306 - Chanuka

On Chanuka we read the end of Parshas Naso which describes the korbanos brought by the Nesi'im at the time of the dedication of the Mishkan. Immediately thereafter, in the beginning of Parshas Beha'aloshcha, Hashem commands Aharon regarding the lighting of the Menorah. Rashi (Bamidbar 8, 2) questions the juxtaposition of these two parshios, and he explains (citing Chazal) that Aharon was distraught that neither he nor any member of his sheivet took part in the dedication of the Mishkan. Hashem consoled Aharon by telling him that his service was greater than the service offered by the Nesi'im for he will prepare and light the Menorah in the Mishkan.

The Ramban (ibid.) also cites this Chazal, but he explains it in another light. The consolation offered to Aharon was not referring to his lighting the Menorah in the Mishkan. Rather, it referred to the lighting of the Menorah that takes place on Chanukah each and every year. In contrast to korbanos (as those offered by the Nesi'im) which can only be brought when the Bais Hamikdosh is standing, the lighting of the Chanuka menorah is not bound to a specific era. It was a consolation for Aharon, since it was his offspring, the Chashmona'im, who were willing to sacrifice their lives for the sake of Bnei Yisrael, and it is in their merit that we have the mitzvah of lighting the Chanuka menorah.

Rav Wolbe (Shiurei Chumash) elaborates on the Ramban's explanation and thereby renders Chazal's words more relevant for each and every one of us. The beginning of Sefer Bamidbar revolves entirely around the concept of Hashgacha Pratis - Divine Providence, and the Parshios describe how Hashem cares about every individual. Bamidbar begins with counting each person in Bnei Yisroel, and continues with the laws of Nazir whereby anyone can attain a level similar to the Kohein Gadol, and thereafter details the korbanos brought by the Nesi'im. The Nesi'im succeeded in achieving the pinnacle of Divine Providence, for they initiated a present to Hashem, and He accepted their korbanos. Moreover, He delighted in their offerings to the extent that He repeated each aspect of the twelve Nesi'im's offerings despite the fact that they were all identical.

Aharon's distress stemmed from this lack of Divine Providence that had been achieved by the Nesi'im. In response to this distress, Hashem consoled Aharon that his offspring would attain a similar level of Hashgacha Pratis. A handful of individuals were prepared to sacrifice their lives for the sake of Hashem, and succeeded in bringing salvation to the entire Bnei Yisroel. Moreover, Hashem delighted in their self sacrifice to the extent that a new mitzvah was given to Bnei Yisrael: the lighting of the Chanuka menorah.

This is but one of the lessons to be learned from the Yom Tov of Chanuka: how the initiation of a few or even a single individual can garner such awesome rewards. However, we must take the initiative to reach for a higher spiritual level. In response to our actions we can look forward to Hashem responding with a greater level of Hashgacha Pratis.

A Freilichin Chanuka!

305 - Vayeishev

How is it possible, asks the Sforno (Bereishis 37, 18), that the Shevatim, whose greatness is apparent in the fact that their names were engraved in the stones of the Kohein Gadol to be worn as a remembrance before Hashem, conspired to kill (or sell) their own brother? He answers that they pictured Yosef as a conniver who wished to wipe them out of this world or the next world, and possibly both worlds. In such a scenario, the Torah dictates, "If a person comes to kill you, you should kill him first." Hence, in the eyes of the Shevatim, in strict adherence to halacha, Yosef deserved to be put to death.

This explanation puts the whole story of the sale of Yosef in another light. The Shevatim convened a court and only after the guilty verdict did they devise a plan to get rid of Yosef. Yet, if this was the case, what did the brothers do wrong? Rav Wolbe (Shiurei Chumash) says the answer can be found a few pasukim earlier (ibid. 12). "And his brothers went to pasture their father's sheep in Shechem." Rashi cites Chazal who infer from the dots the Torah placed on top of one of the words ("es") that their true intention was not to bring their sheep to pasture, but rather, to bring themselves to "pasture" i.e. to tend to their own personal interests. We must bear in mind that the Torah is describing some of the greatest people who ever walked this Earth. However, like a seismograph which picks up even the slightest tremor in the most remote place, so too, the Torah picks up even the slightest flaw in a person's middos. Personal feelings got involved on some level, which was enough to set off a chain of events that would alter history forever.

Rav Wolbe adds that when studying the stories mentioned in the Torah one must take note of two different storylines that are taking place, i.e. the overt story and the covert story. In the above narrative, everything seems straightforward. Based on Yosef's dreams and other telltale signs, the brothers concluded that he was to be dealt with as one should with a would-be murderer. However, there was also the covert side of the story, and that was laced with egocentric feelings that brought them to jealousy and hatred, albeit subconsciously.

A person can be likened to a coal mine. Just as a mine is made up of numerous different strata, so too, a person is made up of numerous different layers. He is cognizant of some of these layers, while others he is aware of only subconsciously. Had the Torah not revealed to us the brothers' underlying impetus to kill Yosef, there would be no way to know their subconscious intentions, for it could very well be that they themselves were unaware of these feelings.

Middos are a very powerful player in determining the way a person conducts himself. Very often a course of action is taken based upon "negius" - a personal connection in one way or another. It could very well be that we are unaware of these feelings. However, sometimes if we were to take a minute to reevaluate the situation, we might be surprised to find that our 'altruistic' actions were in truth induced by self-aggrandizement. This is one of the lessons to be learned from the sale of Yosef.

304 - Vayishlach

Rav Wolbe cites a fascinating Medrash in this week's Parsha: "Reb Brachya said in the name of Reb Simone, There is none like The Almighty. Who is like The Almighty? Yeshurun - Yisroel Saba (Yaakov Avinu). Just as the Torah writes regarding The Almighty, 'And Hashem alone will be exalted on that day.' So too, regarding Yaakov Avinu the Torah writes, 'And Yaakov remained alone'" (Bereishis Raba 77, 1).

Hashem is described with the trait of aloneness, for when Moshiach comes it will be clear to one and all that there is no absolute truth aside from Hashem. In a similar vein, Yaakov is depicted as remaining "alone" since he personified this trait. The Torah tells us that he "dwelled in tents" i.e. spent all his days in the Bais Medrash. He lived in a spiritual bubble, and throughout his entire life he never left the confines of this abode that he had created for himself. No matter where he lived or what he was doing, he made sure that he was not influenced by the people and culture that surrounded him.

Rav Wolbe quotes his Rebbi, Rav Yeruchom Levovitz zt"l, who elaborated on this idea. Everyone realizes the proper way of living in accordance with the precepts of the Torah. Many people follow this blueprint for living when they are in the "safety" of their own homes. However, once they leave this comfort zone, their actions belie their convictions. They are constantly plagued by thoughts of, "What will they think about me if I do/don't do X, Y or Z." They are easily swayed by the culture and people around them. Such people lack the quality of "aloneness" for their actions are dependent on the endorsement of others.

There is yet an additional aspect of this quality, which can be gleaned from the following story. Rav Naftoli Amsterdam once bemoaned his spiritual state to his Rebbi, Reb Yisroel Salanter. "If I had the intellectual capabilities of the Shaagas Aryeh (a brilliant scholar), the heart of the Yesod V'Shoresh Ha'Avodah (a devoutly pious individual) and the character traits of Rebbi (Rav Yisroel Salanter), then I would be able to serve Hashem properly." To which his Rav Yisroel Salanter countered, "Naftoli, with your head, your heart and your middos, you, too, can serve Hashem properly!" Rav Yisroel Salanter was trying to ingrain in his talmid that each person has all the intrinsic qualities that he needs to fulfill his unique assignment in this world. It is incumbent upon a person to draw a circle around himself and to realize that his success in this world can be found within that circle. He does not need to mimic others, nor wish for physical or spiritual acquisitions of others, since everything he might possibly need could be found "at home."

A situation where our convictions are tested presents itself almost every day. Let us see if one time we can be faithful to what we know to be true, and act in accordance with this knowledge regardless of what others might think of us. This will enable us to emulate the middah of aloneness of Yaakov Avinu.

303 - Vayeitzei

In the beginning of the Parsha, the Torah recounts Yaakov's prophetic dream. "And behold there was a ladder set upon the ground and its head reached the Heavens" (Bereishis 28, 12). Rashi (ibid. 17) explains that the ladder was situated in Be'er Sheva, its midpoint was opposite the Bais Hamikdosh and its head reached Bais El. The Ramban disagrees and maintains that the bottom of the ladder was situated in the Bais Hamikdosh.

Rav Wolbe (Shiurei Chumash) cites the Maharal (Gur Aryeh) who elaborates on Rashi's explanation. Despite the fact that the Bais Hamikdosh was erected on Earth, nevertheless, it is also intimately connected to the Heavens. Chazal tell us that the Heavens were created with Hashem's "right hand" while the Earth was created with His "left hand." The "right hand" signifies chessed i.e. unlimited beneficence, since Hashem's kindness and benevolence are infinite. However, the "left hand" signifies din i.e. limited beneficence, since people are finite creatures and their ability to accept Hashem's great kindness is limited. The Bais Hamikdosh is the structure that unites the finite and the infinite. It is the conduit through which Hashem's unlimited kindness radiates to the rest of the Earth.

This is what Rashi intended when he explained that the Bais Hamikdosh was situated exactly halfway up the ladder. It is the structure that takes the chessed of the Heavens and the din of the Earth and unifies them into the perfect blend which allows for Hashem's infinite hashpa'ah to be felt by finite humans.

Rav Wolbe notes that all of our middos should parallel the Bais Hamikdosh in this aspect. As the Rambam (Shemoneh Perakim Chap. 4) writes, one's character traits should be fine tuned to function in accordance with "the golden mean." For example, one should not be overly bashful nor should he be brazen, rather, he should behave with a moderate temperament. In effect, such a person is taking the positive aspects of both bashfulness and brazenness, and blending them together into a perfectly balanced personality.

The significance of the placement of the ladder in Yaakov's dream was not limited to Yaakov himself. The lesson to be learned holds true for each and every one of us, each and every day, with each and every middah that we use.

302 - Toldos

Chazal tell us that during Rivka's pregnancy she felt conflicting movements from inside her womb. When she passed a Beis Medrash, the baby would kick implying an interest in leaving the womb in order to study Torah. However, when she passed a house of idol worship, she once again felt the kicking implying an interest in living a diametrically opposite way of life. This uncertainty with regard to the future of her child compelled her to ask the prophet Sheim to unravel the mystery. His answer is recorded in the Torah. "Two nations are in your womb, and two regimes from your stomach will be separated; the might will pass from one regime to the other, and the elder will serve the younger" (Bereishis 25, 23).

Rashi explains that the two nations will not attain greatness simultaneously. When one nation rises the other will fall. Rav Wolbe (Shiurei Chumash) explains that this pasuk encapsulates the last few thousand years of world history. The many wars fought and the numerous conflicts between countries all revolve around the Jewish Nation. Even when two gentile nations fight among themselves, it ultimately results in the Jewish people being affected on some level. As Chazal (Yevomos 63a) stated unequivocally, "All calamity that befalls the world is because of Yisroel."

This idea is apparent even in our day and age. The Arab countries are in constant conflict with all Western culture, but it is Israel that is the reason for this hostility. Zionism wished to solve "The Jewish Problem" by founding a Jewish State. We are witness to the fact that "The Jewish Problem" has followed right after it into the State of Israel.

Rav Wolbe was involved in arranging the curriculum of courses to be studied in the Chinuch Atzmai schools in Eretz Yisroel. He related that with most subjects, such as biology, chemistry, physics, and botany, they were able to find appropriate textbooks. However, regarding history this was not the case. Each historian had his own interpretation of world events, and none of them were in line with the Torah outlook described above.

It is in our hands to determine the outcome of this continuous discord. "When the voice is the voice of Yaakov, the hands no longer belong to Eisav." When Bnei Yisroel study Torah, the entire nation rises. The automatic result is that in turn our enemies fall!

301 - Chayei Sara

When Eliezer returned with Yitzchok's prospective bride Rivka, they encountered Yitzchok who had just arrived from Be'er Lachai Roi. In Parshas Lech Lecha we read how Hagar fled to Be'er Lachai Roi when she felt persecuted by Sarah, and it was there that four angels appeared to her. The Ramban writes (Bereishis 24, 62) that it is possible that Yitzchok had designated Be'er Lachai Roi as an appropriate place for prayer since the angels had visited that exact site.

We know that angels were quite commonplace in Avrahom's house. This being the case, what was unique about Be'er Lachao Roi that prompted Yitzchok to leave the confines of his home and travel to this site in the desert to pray? To answer this question, Rav Wolbe (Alei Shur vol II pg. 650) cites a Gemara in Meseches Brachos (10a). The Gemara mentions five different ways in which the neshama is similar to Hashem, and among them, "Just as Hashem sees but cannot be seen, so too, the neshama sees but cannot be seen."

The great difficulty in attaining a high level of emunah, can be attributed to the fact that Hashem cannot be seen. When we look out the window, all we perceive is the glamour and glitter of the physical world. Nevertheless, this is all a façade that obstructs our view of "He Who cannot be seen." He sees all that we do, hears all that we speak, knows all that we think, and it is from Him that all bounty and blessings emanate. In truth, the spiritual world is more of a reality than the physical world, and therefore, most of our efforts should be expended with this reality in mind. However, our failure to perceive this spirituality clouds our outlook on life and causes us to digress from the path we were meant to take.

When Hagar fled to the desert and was visited by the angels, she called the Name of Hashem who spoke to her, "You are the G-d of seeing." "Therefore the well was called, 'Be'er Lachai Roi - the Well of the Living One who appeared to Me'" (ibid. 16, 13-14). Yitzchok was accustomed to seeing angels regularly, but that was because he had reached the level were the Shechina rested upon him, and the Shechina is always accompanied by angels. However, the fact that Hagar, a lowly maidservant, was visited by angels was a unique experience. This demonstrated that although one cannot perceive Hashem, He is very much "alive" and involved in the lives of even the lowly and despondent. This was an occurrence that was altogether new for Yitzchok, and this in turn prompted him to designate that site as his place of prayer. There would be no better site to speak to Hashem, than in the very place that He had shown His concern and involvement in the life of a maidservant.

Throughout the generations, the Jewish people have had numerous such revelations: the ten Plagues, the splitting of the sea, and the Giving of the Torah. In the days of the Judges they felt His presence whenever they had sinned and subsequently when they did teshuvah. And throughout the long galus, we too, recognize how He is very "alive" and closely involved in our lives. Had this not been the case, there would be no way our small nation could survive among "seventy wolves." The more we are cognizant of this reality, the easier it will be to believe in, and relate to Hashem. If we succeed in perceiving how Hashem is "alive" in our very lives, our tefillos will gain specialness similar to those tefillos of Yitzchok when he prayed at Be'er Lachai Roi.

300 - Vayeira

In this week's parsha we read how Avrahom implored Hashem not to destroy Sodom, Amorah and their environs. Avrahom claimed that it would be a grave injustice to wipe out the righteous together with the wicked, and therefore, Hashem should save these entire cities in the merit of the fifty righteous men who reside therein. Rashi explains that when Avraham requested that Hashem turn back His wrath in face of the fifty righteous people, he was requesting that all five cities under discussion be saved. When he asked that they be spared in merit of forty righteous people, he was asking to spare four cities. In other words, Avraham (rightfully) felt that ten righteous people have the ability to save an entire city.

It is of utmost importance that people recognize the great merits that are accrued for all on behalf of the Torah scholars amongst us. Chazal tell us (Sanhedrin 99b) that the definition of a heretic is one who asks, "What benefit do Torah scholars provide for society?" It is only because of them that protection is afforded for the entire community.

Rav Wolbe (Shiurei Chumash) adds that this idea holds true in our days just as in the days of Avrahom Avinu. He related that his father-in-law, Rav Avraham Grodzinsky hy"d the Mashgiach of the Slabodka Yeshiva, lived in the Kovno Ghetto during the first few years of World War II. Every Friday night he would gather his disciples and deliver a discourse. When he realized that the Germans intended to liquidate the ghetto, he gathered ten disciples and formed a "mussar vaad." He used Avrahom as proof that ten truly righteous individuals have the ability to save an entire ghetto, and therefore, he wished to create such an elite group of people. Each member of the group was to accept upon themselves to act exactly in accordance to the instructions given by Rav Grodzinsky. He hoped that this way they would be considered righteous in the eyes of Hashem, thereby enabling their merits to be used for the salvation of their entire community.

We might not see the connection between our Talmidei Chachomim and the protection of our communities. However, the Torah clearly informs us that it is in their merit that the less worthy are provided protection. If so, is there a limit to how much we owe our Torah leaders and Rabbanim? Additionally, can we fathom the loss incurred by the passing of a great Rosh Yeshiva? From this week's parsha we can glean how much we must appreciate our Gedolim!