DECEMBER 3, 1999 VOL 3, ISSUE 9 24 KISLEV 5760

 

 

 

Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210

Rabbi Yosef Shusterman 310/271-9063

PARSHAT VAYESHEV This week's Torah portion, Vayeishev, speaks of Joseph's two dreams, both of which share the common theme of bowing down and submission. In the first dream, the brothers' sheaves place themselves around Joseph's sheaf and bow down; in the second, the sun, the moon and eleven stars prostrate themselves before him. The first dream, in which Joseph and his brothers are "binding sheaves in the field," is symbolic of the physical world, and alludes to a lower level of man's service of G-d. The second dream, involving celestial bodies, symbolizes man's higher faculties and thus a higher level of his service. Both dreams, however, express the same idea: bowing down and self-nullification before Joseph.

In a larger sense, man's entire purpose in this world is to "bind sheaves in the field" -- uniting the disparate elements of existence into a unified whole. Upon its descent into the physical world, the soul must contend with a new plane of existence, in which reality appears dissociated from G-dliness. Its mission is to utilize its intellectual and emotional powers -- and indeed, all it comes in contact with during its sojourn on earth -- and reunite them with G-d.

From Joseph's dream, however, we learn that an additional step is necessary to complete our service -- binding our "sheaves" with that of the tzadik. Just as the limbs of the physical body must be connected to the head and obey its instructions, so too must every Jew connect himself to the Nasi, the leader of the generation, and follow his directives. Joseph's second dream alludes to an even higher level of spiritual service, that which is reached after having perfected all of the above. For the Jewish soul cannot complete its mission solely through its own powers; every Jew, no matter what his spiritual achievements, must "bow down" to Joseph -- to the tzadik, the leader of the generation -- in order to bring perfection to the Jewish people as a whole.

Thus we learn from Joseph's dreams two basic principles in our service of G-d: First, it is necessary for the Jew to show personal initiative, "binding" our "sheaves" by the sweat of our brow to unite the physical world with G-dliness. Second, submission to the Nasi of the generation is required by all Jews, even those who have attained the highest levels of service through their own efforts. In such a manner do we form the "vessel" in which the abundant influence and blessing of the tzadik, the "foundation of the world," can be received by all. (From: L'Chaim 5756 #397,Adapted from Likutei Sichot of the Rebbe, Vol. 3)

"Yehudah said... 'what will we gain if we slay our brother?'" (37:26) 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. Yehudah told his brothers, "If we kill our brother, Yosef, our hands will be covered with blood and no longer will we be able to pray to Hashem."

The letters of the word "betza" are also the second letters of the names of our Patriarchs Avraham Yitzchok and Yaakov. Yehudah told his brothers, "If we commit the crime of killing our brother, we will be detaching ourselves from the ways of our ancestors, Avraham, Yitzchak and Yaakov and lose the merits they afford their descendants."

"And a man found him, and, behold, he was wandering in the field. And the man asked him, saying: What do you seek?" (37:15) QUESTION: Rashi comments: "This is Gavriel." In the previous parshah, when Yaakov remained alone, "a man" "ish"- wrestled with him. Rashi comments that this was Samael, the angel of Eisav (32:25). What directed Rashi here to interpret the word "ish" 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 "ish" 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 one's aid and volunteers help, undoubtedly, he is a good angel  the angel Gavriel. However, when instead of offering help, he attacks and exploits the other's poor disposition, he is definitely not a good angel, but rather a representative of Eisav. (From: Vedibarta Bam by Rabbi Moshe Bogomilsky)

CHANUKA

Chanuka, the Festival of Light, begins on the 25th day of the month of Kislev. The 25th word of the Torah is "ohr" -- light, for, on the first day of creation, G-d said, "Let there be light, and there was light." Judaism teaches that nothing is random or arbitrary: everything is part of the Divine Plan. Thus, it is no coincidence that Chanuka, which begins on the 25th of Kislev, revolves around light and that the 25th word of the Torah is light. In addition, just as G-d's act of creation began with "Let there be light," so the mitzva of Chanuka begins with the lighting of candles.

Exactly what kind of light was it that G-d created on the first day? The sun, moon and stars were not created until the fourth day of creation; the light created on the first day was a spiritual light. The Midrash explains that the light of the first day allowed Adam to see from one end of the universe to the other. But upon Adam and Eve's sin G-d chose to conceal this light, in order to prevent its misuse, and to unveil it in the future, in the times of the Redemption.

Physical light enables us to see our surroundings, the outer shell of everything that exists. Spiritual light, however, enables us to uncover the inner beauty and divinity existing at the core of every being or object created. Jewish mysticism explains that each time one performs a commandment, in addition to establishing and strengthening the connection to the "Commander," one also brings spiritual light into the world. The special mitzvot involving physical light -- such as lighting Shabbat candles and Chanuka candles -- actually bring an even greater spiritual light into the world as well. When we kindle the Chanuka lights on the Festival of Light we are availing ourselves of a stronger potential to unveil and actually see the Divine spark within every person and all of creation. Thus, Chanuka is a prelude to and foretaste of the Messianic Era, when the Divine core of everything will be revealed.(From:L'Chaim 5757#446)

The name Chanukah shares the same root as the Hebrew word for "education" - chinuch. This implies a connection between the commemoration of this holiday and our ongoing personal growth, for Chanukah, like all the festivals, communicates a message that applies even after its celebration has concluded. On a basic level, the message of Chanukah - that spiritual light can overpower military might - teaches us the supremacy of soul over body. Although we are a composite of body and soul and although the soul needs the medium of the body in order to express itself, the supremacy of the soul is not limited; the soul invigorates the body, and controls its functioning.

By emphasizing only the miracle of the lights, our Sages highlight yet a deeper lesson. Chanukah grants every soul the potential to express itself without any hindrance from the material nature of the body. One can live and function in the world without being influenced by worldliness. Chanukah enables us to live in the material world for the sake of a spiritual purpose, in the same way that the military victory over the Greeks was spiritually motivated. Chanukah further empowers us to make our lives within the world a medium for the expression of our spiritual service, like the miracle of the Menorah. Living in this manner will hasten the coming of the era when this ability will spread throughout the world - in the Era of the Redemption, when "the earth will be filled with the knowledge of G-d as --the waters cover the ocean bed." May this take place in the immediate future. (From: Timeless Patterns in Times, based on Likutei Sichos, Chabad in Cyberspace)

My father would kindle Chanuka lights between Mincha and Maariv; he was not particular whether the doorway was south-north or east- west.

Haneirot Halalu he said after kindling all the lights.  He would sit near the lights for a half hour, except Fridays when he did not stay that long. He took care that the lights burned at least 50 minutes. The order we follow is: Mincha, Chanuka lights, then Shabbat candles.

(From Rebbe's Hayom Yom Kislev 25).

 

Miracles are all around us, we must open our eyes to see them. - The Rebbe