מאד מאד" והעמדת שבטי ישראל כו' באו דוקא בעת וע"י עבודתו בבית לבן — כי: כדי שהתורה תהי' אצל יעקב בקביעות ולתמיד בלי כל הגבלה ("מאד מאד") — ה"ז בא עי"ז שיעקב הי' ב"חרון אף של מקום (בעו­לם)", ושם הי' רועה צאן (פועלו של לבן), שאז נמשך ונתגלה בתורתו ועבו­דתו של יעקב שיהי' "ויפרוץ האיש מאד מאד", למעלה מכל מדידה והגבלה.

ז. מענין האמור — שהעילוי הנפעל על ידי עבודת "זבולון" בבירור וזיכוך העולם יבא לידי גילוי בלימוד התורה של ימות המשיח — יש גם נפק"מ ב­מעשה בפועל בעבודתנו עתה:

אף שבכמות רוב זמנו של "זבולון" הוא בהתעסקות בעניני העולם (לשם שמים כו') — מ"מ, הוא מחוייב לקבוע עתים לתורה, וכן לעסוק בעבודת התפלה.

וע"פ המבואר לעיל מובן, שאין ה­פירוש בזה שגם בעלי עסק מחוייבים בלימוד התורה ועבודת התפלה, אלא — שלימות העילוי שבזבולון לגבי יששכר (זה שעל ידי עבודתם עושים דירה ל­הקב"ה, דירת קבע ונצחי) מתגלה בהם בעבודתם בתורה ותפלה57. וי"ל דהבחי­נה שבהיותו עסוק בעובדין דחול — עבד עבודתו כדבעי ועשה ה"דירה", וכ"ז מאיר באופן קבוע, היא כאשר לימודו ועבודתו ביום השבת (שאז פנוי מפרק­מטיא) היא באופן נעלה ביותר, גם מ­עבודת יושבי אהל.

ויש לומר, שזוהי כוונת רבינו הזקן באגרתו הידועה58, ש"בשבתות וימים טובים שגם כל בעלי עסקים יש להם פנאי ושעת הכושר להאריך בתפלתם ב­כוונת לבם ונפשם לה' ואדרבה עליהם

מוטל ביתר שאת ויתר עז" — די"ל ש­כוונתו אינה רק בנוגע להחיוב, שחל עליהם ביתר שאת ויתר עז (מיושבי אהל שיש להם פנאי להאריך בתפלה גם ב­ימות החול), אלא שעבודת התפלה שלהם היא "ביתר שאת ויתר עז" מתפלת יושבי אהל.

וכמו שביאר אדה"ז במק"א59, ש"זהו טעות הבעלי עסקים שבדעתם שאין יכולים להתפלל כ"כ כמו היושבי אוה­לים כי אדרבה נהפוך הוא שהם יכולים להתפלל יותר כי יתרון האור הוא מתוך החושך דוקא", וכמו שמבאר שם, שדוקא משום שבימי החול טרודים בעניני פר­נסה כו', הנה אח"כ בעת התפלה יכולים לעורר בעצמם אהבה בלתי מוגבלת ("ב­כל מאדך").

ועד"ז הוא בנוגע לקביעות עתים בתורה — שיש יתרון מעלה בקביעות עתים לתורה של הבעלי עסק מפני "ש­הוא בחי' אתכפייא יותר מביושבי אוה­לים"60, שזה שהבעל עסק כופה את עצמו כו' (נגד טרדותיו בעניני העולם) לעסוק בתורה, פועל שלימוד התורה שלו הוא באופן נעלה יותר מיושבי אהל.

וזוהי ההוראה במעשה בפועל לרובם של בנ"י — שאופן עבודתם הוא ע"ד העבודה דבעלי עסקים (וגם עוסקים ב­צרכי ציבור הם בכלל זה): לכל לראש צריכים להוסיף בקביעות עתים לתורה, והקביעות צריכה להיות באופן דקביעות בנפש, וביום השבת צריכים גם לעסוק בעבודת התפלה באריכות,

ואין זה דבר נוסף על שליחותם ה­עיקרית לעשות את העולם "בית זבול" לו ית', אלא קשורים זב"ז: העילוי של "בית זבול" הנעשה על ידי עבודתם בא לידי גילוי אצלם בלימוד תורתם וב­עבודתם בתפלה ובפרט בהאריכות ביום השבת.

ועל ידי זה מקרבים עוד יותר בוא יום שכולו שבת ומנוחה לחיי העולמים, במהרה בימינו ממש.

(משיחות ש"פ ויקרא תשמ"ב, ליל ה' דסוכות תשמ"ג)

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.