Chanukah 5783

“Not by might, nor by power, but by My spirit, saith the L-RD of hosts.”

– Zechariah 4:6, JPS 1917 Tanach

The miracle of the oil that lasted eight days, giving light to the Menorah inside of the Temple, not the military victory of the Maccabees (a small group of pious Jewish fighters) over the Syrians is emphasized, as per the ruling of the Sages. We celebrate Chanukah in recognition of G-d’s Spirit enabling us to defeat our enemies, not by our own strength or strategical prowess in battle.

Each day of the eight days of Chanukah, a candle is lit, successively, so that on the first day – one candle is lit, then two candles on the eve of the second day, and so on. Yet, if you look at a menorah designed for Chanukah, there are nine candle holders. (Unless the menorah uses oil with tiny wicks, then there are nine repositories for the oil). The reason for a total of nine is to have a place, usually in the center of the menorah, for the shamash (servant) candle, that is used to light all of the other candles. This candle is lit first; then, it shares its light with the other candles.

The tradition is reminiscent of the pasuk (verse), “In Thy light do we see light” (Psalm 36:10, JPS 1917 Tanach). G-d is the source of life, that bestows light upon us; we are connected, ever dependent upon Him for every breath we take. “For Thou dost light my lamp; the L-RD my G-d doth lighten my darkness” (Psalm 18:29, JPS).

At the darkest time of the year, may we hope to be enlightened by H’Shem, through the bestowing of His emes (truth), and chesed (mercy), two key components of Chanukah; for His truth led us in the darkness against our enemies; and, through His mercy, we were spared from capitulation to the ungodly agenda of the oppositional influences, that attempted to erase our belief and practice.

parasha Vayeishev 5783

parasha Vayeishev (Genesis 37:1 – 40:23) 5783

Joseph trials paved the way toward the preservation of his entire family, seventy people who came down to Egypt for provisions during the famine, and remained, when Joseph provided residential status for them in the land of Goshen.

Yet, his nisyanos (trials) were meant to refine his character, as mentioned, “He sent a man before them; Joseph was sold for a servant; His feet they hurt with fetters, his person was laid in iron; Until the time that his word came to pass, the word of HaShem tested him” (Psalms 105:17-19).

parasha Vayeishev 5783 – 6th aliyah

parasha Vayeishev 6th aliyah (Genesis 39:7-23)

 “Self-respect is the fruit of discipline; the sense of dignity
grows with the ability to say no to oneself.” – Abraham Joshua Heschel

 Concerning Joseph, who was tempted by his master Potiphar’s wife,
it is written that “he refused, and said unto his master’s wife: ‘Behold, my master,
having me, knoweth not what is in the house, and he hath put all that he hath
into my hand; he is not greater in this house than I; neither
hath he kept back any thing from me but thee, because thou art his wife. How
then can I do this great wickedness, and sin against G-d?’

– Genesis 39:8-9, JPS 1917 Tanach

 note: The importance of engaging with Torah cannot be
underestimated. Chasidism teaches that there is a light from Above that
sustains our understanding, and enlightens our eyes to the nature of G-d’s
wisdom, especially while reading the concurrent passage of the day, known as
the aliyah.

“Open Thou mine eyes, that I may behold wondrous things
out of Thy law.”

–
Psalms 119:18, JPS 1917 Tanach

 

 

The Importance of Teshuvah

parasha Vayeishev 5783

Judah was the first to leave the derech (path), and the first to return: as is written, “Judah went down from his brothers,” depicting his spiritual descent when he left the company of his brethren; consequently, he went into a business partnership with an Adulamite. Being within those circles of influence that pertain to the commonalities of one’s profession with others of similar interest, he thereby became enamored of the daughter of a prominent merchant. The result being that he married her, who in all likelihood was a Canaanite. Note that Abraham had not permitted Eliezer to take a wife for his son Isaac, from amongst the Canaanites.

Yet, this did not turn out well for Judah. His first son was evil and died. His second son refused to honor his Levirate marriage to his deceased brother’s wife. H’Shem did not approve; so, Judah’s second son also died. Out of superstition, Judah delayed giving his third son to Tamar, the woman in question, after both her husbands died. Yet, justice prevailed for the sake of Tamar’s reputation, who took matters into her own hand.

According to the Zohar, that she had a prophetic vision, concerning Moshiach (Messiah). She envisioned that he would descend from her offspring; for that higher reason, she disguised herself as a harlot and enticed Judah. Incidentally, Judah’s wife had already passed away; this should, at least, be noted in regard to his cohorting with a harlot, who he did not realize was his daughter-in-law, Tamar. Regardless, his conduct may still be seen as morally reprehensible by some. Yet, G-d can bring about light out of darkness. “Who can bring a clean thing out of an unclean?” (Job 14:4, JPS 1917 Tanach).

Judah’s repents, when he admits in front of many that the staff, cord, and signet that Tamar presented was his own, previously given to Tamar, who he thought was a harlot, as a pledge of payment due, namely, a goat from his flock. Judah’s acknowledgment of sin, ostensibly concerns his not giving his third son to Tamar. “And Judah acknowledged them, and said: ‘She is more righteous than I; forasmuch as I gave her not to Shelah my son.’ And he knew her again no more” (Genesis 38:26, JPS 1917 Tanach).

Yet, when we look at this overall narrative in closer detail, the nature of Judah’s straying off course may be brought into the light. It is implied from the first verse of the passage, that he had a spiritual descent, beginning when “Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah” (Genesis 38:1). He went down in esteem in the eyes of his brothers for his role in selling Joseph, and he turned away from his priorities as a son of Jacob, namely the spiritual heritage of the patriarchs. Only after his repentance of the end result of his misgivings occurred, was he restored.

parasha Vayeishev 5783 – 5th aliyah

The Plight of Joseph

The importance of engaging with Toran cannot be underestimated. Chasidism teaches that there is a light from Above that sustains our understanding, and enlightens our eyes to the nature of G-d’s wisdom, especially while reading the concurrent passage of the day, known as the aliyah.

“Open Thou mine eyes, that I may behold wondrous things out of Thy law.”

– Psalms 119:18, JPS 1917 Tanach

Creation Language

“The heavens declare the glory of G-d; and the firmament sheweth his handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. – Psalms 19:1-2

G-d’s creation is interactive, in the sense that we can hear His voice echoed across the ages since the beginning of time. His words are everlasting, having the effect of bringing us into “right relationship with Him.” Over the course of one’s lifetime, we hopefully grow more mature, and increase in our understanding of the world. Yet, the beginning of wisdom is fear (awe, reverence, and respect) towards the L-RD. Therefore, we may know much, yet comprehend little of the universe, and its designs for the benefit of our spiritual growth. Pray that you will be enlightened to the wisdom from Above. May your soul flourish in His grace and bask in the light of His Presence. Amein.

parasha Vayislach 5783

parasha Vayishlach 5783

“And Jacob sent messengers.” – Genesis 32:4, JPS 1917 Tanach

“This parasha was written to show how H’Shem saved his servant from a stronger foe, and sent his angels to rescue him. In addition it teaches us that he [Jacob] didn’t rely on his righteousness, and made every effort to save himself.” – Ramban, sefaria.org

Previously, the Torah speaks of two camps of angels, one that accompanied Jacob to the edge of the land of Canaan, and another camp that served to accompany him and his entourage once they entered Canaan, the land promised to Abraham, Isaac and Jacob, and their descendants (see Genesis 32: 2-3). Now, at the beginning of parashas Vayishlach, the Torah alludes to these very same angels that were assigned for protective measures (Genesis 32:4).

As is stated, “Jacob sent messengers [malachim] before him to Esau his brother unto the land of Seir, the field of Edom” (Genesis 32:4, JPS). The Hebrew word, malachim can mean messengers or angels. In the literal sense, Jacob sent messengers to Esau; yet, on another level, the angels granted to him for protection, may have also gone ahead of Jacob’ s entourage.

Regardless of the interpretation, if Jacob had the opportunity to seek divine protection from angels who would defend his entourage, he did not only rely on this; rather, he made a three-fold preparation for an encounter with Esau: prayers, appeasement, and a defensive strategy. He prayed to H’ Shem for deliverance from the hands of Esau; sent gifts to Esau to appease his resentment; and he divided the camp, so that if one camp was attacked, the other would have the opportunity to escape.

Although Jacob could have prevailed upon H’Shem to rescue him through an angelic force, he chose humility, by subjecting himself to Esau. He sent droves of sheep, cattle, and goats ahead as gifts for Esau; his servants went ahead of him with these gifts. Finally, when Esau approached, Jacob went ahead of his family and bowed seven times to his brother Esau.

By way of the gifts that Jacob sent ahead, and his own humble posture of subservience to Esau, even calling him, L-rd, out of deference, Jacob brought about a meeting with his brother that became more like a tearful reunion. Esau’s “pity was aroused when he saw him [Jacob] prostrating himself so many times” (Rashi, Genesis Rabbah 78: 8, sefaria.org).

Jacob’s Ladder

Prayer in respect to the connection between heaven and earth

parasha Vayeitzei (Genesis 28:10 – 32:3) 5783

Jacob journeys on foot to Haran, in order to take a wife from his own kindred. Along the way, he encounters the place (hamakom). He “spent the night there, for the sun had set” (Genesis 28:11). “And he dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of G-d were ascending and descending on it” (Genesis 28:12). This ascent and descent of the angels upon the ladder in Jacob’s dream may be understood as being symbolic of prayer (Sforno).

Consider that this place (hamakom) is described as “the House of G-d,” and ”the gate of heaven” (Genesis 28:17, TLV). So, a parallel may be drawn between this place (hamakom) on earth, and “the place (hamakom),” used to describe where the H’Shem resides in Shomayim (Heaven): “Blessed be the glory of the L-RD from His place (makom)” (Ezekiel 3:12, JPS 1917 Tanach).

The Talmud notes that even though G-d resides in Shomayim (Heaven), He can still hear the whispered prayers of a penitent, standing near a column, during a prayer service at a synagogue. Perhaps, the column suggests a connection between heaven earth.

Nevertheless, for many people, G-d seems to be distant, far away from the mundane business and chatter of the world. This dilemma may be approached through finding the opportunity to speak to G-d, from the depths of the heart, preferably, during a quiet time set aside for this purpose. Although, even in the sanctuaries of prayer today, the service allows for an individual connection to G-d, when we resolve ourselves to tune out any distractions within or without.