General Overview: In this week's reading, Vayeishev, Joseph relates to his brothers his grandiose dreams of greatness, arousing their jealousy. He is consequently sold into slavery to an Egyptian master. After defying his Egyptian master's wife, Joseph is thrown into jail, where he interprets the dreams of Pharaoh's cup-bearer and baker. The story of Judah and Tamar is also related at length. First Aliyah: Jacob and his family settled in Canaan. Of all his sons, Jacob favored Joseph, the firstborn of his deceased beloved wife Rachel, and he made for him a special robe of fine wool. Joseph's brothers were jealous of the favoritism, and avoided talking to Joseph. Joseph related to his brothers two dreams he had, both implying that he would eventually rule over his brothers and thus increased his brothers' envy and hatred. Second Aliyah: Joseph's brothers were away tending their father's sheep, when Jacob sent Joseph to see how his brothers and the flocks were faring. When Joseph's brothers saw him approaching they plotted to kill him. Reuben, however, implored them not to shed blood, advising them instead to cast him into one of the nearby pits. Reuben's plan was to later return and rescue Joseph from the pit Third Aliyah: Joseph arrived and his brothers immediately stripped him of his fancy robe and cast him into a pit. Upon Judah's advice, they subsequently sold him to an Ishmaelite caravan traveling to Egypt, who in turn sold him as a slave to Potiphar, Pharaoh's chief butcher. Meanwhile, the brothers dipped Joseph's robe into blood, and showed it to Jacob, who assumed that Joseph was devoured by a wild beast. Jacob then commenced 22 years of mourning for his beloved son. Fourth Aliyah: The story of Joseph is interrupted by the episode of Judah and Tamar. Judah married the daughter of a local businessman and had three sons. His first son, Er, married a woman named Tamar, but died soon thereafter. Judah had his second son, Onan, marry Tamar and thus fulfill the mitzvah of Yibbum, but he too died childless. Judah hesitated to give his third son to Tamar, so she returned to her father's home. Judah's wife then died, and he embarked on a business trip. Tamar dressed herself like a prostitute and sat by the side of the road. Judah didn't recognize her, was intimate with her and she becomes pregnant. A few months later, when her pregnancy became evident, Judah ordered her executed for harlotry. As she was being taken out to die, she produced some of Judah's personal effects that he had left behind when he visited her. Judah admitted that he was the father, and Tamar was spared. Tamar then gave birth to twin sons, Zerach and Peretz. Fifth Aliyah: We return to the story of Joseph, who was serving in the home of Potiphar. G-d was with Joseph, and he succeeded in all his endeavors. When Potiphar took note of this fact, he put Joseph in charge of his entire household and estate. Sixth Aliyah: Joseph was exceedingly handsome, and Potiphar's wife was attracted to him. She made many advances on him, but he steadfastly rebuffed her. Eventually she libellously told her husband that Joseph was making advances on her, and Potiphar had Joseph thrown into prison. G-d was still with Joseph, and he found favor in the eyes of the prison warden, who put him in charge of all the prisoners. Seventh Aliyah: Two of Pharaoh's officers, his butler and baker, aroused the royal ire and were cast into prison the same one that Joseph was now administering. One night, they both had odd dreams, and Joseph interpreted them. Joseph told the butler that he'd soon be released and restored to Pharaoh's service. The baker was told by Joseph that he would soon be hung. Joseph pleaded with the butler to mention his plight to Pharaoh, and ask for his release. Three days later, both of Joseph's interpretations came true; but the butler forgot all about Joseph.
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A Lesson In Faith She was elderly and frail, her body was so ill that she was suffering sharp pain every single moment. Not too long before, she had the majestic image of a Matriarch, elegant, graceful, wise, kind and gentle. She was so unassuming, but she was just loved by everyone who was privileged to meet her. But now she was very ill, her body writhed in pain. The pain was so intense, that she was no longer aware of her surroundings. I had come to her bedside to say Shema Mrs. Myers kept on repeating some words in pure Yiddish: G-d. I love You. G-d, You are so loving. G-d, I love You. I stood there spellbound. I knew that she was in pain, yet all she could say through that intense sharp pain was how much she loved G-d. I mustered the energy and sang out the Shema to her. Her bed was in the hallway, alongside the railings of the stairwell of the old building in the old Barnet Hospital. My voice carried through the Hospital building, but Mrs. Myers was still talking to G-d. Sadly, I bid her farewell, and a few hours later she passed away. I am sure that she passed on to the Next World with G-d on her lips. She taught me a powerful lesson. She taught me that no matter what comes your way, your bond with G-d is all that matters. Nevertheless, the image of her suffering has stayed with me ever since. You see, notwithstanding my external image, I am a Mohel, a qualified Shochet, a trained First Aider, inside me I am very squeamish. I can do my task well, but I cannot assimilate the suffering of another individual. If I cannot do something to relieve that suffering, I
Our People have, throughout the Diaspora, suffered grievously. We have been beaten, and we have been brutally treated. We have been rudely and sadistically taunted, tortured, and wantonly murdered in the most horrific ways. We have suffered such suffering that any sane person should cry out to G-d, why do you at the hands of people who are so lowly? Here too, I j
This question remains with me every day, not just with Mrs. Myers, but with every single report of another Jew suffering. Surely, I muse, no one can have ever sinned so grievously to earn so much suffering? Yeshaaya (chapter 53, verse 4. Note that in some editions this is missing as it was removed by the Censors of the 19th Century). Rashi writes: - Whereas all the Nations are cleansed through the sufferings of the Jews. In the summer 15 years ago, I took my family to see Buckingham Palace (it is open for visitors during the months of July and August). It was an amazing experience. As we were walking through the Green Room, a lady just in front of me dropped her tissue onto the floor. Instinctively, I bent down to pick it up, but one the Ladies of the said
From the desk of Rabbi Leivi Sudak Lubavitch of Edgware Reprinted to the merit of HaKodosh Eliyohu Dovid Kay
and This Lady of the Palace had given me a remarkable lesson. In the Palace only Household may clean! This world is Gin GPalace. Whilst they are here they may do good (for which they will be rewarded in time to come), or they may make mess or even break things, but they cannot clean up their mess nor make good their damage. In the Palace only Household may clean! We, being GPalace. That cleansing occurs through our suffering.
-
Only we can clean and repair G-
I now understood a Talmudic passage (Chulin 7b) Rabbi Chanina says: No person stubs their finger in this World, unless it has been pronounced for him from Heaven so damage / mess. On the other hand, why should anyone volunteer to suffer pain and suffering in order to rectify visitors to GThe Talmud then continues: Rabbi Elazar (the son of Rabbi Shimon Ben Yochai, the author of the Zohar as if he/ she would had brought a Burnt Offering and its blood was sprinkled upon the Altar in the Beis
Rabbi Elazar is saying that the Jew who experiences the suffering, from whose pain the Palace becomes cleansed of the wrongdoing of the Peoples (not that the assailant is forgiven), becomes credited for him / her in Heaven, and the blood of his / her wound is regarded as if he / she had offered the highest level of Sacrifice before G-d. As a People, we have suffered continuously and brutally from the hands of our tormenters and oppressors. Their guilt remains forever and they WILL have to make good for their evil actions. But their victims have become placed on the highest level in Heaven, they become considered as they are G- s beloved ones and His sweet ones during their lifetime on Earth, and in their death they do not become separated from Him. y, it is now high time for G-d to bring us our Redemption from Exile, to bring us our Righteous Moshiach, and rebuild our Holy Beis Hamikdosh in Yerusholayim, where we will serve Him with Joy and without any more suffering ever again.
From the desk of Rabbi Leivi Sudak Lubavitch of Edgware Reprinted to the merit of HaKodosh Eliyohu Dovid Kay
Part 12 By Rebbetzin Chana Schneerson Mother of the Lubavitcher Rebbe Published and copyrighted by Kehot Publication Society
The very stones were dancing Sukkot [5703 (1942)]: For a sukkah, we paid to build an ante-room to our room ostensibly for the purpose of preventing cold winter air from blowing straight through our door. When our landlady demanded that we finis would do so before the onset of the winter cold. Simchat Torah Torah in our possession. Our guest who ate his Yom Tov meals with us had found work as a night-watchman and had to spend his nights in the fields guarding the produce, so now he could come only during the day. Thus, only I was present with my husband in our room at night. The time of hakafot1 arrived. It is most difficult for an ordinary person like me to describe my ted reciting the customary verses2 preceding the actual hakafot Ata horeta ladaat ki Hashem o3 using the same tune he used back at home [in Dnepropetrovsk], when he celebrated hakafot in shul together with many hundreds of Jews. The following night, he used to celebrate hakafot in our home with several dozen of those close to him. Whether at shul or at our home, it was not just [his] dancing it seemed like the very paving stones danced along to his joy. Here, too, he enveloped himself with such joy. He recited every verse, and after every circuit he sang and danced, Rav 4 melody. He circled around in the narrow space in our room between his bed and the table, reciting the verses of the hakafot:
He wanted this to be pure joy, and his deep emotion was manifest in the words he recited:
This was a most difficult experience for me to endure. Sitting on a wooden stool in the corner, I observed the the Torah as he danced away all the seven hakafot. Following hakafot on Simchat Torah morning, he recited Sissu r enthusiasm.
Among the precious belongings Rebbetzim Chana brought to her husband was her Tehillim (Book of Psalms), from which he would pray for hours.
The Rav
Tishrei
This year [5704 (1943)], however, there were quite a number of evacuated Jews in our village, forming a small community. In Russia, during the month of Tishrei, even non-observant Jews become religiously oriented. Accordingly, people started to visit my husband, recognizing him as a central figure for religious affairs. Each had personal questions and requests. They included Jews from Bessarabia, Poland and many other places. Most were women, because the Soviet occupational army in Bessarabia had deported entire Jewish families and, on their journey into exile, had separated women from their broken by their experiences. An exception was some evacuees from Moscow and similar cities, who were gratified that they had been spared from the danger of the war zone and had even managed to bring some of their possessions which they immediately traded on the market. But they, too, found the cramped conditions, the primitive state of the homes, and the poor climate very difficult to tolerate. Many of the younger evacuees found employment in various concerns. But they were regarded with envy and lived in constant state of anxiety. From all these Jews, a large group assembled for High Holiday prayers. None were qualified to serve as a chazzan, Torah reader, or shofar blower. They were simple Jews, and not Torah observant. We had received a Sefer Torah, and I had brought a shofar from home. Since there was no one else, my husband performed all these functions himself. He performed it all with such deep emotion entire being declares 5 of such prayer for five years the entire congregation in a refined state of spirituality, accompanied by copious weeping; it was absolutely awesome. The walk from the apartment where the prayers took place to our own room was quite a distance. We had to cr Yom 6 Kippur, after the Kiddush Levana prayer, when my husband walked into our room, I could barely recognize him his face had so changed. But he was very happy at having successfully completed all the High Holiday services. For the first two days of Sukkot, services could not be held at that apartment. For the final days, however, the rental arrangements were renewed. It is impossible to describe that Simchat Torah great joy real dancing! Participating in the dancing and singing were Jews who back at home, had never done this. Many declared that spending Yom Tov together with my husband in shul enabled them to forget all their troubles, as they felt only his inspirational effect upon them. Several participants even held special Kiddush uld never forget him. his face already betrayed his poor health. On the other hand, his spirit remained quite resolute.
brought The Yomim Tovim came to an end. They had conveyed us, to some extent, out of our usual disheartenment, divesting us from the ordinary, and raising us a little higher. We now resumed our daily routine not too interesting. The weather turned extremely cold, and it even snowed, which was unusual there. The gentile residents reported that they had not experienced such cold weather for the past thirty years. They blamed it on the Jewish evacuees The houses in the area were not constructed to accommodate heating, and had no furnaces to heat the rooms. The walls were built of clay, asman winter, everything gets damp. In the morning, when you have to put on shoes or the
volenkes 7 worn there, they were always wet. It was so unpleasant, until the moisture dried up and the feet got a chance to warm up. Often the walls there were mildewed. I found a Jewish furnace-builder, who started building a sort of furnace in the middle of our room, 8 as they say here would also heat our room. But he had no bricks and couldn for sale. Mind you, I managed to find more than one hundred odd bricks, and resourcefully gathered them and brought them home. Thank G-d, we had the furnace completed. I would prefer not to elaborate on this. managed to take care of that, too. A further problem concerned the chimney, which we shared with our landlady. When both our furnaces were burning, the smoke from the fires merged in the chimney and it all backed up into to avoid using the furnace at the same time as the landlady used hers. But when her anger burned against Jews in general, she would immediately light her furnace so that the smoke would blow into our room. The strong winds, too, conspired to blow the smoke into our room with even greater intensity.
FOOTNOTES 1. Seven circuits around the Torah-reading table, holding the Sefer Torah scrolls, on (Shemini Atzeret and) Simchat Torah. Each circuit is accompanied by the recital of special verses. 2. A selection of 17 Scriptural verses recited three times according to Chabad custom before hakafot. 3. -d is the Master, there is none else Deuteronomy 4:35).
4. See above p. 000. 5. Psalms 35:10 (see Talmud, Eiruvin 54a). 6. 7. Warm winter shoes made of thick felt. 8. Rebbetzin Chana, who wrote her memoirs after arriving in New York, here
By Rebbetzin Chana Schneerson From the memoirs of Rebbetzin Chana Schneerson (1880-1964), mother of the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory.
The Child in the Pit By Yossy Goldman
There is high drama in the Bible this week as we read the story of Joseph and his brothers. Technicolor dream coats, sibling rivalry, snake-infested pits and attempted fratricide dominate the Parshah proceedings. When the brothers plot to actually kill Joseph, Reuben life, and suggests that instead they throw him into a pit. That would be sufficient to teach him a lesson, and no blood need be shed. In fact, according to Rashi, the Torah was to save Joseph from his brothers and bring him back to their father. But destiny had a different plan. While Reuben was away, the brothers sold Joseph into slavery. When he returns to rescue him, the boy is gone and he rends his garments in grief. Where did he suddenly disappear? Rashi gives two possible explanations: 1) It was his turn to go and serve his aged father. The brothers had Reuben was busy doing teshuvah life (as per Genesis 35:22). I remember hearing the Lubavitcher Rebbe ask: According to the second opinion, Reuben left Joseph in take a look and see what happens as a result. Reuben is absent, so Joseph is sold into slavery and taken down to Egypt. There he is imprisoned on false charges and, one day, rises to sudden prominence by -lost brothers when they come searching for food during the famine. After revealing his true identity, he brings his father Jacob and the entire family down to Egypt, where he supports and sustains them. And that is precisely how the Jews became slaves in Egypt. It all started with Joseph being taken from the pit and sold to the Egyptians. Why? Because Reuben decided to be busy doing teshuvah! I remember the Rebbe -timed teshuvah! When a young Jewish boy is languishing in the pit, this is not the time to be worrying about your own spiritual Of course, teshuvah is a wonderful mitzvah. In a way, it is the greatest mitzvah of all, because it can repair the damage done by failing to observe all other mitzvahs. And yet, there is a time to do teshuvah and a time to save lives. And when a life is in danger, even teshuvah really must wait. The analogy of the Jewish child in the pit resonates powerfully today. It is about saving lives not only physically, but also spiritually. How many millions of Jewish children are at risk spiritually? And how many Jews, indeed how many rabbis, are preoccupied with their own personal spiritual upliftment and ignore It is a sobering thought, and one that demands a response. Rabbi Yossy Goldman was born in Brooklyn, New York. In 1976 he was sent by the Lubavitcher Rebbe, of righteous memory, as a ChabadLubavitch emissary to serve the Jewish community of Johannesburg, South Africa. He is Senior Rabbi of the Sydenham Shul since 1986, president of the South African Rabbinical Association, and a frequent contributor to Chabad.org. His book From Where I Stand: Life Messages from the Weekly Torah Reading was recently published by Ktav, and is available at Jewish bookshops or online.
Dvar Torah Questions and Answers on Vayeshev "
" Yaakov Canaan QUESTION: here sprang upon him the troubles of Yosef (Rashi). Why did Yaakov now think that he merited to dwell in peace? ANSWER: When Hashem made the covenant with Avraham strangers in a land that is not theirs, and they will b of Egypt is calculated from the birth of Yitzchak, the total is 400 years. However, if we calculate from the time of the covenant, the exile was to be 430 years (see Shemot 12:40). Yaakov thought that Hashem and Yishmael. In addition, he and Eisav, too, would share the exile. Consequently, he and his father Yitzchak would each suffer approximately 108 years (a total of 215 years) and Yishmael and Eisav, too, would suffer for 215 years, with a sum total of 430 years. Yaakov married Rachel at the age of 84 and, when he was 91, Yosef was born. Since Yosef was 17 years old at this time, Yaakov was now 108 years old. Therefore, Yaakov thought that he had completely paid his share of the debt of exile and now desired to dwell in peace. ( ) "
"
(37:15) QUESTION: Rashi In the previous parshah wrestled with him. Rashi comments that this was Samael, the angel of Eisav (32:25). What influenced Rashi here to interpret the word in such a different way in regard to Yosef? ANSWER: By carefully analyzing the two incidents, one can easily draw a conclusion as to who the was. In both episodes, a righteous person, either Yaakov or Yosef, remained lonely and desolate. When one is in such a situation, and a person comes to offer aid, undoubtedly he is a good angel the angel Gavriel. However, when he attacks and exploits a person in such circumstances, he is definitely not a good angel, but rather a representative of Eisav. ( ) " " Yehudah QUESTION: What was Yehudah alluding to with the word " " gain ANSWER: The word " " (betza) is an acronym for (morning), (afternoon), and (evening). These are the three times a day when a Jew is required to pray to Hashem. be covered with blood and no longer will we be able to *** The letters of the word " (
" are also the second letters of the names of our Patriarchs . Yehudah told his her, we will be detaching ourselves from the ways of our ancestors )
"
" us sell him to the Ishmaelites....A group of Midianite businessmen passed; they pulled Yosef out of the pit and sold him to the Ishmaelites....and the Midianites sold him to Egypt to Potifar (37:27-28, 36, 39:1) QUESTION: To whom was Yosef actually sold, and who sold him to Potifar? ANSWER: The first strangers who approached the pit were the Ishmaelites. They usually dealt in kerosene and grease and had no knowledge in slave dealings. Afterwards a group of Midianite business brokers passed by. (When one wants to buy or sell something, he contacts a business broker who negotiates the purchase or the sale and shares in the profit.) The Midianites appraised Yosef and, upon their advice, the Ishmaelites bought him for twenty silver pieces. The title for Yosef was made out to the Ishmaelites, who were the real buyers. The Midianites made an agreement with the Ishmaelites that they would undertake to sell him and share in the profits. Upon arrival in Egypt the Midianites arranged a sale to Potifar. In order to legalize the sale, it was necessary to make a title change. Thus, the Ishmaelites, who held the original title, transferred it to Potifar. ( )
Lizchis Harav Moshe ben Chasya Hadassa
Dvar Torah Questions and Answers on Vayeshev "
"
QUESTION: Why is the cantillation (trop) on the word " ANSWER:
" a shalshelet? mentioned on the choshen
breastplate
worn by
the Kohen Gadol (Sotah 36b) So he flatly rejected her advances. The cantillation of shalshelet indicates that the word should be sounded with a three-tiered tremolo tone. Accordingly, the word " " is an acronym for the three reasons Yosef turned down Potifar s wife: " " Yosef saw his father s image in front of him. " " Yaakov said, Your name will be omitted from the breastplate. " " Yosef was afraid he might defile his soul. ( ) "
"
QUESTION: The word ( ) seems extra. Should it not have just said, " " and he fled outside ANSWER: As Yosef entered the house of Potifar, he had a vision of his father standing before him. This prevented him from doing anything contrary to the Torah, and he quickly ran out of the house. The pasuk alludes to this with the word "," which is the acronym of " " Yosef saw the countenance of his father. ( ) *** ANSWER: and he immediately fled and went outside (Bereishit 39:11, Rashi). Seeing the image of his father convinced him to run away and not, G-d forbid, violate Torah law. The word ( ) is an acronym for deyukno shel aviv ( ) the image of his father. David prayed that i.e. live a tranquil life free of temptation and sin. ( ) *** Another interpretation of the words
is that
modernize himself (see Rashi 37:1) he now realized that the better way for a Jew is to emulate the lifestyle of Yaakov, which will protect from assimilating in a society which is alien to the Torah way of life. ( ) "
"
QUESTION: The words "
"
for them to have put me in the pit
seem superfluous. Would it not be
ANSWER: It is quite common for an inmate to constantly claim that he is innocent. However, his words are unconvincing because most prisoners are actually guilty. Yosef wanted to impress the butler that he was unique among the others in the dungeon and that he truly had committed no crime. He related his ordeal with his brothers and their desire to kill him. They threw him into a pit ( ) filled with snakes and scorpions. Normally anyone would have been bitten to death, but the all-merciful G-d in heaven intervened and miraculously saved him. (See Rashi 37:24) Eventually, he was taken from the pit and brought to Egypt. Thus, he told the butler, pit, which occurred some time ago, should prove now that I am a totally innocent ( "
) "
QUESTION: If he did not remember him, obviously he forgot him! Why the two expressions of forgetting: and ? ANSWER: Yosef originally asked the butler to mention him to Pharaoh. The ungrateful butler, whose life was saved through id not return the favour to Yosef. In addition, the Torah tells us that Yosef immediately regretted asking the butler to do him a favour. He forgot about the butler entirely and put all his faith in Hashem. Thus, each one forgot about the other. ( )
Lizchis Harav Moshe ben Chasya Hadassa
A Shabbos Stimulus
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646 EDITOR - RABBI SHIMON HELLINGER
CHANUKAH A LUMINOUS TIME In the household of Reb Dovid of Tolna, hadlokas haneirois was a special event. His chassidim would gather excitedly in his house to take part in the lighting of his golden menora, which was an elaborate piece of artistic craftsmanship. One year, on the tzaddik was ready to light it, he turned to one of his chassidim and said, “Your wife is short, isn’t she? When you want to speak to her, what do you do? Do you bend over towards her, or does she raise herself up to your height?” Without waiting for an answer, he recited the berachos and lit the menora. Needless to say, the chossid and all those present were very puzzled. During this time, Reb Dovid’s great nephew, Reb Mordechai Dov of Hornisteipol, was staying at his home, and seeing the confusion of the chassidim, he explained: The Gemara says that “The Shechina does not descend lower than ten tefachim from the ground.” However, there is an exception to this rule, menora is ideally required to be lower than ten tefachim, and it brings the Shechina itself here below. Reb Mordechai concluded by quoting from the AriZal that this is the deeper meaning of the words of the Gemara, ‘If your wife is short, you should bend over and whisper to her.’ The following evening, at the time of hadlokas haneiros, Reb Dovid again made some puzzling comment to one of his chassidim. Immediately, though he had not been told of the previous night’s explanation, he turned to Reb Mordechai and said, “This time, you will not understand as you did yesterday!”
In Haneiros Halalu we say that we have no permission to use the lights, only to look at them (“elo lir’oison bilvad”). This can mean that gazing at the lights is incurred from seeing improper images, and protects one for the future. In fact many tzaddikim would sit and gaze at the licht as they burned.
licht, the Rebbe Rashab would sit near them for half an hour and learn, from its light. He would learn Gemara, wherever he was holding in his learning of Shas.
The Rebbe explained that this practice highlights the special connection of Torah to light, and is a lesson learning. Furthermore, since the Yevanim wished to prevent us from studying Torah, we respond by increasing our study.
CONSIDER
tefachim? Yiddishe goyishkeit
opportune time to increase one's Torah study and shemiras hamitzvos, since the nes was related to those ruchniyusdike matters. One should especially upgrade one's yiras Shomayim, for that is the purpose of Torah and mitzvos, and that was what the Yevanim were particularly opposed to. This we can learn from the way in which we light one should increase one's contributions to tzedaka and study more Torah than usual. Through the mitzva of neirois granted the light of Torah.
THE WAR OF THE YEVANIM
uleha’aviram meichukei retzonecha” (“to make them forget Your Torah and transgress the decrees of Your will”). As the Midrash says, the Yevanim demanded the Yidden write that they have no part in HaShem. This was a war against HaShem. “Let them study Torah,” said the Greeks. “Let them practice the mitzvos, mishpatim, and eiduyos, but they must not mention that the Torah is HaShem’s and that the mitzvos are the decrees of His will. Torah and mitzvos must be severed from HaShem.”
The Rebbe explained how the goal of the Yevanim and the misyavnim was to remove the separation that exists between Yidden and goyim, and to educate children to be similar to the other nations. This is more severe than placing decrees against the observance of Torah and mitzvos, because its effect remains even after the decree is over. It begins with something ‘small’, through ‘lighting up’ the way for a child with ‘oil’ that is contaminated with goyishkeit, claiming that it produces the same light. When one educates children improperly, drawing ‘light’ from a source which is not pure, this leads a child to become a Misyaven R”L. Yiddishe homes, one must use only pure Yiddishe light, uncontaminated by any goyishkeit. By doing so, with mesirus nefesh (not giving in to the majority, who also appear to be stronger), we will be victorious, for HaShem is on our side.
At a children's rally the Rebbe pointed out the war against the Yevanim in our times. During the tremendous challenge, battling a mighty army with mesirus nefesh. Today's nisyonos are not as formidable, but are of a different nature. The Yetzer hara comes to a child and tells him to spend his time playing games like others around him, thus causing him to forget to learn Torah. Or he will try to convince him to eat a candy which others are eating, even though its kashrus is uncertain. In such a situation, the child must act strongly, with mesirus nefesh, no matter how exciting or enticing the challenge is, and then he will certainly be victorious.
The goal of the Yevanim was “lehashkicham torasecha
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RABBI CHAIM HILLEL RASKIN
ROV OF ANASH - PETACH TIKVA
MENORAH PLACEMENT Where should yeshiva Chanukah menorah?
students
light
their
In Talmudic times, the menorah was lit outside at the entrance to one’s courtyard, and if it was missing, passerby may think he didn’t light. The Rosh, therefore, writes that one must light by the home where he sleeps, even if he consistently eats elsewhere with his relatives, since the passerby don’t know he eats somewhere else.1 The Rashba, however, rules that nowadays one should light in the location where he normally eats.2 In Shulchan Aruch, the Mechaber rules that one lights by the room where he sleeps. The Rama writes that today when we light completely indoors, and passerby won’t notice whether or not he lit, the custom is to light where one normally eats, and perhaps even the Rosh would agree to this.3 How does this apply to a bochur who sleeps in the dormitory and eats in the lunchroom? Some contemporary poskim hold that he should light in the lunchroom, following the simple reading of the Rama.4 Others argue that the primary place is the dormitory where he sleeps, as he would prefer to eat there as well if only he could.5 Additionally, unlike a personal dining room, the yeshiva’s lunchroom is not in use most of the day.6 Reb Moshe Feinstein and many others rule to light in the dormitory, especially since a dormitory room is allocated 7 to the bochur It is also interesting to note the Rebbe’s recommendation that children should light near their bedroom.8 However, whenever there is a safety concern, he should light in the lunchroom.9 It can be noted that contemporary batei midrash (zal)— where one snacks occasionally as well—are also considered the students’ "home" and the menorah can be lit there.10 Moreover, there is more pirsumei nisa there than in the lunchroom and it has an advantage in this respect.11 In conclusion, yeshiva students should preferably light in the dormitory if allowed by hanhala. If there are safety concerns, they should light in the lunchroom, or better yet, by the zal.
R. VELVEL VILENKER R. Zev Volf (Velvel) Vilenker (c. 5535c. 5621) was originally from Vilna, and became a chasid of the Alter Rebbe under Moshe Vilenker. The Frierdiker Rebbe described R. Velvel as possessing “a brilliant mind, a warm heart, and an oved Hashem with complete bitul.” He lived in Vitebsk where he was a wealthy businessman, helping many of Anash to earn a living. The famous chossid R. Avraham Abba Person was married to R. Zev’s granddaughter and heard many stories from him, which he related to the Frierdiker Rebbe.
R. Velvel shared how he once walked by as the Alter Rebbe was learning in his room, and at that moment he felt clearly that "ein od milvado," there is nothing besides Hashem. A trace of this belief remained with him for the rest of his life.
R. Velvel dealt in brokering contracts and, to this end, he would travel across Russia. During his travels, he would often At a gathering, R. Velvel shared, "The backbone of chassidim is the feeling and preciousness for a chassidishe story, a chassidishe niggun and a closed-eyed dveikus dance." The Rebbe Rashab praised this vort.
brother R. Moshe who was 21 years his senior, R. Velvel once said to him, "You always share with me Torah that you heard from the Alter Rebbe. Tell me once of a miracle that the Rebbe performed."
R. Velvel once shared about himself, "The Rebbe's look impacted me that I shouldn't speak a word without thinking
R. Moshe replied, "I'm giving you from the 'cream of oil' and you want the toenails?!"
motioning, he would not speak. His words were calculated, and he used them only for necessary matters.
PARTICULARLY IN AMERICA At the kabalas panim of Dr. Avrohom Aba Zeligson, on the 5th 5712 (1951), the Rebbe spoke at length on the concept of mesiras nefesh. kedusha of Klal Yisroel was in peril, the Yidden simply transcended all calculations to save the future generations. Likewise, today, when one builds a home, the future of Klal Yisroel lies in his hands. “And just as then,” the Rebbe concluded, “it was a woman that saved the day, so too in the home, it is the woman who leads the home.”
A non-chassidishe rov who was seated at the table was very impressed with the Rebbe’s words. This was at the beginning of the nesius, and the broader public was just getting to know the Rebbe. After the sicha, he struck up a conversation with the Rebbe, and thanked him for his clear As the conversation progressed, the Rebbe said to him, “The idea of mesiras nefesh must be discussed, particularly in America!” (Toras Menachem, Vol. 4, p. 236)
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