Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
s"xc
mi`veid mixac
+
Volume XII - Issue 7 The DRS Weekly Torah Publication
H
A
L
B
ck hah
,c
H
A
L
ThisThe staffissue
week’s of of
B
how did Rashi know that there was a relation between the cows’ goodwill and the Earliest Mincha: 12:14 pm
Candle Lighting: 4:10 pm
upcoming plentiful harvest in Egypt? Latest קריאת שמע: 9:23 am
Perhaps Rashi was basing his conclusion on the way Yosef described the שבתEnds: 5:13 pm
seven years of abundance. Yosef used the word Sove’ah, which is literally translated
as satisfaction. However, satisfaction does not necessarily mean wealth or abun-
dance. One person may be satisfied with the bare minimum, while another person
may not be satisfied with even prodigious amounts.
Rashi is informing us of the definition of satisfaction. Being satisfied means
being happy not only when one succeeds, but even when others succeed. Now we This week’s issue of
may understand how Yosef interpreted Paraoh’s dream. Yosef knew that there דברים היוצאים מן הל"ב
would be great abundance and satisfaction in Egypt, because the cows were happy is also sponsored by Rabbi and
with each other’s successes. Mrs Refoel Auman and family
L’iluy Nishmas R’ Dovid Mendel
(Continued on page 3) (Dr. Donald) Kass, whose Yahrzeit
is on Rosh Chodesh Teves.
Dreams
By Rabbi Shmuel Marcus, Rosh Kollel of the YU– DRS Kollel
Dreams figure quite prominently in the story of Yosef in Egypt. Yosef, the baker, the butler and Pharaoh all
dreamed prophetically of future events – including those that ultimately played a pivotal role in the future of the Jewish
nation. Yosef was perhaps the world’s first proven and most successful oneirocritic.
Psychologists have studied dreams with great fascination for over a century. Freud viewed every detail of a dream
as significant; to his mind, dreams were the expression of repressed emotions and feelings that Man buries in his subcon-
scious. On the other extreme, J. Alan Hobson and Robert McCarley argued in 1977 that
dreams are entirely insignificant. They are nothing more than the result of random
The To sponsor
This
DRS anissue
week’s
Open issue
ofof is
House
stimulation of brain cells activated during REM sleep. c"kv in ohtmuhv ohrcs
c"kvthisin ohtmuhv ohrcs'
In contrast, the Talmud adopts a more nuanced approach. On the one hand, the Sunday,
is also sponsored by
email us at
Gemara in Brachos (55b) tells us that dreams are simply a reflection of a person’s preoc- November 7th, at 1:30
DvarimHayotzim@gmail.com
cupations during his waking hours – also known in psychology as the Continuity Princi- in the afternoon
GourmetGlatt.com • 516.569.2662
ple. Similarly, the Gemara states in Sanhedrin (30a) that dreams are insignificant with
(Continued on page 2)
2 דברים היוצאים מן הל“ב
Torah Teasers (Rabbi Marcus — Continued from page 1)
By Rabbi Moshe Erlbaum regard to Halacha. Even if one dreamed that his father told him
פרשת מקץ there is a certain amount of money in a particular place which is
Questions ma’aser sheni funds – and the money was, in fact, in that very place,
the money is nonetheless assumed to be non ma’aser.
1. Which two pieces of jewelry appear? On the other hand, the Gemara in Brachos (57a) tells us that
dreams are 1/60 of prophecy, clearly implying there is truth and per-
2. a) Where is something compared to the
haps even accurate predictions in dreams. Some have noted that the
"sand”? b) Where else in ספר בראשיתis there Hebrew word for dream appears in some form or another in Sefer
a comparison to the sand (2 times)? Bereishis a total of 48 times and seven times in the rest of the Torah,
3. What three vocations appear in the פרשה perhaps alluding to the fact that dreams can be prophetic as the Ge-
but nowhere else in the Torah? mara in Megilla (14a) teaches us there were 48 prophets and 7
4. What object appears in the Parsha 15 times prophetesses in Tanach.
but does not appear anywhere else in ?תנ"ך Clearly, some dreams are meaningful whereas others are not.
5. In what context are different types of nuts The Gemara in Brachos (55b) indicates that some dreams emanate
mentioned? from angels and are meaningful; others emanate from shedim and
6. Among the gifts that יעקבsent to יוסףwas are meaningless. Rabbi Moshe Chaim Luzzatto explains in his De-
the herb לט, birthwort. In what context is that rech Hashem (Part 3, Chap. 1, No. 6) that as one sleeps a part of his
same herb found in ?ספר בראשית soul ascends and interacts with spiritual beings. Sometimes what it
learns from those interactions is viewed in a dream. Depending on
the nature of the interaction, those dreams may be significant or
meaningless.
Answers
Rabbi Asher Weiss (Minchas Asher, Parshas Vayeishev)
.1 פרעהgave Yosef "" ַט ַבּעְתּוֹ, “his ring” and cites a number of instances where dreams actually seem to have in-
placed upon his neck a "“ ְרבִד ַהזָּהָב, “a golden fluenced the Halacha itself. For example, Hagahos Ashri (Avodah
chain.” Zara 2:41) quotes Rabbenu Ephraim who permitted consumption of
2. a) The פסוקstates that יוסףgathered so the Barbuta fish but later rescinded his permissive ruling due to a
much food that it was as numerous "“כְּחוֹל ַהיָּם, dream he had which indicated he had erred. Similarly, the practice
“as the sand of the sea”. b) In פרשת וישלח, we have to hold the lulav and esrog together when shaking them on
Yaakov davens to Hashem to save him from Sukkos (as opposed to holding them apart from one another) appears
עשו. In the תפלהhe states that Hashem to be based in part on a dream (see Taz, Orach Chaim 651:11 and
promised that his children would be as nu- Biur Hagra ibid.).
merous as the sand of the sea. In פרשת וירא, As a general rule of thumb, however, the Aruch Hashulchan
Hashem promised אברהםthat his offspring (Orach Chaim 220:4) cautions us not to live in fear of dreams and
will be "ַל־שׂ ַפת ַהיָּם
ְ ֲשׁר עֶ “כַחוֹל א, “like the sand not to attach too much significance to them as most of them are in-
on the seashore”. significant. One who fears God need not live in fear of a dream.
3. In the Parsha, יוסףis called the שׁלִּיט, ַ the
Have a good Shabbos and a happy Chanukah.
ruler/viceroy and the ַשׁבִּיר ְ מ, the provider.
Later on, a ֵמלִיץ, an interpreter, translated the
conversation between יוסףand his brothers.
All three of these vocations are not found
anywhere else in the Torah. We need SPONSORS!!!
To sponsor an issue of
4. An אמתחת, a sack in which the brothers
carried back the grain to ארץ כנעןappears
fifteen times in the פרשהbut nowhere else in
the תנ"ך.
5. Pistachios and almonds were part of the
c"kv in ohtmuhv ohrcs'
email us at
gift that יעקבsent to Yosef.
6. In פרשת וישב, the caravan of ישמעאליםthat
bought יוסףfrom his brothers were carrying
various spices. Among them, was the herb
לט, birthwort. DvarimHayotzim@gmail.com
Dvarim Hayotzim Min Halev 3
When looking over the parsha, one thing jumps out at The Shem Mishmuel brings another example of
you. After the brothers came to Egypt to buy food, Yosef rec- something like this. This is like the relationship between the
ognized them, but they didn't recognize Yosef. Then, once the other Nevi'im of the time and Eliyahu. When Eliyahu was
brothers bought food, Yosef tells them to bring Binyamin the about to die, the other prophets came over to Elisha and told
next time they come. They therefore bring Binyamin the next him "Do you know that today God will take away your master
time, and at the end, when they were about to leave, Yosef from your head?" The reason they said ‘Your master,’ was
tells his servant to "place my silver chalice at the top of the that they thought they were equal. Yet later, when Eliyahu
sack of the youngest [Binyamin]…" Why would he have done was brought up to heaven, the same people came over to El-
this? isha and asked him "Perhaps the spirit of God has lifted him
Several commentators say that the whole point was up and sent him to one of the mountains or to one of the val-
that Yosef was testing the brothers, and watching their reac- leys…" Is it at all possible that one day they knew that Eli-
tion to the distress of Binyamin. If they tried to protect yahu would be taken by God, but the next day it is hidden?
Binyamin, it would show that they truly repented for their This shows that when Eliyahu was hidden away, the gift of
selling of Yosef. But this answer still seems a little weak. Yo- ruach hakodesh was taken away from all of the Nevi'im, and
sef is called a tzaddik, and here he is causing his brothers tre- was no longer so prevalent in Bnei Yisroel. While they knew
mendous grief at the horrendous thought that they would re- their ruach hakodesh was lost, they did not know why this
turn home to Yaakov and not have Binyamin. A tzaddik happened, because while Eliyahu was still with them, they
should definitely try to avoid causing harm and grief to any- thought they were his equals.
thing, whether animal and human, and therefore should be The same applied by Yosef. While Yosef was with
horrified at the thought of causing pain for sure his family. the brothers, they did not know that he was the reason and
And even if this was really Yosef's intention, how is this test source for their success. They naturally assumed he was just
conclusive whatsoever? They had promised to bring like the rest of them, and when he was a threat, he was sold as
Binyamin home to Yaakov, and maybe that would be why a slave. Only after he was sold, did the brothers realize that
they defended him. In addition, he is causing his own father there was some deficiency in them. The time had come for
Yaakov much pain, as he has been worrying about the possi- Yosef to show his true identity, and he wanted the reunion to
ble loss of yet another son. So what then was Yosef's reason be totally perfect, filled with unity and harmony. But the
for doing it? problem was that the brothers didn't realize that they needed
There is a very unique aspect of Yosef's relationship Yosef to complete the family. They had Binyamin, who did
with the Shvatim. The Shem Mishmuel explains that Yosef the job for Yosef. If they had thought they didn't need Yosef,
was the reason the Shvatim were able to succeed in their des- the reunion would have been pointless. Therefore, Yosef took
ignated roles. This is why after the Shvatim sold Yosef, Yehu- Binyamin away, preventing him from influencing the broth-
dah was no longer able to be king, as the brothers were only ers, and making them realize what happened. Only once they
able to succeed with the influence of Yosef. With time, truly appreciated and realized this could Yosef reveal himself
Binyamin took on Yosef's role, and allowed them to return. In the brothers, as he was confident that they would understand
the time between when Yosef and Binyamin took over, the that he was needed in order for the brothers to achieve their
Shvatim realized that they couldn't achieve what was neces- total perfection in their life's goals.
sary, but they didn't recognize why. If they had known about Have a great Shabbos and a happy Chanukah!
this, they would never have mistreated Yosef at all.
Pursue Your
Dreams
Weekly insights by members of our By Marc Eichenbaum,
Yeshiva Gedolah affiliate, Yeshivat Lev Hatorah 11th Grade
Pure Faith
By Chaim Frankel, Dreams are one of the most fascinating aspects of
Member of Yeshivat Lev Hatorah human life. It is truly amazing that we can experience such
realistic and vivid dreams while in an unconscious state.
However, most of the time we just forget about these
In the beginning of this week’s Parsha, יוסףis called into
thought provoking dreams without ever giving them sec-
the palace to interpret ’פרעהs dream. However, before יוסףbegins to
ond thoughts. What are dreams? Where do they come
interpret the dream he tells פרעהthat Hashem will inform פרעה
from? What do they mean? All these questions have a sim-
about his welfare, as he is incapable of interpreting dreams without
ple answer. Dreams are God’s way of communicating with
Hashem. רש"יexplains that יוסףmeant that the ability to interpret us.
was not his, he had no חכמה, rather Hashem would help and send In this week’s parsha, when Pharoh had his
the message through יוסף. dreams and no one could interpret them for him, his wine
The שפתי חיים, Rav Chaim Friedlander, explains that יוסף officer told Pharoh how Yosef interpreted his own dream
knew that interpreting this dream would put him in position to be- in prison. He said, “And it was that just as he interpreted
come part of ’פרעהs palace, since he knew פרעהwould want him to for us so did it happen.” Everything happened exactly how
be part of his counsel after seeing his brilliance. He knew that if put Yosef said it would. From this, the gemara in Berachos
in this position he would be able to bring his family to Egypt during learns out that dreams follow the mouth. This means that
the famine and have them treated with great respect. Not only that, the interpretation of a dream depends upon the interpreter
but taking credit for interpreting the dream would fulfill the words of the moment. Dreams only follow through if you speak
of his own dream, that his brothers would come and bow down to about them, believe they are true, and act on them accord-
him. ingly. On the other hand, if you forget your dreams they
יוסףknew that taking credit for the dream’s interpretation will slip away and never happen.
would bring him all the advantages he could hope for. It would put The story of Chanukah was also a dream. Mati-
him in position to be successful and to prove himself to his broth- syahu spoke the words “Those of you, who are unto God,
ers. come with me.” These were the words of the dream that
Despite all these seeming advantages יוסףaccredited all the Matisyahu and his followers would stand up against the
ability to הק“בה. He showed full and complete בטחוןin Hashem. No powerful Syrians and bring Torah back to all the Jews.
matter how much taking credit for interpreting ’פרעהs dream would Dreams are meant to be pursued, but they require our ini-
put him ahead of the game, he nonetheless knew that Hashem tiation and belief.
would take care of him no matter what. Had he taken credit פרעה Good Shabbos and happy Chanukah!
would have rewarded him with great honor and wealth, but he Adapted from V'Shee-non-tom Vol III by Rabbi
knew that this might not be Hashem’s plan. He knew that if he ad- Elias Schwartz
mitted that the power was not his own, rather it was bestowed in him by the Almighty, that Hashem would take care of him and
he would be rewarded far more lucratively than the physical power and wealth he could get from פרעה.
יוסףunderstood that regardless of how enticing the physical pleasures he stood to gain may have appeared, Hashem knew
better. He trusted that Hashem would eventually give him what was most suited for him. Although the riches looked good, he
trusted that Hashem would take care of him and eventually he would be able to attain everything that he could have possibly
wanted or needed.
Often times we are blinded, we think we know best, we see something we must have or we must do and we assume that
Hashem will understand. יוסףKNEW that all the riches in the world would come from taking credit for the interpretation, and he
was still able to put Hashem first, because he knew that everything is from Hashem and that He would take care of him. We
could all take a page out of ’יוסףs book and always realize that Hashem will take care of us if we put Him ahead of what we think
is best and He will take care of all of our needs.
As an ( עניני דיומאseasonal theme), we can look at the נר חנוכהand realize all the miracles Hashem does for us. He has the
ability to take anything out of its nature, the ability to take one days worth of oil and make it last for eight days. He can most cer-
tainly take care of us in the best way possible and provide for all of our needs in the way that He sees most appropriate and befit-
ting for us.
Have a great Shabbos and a happy Chanukah!
Dvarim Hayotzim Min Halev 5
מאוצרות הרב
From the treasures of the Rav
The Rambam begins work of the blessing of thanks
Hilchos Chanukah by telling (Bircas Hodaah) without going
the story of the Macabbes vic- into all the details that are de-
tory over their Greek oppres- scribed in the Megillas Esther.
sors and the Hellenizers among The Rav wanted to under-
them, and how they entered the “Knowledge of the Mitzvah” stand why the Rambam felt
temple sanctuary (Heichal) and compelled to recount the story
found a single undisturbed jar of undefiled oil that burned for in the Mishneh Torah that is typically a book of laws. The
8 days. The Rav noted that when introducing Hilchos Megil- Rambam could have simply said something along the lines of:
lah for example, the Rambam does not preface the laws with "the 8 days of Chanukah commence on the evening of the
the story of the victory of Mordechai and Esther over Haman. 25th of Kislev. There is an obligation Mdivrei Sofrim to light
Instead he begins with the laws concerning the reading of the and all that are obligated in reading the Megillah are obligated
Megillah. Likewise, in Hilchos Chametz Umatzah, the Ram- in Chanukah". Apparently according to the Rambam, know-
bam does not begin with the tale of the enslavement of the ing the story affects the fulfillment of the Mitzvah. If one
Jews in Egypt or their redemption but instead he dives di- lights the candles, without knowing the reason for lighting,
rectly into the laws of Pesach. In fact, Hilchos Chanukah pre- something is lacking. Even though we hold that Mitzvos do
sents the only time that the Rambam introduces a body of not require Kavanah (specific intention), however they do
laws with a historical story. Why? require Yediah (some knowledge as to what is taking place).
One straightforward answer is that while Purim has Me- This Yediah is required on Chanukah, because Pirsumai Nisa
gillas Esther and Pesach has the first chapters of Sefer is the main theme. Without knowing about the miracle that
Shemos that describe the exodus and are part of Kisvei Hako- happened it is impossible to publicize the miracle and to offer
desh, Chanukah does not have a sacred book that describes its thanks to Hashem for it.
miracles. The miracle of Chanukah is described in Torah She- The Rama says that the proper order for performing the
bal Peh, and since the Rambam's Mishneh Torah was an ex- kindling of the candles is to recite all the blessings (3 on the
tension of Torah Shbeal Peh, he presumably felt more com- first night, 2 on the subsequent nights) prior to the act of
pelled to introduce the laws with the story. lighting. The Masechet Sofrim states that first one should re-
It is clear that the Rambam based his description of the cite the first blessing, light the candles, recite Haneiros Ha-
story on the Al Hanisim that we recite in our Tefilos and Bir- lalu, then recite the final 2 (1) blessing(s). In fact the
cas Hamazon on Chanukah. One proof of this is the way the Masechet Sofrim is our source for the Hanerios Halalu that
Rambam describes the entry of the victors into the Heichal we recite. The MS is of the opinion that the Mitzvah Lhadlik,
(Sanctuary). The Gemara in Shabbos mentions that the the obligation to light, is the technical Mitzvah that requires
Greeks and Hellenizers placed an idol in the Heichal, but it an act of lighting the candles. However, Chanukah requires
does not mention that the victors entered. How did the Ram- Pirsumai Nisa. In fact the second blessing of Sheasah Nisim
bam know that they entered the Heichal? Perhaps they en- refers specifically to the Pirsumai Nisa which is a Kiyum
tered the courtyard? However the Al Hanisim states that they Blev (an internal feeling of fulfillment). In order to fulfill the
entered the Heichal (Bau Banecha Ldvir Beisecha Uphinu Es Kiyum Blev, you must first recite what the candles represent
Heichalecha). The Rambam also says that the goal of their and why we are lighting them. Only then can you recite the
enemies was to remove Torah from the people, which is also blessing of Sheasah Nisim.
mentioned in the Al Hanisim (Lhashkicham The Rambam began Hilchos Chanukah with the story of
Torasecha Ulhaviram Mchukei Retzonecha). the victory because of the role it plays in the fulfillment of the
There is a difference between the Al Hanisim of Mitzvah of Chanukah. In order to fulfill the Pirsumai Nisa
Chanukah and the Al Hanisim of Purim. The Al aspect, you have to know the story the candles represent.
Hanisim of Chanukah tells the complete story
of the victory while the Al Hanisim for Weekly D'vrei Torah on the Parsha
Purim summarizes the
events in the frame- from the Shiurim of HaRav Yosef Dov Soloveitchik
6 דברים היוצאים מן הל“ב
Ner Chanukah—Beyond
Normal Measurements
By Avi Margulies, 11th Grade
We all know the famous halacha that if something as- from the Menorah. This seems to be an obvious contradiction,
sur, like pig, falls into something mutar, like chulent, the mix- as Chanukah is a Rabbinically commandment and the Shul-
ture is not automatically considered treif. If the ratio of mutar chan Aruch allows adding mutar ingredients to the mixture to
to assur is 60:1, the entire mixture remains kosher. If there is reach a ratio of 60:1 by issurei D’rabanan
less than a 60:1 ratio, the entire cholent becomes not kosher. Two answers are offered to resolve the contradiction:
This 60:1 ratio is known in halacha as bittul b’shishim. Based 1) The Magen Avraham explains that there is a con-
on this halacha, the Shulchan Aruch in Yoreh De’ah (99:5) cept known as Davar Sheyesh Lo Matirin. This means some-
states a very interesting principle known Ein Mevatlin Issur thing that will eventually become mutar can never be batel –
L’chatchila. This means we can’t intentionally do an action not in 60, not in 100, and not even with a ration of 1:1000. For
that would bring about the need for bittul b’shishim. Therefore, example, if a chicken lays an egg on yom tov, that egg is
both of the following acts would be problematic: 1) One pur- muktzah on Yom Tov and therefore, prohibited to use until
posely putting pig into one’s cholent with the knowledge that after Yom Tov (at which point it becomes completely mutar).
the pig will be less than 1/60 of the cholent. 2) If 1 ounce of If it got mixed with 1000 eggs on Yom Tov, it will still not be
pig accidentally falls into your 30 ounces of cholent, pur- batel, because after yom tov, the mixture will become mutar
posely adding another 30 ounces of cholent to the pot. automatically. Basically, we do not want to rely on bittul b’sh-
This prohibition of Ein Mevatlin Issur L’chatchila is ishim when it will become mutar anyway, simply by waiting.
brought down in Yoreh De’ah 99:5. However in Yoreh De’ah So too, the oil mixture with the Chanukah oil is not assur for-
99:6 the Shulchan Aruch makes an exception. That which we ever! It will eventually become mutar again to use for lighting
said so far only applies to an Issur D’oraisa such as pig. By the menorah for next year’s Chanukah (as this was its desig-
Issur D’rabbanan however, we are less strict. Our first inten- nated purpose). Therefore, it cannot become mutar, even by
tional act of “Ein Mevatlin” would apply to Issurei D’rabbanan adding mutar ingredients to reach 1:60 ratio.
as well. Therefore, although a mixture of chicken and cheese is 2) The Shach offers another answer. He says, maybe
only rabbinically prohibited, one could not intentionally drop we can differentiate between a regular case of issur d’rabbanan
some cheese into the chicken soup, despite having a 60:1 ratio. and the case by Ner Chanukah. By Chanukah we are extra
On the other hand, the Shulchan Aruch says that the second strict because of the fact that the Chanukah oil is Huktza
intentional act of “Ein Mevatlin” does not apply to Issurei l’Mitzvaso - something set aside specifically for the purpose of
D’rabbanan. Therefore, if 1 ounce of cheese fell into 30 ounces a mitzvah. Therefore, we are very strict and don’t allow adding
of chicken soup, one could intentionally add another 30 ounces 30 ounces of regular oil for bittul b‘shishim, even though we
of chicken soup in order to negate the cheese, and this would would allow this by other issurei d’rabbanan.
not violate “Ein Mevatlin Issur l’chatchila.” (The Rama hap- Based on the Shach’s answer we see a tremendous
pens to disagree with this leniency by Issurei D’rabbanan, but appreciation for our mitzvos. That which we set aside for holy
this article will focus on the opinion of the Shulchan Aruch). activities has a special place in halacha. We can never ignore
So what does this have to do with Chanukah? We all their presence nor attempt to negate them.
know that the oil from the Chanukah candles is prohibited to As some of you may know, my gradfather, Menachem
use for other purposes like cooking, due its status of being set Mendel Ben Zev, passed away just a few weeks ago. He lived
aside for the Mitzva of the Chanukah candles. What happens if a tremendous life from the start to finish, whether it was escap-
one ounce of oil from the menorah accidentally spills into the ing the Nazis when he was 11 years old, or living for 13 years
frying pan of oil (which contains 30 ounces of cooking oil) that with a cancer that the doctors said he would only be able to
one is preparing to use to fry his latkes? At first glance, one manage for 3-5 years. He was known as the 1% man. If there
would think that although you only have 30 times the amount was even the slightest chance that he would survive or succeed
of the forbidden oil, because Chanukah is only a Rabbinical in whatever he was doing, he would survive or succeed. He
holiday, therefore we should be able to intentionally add an- taught me many lessons throughout my life including one that
other 30 ounces of cooking oil and continue making our latkes. the Shach hints too in the Shulchan Aruch. Our middos and the
Unfortunately, things are not so simple. In Hilchos way we treat Hashem’s commandments, is extremely impor-
Chanukah, at the end of 677:4, the Shulchan Aruch says that tant. Hashem put us on this earth and specifically chose each
you cannot intentionally add 30 ounces to be mevatel the oil (Continued on page 7)
Dvarim Hayotzim Min Halev 7
In this week’s parsha, when the brothers go down The Midrash relates that when the goblet was found
to Mitzraim to get food, they end up meeting Yosef. How- in Binyamin’s sack, the shevatim pounced upon Binyamin,
ever the pasuk says that while Yosef recognized his broth- taunting him, “You are a thief just like your mother! You have
ers, they did not recognize him. An obvious question that brought disgrace upon us just like your mother disgraced our
many mefarshim ask is how could the brothers not recog- father by stealing Lavan’s idols!” According to another account
nize Yosef? Although they hadn’t seen him for twenty of the Midrash, the shevatim even began beating Binyamin until
years and Yosef now had a beard, his own brothers still he swore on Yakov’s life that he committed no crime.
should have recognized him? Two powerful lessons can be taken from this Midrash.
Rabbi Dovid Goldwasser answers that really the One lesson is that even the holy shevatim were ready to in-
stantly accept that their brother Binyamin was a thief. Why was
brothers did recognize him, or at the very least saw a simi-
this so? The Gemarah in Baba Basra 17a tells us that Binyamin
larity between this man and their missing brother. However
was one of the four extremely righteous ones who never sinned,
the thing that stopped them from making a direct connec- and he only died because it had been decreed so as a result of
tion between this man and their missing brother was that Adam HaRishon’s sin. Surely, then, he had never been guilty of
this man before them was a powerful Egyptian leader and any thievery before! However, the brothers looked at Binyamin
the brother that they lost was a religions Jew. The brothers and saw not a tzaddik, but a brother of Yosef. Their hatred for
refused to believe that their brother, who was Yaakov’s Yosef blinded them to the fact that Binyamin surely had not
chavruta, could be this ruler before them, no matter how stolen the goblet. If even the shevatim could make such a mis-
powerful the resemblance. In their minds it was impossible take due to hatred, how much more so must each of us be on
to remain religious and spiritual while holding a high and guard not to allow our dislike of people to blind us to their true
important job in this world. character!
The story of Chanuka connects to this idea in the A second lesson can be learned from the end of the
sense that the Hellenists thought that one cannot remain a Midrash, which details the reward Binyamin received for endur-
Torah Jew to keep up with the world and survive. They ing those undeserved blows. Hashem paid Binyamin back for
thought that being a Jew was not needed and therefore they the blows upon his shoulders by declaring that the shechina
believed it was right to assimilate into the Greek world. would rest “between Binyamin’s shoulders” (Devarim 33:12).
However Yosef teaches us that we can be in the outside In other words, the Bais Hamikdash would be built in his por-
world; however, we must always remember to uphold and tion of Eretz Yisrael. Therefore, the brothers lost their opportu-
follow the Torahs laws because without that, we cannot nity to be the hosts the shechina due to their unfounded accusa-
survive. When we light the menorah, after coming home tion of Binyamin. This, too, should serve to caution a person
from a long day at school/work, we show that we continue never to be hasty in judgment of another, for the cost of making
incorrect accusations may be high.
to follow and believe in Hashem’s torah.
Chag sameach and Shabbbat Shalom!!
Have a good Shabbos and an amazing Chanukah!
Adapted from “Something to Say”
There are two distinct Mitzvos that we perform on understand the relationship between the two miracles we cele-
Chanukah: the mitzvah of Hadlakas Neiros and the mitzvah of brate on Chanukah.
Krias Hallel. The reason Chazal instituted two Mitzvos is be- The battle between the Chashmonaim and the
cause we are celebrating two separate miracles that occurred. Yevanim was fought on two fronts. There was a physical battle
The miracle of the oil is commemorated by lighting Chanukah fought between armies on a battlefield, and there was also a
candles, whereas the victory of the battle against the Yeavnim battle between two ways of life. The impure way of life per-
is marked by reciting Hallel. Chazal tell us that we recite Hal- sonified by the Yevanim fought against the devotion of the
lel when we are saved through a miracle. As great as the mi- Chashmonaim to the pure life of Torah. This dual battle is em-
raculous events of the menorah in the Beis Hamikdash were, phasized in Al Hanissim. We not only mention the victory of
these events would not cause us to recite Hallel. Only the the few over the many, but also recognize the defeat of the im-
events of the battlefield should warrant the recitation of Hallel. pure and wicked at the hands of the pure and righteous.
Each day of Succos we complete the Hallel, whereas When the war ended, it was clear that the Chash-
on Pesach we recite an abridged form on Chol Hamoed and the monaim were victorious on the battlefield. What was not clear,
concluding days. Chazal in the Gemara in Taanis explain that however, was who had won the spiritual battle; Torah or
this difference exists because the Yom Tovim of Succos and Yavan. Hashem therefore had to perform a second miracle to
Pesach are fundamentally different. Each day of Succos is a prove that the Chashmonaim had also won this battle. Chazal
separate Yom Tov, since the Korbanos that are offered each associate the light of the menorah with the light of Torah. If
day differ from the previous day. On Pesach the identical pure oil could burn for eight days amidst the destruction sur-
korbanos are offered each day, therefore the entire week of rounding it, the pure light of Torah had emerged victorious
Pesach is viewed as one Yom to. Therefore, once a complete from the darkness of Yavan. The miracle of the oil was not
Hallel is recited on the first day there is no need to repeat it on distinct from the miracle on the battlefield, but rather it was the
the rest of the days. Tosfos raises a difficulty with this expla- completion of the physical struggle hat occurred. The Chash-
nation. Why do we recite full Hallel on all days of Chanukah; monaim emerged victorious on the physical and spiritual bat-
the same miracle of the oil burning is the one that we celebrate tlefields. Lighting the menorah in the Beis Hamikdash was not
on all 8 days – complete Hallel on the first day should suffice? just a mitzvah, but rather the victory in the spiritual war. Being
Tosfos answers this question by explaining that really the cele- saved in the war of spiritualism warrants reciting Hallel just as
bration of Chanukah is not one big miracle of the oil burning. a physical deliverance does.
In truth, each day is its own individual, renewed miracle. Our reciting of Hallel on Chanukah celebrates both
Since each day has its own miracle, each day we recite full aspects of Chanukah. Although for the victory on the physical
Hallel. The solution of Tosafos seems difficult – as we already battlefield it would have sufficed to recite Hallel once, the
explained, the Mitzvah of reciting Hallel is to commemorate spiritual victory was renewed each day of Chanukah, thereby
our victory on the battlefield. Why is the daily nature of the requiring a new Hallel on each day. As we recite a new Hallel
miracle of the oil relevant? Since we were only saved once, each day of Chanukah, let us focus on the victory of the re-
we should only recite full Hallel on the first day? newal of Torah that is the true cause for our celebration.
Although it would appear that the two miracles of
Chanukah are distinct from one another, Tosafos obviously Have a great Shabbos and a Freilichin Chanukah!
viewed them as one. A deeper understanding of the battle be- (Adapted from Rabbi Zvi Sobolofsky)
tween the Chashmonaim and the Yevanim will enable us to
ִשׁלַח וַיִּ ְקרָא אֶת כָּל ַח ְר ֻטמֵּי ִמ ְצ ַריִם וְאֶת כָּל ֲח ָכמֶי ָה
ְ וַיְהִי בַבֹקֶר וַ ִתּ ָפּעֶם רוּחוֹ וַיּ Throughout Jewish history there has been a
וַיְ ַספֵּר ַפּרְעה ָלהֶם אֶת חֲלֹמוֹ וְאֵין פּוֹתֵר אוֹתָם ְל ַפרְעֹה struggle between idealism and realism. An idealist has
“In the mourning he felt agitated, so he sent for and called all the dreams for the future and wants to improve the world in
sorcerers and wise men of Egypt. Pharaoh told them his dream, which we live. On the other hand, a realist is content
but none could interpret them of Pharaoh.” with state of the world and finds no need for improve-
Rashi comments that sorcerers did offer Pharaoh several ment. This struggle is apparent both in the story of Yo-
interpretations of his dream, but he rejected them. For example sef that appears in this weeks parsha as well as in the
one sorcerer predicted: “Seven daughters you will father, and story of Chanukah.
seven daughters you will bury.” Pharaoh however, was not satis- What is it that the brothers found wrong with
fied with this interpretation just as he was not satisfied with the
Yosef? Yosef never had hatred or bad intentions to-
others.
wards his brothers. In fact, he treated them like brothers
The Dubno Maggid explained this with the following par-
able: There once was a king who wanted his son to gain wisdom
in Mitzraim despite their hatred that was made obvious
and erudition. He therefore sent him to a far away land were he years earlier. Rather the real hatred was because Yosef
would receive guidance and instruction from the greatest scholars was a dreamer. He was an idealist who wanted to be-
and sages in the world. come a ruler in order to spread the ideas of justice,
The son spent several years under their tutelage until, one equality, and morality. The brothers did not have great
day, he sent a letter to his father requesting permission to return visions for the world, they were realists. They were fine
home. with the ways of the world and they did not understand
The king granted his permission, and some time later, his Yosef's ideas. In the end, Yosef prevailed as a result of
son returned to his native country. this passion. He blazed a trail on the path of idealism for
The king was overjoyed to see his son and, in his honor, the Jewish people.
arranged a lavish feast in witch he invited all of the kingdom’s This theme recurs in the events of Chanukah.
noblemen. Most of the Jews were realists and felt that there was no
After becoming merry with wine, one of the king’s minis- purpose to fight the Hellenists. They reasoned that it
ters decided to test the prince to find out whether he had truly would be impossible to defeat the mighty armies, so
grown wise in the faraway land. they decided to comply with the Hellenists and save
The minister placed a round ring in the palm of his hand. their lives. However, the Maccabees took the approach
He then approached the prince and showed him his closed fist. of idealism. They felt that if they could not serve
“Tell me,” asked the minister, “what lies in the palm of my hand?” Hashem then they did not deserve to be alive. The rest
The son gazed at the minister’s hand and responded, of the Jews saw the Maccabees as fanatic dreamers,
“There is a round, hollow object in your hand.”
much like the brothers viewed Yosef. Once more, the
“You are correct!” exclaimed the minister in amazement.
idealists were victorious.
“Perhaps you can tell me specifically which object it is I am hold-
ing?”
This struggle helps us understand many aspects
“I’m afraid I cannot” replied the prince to the minister. of Jewish history. It helps explain why many of the
‘For a while the wisdom that I have been taught enables one to prophets and leaders of the Jewish people had
ascertain the shape of a concealed object.” "unrealistic" dreams. As we see from the stories of Yo-
So too, concluded the Dubno Maggid, was the case with sef and Chanukah, believing in reality alone causes so-
Pharaoh’s sorcerers. While their sorcery gave them the ability to ciety to become stagnant. Rather, idealism is necessary
ascertain that that his dream was alluding to seven events that for society to progress on a productive path.
would transpire in the future, it did not enable them to discern ex-
actly which events were going to transpire. They therefore simply Have a great Shabbos and a wonderful Chanukah.
guessed at what those seven events would be. As the verse tells us, Adapted from a Dvar Torah in the name of
none of their interpretations found favor in Pharaoh's eyes. Rabbi Bernard Klein
Have a great Shabbos and a happy Chanukah.
Adapted from "A Vort On the Parsha."
Dvarim Hayotzim Min Halev 11
This week is Chanukah and it always is connected stay committed as a Jew in exile. That is the Torah that
to the Parshas of Yosef in Mitzraim. At the end of each Yaakov needed to learn to survive in Lavan’s house, and it
Parsha the Chumash includes a number of pesukim in the was this Torah that Yosef needed to learn in order to sur-
Parsha, but in Miketz it also says there are 2025 words. vive in Galut Mitzraim. That’s what Rashi means when
Why is this Parsha different and what does this signify? he says Ben Zekunim – that Yaakov taught him the spe-
The gematria of Light “Ner” is 250, and we light for 8 cial Torah he learned from the Yeshiva of Shem V’Ever so
days. So 250 x 8 = 2000 and we start lighting on the 25th that he would be ready for the long trip to Galut – that’s
of Kislev. So there are connection between Miketz, Yosef, the same 14 years that he learned, and it was effective.
and Chanukah. The Torah says וַיְהִי ְכּהַיּוֹם ַהזֶּהwhen Potiphar’s wife
The Parsha we just read this past Shabbat says tried seducing Yosef to sin, at the moment of truth she
that Yosef was 17 years old when he was sold as a slave to grabs him by the shirt, when he runs and is framed. Rashi
Mitzraim – why is his age significant? The Torah doesn’t says that he saw an image of his father. He earns the title
write anything that isn’t necessary. Our Rabbis say that a Tzadik from this story. When the Jews leave Egypt, the
child should start learning Torah at the age of 3, so at 17 Gemara says as we say in Hallel ” ַהיָּם ָראָה וַיָּנֹס,” “The sea
there were 14 years of Torah study after which he could saw the coffin of Yosef and ran.” Vayanos is only written
start the descent to Galut Mitzraim. We have seen a simi- in the Torah regarding Yosef, that he left his garment just
lar 14 years of Torah study before. like the Vayanos it says when Yosef ran Vayanos. This
was such a tremendous zechus that it lead to the splitting
Rabbi Mansour quotes a chidush based on some- of the sea. This was a great spiritual accomplishment.
thing the Belzer Rebbe and Rabbi Yaakov Kaminetsky She wore him down and he was resigned to the sin. But
said. We learned that Yaakov was perfect and learned To- all of a sudden appeared to him his father’s image and he
rah in the tents in the house of his father Yitzchak, and ran. He remembered the 14 years of Torah for this mo-
then he was sent to Lavan’s house. Rashi says that on the ment.
way he stopped off and learned at the Yeshiva of Shem
V’Ever. Yaakov was 63 years old when he was sent away, This story with Yosef ends at the end of Vayechi.
and yet he felt the need to learn an extra 14 years (Shana After Yaakov dies, they say to Yosef that we are to you
Yud Daled?) at the Yeshiva of Shem V’Ever. Did you like slaves. Yosef answers, don’t be afraid, you had bad
ever wonder why it was important to stop there and learn intentions, but Hashem made it for good in order to bring
another 14 years at that particular Yeshiva after learning us to this day, and in order to be in this situation. The
with Yitzchak Avinu, and it wasn’t just for a single shiur power to become a Tzadik and protect us from the dangers
but took 14 years? of Galut from the Torah of Yaakov Avinu from Shem
V’Ever was proven on that day.
The answer begins by remembering who these
people were, Shem survived the Flood with his father Now let’s see another connection to Chanukah.
Noach, so he saw a degenerate society that was so degen- Gemarah Sotah daf 36 says that Yosef saw an image of
erate that Hashem decided to wipe out the whole genera- his father appear to him from the window “Chalon”. Why
tion, yet he was unscathed and survived. Ever lived in the add from the Window? Our Rabbis tell us this is also an
generation of the Tower of Bavel, that was so degenerate allusion to Chanukah. How many candles to we light on
and evil that they were split up and Hashem changed all of Chanukah = 36 (skipping the Shamash). Those are the
their languages. Both lived and survived defiant genera- inside letters of Chalon “Lamed Vav” = 36. And what are
tions but were able to maintain Righteousness. Yaakov the outer letters Nun Chet = Ner of Chanukah. Because
learned in Yitzchak’s Yeshiva how to live among Jews that is the Tikun of Chanukah – When the Jewish people
when living with Tzadikim. Now he had to learn how to (Continued on page 12)
12 דברים היוצאים מן הל“ב
(Daniel Stroh—Continued from page 11) tion is being separate like the oil, and some Sefarim even
can’t control themselves, we pray to see the image of Ya- quote a rare custom to put a little water in with the oil to
akov in the Window to remind us of the 36 candles and show that separation because that was the miracle.
miracle of Ner Chanukah. That’s when the Chashmonaim
Rabbi Mansour says the connection is even evi-
would reconstruct the walls that Yosef built to avoid sin
dent in our prayers on Chanuka that we say this week.
and maintain Jewishness in Galut.
Pay close attention here. In Al Hanisim Bimei Matisyahu
The Baal Migale Amukot writes that during the it says “Ufurkan Kahayom Hazeh” – the redemption was
Greek occupation the Jewish people got punished for the tantamount to Kahayom Hazeh. And remember where
sin of the sale of Yosef that was aroused until the Mac- have heard that phrase “Kahayom Hazeh” before in the
cabim fixed it. What happened in that generation? Ram- stories I quoted regarding Yosef. Therefore the tikun of
ban says that most of the Jews at the time of Chanukah Yosef is in Chanukah.
became Hellenists and Judaism was about to be lost if not
It sounds so easy but it is so relevant to us today
for the Chashmonaim, who fought to continue Torah
once again. The Satan never gives up when he loses a
study as we say in Al Hanissim Bimei Mayisyahu. The
battle; he makes a test after the test to try to win the war.
Greeks wanted to replace Torah with Hellenistic princi-
How ironic is it that on Chanukah that represents Torah
ples. And they came close.
values winning over Hellenism, that there is no Jewish
The numerical value of Yosef is 156, as is Antio- holiday as secularized today as Chanukah! The whole les-
chus also 156, Antiochus was the antithesis of Yosef. He son of Chanukah is how not to be like the Greeks and Hel-
tried to do the opposite of Yosef. Yosef got Jews to stay lenists, and where did it go wrong? We make Olympics
by themselves and not assimilate. Antiochus wasn’t contests called Maccabee games when the Chashmonaim
against the Jewish people; he just wanted to assimilate fought the Hellenist who participated in Olympics! There
them. Most of the Jews became Hellenists and wanted to is a Maccabee beer! Every goy asks if we get gifts each of
enter Greek culture. They joined the Olympics. They the 8 days of Chanukah! There is no holiday more secu-
didn’t want to look different from the other athletes so larized than Chanukah. The vast majority of Jews in
they stopped Bris Milah. They would bow to images of America are Hellenized and secularized. We have more
Zeus and other Avodas Zarah on entering the Coliseum. that 6 million Jews in America. Close to 5.5 million are
And they even curled their hair like the Greeks (reference Conservative, Reform, modernized, non-affiliated, secu-
to Yosef as well). Ramban says Maasei Avot Siman La- larized, or Americanized. And even among the 500,000
banim. The Jews were oppressed by the Egyptians, and that check off Orthodox, how many learn Torah every day
despite 2 centuries there was no intermarriage or assimila- and are not affiliated with an orthodox shul by paying
tion between Jews and Egyptians except for 1 case of dues?
Shulamith bat Divri. Except for that 1 case they avoided
We are the Matisyahu in this generation. Our re-
this trap. And they got this zchus from Yosef Hatzadik.
sponsibility is for preservation of the Torah. May we be
Once the Jewish people left the ideals of Yosef to like the small pach shemen with the seal of the kohen
become Hellenists and assimilate they aroused the sin of gadol, a small area of purity amongst a world full of con-
Yosef. He went to insulate us in Mitzraim from assimila- tamination. Chanukah is the time for us to redouble our
tion, and now that the Jew doesn’t keep their distance and efforts to study Torah. As Rabbi Gifter said its not
values it’s as if the sale was no longer justified and we enough to be an Orthodox Jew, we need to be Torah Jews
were being punished until the Chashmonaim and Chanu- as well. Those are the ideals that made Yosef HaTzadik,
kah story. There is even a hint in the strange law they and those are the ideals that will save us. Chanukah is the
wanted Jews to write on the horn of an Ox that they had time that we are able to overcome assimilation. We need
no share in the Hashem of Israel. In the Berachos of Yaa- miracles in this time as well as what we had that time.
kov, Yosef is called Bechor Shoro. They were trying to Just like Yaakov and Yosef we need to study Torah, and
defeat the ways of Yosef. especially the Torah of Shem V’Ever more than ever today
to survive living in Galut. May we have the zchus to be
The Chashmonaim rise up and save the day and
victorious, may we see the “window” to remind us of our
fight the Roman empire. The majority of Jews were gone.
teachings if we are ever in “trouble”, may we learn the
We celebrate the Miracle of oil. The midrash in Tezaveh
lessons of Yosef and Chanukah and keep them dear to us
says the reason oil is special is because all beverages mix
to help us survive until Moshiach comes.
with each other except for oil – oil rises to the top. So too
the Jewish people don’t mix with the goyim. That’s why Good Shabbos and Happy Chanukah.
the Greeks tried to contaminate all of the oil. Our salva-
Dvarim Hayotzim Min Halev 13
Public Unity
By Aaron Joseph, 11th Grade
The Rambam introduces Hilchot Chanukah with a From the perspective of Jewish history, maintaining harmony
summary of the historical events that led to the miracle. He within the Jewish people is more basic than fully describing
expands on the account found in Masechet Shabbat 21B de- the miracle.
scribing both the spiritual and physical threats to the Jewish This adds an additional perspective to Chanukah.
people from the Greeks and the victory of the Chashmonaim Lighting Chanukah candles is unique in that it is general prac-
who then maintained Jewish sovereignty for over two hundred tice to fulfill mehadrin min hamehadrin, the highest level of
years. No other holiday has a similar introduction. The simple observance of the mitzvah. We express symbolically the con-
explanation is that Chanukah is the only Jewish holiday that cept of maximal commitment. The heroes of the Chanukah
originates after the period of Tanach. It is however likely that story were people who did not compromise on principles and
knowledge of the entire story is an integral component of pir- who risked their lives for Torah.
sumei nisa (spreading the miracle). Supporting this approach The message of Jewish unity is not clear. It is implied
is the fact that women are obligated in the mitzvah of lighting by an obvious exclusion. On the surface the two messages are
Chanukah candles because they are included in the miracle. contradictory. Zealotry and tolerance normally do not mix.
Although women did not light the menorah in the Temple, Balancing a total commitment to Torah and mitzvot with an
they were part of the full story--the danger and the victory. inclusive love of the Jewish people is difficult. Tolerance is
In this context, what the Rambam omits from his ac- usually associated with moderation, reflecting a lack of pas-
count has significance. The struggle was not only against an sion. Truth is absolute; adherents of false values are wrong. A
external enemy. While fighting off the Greeks, there was an deeper understanding of halakha, however, suggests that there
internal conflict against Jews who had adopted the lifestyle of may be more than one truth. Even the mehadrin min hameha-
the Greeks. Other sources indicate that the Chashmonaim were drin comes in different versions. Devotion to one’s truth does
a minority within the Jewish people. Surely pirsumei nisa not exclude respecting others even though we are sure that
should require an accurate retelling of the full historical back- they are wrong.
ground of the miracle. If we examine the later history of the descendants of
The answer can be found in the Rambam, at the con- the Chashmonaim we find that their religious commitments
clusion of Hilchot Chanukah (4: 12-14). The mitzvah of the were not fully maintained and they fought amongst them-
Chanukah candle is described as exceedingly precious; a poor selves. Our tradition is that it was their lack of unity that led to
man has to sell his coat to purchase candles. Lighting candles their downfall. The Second Temple was destroyed because of
has precedence over Kiddush because the Chanukah lights sinat chinam (baseless hatred).
express the remembrance of the miracle. Yet the Rambam We live in a time when observant Jews are a minority
concludes that if a choice has to be made, the Shabbat candles and assimilation to the external culture threatens Jewish sur-
are to be chosen over the Chanukah candles because shalom vival. We are challenged to strengthen our core; we must dem-
bayit (family harmony) is more important than pirsumei nisa. onstrate a fierce loyalty to Torah and mitzvot. The Chanukah
Apparently, what is true for the family unit is equally candles remind us of the miracle and of the Jewish spiritual
applicable to the Jewish people. Those Jews who were at- heroes who withstood external and internal pressures. That is
tracted by Greek culture or who were not strong enough to the open message. The hidden one is to treat our fellow Jews
overcome the pressure from the surrounding society can be as an integral part of one people and not see them as additional
seen as additional enemies. Alternately, they may be viewed enemies.
as early victims of the cultural, religious, and physical war. Good Shabbos and happy Chanukah.
DH is on
Visit YUTorah.org
and Search DRS
14 דברים היוצאים מן הל“ב
HALACHA
VÉÜÇxÜ
The Unique Nature of הידור מצוהas it Relates to נר חנוכה
(Based on sources compiled by Rabbi Avi Lebowitz)
By Rabbi Aryeh Lebowitz
Introduction. In this week’s column we will veer from our fulfilled the מצוהitself.
usual format. Instead of focusing on a purely halachic issue A second possible source that may shed light on this question
with some attention paid to the lomdut behind the הלכה, we is the comment of פרי חדש.( פרי חדש )סימן תרעבdiscusses a
will focus on the lomdut of an issue and while paying some case where one has become confused as to which night of
attention to how it affects the הלכה. This essay, unlike our חנוכהit was. As a result he has lit six candles on the seventh
other essays, is not meant as a guide to a particular area of night of חנוכה. When the person realizes his mistake and
הלכה. Rather, it is intended to enhance our appreciation of lights an extra candle the פרי חדשquestions whether or not
some of the underlying themes and ideas behind the הלכה the person should make a new ברכהwhen lighting the
רבי עקיבה איגרwas posed with a question of a person who had seventh candle. The פרי חדשconcludes that one would
already lit his first candle on the eighth night of חנוכה, and certainly not recite a new ברכהbecause it is obvious that we
prior to lighting the remaining seven candles, realized that do not recite ברכותon what amounts to only a הידור מצוה. To
he had not yet made a ברכה. The question was whether or support this contention פרי חדשcites a comment of the
not the person can still recite a ברכהat this point. Perhaps ( אורחות חיים )הו"ד בבית יוסף סימן תרעבwho states that if one
one can argue that the מצוהhas already been completed and lit one too few candles and subsequently lights the last can-
the chance for a ברכהhas been lost. On the other hand, it dle, he need not make a new ברכהbecause when he made
may be argued that so long as all of the candles have not the initial ברכהhe probably intended to include all candles
been kindled, there is still time to recite a ברכה. The that he would light that evening in the ברכה. The אליה רבה
primary מצוהhas been fulfilled, but maybe one can also ( )סוף סימן תרעבhowever, arrives at the exact opposite
recite a ברכהon a הידור מצוה. conclusion from the statement of the אורחות חיים. While it is
At first glance, רבי עקיבה איגר, points out, it seems that one true that the אורחות חייםrules not to make a new ברכהwhen
should certainly still be permitted to recite a ברכה. After all, lighting the last candle, he explains by stating כי הברכה
the custom in most homes is to have each person light their שעשה בתחלה על חיוב כל הנרות עשאה, that the ברכהhe had
own מנורהand recite their own ברכהon the kindling of the initially recited was meant to include all candles that he
מנורה. This is the accepted practice even though the actual would light. The implication of the אורחות חייםis that if one
מצוה של נר חנוכהonly requires a single candle per did not have in mind that his ברכהshould include more
household. Perhaps one can deduce from our practice that candles than were in front of him at the time of his initial
ברכותmay be recited even on a הידורalone. רבי עקיבה איגר, lighting, he would certainly recite a new ברכהeven on the
however, rejects this proof on the grounds that one may kindling of candles that are done purely for the purpose of
only recite his own ברכהwhen lighting his own מנורהafter הידור מצוה
somebody else has already lit, because he has in mind that Can one recite a ברכהon a ?הידורWhat emerges from this
he is not interested in fulfilling the mitzvah with the first discussion is that there is a dispute between the פרי חדשand
person to light. If that is the case, his lighting of the מנורהis אליה רבהwhether or not one may recite a ברכהon a פרי
not merely a הידורbut part of the עיקר המצוהitself. Indeed, הידור מצוה. חדשmaintains that a ברכהis never recited on a
we find precedent for the idea of having specific intention הידור מצוה, while אליה רבהrules that a ברכהmay be recited
not to fulfill the obligation of נר חנוכהwith the first person on a הידור מצוה. Perhaps we may adduce support for the
to light in the 'מגן אברהם סימן תרעז ס"ק ט. In addressing the ruling of the פרי חדשfrom a comment of the משנה ברורהin
case of one who is traveling and is unable to light at home, (יד: שער הציון )תרעוwho cites that ‘מהרש"לs ruling that when
מגן אברהםsuggests that the person light while on the road, one places his מנורהon the right side of the doorpost, the
and recite ברכותon this lighting. The recitation of ברכותis candle furthest to the right should be kindled first. The
permitted even though his wife has most likely lit for him מהרש"לexplains that since only the candle that is closest to
already, because he has specific intention not to fulfill the the door serves as a fulfillment of the ( עיקר מצוהwhile the
מצוהwith the lighting of his wife. Thus we see that it is others only serve as a )הידור מצוהone should be careful to
entirely possible that one is not permitted to make a ברכהrecite his ברכהon the candle that will be used for the
on a הידור מצוה, and may only do so when he has not yet (Continued on page 15)
Dvarim Hayotzim Min Halev 15
HALACHA
VÉÜÇxÜ Continued
primary מצוה. Apparently there is great hesitation to allow the additional candles, as they are clearly only serving the
one to recite a ברכהon a candle that only functions as a function of הידור מצוהbut do not relate at all to the actual
הידור מצוה fulfillment of the מצוה. (This is clearly the view of משנה
’רבי עקיבה איגרs conclusion. Relating to his original question ו:ברורה תרעב.) On the other hand, one may view the concept
of the permissibility of reciting a ברכהon the remaining of מהדריןrelating to נר חנוכהas an additional and enhanced
candles after the initial candles had been lit, רבי עקיבה איגרmethod of fulfilling the מצוהof נר חנוכה. If this is the case,
concludes that a ברכהmay be recited for a combination of there is no room to distinguish between the first and subse-
three reasons: quent candles, as all are now part of the enhanced קיום
As we have noted the פרי חדשand אליה רבהdebate whether or המצוה בהידור. This may be the view of the אליה רבהwho
not a ברכהmay be recited on a הידור מצוה. It is possible that permits a ברכהto be recited on the additional candles, as
the אליה רבהis correct that a ברכהmay be recited. each of the candles is part of the קיום המצוה. If this
Generally speaking, one may recite a ברכהon מצוותthat last a understanding is correct we can more readily understand
long period of time well after the מצוהbegins, so long as why the הדור מצוהof נר חנוכהis so vastly different from
the מצוהis still in action. For instance the הידור מצוה רא"ש )פסחים פ"קby other מצוות. For instance, generally we assume
(' סימן גrules that if one has not yet recited a ברכהon his ( הידור מצוה עד שלישone need only spend a third more than
ציציתor תפיליןhe may still recite the ברכהso long as he is the actual cost of the מצוהto facilitate the beautification of
still wearing them. Indeed, the very formulation of a ברכהthat )מצוה. Yet by נר חנוכהwe spend many times the cost of
with the letter "( "לi.e. לישב, להניח תפילין, להתעטף בציציתthe original מצוהto facilitate the הידור. This may be so
( בסוכהsuggests that the מצוהin question extends for a because the הידורis an entirely different method of
period of time. Since נר חנוכהshould remain lit until fulfilling the actual מצוה. Furthermore, this may explain
“people are no longer walking from the markets”, it too is a why נר חנוכהis the only מצוהthat we receive specific
מצוהthat extends for a period of time, and its ברכהmay be instructions on how to fulfill the הידור. By most מצוות, we
recited so long as the candles remain lit. In reality, רביbeautify the מצוהto the best of our understanding of what is
עקיבה איגרpoints out, one may question the inclusion of נרmost beautiful. This too, makes sense if we understand the
חנוכהin this category on the basis of the הלכהthat a הידור מצוה נר חנוכהof נר חנוכהas an entirely different method of
that became extinguished even a moment after it was lit performing the .מצוה
does not have to be rekindled, strongly indicating that the Based on the idea that הידור מצוהof נר חנוכהdiffers
מצוהis complete upon the initial kindling. Yet, considering fundamentally from הידור מצוהby all other מצוות, Rav
that the רא"שincluded נר חנוכהin this category, we may Shach זצ"ל, in his ספר אבי עזרי על הרמב"םexplains that any
rely on this factor to permit the delayed ברכה parallels drawn between הידור מצוהof נר חנוכהand הידור
The (' ש"ך )יו"ד סימן י"ט ס"ק גcites a מחלוקתrelating to one מצוהof ברית מילהare faulty. The Brisker Rav זצ"ל, in a well
who has already performed a מצוהand completed it, but has known comment attempted to link the two. The Brisker
not yet recited a ברכה. In the view of the רמב"ם, once the Rav had suggested that the Rambam’s ruling that one not
מצוהis complete it is too late to recite a ברכה. However, in go back to cut away pieces that beautify a ברית מילהonce
the view of the הגהות אשר"יone who neglected to recite a the מילהwas completed indicates that the רמב"ם
ברכהprior to performing a מצוהmay do so after completing understands הידור מצוהto apply only while one is still
the מצוה. While the ש"ךultimately sides with the רמב"ם, one involved in the מצוהitself. Once the involvement has
can rely on the opinion of the הגהות אשר"יin conjunction stopped, there is no fulfillment of הידורמצוהon its own.
with the two factors previously cited to allow a person to This is why the Rambam maintains that even as we light
recite a ברכהon the remaining candles in his מנורהafter he many candles for הידור מצוהon חנוכה, the בעל הביתmust
has lit the first few candles. light all of the candles. If he were to stop and allow others
Understanding the dispute between אליה רבהand פרי חדש. to light, the opportunity for הידור מצוהwould have passed.
Perhaps the very dispute relating to reciting ברכותon the The רמ"א, on the other hand, rules that הידור מצוהmay be
additional candles (lit for the purpose of )הידור מצוהis fulfilled even after the מצוהhas been completed. That is
contingent on how we understand the concept of הידור מצוה. why the רמ"אrecommends cutting away extra pieces to
On one hand one may view the additional candles as an beautify a ברית מילהeven after the מילהhas been completed.
addition to the original מצוה, with the first candle This is also why the רמ"אwrites that when fulfilling the
maintaining its identity as the candle of the actual מצוה, הידור מצוהof נר חנוכה, each member of the household should
distinct from the other candles. This may be the view of the light their own מנורה. However, in light of the uniqueness
פרי חדשwho maintains that one may not recite a ברכהon (Continued on page 16)
16 דברים היוצאים מן הל“ב
HALACHA
VÉÜÇxÜ Continued
of הידור מצוהas it relates to נר חנוכה, Rav Shach suggests that the candles would be equally forbidden to benefit from.
any comparison with הידור מצוהof ברית מילהis completely Practically speaking, the (ז: משנה ברורה )תרעגrules that one
off base. may not use the light of even the remaining candles, indicat-
The ( שערי תשובה )ריש תרעאrules that if one initially only lit ing that they are separate from the original candle.
one candle because he did not have enough oil for more, but The (א: רמ"א )תרעדrules that one should not light the נרות חנוכה
he subsequently obtained more oil, he may not recite a new from the first candle because it is inappropriate to light the
ברכהwhen lighting the additional candles. This is in “extra” candles from the candle that is being used for the
apparent agreement with the פרי חדש. The מצוה מגן אברהם. The strong implication of this רמ"אis that there is a
(כה: )תרנאdisagrees and rules that even in this case one may distinction to be made between the first candle and the re-
recite a new ברכהon the additional candles, in apparent maining candles, similar to the assertion of the פרי חדשthat
agreement with the .אליה רבה the הידוis merely an “addition” to the original .מצוה
The ( כתב סופר )שו"ת או"ח סימן קלגwas asked whether the Conclusion. We have presented a simple מחלוקת הפוסקים
prohibition to benefit from the נר חנוכהapplies only to the relating to the recitation of a ברכהon a הידור מצוה, and have
first candle that is lit for the basic requirement or even for demonstrated how the underlying theme of that מחלוקתmay
the additional candles that are lit for the purpose of הידורreflect a fundamental dispute relating to our understanding
מצוה. It seems that this question too hinges on the מחלוקת פריof the entire idea of מהדריןas it relates to the מצוהof נר חנוכה.
חדש ואליה רבה. If one were to view the additional candles as It should be evident to us that analysis of the words of our
purely a הידורone may assume that it is permissible to חכמיםoften reveals a depth to their words that may have
benefit from them. If, however, the idea of lighting many gone unnoticed with a cursory reading.
candles as an enhanced method of fulfilling the מצוה, all of
(Stories of Greatness—Continued from page 18) was allowed to enter or disturb him in any way. It was on this
only way to make them do that, said this advisor, was to oppress condition that he accepted the task of teaching the prince. But the
them. prince was curious. He could not tolerate the idea that his be-
The next day the king issued a public proclamation stat- loved master was withholding something from him. He had to
ing that if the queen was not blessed with a child within in the know everything!
next three months, all the Jews would be expelled from his king- One day, the young prince managed to hide himself in
dom. With all the neighboring countries closed to Jewish settle- his teacher's room before the priest's daily two hours of seclu-
ment, the poor Jews had nowhere to go. Their cries and prayers sion. The priest entered the room, locked the door securely be-
rose from every synagogue in the land. hind him, and searched the room thoroughly. Somehow he failed
A call resounded through the heavens for a soul willing to discover the prince's hiding place and he proceeded in his
to descend into the spiritually desolate environment of the royal strange daily ritual.
palace in order the save the Jews of that land. Finally, one very First he removed all the crosses from the walls and from
holy soul agreed to make the sacrifice. Shortly thereafter, the around his neck, and put them in a box outside his window. Then
queen became pregnant and soon gave birth to a son. he took out a large white woolen shawl with strings at the cor-
The king was overjoyed and showered the Jews of his ners, wrapped it completely around his head and body, and began
realm with presents and favors. At the age of two, the child could weeping like a baby. Then he took out two small black boxes
already read and write, and when he was five years old he had with long black straps attached to them, tied one to his left upper
surpassed all his teachers and learned all they had to teach. arm and the other above the middle of his forehead. After that he
A master teacher -- a priest whose fame as a genius and began to pray, swaying, singing and crying for over an hour. Fi-
scholar had spread far and wide -- was brought from afar to teach nally, he took out a large Hebrew text and began reading from it
the prodigy. This new tutor was of a different caliber altogether. in a sing-song voice, swaying back and forth all the time.
It seemed that he had mastered every form of wisdom in the Suddenly, he stopped and listened intently. The faint but
world and his very presence radiated a thirst for knowledge. The unmistakable sound of another person in the room had caught his
young genius could not get enough of his new teacher. He be- ear. The priest was terrified. He jumped from his chair, hurriedly
came attached to him more than even to his own father the king. removed the black boxes and shawl, stuffed them in a drawer,
He spent every moment of the day and most of the night with and began to search the room. It did not take long for him to dis-
him absorbing more and more wisdom and learning; and the cover his young pupil, who had been observing everything with
more he absorbed the more he desired. rapt fascination.
But the priest demanded his times of privacy. He had an The priest begged the boy not to reveal what he saw. If
agreement with the king that for two hours of every day he would the king found out he would certainly be beheaded. But the
lock himself in his room and no one, not even the King himself, (Continued on page 17)
Dvarim Hayotzim Min Halev 17
(Stories of Greatness—Continued from page 16) For several years they learned Torah together, until the
prince's curiosity had been aroused. He swore that he would boy announced that he wanted to convert to Judaism. His desire
never tell anyone what he saw in the room, but only if the priest became so strong that teacher and pupil made up a story about
would explain what he had just done and teach him what it was going to Rome to further their studies and instead escaped to an-
all about. So the priest had no choice but to reveal that he was a other country where the boy converted and never returned to the
Jew, doing was what Jews have been doing for thousands of palace again.
years: praying and studying the Torah and fulfilling its com- "The prince became a great and famous sage," the Baal
mandments. He had been compelled to hide his faith during one Shem Tov concluded his story, "living a life of saintliness and
of the many decrees of forced conversions that Jews were sub- good deeds. When he passed on from this world and his soul as-
jected to in those times; now he was forced to assume the guise cended to the heavens, it was the most luminous soul that had
of a alien religion on the pain of death. returned from earth in many generations. Only one blemish
"You must teach me your ancient wisdom!" the prince dimmed its shinning perfection: the lingering effect of the fact
insisted. "I knew that you were hiding something from me. In that it had been conceived, borne, and fed for two years in the
everything that you taught me, I always sensed that there was spiritually negative environment of the royal palace. All it lacked
something more there, something deeper and truer, that you were to attain the true heights of its glorious potential was for it to re-
withholding from me!" In vain did the "priest" plead that he turn to earth and be conceived, given birth to and weaned in the
would be subjecting them both to mortal danger. "If you refuse to holy atmosphere of a righteous home. "When I saw the depth of
teach me," the prince threatened, "I'll tell everyone what I saw in your holy desire for a child, I know that you were worthy parents
this room." for this righteous soul."
18 דברים היוצאים מן הל“ב
PUBLICATION
STAFF
STORIES OF GREATNESS Editors in Chief
David Freilich
TOLD OVER BY: YEHUDA ISAACS Yaakov Feldstein
Associate Editors
This week's story is very special not only tiful! His eyes sparkled with life and his every
Judah Max Abittan
because its two stories (one in another) but it re- smile filled their lives with warmth and happiness. Dani Scheinman
lates the power of great tzaddikim in our world. At the age of one year, it was obvious he was some- Yitzie Scheinman
Have an amazing Shabbos! thing special; he was already walking and talking. layout editors
Some three hundred years ago, the name of As he approached the age of two they be- Yechiel Auman
Rabbi Israel Baal Shem Tov spread throughout gan looking for a tutor to begin teaching him Torah. rabbinic articles
Europe as one who was willing to do anything, They planned to take him to the Baal Shem Tov; Adam Goldstein
even perform miracles like Elijah and Moses, in they would show him what his blessing had Avrumi Blisko
order to help another, especially a fellow Jew. brought. But on the morning of his second birthday student articles
One evening a middle-aged couple came the child didn't wake up. The neighbors came run- Andrew Mermelstein
with a desperate request; they wanted a child. De- ning when they heard the screams, but nothing director of production
spite their prayers, good deeds and various reme- could be done. As miraculously as the boy had
Production Staff
dies and treatments, they had failed to conceive a come, so mysteriously and tragically had he de- Nison Basalilov
child in all the years of their marriage. The Baal parted this world. Jeremy Bienenfeld
Shem Tov closed his eyes, put his face into his The funeral was enough to make the heav- Benjamin Watman
hands, lowered his head to the desk before him and ens cry. After the week of mourning they returned סופרים/Authors
his consciousness soared to the spiritual to the Baal Shem Tov to inform him of the tragedy. Benny Aivazi
realms. Minutes later he sat upright, looked at them But the Baal Shem Tov understood better then they Yonatan Aivazi
sadly and said: "There is nothing I can do. Continue could possibly have imagined. "Your child," he said Ariel Bagley
Dan Bamshad
praying, continue your good deeds. May G-d have to the grieving parents, "contained a lofty soul David Beer
mercy. But it is beyond my ability to help you." which had made a huge sacrifice to save thousands Marc Eichenbaum
The woman burst into bitter tears; her hus- of people. But this soul needed you to achieve Jonathan Eidelstein
band turned his face aside and wept silently, his its tikkun ('rectification') and become spiritually Yered Elisha Ginsberg
Yitzchak Ginsberg
body shaking. "No, no!" she cried. "I won't believe complete. That day, when you came to me, I looked Shmuli Gutenmacher
it. I will not accept no for answer. I know that when into the heavens and saw that it was impossible for Yaakov Hawk
a tzaddik (righteous person) decrees, G-d must ful- you to have children; but when I heard your cries Elisha Ishaal
fill. I want a child!" and saw the depth of your pain, I realized that this Aaron Joseph
Yoni Kadish
Her cry pierced the walls and broke the special soul was destined to be yours for the short Barak Klammer
holy master's heart. He lowered his head again for span of its return to physical life. Sit down, dear Eli Lonner
many long minutes then looked up and said: "Next friends, I have a story to tell you." Avi Moisa
year you will have a child." The couple was speech- Several hundred years ago lived a king Yonatan Mehlman
Gavi Nelson
less. The man began trembling, took the Baal- who was childless. He was rich and powerful, but
Adi Pasternak
Shem Tov's hand kissed it as his wife showered he desperately desired a son to carry on the lineage. Jonny Perlman
thanks and blessings. They backed out the door, He ordered that all his subjects hold daily prayers in Shmulie Reichman
bowing, weeping and praising G-d and His servant their houses of worship that G-d should grant their Shalom Rosenbaum
the holy Rabbi Israel. sovereign an heir. Yigal Saperstein
David Silber
Sure enough, two months later the woman One of his advisors suggested that the rea- Alex Selesny
conceived, and nine months thereafter gave birth to son the king was childless was because his Jewish Daniel Stroh
a beautiful baby boy. The couple's joy increased subjects did not pray for him sincerely enough. The Jesse Steinmetz
day by day as the child grew. Their baby was beau- (Continued on page 16) Jeremy Teichman
Benjamin Watman
David Weitz
Maggid of DRS
The DRS Yeshiva High School For Boys Yehuda Isaacs
700 Ibsen Street, Woodmere, NY 11598 Menahel
Phone: (516) 295-7700 - Fax: (516) 295-4790 Rabbi Y. Kaminetsky