Chanuka 5631 First Night First Ma'amar

The pasuk in Mishlei states, “... נֵר מִצְוָה וְתוֹרָה אוֹר .../… a commandment is a lamp and the Torah is light …” (Mishlei 6:23)  Just as the oil, wick and light need a lamp to hold them, so too, the light of the Torah needs a vessel to contain it.  The vessel that holds the light of the Torah in this world is the mitzvos.  The Zohar[1] explains that Shlomo HaMelech associated mitzvos with a lamp because we perform the mitzvos with our 248 limbs with love of God and fear of Heaven.  Two-hundred-forty-eight limbs + love of God + fear of Heaven = 250 which is the gematria of neir/lamp.  The Zohar is teaching us that we can rectify our deeds and limbs in this world by imbuing them with the light of the Torah.  We do this by performing the mitzvos.  Each mitzvah holds a unique aspect of the spiritual light of the Torah.  When we do a specific mitzvah we draw the unique spiritual force associated with it into the physical world.

This concept applies not only to the 613 mitzvos mentioned in the Torah.  It also applies to those mitzvos that were instituted by Chazal including, of course, the mitzvah of lighting candles on Chanukah.  What is the unique spiritual force triggered by the mitzvah of Chanukah lights?  The Chiddushei HaRim explains that the mitzvah of lighting candles on Chanukah contains the spiritual enlightenment of the original miracle of the menorah in the Beis HaMikdash on the first Chanukah.  Lighting the Chanukah candles draws the enlightenment of the original miracle once again into the world.  In fact, the Tur Shulchan Aruch writes that we light Chanukah candles in order לְהַזְכִּיר/to mention the miracle.[2]  Notice that he does not write, in order לִזְכּוֹר/to remember the miracle.  The nuance is not as apparent in English but in Hebrew, these two words are actually two forms of the same verb.  לְהַזְכִּיר/to mention is a stronger form of לִזְכּוֹר/to remember.  It implies an action that is being done to the object of the verb.[3]  Since the object of the verb here is the miracle, the Tur is telling us that by lighting the Chanukah candles we are bringing to light the actual original miracle.  Lighting the Chanukah candles is not merely a way of remembering the original miracle.  By lighting the candles, we are triggering the same latent spiritual force that caused the original miracle (i.e. bringing it to life.)  

This is why the prayer that we say after lighting the candles starts with the words, “הַנֵּרוֹת הַלָּלוּ קוֹדֶשׁ הֵם/These lights are holy.”  Generally, the objects that we use to perform mitzvos (e.g. lulav, matzah) are not considered holy.  They may be tossed once they are no longer needed.  The same principle should apply to the lights of Chanukah.  Yet, the prayer states that they are holy.  Why?  According to the Chiddushei HaRim, though, it is clear.  They are holy because they contain the spiritual force of the original miracle.

This explains the language of the brachah that Chazal instituted before lighting the Chanukah lights.  We say, “לְהַדְלִיק נֵר חֲנֻכָּה/to kindle the Chanukah lamp.”  We do not say, “לְהַדְלִיק נֵר בְּחֲנֻכָּה /to kindle a lamp on Chanukah.”  The language of the brachah suggests the original Chanukah lamp.  Performing the mitzvah activates the spiritual force of the original Chanukah menorah.

This concept helps us understand a puzzling halachah about the Chanukah lights.  A person who sees Chanukah lights is required to say the blessing, “שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ/who made miracles for our forefathers” even if he himself does not light.  Generally, one is required to say this blessing upon seeing the place where a miracle occurred either to him or his forefathers.  Why do Chazal require us to say this particular blessing upon seeing Chanukah lights?  According to the Chiddushei HaRim, though, it is clear.  Since the Chanukah lights contain the spiritual force of the original miracle, seeing the Chanukah lights is akin to seeing the actual place of the miracle.  This is why Chazal required the blessing usually reserved for seeing the place the miracle occurred.

Each of us has the ability to release the spiritual force of the original miracle of the menorah by lighting Chanukah candles.  Our very souls are intimately connected with the mitzvos.  A clear awareness of the spiritual effect of our physical action strengthens that spiritual effect.  Contemplating this concept while lighting the Chanukah lights is the best way to draw the spiritual force inherent in the mitzvah into the world.

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[1]Zohar 1:170b, 2:166b

[2]Tur Orach Chaim 671

[3] Other examples:  לשמוע/to listen and להשמיע/to make others listen; לחתום/to sign and להחתים/to sign up others.  The first is more passive whereas the second means the person is doing something to the verb’s object.

VaYeishev 5631 Third Ma'amar

The mission of the children of Israel was to recognize and clarify that there is a spiritual component to everything physical.  Every physical thing has spiritual roots.  The physical world exists only because its spiritual roots provide it with existential sustenance much as a tree could not exist without its roots which provide it with life-giving sustenance.  Even though the physical world contains many, many disparate and sundry things, the entire physical world has a common spiritual denominator.  This means, of course, that the world is not abandoned.  Rather, God runs things here.

The Sfas Emes sees an allusion to this concept in Yosef’s first dream, “וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹך הַשָּׂדֶה .../And behold, we are binding sheaves in the middle of the field …” (Breishis 37:7)  A field connotes an abandoned place.  We find, for example, that the Torah calls Eisav a, “אִישׁ שָׂדֶה/man of the field” (Breishis 25:27).  Chazal tell us that Eisav lived with abandonment, killing, having illicit relations and worshipping idols.[1]  This world seems to be “abandoned”.  Like the field, it appears as if the world has an autonomous existence; that there is no one running the show. 

A defining factor of nature and the material world is plurality.  A defining factor of the spiritual is unity.  Since the spiritual underlies the physical, the plurality of the physical is an illusion.  In reality, there is unity in the physical as well.  Binding the sheaves symbolizes this unity.  This unity is the antithesis of abandonment.  The unity underlying the physical world points to Divine Providence.

When we acknowledge that events are not happenstance, that the world is not “abandoned” but rather that there is Divine Providence, we can understand the Midrash on the next part of the dream, “... וְהִנֵּה קָמָה אֲלֻמָּתִי .../… and behold my sheaf arose …” (Breishis 37:7) 

The word for sheaf – אֲלֻמָּתִי – has the same root as the word for mute – אִלֵם.  The Midrash[2] says that this is an allusion to Yosef’s mother Rachel who refused to speak up when Ya’akov sent gifts for her, and her father Lavan gave them to her sister Leah.  Rabbi Shimon ben Gamliel said, “My entire life I was raised among the sages and I haven’t found a better thing for the body than silence.”  Why was Rachel silent?  Why did she not stand up for herself?  Rachel was silent, the Sfas Emes explains, because she was aware of the limits of her intelligence and abilities in the face of Divine Providence.  She was quiet because she knew that there was nothing she could possibly do to change the Providence that decreed that Leah be married to Ya’akov.  One can only imagine how difficult a test this must have been for her, but she succeeded in subordinating her own desire to Divine Providence.

If events constantly occur that are opposed to our desires.  If our desires are constantly being thwarted, then it’s time to entertain the possibility that God is sending us a message.  Since our intelligence and desires are of no value against Providence, and if they are aligned with Divine Providence, we cannot help but succeed, it is in our best interest to align our will with God’s.

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[1]Breishis R. 63:12

[2]Breishis R. 84:10; see also Tanchuma VaYeitzei 6

Toldos 5631 First Ma'amar

This week’s parasha relates the story of the three wells that Yitzchak’s servants dug.  Avimelech’s shepherds argued with Yitzchak’s shepherds regarding ownership of the first two wells.  Over the third well, however, there was no argument.  Yitzchak called the first two wells Eisek and Sitnah respectively.  He called the third well Rechovos.  What is the significance of this story?

The Chiddushei HaRim explains that digging a well in search of water is a metaphor for the search of the Godliness hidden in the physical world.  The first two wells Eisek and Sitnah represent this search during the days of the week.  Eisek means to work at and Sitnah comes from the word hate as in hating the evil inclination.  Rechovos has the same root as the Hebrew word for expansion - הַרְחָבָה.  Rechovos represents the culmination of the search on Shabbos.  On Shabbos there is an expansion of holiness in the physical world.  During the week, by performing mitzvos and learning Torah, we attempt to reveal the spiritual Godly light that is hidden in the Creation.  According to the extent of our work during the week we merit a revelation on Shabbos.   

The Sfas Emes explains that our very purpose in this world is to uncover the spiritual within the physical.  Everything in this world is a tool for us to use. When we use the physical world to perform mitzvos and learn Torah we elevate the physical world to a higher spiritual level. In this way we uncover the Godliness underlying the Creation.  The Sfas Emes teaches that this was the main work of our forefathers.  

We find this in a Midrash Tanchuma[1] regarding learning Torah as well.  The Tanchuma brings a pasuk from Mishlei (1:20), “חָכְמוֹת בַּחוּץ תָּרֹנָה בָּרְחֹבוֹת תִּתֵּן קוֹלָהּ/Wisdoms shout in the street; in the streets she gives forth her voice.”  The Midrash says that Shlomo HaMelech is referring to studying Torah.  At first glance the pasuk seems to be saying that Torah should be studied anywhere, even in the streets.  However, the Midrash makes it clear that the streets in this pasuk are referring to the “streets of Torah”, those study halls and gathering places that are designated for Torah study. 

Why should we study Torah specifically in the study halls?  As we made clear earlier, the word בָּרְחֹבוֹת/in the streets, has the same root as the Hebrew word for expansion - הַרְחָבָה.  The Midrash says that Torah should be studied in a place where it can be expanded.  The Sfas Emes explains that this expansion of Torah is more than just better learning.  It is an expansion of the Torah’s light into the physical world.  The Midrash is teaching us more than the physical place where we should study Torah.  The Midrash is teaching us that we need to study Torah so that its light will be brought into the physical world.  How do we do this?  

Torah learning affects the physical world.  The Sfas Emes explains that this is an aspect of Torah Shebe’al Peh (lit. the Oral Law).  How so?  The essence of Torah Shebe’al Peh is our ability to produce חִידוּשׁ/novelty through our Torah learning.  By studying Torah, we bring novelty into the physical world.  Bringing the Torah’s light into the physical world and uncovering the Godliness in the Creation is one and the same thing.  

The Midrash[2] in this week’s parsha also hints at this idea.  The Midrash associates each of the wells Yitzchak dug with one of the books of the Torah.  Rechovos is associated with the book of Devarim based on the pasuk in Devarim (12:20), “כִּי-יַרְחִיב ה' אֱ-לֹהֶיךָ אֶת-גְּבֻלְךָ.../When God your Lord expands your borders …” since, as we’ve noted, the word יַרְחִיב/expands has the same root as Rechovos.  The Sfas Emes explains that the deeper meaning of this pasuk is that God is expanding His holiness throughout nature.  The well named Rechovos, as the Chiddushei HaRim taught, represents Shabbos, the day on which holiness expands into the physical world.

As we’ve said, our forefathers’ main work was to uncover the light of the Torah, the Godliness in the Creation.  Yitzchak spent his life striving to reveal the Godliness within everything.  In fact, Eisav was able to play on this to fool his father.  When Eisav asked Yitzchak how to tithe salt and straw, Yitzchak viewed this as another way of uncovering the Godly life force in even the most mundane things of this world.  Through tithing, the No’am Elimelech explains, the food is raised to a higher spiritual level.  Eisav’s scheme was to fool Yitzchak by appearing to want to find ways of bringing out the holiness in even the lowliest objects.[3]

Chazal teach us that we should strive to uncover the Godliness in everything in the Creation even to the extent of using our evil inclination to do so.  The pasuk says, “וְאָהַבְתָּ ... בְּכָל לְבָבְךָ.../And love … with all your heart …” (Devarim 6:5)  The Hebrew word for heart contains the letter beis twice even though it could be written with one beis.  Chazal teach us that this alludes to our two inclinations, the good and the evil, emanating from the heart.  The Torah is teaching us that we should use both to serve God.  May we merit emulating our forefathers and, through our actions and Torah learning reveal the spiritual in the physical world.

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[1]Tanchuma Bechukosai 3

[2]Breishis R. 64:8

[3]Yitzchak was particularly open to this because he used every possible avenue in serving God.  We find a hint to this in the pasuk referring to Yitzchak’s success, “... וַיֵלֶךְ הָלוֹךְ וְגָדֵל עַד כִּי גָדַל מְאֹד/… and he grew constantly greater until he had grown very great.”  The Zohar in this week’s parsha, referring to a Midrash in Breishis, explains that the word מְאֹד/very alludes to the evil inclination.  The Midrash explains the pasuk, “... וְהִנֵּה טוֹב מְאֹד/… and it was very good.”  This pasuk refers to God’s observation of the Creation when it was completed.  The Midrash says that this refers to the evil inclination and the angel of death.  The evil inclination is needed, the Midrash explains, because without it people would not marry, build houses, etc.  The angel of death is necessary, the Zohar explains because the fear of death is a main motivator for teshuvah.  The pasuk, “and it was very good” refers to the evil inclination and the angel of death because the world as we know it, would not be able to function without them.  The pasuk is teaching us that Yitzchak used everything, even the evil inclination, to reveal God in the world.