Torah Tidbits Issue 1353 - 28/12/19 by Anglo Media

ISSUE 1353 DEC. 28TH '19

‫ל' כסלו תש"פ‬

‫ חנוכה‬- ‫פרשת מקץ‬

PARSHAT MIKEITZ - CHANUKAH

MINCHA GEDOLA AT THE OU ISRAEL CENTER

12:10pm Erev Shabbat Chanuka Friday, December 27th

SHABBAT CHANUKAH SPECIAL

RABBI AZARYA BERZON RABBI AARON GOLDSCHEIDER RAKEL BERENBAUM ZEMIRA OZAROWSKI see page 70

‫להודות ולהלל‬ ‫לשמך הגדול‬

YERUSHALAYIM IN/OUT TIMES FOR SHABBAT PARSHAT MIKEITZ Candles 4:08*PM • Havdala 5:23PM • Rabbeinu Tam 6:01PM

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PARSHAPIX

PPexplanations on p.68 and at www.ttidbits.com Click on the PPW link

WORD OF THE MONTH This Shabbat (Mikeitz) is a 3-Torah Shabbat. Some have the custom to make 3 kugels for Shabbat; everyone has three additions to Birkat HaMazon to remember. Forgetting R'TZEI of Friday night meal and/or main Shabbat day meal invalidates the benching and requires saying it again. Seuda Shâ&#x20AC;&#x2122;lishit and any other Shabbat meal - do not repeat benching. Forgetting Yaaleh v'Yavo on Rosh Chodesh does NOT invalidate the benching and therefore we don't repeat the benching. Omitting Al HaNisim on Chanuka does NOT invalidate the benching - do not repeat it. However, if one realizes his/her omission later in the benching, do not go back but say Al HaNisim with a modified first part as a HARACHAMAN, after the Shabbat and Rosh Chodesh ones. See Chanuka pages for text. 2

TORAH TIDBITS / MIKEITZ 5780

OTHER Z'MANIM

CANDLE LIGHTING A N D H AV DA L A T I M ES

JERUSALEM CANDLES

4:08* 4:25 4:23 4:23 4:23 4:23 4:22 4:23 4:23 4:08 4:22 4:10 4:21 4:21 4:22 4:23 4:25 4:24 4:08 4:17

MIKEITZ

Yerushalayim / Maale Adumim Aza area (Netivot, S’deirot, Bet al)

Beit Shemesh / RBS Gush Etzion Raanana/ Tel Mond/ Herzliya/ K. Saba

Modi’in / Chashmona’im Netanya Be’er Sheva Rehovot Petach Tikva Ginot Shomron Haifa / Zichron Gush Shiloh Tel Aviv / Giv’at Shmuel Giv’at Ze’ev Chevron / Kiryat Arba Ashkelon Yad Binyamin Tzfat / Bik’at HaYarden Golan

HAVDALA

5:23 5:27 5:24 5:24 5:24 5:24 5:24 5:26 5:25 5:24 5:23 5:18 5:22 5:25 5:23 5:24 5:26 5:25 5:19 5:19

VAYIGASH

4:12 4:30 4:28 4:27 4:27 4:27 4:27 4:28

5:28 5:31 5:29 5:29 5:29 5:29 5:28 5:31

4:28 5:29 4:12 5:29 4:26 5:28 4:15 5:27 4:26 5:27 4:26 5:29 4:27 5:28 4:28 5:24 4:30 5:31 4:28 5:30 4:13 5:24 4:22 5:24

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RANGES ARE 11 DAYS, WED-SHABBAT 27 KISLEV - 7 TEVET (DEC 25 - JAN 4) Earliest Talit & T'filin Sunrise Sof Z'man K' Sh'ma

(Magen Avraham: 8:29-8:33am)

Sof Z'man T'fila

(Magen Avraham: 9:26-9:30am)

Chatzot (Halachic noon) Mincha Gedola (Earliest Mincha) Plag Mincha Sunset (counting elevation) (based on sea level: 4:41¼-4:48pm)

5:42-5:45am 6:36¾-6:39½am 9:07-9:11am 9:58-10:02am

11:39-11:44am 12:09-12:14pm 3:381/2-3:45pm 4:46½-4:53½pm

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TABLE OF CONTENTS 06 16 20 22 28 32 36 40 46 50 52 54 58 60

Aliya by Aliya Sedra Summary

Two Kinds of People Rabbi Dr. Tzvi Hersh Weinreb Torah Tidbits This 'n That Phil Chernofsky Joseph and the Risks of Power Rabbi Lord Jonathan Sacks Probing the Prophets Rabbi Nachman Winkler

Not Even a Postcard? Rabbi Shalom Rosner

Spirituality in Spinning the Dreidel Rebbetzin Shira Smiles JEWISH VIDEO PROGRAM WEEKLY OU ISRAEL CENTER SCHEDULE Stockpiling Light Rabbi Judah Mischel

Simchat Shmuel Rabbi Sam Shor Harmony Around The Table Rabbi Aaron Goldscheider What's in a dream? Menachem Persoff Chanuka Candles Inside and Outside? Rav Daniel Mann, Eretz Chemda To Thank and To Praise Rabbi Gideon Weitzman, Machon Puah

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62 63 64 66 70 72 76 80 82 84 86 88 90 92

Goji Berries Rabbi Moshe Bloom WEEKLY OU KASHRUT PAGE From the writings of the Ramchal Jacob Solomon Parshat Mikeitz Rabbi Berel Wein

Shabbat Chanukah Special Be a Lamp Lighter The Symbolic Meaning of the Two Lights Rabbi Azarya Berzon

Discovering What's Inside a Sufganiya Rabbi Aaron Goldscheider Maoz Tzur Yeshuati Rakel Berenbaum Shabbat Chanukah Special Zemira Ozarowski Don't be Right, Be Patient Sivan Rahav Meir Beyond Our Wildest Dreams Rabbi Benji Levy Jewish Genius Rabbi Yerachmiel Roness Yosef's Brother see the Light Rabbi Ephraim Sprecher

Torah 4 Teens By Teens Gaby Novack // Avigayil Gershbaum

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MIKEITZ STATS 10th of 54 sedras; 10th of 12 in B'reishit Written on 254.6 lines, ranks 6th Mikeitz is a one Parsha P'tucha (open)(the longest parsha in the whole Torah)Contrast this parsha's 2022 words with the shortest parshiyot with 2 words

ALIYA-BY-ALIYA SEDRA SUMMARY [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma. X:Y is Perek:Pasuk of the Parsha’s beginning; (Z) is the number of p’sukim in the parsha.

KOHEN FIRST ALIYA 14 P'SUKIM - 41:1-14 [P> 41:1 (146)] Two years have passed

146 p'sukim - rank: 8th (5th in B'reishit) tied with B'reishit (the sedra)

since Yosef had asked the wine steward

2022 words - ranks 3rd (2nd)

Extra years of languishing in prison, for

7914 letters - ranks 2nd (first) Mikeitz's p'sukim are unusually long for a big sedra. That's why it is so high in the rankings for words and letters. On the other hand, with no parsha breaks, the "number of lines rank" drops a bit.

MITZVOT No mitzvot are counted from Mikeitz. One of 17 sedras without mitzvot.

to put in the good word for him to Par'o. putting too much faith in a human at the expense of complete faith in G-d (and possibly creating a Chilul HaShem in Yosef's case, because of who he was and the specific circumstances being what they were). Let's clarify... In "normal" circumstances, a person in Yosef's situation should take steps to get himself out of prison by asking the wine steward (or whomever) to help. But in this case, we can see that the Sar HaMashkim spoke condescendingly about Yosef, calling him a NAAR IVRI and a slave. This probably means that he relished the idea

TORAH TIDBITS / MIKEITZ 5780

that the "Jew boy" relied on him to get out of jail. This, after Yosef's giving G-d credit for the dream interpretation. We can imagine that in Yosef's particular situation, his asking the Sar HaMashkim for help would not be the right way to go. Par'o has two dreams - 7 emaciated cows consuming 7 fat cows without showing the effect of their "meals", and 7 scorched ears of grain consuming 7 fat, good ears. These dreams upset him very much. He summons his counselors who fail to ease his mood with their unsatisfactory interpretations. The wine steward finally remembers Yosef and approaches Par'o with his story. "With us there was this Jewish kid..." Par'o orders Yosef's removal from prison and Yosef is prepared to meet Par'o.

SDT

When Yosef was brought before Par'o, the Torah tells us that he shaved. Rashi

says that it was a sign of respect to royalty. Some say that Yosef was a NAZIR, and he did not drink wine or cut his hair. Nonetheless, he shaved for Par'o.

LEVI SECOND ALIYA 24 P'SUKIM - 41:15-38 Par'o tells Yosef about his dreams (making

some

significant

changes

which Yosef corrects, thus indicating to Par'o the Divine origin of Yosef's dream interpretations). Yosef tells Par'o that his two dreams are in fact a single message OU ISRAEL CENTER

from G-d of His intention to bring seven

A-sâ&#x20AC;&#x2122;nat bears Yosef two sons, before

years of plenty which will be followed

the years of the famine - Menashe and

by seven years of devastating famine.

Efrayim.

The years of plenty will not even be remembered (unless measures are taken to properly prepare for the famine). The doubling of the dream indicates that the events are soon to occur. Yosef suggests what to do during the years of plenty to prepare for the famine. Par'o is highly impressed by the godly person, Yosef.

Note that Par'o acknowledges that G-d is the source of Yosef's wisdom. Apparently, not all Egyptian rulers had the disdain for the G-d of Israel that a successor of this Par'o had years later. We can say that the 'new king arose who did not know Yosef', chose not to know G-d either. This phenomenon

There is an impressive list of parallels

seems to be repeated in Jewish History.

between the story in this sedra and

Of relevance to the Chanuka story is the

Megilat Esther. Specifically, in Par'o's

positive attitude towards G-d and the

treatment of Yosef and Achashveirosh's

People of Israel of Alexander the Great

instructions to Haman about how to

compared with some of his successors.

parade Mordechai through the street. E.g. the king gives a special ring to Yosef/ Mordechai. Special gaments for the parade. Proclaiming before him... The textual similarities are extensive and startling.

SHLISHI THIRD ALIYA 14 P'SUKIM - 41:39-52

R'VI'I FOURTH ALIYA 23 P'SUKIM - 41:53-42:18 The seven years of plenty end and the famine begins. All neighboring countries are devastated by the famine, but Egypt has prepared well. Yosef manages the distribution (and sale) of food supplies and amasses great wealth for

Par'o, convinced that Yosef is the wisest person around, appoints him as viceroy over all of Egypt. Par'o gives Yosef his royal ring and special garments (again garments!) and parades Yosef through

Par'o. Meanwhile, Yaakov, aware that there is food in Egypt, sends "the brothers" (but not Binyamin) to buy provisions.

the streets so that the Egyptians will

Yosef sees his brothers, recognizes

know of the authority that the king has

them, (they do not recognize him,) and

given to Yosef. Yosef is given A-sâ&#x20AC;&#x2122;nat as

remembers his dreams. He treats them

a wife. (Some say that she was Deena's

harshly and accuses them of being spies.

daughter - raised in the house of Potifar.)

They deny the charges and tell Yosef

At age 30, Yosef is master over Egypt.

of their family history and honorable

TORAH TIDBITS / MIKEITZ 5780

intentions.

SDT

Rashi says that the brothers (unknowingly)

uttered

prophetic statement saying

"WE are all the sons of one man." Consciously, they were talking about themselves. But the statement is very true when Yosef is included - We are ALL... Yosef proposes a test of their sincerity - they must bring their younger brother down to him. He locks them up for three days to "think things over". The Baal HaTurim points out that the phrase VAYISHTACHAVU LO, and they (the brothers) bowed to him (Yosef) has the same numeric value (772) as B'CHAN NIT-KAYEIM HACHALOM, with this, the dream (Yosef's) was actualized. TT adds that VAYIT-NAKEIR ALEIHEM, And he (Yosef) acted like a stranger to them (the brothers), is also 772. Part of what Yosef did to complete the Divine plan expressed by his dreams, was to hold back in revealing himself for a while. SHEVA SHANIM, seven years, a significant feature of this episode, is also 772.

CHAMISHI 5TH ALIYA 35 P'SUKIM - 42:19-43:15 Yosef tells them that one of them shall remain as a hostage (Yosef selects Shimon, so as to split the dangerous team of Shimon and Levi) and the others are to return to Canaan to bring "the little one" OU ISRAEL CENTER

down to Egypt. The brothers express

will not risk losing Binyamin as well. He

sincere remorse for what they had done to

refuses to permit his sons to return to

Yosef (considering their present predica-

Egypt, in spite of (or because of) Reuven's

ment as a punishment for that). Reuven

ridiculous suggestion that his own sons

says the equivalent of "I told you so". All

be put to death if anything happens to

are unaware that Yosef is listening and

Binyamin.

understanding their conversation. Yosef goes off on his own and weeps (for what he is putting his brothers through). Yosef commands that their bags be filled with food and that their money be returned to them too.

SDT

The Gemara says that the curse of a wise (righteous?) person, even when made

conditional, comes true (in some way or other). Reuven offered that his sons should die if Binyamin is not returned.

When each brother opens his sack, he

The offer was refused. And Binyamin did

is frightened to find his money there.

return to his father. Nonetheless, Reuven

They return to Yaakov and report to him

said what he said. His "two sons" can

what has happened.

refer to two infamous descendants of his

Yaakov laments the loss of Yosef and now Shimon and announces that he

TORAH TIDBITS / MIKEITZ 5780

who DID die - Datan and Aviram. One has to be exceedingly careful of what one

says! The famine in Canaan intensifies and Yaakov finally agrees to entrust Binyamin into the hands of Yehuda for the return trip to Egypt. Yaakov gives them twice as much money as they will need and sends gifts of the finest spices to the "Egyptian leader". Yaakov blesses his sons; they return to Egypt and present themselves to Yosef.

SHISHI SIXTH ALIYA 14+22 (36) P'SUKIM 43:16-44:17 When 3 Torahs are read, the 6th and 7th Aliya of the weekly sedra are combined into SHISHI, the ShabbatR"Ch reading in the second Torah is SH'VII, and from the third Torah we read Maftir from Parshat Naso (or Sh'kalim or HaChodesh, as the case may be). Yosef sees Binyamin and tells his attendant

(probably

Menashe)

prepare dinner for them all. The brothers fear the summon to Yosef, convinced that it has to do with the returned money from the previous trip. They tell Yosef what had happened in order to forestall his anger. Yosef asks tem about their aged father. The brothers bow to Yosef, thus again

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fulfilling the essence of his dreams (and

found with them, the "guilty" party shall

this time it includes Binyamin). Yosef

be put to death and the others would

sees Binyamin, asks about him and

become slaves to Yosef. Yosef offers to

blesses him.

enslave only the guilty one; the others

Yosef is having a hard time controlling his emotions. He cries in private again, washes his face and returns to the brothers. At the dinner, he seats his brothers in age order (which alarms them - "How could he know?"). He gives them gifts, more to Binyamin.

jealousy so that the brothers would be put into a similar situation as previously. sets

the

stage

for

that Binyamin has the cup. Yehuda, as spokesman, offers that all should become slaves. Yosef insists that only Binyamin should be; the others should return to their father. Deja vu all over again! Once again, the

Yosef was creating the potential for

This

would be free to go. The search reveals

"complete"

repentance. consciously, subconsciously, divinely guided...?

brothers can go to Yaakov - without one of Rachel's sons and claim extenuating circumstances. And this time, it would be true! Not contrived, as it was with Yosef. This sets the stage for the possibility of real T'shuva. Will the brothers see this as an opportunity to save themselves

He next orders that food and their

and claim that they were powerless to

money be put into their respective sacks

do anything, or will they stand up to

and that his (Yosef's) special cup be

this enigmatic ruler of Egypt and be

placed among Binyamin's baggage.

prepared to fight for Binyamin? And

He sends the brothers on their way to Canaan, and then sends his "man" after them to accuse them of stealing the

this time, it would be easier to just leave, because they would have done thing wrong.

cup. The brothers are appalled by the

In "cliffhanger" style, the parsha ends

accusation and pledge that if the cup is

with this question. And the announcer

TORAH TIDBITS / MIKEITZ 5780

finishes with "Stay tuned to the same station, same time next week, for Parshat Vayigash."

SH'VII SEVENTH ALIYA 2ND TORAH 7 P'SUKIM BAMIDBAR 28:9-15 Chapters 28 and 29 in Bamidbar (Parshat Pinchas) deal with the daily and Musaf korbanot in the Mikdash. The two Shabbat p'sukim followed by the five that deal with Rosh Chodesh combined for the Maftir of Shabbat Rosh Chodesh. Perhaps, we can see something special in the Shabbat - Rosh Chodesh situation, namely that Shabbat Rosh Chodesh is not just Shabbat and Rosh Chodesh that coincide, but it is a fusion of the two days, each of which represents a different facet of K'dushat Z'man - Sanctity of Time. Shabbat and Rosh Chodesh cover everything. Shabbat is the culmination of the week. It belongs to the week. Its Musaf is an extension of the daily korbanot - two lambs. Rosh Chodesh is the starting point for all the holidays. All holiday exists because the first day of the month of each holiday was sanctified as Rosh Chodesh. No Rosh Chodesh - no holiday in that month. Rosh Chodesh is linked to the holidays by its Musaf, as Shabbat is linked to the days of the week. Two bulls, one ram, seven lambs plus one sin-offering goat - identical to some of the holidays and OU ISRAEL CENTER

similar enough to the rest.

MAFTIR 3RD TORAH 6 P'SUKIM BAMIDBAR 7:24-29

and the Beit HaMikdash in the first place, and this is the purpose of rededicating it, as we did on Chanuka. The Haftara contains the vision of olive oil miraculously flowing into the gold menora flanked by olive trees. This vision

When Shabbat Chanuka is not the first and last day of Chanuka - in other words, when there is only one Shabbat Chanuka, then Maftir is the 6-pasuk portion of the gifts of the tribal leader of the day to the Dedication of the Mishkan. (The readings for the first and last day include more. When Shabbat is also Rosh Chodesh, the maftir is in the third Torah, but still a 6-pasuk piece. For day 6 of Chanuka (ours and Chanukat HaMizbei'ach the first time around), the leader of the tribe of Gad offered his gifts. Elyasaf b. D'u'el brought exactly what each of the other Nesi'im brought, but the Torah repeats the details, so that each tribe "has its day", so to speak. Some commentaries describe different significances to the same items, for each tribe, further highlighting the individual natures of the tribes.

HAFTARA 21 P'SUKIM ZACHARIA 2:14-4:7 The Haftara for Shabbat Chanuka is "borrowed" from B'ha'alot'cha, the Menora being the obvious connection. The opening words of the Haftara are G-d's promise to dwell among us. This is the purpose of having built the Mishkan 14

TORAH TIDBITS / MIKEITZ 5780

matches so much of the Chanuka story. It is also the basis of the emblem of the State of Israel. This is particularly significant in light of the meaning of the vision. The message to the king, to Jewish leaders in general, is that our success is not measured by might and power, but rather by the spirit of G-d. This was an important message for the Chashmona'im and it remains a vital message for the leaders of today's Israel.

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RABBI DR. TZVI HERSH WEINREB THE PERSON BY OU Executive Vice President, Emeritus IN THE PARSHA

Two Kinds of People

â&#x20AC;&#x153;

There are two kinds of people." I am sure that you all have heard one variation or another of that theme.

We seem to have a well-ingrained habit of dividing people into two categories. For example, we say that there are those for whom the cup is half-full, while others for whom the cup is half-empty. There are two types of people: some are optimists, and others are pessimists. There are other dichotomies that we utilize. We distinguish between those individuals who are rational, guided by their heads, and those who are emotional, who follow their hearts. There are men and women of reason, and there are men and women of feeling. The British political philosopher, Sir Isaiah Berlin, wrote an entire book about such a dichotomy. He entitled it, The Hedgehog and the Fox. He bases this title on a remark made by one of the ancient Greek philosophers: "The fox knows many things, but the hedgehog knows one big thing." The fox has many little tricks up his sleeve, by which he can evade his pursuers. But the hedgehog has but one 16

TORAH TIDBITS / MIKEITZ 5780

defense and, by the use of his prickly quills, can successfully defend himself against his enemies. Sir Isaiah applies this distinction to the field of literature; specifically to the great Russian novelists such as Dostoevsky, Tolstoy, and Turgenev. Some excel at portraying details, while others are masters of depicting grand themes. If we transfer Sir Isaiah's approach from literature to, say, medicine, we can certainly easily distinguish between the specialists and the generalists. Personally, I believe that such dichotomies are simplistic, failing to take the complexity of human beings into account. Few of us are so rigidly onedimensional. Most of us fluctuate between optimism and pessimism. We occasionally rely upon our reason, but in other circumstances become quite emotional. We shift our focus from fine details to the overall picture and back again. It is fascinating to find such dichotomies in our traditional Jewish sources. Perhaps the most famous of them relates to two schools of thought that pervade Talmudic literature: Hillel and Shammai and their respective schools. These two great sages debate each other on hundreds of subjects, ranging from the question of whether it would have been better that man had

never been created to laws regarding the fine points of ritual purity. They each prescribed different sequences for the blessings which constitute the Havdalah service, and they even differed as to the precise wording of some of those blessings. Many scholars have assumed that fundamentally, different philosophies of life were at the root of their disagreements. One attempt to identify such an underlying rationale was made by a sage of the last generation, Rabbi Solomon Joseph Zevin, who fortunately escaped the prisons of the Soviet Union and lived to teach and write in Jerusalem. Rabbi Zevin believed that all of Hillel and Shammai's differences of opinion could be reduced to one basic difference between them. Shammai, he argued, held the future potential of a situation to be more critical than the actual current situation. Shammai was concerned with probable future consequences; Hillel, with present realities. Hillel, felt that the actual situation with which a person is confronted takes precedence over considerations of what might happen in the future. Rav Zevin's dichotomy puts Shammai's priority on potential eventualities against Hillel's belief that actual present circumstances took priority. Their contrasting approaches to religious life is exemplified in the well-known story of the aspiring convert to Judaism who approached first Shammai and then Hillel with the request that they teach him the entire Torah while standing on one foot. OU ISRAEL CENTER

Shammai angrily rejected him, while Hillel welcomed him, famously declaring that the essence of the Torah could indeed be taught while standing on one foot: "Do not do unto others what is hateful to you." Hillel then went on to advise him that the rest of the Torah was just commentary that he could study independently. Following Rav Zevin's approach, when Shammai was confronted with the bizarre request of the convert, he suspected, with good cause, that this man would not be a good candidate or a lasting conversionâ&#x20AC;&#x201D; sooner or later, he would revert to his pagan ways. Characteristically, Shammai considered potential. But Hillel was not troubled by what the potential future might hold in store. Here was a man who wished to convert. That was all that mattered. The actuality of the present moment prevailed. With another of their many debates, we finally come to this week's special Shabbat, the Shabbat of Hanukkah. Hillel ruled that one begins the holiday by lighting just one candle and then increases the number of candles day

TORAH TIDBITS / MIKEITZ 5780

by day. Shammai ruled in the opposite manner, beginning with eight candles and then gradually decreasing the number of candles night after night. We are all so accustomed to lighting one candle of the menorah on the first night and then adding an additional candle for each successive night that many of us are unaware that this procedure follows Hillel's opinion. Shammai insisted that things should be done differently. He and his entire school lit eight candles on the first night and proceeded to light in descending order, from eight down to one. Applying Rav Zevin's analysis can gain a fresh understanding of the candle lighting ceremony of Hanukkah. For Shammai, the miracle was powerful at that specific time in history when it occurred. But, concerned as he was about the potential future, he was convinced that, with time, the memory of that miracle would fade and its lessons would be forgotten. Hillel had a different view. We can return, he asserted, to the moment in history when the miracle occurred. At first, on day one, the phenomenon was almost insignificant. But as each day passed and

the oil of the Temple's menorah continued to burn, the wonder grew and grew. That was the nature of the situation at that moment in time, the awe increasing gradually day after day. Hillel had an additional insight. Always holding the present moment in focus, he realized that that bygone moment did not have to disappear over time. It could be preserved. It could forever be experienced in all of its wonder. The victory of more than 2,000 years ago remains ever present, right up to this very year. Memories need not fade. Such is the nature of the Jewish historical memory: events can be relived. Hillel's teaching about the primacy of the present moment and our ability to perennially relive that moment lies at the core of the Hanukkah holiday. This teaching is encapsulated in the words of the blessing we recite just as we light the menorah: "Blessed are You, Lord our God... who performed miracles for our ancestors in those days, and at this time."

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on the Weekly Parsha from COVENANT & Thoughts RABBI LORD JONATHAN SACKS CONVERSATION

‫לעילוי נשמות‬ ‫פנחס בן יעקב אשר וגולדה בת ישראל דוד אייז ע״ה‬ ‫עזריאל בן אריה לייב ומעניה בת יצחק שרטר ע״ה‬ Dedicated by Dr. Robert Sreter DDS., M.S.

Joseph and the Risks of Power

ikketz represents the most sudden and radical transformation in the Torah. Joseph, in a single day, moves from zero to hero, from forgotten, languishing prisoner to viceroy of Egypt, the most powerful man in the land, in control of the nation’s economy. Until now, Joseph has rarely been the author of events. He has been the done to rather than the doer; passive rather than active; object rather than subject. First his father, then his brothers, then the Midianites and Ishmaelites, then Potiphar and his wife, then the prison warden, have all directed his life. Among the most important things in that life had been dreams, but dreams are things that happened to you, not things you choose. 22

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What is decisive is the way last week’s parsha ends. Having given a favourable interpretation to the dream of the chief butler, predicting that he would be restored to office, and realising that he would soon be in a position to have Joseph’s case re-examined and Joseph himself set free, the butler “did not remember Joseph, and forgot him.” Joseph’s most determined attempt to change the direction of fate comes to nothing. Despite being centre-stage for much of the time, Joseph was not in control. Suddenly this changes, totally and definitively. Joseph has been asked to interpret Pharaoh’s dreams. But he does far more than that. First he interprets the dreams. Second, he maps that onto reality. These were not just dreams. They are about the Egyptian economy in the course of the next 14 years. And they are about to become true now. Then, having made this prediction, he diagnoses the problem. The people will starve during the seven years of famine. Next, with a stroke of sheer genius, he solves the problem. Store a fifth of the produce during the years of plenty, and it will then be available to stave off starvation during the lean years. Margaret Thatcher was reported as having said, of another Jewish adviser,

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Lord (David) Young, “Other people bring me problems, David brings me solutions.”1 That was magnificently true in the case of Joseph, and we have no difficulty understanding the response of the Egyptian court: “The plan seemed good to Pharaoh and to all his officials. So Pharaoh asked them, ‘Can we find anyone like this man, one in whom is the spirit of God?’” (Gen. 41:37-38) At the age of 30, Joseph is the most powerful man in the region, and his administrative competence is total. He travels round the country, arranges for collection of the grain, and ensures that it is stored safely. There is so much that, in the Torah’s words, he stops keeping records because it is beyond measure. When the years of plenty are over, his position becomes even more powerful. Everyone turns to him for food. Pharaoh himself commands the people, “Go to Joseph and do what he tells you.” So far, so good. And at this point the narrative shifts from Joseph, viceroy of Egypt, controller of its economy, to Joseph, son of Jacob, and his relationship 1 In actual fact, the accurate quote was: “other people come to me with their problems. David comes to me with his achievements.” But in journalistic retellings it has been modified to give context. See Financial Times, 24 November 2010.

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with the brothers who, 22 years earlier, had sold him as a slave. It is this story that will dominate the next few chapters, rising to a climax in Judah’s speech at the beginning of the next parsha. One effect of this is that it tends to move Joseph’s political and administrative activity into the background. But if we read it carefully – not just how it begins, but how it continues – we discover something quite disturbing. The story is taken up in next week’s parsha in chapter 47. It describes an extraordinary sequence of events.

“You have saved our lives. May we find favour in the eyes of our lord; we will be slaves to Pharaoh.” It begins when the Egyptians have used up all their money buying grain. They come to Joseph asking for food, telling him they will die without it, and he replies by telling them he will sell it to them in exchange for ownership of their livestock. They willingly do so: they bring their horses, donkeys, sheep and cattle. The next year he sells them grain in exchange for their land. The result of these transactions is that within a short period of time – seemingly a mere three

years – he has transferred to Pharaoh’s ownership all the money, livestock and private land, with the exception of the land of the Priests, which he allowed them to retain. Not only this, but the Torah tells us that Joseph “removed the population town by town, from one end of Egypt’s border to the other” (Gen. 47:21) – a policy of enforced resettlement that would eventually be used against Israel by the Assyrians. The question is: was Joseph right to do this? Seemingly, he did it of his own accord. He was not asked to do so by Pharaoh. The result, however, of all these policies is that unprecedented wealth and power were now concentrated in Pharaoh’s hand – power that would eventually be used against the Israelites. More seriously, twice we encounter the phrase avadim le-Faro, “slaves to Pharaoh” – one of the key phrases in the Exodus account and in the answer to the questions of the child in the Seder service (Gen. 47:19, 25). With this difference: that it was said, not by the Israelites, but by the Egyptians. During the famine itself, the Egyptians say to Joseph, “Buy us and our land in exchange for food, and we with our land will be slaves to Pharaoh,” (Gen. 47:19). Later, agreeing to a permanent arrangement whereby they will be Pharaoh’s servants, giving him a fifth of all they produce, they say “You have saved our lives. May we find favour in the eyes of our lord; we will be slaves to Pharaoh.” OU ISRAEL CENTER

This entire passage, which begins in our parsha and continues into next week’s, raises a most serious question. We tend to assume that the enslavement of the Israelites in Egypt was a consequence of, and punishment for, the brothers selling Joseph as a slave. But Joseph himself turned the Egyptians into a nation of slaves. What is more, he created the highly centralised power that would eventually be used against his people. Aaron Wildavsky in his book about Joseph, Assimilation versus Separation, says that Joseph “left the system into which he was elevated less humane than it was by making Pharaoh more powerful than he had been.”2 Leon Kass, in The Beginning of Wisdom, says about Joseph’s decision to make the people pay for food in the years of famine (food that they themselves had handed over during the years of plenty): “Joseph is saving life by making Pharaoh rich and, soon, all-powerful. While we may applaud Joseph’s forethought, we are rightly made uneasy by this man who profits from exercising his god-like power over life and death.”3 It may be that the Torah intends no criticism of Joseph whatsoever. He was acting loyally to Pharaoh and judiciously to Egypt as a whole. Or it may be that there is an implied criticism of his character. As a child, he dreamt of power; 2 Aaron Wildavsky, Assimilation versus Separation, Transaction, 2002, 143. 3 Leon Kass, The Beginning of Wisdom, Free Press, 2003, 571. 26

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as an adult he exercised it; but Judaism is critical of power and those who seek it. Another possibility: the Torah is warning us of the hazards and obscurities of politics. A policy that seems wise in one generation discloses itself as dangerous in the next. Or perhaps Leon Kass is right when he says, “Joseph’s sagacity is technical and managerial, not moral and political. He is long on forethought and planning but short on understanding the souls of men.”4

Joseph acted to strengthen the hand of a Pharaoh who had been generous to him What this entire passage represents is the first intrusion of politics into the life of the family of the covenant. From the beginning of Exodus to the end of Deuteronomy, politics will dominate the narrative. But this is our first introduction to it: Joseph’s appointment to a key position in the Egyptian court. And what it is telling us is the sheer ambiguity of power. On the one hand, you cannot create or sustain a society without it. On the other hand, it almost cries out to be abused. Power is dangerous, even when used with the best of intentions by the best of people. Joseph acted to strengthen the hand of a Pharaoh who had been generous to him, and would be likewise to the rest of his family. He could not have foreseen what that same power might make possible in 4 Ibid., 633-34.

the hands of a “new Pharaoh who knew not Joseph.” Tradition called Joseph ha-tzaddik, the righteous. At the same time, the Talmud says that he died before his brothers, “because he assumed airs of authority.”5 Even a tzaddik, when he or she enters politics, assumes airs of authority, and can make mistakes with the best of intentions. I believe the great challenge of politics is to keep policies humane and that politicians remain humble, so that power, always so dangerous, is not used for harm. That is an ongoing challenge, and tests even the best. Shabbat Shalom Covenant and Conversation 5780 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l. These weekly teachings from Rabbi Sacks are part of the ‘Covenant & Conversation’ series on the weekly Torah reading. Read more on www.rabbisacks. org. 5 Brachot 55a.

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RABBI NACHMAN (NEIL) WINKLER PROBING BY Faculty, OU Israel Center THE PROPHETS l

nce again, just as it did last year, Shabbat Chanuka occurs on Rosh Chodesh Tevet, allowing us the unique privilege of reading from three sifrei Torah. From the first Torah we complete the reading of the weekly parasha of Miketz, albeit through only six aliyot and not the usual seven. In the second sefer Torah we read the seventh aliya from parashat Pinchas (B’Midbar 28), the portion that discusses the Musaf sacrifices that were offered on Shabbat and on Rosh Chodesh. In the third sefer Torah we read the maftir aliya from parashat Naso (B’Midbar 7) which details the gifts brought by the head of each tribe upon the occasion of the Mishkan dedication, Chanukat HaMishkan. Since Chazal established that the haftarah must connect to the theme of the final reading, they chose the selection from the navi Zecharya, with the final portion of describing the navi’s vision of the golden menorahhence the connection to Chanuka. We would, however, be doing ourselves a disservice were we not to understand the underlying purpose of the sefer in order to better understand Zechrya’s message. In truth, the Book of Zecharya is a difficult one to understand. Rashi himself states that the nevuot, prophecies, of 28

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Zecharya are dreamlike visions that are open to different interpretations and understandings. Likewise, the Ibn Ezra and Radak both comment on the difficulties in explaining these visionsespecially those found in the first six prakim-and claim that even Zecharya himself required the help of an angel to understand them! Our haftarah is taken from the third and fourth chapters of Sefer Zecharya and, as mentioned before, includes the navi’s vision of the seven-branched menorah, the obvious connection to the Chanuka theme. Often ignored, however, is the bulk of the haftarah which deals with the “trial” of the Kohen Gadol, Yehoshua, who stands before the heavenly court (representing the entire Jewish community), accused of misdeeds by the prosecutor (“sahtahn”). The vision proceeds to describe how the accuser is angrily silenced by Hashem for condemning the “ud mutzal ne’esh”, a firebrand plucked out of the fire. Zecharya delivers a powerful message to the not-yet-blameless returnees to Tziyon that Hashem sees them as “survivors” of the destruction of Yerushalayim and the exile to Bavel. As such, he looks not to condemn them but to purify them, a promise represented by the replacing Yehoshua’s filthy

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garments with clean, white, priestly robes as well as by G-d’s reassurance that He has removed any guilt from them. Rabbi Chayim Angel contends that the accusation of the prosecutor was that, with the destruction of the first Bet HaMikdash and the subsequent galut, the Jewish people had been permanently rejected by Hashem, an accusation that G-d Himself rejects. In fact, through the act of purification, the Kohen Gadol had now become fit to serve in the new Bet HaMikdash and to purify Israel from her sins, much as the Kohen Gadol did on Yom Kippur. Chazal saw this entire episode as connecting closely with the evets of

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Chanuka for there too, the Kohanim (Hashmonaim) looked to purify the defiled Mikdash as well as the assimilated community (Hellenists). Some at that time, believed that they were not fit to do so as the community was defiled with sin. Our rabbinic scholars hoped to reassure future generations that the acts of the Maccabim and the miracles of Chanuka were blessed by Hashem. There too, G-d saw the rededication of the Bet HaMikdash as an act of purification by “survivors” of the Hellenist attempts to destroy the Torah way of life. There too, Hashem looked not to punish the surviving community, but to direct them. There too, He condemned those who looked to accuse. And, indeed, today as well.

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RABBI SHALOM Kehilla, Nofei HaShemesh ROSNER Rav Maggid Shiur, Daf Yomi, OU.org

Not Even A Postcard?

he episode of Yosef and his brothers raises several moral and ethical questions. Usually, these questions focus on the way in which the brothers treated Yosef. However, one aspect of Yosef’s behavior is quite troubling. As Yosef rises to fame as the viceroy of Egypt, why did he not inform his father that he was still alive and well. At the very least, he could have sent a brief postcard, requesting that the family come down to Egypt for a visit and they will be afforded the royal treatment. The Ramban grapples with this question and suggests that Yosef refrained from contacting his father in order to enable his dreams to come to fruition. He had earlier dreamt that his brothers would bow down to him. Now that he is in a position of power, he understood that the fulfillment of his dream is coming closer to reality and he did not want to do anything that would

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inhibit the fulfillment of his dreams. This explanation is somewhat troubling. If the dream was meant to be fulfilled, then it will happen irrespective of Yosef’s actions. In addition, is it not more important to alleviate his father Yaakov’s agony than to have his dreams fulfilled? Rav Yoel Bin Nun suggests that Yosef feared that his father was in on the scheme. After all, it was his father who requested that Yosef go visit his brothers, who then sold him into slavery. In addition, the previous Avos each had a less favorite son. Avraham sent off Yishmael; Yitzhak had no blessing for Esav. Yosef may have felt he may have been Yaakov’s less favored son (though earlier in the parsha, the opposite might have been felt), and that he was to be rejected from the lineage of our forefathers. Rav Chanan Porat z”l, in his sefer Me’at Min Ha’maor, (see also a similar idea in Rav Hirsch) offers an alternative suggestion. The earlier problems for Yosef started with his speech. Due to his boasting and sharing his dreams with his brothers, he instilled in them a feeling of jealousy. Now he chose

to remain silent to balance the scales. Yosef wanted to correct the family dynamic. Informing his father at this juncture that he is alive would not further this ambition. His father may be unforgiving to the brothers. His brothers may still feel animosity towards Yosef. Yosef decided to remain quiet until he could devise a plan that would result in unifying the family. This trait of being able to remain silent under difficult circumstances is something that he learned from his mother Rachel, who remained silent during the chuppah under which she was to marry Yaakov, but was switched with Leah. Yosef certainly wanted to return home, but he withstood this temptation until he was certain that his return would unite rather than further separate the family. Family plays a crucial role in Judaism. In fact, on Chanuka, the halacha is to light a candle for each household. Ner Ish U’beto. The obligation is on the “home”, not necessarily the individual. The reason being that the Greeks did not seek to kill us physically, rather they tried to destroy the foundation of our Jewish observance – the very essence of the Jewish home. May we take care in the way we act to our spouse, our parents and our children to ensure that we do all we can to maintain a healthy and unified family dynamic and create a loving, caring and spiritual environment in our homes.

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REBBETZIN SHIRA SMILES Faculty, OU Israel Center

Spirituality in Spinning the Dreidel

ontemplating the depth of the significant lessons integrated in the small little dreidel can inspire major changes in us as we prepare for the holiday of Chanukah. Historically, the dreidel was a ruse enabling the Jews to learn undetected, appearing as if they were involved in child’s play. The Klausenberger Rebbe adds that the Jews used it to hide not only their Torah learning but all the mitzvot that the Yevanim outlawed. As such, they had their dreidels ready on Shabbat and at a brit milah. The dreidel thus symbolizes the mesirut nefesh that Jews exhibited to keep the mitzvot despite the inherent lurking danger. Therefore, it inspires us to do mitzvot with vitality and vigor despite challenges that may arise. The

Bnei

Yissachar

examines

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the

construct of the dreidel and the implication therein. The dreidel has four sides representing the four major kingdoms. The dreidel spins around one small point, which reflects the Jewish people; albeit small, but around whom the whole world revolves. The dreidel is spun from the top, reflecting Hashem who is the Master Controller of all affairs. What meaning is designed within the actual letters of the dreidel? The Bnei Yissachar further explains that the operative passuk is that of Yaakov Avinu sending Yehudah ‘Goshna’—to the city of Goshen (Vayigash 46:28) in Egypt, instructing him to start a yeshiva. ‘Goshna’ (which is spelled with the same letters as those on our dreidel), has the same gematria as Mashiach. Yaakov’s behest hints to the ultimate meeting between the Mashiach from shevet Yehudah, and the Mashiach from shevet Yosef at the end of days. In addition, ‘Goshna’ hints to the process the Jews will need to traverse to reach this ultimate goal. Each of these letters indicates the dominant koach in each empire. Gimel stands for guf, the physical body that

Persia and Media try to eradicate. Shin stands for sechel, the intellect that the Greeks tried to overpower. Nun stands for nefesh, the soul of the people- the Beit Hamikdash that was destroyed by the Babylonians. Heh stands for hakol; the Roman empire destroyed the Temple, has afflicted us physically, and continually tries to overcome us intellectually as well. Each spin reflects a microcosm of Jewish history; in the end the secular forces are all a blur, as the only constant is the axis, the Jewish people.

Chanukah is a wake -up call from love Sefer Moadim points out that these letters illustrate another powerful concept. The letter gimel stands for ‘gemar’, and the letters shin, nun, heh spell the word ‘shanah’, indicating that the end of the teshuva season is Zot Chanukah, the eighth day of Chanukah. Rav Tzvi Meir Zilverberg expounds on this and teaches that while Elul is a time of teshuva from fear through the wake- up call of the shofar, Chanukah is a wake -up call from love through ‘turning on the light’. It is on this day, Rav Gamliel Rabinowitz explains, that the tefilah of a regular Jew is akin to the tefilot of a tzaddik at the time of Neilah. As we spin the dreidel, notes Rabbi Meilich Biderman in Be’er Hachayim, the last rotation is what counts; likewise, each one of us can make choices on Chanukah that will lead us to greater levels of teshuva, connection, and redemption. OU ISRAEL CENTER

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10:30am

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RABBI JUDAH OU-NCSY MISCHEL Mashpiah, Executive Director, Camp HASC Dedicated L'Iluy Nishmas HaChaver Shlomo Michael ben Meir z'l

Stockpiling Light

he Tzadik Rebbe Shlomo of Karlin would, from time to time, prefer to light Chanukah menorah with thick wax candles, rather than oil. The Talmidim respectfully challenged him: “Rebbe, is it not the accepted view that the ideal, most Mehudar way to light the Chanukah menorah is with olive oil, through which the miracle occured?” “Of course,” replied the Rebbe, “oil lights are beautiful and provide the ideal light on Chanukah. But you see, wax candles make more of a mess, and the impression they leave on the surface where they are lit remains throughout the year.” One year a small fire broke out from an unwieldy wick that burst into uncontrollable flames, burning a section of the wall next to the window where the menorah was lit. Rebbe Shlomo Karliner was ecstatic. The Farbrenteh wall would be a reminder of the holiness and joy of Chanukah all year ‘round! 46

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In this week’s sedra, Yosef haTzadik ascends to the powerful role of second in command over all of Egypt, and through interpreting the dreams of Paroh, is responsible for the survival of the country and region during intensive famine. Paroh empowers Yosef to implement his plan to collect the surplus of grain and amass provisions during the period of abundance in order to be sustained during the time of famine. Then, back in Eretz Yisrael, Yaakov Avinu instructs his sons to descend to Egypt to procure food. “Buy us some from there, v’Nichyeh, v’Lo Namut, “so that we will live and not die.”(42:2) Reb Nosson of Breslov understands the Eitza of Yosef haTzadik as instructive for all of us. During times of high, abundant spirituality or Mochin d’Gadlus, expanded consciousness, we should ‘save up’, charging our internal batteries and stockpiling experiential holiness, vitality and light for the ‘rainy day’ that is sure to come. Thus, the more energy we invest in celebrating Shabbos Kodesh and Moadim, the more they become a source of illumination for the following days of Chol. Throughout Chanukah, night after night, we are adding more light; Mosif v’Holech, growing, moving forward joyfully, step-bystep, toward a full menorah and complete

illumination. How special these days are, and how deeply we wish we could hold onto them. As we progress through this beautiful Mo’ed, there comes a point where the last couple of empty glasses, the last open spaces on the Chanukiah representing the impending end of the holiday, become the focus. The vast darkness of winter and post-Chanukah blues loom large. And so, let us reflect on a teaching of Rebbe Eliyahu, the Vilna Gaon: Ner, the halachic term referring to the candle, the vessel, P’til, the wick, and Shemen, the fuel, form the acronym of the word Nefesh, soul. In lighting the Chanukah candles we awaken the spark within, and are in effect, lighting ourselves. While the candles are lit for only eight nights, on the inside, in our Nefesh, we remain illuminated all year. The soul of a Jew is always lit. May Hashem help us internalize the sweetness of the Menorah’s glow, v’Nichyeh, v’Lo Namut — so that we will “live and be fully alive” with the beauty and glow of Chanukah long after it has gone (hopefully without a Farbrenteh wall or wax stains!)

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A Lichtigeh Chanukah — and a Lichtigeh year! The Tzadik Rebbe Shlomo of Karlin would, from time to time, prefer to light Chanukah menorah with thick wax candles, rather than oil. The Talmidim respectfully challenged him: “Rebbe, is it not the accepted view that the ideal, most Mehudar way to light the Chanukah menorah is with olive oil, through which the miracle occured?” “Of course,” replied the Rebbe, “oil lights are beautiful and provide the ideal light on Chanukah. But you see, wax candles make more of a mess, and the impression they leave on the surface where they are lit remains throughout the year.” One year a small fire broke out from an unwieldy wick that burst into uncontrollable flames, burning a section of the wall next to the window where the menorah was lit. Rebbe Shlomo Karliner was ecstatic. The Farbrenteh wall would be a reminder of the holiness and joy of Chanukah all year ‘round! In this week’s sedra, Yosef haTzadik ascends to the powerful role of second in command over all of Egypt, and through

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interpreting the dreams of Paroh, is responsible for the survival of the country and region during intensive famine. Paroh empowers Yosef to implement his plan to collect the surplus of grain and amass provisions during the period of abundance in order to be sustained during the time of famine.

In lighting the Chanukah candles we awaken the spark within, and are in effect, lighting ourselves. Then, back in Eretz Yisrael, Yaakov Avinu instructs his sons to descend to Egypt to procure food. “Buy us some from there, v’Nichyeh, v’Lo Namut, “so that we will live and not die.”(42:2) Reb Nosson of Breslov understands the Eitza of Yosef haTzadik as instructive for all of us. During times of high, abundant spirituality or Mochin d’Gadlus, expanded consciousness, we should ‘save up’, charging our internal batteries and stockpiling experiential holiness, vitality and light for the ‘rainy day’ that is sure to

come. Thus, the more energy we invest in celebrating Shabbos Kodesh and Moadim, the more they become a source of illumination for the following days of Chol. Throughout Chanukah, night after night, we are adding more light; Mosif v’Holech, growing, moving forward joyfully, step-bystep, toward a full menorah and complete illumination. How special these days are, and how deeply we wish we could hold onto them. As we progress through this beautiful Mo’ed, there comes a point where the last couple of empty glasses, the last open spaces on the Chanukiah representing the impending end of the holiday, become the focus. The vast darkness of winter and post-Chanukah blues loom large. And so, let us reflect on a teaching of Rebbe Eliyahu, the Vilna Gaon: Ner, the halachic term referring to the candle, the vessel, P’til, the wick, and Shemen, the fuel, form the acronym of the word Nefesh, soul. In lighting the Chanukah candles we awaken the spark within, and are in effect, lighting ourselves. While the candles are lit for only eight nights, on the inside, in our Nefesh, we remain illuminated all year. The soul of a Jew is always lit. May Hashem help us internalize the sweetness of the Menorah’s glow, v’Nichyeh, v’Lo Namut — so that we will “live and be fully alive” with the beauty and glow of Chanukah long after it has gone (hopefully without a Farbrenteh wall or wax stains! A Lichtigeh Chanukah — and a Lichtigeh year! OU ISRAEL CENTER

SIMCHAT SHMUEL

BY RABBI SAM SHOR

Program Director, OU Israel Center

e are all familiar with the formula proscribed by halacha as to how we are to kindle our Chanuka lights, by lighting one candle on the first night of Chanuka, and adding one candle for each subsequent night, in accordance with the opinion of Beit Hillel, that one must always seek to increase and ascend in holiness, rather than decreasemaalin bâ&#x20AC;&#x2122;kodesh vâ&#x20AC;&#x2122;ein moridin. Most of us associate this principle, and the entire mitzva to kindle Chanuka lights, with the Talmudic account of the nes pach hashemen- the miracle of the small jar of oil that the Chashmonaim found hidden away, which burned for eight days instead of one. It is interesting to note, that there is an alternative version of the story of Chanuka which appears in the early rabbinic/midrashic collection known as the Pesikta Rabbati. In this account, upon

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entering the Beit Hamikdash, which was defiled by the Greeks, the Chashmonaim find not a small jar of oil, rather shmoneh shipudei barzel- eight iron spears, which they bound together as a makeshift menora and lit eight lights within this makeshift menora.

Ultimately the yom tov of Chanuka is meant to inspire each of us In this version of the story, the Chashmonaim find the Beit HaMikdash in a complete state of impurity, and even the menora was either destroyed or rendered impure and unusable. In that challenging moment, rather than despair, they found those eight iron spears, weapons that had been used for destruction and harm, the spoils of war, and bound them together to restore light and holiness within the walls

of the beit HaMikdash ,and the entire world. Perhaps this depiction of what transpired when the Chashmonaim re-entered the Beit HaMikdash, is an even stronger illustration of the halachic principle of maalin bkodesh vâ&#x20AC;&#x2122;ein moridin-taking those weapons, those vessels intended to cause harm, and elevating those very vessels into something sacred, to become the conduit to restore the lights of holiness both within the Beit HaMikdash,and subsequently the light that lives on through each of our chanukiot as well. Ultimately the yom tov of Chanuka is meant to inspire each of us to look at the world through the proverbial lens of maalin bkodesh vein moridin- to seek opportunities to transform that which might be mundane or even profane, and elevate those very items and circumstances and make them sacred. May our Nerot Chanuka, inspire each of us to see the great opportunities that exist each and every day to experience growth and transformation, to sanctify the mundane and profane, maalin bkodesh vâ&#x20AC;&#x2122;ein moridin....Chanuka Sameach.....

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RABBI AARON Editor, Torah Tidbits GOLDSCHEIDER

Harmony Around The Table

xcept for very rare occasions, Parshat Miketz coincides each year with Shabbat Chanukah.

In a fascinating comment, the Shiltei HaGiborim (on the Mordechai in Masechet Shabbat), finds an allusion to the connection between the two in the pasuk: ‫וטבח טבח הכן‬, have meat slaughtered and prepare it, for with me will these men dine at noon (Bereshit 43:16). The last letter of the word ‫ טבח‬and the letters of the word ‫ והכן‬form the word Chaunkah. An interesting discovery, but what does this specific pasuk have to do with Chanukah? The Rebbe of Sochatchov, Rebbe Avraham Bornstein zt”l (1838-1910) in his work Shem Mishmuel addresses this question. He suggested that this was not an ordinary meal that Yosef and his brothers shared together. Alluding to the midrash (Bamidbar Rabbah 14:2), he says this was a Shabbat meal. The Rebbe interpreted this to mean that it was a Shabbat meal in the sense that there were 52

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present elevated feelings of camaraderie and oneness.

)‫ ד”ה וירא יוסף‬,‫(שם משמואל מקץ‬ This was the very first time that Yosef sat together at a meal with all of his brothers, together even with Binyamin, in many many years. It must have brought back memories of the meals the brothers had shared together when growing up. Although the brothers did not yet know that it was their brother Yosef who sat at the head of the table, perhaps subcounsciously, something may have felt ‘right’ to them, sitting together as unit of twelve. It is noteworthy that the Torah actually describes a different meal the brothers shared: ‘The [brothers] sat down and ate a meal (Bereshit 37:25). This meal, however, was eaten by the brothers without Yosef, just moments after they threw him in the pit before selling him off to Egypt. It is striking when we contrast that meal with the one they now share with Yosef in the palace. The Chassidic masters find a distinctive correlation between Parshat Miketz and the celebration of Chanukah. Chanukah represents a time of warmth, closeness and reconciliation among the Jews. The eight days of celebration not only mark the victory over the Greeks, but perhaps even more significantly, a renewed sense

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of brotherhood and bonding within the people of Israel. The days of Chanukah brought healing to a divided nation. The Greek onslaught and their determination to actively assimilate the Jews had created a serious rift among Jews. We were being torn apart; the mityavnim (‘hellenists’) taking one side and the community of the Chashmonaim taking a distinctly different side. The great Chassidic master, Sfat Emet, Rebbe Yehuda Aryeh Leib Alter (18471905) highlights this same theme. He suggested that the personality of Aharon has a special place during the days of Chanukah (‫ד"ה עוד‬, ‫תרנ"ד‬, ‫ )שפת אמת‬This is true not only because Aharon was the first to light the Menorah in the Mishkan but also because Aharon was the greatest peacemaker in the world (Pirkei Avot 1:12). He sought out people who were quarreling and made peace between them. The Sfat Emet explained that Aharon believed deeply that within the heart of every person there is a place that sincerely yearns for reconciliation and peace. There is nothing that can defile that pure place. The small jug of oil that was sealed by the high priest gave abundant light to the Menorah. This, said the Rebbe, can be likened to to the pure place in the heart of every person; the yearning for peace and love cannot be spoiled or defiled. Strikingly, even the Rambam concludes enumerating of the laws of Chanukah teaching about the beauty of peace and 54

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brotherhood (Mishneh Torah, Hilchot Chanukah). ‘Peace is great’, he says,’ the entire Torah was given to bring peace within the world, as it states “Its ways are pleasant ways and its paths are peace” (Proverbs 3:19). In Jerusalem there was a long-standing custom of gathering for special meals on the nights of Chanukah. At these gatherings feuding families often joined together. Friends who quarreled during the year made-up and reconciled differences at these meals (Sefer HaToda’ah, by Rav Eliyahu Kitov). The Sochatchover Rebbe offers an additional layer of interpretation to Yosef’s meal with his brothers.(‫וירא יוסף‬, ‫מקץ‬, ‫ )שם שמואל‬Yosef, says the Rebbe, was celebrating a ‘siyum’. Although we generally think of a siyum the conclusion of chapters of study, this siyum was not over a holy book or tractate of Talmud. Rather, it symbolized a family’s journey now coming full circle. This meal marked a close to a long path in which reconciliation would come to Bnei Yisrael, the family of Israel. The festival of Chanukah is not simply a celebration of the past but a vision for our people’s future. The themes of Chanukah serve as indicators of what is in store for us in the days to come. Our nation will reunite as brothers and sisters and achieve a genuine harmony and love for one another. We will once again perceive the sacred light of the Shechina emanating from the Beit Hamikdash in the holy city of Jerusalem.

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DIVREI MENACHEM

BY MENACHEM PERSOFF

Special Projects Consultant, OU Israel Center mpersoff@ou.org

What’s in a Dream?

to his job. During those two years, the king repeatedly called in his magicians to interpret his dreams, but without success.

The Radak and Ibn Ezra suggest that the chamberlain only recalled Yosef to save himself: What would be the terrible consequence of his withholding information from Pharaoh? Moreover, if the king died from distress, what would be with his elevated position?

Pharaoh dreamt dreams – but only “at the end of two years,” or so we tend to believe. But looking again at the text, we see that the Hebrew does not read ‘And Pharaoh had a dream,’ but that “Upharo’ Cholem” – that Pharaoh ‘was dreaming,’ in the present tense. Why so?

But, following Rav Fodor, the chamberlain missed many opportunities to recall Yosef during those two years. Our rabbis teach that Yosef was thus punished for relying on the cupbearer’s assistance to be freed from prison, rather than trusting in Hashem. But the cupbearer figured that he had sinned more than once and, consequently, acknowledged both his forgetfulness and his continued lack of intercession on Yosef’s behalf.

e often dream, not just another dream, but a dream that reoccurs. We might, of the occasional dream, ask: “What’s in a dream?” But when the dream repeats itself, we might begin asking if the images we beheld have significance.

Moreover, asks Rav Michael Fodor, how was it possible that the agitated Pharaoh was able to call in all his wise men within one day to interpret his dreams? And how come that only now the chamberlain acknowledged his sins (in the plural) and remembered the dream-interpreter Yosef? Surely, the cupbearer’s only transgression was that he “forgot” Yosef? Rav Fodor explains: The present-tense indicates that Pharaoh was actually having a recurring dream throughout the two years since the chamberlain was restored 56

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How often have we promised to intercede for someone and then we “forgot”? How often did we mean well but, somehow, the time went by? How often could we have helped others in their moment of agitation but then our personal agendas got in the way? The Parsha of Pharoah’s dreams certainly gives us food for thought. Shabbat Shalom!

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FROM THE VIRTUAL DESK OF THE

OU VEBBE REBBE RAV DANIEL MANN

Chanuka Candles Inside and Outside? Question: I grew up lighting Chanuka candles inside the house. In my community, the uniform practice is to do so outside. I think that is great, but I miss seeing them inside my house. Is it permitted to light a second chanukia indoors (could it be bal tosif)? If permitted, what is the best way to do it? Answer: Little is written about whether lighting halachically unneeded candles on Chanuka is bal tosif. We will start with general rules regarding mitzvot. Rishonim ask why it is permitted to blow beyond the first set of tekiot on Rosh Hashana. Tosafot (Rosh Hashana 16b) answers that just repeating a mitzva is not bal tosif. The Rashba answers that it is permitted because it follows Rabbinic

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instruction. (There is a machloket whether the Rashba also accepts Tosafot’s answer – see Minchat Chinuch #454 and Pri Megadim, Orach Chyaim, Intro. I:40.) There are also opinions (see Ra’avad, arguing on Rambam, Lulav 7:7) that using more of a correct mitzva object than required (e.g., two etrogim), is permitted. It is more lenient when the two objects are used in separate places (see Sukka 31b). On the other hand, maybe the fact that they are both on legitimate parts of one’s house connects them (see later). According to Tosafot and the Ra’avad, then, there is no problem lighting extra chanukiyot, and the Pri Megadim (ibid.) suggests that bal tosif never applies to Rabbinic mitzvot. There are more basic grounds to say that extra chanukiyot is fine. Even those who argue with Tosafot do not forbid bal tosif for doing more than required regarding every mitzva. Is it forbidden to say Kri’at Shema or mention the Exodus more than required?! Sometimes, more is a good thing. Classical sources and minhagim support the thesis that we look positively on more pirsumei nisa than required by

The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt”l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and OU Israel’s Torah Tidbits.

strict Halacha. The Terumat Hadeshen (I:101) says that a man away from home who can fulfill the mitzva with his wife’s lighting can prefer to light himself based on the concept of mehadrin. Also, when one has lit in the correct place but there is a side of the house where the candles cannot be seen, he should light there too (Shulchan Aruch, OC 671:8). We do this without a beracha, apparently because it is not a real mitzva (Rama ad loc. based on the Ran, Shabbat 10a of Rif’s pages). There is a minhag to light candles in shul for Shacharit, without any halachic mandate. These are indications (not proofs) that strengthen the logic that bal tosif should simply not apply to Chanuka lightings, which would explain the near silence on the topic. Therefore, Rav Carmel (one of our roshei kollel) ruled that you need not be machmir and can light freely without a beracha to enhance your experience. For one who is concerned, despite the above, that there could be a problem, we tersely present some practical ideas. Many posit that if one repeats a mitzva “with a twist” to remove a doubt, there is no bal tosif. (The Shulchan Aruch’s (OC 34:2) idea of putting on Rashi and Rabbeinu Tam tefillin at the same time is different because they are mutually exclusive, whereas inside and outside lighting can both be fulfillments.) See

(Bemareh Habazak IX:35.) a machloket about putting mezuzot on both doorposts when one is unsure of the correct side. If you have some doubt if your lighting outside is definitely done in the right place/way (see our discussion of the pros and cons on the inside-outside question in Living the Halachic Process, III, D-11) this might eliminate bal tosif questions (see Divrei Yatziv, OC 287). This works better if your wife hears your beracha outside and then lights inside, with the two of you having in mind to be yotzei with the better lighting. If the lighting is as an extra, other “machmir” ideas include lighting without kavana for a mitzva before the mitzva’s time or after the real candles go out. We discourage putting the extra chanukiya in the window, as it goes against the local practice of one, outside lighting, and to use the type of artistic chanukiya (see LTHP, I, D-10) that people like you would use for atmosphere, not mitzva.

Having a dispute? For a Din Torah in English or Hebrew contact ‘Eretz Hemdah - Gazit’ Rabbinical Court: 077215-8-215 • fax: (02) 537-9626 beitdin@eretzhemdah.org OU ISRAEL CENTER

Puah for Fertility and RABBI GIDEON Machon Gynecology in Accordance with Halacha WEITZMAN

To Thank and To Praise

that he wanted to check that everything was in order. He said something very different.

My wife and I presumed that we had misheard or misunderstood, but he was insistent. Someone else had paid for our meal.

hanukah is a time “to thank and to praise”, to recognize the gifts that we receive from God and from those around us. A sort of Jewish Thanksgiving that is a golden opportunity to express our gratitude. There are many ways to show appreciation, and I recently experienced a very touching and creative way.

Showing appreciation ensures that the person knows that they are valued and their work and efforts are cherished A few weeks ago my wife and I were in New York for a few days. One evening we went to a restaurant but, unfortunately, it was closed. Since it was raining we did not want to go too far, and so we found another kosher café nearby. We made our order and sat down. After a few minutes the food arrived, and then the waiter came over to us. I assumed 60

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“Your meal has been paid for.”

We did not see anyone else in the café and persistently asked the waiter who had paid. He told us that a woman who had previously been in the café offered to pay our bill but did not leave her name. She did leave a note thanking Puah for their help and added a blessing that we should be able to continue helping many other people. We were very moved by this gesture and it is always nice to receive feedback. Showing appreciation ensures that the person knows that they are valued and their work and efforts are cherished. This was an original way to say thank you but one can be more direct and simply say Thank You to someone whom they want to thank. Around the days of Chanukah it is a wonderful opportunity to express thanks for all the Divine gifts and all the human ones as well. Take out a few moments during the eight days of Chanukah to

thank a spouse, a family member, a coworker, an acquaintance or anyone else who deserves a few words of praise. And so I want to thank the anonymous woman who paid for our meal and I hope to realize her blessing to continue to help Am Yisrael as best I can. I appreciate your show of thanks and it motivates me to be even better and more sensitive in my work at Puah. Chanukah Sameach to all. The Puah Institute is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Offices in Jerusalem, New York, Los Angeles & Paris. Contact (Isr) 02-651-5050 (US) 718-336-0603 www.puahonline.org

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TORAH VEHA'ARETZ RABBI MOSHE BLOOM INSTITUTE BY www.toraland.org.il/en

Goji Berries

with the question: is the goji berry subject to orlah laws? Trees vs. Vegetables

A goji berry plant growing in Shavei Darom, one of the experiments at Torah VeHa’aretz Institute. Photograph by: Agronomist Yehuda Heller. What is a Goji Berry? The goji berry plant (Lycium barbarum) is a perennial bush 1–3 m high originating in Southeast Asia. It blooms during the summer and its fruit somewhat resembles cherry tomatoes, growing 1–2 cm long. Rich in Vitamin C and other vitamins, amino acids, antioxidants, and additional health benefits, many consider it a super food. Until just a few years ago, dried goji berries were imported from the Far East and sold expensively in Israel. In recent years, Israeli farmers began growing goji berries locally so they could sell it fresh (at higher prices). The farmers turned to the Chief Rabbinate; Rabbi Yizchak Yosef, the Sephardic chief rabbi, then contacted Torah VeHa’aretz Institute 62

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The goji berry plant is perennial and grows branches from its trunk, which classifies it as a tree. However, the Radbaz maintains that plants bearing fruit in less than a year from the moment the seed is planted are considered vegetables. Most Sephardi poskim follow this ruling, including the Ben Ish Chai and Rabbi Ovadia Yossef. Most Ashkenazi poskim do not accept the Radbaz’s chiddush. The current situation in Israel To test whether or not the goji berry plant is a vegetable, we planted it in our agricultural experiment plot. Indeed, it bore fruit in less than a year. Following our experiment, Rabbi Yitzchak Yosef issued a ruling that the goji berry is a vegetable. Today, stores with standard kashrut certification sell fresh goji berries. Those with mehadrin certification do not rely on the heter, however, and do not sell fresh goji berries. Most goji berries sold in health food stores are dried and imported, so they are permitted even to those who eat only mehadrin.

Gustave & Carol Jacobs Center for WEEKLY The Kashrut Education OU KASHRUT PAGE

Question: I only eat chalav Yisroel. Is it permissible for me to eat at someone’s home who eats chalav stam, assuming they serve only pareve foods, if the food will be cooked in a milchig pot? Answer: Rama (YD 115:2) writes that if chalav akum was cooked in a pot, the pot must be kashered. Although it is unlikely that milk from a non-kosher animal was mixed into the milk, chalav akum is treated like any other non-kosher food, and kashering would be required. However, as was explained in a previous Halacha Yomis, there are poskim who permit commercial milk (chalav stam). Therefore, Rav Henkin, zt”l (Teshuvos Ivra 43) writes that even among those who are stringent to only drink chalav Yisroel, there are many who are lenient to eat foods that were cooked in chalav stam pots, especially when visiting

other people’s homes. However, those who do not consider chalav Yisroel to be a stringency, but rather believe it is an absolute requirement, would have no basis to be lenient with cooking in a chalav stam pot. Still, Shach (YD 119:20) writes that if a person considers a food to be non-kosher and is eating at someone else’s home who is lenient, they may eat the food items that meet their standard of kosher, provided the food was not cooked specifically for them (i.e. the food was cooked also for those who are not strict), and they do not know if the pots were used in the past 24 hours.

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FROM THE BY JACOB SOLOMON WRITINGS OF THE RAMCHAL

haraoh said to Yosef: “I had a dream, but there is no one to interpret it. I have heard that you can understand and interpret dreams”. Yosef answered Pharaoh: “It is not in me: G-d shall answer for the welfare of Pharaoh” (41:15-16). Pharaoh said to Yosef (after his detailed interpretation of the dreams): “Since G-d has informed you of all this, there is noone as wise and understanding as you. You shall be in charge of my household and my people shall be sustained by your word…” (41:39-40). Why did Pharaoh elevate a person who earlier that same day was a prisoner and a foreigner at that, to the position of Viceroy of Egypt? Yosef may have interpreted the dream to Pharaoh’s satisfaction, but he did not behave as would be expected of a humble, helpless prisoner, brought before the monarch who had the power of life and death over his subjects. And before even hearing the details of the dream he publicly brought the Almighty into the picture, in a country of polytheism: It is not in me! G-d shall answer for the welfare of Pharaoh (41:16). And after interpreting the dream - before even hearing Pharaoh’s reaction, he presumes to tell him how to tax his own people in preparing the land for the 64

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seven years of famine. In responding to this question, the Ramchal in Adir BaMarom 19:7 explains that the people of Am Yisrael all receive hashgacha peratit, meaning that G-d intimately keeps an eye on them and, within the range of human free choice, guides their paths as individuals. This can be though pleasant means, and this can be through extremely trying and demanding situations. G-d does this to give their souls the opportunity to make a tikun, to correct themselves, and to improve themselves. This fits in and is consistent with G-d message voiced through Amos’ pointed rebuke: “Out of all nations, you [Israel] are the only ones that I know. For that reason, I will recall all your sins” (Amos 3:2). This declaration actually stems from G-d privilege to those who whose very spiritual root emanates from Avraham, Yitzchak, and Ya’akov. With the other nations of the world, G-d, explains the Ramchal, is more distant. Various angels keep an eye on their general fortunes and fates, but they only encounter the Am Yisrael version of hashgacha peratit, which can certainly be for good, where what they are doing interacts with Am Yisrael. One illustration. Today’s Frankfurt is

reckoned as one of Europe’s prosperous cities. Yet it is frequently observed that it does not have quite the same forwardlooking edge of the pre-war period when it had a sizeable and highly influential Jewish population.

In saying that G-d would answer for Pharaoh’s welfare, he showed himself to be a fully loyal servant of the Almighty Possibly, this applies here. Yosef was described as Na’ar Ivri, a young man of the Hebrews. That may well have registered as his being the person receiving the hashgacha peratit that was needed to interpret the dreams that were troubling him so much. Pharaoh thus put him to the test. In recounting this dreams to Yosef, he put in several differences. One of them is that in Pharaoh’s dream the seven healthy cows stood next to the seven lean cows (41:3). Pharaoh did not mention this detail to Yosef. Nevertheless (as the Meshech Chochhma points out) this detail was the essential fundamental in Yosef’s interpretation: Behold seven years are coming - there will be great satisfaction… then seven years of famine will rise after them (41:29-30) - straight afterwards, signified by the two groups of cows standing together. Pharaoh recognized and was confirmed in Yosef’s being guided hashgacha peratit when he interpreted details he himself had

withheld from Yosef. Similar to Avraham Avinu, with whom Avimelech observed and declared: “G-d is with you in whatever you do” (21:22). Pharaoh may well have seen the value of having the G-d of Israel behind him. In addition, in saying that G-d would answer for Pharaoh’s welfare, he showed himself to be a fully loyal servant of the Almighty. In the eyes of Pharaoh, a person who realized that G-d was intricately guiding him at all times would use a position of power for the good, rather than for the exploitation of humanity: the prohibition of theft is one of the sheva mitzvot de B’nei Noach (Seven Noachite Laws). Finally throughout Yosef’s speech he did not show any concern whatsoever for his own personal plight - a prisoner in the King’s dungeon. This impressed Pharaoh to the degree that Yosef was indeed exclusively a personal carrier of G-d’s wisdom and that this wisdom could be applied to the solution of his problems: Could we find another like him - a man who has the spirit of G-d in him? [Note: the fact that Pharaoh recognized the hand of G-d in his fortunes did not mean that he would have had to adopt the faith of the Patriarchs. As the late Rabbi Kopul Rosen put it, a man who has twelve gods has room for a thirteenth. Also note that G-d’s being especially close to His People also includes His high expectations of them, as set out by the Torah and Tradition] OU ISRAEL CENTER

RABBI BEREL WEIN Rav, Beit Knesset Hanassi, Jerusalem

osef’s dramatic ascent to power in Egypt is recorded for us in this week’s parsha. It is noteworthy that Yosef does not appear to be at all surprised or amazed by the sudden turn of events in his fortunes. A person who lives by dreams is never surprised when the dream turns into reality. Yosef always expected his dreams to come true in this world. So did his father Yaakov. And in truth so did the brothers, and that is why Yosef discomfited them so deeply. Had they felt the dreams of Yosef to be utter nonsense they would not have reacted as strongly to them as Yosef related what he dreamt. They were threatened not because the dreams were nothing, but, rather, because they were something. Their apparent blindness and stubbornness they displayed by not recognizing Yosef standing before them stemmed from their necessity to deny the validity of his dreams. When Yosef will reveal himself to his brothers, they will instinctively believe him that he is Yosef, because of the stock they subconsciously placed in his dreams all along. Practical people are afraid of

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dreamers, not because of the dreamer’s impracticality, but, rather, because the dreamer may turn out to be right after all. This has been proven time and again in Jewish history.

Yosef’s greatness lies in his ability to remember and believe those dreams after he has risen to power The holiday of Chanukah that we are currently celebrating proves that the dreams of the Maccabees overcame the practicalities of the Hellenist Jews who were willing to survive by becoming more Greek than Jewish. Jews over the ages could have reasonably quit and given up the struggle to survive as Jews countless times. It was always the dreamers that persevered and they have always been proven to be right and practical. The Torah attributes the success of Yosef to the fact that he remembered his dreams. It is one thing to remember dreams of grandeur when one is poor and

imprisoned. Then the dream provides hope and resilience to somehow continue. Yosefâ&#x20AC;&#x2122;s greatness lies in his ability to remember and believe those dreams after he has risen to power. He could easily have ignored his brothers and could have put all of his past behind him. He was now a great success. So why continue to pursue his dreams which by so doing ultimately could sorely endanger his position and achievements? Nevertheless, Yosef doggedly pursues the full realization of his dreams. Many times in life we are frightened of advancing because we think we thereby risk what we already have. Judaism preaches caution in tactics and how to achieve certain goals, both spiritual and physical. But it never advocates compromising the great Jewish dreams as outlined in our Torah and tradition. We are bidden to be prudent about life decisions, but the goal of ascending the ladder of Yaakov is never erased from our consciousness. When seeing his brothers before him, Yosef has the choice to leave them and him be as is now and they are. But he chooses to pursue his dreams to their fateful end. That has become a lesson for all later generations of Jews as well. For only the full realization of Yosefâ&#x20AC;&#x2122;s dream is the catalyst for reuniting all of Israel as a nation. Shabat shalom Chanuka sameach Rabbi Berel Wein OU ISRAEL CENTER

op-left is the Davka Judaica graphic of Par'o and his dream(s) * Mickey Mouse, the sorcerer's apprentice, for the wizards of Egypt * When the Wine Steward finally told Par'o about Yosef, he (Yosef) was brought up from the dungeon and cleaned up. Tradition tells us that it was Rosh HaShana when he came before Par'o hence, the Shofar... * and he shaved for the occasion - hence the electric shaver with the Shofar * scarab ring, like the one Paro gave Yosef when he decided to appoint Yosef "over Egypt" * 20% was part of Yosef's plan for Par'o, to take a fifth from each producer during the years of plenty, so that there would be enough to go around during the famine * 10+1+? was the brothers' answer to Yosef's question about their family. We are 10 brothers, son of one man. Plus one other brother who is at home, plus another who's whereabouts are unknown * Botnim (now peanuts but originally pistachio - Biblical Hebrew and modern Hebrew differ on occasion) were part of Yaakov's gift package. * The silver cup is Yosef's (did he get it as a Bar Mitzva gift?), used to frame Binyamin * Sack of coins is for the double portion of money the brothers found returned to their sacks * At the bottom is a scene from Megilat Esther, with Haman leading Mordechai through the streets. There are many similarities between that Megila scene and what was done with Yosef. parading him... calling before him... the king giving a ring... and more â&#x20AC;˘ The bell is for the words VATIPA'EM RUCHO, his (Par'o) spirit was troubled. The word appears only 68

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one other place in Tanach, in Daniel, where it has the same context: being troubled as a result of a dream. Rashi in Mikeitz explains it as having the feeling of a bell ringing inside (one's chest or heart, perhaps) * Shirt with the 6 on it is a play on BIGDEI SHEISH, garments of linen, that Par'o clothed Yosef with * Club 365 is associated with the store HAMASHBIR. That is what Yosef was for the Land of Egypt (B'reishit 42:6) * Key with the picture of ET stands for the pasuk in which Yosef instructs his people that the brothers will eat with him, the words are KI ITI YOCHLU HA'ANASHIM * The emblem of the State of Israel comes from the haftara, which comes from Zechariya * Part of Zechariya's message is LO B'CHAYIL, not with military might - hence, the Xed out soldier. This is not to say that we shouldn't have the best army possible. That is our Hishtadlus. But we must understand that our greatest weapon, so to speak, is G-d's spirit on our side - something we get when we are faithful to Him. The leaders of the State whose emblem comes from the Navi should learn the lesson of the prophecy of the same source â&#x20AC;˘ Hess logo is for words in the haftara: Hass kol basar. Hess, meat - get it? * Tide is for Yehoshua KG's soiled garments * Guitar-like stringed instrument is an OUD, a word from the haftara (with a different meaning) * Lower right is a play on Yaakov's telling his sons that there was Shever b'Mitzrayim (SHEVER means 'provisions' and also means fraction * the particular fraction is for the opinion that the Chashmona'im used 1/8 of the supply of oil they found for each of the 8 nights until new oil would be available * Kettering University is in Flint (Michigan). Flint is TZUR. With the LE you get one of the Nesi'im: ELITZUR * Olive Oyl is a give-away * Parking sign with max. of 25 cars is CHANU- KAFHEI, CHANUKA * portrait between the oud and the shirt, is an artist's conception of Rav

Yosef Karo. A.k.a. the Beit Yosef, a phrase found in Mikeitz twice and once more in Vaychi (plus 10 more times in the rest of Tanach)* The fellow that Olive Oyl's left foot is pointing to is Sigmund Freud, known as the father of dream interpretation (but we know otherwise).

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SHABBAT CHANUKAH SPECIAL

Be a Lamp Lighter

Today, there are so many lamps just waiting to be lit.

A pious Jew is one who puts personal affairs aside and goes around lighting up the souls of others with Torah and with mitzvot. Jewish souls are ready to be lit... it is simply a matter of uncovering the spark that is hidden within.

he revered Lubavitcher Rebbe, Rabbi Menachem Mendel Schneersohn zt”l, once shared the following teaching: A student asked the Rebbe, “How does one become a pious Jew?” The Rebbe replied, “To be a Jew is to be like a street-lamp lighter.” “In the olden days, there was a person in every town who would light the gas street lamps with a fire that he carried at the end of a long stick. On the street corner the lamps were there ready to be lit. The lamplighter knows that the fire is not his own personal fire to keep for himself. He goes from lamp to lamp to set them alight.

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It is written, “The soul of the human is a lamp of God”( Proverbs 20:27).

When you reach out with the essence of your soul, then the essence of your soul bonds with the essence of your friend’s soul; when you reach out with love, the Godliness within your soul unites with the Godliness in your friend’s soul. In this way the lamp is lit. This is the true calling of a Jew, to be a lamplighter- Your mission is to light up souls. From The Light That Unites Chanukah Companion, OU Press

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SHABBAT CHANUKAH RABBI AZARYA BERZON SPECIAL WITH Rabbi and Rosh Kollel, Emek Learning Center, Jerusalem

The Symbolic Meaning of the Two Lights

ometimes Hashem reveals himself from very close, for example, at Har Sinai. Other times He reveals Himself from a great distance. Chanukah represents the far distant light. The closer we come to it, the further it seems to remove itself. We experience the light of Chanukah as one who steps outside on a clear night and gazes at the stars, and the constellations of the heavens. We can perceive the light, but it is distant. “Ner Chanukah” represents the sense of remoteness, as we perceive the stars. On Yom Kippur eve we recite the verse, “Or zoruah L’atzaddik, ulishrai lev simcha”. Such is the Shabbat light, a light that shines from the righteous and fills their hearts with joy. But the Chanukah light, psychologically, is as far away as the stars. The Chanukah candles may be compared to the “kodesh kodoshim” (the Holy of Holies of the Beit Hamikdash). In spite of the physical closeness, they are 72

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millions of miles away. The Shabbat light represents the stage in human life in which man has no questions or problems regarding faith. It is comparable to young people who are not searchers; they see that their lives are illuminated, straight and simple. On the other hand, the second light, that of Chanukah, is like the light which Hashem created at the time of creation but immediately hid away, reserving it for the “Tzaddikim” (righteous). The first light tells men a joyous truth! The second light (which is similar to the light of the distant stars) tells a discouraging tale. The latter light says to man: “you will never get close to me”. It humbles man who by nature is vain and proud. However, despite the fact that the cosmos appears to man as mechanical, devoid of the Divine presence, nevertheless, beyond the Cosmos there is the Maker. Therefore all is not lost, for there is a Being that watches over man. On the one hand we are discouraged “what can I accomplish”? But the knowledge that beyond all is the Almighty is the knowledge which encourages. That is why the lighting of the menorah in the Beit HaMikdash is combined with the burning of the “Ketoret”. The Torah states (Shmot 30:7-8) “In the morning Aaron shall burn the lamps and the incense. In the evening when he lights the menorah he shall again burn the incense.” When Aaron

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put the “Ketoret” upon the hot coals of the “mizbayach Hazahav” (Golden Alter), a mist arose that partially hid the light of the burning “nerot” of the menorah so that the Kohein could hardly see the light. The purpose of the menorah was to illuminate the world, to tell the truth and to enlighten man. But the light of the menorah was hidden by the mist.

The Chanukah light conveys to klal Yisrael a critical message. It tells us that no matter how far away He is, He will come closer There is a second analogy between lights, near and far, and the two segments of the “kedusha” which we recite daily. The “kedusha” was revealed at different eras to the prophets Yeshaya and Yechezkal. It represents the two stages in man’s pursuit for holiness. When Yeshaya beheld the vision of the angels reciting “kedusha”, he heard the words “kadosh, kadosh, kadosh...m’loh chol ha’aretz k’vodo”. The entire world is filled with His holiness, to every last grain of sand. Yeshaya received this prophecy during a period of Jewish history in which the state of Israel was secure and the Beit Hamikdash was strong. It was a time when he could perceive the glory of Hashem wherever he turned. Yechezkal, on the other hand, lived during the period of the destruction of the first Beit Hamikdash, and was himself 74

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taken as a prisoner. He could not see Hashem’s “kavod” everywhere. The glory of Hashem was hidden and obscured. The words Yechezkel heard were “Ayay makom k’vodo?” (where is His glory, where is His holiness?). He couldn’t say “m’loh chol ha’aretz k’vodo”. He was like a Jew in a concentration camp to whom Hashem seems very far away. During such times we say “Baruch shem k’vod malchuto l’olam vaed” (Blessed be the glory of Hashem from His abode). When we comfort the bereaved we use the words “Hamakom yi’nachem etchem” (may Hashem comfort you). We do not describe Hashem as “Hakodosh Baruch Hu”. “Hakodosh” is close; “Hamokom” is far away. The mourners experience Hashem as “Hamakom”. Chanukah was a time of great troubles and for the 200 years following the miracle of Chanukah until the final destruction of the second Beit Hamikdash there was constant struggle. The Chanukah light conveys to klal Yisrael a critical message. It tells us that no matter how far away He is, He will come closer. The first Beit Hamikdash was “kadosh kadosh” with His glory revealed to all, but the second represents the Divine presence in hiding and mystery, during a period of poverty and religious persecution. Paradoxically, the first Beit Mikdash, even though so glorious, vanished with the flames. But kedusha (holiness) never left the second one. It is for this reason that we cannot use the light of the Chanukah candles. The light of Chanukah represents the hidden light that will be revealed.

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SHABBAT CHANUKAH SPECIAL WITH RABBI AARON GOLDSCHEIDER

Discovering What’s Inside a Sufganiya

ou may be surprised to learn that the scrumptious sufganiya is not a modern innovation.

The earliest reference to the fried pastry eaten on Chanukah is found in the writings of the Rambam’s father, Rabbi Maimon ben Yosef (born c.1110). In a fascinating passage he emphasizes the importance of observing minhagim, customs, in Jewish life. He cites the following example: “One must not make light of the custom of eating sofganim [fried fritters] on Chanukah. It is the custom of kadmonim [the ancient ones].”

‫ופשט‬...‫“אין להקל בשום מנהג ואפילו מנהג קל‬ ‫והיא מנהג הקדמונים” (שריד‬...‫המנהג לעשות ספגנין‬ )‫ופליט‬ However, this custom remains enigmatic. Why specifically the sufganiya? Apparently, we wish to commemorate the miracle by eating food rich in oil, however, there are many other oil-filledfoods that could have been chosen to fill this role. We will discover that the sufganiya, 76

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the very word, and even its unique look, has a direct link to the Menorah and the holiday of Chanukah. Aharon HaKohen is instructed to light the Menorah in a somewhat surprising section in the Torah. The mitzvah of the Menorah is introduced in the book of Sh’mot, but strangely, the Torah details its lighting in the book of Bamidbar. Why? Rashi offers his well known answer (Bamidbar 8:2): “Aaron felt badly when he saw the princes of every tribe offering sacrifices at the inauguration of the Mishkan, however, his tribe was not included. God responds with the following pledge: “Your role is greater than theirs, for you kindle and prepare the lamps,’’ referring, of course, to the lighting of the Menorah. The classic Torah commentator, Ohr HaChaim Hakadosh, Rabbi Chaim ben Moshe ibn Attar (1696-1743), asks: ‘Why would Aharon be assuaged when informed that he would light the Menorah? If the Holy One wanted to appease Aharon, he could have simply told him that he was the one who enters the Holy of Holies on Yom Kippur, which is much more significant. Why does Hashem attempt to lift his spirits by highlighting his Menorah lighting? (Ohr HaChaim, opening of parshat Be’haalotcha).

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The Ohr HaChaim offers a penetrating answer: He cites the Talmudic position which says that although the Menorah was made of one piece of gold, the neirot, the cups which held the oil, were not attached to the Menorah.These pieces were removed daily, washed thoroughly with a sponge and would then be set back in place at the top of each branch for the daily lighting (Menachot 88b). Unlike any other vessel in the Beit Hamikdash the Menorah was pieced together daily. There was a ‘chanukat hamenorah’, a daily dedication. We now have a better understanding why Hashem chose to placate Aharon particularly with the mitzvah of the Menorah. The Menorah was different from all the vessels. No other vessel in the Temple was reconstructed daily. In other words, Hashem related this to Aharon: ’The nesi’im, the princes, only inaugurated a single time, but Aharon, you will inaugurate and take part in a dedication on a daily basis.’ We now circle back to our question: Is there a special significance to the ‘sufganiya’? The Talmud’s description of the daily cleaning of the neirot of the Menorah reveal the answer. A sfog, sponge, was used daily to clean the neirot and prepare the Menorah for its lighting. The term sfog shares the same root word, as sufganiya. The sufganiya is a food which looks and functions like a sponge that was used to arrange the Menorah. Not only was a sfog used daily to clean the neirot of the Menorah, it was essential 78

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for its daily ‘chanukah’, rededication. This connects, of course, to the name of the holiday, Chanukah, which was based on the celebration of rededicating the Beit Hamikdash after the miraculous victory of the Maccabees. Evidently, the minhag to eat sufganiyot over the holiday has profound inner meaning. This sweet treat actually integrates two essential themes of the holiday: the Menorah and rededication. As we indulge in a delicious sufganiya (or more than one!) over the days of Chanukah, may every bite enhance the sweetness of the holiday. May it prompt us us to recall the miracle of the oil lasting eight days. But more deeply, may it remind us of the golden Menorah that stood in the Temple and our yearning to see it lit again. The ‘festival of lights’ reminds us that the day will surely arrive when the Jewish people will witness the ultimate rededication of the third Beit Hamikdash in Yerushalayim Ir Hakodesh.

‫בימים ההם בזמן הזה‬ As it unfolded in the past, may we see it come to pass in our own day.

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SHABBAT CHANUKAH RAKEL BERENBAUM SPECIAL WITH Torah Tidbits Contributor

Maoz Tzur Yeshuati

any people sing MAOZ ZUR after lighting the Chanuka candles. This piyut was written in Germany in the 13th century, during the Crusades by someone whose name is Mordechai. His name can be found in the first letters of each of the first five stanzas and is a way you can remember the order of the song. There must be something truly unique about this song since it has been broadly accepted and can be found in the siddurim of both Ashkenazim and Sepharadim and is heard sung by burning candles around the world. The main message of this piyut, with six stanzas, is how God protects us and saves us from our enemies throughout our long history, and how we should give thanks to Him. This theme is elaborated on in stanzas 2-5. Each paragraph describes how God saved us from one of the four diasporas and from their cultural influences; Egypt (where we were enslaved), Babylonia ( under Nebuchadnezzar), Persia ( the Purim story), and Greece (the Chanuka story). If we think about it, this is a song that could really be sung for other 80

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holidays throughout the year. It would also be appropriate to sing at the seder when we were redeemed from Egypt, or at the Purim seudah when we were saved in Persia. Why is it only sung on Chanukah? One reason could be is that for Pesach and Purim there are many other appropriate things to sing, so we don’t need to add something else, but there aren’t many other songs that mention Chanuka. I found another answer in the book “Be’orech Niree Or”, an anthology of articles on Channuka published in memory of Danny Cohen z”l killed in Hevron while fighting to protect our land. Prof. Ephraim Chazan, and Dr. Israel Rozenson say that it became associated with Channuka in order not to waste the special time when the candles are burning. The Shulchan Aruch ( Orach Chaim 672:2) tells us that the Channuka candles should burn for at least a half hour. Especially the women are not supposed to work during this time. By singing songs with a message, such as MAOZ ZUR, we are able to put more meaning into this time. Besides singing Maoz Zur, we can use this special time to recite chapters of Tehilim such as number 30 – MIZMOR SHIR CHANUKAT HABAYIT – for the

dedication of the Temple, number 67 – which is shaped like a Menorah, and number 133. We should also use this time to tell all those around us about the wondrous things God has done for us already – in order to publicize the miracles.

1-2 onions, minced

In the last verse of MAOZ ZUR, we plead to God to bare his hand to bring the final salvation which we have been promised but has not yet arrived. We ask the Almighty to take revenge on the “wicked nation- MEUMA HARESHA’A” - “ADMON – the red one”. This refers to Esau/Edom whose descendants brought the current exile, may He redeem us very soon.

1 tsp. baking powder

RECIPES Since the second verse of MAOZ ZUR talks about the Egyptian exile, and this week’s portion starts the ball rolling towards the descent into Egypt, I thought to include a latke recipe from Egypt. These Tamiya, fried patties are made with fava beans which we see from Rashi in next week’s portion of Vayigash (45:23) are considered to be TUV MIZRAYIM - Egypt’s finest products. Tamiya, are the Egyptian version of falafel, but made with fava beans instead of chickpeas.

TAMIYA (FAVA BEAN) LATKES

3 to 5 cloves garlic, crushed ¼ c. chopped cilantro or fresh parsley 1/4 c dill, chopped 1 to 2 tsp. ground cumin

¼ to ½ tsp. pepper 1½ tsp. salt 1 1/2 tsp. ground coriander (optional) 1 c. Sesame seeds(optional) Flour for coating Oil for deep-frying Soak the beans overnight. Drain. If the beans have skins, rub to loosen and discard the skins. Pat beans dry with a towel. Process them in a food processor but only until the beans form a paste. (If blended too smoothly, the batter tends to fall apart during cooking.) Add the onions, garlic, dill, cilantro, cumin, baking powder, salt, pepper, and coriander, if using. Refrigerate for at least 30 minutes. Shape the bean mixture into 1-inch balls. Flatten slightly and coat with flour, and sesame seeds. Heat at least 1½-inches of oil over medium heat. Fry the latkes until golden brown on all sides, about 5 minutes.

3 cups dried fava beans, (preferably skinless) OU ISRAEL CENTER

SHABBAT CHANUKAH ZEMIRA OZAROWSKI SPECIAL WITH Director of Community Programming OU Israel Center

nce there was a simple man who went into a Seforim store to buy a siddur. The owner of the store handed him a basic siddur which started with Modeh Ani. The man asked instead for a thicker Siddur which began with all of the halachot and minhagim of tefilla, as well as extra tefillot to add at the beginning of davening. The store owner asked him “Why do you want this siddur? You don’t seem the type who would be interested in all these extra halachot and tefillot”. The man answered him, “No, I am a simple Jew and all I need is the basic davening. But I know that over the years, pages at the beginning of the siddur begin to fall out. If I buy a basic siddur and the front pages fall out, I will be missing part of the tefilla, and I won’t be able to daven. But this thick siddur has all sorts of introductions so even if the front pages fall out, I will always be left with the basic tefilla” (Hegyonei Halacha) This story is a Mashal for the message of Chanukah. How so? In Judasim, there is a well-known concept known as Hiddur Mitzvah – we are instructed in Gemara Shabbos that we should always try to beautify our Mitzvos as much as possible – to try and buy the nicest Esrog, to build a beautiful Sukkah etc. However, on Chanukah, we have an even higher level of hidur. We are almost obsessed with Hiddur Mitzvah on Chanukah – Not only do we try 82

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to light our candles on the mehadrin level (one extra candle per night), we try to go a step forward and light on the mehadrin min hehadrin level (one chanukiyah per family member). We try to use oil instead of candles, and not just any oil, specifically olive oil. Usually, we are limited in how much we spend on beautifying our mitzvot (Bava Kama – one should only spend up to a third of the cost of the Mitzvah) and here we spend exponentially more. Why do we have this extra emphasis on hiddur specifically for Chanukah? The answer is that hiddur is a message that is unique to the story of Chanukah. The Bach explains that Hashem allowed the Greeks to prevail over us because we were lacking in our excitement for the mitzvos and the Bet Hamikdash, and were being negligent in our observance. Since we didn’t show the proper enthusiasm, those mitzvot were taken away from us and the Greeks prohibited us from bringing Korbanot and lighting the menora. How did we rectify the situation? By showing our excitement for mitzvot through Hiddur Mitzvah. The Bet Halevi explains that in the Chanukah story, according to the letter of the law, the people really could have used smaller wicks and then they would have had enough oil to last for eight days without any miracle. Additionally, we learn in

Gemara Pesachim 77a that in a time of need, it is actually permissible to light with impure oil. (‫)טומאה הותרה בציבור‬ If that’s the case, we didn’t actually need the miracle of the Chanukah oil!! It would have been okay to simply light with the impure oil or to use thinner wicks and manage with the little oil they had. So why were the people so insistent on using only the thickest wicks and the purest oil?! The answer is that they wanted to rectify where they went wrong. They wanted to start off now on the right foot; they wanted to re-dedicate the Bet Hamikdash in the proper way, without cutting corners. They wanted to do the mitzvah in the best and most mehudar way possible. This teaches us a very important message. In order to preserve Yiddishkeit, we need to go the extra mile. Just like the simple man in the story bought a Siddur with all the extra tefillot and Halachot in order to safeguard the basic text of the Tefilla, we need the extra level of hiddur in order to protect us as individuals and as people, Hiddur gives us an extra level of excitement for our mitzvos which is that spark that carries on to the next generation, and it also creates a buffer zone, an extra fence, so that if G-d forbid, we do begin to become lax, the ikar hadin, the basic mitzvot, will always remain intact. We can now understand clearly why we are so focused on Hiddur mitzvah on Chanukah because after all, that is the very essence of what the holiday is all about. OU ISRAEL CENTER

THE DAILY BY SIVAN RAHAV-MEIR PORTION

Don’t Be Right, Be Patient ‫ ַוַי ְּרא יו ֵֹסף ֶאת‬.‫ּש ַּתחֲו ּו לוֹ ַא ַּפיִם ָא ְר ָצה‬ ְׁ‫ֲחי יו ֵֹסף ַו ִי‬ ֵ ‫ַו ָּיבֹא ּו א‬ ‫ ַוַי ֵּּכר‬ … ‫יהם ַוי ְַד ֵּבר ִא ָּתם ָקׁשוֹת‬ ֶ ‫ַכר ֲא ֵל‬ ֵּ ‫ֶא ָחיו ַוַי ִּּכ ֵרם ַו ִי ְּתנ‬ .ּ‫ְהם לֹא ִה ִּכרֻהו‬ ֵ ‫יו ֵֹסף ֶאת ֶא ָחיו ו‬ And Joseph’s brothers came and prostrated themselves to him, with their faces to the ground. And Joseph saw his brothers, and he recognized them, but he made himself a stranger to them, and he spoke to them harshly…. Now Joseph recognized his brothers, but they did not recognize him. (Gen. 42:6–8) If we are correct, shouldn’t we let everyone know? Broadcast it for all to hear? In this parasha, Joseph comes face-to-face with his brothers. Many years have elapsed since he last saw them. He now holds a senior position in Pharaoh’s household, whereas they have been suffering from famine in the Land of Israel and have come to Egypt to request food. This could have been a very emotional reunion. So why doesn’t he reveal his true identity to them and say, “I am Joseph”? 84

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There is more to this initial encounter than meets the eye. If he would have revealed himself immediately, there could very well have been great excitement, but that emotion would quickly pass to be replaced by anger, frustration, and embarrassment. After all, the brothers had thrown Joseph into a pit. How could they now look him in the eye, and how could he look them in the eye? Why does Joseph draw out the course of events and test his brothers? The emotional reunion will only occur in the following parasha, only once the brothers have proved that they have fully repented of their wrongdoing and undergone a complete change. Only then will they be able to meet their long-lost brother.

We have to be smart when trying to manage a sensitive and complicated situation Joseph’s behavior is a lesson to teach us to think before we act. Even if we are correct, we should consider whether what we wish to say is appropriate and, if so, under what circumstances. There may be a family or a value which is of greater importance and we should carefully weigh our words before impulsively saying something which

may be hurtful to others. From Joseph we learn that sometimes we have to be smart when trying to manage a sensitive and complicated situation so that the outcome does not damage anyone. In the present example, Joseph would have had every right and reason to reveal himself. Yet his behavior teaches us not to get bogged down in being right. Instead, be smart and think how you can get everyone out of this crisis in one piece and united. Sivan Rahav-Meir is an Israeli journalist, currently on shlichut of World Mizrahi movement to the US. She is the author of #Parasha. To receive her daily insight on the portion of the week, text your name to: 972-58-679-9000

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THE NEW OLD PATH BY RABBI BENJI LEVY CEO Of Mosaic United

Beyond Our Wildest Dreams

f all the notable Jewish leaders since time immemorial, Joseph yields the greatest relative influence on the world at large. Certainly, other leaders have held positions of great power, however, Joseph was the viceroy of Egypt when it was unquestionably the greatest civilisation of the time. Yet this illustrious leader also spends many of his years in farfrom-illustrious contexts, left for dead in a pit, as a servant in a foreign house and as a prisoner in jail. A recurring theme at major points of Joseph’s life, which may shed light on the trials and tribulations of this unique leader, is that of his dreams. Dreams offer us the ability to perceive beyond our present condition. If we trace Joseph’s unique and unusual abilities involving dreams at different ages and stages, it is possible to see how his dreams as a young boy ultimately carved out the reality of his life. Joseph begins as an immature youth, with ostentatious visions that reflect an existence that is entirely self-centred. First he dreams within the agricultural setting, 86

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of sheaves, with his family bowing down to him. He then moves on to the skies, whereby his family, represented by the sun, moon and eleven stars, again prostrate themselves before him. When he relates these dreams to his family, his father scolds him and his brothers’ jealousy increases, leading to the beginning of his downfall. His brothers throw him into a pit and sell him into a slavery that leads him into one of Egypt’s jails. In the jail cell, Joseph encounters two of Pharaoh’s courtiers – the butler and baker, both of whom had nightmares that distress them greatly. This is stage two of Joseph’s dream encounters. This time however, he uses his abilities very differently and rather than using his skills to interpret his own dreams, he interprets the dreams of others, alleviating their confusion and offering valuable insights into the inner workings of their minds.

It is this final interpretation that ultimately launches him into the highest possible position Throughout this process Joseph undergoes dramatic contextual changes, from being his father’s favourite in his own home, to an estranged slave in an

alien land. A change of context can often be the greatest catalyst for a change of self, and though Joseph endures seemingly traumatic experiences, each one leaves an imprint on him for the better, leading to a distinct maturing over time. Each dream interpretation serves as a rung on his ladder of growth. Though boasting of his dreams to his brothers leads to his downfall, his act of deciphering the butler’s dream in the Egyptian jail ultimately leads to his redemption. When Joseph dreams of himself at the epicentre of his existence, with others serving and bowing to him, he hits rock bottom. But when Joseph uses his talents to serve others rather than himself, placing their dreams at the centre rather than his own, he begins a journey of self-renewal that culminates in success.

And eventually, Joseph is brought before Pharaoh in a final attempt to shed light on the King’s troubling dreams. It is this final interpretation that ultimately launches him into the highest possible position he can attain – that of the viceroy of Egypt. It seems that if we aspire toward success by self-centred means we may never reach it. But when we interpret the nightmares of others into dreams, and help them realize their subconscious aspirations, the world becomes our ‘oyster’. Through Joseph’s realisation and evolving use of his unique talent, it becomes apparent that redeeming others is the ultimate key to self-redemption, and illuminating their dreams can carry us all beyond our wildest dreams.

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CHIZUK & IDUD for Olim & Not-yet-Olim

Jewish Genius

osef's story is a remarkable one on a number of accounts. He repeatedly rises up high only to fall back down once again, in a manner which brings to mind the Talmudic saying “Me’igra Rama L’bira Amikta” – from dizzying heights to the deepest depths (Chagiga 5b). Having achieved the prized status of the favored son, pampered and beloved by his father, Yosef is taken captive, cast into a pit, and enslaved in Egypt. His meteoric rise to prominence in Potiphar's home is swiftly followed by his public humiliation and imprisonment. However, each time he slips back down, we read of Yosef's subsequent ascendance to even higher plateaus, and he ultimately assumes the role of the vizier of the mighty Egyptian kingdom managing its vast economy. Throughout the different stages of this dizzying saga, Yosef is recognized by all those he comes into contact with as being exceptionally intelligent and bold; stupendously ambitious with a unique “out of the box” mode of thinking. (Ramban) he Torah depicts a prime 88

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BY RABBI YERACHMIEL RONESS Ramat Shiloh, Beit Shemesh

example of this type of inventiveness in describing Yosef's novel solution which allowed for the first time the long-term storage of one season's surplus produce]. It would seem that the very same qualities which caused Yosef to shine, fueling his success, concurrently fed the burning envy which in turn led to his downfall. Unlike his brothers, Yosef is not solely focused on Jewish concerns. In keeping with Hashem’s directive to Adam of V’Kivshua- to master the universe - he takes part in the global discussion, and thus may be seen as the epitome of the historical phenomenon known today as ‘Jewish Genius’. Scholars will dispute the reasons for its existence, but agree that the predominance of Jews amongst Nobel prize-winners is disproportionate to their numbers. The Jews constitute a fifth of one percent of the world’s population yet, in the second half of the 20th century they were awarded 29% of all Nobel prizes. Similarly, many have noted the disproportionate number of Jewish scientists, professors and scholars at Western Universities. When an award is announced we instinctively check whether the recipient is of Jewish descent and are often gratified by a sense of “Jewbillation”…

Taking 'Darshanic license' we may say that Yosef, fully embodying this unique quality, should be seen as the forerunner of three major revolutionary concepts of the 20th century- all introduced by individuals of Jewish descent- Marx, Freud and Einstein. Managing the Egyptian economy, Yosef – foreshadowing Marx -introduced what Prof. Eldad referred to as “StateCommunism”, buying up all the land, and introducing a state-run economy. His preoccupation with dreaminterpretation reminds us of Freud and psychoanalysis; while his moniker: “Tzafnat Paneach”, decoder of secrets, may hint to an Einstein-like dedication to the cause of deciphering the workings of the universe. These three world-class luminaries filled the role of Jews as revolutionaries. Just as Abraham was an iconoclast in the theological realm, waging war with the idolatrous concepts of his day, their original, bold, thinking introduced novel patterns of thought which revolutionized 20th century thinking. In modern Israel this same Yosef-like quality is perhaps most evident in the world of high-tech where Israeli start-ups are legendary for their innovative ideas and breakthrough knowledge.

What is the source of this unique capacity? A South Korean film crew came to Israel to capture Yeshiva students learning at Poneveszh and Sha'alvim Yeshivot. When asked to explain their interest in Talmudic study they replied that they are eager to tap into the secret of the "Jewish Genius", which, they concluded, must be traced back to the study of the Talmud. - Perhaps this observation is itself an expression of Chokhma Bagoyim… The phenomenon we have described exists world-over, indeed, Yosef himself rose to prominence in exile. Nevertheless, the Talmud teaches us that there is something special about the air of Eretz Yisrael which induces intelligence, 'Avira d’Eretz Yisrael Machkim’, (Bava Batra 158b). Echoing R. Kook's sentiments at the opening of the Hebrew University in Jerusalem, we can hope to speedily see the day when the current brain-drain from Israel will be reversed, and Jewish geniuses world-over gravitate back home, then once again 'Mitzion Tetzei Tora', including the Yosef-like teachings, which will materially benefit all of mankind.

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RABBI EPHRAIM SPRECHER Faculty, OU Israel Center

Yosef’s Brothers See the Light

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Yosef’s brothers then said one to another, but we are guilty concerning our brother as we saw the anguish of his soul when he pleaded with us and we paid no attention, that is why this anguish has come upon us.” (Bereshis 42:21) This verse describes how Yosef’s brothers became introspective on experiencing the strange and cruel behavior of the Egyptian Viceroy (Yosef) towards them. They recognized that what was happening to them was a Divine punishment for the way they had mistreated Yosef 22 years earlier. Ramban explains that the brothers recognized that the callous and cruel way that they had refused to even listen to Yosef as he pleaded with them not to sell him into slavery was even worse than the actual sale itself. How could they harshly and callously witness the suffering of their own brother and not be aroused to mercy and compassion? This sin was the cause of their present predicament of being treated with such cruelty and callousness by the Egyptian Viceroy. Yosef’s brothers 90

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clearly saw the Hand of G‑d – Measure for Measure. Rav Pam explains that the lesson is that when a person abuses another person in word or deed, he must do Tshuva not only for the act itself, but for the cruelty inherent in such abusive behavior. How can a descendant of Avraham Avinu, the very pillar of Chesed, act in so cruel a manner to a fellow Jew? Where is the trait of compassion and sensitivity characteristic of the Jewish People? This applies not only to physical abuse but even to a degrading comment or public shaming from which the other person is unable to protect himself. The cruelty of taking advantage of someone who is powerless to defend himself is according to Rav Pam, more vicious than the actual abuse itself. This acknowledgement and realization by Yosef’s brothers was their first step toward a complete Tshuva which would culminate with the reunification of Yaakov’s family and the birth of the Jewish Nation.

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TORAH 4 TEENS BY TEENS NCSY ISRAEL Gaby Novick Director of Regional Development, NCSY Israel Yosef’s Solution Based Approach Pharaoh calls his sorcerers and sages to provide an interpretation to his dreams. The Pasuk states "Pharaoh related to them his dream, but no one interpreted them for Pharaoh” (Bereishit 41:8). Rashi explains that these advisors did in fact offer interpretations, but they were not “for Pharaoh” i.e. they were not accepted by Pharaoh. Pharaoh then summons Yosef after hearing of his impressive ability to interpret dreams and Yosef provides his interpretation (or as Yosef puts it, God’s interpretation) – one that is accepted by Pharaoh to the extent that he promotes Yosef from a prisoner to the second in command of

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Egypt. Why did Pharaoh accept Yosef’s interpretation over the interpretation of all of his advisors? How did he know that Yosef’s explanation was correct? From looking at the Pesukim it is clear that Yosef does not just offer an interpretation. Once he has completed the interpretation, Yosef continues and says, “So now, let Pharaoh seek out an understanding and wise man, and appoint him over the land of Egypt…” (Bereishit 41:34). After explaining to Pharaoh the meaning of his dreams, Yosef offers a solution. He provides Pharaoh with ways of coping with the impending famine. Perhaps this is why Yosef is most trusted from amongst all the interpreters. He does not just see the problem; he takes it upon himself to suggest a solution. I admire NCSY Israel for adopting a “Yosef philosophy.” We are all aware of the challenges with teen Olim

integration as they acclimate to a new language, culture, and country. NCSY Israel is committed to helping with this process through targeted programming, role models, and relationships, all while inspiring our teens toward passionate religious Judaism. Now celebrating our 5th year, we look forward to all that we can accomplish by focusing not just on the problem, but on the solution.

Avigayil Gershbaum Raanana, 10th Grade Nature

Going Above

The first seven Pesukim (‫ז‬-‫ )א‬of Parshat Miketz start off by describing the two dreams that Pharaoh had. The first dream describes seven beautiful healthy cows who emerged from the river. Afterwards seven ugly and malnourished cows emerged from the river and stood beside them. The seven ugly cows ate the seven beautiful cows and then Pharaoh woke up. His second dream is very similar but refers to bundles of wheat. Seven stalks of healthy wheat grew up, followed by seven stalks of thin wheat. The seven stalks of thin wheat swallowed up the seven stalks of healthy wheat, and then again he woke up. There is a clear pattern occurring here. Both times the weaker of the two overcame the stronger and healthier opponent. This idea corresponds so OU ISRAEL CENTER

nicely to the Chanukah story. If we think about it for a second, we know that one of the greatest miracles that occurred on Chanukah was the fact that we won the battle against the Greeks. We were clearly the weaker of the two nations, but once again, we overcame the stronger opponent and rose to victory. We know that the significance of the number seven in Pharaoh's dreams refer to the number of years of famine that were going to come. But, if you take a look at the number seven and apply it to the context of our lives, you can see that this number appears numerous times. The Maharal explains that the significance of the number seven is ‫טבע‬, nature. There are seven days of the week, seven colors in the rainbow etc.

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While the number eight connotes ‫מן טבע‬ ‫למעלה‬, going a step beyond nature. On Chanukah, we spend all eight days recognizing Hashem’s greatness. We recognize that the only reason we won the war against the Greeks, was because of Hashem. We recognize the lasting of the oil for eight whole days, was because of Hashem. We connect to that which is beyond “this world” and recognize, value, and publicize that of Hashem. NCSY Israel is the premier organization in Israel, dedicated to connect, inspire, and empower teen olim to the Land of Israel by encouraging passionate Judaism through Torah and Tradition. Find out more at israel.ncsy.org

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